The property in West Virginia we have been negotiating for to establish a residential retreat center is not available after all. Our property search is continuing. If you know of a suitable place or would like to contribute to this effort, please contact Arnie Kotler, Therese Fitzgerald, or Ellen Peskin at the Community of Mindful Living. Thank you.
Thich Nhat Hanh to Visit India and Israel
Thich Nhat Hanh will be traveling through India in February and March. For information about joining all or part of this journey, please contact Shantum Seth, tel/fax: (91) 11-852-1520, email: email@example.com.
In May, Thay will lead two weekend retreats at Kibbutz Harel and give public talks in Tel Aviv, Jerusalem, Nablus, and Bethlehem. The donation requested for Dharma talks is $15, for each retreat weekend $160. To register, Europeans and others should contact Partage in Paris, tel: (33)1 -44-07-06-07. North Americans may register with the Community of Mindful Living, P.O. Box 7355, Berkeley, CA 94707. If you are unable to attend, please consider donating to provide the opportunity for Israelis and Palestinians to share Thay’s teachings. Donations may be sent to CML and marked for the “Israeli/Palestinian Scholarship Fund.” Please see p. 37 for schedules for both of these trips.
Local Sanghas are encouraged to help transcribe Vietnamese and English tapes of Thich Nhat Hanh’s Dharma talks. For Vietnamese talks, contact Hoang Khoi, 14 Maitland Avenue, Kingsford 2032, Australia, tel: (61 )2-9313-8489, fax: (61)2-9697-9007, email: K.Hoang@unsw.edu.au. For English talks, contact Michelle Bernard at Parallax Press, tel: (510)525-0101.
The Buddhist AIDS Project is compiling an anthology on Buddhist practice and AIDS tentatively entitled, Heart Lessons from an Epidemic: Buddhist Practice and Living with HIV. The working deadline for submissions has been extended to January 30. The anthology editor, Steve Peskind, specifically requests submissions on practicing and living with the promises and challenges of protease inhibitors and other medical advances. Please call Steve at (415) 522-7473 in San Francisco for more information.
Born: Jonah Lieberman Flint was born to New York City Sangha members David and Ann Flint on May 23, 1996.
Married: Shantum Seth, True Right Path, and Gitanjali Varma celebrated their wedding vows with Thich Nhat Hanh at Plum Village on September 14, 1996.
Died: Greg Keryk, 44, died of cancer on August 16, 1996 in Santa Cruz, California. Greg was a member of the Order of Interbeing, the beloved husband of Irene Keryk, and the father of Diane Keryk. Please see tributes on pages 16-17.
Died: On August 8, 1996, Jusan William “Frankie” Parker, 42, died by lethal injection at Cummins Prison in Arkansas, after 10 years in prison for the murder of two people. His conversion to Buddhism in 1988 and wholehearted practice inspired people inside and outside of the prison. Frankie’s spiritual advisor, Kobutsu Kevin Malone, ordained him before his death. Despite letters from H.H. The Dalai Lama and Thich Nhat Hanh and petitions signed by hundreds of Buddhist practitioners, the governor of Arkansas refused to commute Frankie’s sentence to life in prison.
Frankie spent his last day answering letters and calling teachers and friends. On the night of his death, family and friends gathered to support Frankie and oppose the death penalty. Rev. Kobutsu accompanied him to the execution chamber where they chanted the Three Refuges. At the moment of his death, Frankie was shown a picture of the Buddha by the executioner.
India seizes us from the first moment,
rushing, a confusion of horns,
hands, language, faces.
Children ragged, women as silk,
flowers smell of fuel, sweat, curry, fire.
India fumbles, lurches, swirls,
collides, crushes, unfolds.
We learn to walk with a slow stroll.
Mother Earth, Mother Earth,
I am here, I am here.
Thay is our tender face,
our wise child, our oasis.
We allow his peace to teach us.
Ruby Odell, California
By Thich Nhat Hanh
Thich Nhat Hanh Speaks to Communist Party Officials at the Ho Chi Minh Political Institute, Hanoi March 17 and 18, 2005
Buddhism can help us see the truth, reestablish communication, and bring happiness to ourselves and our families. The religious element of Buddhism is hope, faith, and prayer. But Buddhism is not just a religion. Buddhism has insight and concrete methods to help us resolve our difficulties, calm our emotions, transform our suffering, reestablish communication with others, and bring happiness. Methods like breathing mindfully and walking mindfully produce the energy of mindfulness. With that energy we recognize the pain that is coming up in us, and embrace it and calm it down. With mindfulness, we can look deeply and see the roots of our suffering. We are able to shine the light of understanding and transform our suffering.
In us we have anger, sadness, anxiety, and we also have love and understanding. We are like an organic garden. When flowers die they become compost, and from that compost, beautiful new flowers grow. Our suffering is our compost—our sadness, our grief, our despair, our jealousy, our discrimination. But we also have flowers—understanding, love, forgiveness, self-sacrifice – and both things are organic.
Buddhism teaches that the afflictions are the awakening. Awakening means happiness. We use the rubbish to make compost and then to grow flowers. If we know how to embrace and transform, we can turn anger into happiness and wisdom. This is called the insight of non-duality. Afflictions can become awakening. And awakening, if we do not look after it properly, will become afflictions. If we are not afraid of the rubbish, we will know how to turn it into flowers.
When children cannot trust their parents, then they cannot trust their ancestors, and that is why each day our society creates thousands of hungry ghosts. These hungry ghosts feel lonely and alienated. They have suffered because of their family, school, church, temple, and society, so they deny the basic structures of society.
There are a lot of hungry ghosts both in the West and in the East. What are they hungry for? They are hungry for understanding; they feel no one understands them. They are hungry for love; they feel no one can love them. But even if we offer them love and understanding, they cannot receive it, because they have great doubt and great suspicion. So in order to help them, we have to be very patient. Hungry ghosts are not spirits in the clouds, they are people of flesh and bone around us. We have helped many hungry ghosts to return to their home and their tradition.
In Touch with My Father
One day I talked to my father and said, “Father, the two of us have succeeded.” I was successful because in that moment of sitting meditation, I felt completely free. I didn’t have any more dreams or wishes, any more projects I wanted to pursue. I felt completely free, completely relaxed; there was nothing that could pull me anymore.
When I talked with my father, I knew that he is not separate from me. Please understand that if someone who prays does not yet have the wisdom to know that the object of prayer and the subject of prayer are one, that person still has a good chance of deepening their understanding in the future. And what they are doing is valuable because communicating with their ancestors keeps them from feeling rootless.
How to Connect with Our Ancestors
Based on the treasury of Buddhist literature, in Plum Village we have developed practices that can help people to reestablish their connection with their ancestors. The practices of the Five Touchings of the Earth and the Three Touchings of the Earth have helped Westerners to heal a lot of their loneliness and agitation. Imagine five thousand Westerners touching the earth, guided to understand that all the characteristics of their ancestors are circulating in their body. When they stand up, they are different people, because they have let go of their despair, their hatred, and their anger. I would like to suggest that you look further into these practices.
We have also written a prayer for the New Year, vowing to our blood and spiritual ancestors to love, forgive, and accept each other in the coming year. If every Vietnamese family would maintain an ancestral altar, and each day take one minute to come together and light a stick of incense in silence, that moment would be enough to help us not fall into alienation. We are the trees that have their roots, we are the river that has its source, and we carry our ancestors into the future. Anyone can do this, including a businessman or a politician. In the West people have begun to do this.
