Five Methods for Mindfulness of Buddha Sutra (五方便念佛門)

Five Expedient Methods of Buddha-Recitation

Composed by Great Master Zhiyi of Tiantai

1. One-Pointed Concentration Meditation 2. Mind-Control Meditation 3. Reality-Embodiment Meditation 4. Skillful Means & Accordance Meditation 5. Transcending Duality Meditation

When the mind settles exclusively on a single focus, this is called "settling the mind." For example, when a practitioner visualizes the Buddha's golden features and jewel-like mark during recitation, remaining utterly still and clear, awake and penetrating—this is the meditation of settling the mind.

Next, although the mind has been held steady, old habits cause it to run wild again. Discipline it by bringing it back to focus on the golden form. This is called the “meditation of restraining the mind.”

Furthermore, although earlier you restrained the mind and managed to stay in a state of concentration, since this was not philosophical contemplation, it was a form of practical cultivation. Now, by realizing that the nature of mind is fundamentally empty, who is there to restrain? Without Buddha and without thoughts—this is the true meditation that embodies reality.

Next, although the earlier stage is described as realizing the ultimate truth, one still remains stuck in stillness and emptiness, unaware of the countless names and forms. Now, using that which is not attained as a skillful means, one moves from emptiness into the realm of conventional appearances. All phenomena become clearly understood, no longer confused or misled by the dust of emptiness. This is called Skillful Means Meditation.

Furthermore, those who practice both transcendent truth and skillful means each cling to either emptiness or form, unable to transcend duality. Yet when one contemplates with clarity that stillness and chaos ultimately have no fixed forms or appearances, the paths of language and concepts are cut off, and even thought itself ceases—this is called "the meditation that quiets both extremes."

From the shallow to the profound, distinctions appear like this. Yet in the ultimate, perfect contemplation, there is originally no shallow or profound—yet shallow and profound are vividly present.

Now I will reveal the five approaches to mindful chanting:

1. The approach of invoking the name to reach the Pure Land. 2. The approach of visualizing the Buddha's form to purify past wrongdoings. 3. The approach of realizing all external forms arise from the mind alone. 4. The approach of transcending both mind and external forms. 5. The approach of awakening to the innate perfection and universal connection.

All Buddhas, in their great compassion, always teach and guide beings to speak the Dharma. The bodhisattvas use various skillful means to help sentient beings easily understand; they also employ various means to reveal and explain the Perfection of Wisdom. For what reason is the Perfection of Wisdom taught? The Buddha said: "It is to enable the bodhisattvas to increase their mindfulness of the Buddha samadhi." What is the reason for cultivating mindfulness of the Buddhas? The Buddha said: "One who practices mindfulness of the Buddha should know that such a person is no different from Manjushri." Why is this so? This samadhi is the playground of the Buddhas, the World-Honored Ones, and the place where great samadhis such as the Shurangama Samadhi first emerge. Thus we can see that while there are many skillful means to enter the Dharma of the Buddhas, if one method encompasses all approaches, none surpasses mindfulness of the Buddha.

Why is this? All sages and saints are born from mindfulness of the Buddha, and all wisdom arises from mindfulness of the Buddha. Even the Ten Faiths Bodhisattvas and the Three Worthies Bodhisattvas never depart from mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha—nor do they ever depart from mindfulness of the All-Knowing Wisdom. Likewise, beginning with the First Ground Bodhisattva and continuing through the Eighth, Ninth, and Tenth Ground Bodhisattvas, they never depart from mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha, nor do they ever depart from mindfulness of the All-Knowing Wisdom. It is only due to the differences in mindfulness and understanding that various names are established according to meaning. But living beings are confused by these names, develop mistaken interpretations, and drift into the realm of demons. As a result, they disparage the practice of mindfulness of the Buddha, believing that what they themselves cultivate is a superior path. Out of compassion for such beings, I now briefly explain this.

Speaking of those who practice the causes of enlightenment—they are none other than the sages of the Ten Stages and the Worthies of the Three Levels. As for those who realize the fruit of enlightenment—that is none other than the Buddhas and Tathagatas themselves. Those cultivating the causes constantly focus their minds on recollecting all Buddhas throughout the ten directions. And those who have realized the fruit further open this very method, calling it the subtle, pure, and foremost meditative absorption.

