How to count with Buddhist beads?

Using beads to count can easily lead to distraction and delusion. Master Yin Guang does not recommend using Buddhist beads for counting. The ten-note counting method advocated by the master is very useful. The method of chanting Buddha’s name strongly recommended by Master Yin Guang: the ten-remembrance method, which has a world of difference in merits and benefits from the conventional method of chanting Buddha’s name. \r\n\r\nBenefits of the Ten Thoughts Counting Method\r\n1. Put all your heart and soul on a single Buddha's name, because you have no time to think about it again;\r\n2. This is the ultimate way to seize the heart to chant the Buddha's name;\r \n3. Thousands of people can practice and go there (Western Paradise)\r\n4. Give up this method of counting ten thoughts, want to capture the six roots, pure thoughts one after another, great disasters. \r\n\r\nTo put it simply: chant the Buddha's name with ten thoughts, and over time, you will not seek an undistracted mind, but will achieve an undistracted mind (this is what is said in the Mahasthamaprapta Zhiyuan Tong chapter, "all the six roots are taken in, and pure thoughts follow one after another") \r\n\r\nThe origin of the ten-thought counting method\r\n1. It is best to recite the Buddha's name without distracting thoughts, but it is difficult to do it (it is difficult to unify the mind)\r\n2. If you can achieve "taking the heart seriously" "Think", then you can have no distracting thoughts in your mind\r\n3. To "capture the mind", you must first be "sincere and sincere"\r\n4. If the mind is still unable to be unified and there are still distracting thoughts, you should be "sincere and sincere" "Seer the ears and listen carefully" (Appendix 1)\r\n5. "Seer the ears and listen carefully" still have many false thoughts, that is, use the "ten-thought counting method"\r\n\r\nWho invented the ten-thought counting method\r\n1 , This method was invented by Master Yinguang. \r\n2. The eminent monks who promoted the Pure Land Dharma before Master Yin Guang did not talk about the method of counting the ten thoughts to recite the Buddha. Because the ancients had very good innateness (people's roots are good), so they can unify their hearts without counting. No distracting thoughts), Master Yin Guang here implies that he is a person with blunt roots. \r\n3. Master Yinguang thought that his mind of chanting Buddha's name was difficult to tame, so he realized that the ten-count method of chanting Buddha's name was really wonderful. Moreover, Master Yinguang had tested this method many times and did not just say it casually. Not responsible. \r\n\r\nWho is suitable for the ten-mind counting method? \r\n1. People with strong roots do not need the ten-mind counting method. \r\n2. Master Yin Guang thinks that he has a dull root, so Master Yin Guang also needs it. Otherwise, this method of counting ten thoughts would not have been invented. \r\n\r\nDetailed introduction to the counting method of ten recitations\r\n1. When reciting the Buddha's name, from the first to the tenth sentence, recite each word of each sentence clearly and count clearly. \r\n2. When the tenth sentence is finished, repeat from the first to the tenth sentence, and so on. Don't read to eleven, twelve...twenty, thirty... \r\n3. Remember as you go, recite a Buddha's name and remember a number. You can only count with your heart, do not pinch the beads with your hands, and do not use the beads to count. \r\n4. If it is difficult to remember from one to ten, you can read the ten sentences in two breaths, first from one to five, and then from six to ten. If you are still struggling, you can recite the ten sentences in three breaths, starting from one to three, then from four to six, and finally from seven to ten. \r\n5. Every word in every Buddha's name must be read clearly, remembered clearly, and heard clearly. With these few things in mind, delusional thoughts will naturally not arise, and over time, you will be able to stay focused. \r\n\r\nDemonstration of the ten-word notation method\r\n1. Demonstration of reciting ten sentences in one breath and memorizing ten sentences:\r\nTip: Make each word clear in three parts: clear in your heart and clear in your mouth , listen clearly, separate each word with "-" to express this meaning, do not pass it casually, the same applies below.