Our parents have transmitted to us their whole self, according to genetic science. We cannot remove our parents and ancestors from us, because every cell contains in completion all the previous generations of ancestors. You cannot take your father or your mother out of yourself, because you are your father, you are your mother. If you are angry with your father or your mother, you are angry with yourself. If you are angry with your children, you are angry with yourself. Our children are our continuation and they are taking us into the future. If we want to be beautifully continued, we have to do the most beautiful things that our life can produce.
When a father is not happy, he will make his whole family suffer. If the children can look deeply, they will see that their father is the victim of his own suffering. Maybe when he was a child, he was not cared for, so he was wounded. When he was growing up he had no teacher to help him transform his suffering. He passed on all his suffering to his children, so they are angry with their father, and blame him. They are determined that they will not be like him, but if they do not practice, they will be just like him, because they are his continuation. Therefore, the intervention in our life of the spiritual and moral dimension is absolutely essential.
We all have received transmission from both our blood family and our spiritual family. Our teacher is our spiritual father; he gives birth to our spiritual life and transmits the whole of himself to his disciples. If we do not have a spiritual lineage transmitted to us, we have no means to recognize our suffering, or ways to transform it. We will pass on our suffering to our children, and that is a great shame. Only by having a spiritual life can we become a free person, free from our suffering.
A Question of Superstition
Question: Worshipping the ancestors is very good for our country. But when people make an offering and then make a prayer asking for something, it’s a kind of exchange: if I make an offering, then you will give me something. That is superstition.
Thay: The key to this very important question is education. The superstition of today can become the non-superstition of tomorrow. When we go to the temple, we light the incense and bow before the statue of Buddha. It may look like superstition, but Buddhist insight tells us that Buddha is the capability of understanding, of compassion, of love. Of course that statue is just a representation, a symbol. When people start practicing, they think that Buddha is outside of them. But when they become good practitioners, they see that they have Buddha nature within them, and they see it in others. We have to help people go to a higher level of understanding. We also have to see the cultural value in this practice and that our love for the deceased is our motivation.
Lighting Incense on the Ancestral Altar
We accept that the tree has its roots and the water has its source. The ancestral altar shows us that the value of our life comes from its source. Every day you light a stick of incense at your ancestral altar. While we are lighting the incense, we can be in touch with the ancestors in each cell of our body. My teacher taught me to put the energy of mindfulness, concentration, and insight into lighting the incense. When your body and mind are together fully in the moment, that is the energy of mindfulness. And when you are completely attentive to what you are doing, that is the energy of concentration. Then there will be communication between you and your ancestors in every cell in your body. Saluting the flag is not superstitious, because you know that the flag is a symbol for your country. If you say lighting incense is superstition, then you are also saying that the flag is superstition.
Our ancestors have the right to know what’s going on in our lives. When we have child who is sick, we can light a stick of incense and ask the ancestors to help the child. We say, “Oh, the child is so sick, I ask the ancestors to protect the child,” and wake up the presence of our ancestors in each of our cells and in the cells of our child. If we listen deeply, we will hear a response from the ancestors in each of our cells.
Whatever has insight and understanding is scientific; whatever doesn’t is superstition. In cloning, you take a cell from one body and you make another body. We can take any cell, starve it for two or three days, and it will become a germ cell. Then you can remove the contents of an ovum from a woman, put it with the germ cell and insert it in the womb of a woman. After nine months the child born will be the exact replica of the cell donor. That is called cloning. This works because every cell of our body contains all the other cells. The teachings of the Avatamsaka Sutra are now being proved by science. According to Buddhism, religion and science are complementary.
King Tran Thai Tong
When King Tran Thai Tong was twenty years old, his uncle declared that his nineteen-year-old queen was too old to give birth. The uncle wanted a successor to the king, so he forced Tran Thai Tong to divorce his wife and marry his wife’s pregnant elder sister, who was already married to Tran Thai Tong’s brother. The king was forced to abandon his beloved wife, so he decided to abdicate, and he went to Yen Tu Mountain. What suffering for a twenty-year-old man to go through! His elder brother also suffered a lot from losing his wife, so he tried to organize opposition to the regime. This could have created a lot of conflict within the family. But when King Tran Thai Tong went to Yen Tu Mountain, he met the National Teacher living there, who showed him how to overcome his suffering. The teacher taught the king to be a politician and a practitioner at the same time.
The king went back and continued his duties, and he also practiced sitting meditation and beginning anew six times a day. Thanks to his moral virtue he was able to be persuasive with the kings of adjacent countries who wanted to invade. He became a very important king, the first king of the Tran dynasty.
When King Tran Thai Tong’s older brother was dying, he asked his three children to take revenge against the king, but the compassionate king dissuaded them. The eldest child was Tue Trung Thuong Si, a layman who became a great Zen master. His younger brother Tran Hung Dao was important in driving the Mongol invaders out of the country. Their younger sister married the second Tran king. King Tran Thai Tong’s practice of Buddhism transformed his family, and they all cooperated to build the country. If King Tran Thai Tong had not had a teacher to help him develop a spiritual and moral dimension, he would never have become a great politician. On both the material side and the spiritual side, we have to take root in a lineage.
Deep Listening and Loving Speech
In the past forty years Thay has taught many young people and intellectuals in America and Europe to understand that we are the continuation of our father and mother. Once children understand that, they can forgive their parents and transform their suffering, and then go back and help their parents to do the same.
Listening deeply and loving speech are wonderful practices of transformation. When the child knows how to practice loving speech and deep listening, he will say, “Father, I know that in the past few years, you’ve been suffering a great deal. I’m sorry that I haven’t helped; instead I’ve made things worse. I want you to tell me all your difficulties so I can understand you better, and then I won’t do or say things that make you suffer. It’s only because I am stupid that I made you suffer. Please help me.” When you have opened your father’s heart and he has begun to tell you his suffering then you have to practice deep listening, like the bodhisattva Avalokitesvara.
We listen with compassion, with only one aim: to give that person a chance to say everything that is in their heart so they will suffer less. Even when the other person uses words of blame and bitterness, we just listen with an open heart. These two methods are very important. Loving speech: to speak using words that express everything in our heart in a way that the other person can hear and accept. Listening deeply: to listen with the heart of compassion.
At retreats in the West, everyone learns these practices. We have helped numberless parents and children to resolve their difficulties through these concrete methods. Restoring communication and bringing happiness to our family is done through concrete, scientific methods.
Conditions for Happiness
Buddhism is a source of insight that can bring us happiness right away. When I bring my body and mind together through conscious breathing or walking, I’m able to be in touch with so many wonders of life that are in the present moment: the sky, the clouds, the birdsong, the sound of the wind in the trees. These wonders of life nourish us and make us see that life is worth living.
According to Buddhism, our basic error is believing that happiness is only possible in the future. We think, “Oh no, there’s not enough here for me to be happy. I need a couple more conditions to be happy.” And so I sacrifice the present for the future. But when we are fully in the present moment we see that we have far more conditions than we need to be happy. Sit at the foot of a tree and write down all the conditions for happiness you presently have. You will be surprised; you will need five or six pages.
When we are nourished by dwelling happily in the present moment, then we can begin to recognize the difficulties that are manifesting in our lives, and we can embrace and calm them. We have turned our community into a happy spiritual family. Each summer 2,000 or 3,000 laypeople come to practice with us, from at least forty countries. Everyone learns the methods of deep listening and loving speech to reestablish communication. Every retreat has miracles of reconciliation among couples, parents, and children.
