Retreat Among Jacarandas

By María Jiménez

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The Felicidad family, originally from Mexico City, was spread out. Some of us had known each other a long time; others, however, weren’t aware of the existence of happy and enthusiastic brothers and sisters in search of someone with the same last name. But thanks to the efforts of our Sangha in February of 2012, hundreds of emails went out and arrived like rainfall of flowers inviting people to “Coming Home: The Road to Our Happiness,” the big family reunion to be held in April. The response was immediate. Thirty-six sisters and brothers accepted the invitation, because who wouldn’t want to come back home? Who wouldn’t want to find the road to happiness? Besides, Thay Phap Lac and Thay Phap De, two monks from Deer Park Monastery, would be coming to share ways of conscious living with us and to converse intimately with the earth.

The location of the retreat, Casa Xitla, is a big old house surrounded by gardens in the southern part of Mexico City. It is a spacious place that invites one to withdraw and reflect; silence is the order of the day here. Thanks to the infinite goodness of Mother Earth, our encounter is dressed in violet; at this time of the year the jacaranda trees are in their most conscious here and now. Our hosts, a community of people in charge of administering and caring for this place, are an example of interbeing. As in a colony of bees, they organize themselves to live in harmony: they care for the water, use solar energy, protect the vegetation, and maintain a compost heap.

On April 4, Casa Xitla begins to buzz with our arrival. The brothers and sisters who organized the retreat and the monks Phap Lac (Happiness Monk) and Phap De (Young Monk) await us with their conscious presence. The smiles with which they greet us are an unmistakable sign that we have arrived home. Adults, some in couples, some with their families, and the majority alone, begin to fill up the space and prepare for the experience of the next five days. The majority of us come from bustling cities; we are full of expectations, with our minds agitated. The sweet sound of the bell, the conscious embraces of our sisters and brothers, the dim lights in the hallway on the way to the bedrooms, the shade of the trees, and the night remind us that we have arrived home. In an instant, all these signs come together, form a stream, and invite us to flow as a single river. “Happiness is here and now,” they whisper in our ears.

The Fountain of Life

In the first Dharma talk, Brother Phap De delicately suggests that we observe in our inner selves the impulse to do things: eat, read, talk. He proposes, instead, that we walk or write. “Life comes from within ourselves; we can feel it; we can connect ourselves with the fountain of inner and outer life, all united.” Like an expert gardener, the brother knows that before planting the seed, we must loosen the dirt. He invites us to recite gathas. It’s impossible to turn down his invitation, knowing that we can cultivate flowers in the garden of the heart.

At five o’clock in the morning, the bell wakes us, and a half hour later we begin guided meditation. Our bodies are tired; the majority of us aren’t used to waking up so early. However, our conscious inhaling and exhaling wake us up and fill us with joy. At 6:30 a.m., our sister, Norma Inés, better known as Hapinés, guides us down the roads of Qigong. With the noble bamboo pole at hand and the sweetness of her voice, we travel to the interior of our bodies, feel how our muscles stretch, and begin a dance that connects us with the foliage of the jacarandas. The pivoting of legs, trunks, arms, and eyes lifts us to the clouds and slowly and softly allows us to take root in the earth.

The morning advances. The bell invites us to share a delicious breakfast, which we enjoy slowly from the silent line. We share the table and the reading of the Five Contemplations. We eat slowly, looking to feel in every mouthful the flavor and goodness of all the beings who prepared it and made it possible.

Work meditation offers us the opportunity to do chores in the garden, which for some of us are unusual; some chores are light, like picking up leaves and branches; others are heavy, like lifting and moving the compost. Cleaning and arranging the building and preparing food for the whole group are some of the other tasks at hand. We have the opportunity to learn and to teach, to lead and to follow, to see our old habits as we work, to smile, embrace, and be present in the here and now.

At ten in the morning, the bell calls us to walking meditation. Our sister Gaby shares her experience:

I remember that marvelous walk as an experience of conscious enjoyment that keeps love, peace, calm, serenity, and forgiveness alive in my memory. I return to live in plenitude and to understand and experience interbeing with my new Felicidad family, to feel myself as part of nature, to be present, feeling the caresses of the air and the heat of the sun on my skin. I feel how Mother Earth receives me and comforts my every step, and I see and feel the happiness of the monastic brothers.

