Q：Some recite Amitabha Buddha’s name aloud, while others do so mentally, counting the number in their mind. Which method is more appropriate?

A：According to Master Honen, practising Amitabha-recitation whether vocally or mentally, establishes the same karmic conditions for rebirth in the Pure Land. However, Amitabha’s primal vow emphasizes calling out his name, so it is more appropriate to recite it aloud. This is why the Contemplation of  Infinite Life Sutra (the Contemplation Sutra) states, in reference to beings of the lowest grade of rebirth -

 “let the voice [of that person] be uninterrupted, reciting Amitabha’s name ten times.”

       Master Shandao, in his In Praise of the Rite of Rebirth, interprets this as -

“to call out my name, even as few as ten times.”

As long as the sound of Amitabha-recitation can be heard, it is considered as reciting aloud.

       Reciting the Buddha’s name aloud in public does not mean disregarding the possibility of ridicule or disapproval. Rather, we must remain mindful of the true essence of the practice: to recite audibly.

A (Master Jingzong)： There are two modes of practicing Amitabha-recitation: vocal recitation (where the Buddha’s name is spoken aloud, either softly or with volume), and mental invocation (where the Buddha’s name is repeated internally without using the voice). Both modes invoke Amitabha’s name which embodies the Buddha’s Dharmakaya (the Truth Body), assuring rebirth in the Pure Land. There is no doubt that both methods are duly accepted.

       However, comparatively, vocal recitation is preferable. Consider again what the Contemplation Sutra says:  “Let the voice of [that person] be uninterrupted, reciting Amitabha’s name ten times.” This statement clearly refers to beings of the lowest spiritual capacity (the lowest level of the lowest grade of rebirth), and there are good reasons why such beings should recite vocally, instead of mentally. Master Shandao interpreted the meaning of the Fundamental Vow (the 18th Vow) in the Infinite Life Sutra based on how those of the poorest capacity and aptitude recite as described in the Contemplation Sutra. According to him, “reciting my name even ten times” in the 18th Vow means “to call out my name, even as few as ten times.” Master Honen faithfully concurred with Master Shandao’s interpretation. We should consider ourselves the same as those of the lowest level of the lowest grade in aptitude, and recite the Buddha's name vocally. This is in accord with both the fundamental vow of Amitabha and the scriptural interpretation by our lineage masters.

       Compared to mentally reciting Amitabha’s name, vocal recitation is easier and better reflects the natural power of the Buddha’s name to save all beings. Based on my own experience and what others have told me, to recite the name mentally usually requires a calm and undistracted mind. It’s a bit more challenging, but not overly difficult.

       However, for those with the lowest spiritual capacity and facing death imminently, mentally reciting the Buddha’s name is nearly impossible. The Contemplation Sutra says:

“[When someone is about to die, he is urged by a wise teacher to be mindful of the Buddha.] However, he is too tormented by pain to do so. The wise teacher then advises him: ‘If you cannot concentrate on the Buddha in your mind, then instead say the name of Amitabha Buddha.”

       When someone is overwhelmed by the pain and fear of death, they may still be able to cry out the Buddha’s name. But if you ask them to internalize what’s happening and recite mentally, or even count their recitations, they just wouldn’t be able to manage it.

       Moreover, mental recitation can easily lead to distraction. For example, you may board a bus intending to recite continuously until the end of your journey. However, if a commotion arises and you are distracted, you might suddenly realize that you’ve lost track of your recitation. Later, you may wonder, “When did I stop?” In contrast, softly reciting aloud or whispering the Buddha’s name helps maintain focus and ensures continuity. 

       Vocal recitation also makes the Buddha’s name sound clearer. A lot of people struggle with mental recitation because they don’t really know how to do it. I’ve asked around and often get this response:

“How do you recite in your mind? Doesn't reciting something mean you say it out loud?”

       For kids or people who are mentally challenged, repeating the Buddha’s name in their mind just doesn’t work - they wouldn’t know where to start. As for volume, Master Hōnen said the recitation doesn’t need to be loud. As long as you can hear it yourself, that’s good enough. That’s proper vocal recitation.

       In modern times, Master Yinguang strongly advocated for reciting the Buddha’s name in a way that the mind is clear, the mouth articulates clearly, and the ears hear it distinctly. I find this particularly important. Of course, it’s not mandatory to do it this way but, if conditions allow, practicing like this helps to focus the mind.

       Even when you are silently reciting in your heart, if you listen with your inner ear, you’ll still perceive a sense of sound. For example, in your dreams, don’t people have conversations? During those conversations, is your mouth actually moving? No, you’re lying there, but there’s still the perception of sound. This mental sound also counts as vocal recitation, as if you’re reciting aloud.

       Some people insist that reciting the Buddha’s name should be done loudly, and they have their reasons. Master Hōnen said that reciting aloud depends on the circumstances - we should be considerate about the feelings of others. In certain situations, doing it out loud may be inappropriate, such as on a bus or where others are trying to sleep or rest. In such cases, you can lower your voice so that only you can hear it.

       The guiding principle is to understand the core purpose and spirit of the practice: reciting Amitabha’s name. The key is to maintain continuity in the practice, whether by vocalizing aloud, chanting softly, or practicing “vajra recitation.” Vajra recitation involves moving our lips and quietly reciting in a way that we can hear ourselves, while remaining inaudible to others.

       In short, adapt your method according to the circumstances and cultivate the habit of reciting Amitabha’s name persistently. When you can recite aloud, do so. When it’s inconvenient to vocalize or you prefer not to, you can still recite the Buddha’s name silently in your heart.

(Translated by the Pure Land School Translation Team;
edited by Householder Fojin)