This is What We Do
We are monastics and laypeople trained in this way of practice, offering retreats and teachings so people can transform their suffering into happiness. Each day we learn more, because we only do this one thing.
The monk or nun in the local temple has to help families reestablish communication and become happy again. The monks should practice living together harmoniously, developing brotherhood. Then they can help the families in that area to do the same thing through offering retreats and teachings. The temple should have a file on each family; the Buddhist families, the families that are not yet Buddhist, and the families that are not Buddhist at all, but who can still benefit from Buddhist practices. I believe that within six months or a year the situation in that district will change.
Without a spiritual direction, our path of modernizing the nation will fail. People fall into drug addiction, gangs, crime, or sexual misconduct because they are not happy and they don’t have good communication with their parents. They are hungry ghosts, without roots in their family or in their culture. We have to take care of the problem at the roots by helping families reestablish communication and share love and happiness. This is the work that Buddhism can do.
Meeting with the Buddhist community in the past two months, I see that at all levels, our learning is still too theoretical. We have to be practical, to know how to immediately apply what we learn. That is my advice to the leaders in different areas of study and training. In Plum Village our learning is very practical. If we are not able to practice reconciliation ourselves, then how can we help others do these things? We need to establish an institute where we can learn and practice at the same time, where we can train monastic and lay people who will help build beautiful, harmonious, and loving communities.
We are the Communists
Wrong perceptions are the cause of ninety percent of our suffering; in Buddhism we call this ignorance. Ignorance in the Vietnamese language is vo minh, meaning lack of light, without the light. We all love our nation, but we suspect each other: “Does he really love the nation, the people? Or does he want to eliminate me?” These thoughts come about because we have a lot of fear and suspicion. The practice of dissipating wrong perceptions and establishing happiness and communication is not religious. When we suffer, we can go to the church or the temple to pray, but that only soothes some of our pain. If we want to heal, then we have to use concrete practices like those that Buddhism offers.
We are those who are truly without possessions, we are the true Communists. I think if you can generate brotherhood, then you will not want to eliminate each other or compete with each other anymore, and you can truly have that paradise of Communism right now. We already have it if we know how to generate brotherhood and sisterhood, and if we can understand and love each other. The practice of Buddhism is to recognize and acknowledge the presence of suffering, such as poverty, sickness, illiteracy, and lack of organization, and then to eradicate it. If our foundation is based not on individual power, but on brotherhood and sisterhood in a community, then we can overcome these four difficulties.
Before returning to Vietnam, we heard that corruption in the Communist Party in Vietnam is severe, and that the government wants to fight this corruption. In Buddhism it is said that no animal can kill the lion, the most powerful animal. The only killer of the lion is the bacteria that reproduce themselves within the body of the lion. We can fight difficulties and obstacles outside of us, but if we let bacteria manifest within us, then we will die. That is why we agreed not to participate in corruption in order for things to go easily for us. For example, if we wanted to get our books through customs at the airport, we might need to bribe someone. We told the Vietnamese embassy in France that we didn’t want to feed the system of bribery and corruption; that we have come to Vietnam to offer our contributions, and if we use these methods, we go opposite to our intention. They agreed with us completely. During the past two months we have not practiced bribery, even though we have met many difficulties. If we engage in bribery, then we cause the bacteria within to grow and we will die. If we choose the easy way out, then we betray the people who have sacrificed their lives before us.
If the Communist Party supports this work, then we can change the situation in our country quickly. If a young person fails in the family, he still has a chance to succeed in school; so the teachers should learn these methods of practice too. Temple, the family, and the school need to work together to help the young people. If we can do this we can move thirty years ahead of China on this path of modernization. I have taught in several Asian countries, and I see that we have a chance. Our practice is engaged Buddhism––it takes care of the things that are actually happening in life. It’s not the Buddhism that floats in the clouds.
I know that Vo Nguyen Giap led the army in the war, and now he’s doing sitting meditation each day. I also know that Prime Minister Pham Van Dong has taken the Three Refuges. I hope that if you in the government, in the Communist Party, wish to go in a spiritual direction then you will do it. If a politician cannot communicate with his or her own family then we cannot trust that politician. Vietnamese history proves the importance of the spiritual dimension. Whether we are business or political leaders, by living a spiritual life, a moral life, we are actively, positively contributing to the fight against the problems in the society, such as corruption. We teach not with our words, but with our daily life.
In Buddhism our tradition is to live simply and know that we have enough. In the developed countries, even though they consume a lot, the suffering is great. So, if we think that happiness lies in the direction of power, of sex, of fame, of money, then we are mistaken. There are people who are going in that direction who suffer so much in their body and in their mind. It is only love that brings happiness. Without love, without time to be present for our loved ones, how can we be happy? Buddhism is only to teach people to love in such a way that we can offer happiness to each other each day.
Question: How can we establish a dialogue between Marxists and religious people? I agree that Buddhist humanist philosophy contains a lot of deep understanding. Marx and Engels were very scientific, and I agree that the Buddha taught what are seen as modern developments in science. Now we need a dialogue between religion and Marxism. Marxists see that the nature of religion can be very destructive, but we also see the valuable aspect of religion which you have talked about today.
According to my understanding of Marxism, material strength is important, but spiritual strength is the strength of our people, so it is also very important. We have to create conditions to encourage the spiritual aspect. I hope there will be many dialogues like today, in this open spirit between the Party and the government and the religious leaders.
Thay: These are very interesting points. Thay sees that Marx had a deep spiritual dimension. Buddhists are a continuation of Buddha, and must develop the wisdom of Buddha to satisfy the needs of the people of today. And you are the continuation of Marx, so you have to keep developing what Marx taught. If that doesn’t happen, Marxism will die. That is true of all traditions, not only Buddhism and Marxism.
In Buddhism, there is the expression namarupa, name and form, that means body and mind together. Sometimes things manifest as body, sometimes as mind. It is the same thing, but it manifests in two different ways. Just like when physicists look at an elementary particle of matter, they sometimes see it manifesting as a wave and sometimes as a particle. So is it a wave or is it a particle? Now scientists are agreed that they will call it a wavicle. The same is true with material and spiritual. We could think that spirit is one thing and matter is another thing. But in fact matter does not exist outside of spirit, and spirit does not exist outside of matter.
The Heart of the Practice
Meditation is the capacity to recognize suffering, to look deeply into it, and to use the wisdom of interdependence, of non-self, and impermanence to transform it. The purpose of Zen is to generate mindfulness, concentration, and insight, so we can live deeply each moment. Mindfulness is to be aware of what’s happening in the present moment. For example, when we are aware of our in-breath, that is called mindfulness of breathing. When we are aware that we are taking a step on this planet Earth, that is mindfulness of our step. When we drink tea with our mind and body completely present, then we are drinking tea in mindfulness. When we live each moment of our life deeply in that way, that is meditation.
Concentration is present when we focus on one thing and our mind is not dispersed. With mindfulness and concentration, we can discover the insight that can transform our suffering. This insight can completely cut off the roots of ignorance and wrong perceptions.
The past has gone, the future has not yet come, life is only truly available in the present moment. So we let go of regrets about the past and worries about the future, and we come back to live deeply in the present moment. Each breath, each step, each smile, each look of our eyes can help us to live deeply and bring happiness to ourselves and our loved ones. If we train like this, within just a few days we can begin to see the fruits and the joy of Zen practice.
Buddhism is inclusive, not dogmatic. In the old days Buddhism was able to live with Confucianism and Taoism, and Buddhism can now live with Marxism. Buddhism and Marxism both have to develop to respond to the people now. If we can do that, then what difficulties do we have?