I remember Phap Lac’s talk about forgiveness. Nine months ago I’d signed my divorce from the father of my children and I had such an emotional charge that I asked myself how I could forgive myself for the guilt that I felt. I asked: ‘Is it strange that after years of sharing a life with someone you loved, you now ask yourself how to forgive?’ The walk was about to start and the brother said that we should invite our loved ones to walk with us. He suggested that we take the hand of one of the members of the Felicidad family and even that we invite our absent loved ones to come with us.

The sensation I felt is indescribable: I imagined my little children, Emilio and Sofía, at each side, felt their still-tender hands, and felt the peace and love of being united as one. I advanced slowly and smiled genuinely and lovingly, with gratitude and respect. Later I invited my parents and sister to walk hand-in-hand and felt the same sensations. Finally, uninhibitedly, with thanks, and in peace, I invited the person who had been my partner for ten years. I embraced him while I walked, thanking him for having shared his time, space, and love, for having participated with me in giving life to these two gifts. I decided to forgive the things that we consciously or unconsciously did when we lived together that hurt or damaged us or made us uncomfortable and I smiled at him. We stayed together like that for a few moments. Then I let go of his hand and saw him go, smiling and relaxed.

Drops in a River

At the end of each morning, Thay Phap Lac and Thay Phap De, taking turns, offer us a Dharma talk. Next to them a Mexican sister or brother listens attentively and interprets simultaneously. During these talks, the words of Phap De and Phap Lac weave in interbeing. Phap De speaks of his own life experience and shares the stories of his parents and the seeds they deposited in him. He shows us how the spiritual life of our ancestors is connected with our own. And he invites us to recover the spirituality of the people who inhabited these lands before the arrival of white people. Our spiritual realization, he says, is a matter of integrating ourselves like drops of water in a river that has flowed for thousands of years. This moves us, because in Mexico, indigenous blood is an underground river that only awaits our glance to revitalize us with its powerful energy.

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Thay Phap Lac offers other seeds. With soft strokes he recreates his experiences in the company of our dear master Thich Nhat Hanh. The words of Phap Lac have the power to bring Thay to our encounter: we can see and feel him; the voice of the brother becomes the voice of Thay. With simple stories of day-to-day life, Phap Lac reveals the efficacy of our practice. He shares a story of a single mother who learned to enjoy working meditation, and that of Thay, who, having suffered an injury in a crowd in Vietnam, sat down calmly to drink a cup of tea. Phap Lac is also a master of dispelling uncertainties. To a sister who has doubts about forgiveness, Phap Lac says sweetly: “The only help you have is your happiness. Only love can cure—love with compassion.” This teaching is an outstanding moment during the retreat.

mb62-Retreat3After lunch comes total guided relaxation. We lean our bodies against the earth, which generously receives our tensions, our tiredness, and our worries. With our minds we pass through each part of our body, we smile at it with thanks, we loosen it, and we relax. We listen to our guide from afar, as if in a dream. He sings to us a sweet song that rocks us and he brings us back, little by little, to the happiness of the present moment.

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The Dharma sharing at mid-afternoon is a moment of encounters. Some of us know each other from long ago, others have seen each other a few times, and there are those who are meeting for the first time. In two groups, each guided by one of the monastic brothers, we focus on practicing compassionate listening and loving speech. Little by little, our hearts open as we share happiness and sadness, presences and absences, hope and despair. We offer our loving presence to our friends; we receive their experiences and their smiles.

After supper we have another guided meditation, and then go off to sleep smiling, crossing the garden of Casa Xitla in silence, now lighted by a moon full of the here and now.

Like Water Reflecting

The second night, five sisters and brothers who have taken the Five Mindfulness Trainings share their personal experiences and reflections. The struggles and the joys of the road of Dharma parade before us. We hear that the trainings are like the North Star, a light that orients us. As the days go by, the question continues to arise: Who will take the trainings? Many of us are confused. We don’t know if we can meet the goals, if we should or want to commit ourselves. Thus three days pass. In Dharma sharing, some people express their decision to take the trainings. Others reveal confusion or a negative decision. We all listen with care and attention. Eleven brothers and sisters take the vow to revere life, practice generosity, look for true love and fidelity, practice loving speech and deep listening, and procure a nutritious and healthy life. It is beautiful to share this intention, knowing that these trainings will take us all our lives, and that we are accompanied on this road.

