This is why cultivating right view is the basis of the practice of Buddhism. And we can practice as an individual, as a community, as a city, as a nation. If we are shut in the prison of permanence, of self, we cannot obtain right view. In order to cultivate right view, we have to have concentration. We have plenty of intelligence to understand the notions of impermanence and non-self but the notions do not help us. That’s why we have to train ourselves to see things in their true nature. We have to keep this insight alive in every moment. That is why concentration is very important.
The Sanskrit word for right concentration is samadhi. The notions of impermanence and non-self are useful, but they are not powerful enough to liberate you, to give you a right view. So you have to have concentration. Samadhi prajna is right view, insight, which is at the basis of all right thinking, right speech, and right action. But to cultivate prajna we have to practice concentration. We have to live in concentration, to touch deeply into things in every moment. We live deeply when we can see the nature of impermanence, of non-self, and of interbeing in the flower, and we can do this thanks to the practice of concentration. Without samadhi there is no prajna, there is no insight. So concentration is a door that opens onto the ultimate reality. It gives us right view.
But before we can have concentration, we have to cultivate mindfulness. Mindfulness is smrti.
Mindfulness is the energy that can help us bring the mind back to the body so that we can establish ourselves in the present moment. In that way we can look at the blue sky. We can look at the clouds. We can look at the child who is sitting in front of us. And we touch deeply the wonders of life. That’s mindfulness.
Mindfulness is the capacity of recognizing what is happening in the present moment. When pain manifests, we will be able to embrace that pain, in order to transform it. With strong mindfulness, we can realize the Kingdom of God is available, and the joy of living is possible.
André Gide said that God is happiness. I like that. And he said, “God is available twenty-four hours a day.” I also agree with him on that. If God is available twenty-four hours a day, then His kingdom is also available. The only question is whether we are available for the Kingdom of God, available for happiness. Mindfulness makes us available to the Kingdom of God, to the wonders of life that are here, in the present moment. I know there are many Buddhists in France, including Jean-Paul Sartre and André Gide, and the scientist Lavoisier.
Mindfulness is what we practice in Plum Village. We walk in such a way that every step produces mindfulness. When we breathe, when we wash our hands, when we cook, we do all that in mindfulness. Generating the energy of mindfulness is the basic practice because mindfulness is the carrier, the bringer of concentration.
When you are mindful of something, you are concentrated. The energy of concentration is in the mindfulness. As you continue, that concentration will become stronger and stronger. With vigorous concentration you can make a breakthrough into reality, and then you can touch impermanence as a reality. You can touch interbeing, non-self.
The Buddha began with right view, but I would like to begin with mindfulness.
Then we have right livelihood, our work, our job. The Five Mindfulness Trainings instruct us to choose a livelihood that will help us produce right thoughts, right words, and right actions. Unfortunately, there are kinds of work that harm us, that harm the environment, that bring violence. We have to look with mindfulness, to see what kind of work to have, so that we will be able to practice right thinking, right speech, and right action in our work.
Schoolteachers can practice in such a way that their thoughts, their words, and their actions nourish their students every moment of the day. The children in their class may have a lot of suffering. Perhaps their parents have not offered them enough of the appropriate kinds of food. They have not had the chance to receive right thinking, right speech, and right actions, and they’ve been wounded.
As a teacher, you look at the child and you see the suffering. And you know with right thinking, right speech, and right action you will be able to heal the child’s wounds. You have the ability to give that child a second chance by playing the role of the dad, the mom, for the child. The class can become a family. If you’re a doctor or a therapist, you can do the same thing. If you have understanding and compassion, you have a lot of power because when people come to you, your right thoughts will help heal people. You can help them because you have healed yourself by developing the energy of understanding and compassion.
The Buddha spoke of right livelihood, not only for monks and nuns, but for everyone. Right livelihood helps you produce right thinking and right speech. We need to take the time to look at our work, to see whether it supports us in producing right thinking and right speech every day.
Good thoughts always go with understanding and love. An occupation that causes you to produce thoughts of anger and of discrimination is not good for your health or for the health of the world. You may have to accept another form of work with a lower salary that will give you the chance to generate good thoughts and good speech. It’s possible to live in a healthier, happier way. If you have right view, you will have enough courage to stop the course of violence and of attachment. So right livelihood is very important, and we can define this in terms of right thinking, right speech, and right action.
The eighth is right diligence, right effort. The Buddha taught how to cultivate and take care of our energy, and he also taught how to practice conserving energy. In Buddhist psychology, we see our consciousness as having two layers. The lower layer is called the store. It’s always operating, even in our sleep. The store receives information and classifies it, and it makes a lot of decisions without the intervention of the mind consciousness, which is the upper layer. ....continued