The Vietnamese culture has a great capacity to transform. The word metabolize means that whatever we ingest we take in and transform so it becomes a usable part of us. We can metabolize cultures we have received from other countries, so they become Vietnamese. Buddhism has to become Vietnamese Buddhism, Confucianism has to become Vietnamese Confucianism, Taoism has to become Vietnamese Taoism, and Marxism has to become Vietnamese Marxism. Then we can hold hands and walk in harmony, in brotherhood and solidarity. We can be happy right now if we can have this inclusive attitude, this open-minded view.
Our Vietnamese Spiritual Ancestors
All the traditions that came before combined to become the Bamboo Forest tradition. When we can go together as a river, when we have brotherhood, then every person is our body. We see that each person’s suffering is our suffering. Instead of individualism, we have common views and a common direction. Bamboo Forest tradition is also engaged. Imagine King Tran Nhan Tong abdicating the throne in favor of his son, Tran Anh Tong, so he could become a monk. As a monk, he called for the building of brotherhood with foreign countries, and went to the neighboring country of Champa (now a part of Vietnam), and called for a cessation of war. When he was a king he called for peace, and when he became a monk he continued to call for peace. He was the Bamboo Forest Master.
I also want to remind you of the Zen Master Tang Hoi. His father came from Sogdia, north of India, to Vietnam as a young businessman. He loved Vietnam and he married a Vietnamese woman. Zen Master Tang Hoi lived in the beginning of the third century A.D. He was the first monk to go to China to transmit the teachings and the practice of Zen, three hundred years before Zen Master Bodhidharma. Zen Master Tang Hoi organized monks comprising the council of ordination, who went from Vietnam to witness the first monastic ordination ceremony held in China.
In the process of building a beautiful society in Vietnam, Buddhism can play a great role if we have the courage to go beyond theoretical learning, and adopt concrete practices of transformation. We can train Dharma teachers, both monastic and lay, who have the capacity to bring Buddhism into life, to help society, to reestablish communication, and to rebuild the roots of the family.
Transcribed by Terry Barber, Edited by Barbara Casey.
To request permission to reprint this article, either online or in print, contact the Mindfulness Bell at firstname.lastname@example.org.
By Thich Nhat Hanh
On May 10, 2008, during the “Engaged Buddhism for the Twenty-First Century” retreat at the Kim Lien Hotel in Hanoi, Thich Nhat Hanh answered questions from retreatants. Here are a few of those questions and answers.
A Beautiful Continuation
A written question: My father is retiring after fifty-five years of leading companies. He has decided that unless he can remain a very important person by having a high position or being affiliated with a prestigious institution, he is “irrelevant.” As a result he does not want to live. He has said he cares about no one and has no interests left in life. I’ve tried watering his good seeds and spending time with him. But his anger is very deep and his manas is 72 years strong [laughter]. How can I help him?
We might help him by telling him to learn to look deeply into his own person, to understand himself. We are usually caught in our notion of self. We are not aware that a self is made only of non-self elements, just as a flower is made only of non-flower elements. Sometimes we notice that we have certain talents and skills, but we should know that these talents and skills have come from our ancestors. When you know that your own talents, as well as your suffering and your happiness, have come from your ancestors, you are no longer caught in the idea that all these things belong to you.
In the Buddhist tradition when we Touch the Earth we make the gesture of opening our two hands to show that we have nothing in us. Everything has been transmitted through our ancestors. There is nothing to be ashamed of, nothing to be proud of. We inherit many things from our ancestors. In that light we can release everything very quickly. The insight that self is made up of nonself elements can be very liberating. Then it will be possible for us to see ourselves in our children and in our friends.
We know that the disintegration of this body does not mean our end — we always continue! We continue beautifully or not so beautifully, depending on how we handle the present moment. If in the present moment we can produce thoughts of loving kindness, forgiveness, and compassion, if we can say inspiring words, if we can perform beautiful acts of compassion, then we will have a beautiful continuation. We have sovereignty over the present moment.
If your father has access to that kind of insight he will change and he will suffer less. He will have joy in living. He will see that he is in you and that you will carry him into the future. All his talents and experiences are not lost — you will continue to have them, and you will do your best to transmit these qualities into the future through your children and grandchildren.
A Deep Grievous Longing
A lay woman asks: My husband and I have been trying to conceive a child for a long time. My sister and her husband have recently had a pregnancy loss, so we’ve both been experiencing a lot of suffering. One of my highest aspirations is to experience the miracle of having a child. Sometimes it’s very intense emotionally, the intensity of life wanting to continue itself, it causes a deep grievous longing. I work in a clinic that practices Chinese medicine to help couples with infertility. So it’s very difficult not to water those seeds of suffering. It is my most sincere intention to nourish my healing practice and my patients’ healing from the heart of my own experience. It’s from here that I ask for your guidance.
Someone said that happiness is something that you don’t recognize when it is there. You feel that, once it is gone, you have lost it. Happiness can occur in different forms. We might focus our attention on one thing and we call it the basic condition for our happiness. If we don’t have that thing then we don’t have happiness. But there are many other conditions for happiness that are present in the here and the now, and we just ignore them. We think that only the other object is a true condition for happiness, which now we don’t have.
Someone looking at you may recognize all the conditions of happiness that he does not have. That person may wonder why with plenty of conditions for happiness like that you do not enjoy your life and you are looking for something else. So the practice is first of all to say that happiness can be found in many forms.
Looking deeply into the human person we see that the human person wants to continue long into the future. We want to have children and grandchildren; we want to last a very long time. That is also the nature of animals and vegetables. Every living thing wants to be continued long into the future, not just human beings.
Someone like myself, a monk, also has the desire to last into the future, to be continued. That is very normal — every human being wants to be continued, and to be continued beautifully.
We know that there are those who have children but who are not happy with their children. They say if they had not given birth to these children they would be happier. You have to take into account all these things.
I myself do not have blood children but I have a lot of spiritual children and they make me very happy. They carry me into the future and I am very satisfied! I do not need to have a blood child.
Transmission can be done in many ways. You want to transmit the best thing you have into the future. You can transmit yourself genetically or spiritually. When you look into my disciples and friends and spiritual children you can see me.
We are not blood children of the Buddha but we feel that we are real children of the Buddha because we have inherited a lot from the Buddha. He has transmitted himself to us not genetically but spiritually. If you take into account these different modes of transmission you will see that we need not suffer because we cannot transmit ourselves genetically into the future.
But who knows?! Enjoy the conditions of happiness you actually have and one day you may enjoy that happiness also. But I think that if you enjoy this you may be completely satisfied. Every door is open. Good luck!
Sr. Tung Nghiem speaks: Dear Thay, we had a few friends who wrote to Thay after Thay spoke about depression and how nothing can survive without food. They wrote either from their own experience or the experience of a loved one or a client if they wrote as a psychotherapist. They shared their belief that there’s also a physiological aspect causing depression and some people truly need to take medication. The friends who wrote were concerned that Thay’s teaching could be misunderstood by the people who still need to have medicine and who may stop taking their medicine if they think they only need to stop consuming those things that are harmful to their mind and that’s enough. So they ask Thay to clarify.
In the teaching of the Buddha the biological and the mental inter-are. They manifest based on one another. Our emotions and feelings are very connected to the chemicals in our bodies. Our emotions and feelings can produce chemicals that are toxic or that inhibit the production of certain chemicals like neurotransmitters, and create an imbalance in your body. The mental can create the biological and the biological can have an effect on the mental. We don’t reduce the importance of one side.