One memorable practice is that of starting anew. One night, Laura and Jorge water their flowers in front of the community. At first, they look each other in the eyes and each says the virtues that she or he sees in the other. Then they offer apologies for the discomfort or suffering they have caused each other. We see how their words turn into sun and water, the nutrients of the seeds of love and compassion. They give us a living example of the fourth training: our eyes witness the fact that loving speech and compassionate listening are the tools of the artist who creates reconciliation and peace. Later, Thay Phap De invites us to practice in couples. Some of us are with our life companions and we practice with them. Some are with parents or children. Those who have come alone pair up and practice watering the flowers of an absent person. It’s an intimate time, deep and hopeful. We learn that it’s always possible to start over.

As the days pass, we cultivate silence, but also listening. Mónica, Hapinés, and Laura help us to sing in key, inspiring cantos. We give thanks to life with our Chilean sister Violeta Parra. With Mercedes Sosa we remember that everything changes and with Fito Páez we offer our heart. Phap De teaches us an Irish blessing: “May love hold you in the hollow of her hands.” During the last night’s gathering we all sing “Cielito Lindo,” a traditional Mexican song, which our monastic brothers love. Three children who have lent a special touch to our time together, David, Elías, and Sofía, sing the turtle song, and Fausto thrills us with a cappella numbers. His crystalline voice reminds us that we are like water that reflects what is beautiful and true.

The last day, we finish our meditation by walking under the shade of a jacaranda. With the children cross-legged at their sides, Phap Lac and Phap De teach us the art of waking up the bell. Only five days have passed, but the conditions of the retreat have let the people of the Mexican Felicidad family recognize each other in interbeing. Without coming or leaving, neither before nor after, we embrace firmly and then let each other go. We know that each of us is in the other and that the other is in us. We leave Casa Xitla wide awake. We have learned to recognize that the present moment is a wonderful moment.

Thank you, dear Thay; thank you, dear family.

mb62-Retreat5María Jiménez, Felicidad Valiente del Corazón (Courageous Happiness of the Heart), is a professor at Autonomous University of Mexico City (UACM). Maria enjoyed the retreat among jacarandas twice: the first time while living it and the second while writing this article. Two other members of the Sangha in Mexico City, Jorge Hirsch and Gabriela Rosales, contributed. Their voices are a vehicle to convey the sound of a single river: the Felicidad Family.

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Leaving a Legacy of Love and Compassion

An Interview with Brandy Sacks

mb61-LegacyMindfulness Bell: Brandy, where did you grow up and what were your first religious experiences?

Brandy Sacks: I’ve lived all my adult life in San Diego, California. My parents were non-practicing Jews, and I really wasn’t raised with any spirituality. As I grew up, however, I was attracted to Buddhism, but most of what I saw here in California was Japanese Zen practice. The Zen Center in San Francisco was very prominent. Japanese Zen really didn’t click for me; it seemed too strict, with too many rules. I did, however, become a Reiki Master. 

MB: How did you first encounter the teachings of Thich Nhat Hanh? 

BS: I first became aware of Thich Nhat Hanh through my Reiki teacher, who would quote from Thay’s writings and talks. In 1993, I heard Thay was coming to Malibu to lead a Day of Mindfulness. It was one of his earliest retreats on the West Coast; there was no Sangha in Los Angeles or San Diego at the time, and we might get a hundred people for a multi-day retreat, several hundred for a one-day event—much smaller than now. I went to the ‘93 Day of Mindfulness. 

MB: Obviously it was a life-changing experience. 

BS: It was. What really resonated for me were the Five Mindfulness Trainings, Thay’s vision for a global spirituality and ethic: reverence for life, true happiness, true love, loving speech and deep listening, and nourishment and healing. They were clear, direct, but not ten commandments. We weren’t striving for perfection, but by following these trainings we could become happier. That really made sense to me. I wanted a spiritual practice that emphasized happiness. So I took the Five Mindfulness Trainings at that retreat. 

MB: Where did you go from there? 

BS: I began reading Thay’s books and continued my sitting here on the West Coast. Then I heard he was coming in 1997 to lead a multi-day retreat in Santa Barbara. We had a huge turnout. People still talk about that one and the one that followed in 1999 as solidifying the West Coast community.

There was still no San Diego Sangha in 1997, but after the retreat there was a lot of talk about Sangha building. Thay stressed that if you wanted to become a member of the Order of Interbeing you had to lead or start a Sangha. About the same time, Christopher Reed, a lay Dharma teacher, started a meditation class that became the first San Diego Sangha. We later moved to the Wat Lau Temple for the Sangha’s meetings and I began leading it. I took the Fourteen Mindfulness Trainings at the retreat in 1999. 

