Are You Truly Mindful of the Buddha, or Just Calling His Name?

Have you ever wondered: I am mindful of the Buddha every day, so why has my heart not yet changed? Why does my face still carry so many worries? Perhaps the answer lies in the very way we practice mindfulness of the Buddha. Venerable Thích Chân Quang opens a profound perspective: being mindful of the Buddha is not simply calling his name, but remembering the Buddha, remembering his teachings, and putting them into practice in daily life.

What does it mean to be mindful of the Buddha? Remembering, not just calling

The Venerable begins by explaining the meaning of the word "niệm" in classical Chinese. Niệm means to remember, just as nostalgia means to long for. So being mindful of the Buddha means remembering the Buddha. The Buddha taught six kinds of recollection:

Recollection of the Buddha

Recollection of the Dharma

Recollection of the Sangha

Recollection of the devas

Recollection of generosity, good deeds, and charity

Recollection of the moral precepts

The Venerable says:

The Buddha taught six kinds of recollection. First, recollection of the Buddha; second, recollection of the Dharma; third, recollection of the Sangha; fourth, recollection of the devas. The fifth is recollection of generosity, of good deeds, of charity. And the sixth is recollection of the moral precepts.

When remembering the Buddha, beginners only know how to call his name. The Venerable considers this the lowest way, but not a wrong one. However, those who have practiced for a long time remember the Buddha by remembering his teachings and living by them. Remembering the Buddha at the highest level means constantly orienting the mind toward non-self (anatta) and the impermanence (anicca) of the body. The Venerable gives an example:

For someone who practices as I do, as the nun does, there is no such thing as suddenly remembering the Buddha and then hurriedly doing this or that. No. At my level, at the nun's level, the Buddha is in the mind every hour, every minute.

Two ways of remembering the Buddha: Calling his name and practicing

There are two ways of remembering the Buddha. One is simply calling his name, which is simple and requires no understanding of the teachings. The other is remembering the Buddha, remembering his words, and practicing them. The Venerable warns about endlessly calling the name alone:

Calling the Buddha's name at first seems to give us something to hold onto, a place to rest the mind, but in fact that very name covers over our mind entirely.

When the mind is covered over, we no longer have room to love, to be kind, or to help others. This is why Buddhists who visit temples for years show no change in their faces: they have practiced wrongly, remembered the Buddha in the wrong way. In contrast, one who remembers the Buddha correctly will radiate compassion, and blessings from merit will grow day by day.

The story of two sons: A lesson in how to remember the Buddha

The Venerable tells of a wealthy man with two sons. The first son loved his father by standing at his door calling out to him from morning till night, doing nothing else. The second son loved his father by managing the family estate and following his father's instructions. The Venerable asks:

Which son will the father love? The first or the second? The second, right?

Applying this to the path: we are the Buddha's disciples. If we only call the Buddha's name without practicing his teachings, then when we die, whom will the Buddha come to receive? The Venerable says:

So later, when we die, whom will the Buddha receive? The one who called his name, or the one who practiced his teachings?

The one who practices the Buddha's teachings, loves all beings, and contemplates non-self (anatta) will be guided by the Buddha. Do not worry.

How long until realization? Do not count the time

Many people ask how long one must practice meditation before attaining realization. The Venerable answers that we should not fear it taking long; we should only fear practicing wrongly. One who craves quick realization and demands a deadline has not yet understood the path. The Venerable says:

We only worry about practicing wrongly; we are not afraid of it taking long. We only hope to walk the path the Buddha taught, and never concern ourselves with time.

The Venerable reminds us: the Buddha never promised anyone a deadline for realization. Whoever promises quick attainment is lying, appealing to the ambitions of sentient beings. Be humble, accept that we must practice over many lifetimes, and only then will our practice be steadfast.

Doing good deeds for the noble ones and for sentient beings

On the path of practice, doing good deeds is essential. There are two ways: toward the noble ones and toward sentient beings. With the noble ones, sow one and reap ten thousand. With sentient beings, sow ten thousand and reap one. The Venerable says:

When you sow with the noble ones, you sow one and reap ten thousand. But when you sow with sentient beings, you sow ten thousand and reap one.

For example, a doctor who heals patients all his life, with a good heart, may accumulate very little merit because most of his patients are unwholesome people. That is the cause and effect (karmic law) of sowing merit among sentient beings. Therefore, we must be certain: doing good deeds is an accumulation over many lifetimes, and we should not mind how long it takes.

Practicing today: Being mindful of the Buddha with your whole life

The Venerable advises: focus on doing good deeds, live well, love, help others, and never count your contributions. That is truly being mindful of the Buddha. Do not merely call the Buddha's name and forget to practice. Be patient, do not count the time, and always remember the impermanence (anicca) of the body and the non-self (anatta) of the mind. Mindfulness of the Buddha in this way will lead us to liberation.

Today, as you begin a new day, try being mindful of the Buddha in this way: each time you remember the Buddha, remember his teachings, and from there speak kind words, help others, and practice letting go of greed, hatred and delusion. That is being mindful of the Buddha with every breath.