All of us have the seed of depression, all of us. All of us have the seed of mental illness. We have received these genes from our parents and our ancestors, and we know from science that genes don’t turn on by themselves. They are turned on by our way of thinking, our feelings, our perceptions, and our environment. It is the environment that helps turn on the negative and positive genes. The genes are equivalent to the bijas, the seeds that we talk about in the teachings of the Buddha.
Neuroscientists ask the questions: Is it true that the brain produces the mind? How could the activities of neurons bring about the subjective mind? But the brain and the mind inter-are. This is because that is; this is not because that is not. It’s not that the body produces the mind or the mind produces the body, but mind and body are two aspects of the same thing. The mind always relies on the body to manifest. It’s like a coin — there is the head and the tail. Without the tail the head cannot exist and vice versa.
The seed of depression that now manifests may have been transmitted to us by many generations of ancestors. There may have been generations when that seed did not manifest. But now, because of the new environment, that seed has a chance to manifest. That is why we have to take into account the element of environment.
The environment is an object of consumption because elements of the environment touch and turn on the genes in us. That is why the teaching of the Buddha on food is very important. We consume not only edible food but also what we see, hear, feel, and touch; sensory impression is the second kind of food. The third kind of food is intention, our volition, the deep desire in us. The fourth kind of nutriment is consciousness; we consume consciousness. If we live with a number of people around us, we consume their collective way of thinking and perceiving. For instance we may see something as not beautiful but because everybody around us sees it as beautiful, slowly we also come to see it as beautiful. We are influenced by the collective thinking around us and that is also consumption. Our depression has to do with all these sources of nutriments.
Medication can help but don’t rely on medication alone. You have to change your way of life and your environment, and one day you’ll be able to stop taking medication. If you don’t change your way of life and you continue to use the medication, at a later time it will not work because your body gets used to it.
Scientists know full well that it is our environment and our attention that turn on the seeds in us. There is a practice called yoniso manaskara, appropriate attention, where we focus our attention only on things that turn on the good seeds in us. For example, when we hear the sound of the bell, if we are a practitioner we naturally stop thinking and go back to our breathing and enjoy the present moment. The sound of the bell helps with appropriate attention, to turn on the good seeds.
We should create an environment where the good seeds and genes in us have many chances to turn on. If you are in a bad environment you know that even if you are taking medication it will not be a long-term solution. So go on and take the medication that you need but you should do something more. Change your way of life. Look at the source of nutriments you are using to feed yourself. Look at your environment to see if it is turning on the negative things in you. And if possible, just change your environment — even if you need to live in a smaller house, drive a smaller car, have a meager salary. If you can move to a better environment do not hesitate to do so because your health depends on it.
Why Are We Here?
A lay woman asks: What is the purpose of life?
That is philosophy! [laughter]
No, but there must be a reason! Why are we here?
This is a chance to discover the mystery of life. Very exciting! [laughter] You have something to discover, something very deep, something very wonderful. That practice of looking deeply can satisfy your curiosity, and that is one reason to be alive — to discover yourself, to discover the cosmos. This is a joy.
You might like to focus your question on “how” and not be caught always in the “why”. Life is a wonder! We are here to experience the wonder of life. If you have enough mindfulness and concentration, you can have a breakthrough and get deep into the reality of the wonder.
Life is a wonderful manifestation. Not only is the rose wonderful, not only are the clouds and the sky wonderful, but the mud and the suffering are also wonderful. So enjoy touching life; discover the mystery of life. And don’t spend your time asking metaphysical questions! [laughter]
Defusing the Bombs in the Heart
A lay woman asks: Dear Thay, dear Sangha, before I came to Vietnam I had the privilege to spend several weeks in Laos where I was able to meet with many people who had been affected by the war. As I stood in fields that still had a lot of unexploded ammunition, sometimes forty or fifty bombs in a small field, I felt overwhelmed with sadness and anger. Speaking to people who continue to be affected, whether it’s friends or family who are killed by the unexploded ammunition, or a poor farmer who had his arm and his leg blown off at a young age, plunging his family into further poverty, I felt very sad. This young farmer said to me that this experience was his luck. I find it hard to accept that such experiences can be luck! Is this karma? And is this a time when we can be righteously angry? What is the mindful way to deal with these intense emotions?
Many social workers we trained in the School of Youth for Social Service died because of bombs, guns, and assassination. Some lost one foot, one arm. A young lady got more than 300 shards of metal in her body, from a type of bomb called anti-personnel bomb dropped by the American bombers. The doctors helped to extract many pieces of metal but there are still hundreds of them in her body. When she was in Japan for treatment she could not use an electric blanket because of these pieces of metal in her body. And they are my own students, my disciples.
I know that there are many unexploded land mines and bombs in Vietnam and in Laos, that continue to kill people. We need to get the attention of people in the world and ask them to help remove these engines of death. There are dedicated professionals who are helping. What is essential is to learn how to do it with compassion because that amount of violence is part of our legacy, our heritage. We should make the strong aspiration not to repeat that kind of action from now on.
But the bombs are not only embedded in the land, they are in the hearts of many people today. If you look around you see that many people, even young people, are ready to die and are ready to punish others.
How to defuse the bomb in the heart of man is very important work also, how to remove the hate in the hearts of so many people. So far the war on terrorism has not diminished the number of terrorists. In fact it has increased the number of terrorists, and each of them has a bomb inside his or her heart. Terrorists want to die for a cause, they want to punish others. That is why cultivating compassion and helping these people to remove their hatred and anger is also very important work. That is also to defuse the bombs.
You can see that the situation in the Middle East is very difficult. Not only are there bombs that explode on the land but there are bombs in the hearts of very many people. Compassion is the only answer.
As we help to defuse the bombs, whether in the land or in the heart, we should keep our compassion alive. I admire those of us who continue to help removing those death engines from the soil, but I also urge my friends to practice in order to defuse the bombs in the hearts of many people around us. We pray to the Buddha, to Jesus Christ and all our spiritual ancestors to support us in this compassionate action. We should think of our children and their children, and we should clean the Earth and our hearts, so that our children will have a better place to live.
Thank you for reflecting on this.
An Inoculation of Suffering
A lay woman asks: Dear Thay, dear Sangha: Yesterday you taught us that we should never give the negative seeds a chance. I agree with just 90% of that. [laughter] Ten percent of that is this question: there are young people who grow up in a very loving and supportive environment but when they go to big cities or other countries to study or to work, they will face some really negative pressure and the challenge is so big that they cannot deal with it. My suggestion is that we should vaccinate their mind and we should give them a bit of challenge when they are still young, so that their immune system is ready. What do you think of this? [laughter]
Thay says sometimes that each of us needs a certain dose of suffering. Remember? Suffering can instruct us a lot and help us cultivate compassion and understanding. So the art is to give each person an appropriate dose of suffering. [laughter] With too much suffering people will be overwhelmed and their heart will be transformed into stone. That is why parents and teachers have to handle this with care and intelligence.
In fact we cannot grow without experiencing suffering. When we say we should not give the negative seeds a chance we are referring to the teaching of Right Diligence. This means first of all that when positive seeds are present we should keep them alive as long as possible. One example of a positive seed is compassion. We should keep the seed of compassion alive in our hearts and our minds. One way to keep this seed alive is to be aware of the suffering. The practice of Right Diligence secondly means that we do not give negative seeds like hatred and anger a chance to increase by watering them everyday. If you are experienced in the practice of mindfulness you can complete the practice of Right Diligence by the practice of embracing strong emotions.