MB: How has your personal commitment to Buddhism influenced your professional career? 

BS: I was an elementary school teacher for a number of years. Later I became the manager of operations for a nonprofit called Bread for the Journey. I currently work for another nonprofit, GroundSpark, which uses documentary filmmaking to ignite social change. It’s a great organization and won an Academy Award in 1991 for Deadly Deception, its documentary film on the environmental and health dangers of creating nuclear weapons. Our current project is called Respect for All, a series of films aimed at elementary, middle, and high school audiences on respecting diversity. The middle school films focus quite a bit on stopping bullying; the high school films deal with bullying, sexuality, and other issues.

Around 2001, once the Community of Mindful Living office in Berkeley closed, I took over running the iamhome.org website. The website featured, as its successor still does, an international Sangha directory and a listing of retreats and talks by Thay.  After five or six years I appealed to Janelle Combelic, then editor of the Mindfulness Bell magazine, for assistance with content and direction for the website. We got together a small team of OI members, Dharma teachers, and monastics. We decided to broaden the focus of the website to include the online version of the Mindfulness Bell magazine. We changed the name to mindfulnessbell.org and I’ve been webmaster ever since. 

MB: You’ve been engaged in this practice now for almost twenty years. Looking back, what has it meant for you? 

BS: I’m very dedicated to the Five Mindfulness Trainings and once every six weeks I lead a recitation at our Sangha. They remain for me one of the most concrete and real aspects of our practice and underlie all Thay says in his books and all we do.

Looking back, I’m a lot happier, a lot less anxious and fearful, a lot more compassionate and caring. I got ninety percent of that from the practice. It helped me realize and stay mindful of the impact that my words and actions have on those around me. As Thay says, it’s not just about you, it’s about the community of family, friends, and colleagues around you, about the whole world, really, and the impact you have on it, moment to moment.

Thay talks about not turning away from suffering. That’s a continuing challenge for me, but I draw strength from his encouragement to have solidity, be mindful, be content and happy in myself so I have the energy and inner resources to look at the suffering in the world. It’s inspired me to have a career devoted to helping others. 

MB: And because of all this, you’ve decided to leave half of your estate to furthering the work Thay has begun. 

BS: Yes! As soon as I heard that the Thich Nhat Hanh Continuation and Legacy Foundation had been created, I decided making a planned gift was a really good thing to do. Planned gifts are going to be essential to helping the monastic and lay communities continue to grow and thrive. Many of us want to ensure that the teachings and the monastic order continue in the future, but we may not have the wealth to make a major gift at the present moment. That makes planned giving an attractive option: if you’ve got a retirement plan, you have assets that you can give after your lifetime.  All it takes is filling out a codicil to your will, and changing your beneficiaries if you have a retirement plan, which is what I did. It’s very easy to do.

mb61-Legacy2How to Leave a Legacy of Love and Compassion

You can leave a legacy of love for our beloved teacher, Thich Nhat Hanh, and his inspirational work around the world by making a bequest gift to the Thich Nhat Hanh Continuation and Legacy Foundation. Your bequest allows the Sangha to care for our U.S. monastic practice centers, support worldwide humanitarian efforts, and promote programs that bring the practice of mindfulness into schools. Your gift transforms suffering into compassion—bringing peace and joy to millions around the world.

What is legacy giving or planned giving?

A legacy or planned gift is a gift that a donor decides to make available at some future date. Through your will, you can make a generous gift that might not be possible during your lifetime—and have a huge impact on continuing to spread mindfulness and peace around the world.

Who can make a bequest?

Anyone can make a bequest. You do not need to be wealthy; it does not cost a thing, and if you change your mind at any time, you can simply alter your will.

Is it possible to make a gift through my will, and do you want a gift like this?

Yes. A bequest is the most common type of legacy gift and is often the easiest way to make a significant contribution toward the continuation of Thich Nhat Hanh’s teachings of mindfulness and peace around the world. The suggested language below can help you and your advisors include us in your will or other estate-planning documents.

May I designate my gift for a specific purpose or practice center?

Yes. Your gift may be designated for any program or practice center supported by the Thich Nhat Hanh Continuation and Legacy Foundation. We would be happy to review your designation options with you.

Is it possible to name the Thich Nhat Hanh Continuation and Legacy Foundation as a beneficiary of my retirement plan?

