The Buddhist approach of breaking actions into those of body, speech, and mind has been quite helpful to me. I think part of it is due to the simplicity of the concept, and how it maps so easily onto Dharma cultivation. In my own practice there are two primary methods of unifying action around body, speech and mind that I would like to share.
- Non-abiding
- Pure Land recitation
Non-abiding
In this method, we can begin by working with the body. Put the body into a safe, comfortable and alert position and then resolve to surrender the body, taking no further conscious bodily volitional actions with it until the end of the practice period.
As impulses arise around moving the body, simply let them pass by, taking no action. Over time, the experience of body will settle and grow more quiet. At this point, noticing that as stillness of body deepens, any acts of physical speech have also quieted. Surrender physical and internal speech, taking no further conscious verbal volitional actions until the end of the practice period.
As internal speech, narrative and related impulses arise within the mental experience, simply let them pass by, taking no action. Over time, the experience of body and speech will settle deeper into stillness and quiet. At this point, resolve to surrender mental activity as well, neither taking nor feeding any conscious volitional actions within the mind until the end of the practice period.
As impulses related to body, speech and mental activity arise, simply let them pass by, taking no action. Over time, the experience as a whole will continue to settle deeper and deeper into stillness and quiet. This growing unity of “non-action” leads to the direct experience of mind free from abiding on, or moving in relation to what is experienced.
Pure Land recitation
In this method, we begin by unifying not only body, speech and mind, but also faith/confidence, vows, and practice.
Faith and confidence are placed in Amitābha Buddha and/or Avalokiteśvara Bodhisattva, the Pure Land, and that as the mind inclines toward them, they also incline toward the mind, wishing to aid in guiding us there. As we resolve to recite the name of Amitābha Buddha or Avalokiteśvara Bodhisattva, we do so with the vow and aspiration to fully awaken for the welfare of all sentient beings, dedicating the benefits and merits of our practice to this cause. Practice itself is to wholeheartedly engage in repeated recitation, reciting each syllable clearly, and not allowing the mind to wander.
As we recite, the lips, breath and body become engaged in this act of recitation practice. Similarly, when engaged in recitation, speech is naturally inclined towards the practice as well. Remaining inclined towards this Pure Land Dharma door with the mind (syllable by syllable and intention by intention) during recitation practice results in a growing unity and synchronization of body, speech and mind.
Passive and active approaches
Of the two practice methods described above, the non-abiding could be considered a more passive approach to working with the mind, while the Pure Land method could be considered a more active approach. As we grow more aware of our own minds, we may find that one approach works better than another. I find both to be of benefit, and that the two can be quite supportive of each other within the bigger picture of practice throughout daily life.
Other practice methods can also be examined and understood from this perspective. Practices that require doing often fall under the active (unifying body, speech and mind through action) approach, while practices that are defined by the ceasing of doing often fall under the passive (unifying body, speech and mind through stillness) approach.
May these observations be of benefit to others and help Dharma grow and take hold.