From time to time there is a mental formation that refuses to be replaced, like a CD that plays over and over. Even if you have a strong intention to replace it, it is too strong. If you are a skillful practitioner you will not try to change the CD. You will say, “You want to stay? It’s okay!” [laughter] You accept the CD; you accept the feeling, you embrace it tenderly and look deeply into it. That is also the teaching of the Buddha, to recognize the painful emotion, not to fight it but to recognize and embrace it in order to get relief. Look deeply into its nature in order to find all the roots of that feeling or emotion, because understanding is the way of liberation. Mindfulness and concentration lead to insight that is liberating.
Suffering exists in the context of family and school. There should be collaboration between parents and teachers, between parents and children, between teachers and students, to teach them how to handle their suffering. This is very clear in the tradition of Asia. When you come to learn from a teacher, what you have to learn first is how to behave – how to behave with others and with the teacher. You learn ethics first. And then after that you learn to write, to read, to study literature, history, mathematics, and so on. It is possible for us to do that in the context of family and school.
Making a living is important but that is not everything. Parents should show their children that although they are busy making a living for the whole family, they also devote enough time to make sure that harmony and happiness exist in the family. You can bring home a lot of money but that is not enough. You have to be there for your partner, your spouse, your children.
Their happiness depends on your way of being around them. The same must be true with school teachers. Not only do they need to transmit technical knowledge so that students will get a job later on, but we have to transform school into a family, into a Sangha. We should devote enough time to just being together. If there is deep communication between school teachers and children, the atmosphere of school will be pleasant. This helps the learning process to happen easily. So we have to offer retreats to parents and school teachers so they can take better care of their families and their students.
And that is part of Engaged Buddhism.
Transcribed and edited by Janelle Combelic, with help from Barbara Casey and Sr. Annabel, Chan Duc.
To request permission to reprint this article, either online or in print, contact the Mindfulness Bell at email@example.com.
By Van Khanh Ha
In May, Van Khanh Ha traveled to Vietnam with her daughter Lauren and her friend Karen Hilsberg. Here are excerpts from the journal she wrote to her loved ones back in the United States.
3 May — Returning Home Again
Yesterday morning our plane landed in Hanoi smoothly. My heart was ﬁlled with joy and peace. As I walked out, I was welcomed by so many sweet familiar faces and warm and humid air. The memories of war and its destruction are fad-ing. Hanoi today is alive more than ever.
I stopped and breathed deeply to the fact that, yes, I’m returning home again, after thirty-seven years.
5 May — A Dream Come True
Hanoi impresses me with its beauty and wonderful culture. I’m taking each step, each breath with deep gratitude to the Three Jewels: the Buddha, the Dharma, and the Sangha. Lauren and I are happy here. Everyone is wearing the temple robe — ao trang — Lauren is so cute in this outﬁt.
We continued to explore the historical sights of Hanoi: Chua Tran Quoc, Den Ly Thai To, the botanical garden, and the water puppet show. As I listened to the classical opera, I felt as if Papa was there listening with me and embracing me with his tender love.
This was a promise that I made to him before his death — that some day I would return home to his beloved village of La Chu, to visit his ancestors’ tombstones. And now this is it. My dream has come true for myself and for my dear Papa.
Last night we had our orientation with Thich Nhat Hanh. There were four hundred retreatants from more than forty different countries. I looked around the room ﬁlled with people, as this small, simple, and humble monk talked. His Dharma talk was deep, lovely and with a great sense of humor. He gave wholeheartedly and I received his words with gladness, with joy and tears. The theme was “dwelling happily in the present moment.”
9 May — Peace in Ourselves, Peace in the World
The Golden Lotus Hotel where we are staying has 450 rooms and only two computers for guests to share. So it’s a challenge and we are learning to be very skillful with our time.
The retreat here with Thich Nhat Hanh is wonderful. Early every morning, we start our day with walking meditation. Thay walks mindfully with each step and we follow him with our breath and our smiles. Outside of the hotel, the streets are crowded with people going to work. The sound of silence is mixing with the sound of cars and motorcycles to become an orchestra of real life.
After breakfast is the Dharma talk. Imagine a big room ﬁlled with hundreds of people and it’s quiet except for Thay’s voice. His voice is gentle, yet his message and his mission for peace are very powerful: “With deep listening and loving speech, we can transform our suffering. Peace in ourselves, peace in the world.”
Last night Lauren woke me up to say: “I love Hanoi, I enjoy Vietnam so much. Thank you, Mommy.” At that moment, I knew deep inside my heart that I’ve made a good decision — for both of us to return to our roots, to our ancestors, and to discover Vietnam together. We are very grateful to be here and to receive the beautiful teachings of love and compassion from Thay with many of our friends.
12 May — Friendliness to Foreigners
The retreat ended, leaving a great impression on me and many others — looking at this gentle monk in his eighties who puts out so much energy for mankind with one simple wish: that the world be a better place to live for all beings.
Today is the beginning of the UN celebration of Vesak, the Buddha’s birthday. The theme this year is “Buddhist Contributions to Building a Just, Democratic and Civilized Society.”
Yesterday Lauren, Karen, and I went to the One Pillar Pagoda, Ho Chi Minh Mausoleum, the Temple of Literature. Again, we went to our favorite Indian restaurant. We also had a chance to have ao dai [the traditional long silk tunic] made at the tailor shop; they are going to be so beautiful!
Despite the crowds and noise, Lauren and I embrace Vietnam with the connection to our ancestors. This trip has made me appreciate even more the old values and virtues of Confucius. I still see the happiness of the people, and the friendliness they offer to foreigners, even Americans. Life is difﬁcult for most of the people here, but they accept and ﬁnd peace in their lives.
16 May — Wholesome Seeds of Compassion and Peace
Today is the conclusion of the United Nations Day of Vesak Celebration 2008. The last three days have been so amazing. Being here helped to water and cultivate the wholesome seeds of compassion and peace in me. Many representatives and guest speakers from over sixty countries came together for one purpose — to promote peace in the world. We are united as one to bring happiness and love to all beings on this Earth.
I feel so blessed to witness such a sacred event. This is the ﬁrst time for Vietnam to host this special event, and the organization did a wonderful job. Every meal, we were served with a banquet of delicious foods, desserts, and fresh fruits. The entertainments were excellent — a combination of old and new — from traditional music and songs to modern dance.
Tomorrow we go to the Avalokiteshvara Cave, Chua Huong and then to Ha Long Bay for two days.
18 May — Ha Long Bay
Today we went to Ha Long Bay. It’s so beautiful. We visited the caves and walked up to the mountain, the scenery is unbelievable. Every moment living in Vietnam made me appreciate the beauty of this land even more. Lauren and I are sharing a room with ocean view.
People here are simple and so loving. They are glad to know that I’m Vietnamese. I thought after living in the U.S. for most of my life, I had lost touch with my own roots but the ﬁrst step in Hanoi, I know I’m home, with my own brothers and sisters.
20 May — Proud to Be Both
We are in Hue now. It is much more quiet and tranquil, even though our hotel is located in the heart of downtown. Meals are served with many types of special dishes. The dining area is on the balcony of the top ﬂoor overlooking the city and the Perfume River. It’s so nice, especially at nighttime.
Yesterday we went to Tu Hieu Temple. Thay with his gentle steps on the ground of his root temple brought tears to my eyes. This trip is more meaningful for us because of the practice and of his teachings. I’m forever thankful.