Yes. Leaving a retirement plan or IRA (or a portion of it) is a tax-wise gift because you will avoid all estate and income taxes on the plan assets after your lifetime (or at the death of the survivor of you and your spouse). To make this gift, you simply notify your plan’s administrator of your wish to change the beneficiary. A “change of beneficiary” form will be required. The Thich Nhat Hanh Continuation and Legacy Foundation can be designated as a full or partial beneficiary of your plan.

Can I use my life insurance policy to benefit the Thich Nhat Hanh Continuation and Legacy Foundation?

Yes. You can name the Foundation as a primary, partial, or alternate beneficiary of your life insurance policy by filling out a change of beneficiary form with the insurance company. Furthermore, if you no longer need the policy proceeds in your estate, you can transfer ownership of the policy to the Thich Nhat Hanh Continuation and Legacy Foundation.

What if I already have a will and I want to make a bequest to the Thich Nhat Hanh Continuation and Legacy Foundation?

Generally, you would not need to rewrite your will, but you could create a sort of amendment called a codicil. It is very important to consult a lawyer where you live, so your codicil complies with local laws that will govern your estate.

The beneficiary should be designated as Trustees of the Unified Buddhist Church, a Vermont charitable corporation, tax identification number 03-0356845, (“UBC”), and if you like, you may designate that UBC shall use this gift: (examples)… at the discretion of the TNH Continuation and Legacy Foundation Board of Directors… for Blue Cliff Monastery… for Deer Park Monastery… for Magnolia Grove Monastery.

Whom should I consult about making a planned gift?

You may consult attorneys who practice estate planning, accountants, financial planners, trust officers, insurance agents, stockbrockers, and/or any professional advisor you know and trust who has knowledge about planned giving.

Your will is your legacy of love. Please take a moment to breathe and experience the joy of compassionate giving through a bequest gift that ensures the continuation of Thay’s work. We bow in gratitude for your compassionate heart and would be honored and grateful to be notified of your bequest intentions.

For more information on including the Thich Nhat Hanh Continuation and Legacy Foundation and Unified Buddhist Church in your bequest gift or estate plans, please contact:

Community Liaison, Lorri Houston
Thich Nhat Hanh Continuation and Legacy Foundation
2499 Melru Lane
Escondido, CA 92026
Phone: 760-291-1003 ext. 104
Email:   Info@ThichNhatHanhFoundation.org
Website:  ThichNhatHanhFoundation.org
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Dharma Talk: Right Action: Waking Up to Loving Kindness

By Thich Nhat Hanh

Right Action is a part of the Noble Eightfold Path taught by the Buddha. It includes, first of all, the kinds of actions that can help humans and other living beings who are being destroyed by war, political oppression, social injustice, and hunger. To protect life, prevent war, and serve living beings, we need to cultivate our energy of loving kindness.

Thich Nhat Hanh

Loving kindness should be practiced every day. Suppose you have a transistor radio. To tune into the radio station you like, you need a battery. In order to get linked to the power of loving kindness of bodhisattvas, buddhas, and other great beings, you need to tune in to the “station” of loving kindness that is being sent from the ten directions. Then you only need to sit on the grass and practice breathing and enjoying.

But many of us are not capable of doing that because the feeling of loneliness, of being cut off from the world, is so severe we cannot reach out. We do not realize that if we are moved by the imminent death of an insect, if we see an insect suffering and we do something to help, already this energy of loving kindness is in us. If we take a small stick and help the insect out of the water, we can also reach out to the cosmos. The energy of loving kindness in us becomes real, and we derive a lot of joy from it.

The Fourth Precept of the Order of Interbeing tells us to be aware of suffering in the world, not to close our eyes before suffering. Touching those who suffer is one way to generate the energy of compassion in us, and compassion will bring joy and peace to ourselves and others. The more we generate the energy of loving kindness in ourselves, the more we are able to receive the joy, peace, and love of the buddhas and bodhisattvas throughout the cosmos. If you are too lonely, it is because you have closed the door to the rest of the world.

Right Action is the action of touching love and preventing harm. There are many things we can do. We can protect life. We can practice generosity (dana). The first person who receives something from an act of giving is the giver. The Buddha said, “After meditating on the person at whom you are angry, if you cannot generate loving kindness in yourself, send that person a gift.” Buy something or take something beautiful from your home, wrap it beautifully, and send it to him or to her. After that, you will feel better immediately, even before the gift is received. Our tendency when we are angry is to say unkind things, but if we write or say something positive about him or her, our resentment will simply vanish.

