The knowledge from your well read is hearsay
of others, the most is surrounding earth and human sphere,
therefore it is conceptual and it generates karma. The
knowledge of buddha dharma is from your own universal heart, and it
aides you with an enlarging view beyond time and space of
commonality that bridge harmoniously, while simultaneously residing
at “tranquilizied” compassion. There are many methods, I use
chanting of the inherent Namo Amitabha Buddha,
and directed towards pureland of inherent Amitabha that
having the vow of our heart & mind to achieve complete
liberation from the delusion of samsara world
“The word nien-fo [Buddha Recitation] is
originally a Chinese translation of the Sanskrit compound
Buddhanusmrti, meaning ‘the
recollection or the bearing in mind (anusmrti) of the attributes of
a Buddha.’ The practice
of Buddhanusmrti itself has a long his tory in India, extending
back to well before the rise of Mahayana
Buddhism…
“An early form of
Buddhanusmrti (Buddha Remembrance or Buddha Recitation) can be
found in the Nikayas of the Pali Canon: ‘In the Nikayas, the Buddha …
advised his disciples to think of
him and his virtues as if they saw his body before his eyes,
whereby they would be enabled to accumulate merit and attain
Nirvana or be saved from transmigrating in the evil paths.’
” D. T. Suzuki, The Eastern
Buddhist / Vol. 3, No. 4: 317 #2146
When the term and its
practical lore were introduced to China, they came as a highly
developed meditative system, with ties to a diversity of Buddhist
scriptures and deities. Amitabha and the Pure Land sutras
represented but one among many such systems. The major Indian
sources and early Chinese treatises on Buddhanusmrti treat it as a
complex practice involving several different approaches to
contemplation.
At its most basic level,
Buddha-mindfulness begins with visual recollection of the
thirty-two major marks and eighty minor excellencies of the
Buddha’s glorified ‘body of form’ (Skt/rupa-kaya). Progressing to
successively deeper levels of practice, one may dispense with
recollection of the Buddha’s physical form and instead contemplate his
boundless spiritual powers and omniscience until one ultimately
arrives at the Buddha’s
formless essence of enlightenment itself – a practice known as mindful recollection of
the Buddha’s
‘body of truth or reality’
(Skt/Dharma-kaya). Thus, although
Buddhanusmrti may take a particular Buddha or Bodhisattva (such as
Amitabha) as its starting point, it ultimately grounds itself in
universal Mahayana truths.
This feature plants
Buddhanusmrti firmly within the mainstream of Mahayana Buddhist
practice, connecting it with the meditations on emptiness that we
more often associate with the Perfection of Wisdom and other less
devotional traditions of Buddhist scriptures.”Lopez / 95: 360-361