Thus, we know that no practice surpasses mindfulness of the Buddha for being easy to enter yet profound in its realization. How pitiful that those of later generations, superficial in learning, look down on this easy gateway, overlook its deep realization, and become bound by their own views! Truly, this is a great tragedy.

Furthermore, when beings who delight in chanting the names of the Buddhas are reborn in that land, they are shown the method of rebirth through name-recitation. When beings delight in seeing the Buddhas' forms but fear that their past obstacles block the vision, they are shown the method of purifying their karma through visual contemplation. When beings are confused and cling to external sights as real, they are shown the method that all phenomena arise only from the mind. When beings mistakenly believe that things truly exist, they are shown the method that both the world and the mind are ultimately empty. When beings seek profound stillness and wish to transcend arising and ceasing, they are shown the method of perfect, unimpeded awakening from the fundamental nature.

Excellent, World-Honored One! You have skillfully guided us, revealing a single path that leads directly to Enlightenment—this profound Dharma gate known as mindful recitation of the Buddha's name. Only those of great wisdom, those who are born with understanding, those deeply cultivated in meditation and wisdom, and those well-versed in the scriptures should examine this gate. Compare it with the definitive Mahayana sutras; if there are any aspects not fully encompassed, please point them out. Thus we affirm: chanting one Buddha's name—the depth of wisdom determines the depth of the practice; one simple phrase contains all Dharma gates. This is proven with evidence.

Having explained the purpose of these five approaches, let us now discuss the progressive stages for practice.

When a practitioner recites "Namo Amitabha Buddha" with a sincere wish to be reborn in his Pure Land, this is the Gate of Rebirth through Recitation.

When the practitioner visualizes the Buddha’s form with unwavering focus, and so comes to see the Buddha, whose brilliant light illuminates and touches them, dissolving all their karmic obstacles, this is the Gate of Eliminating Karma through Visualization.

When the practitioner realizes that this Buddha arises from their own mind and is not a separate reality, this is the Gate of All Phenomena as Mind-Only.

When the practitioner further sees that this mind itself has no independent nature to grasp, this is the Gate of Mind and Objects Both Transcended.

At this point, the practitioner enters deep stillness, letting go of all thought and intention, on the verge of entering nirvana. But then, through the support and blessing of the Buddhas of the ten directions, the wisdom gate is awakened. In a single instant, the practitioner purifies Buddha-lands and helps beings to fulfillment. The merit of all four previous gates combined cannot match even a hundred-thousandth of this.

Why? Because here, at the stage of effortless action, one body can manifest countless bodies, practice unfolds naturally, the Buddhas protect and guide, the very source of all Buddhas is fully penetrated, the vows of Samantabhadra are perfectly fulfilled, the power of the primal vow is at work, and reality itself is thus. This is the Gate of Perfect Unfolding of the Fundamental Nature.

Thus concludes the explanation of the five gates.

Question: "What is the Samadhi of One Practice?"

The *Maharatnakuta Sutra* (Chapter 116) states:

Manjushri said to the Buddha, “World-Honored One, how should one practice in order to quickly attain supreme enlightenment?”

The Buddha replied, “Through the Single-Practice Samadhi. Good men and women who cultivate this samadhi will swiftly attain unsurpassed, complete enlightenment.”

Manjushri asked, “What is the Single-Practice Samadhi?”

The Buddha said, “The realm of reality has a single nature. Focusing the mind on this realm of reality is called the Single-Practice Samadhi. If good men and women wish to enter this samadhi, they should first learn the Perfection of Wisdom, practice accordingly, and then they can enter the Single-Practice Samadhi. This realm is like the nature of reality itself: it does not regress, is indestructible, inconceivable, without obstruction, and without form. Good men and women who wish to enter this samadhi should sit in a quiet place, let go of all distracting thoughts, grasp no appearances, and focus their mind on a single Buddha, continuously reciting that Buddha’s name. With their body upright, facing that Buddha’s direction, they should maintain continuous mindfulness of that one Buddha. In this mindfulness, they will see all Buddhas of the past, present, and future. Why? Because the merit of reciting one Buddha’s name is immeasurable and boundless, and it also connects to the immeasurable merit and eloquence of countless Buddhas. Those who enter this Single-Practice Samadhi will fully understand that the realm of reality of all Buddhas—numberless as the sands of the Ganges—has no distinguishing characteristics.”

This passage serves as clear evidence.

Question: "Many people paint images to venerate and pay respects. What sacred teaching supports this?"