We seek pleasure in many ways, but often our so-called pleasure is really the cause of our suffering. Tourism is one example. The positive way of practicing tourism – seeing new countries, meeting new people, being in touch with cultures and societies that differ from ours – is excellent. But there are those who visit Thailand, the Philippines, or Malaysia just for the sake of consuming drugs and hiring prostitutes. Western and Japanese businessmen go to Thailand and the Philippines just to set up sex industries and use local people to run these industries. In Thailand, at least 200,000 children are involved in the sex industry. Because of poverty and social injustice, there are always people who feel they have to do this out of desperation. In the Philippines, at least 100,000 children are in the sex industry and in Vietnam, 40,000. What can we do to help them?

If we are caught up in the situation of our own daily lives, we don’t have the time or energy to do something to help these children. But if we can find a few minutes a day to help these children, suddenly the windows open and we get more light and more fresh air. We relieve our own difficult situation by performing an act of generosity. Please discuss this situation with your Sangha and see if you can do something to stop the waves of people who profit from the sex industry. These are all acts of generosity, acts of protecting life. You don’t need to be rich. You don’t need to spend months and years to do something. A few minutes a day can already help. These acts will bring fresh air into your life, and your feeling of loneliness will dissolve. You can be of help to many people in the world who really suffer.

Right Action is also the protection of the integrity of the individual, couples, and children. Sexual misbehavior has broken so many families. Children who grow up in these broken families become hungry ghosts. They don’t believe in their parents because their parents are not happy. Young people have told me that the greatest gift their parents can give them is their parents’ own happiness. There has been so much suffering because people do not practice sexual responsibility. Do you know enough about the way to practice Right Action to prevent breaking up families and creating hungry ghosts? A child who is sexually abused will suffer all his or her whole life. Those who have been sexually abused have the capacity to become bodhisattvas, helping many children. Your mind of love can transform your own grief and pain. Right Action frees you and those around you. You may think you are practicing to help others around you, but, at the same time, you are rescuing yourself.

Right Action is also the practice of mindful consuming, bringing to your body and mind only the kinds of food that are safe and healthy. Mindful eating, mindful drinking, not eating things that create toxins in your body, not using alcohol or drugs, you practice for yourself, your family, and your society. A Sangha can help a lot.

One man who came to Plum Village told me that he had been struggling to stop smoking for years, but he could not. After he came to Plum Village, he stopped smoking immediately because the group energy was so strong. “No one is smoking here. Why should I?” He just stopped. Sangha is very important. Collective group energy can help us practice mindful consumption.

Right Action is also linked to Right Livelihood. There are those who earn their living by way of wrong action – manufacturing weapons, killing, depriving others of their chance to live, destroying the environment, exploiting nature and people, including children. There are those who earn their living by producing items that bring us toxins. They may earn a lot of money, but it is wrong livelihood. We have to be mindful to protect ourselves from their wrong livelihood.

Even when we are trying to go in the direction of peace and enlightenment, our effort may also be going in the other direction, if we don’t have Right View or Right Thinking, and are not practicing Right Speech, Right Action, of Right Livelihood. That is why our effort is not Right Effort. If you teach the Heart Sutra, and do not have a deep understanding of it, you are not practicing Right Speech. When you practice sitting and walking meditation in ways that cause your body and mind to suffer, your effort will not be Right Effort, because it is not based on Right View. Your practice should be intelligent, based on Right Understanding of the teaching. It is not because you practice hard that you can say you are practicing Right Effort.

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There was a monk practicing sitting meditation very hard, day and night. He thought he was practicing the hardest of anyone, and he was very proud of his practice. He sat like a rock day and night, but he did not get any transformation. His teacher saw him there and asked, “Why are you sitting in meditation?” The monk replied, “In order to become a Buddha.” Thereupon his teacher picked up a tile and began to polish it. The monk asked, “Why are you polishing that tile?” and his master replied, “To make it into a mirror.” The monk said, “How can you make a tile into a mirror?” and his teacher responded, “How can you become a Buddha by practicing sitting meditation?”

To me, the practice should be joyful and pleasant in order to be Right Effort. If you breathe in and out and feel joy and peace, you are making Right Effort. If you suppress yourself, if you suffer during your practice, you are probably not practicing Right Effort. You have to examine your practice. Right Thinking, Right Speech, Right Action, Right Livelihood, and Right Effort are manifested as the practice of mindfulness in daily life. This is the teaching of engaged Buddhism – the kind of Buddhism that is practiced in daily life, in society, in the family, and not only in the monastery.