In the afternoon we visited preschools in the remote areas of Hue. The children sang songs and danced for us. They live on small boats or on stilt homes by the river. The living conditions are very poor but they are full of laughter and big smiles.
Last night we went on a boat to celebrate Vesak. We chanted and then released ﬁsh back to the river under the light of the full moon.
This trip continues to nurture my deep connection to my homeland and its beauty. I treasure my time here and just like Papa said: “You should be proud to be an American, but never forget your roots and your values.” He’s a wise man and I know in my heart that I’m proud to be both.
24 May — Visiting Ancestors
Yesterday Lauren and I went to visit my parents’ birthplaces near Hue with my relatives Chu Phu and Cu Chau’s children that I have not seen for over forty years. We went to La Chu, my father’s village, then later to Vi Da where my mother was born ninety-three years ago. Being by my grandparents’ and great-grandparents’ graves, I felt the deep connection to them, even those I never met.
Early in the morning we walked on a narrow dirt road leading to my grandmother’s last resting place. Both sides of the road were rice ﬁelds ready to be harvested. The wet roads were so slippery, Lauren almost fell into the ditch. We burned incense and touched the earth three times to each of the tombstones.
Later, we went to Nguyen Khoa cemetery where my maternal grandparents are buried. I knew that Lauren and I are the continuation of our ancestors. There is no birth and no death. They are in us, in our every cell, and in every breath we take. And I could feel their love sent to us from above.
Central Vietnam is hot, with humid weather, and we were dripping with sweat. But we looked forward to being with our ancestors, so we just smiled and embraced the moment.
Today we visited the Emperors’ tombs and the Forbidden City. When Chi Hoa, Mu Chuc’s daughter, found out that we were here, she came to visit us in the hotel. She told us many stories about my family and she warmly greeted us with deep true love.
1 June — Memories and Gratitude
After Hoi An we went to Da Nang, where I spent most of my childhood and where I ﬁnished my education from elementary to high school. It brought back many warm memories — of family, friends, and the beautiful beaches. My Papa often took us to the ocean so my sisters and I could play in the water.
Lauren and I took a tour to the Cham Museum. It has artifacts that are thousands of years old. Then we visited my beloved math teacher’s home — Mr. Bui passed away years ago but his lovely wife welcomed us warmly. I sat there holding her soft hands, and her heartbeat and mine became one. We did not say much, but deep inside our love was interconnected. It was a hot, humid day, and our visit was sweet. I was touched by her tranquility and her kindness.
After that, we stopped to see my high school, Phan Chu Trinh. I used to walk with my friends to class; we shared our teenage years with so much laughter and silly jokes. Another stop was the courthouse where my father worked as a judge for twenty years. I could not ﬁnd our old home in Da Nang because it’s now an ofﬁce building.
The last stop in Da Nang was My Khe beach. Lauren and I were so happy when our feet touched the white sand and warm water. It was a perfect day, the sky was blue with patches of white clouds. Warm summer breezes caressed our faces softly. I picked up some seashells and feathers on the beach. I took a few deep breaths to treasure my youth, and my presence in the here and the now.
We arrived in Ho Chi Minh City (HCMC) three days ago. It’s a lovely break: we called our time here are our “lazy days” — great food, and nice times spent with my brother’s family. We also visited with Uncle Tu’s children, Aunt Dieu Phuong’s daughter, and my dear friend Thuy Anh that I have not seen for forty-ﬁve years.
Lauren and I feel very fortunate to be able to take this trip together. Vietnam has helped us to open our hearts and our souls, to be touched by the kindness of many people and to be proud of my homeland’s natural beauty.
I’m looking forward to being back in America soon. May all beings be at peace.
Van Khanh Ha, True Attainment of the Fruit of the Practice, left Vietnam in 1971 to study in the United States, where she married and had a daughter, Lauren Mai. Her father, who had been a federal judge before the war, and her mother were able to come to the U.S. and live with Van in their old age. Van practices with Sanghas in Maryland and Virginia.
Sharing the Dharma
By Lorri Houston
Let us take those grenades out of our hearts, our motherland, humankind. Let us stand. Let us stand, side by side.
–Thich Nhat Hanh
Robert could only look at the floor as he talked about harming an old and frail homeless man. He spoke softly, almost in a whisper, as he recalled hitting the man in the face until he bled, kicking him, and then throwing the frightened man to the ground while laughing and mocking him.
This, as you can imagine, was a hard story to hear. But our monastic brothers and sisters were there to help incarcerated youth find freedom through the power of meditation. NBC TV New York filmed the Day of Mindfulness trainings and teachings. The teens told the reporter how much they appreciated the lessons and hoped to apply them to their lives when they left detention. In its news story, NBC reported:
One 15-year-old boy described his bad decisions, which he says were driven by greed. He says if…[he had known] some of these tools before, he might not have ended up here in the first place. “You gotta be mindful of your movements,” he said. “Think before you act.”
Anyone who has experienced Thay’s loving teachings knows that his practice is changing individual lives and our world. Thay’s worldwide Sangha is engaged in many Dharma education and outreach programs to transform suffering, and this has led to life-affirming changes for thousands of people around the planet— including many people who committed violent acts and have now given up violence forever.
The Thich Nhat Hanh Foundation* is honored to support the efforts of Thay’s Sangha to bring the Dharma to additional thousands of people each year. Of the general support gifts received by the foundation, ten percent is allocated for the following Dharma sharing programs:
Nourishing Individual Sanghas
Thay has taught us that without Sangha, there is no Buddha and there is no Dharma. Participation in a Sangha is essential to our practice. To help nourish and develop Sanghas, the Thich Nhat Hanh Foundation offers a “Sangha in a Box” resource kit with an instructional guide, a DVD, a CD of chanting, books, and a bell. North American Sanghas also may submit applications for grants to bring Dharma teachers to their communities to lead public Days of Mindfulness. Currently, donors enable the foundation to designate$10,000 a year to the Sangha Building Project Fund.
Offering the Dharma Online
Many people who have heard Thay speak have started on their own paths of practicing compassion and understanding. Many are taking their new awareness to their families, workplaces, and schools—transforming communities by planting seeds of mindfulness. The monasteries and practice centers offer many free online Dharma teachings and courses so that people can watch or listen live, or enjoy past retreats and Dharma talks from the comfort of their own homes. Donations to the foundation fund online services and fees for these offerings. With continuing support, the Sangha can work toward an aspiration to create a complete digital audio and video library of all of Thay’s talks to preserve and share with future generations.
Planting Seeds with Youth
Wake Up tours bring the practice of mindfulness to young adults and are tailored to meet their physical, emotional, and financial needs. A tour team consists of monastics and lay practitioners who travel to school campuses and colleges to host Days of Mindfulness, “flash mob” public meditation gatherings, and public talks. Wake Up events are free and easily accessible, thanks to donated practice spaces, free housing offered by friends, and the use of low-cost travel modes. A sixteen-day Wake Up tour, which typically coordinates fifteen to twenty events, only costs about $9,000.
Bringing Mindfulness to Schools
Mindfulness is increasingly recognized as an important tool for teachers, students, school administrators, and parents. Plum Village’s “Wake Up Schools” initiative is currently focused on three main areas to develop mindfulness in schools, including:1) Teacher and Administrator Training; 2) Developing Classroom Content; and 3) Community Building. This year, foundation gifts are helping sponsor the Educators’ Retreat at Brock University in Ontario, Canada, to help retreatants learn mindfulness practices to use in schools.
