(B) Contemplating an image Buddha-recitation: This means to ob- tain an image of Amitabha Buddha, and while reciting, to contem- plate the adorned appearance of Amitabha Buddha, with his white hairmark between the brows. Through constant contemplation of the Buddha image while reciting the Buddha's name, one will easily at- tain the Buddha-recitation samadhi with one mind unconfused. The key to Buddha-recitation is to attain the Buddha-recitation samadhi with one mind unconfused. If you reach that state of samadhi, the wind will not be able to blow through, nor will the rain be able to seep through your recitation. Whether you are walking, standing, sitting, or lying down, you will always be in samadhi. It is "Amitabha" while walking, "Amitabha" while sitting; it is the Buddha while walking, and the Buddha while sitting. When you are in samadhi, you will be irrigated with the water of wisdom. When you attain the Buddha- recitation samadhi with one mind unconfused, it is certain that you will be reborn in the Pure Land.

(C) Contemplating and thinking Buddha-recitation: This means to simply contemplate without using Buddha images. Contem- plate "Amitabha's body is the color of gold. The splendor of his hallmarks, has no peer. The light of his brow shines around five Mount Sumerus. Wide as the seas are his eyes, pure and clear. Shining in his brilliance by transformation are countless Bodhisattvas and infinite Buddhas. His forty-eight vows will be our liberation. He enables all those in the nine lotus-stages to reach the farthest shore. " Contem- plate Amitabha Buddha's white hairmark shining around an area as great as five Mount Sumerus. His violet-blue eyes, as large as the four seas, are clear and pure. Shining in his immeasurable light by trans- formation are limitless Buddhas and boundless Bodhisattvas. This is to contemplate the Dharma-body of Amitabha Buddha. Through con- templating this ode to the Buddha, one will also attain the Buddha- recitation samadhi.

(D) Real Mark Buddha-recitation: This is just Chan investiga- tion. When we investigate Chan, we investigate "Who is reciting the Buddha's name?"—we are looking for the real mark. The real mark is without a mark; however, there is nothing which is not marked by it. In Real Mark Buddha-recitation, when we recite one Buddha's name, we are reciting the names of all Buddhas of the ten directions and three periods of time; when we recite the names of all Buddhas of the ten directions and three periods of time, we are returning to the Pure Land and reciting "Namo Amitabha Buddha," and we are not apart from one Buddha. This is Real Mark Buddha-recitation. This is to recite without reciting, to not recite and yet be reciting. This is Chan investigation. Therefore, people who really understand Buddha- recitation will not object to Chan investigation; people who really un- derstand Chan will not oppose Buddha-recitation. Not only do they not oppose each other, they will not oppose the Doctrinal, Esoteric, or Vinaya sects either.