“The *Mahāratnakūṭa Sūtra*, Chapter 89, says:

At that time, the Bodhisattva Great Diligence brought a painted image of the Buddha into a deep mountain, where it was silent and solitary, among birds and beasts. He unrolled the painting, gathered grass as a seat, and sat cross-legged before it, straightening his body and focusing his mind to contemplate the Thus Come One. After carefully observing, he thought to himself: ‘The Thus Come One is rare and wondrous. Even this painted image sits so perfectly upright and subtle—how much more so the very body of the Thus Come One, the Perfectly Enlightened One?’ Then he thought: ‘How should one contemplate the Buddha?’

At that moment, the forest spirit, knowing the Bodhisattva’s thoughts, said to him: ‘Good man! You ask, “How should one contemplate the Buddha?” Know this: If you wish to contemplate the Buddha, observe this painted image. See that this painted image is no different from the Thus Come One—that is called contemplating the Buddha. To contemplate the Buddha in this way, to observe in this way—this is true contemplation.’

Then Great Diligence thought: ‘How can I now see this painted image as equal to the Thus Come One?’ Again he reflected: ‘This painted image is neither conscious nor knowing. All phenomena are also like this—merely names. These names are by nature empty and tranquil, fundamentally without any existence. The body of the Thus Come One is likewise. The painted image is not realization nor fruition, not a realizer nor an obtainer, not an abider nor one who comes or goes, not born nor extinguished, not pure nor form, not greed, hatred, or delusion. The painted image is not the aggregates, sense fields, or elements, not the beginning, middle, or end. All phenomena are likewise. The Thus Come One’s body is also like this. Just as this painted image is not conscious, not knowing, not created, so too are all Buddhas. Observing the Thus Come One’s body in this way, even the six sense faculties are likewise.’

Contemplating the Thus Come One’s body in this way, sitting cross-legged, within twenty-one days he attained the five superknowledges and made offerings to all Buddhas. Heavenly beings scattered flowers as offerings, and he was praised by the Buddha. In that assembly, twenty thousand people reached the state of Anuttarā Samyaksaṃbodhi (Supreme Perfect Enlightenment), and countless *asaṃkhya* people attained the virtues of the Two Vehicles. The Bodhisattva Great Diligence was none other than Śākyamuni Buddha himself.’”

This passage makes it clear.

Regarding the four teachings: The mind does not arise alone; it must depend on causes and conditions. When a practitioner recites the Buddha’s name, the intention is the cause, and the Tathagata’s halo of light is the condition. This is also called the mental object, as it corresponds to the mind faculty. The thought that arises is the dharma that is produced. Observing this faculty, object, subject, and object—these three characteristics shift and move, arising and ceasing anew each moment, never abiding for even an instant. Analyzing them reveals they are empty; there is no Buddha and no thought. This is the Lesser Vehicle of the Storehouse Teaching.

Now, observing the mind that recites the Buddha’s name: That which arises and that which produces it are both empty. We mistakenly say the mind arises, but the mind does not truly arise. Arising has no self-nature; understanding it, it is immediately empty. The Buddha image being contemplated is like an image in a mirror or a flower in the sky. There is no Buddha and no thought. This is the Greater Vehicle of the Universal Teaching.

Now, observing the mind that recites the Buddha’s name: It arises as provisional names and forms. Perceiving clearly from shallow to deep, countless names and forms are seen as clearly as one’s own palm. One understands that this mind contains the Tathagata-garbha. Only after eradicating delusion for countless eons can one realize true permanence, abandon extremes, and reveal the middle. There is no Buddha and no thought. This is the Greater Vehicle of the Distinct Teaching.

Now, observing the mind that recites the Buddha’s name: Every arising is simultaneously empty, provisional, and the middle. Whether faculty or object, all are the arising of the Dharma Realm. A single thought is the same; dust motes and innumerable Buddhas are illuminated by one thought. The six realms of beings respond in an instant. The beginning is the end; only now do we realize this awakening. Like a person of great fortune turning stone into treasure, there is no need to abandon thoughts or seek to be free of them. The middle is realized within extremes. There is no Buddha and no thought. This is the Greater Vehicle of the Perfect Teaching. The *Garland Sutra* speaks of sudden enlightenment to the Tathagata—this is exactly what is meant here.

Five Expedient Methods for Contemplating the Buddha