Dana (generosity) for Dharma-sharing programs is greatly appreciated and will support the many ways our community makes Thay’s teachings and practice accessible to all. To donate, or for more information and links to our community’s Dharma-sharing programs, please visit the Resource section of our website at ThichNhatHanhFoundation.org.
Thich Nhat Hanh Foundation
2499 Melru Lane, Escondido, CA 92026
Ph: 760-291-1003 ext. 104
* The Thich Nhat Hanh Continuation and Legacy Fund, started in 2011, has been renamed the Thich Nhat Hanh Foundation.
Lorri Houston, Sweetest Words of the Heart, practices with the Really Beneficial Sangha in Escondido. She is an Order of Interbeing aspirant and provides joyful service as the Thich Nhat Hanh Foundation’s full-time community liaison. Before joining the foundation staff, Lorri founded and developed the first rescue shelters in the U.S. for farm animals.
Building on the success of our first “Mindful and Mobile Retreat in Viet Nam” in March 2013, a small group of friends will have two opportunities in the coming months to have a uniquely beautiful experience. “Going like a river,” we will travel as a Sangha throughout the land of our spiritual ancestors of the Truc Lam (Bamboo Forest) lineage.
Whether we are sitting or standing, walking or riding, floating on Ha Long Bay or climbing sacred Yen Tu Mountain, eating vegetarian meals or biking in the countryside around Hoi An, our breath will be our anchor throughout each day. Both trips will include a Day of Mindfulness in the Root Temple in Hue and frequent periods of sitting meditation and Dharma sharing.
Joyfully Together in Viet Nam
Travel with Dharma Teacher Chan Huy
December 22, 2013 January 4, 2014
For information and to register, contact Chan Huy: firstname.lastname@example.org http://www.mindfulcoachingclinic.com/vietnam.html
Plum Village is not a Vietnamese temple set on European land. In Plum Village, we see the Indian culture, the Chinese culture, the Vietnamese culture, and the Western culture. When we look carefully, we see that non-Plum Village elements exist in Plum Village. Consequently, Plum Village is also an object of meditation. The deeper we look, the more clearly we see it…. If we look deeply, we see that Plum Village is also unborn and undying.
– Thich Nhat Hanh
Anh Thieu came from Vietnam by boat with his wife and two children.
They were the first people to help us start Plum Village. From the winter of 1982 to the summer of 1983, we had to work a lot. In early 1983, we began to plant some trees in the Upper Hamlet. The first trees were six umbrella pine trees.
— Thich Nhat Hanh
If you come to Plum Village, you have to take home with you no less than Plum Village in its entirety. Bringing Plum Village home, you will be able to survive longer. The teaching and practice of “I have arrived, I am home” always complements the teaching of “going as a river and not as a drop of water.” If you are a drop of water, then you will evaporate halfway; but if you go as a river, you will surely reach the ocean.
– Thich Nhat Hanh
Photos courtesy of Plum Village, Eileen Kiera, and Lyn Fine. Quotes reprinted from I Have Arrived, I Am Home (2003) by Thich Nhat Hanh with permission of Parallax Press, Berkeley, California, www.parallax.org.
Asian Institute of Applied Buddhism
By Sister Hanh Nghiem
The Asian Institute of Applied Buddhism (AIAB) in Hong Kong, on Lantau Island, was established in May 2011. It is a continuation of the At Ease Mindfulness Practice Centre, Plum Village’s first home in Hong Kong, which was opened February 2009 and located in Tsim Sha Tsui, Kowloon. Before the center moved to Lantau Island, only four monastic brothers lived there. Now the AIAB is home to eighteen monastic brothers and sisters. The sisters dwell at Lotus Pond Temple and the brothers dwell at Bamboo Forest Monastery.
The AIAB is a quiet part of the Ngong Ping Village. Ngong Ping is home to several tourist attractions, including Po Lin Monastery, the Big Buddha, the Heart Sutra Pillars, and Phoenix Peak Lantau Island has many Buddhist temples and shrines, Lotus Pond Temple being one of the oldest. The popularity of this place is easy to understand, because nature has been preserved, making a beautiful natural environment for people and living beings. When people come to Lotus Pond Temple, they immediately feel more peaceful and light as they pass through the temple’s gate. The daily practice generates a special energy that penetrates the natural environment. Friends comment on how noticeably the energy of the temple has changed since the Sangha has come here. Even the temple dogs have transformed, becoming more friendly and trusting of people.
Here is our typical daily schedule:
4:30 a.m. Wake Up
5:00 Sitting Meditation & Chanting
8:00 Walking Meditation
12:00 Lunch & Rest Time
14:30 Gathering & Working Meditation
19:30 Sitting Meditation & Chanting
21:30 Noble Silence
As the tradition holds true, Monday is our sacred Lazy Day. Sunday is our public Day of Mindfulness, when we offer general practice for the public. We also try to give particular attention to the local Vietnamese and to children on the ﬁrst Sunday of the month; Wake Up for young people ages eighteen through thirty-ﬁve on the second Sunday; Order of Interbeing members and teens on the third Sunday; and afﬁnity groups like applied ethics and health care professionals on the fourth Sunday. There are also Days of Mindfulness and evening practice gatherings at different sites in Hong Kong.
The curriculum of the AIAB is coming together in the sense of its ability to be articulated and implemented in our daily life practice. The material is already prepared because Thay has been teaching it for a number of decades. The core classes start with the fundamental sutras of the Plum Village practice: the Sutra on the Full Awareness of Breathing, the Four Establishments of Mindfulness, and Knowing the Better Way to Live Alone. They are studied along with introductory Buddhist psychology as covered in Thay’s book, Buddha Mind, Buddha Body. Essential Buddhist teachings complete the core curriculum, as covered in The Heart of the Buddha’s Teaching, the Five Mindfulness Trainings, and the Fourteen Mindfulness Trainings. These are followed by in-depth study of Manifestation-Only Buddhist psychology, as taught in Understanding Our Mind: 50 Verses on Buddhist Psychology. These core courses are prerequisites to any further studies at the AIAB.
In the meantime, people can hear lectures when they attend a full day of practice at our tri-monthly course for health care professionals and monthly Day of Mindfulness focusing on Applied Ethics. We have already covered a general base for The Heart of the Buddha’s Teaching and Buddha Mind, Buddha Body in our two three-month Summer Retreats. The same basic instruction was offered to the general public every Sunday, and was followed by Dharma discussion to clarify and enrich our understanding of the teachings.
In the Plum Village centers in France and the U.S., the three-month retreat for monks and nuns to stay within the monastery boundaries is in the winter months, but at the AIAB we have our three-month retreat during the summer months, at the same time as the other local Buddhist monasteries. We also have a three-month “bonus” rain retreat from December through February, when we limit teaching trips to those that are made by special request.
From March through May, and again from September through November, we collaborate with our other monastic brothers and sisters in Thailand and Vietnam to hold teaching trips in Southeast Asian countries like Singapore, Malaysia, Thailand, and the Philippines. We also hold teaching trips in China, Japan, Korea, Taiwan, and other countries in Asia.
Lay practitioners are welcome to stay and practice with us. At the moment, there is not a set arrival day. You can email us to inform us of when you would like to come. We ask that people do not arrive on a Lazy Day (from Sunday at 6 p.m. until Monday at 6 p.m.).
The Asian Institute of Applied Buddhism is young and full of energy. It is a blessing to be on such fertile ground for our roots to go deeper and our horizons to broaden.
Sister Hanh Nghiem, True Adornment with Action, presently lives at the AIAB.