During the last few months of his life, the Buddha talked about the Threefold Training – sila (precepts), samadhi (concentration), and prajna (understanding). Mindfulness is the source of all precepts: We are mindful of the suffering caused by the destruction of life, so we practice protecting life; We are mindful of the suffering caused by social injustice, so we practice generosity; We are mindful of the suffering caused by sexual misconduct, so we practice responsibility; We are mindful of the suffering caused by divisive speech, so we practice loving speech and deep listening; We are mindful of the destruction caused by consuming toxins, so we practice mindful consuming. These Five Precepts are a concrete expression of mindful living. The Threefold Training – precepts, concentration, and understanding – helps us practice Right Thinking, Right Speech, Right Action, Right Livelihood, and Right Effort.

In his first Dharma talk, the Buddha taught the Noble Eightfold Path. When he was about to pass away at the age of eighty, it was also the Eightfold Path that the Buddha taught to his last disciples. The Noble Eightfold Path is the cream of the Buddha’s teaching. The practice of the Five Precepts is very much connected to his teaching. Not only is the practice of Right Action linked to the Five Precepts, but the practice of Right Thinking, Right Speech, Right Livelihood, and Right Effort are also linked to all Five. If you practice, you will see for yourself. The Five Precepts are connected to each link of the Eightfold Path. We need Right Speech, Right Livelihood, and Right Action. Buddhism is already engaged Buddhism. If it is not, it is not Buddhism. It is silly to create the term engaged Buddhism, but in society where people misunderstand so greatly the teaching of the Buddha, this term can play a role for a certain time. Whatever we say, what is most important is that we practice.

This lecture will be incorporated into The Heart of the Buddha’s Teaching, Thich Nhat Hanh, to be published by Parallax Press in early 1996.

Photos:
First and second photos by Therese Fitzgerald.
Source of second photo unknown.

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To request permission to reprint this article, either online or in print, contact the Mindfulness Bell at editor@mindfulnessbell.org.

Dharma Talk: New Century Message From Thich Nhat Hanh

Tu Hieu Temple and Plum Village December 7, 1999 

To All Venerable Monks, Nuns, Lay Men And Lay Women Of The Sangha In The Tu Hieu Lineage, Inside And Outside Of Vietnam:

Dear Friends,

The Twentieth Century has been marred by mass violence and enormous bloodshed. With the development of technology, humanity now has the power to “conquer” Nature. We have even begun to intervene in the chemistry of life, adapting it to our own ends. At the same time, despite new and faster ways to communicate, we have become very lonely. Many have no spiritual beliefs. With no spiritual ground, we live only with the desire to satisfy our private pleasures.

We no longer believe in any ideology or faith, and many proclaim that God is dead. Without an ideal and a direction for our lives, we have been uprooted from our spiritual traditions, our ancestors, our family, and our society. Many of us, particularly young people, are heading towards a life of consump­tion and self-destruction.

Ideological wars, AIDS, cancer, mental illness, and alcohol and drug addiction have become major burdens of this century. At the same time, progress in the fields of electronic and biological technology are creating new powers for mankind. In the 21st century, if humans cannot master themselves, these new powers will lead us and other living beings to mass destruction.

During the 20th century many seeds of wisdom have also sprouted. Science, especially physics and biology, has discovered the nature of interconnectedness, interbeing, and non-self. The fields of psychology and sociology have discovered much of these same truths. We know that this is, because that is, and this is like this, because that is like that. We know that we will live together or die together, and that without understanding, love is impossible.

From these insights, many positive efforts have recently been made. Many of us have worked to take care of the environment, to care for animals in a compassionate way, to reduce the consumption of meat, to abandon smoking and drinking alcohol, to do social relief work in underdeveloped countries, to campaign for peace and human rights, to promote simple living and consumption of health food, and to learn the practice of Buddhism as an art of living, aimed at transformation and healing. If we are able to recognize these positive developments of wisdom and action, they will become a bright torch of enlightenment, capable of showing mankind the right path to follow in the 21st century. Science and technology can then be reoriented to help build a new way of life moving in the direction of a living insight, as expressed in terms of interconnectedness, interbeing, and non-self.