\r\n\r\n(1-10)nan-wu-a-mi-tuo-fo (recorded in the heart 1) nan-wu-a-mi-tuo-fo (recorded in the heart 2) nan-wu-a -Mi-Tuo-Buddha (Memory in Mind 3) Nan-wu-Am-Mi-Tuo-Buddha (Memory in Mind 4) Nan-wu-Am-Mi-Tuo-Buddha (Memory in Mind 5) Nan-wu-Am-Mi -Tuo-Buddha (Memory in Mind 6) Nan-wu-Am-Mi-Tuo-Buddha (Memory in Mind 7) Nan-wu-Am-Mi-Tuo-Buddha (Memory in Mind 8) Nan-wu-Am-Mi-Tuo -Buddha (Memory in Mind 9) Nan-wu-Amita-Buddha (Memory in Mind 10)\r\n\r\n...and so on 1-10 cycles\r\n\r\n2 , recite ten sentences in two breaths, and memorize ten sentences to demonstrate:\r\n\r\n(1-5)nan-wu-am-mi-tuo-fo (remember in your heart 1)nan-wu-am-mi-tuo -Buddha (Memory in Mind 2) Nan-wu-Am-mi-Tuo-Buddha (Memory in Mind 3) Nan-wu-Am-mi-Tuo-Buddha (Memory in Mind 4) Nan-wu-Am-mi-Tuo-Buddha (Memory in the Heart 5) \r\n (6-10) Nan-wu-am-mi-Tuo-Buddha (Memory in the Heart 6) Nan-wu-am-mi-Tuo-Buddha (Memory in the Heart 7) Nan-wu- A-Mi-Tuo-Buddha (Memory in Mind 8) Nan-Wu-A-Mi-Tuo-Buddha (Memory in Mind 9) Nan-wu-A-Mi-Tuo-Buddha (Memory in Mind 10)\r\n\r \n...Such as 1-10 cycles\r\n\r\n3. Recite ten sentences in three breaths and memorize ten sentences to demonstrate:\r\n\r\n(1-3)南-无- A-Mi-Tuo-Buddha (Memory in Mind 1) Nan-Wu-A-Mi-Tuo-Buddha (Memory in Mind 2) Nan-wu-Am-Mi-Tuo-Buddha (Memory in Mind 3)\r\n(4 -6) Nan-wu-am-mi-tuo-fo (note in mind 4) Nan-wu-am-mi-tuo-fo (note in mind 5) Nan-wu-am-mi-tuo-fo (note in mind 6) )\r\n(7-10)nan-wu-am-mi-tuo-fo (note in mind 7) nan-wu-am-mi-tuo-fo (note in mind 8) nan-wu-am-mi- Buddha-Buddha (Memory in Mind 9) Nan-Wu-Am-Mi-Tuo-Buddha (Memory in Mind 10)\r\n\r\n...and so on 1-10 cycle\r\n\r\ nAppendix 1: Listen carefully\r\n1. Regardless of whether you recite aloud or silently, the thought must start from the heart, the sound comes from the mouth, and the sound enters the ears\r\n2. Recite clearly with the heart and mouth, and hear clearly with the ears. Chu\r\n3. Although the silent recitation is silent, there is still the appearance of spoken recitation in the mind\r\n==========Reprinted from the original text of Wenchao======== =========\r\n◎As for reciting the name of Buddha, it is difficult for the mind to be unified. You should focus your mind and recite it earnestly, and you will be able to be unified. The way to seize the heart must not be preceded by sincerity; if the heart is not sincere, there will be no way to seize it. Now that you are sincere but not yet pure, you should listen carefully. Regardless of whether you recite silently or vocally, the recitation must originate from the heart, the sound must come from the mouth, and the sound must enter from the ears. Although the silent recitation does not occur verbally, there is still the appearance of verbal recitation in the mind. The mind and mouth can read clearly, and the ears can hear clearly. If this is the way to capture the mind, the false thoughts will cease on their own. If there is still a wave of delusion, just use ten thoughts to count it, and then use all your heart and energy to chant the Buddha's name. Even if you want to have delusion, you will not be able to do it. This ultimate and wonderful method of reciting the Buddha's name has not yet been discussed in the ancient Pure Land. It is beneficial to human beings, and it is not necessary to do this in order to return to the same place. Only when it is difficult to control the mind alone can one realize the wonder of this method. It has been tried and tested many times, and I am not just making assumptions. I am willing to teach the blunt-educated people in the future generations of the world, and make thousands of cultivators and thousands of people lose their ears. The so-called ten-remember counting means that when reciting the Buddha's name, from one sentence to ten sentences, one must recite it clearly and still remember it clearly. When you have reached ten sentences, you must read from one to ten sentences, not twenty or thirty. Remember as you think, don't pinch the beads, just remember from your heart. If it is difficult to memorize the ten sentences directly, or if they are divided into two parts, number one to five, and number six to ten. If it is still difficult, you should do three Qi thoughts from one to three, from four to six, and from seven to ten. Read clearly, remember clearly, and hear clearly. Wandering thoughts have nowhere to go. If your mind is not distracted, you will be able to hear it for a long time. It should be noted that these ten thoughts are the same as those of the ten thoughts in the morning, but the effort is very different. Recite ten times in the morning, and make one thought in every breath, no matter how many Buddhas there are; here, one thought of Buddha is one. It can only be done if you think ten times in the morning. If it is twenty or thirty, it will damage the qi and cause illness. In this way, if you recite one line of Buddha, your mind will know one line; if you recite ten lines of Buddha, your mind will know ten lines. From one to ten, from one to ten, I will remember tens of thousands of them throughout the day, all in this way. It not only eliminates delusion, but also nourishes the mind. Go fast or slow, without any hindrance; from morning to dusk, everything is appropriate. Compared with those who pinch beads to keep count, the benefits are different. In that case, the body is tired and the spirit is active; in this case, the body is relaxed and the mind is at ease. But when doing things, it may be difficult to remember, so remember them sincerely. After you have finished your work, you should still take note of the number in your mind. Then those who are looking forward to coming and going will follow the name of the Buddha who concentrates on one thing. The situation is such that all six sense organs are captured, pure thoughts are successively achieved, and Samadhi is achieved, which is the first.

There is no need to talk about the sharp faculties. If we have dull faculties and abandon this method of counting ten thoughts, and try to capture all six faculties, pure thoughts will follow one after another, which will lead to great disasters. It should also be noted that this method of capturing the mind and reciting the name of the Buddha is an incredible method that can be either shallow or deep, small or large. But when you believe in the words of the Buddha, you must not think that your own views are inferior, and you will have doubts, which will cause you to lose your good roots for many kalpas, and you will not be able to reap the actual benefits yourself, which is sad. It is only suitable to walk and stay for two hours while pinching beads and chanting Buddha's name. If you sit quietly to rest your mind and do it manually, your mind will not be at peace and you will get sick for a long time. It is appropriate to count these ten thoughts while walking, standing, sitting or lying down. (Correct) Fu Gao Shaolin Book 4\r\nThanks to Senior Brother Suixi for his merits.