If the 20th century was the century of humans conquering Nature, the 21st century should be one in which we conquer the root causes of the suffering in human beings our fears, ego, hatred, greed, etc. If  the 20th century was characterized by individualism and consumption, the 21st century can be character­ized by the insights of interbeing. In the 21st century, humans can live together in true harmony with each other and with nature, as bees live together in their bee hive or as cells live together in the same body, all in a real spirit of democracy and equality. Freedom will no longer be just a kind of liberty for self-destruction, or destruction of the environment, but the kind of freedom that protects us from being over­whelmed and carried away by craving, hatred, and pain.

The art of mindful living expressed in concrete terms, as found in the Five Mindfulness Trainings, can be the way for all of us. The Trainings point us in the right direction for the 21st century. Returning to one’s root spiritual tradition, we can find and restore the equivalent values and insights. This is a most urgent task for us all.

I respectfully propose to all Venerable Monks, Nuns, and Lay people within our Tu Hieu lineage, in Vietnam and outside of Vietnam, to carefully reflect upon the following recommendations, and to contrib­ute some part in helping to create the direction for mankind in the New Century:

1. We should continue to set up monasteries and practice centers. These centers can organize retreats—one day, three days, seven days, twenty-one days, ninety days, etc.—for monastics and for lay people, aimed at developing our capacity for transfor­mation and healing. Activities at these centers should cultivate understanding and compassion and teach the art of Sangha building. Temples and practice centers should embody a true spiritual life, and should be places where young people can get in touch with their spiritual roots. They should be centers where the practice of non-attachment to views according to the Mindfulness Trainings of the Order of Interbeing can be experienced. To cultivate tolerance according to these trainings will prevent our country and mankind from getting caught in future cycles of religious and ideological wars.

2. We should study and practice the Five Mind­fulness Trainings in the context of a family, and establish our family as the basic unit for a larger Sangha. Practicing deep listening and mindful speech, we will create harmony and happiness, and feel rooted in our own family. Each family should set up a home altar for spiritual and blood ancestors. On important days, the entire family should gather to cultivate the awareness and appreciation of their roots and origins, thus deepening their consciousness of these spiritual and blood ancestors. Accepting the stream of ancestors in our own beings, we draw on their strengths and recognize their weakness, in order to transform generations of suffering. Each family should recognize the importance of having one member of their family devote his or her life to the learning and practice of the Dharma, as a monastic or a lay person. The family should invest in, support, and encourage this family member.

3. We should give up our lives of feverish consumption, and transfer all merits of action created by thoughts, speech, and work to the Sangha. Our happiness should arise from understanding, compassion, and harmony, and not from consumption. We should see the happiness of the Sangha as our own happiness.

4. We should invest the time and energy of our daily life in the noble task of Sangha building. We should share material things that can be used collec­tively by the Sangha, such as houses, cars, television, computers, etc. We should give up alcohol, drugs, and smoking. We should learn to live simply, so that we may have more time to live our daily life deeply and with freedom. Living simply, we become capable of touching the wonders of life, of transformation and healing, and of realizing our ideal of compassion in the educational, cultural, spiritual, and social domains of our lives.

The 21st century is a green, beautiful hill with an immense space, having stars, moons, and all wonders of life. Let us climb the hill of the next century, not as separate individuals but as a Sangha.

Let us go together, hand in hand, with our spiritual and blood ancestors, and our children. Let us enjoy the climb together with our songs and our smiles, and allow each step to create freedom and joy and peace.

Wishing you and your Sangha a wonderful century full of faith and happiness,

mb25-dharma1Thich Nhat Hanh
Elder of the Tu Hieu Lineage

 

 

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Dharma Talk: Immediate Protection

By Thich Nhat Hanh

In the 1960s, American young people marched in the streets, shouting “Make love, not war.” I reflected deeply on this. What kind of love were they speaking of? Was it true love? If it were true love, it would be the opposite of war. If it were only craving, one could not call it “true love.” Making love out of craving is making war at the same time. In 1971, during the war for Bangladesh indepen­dence, soldiers raped 250,000 women; ten percent of these women became pregnant. These soldiers made love and war simultaneously. That kind of love is not true love.

True love contains the elements of mindfulness, protection, and responsibility. It carries the energy of enlightenment, understanding, and compassion. A church has to dispense the teaching on true love to all members of the church and to the children. In the Buddhist teaching, detailed in the third Mindfulness Training, a sexual relationship should not take place without true love and a long-term commitment. We must be aware of the suffering we bring upon ourselves and others when we engage in unmindful sexual activities. We destroy ourselves. We destroy our beloved. We destroy our society.

Mindfulness in the act of loving is true love. This practice of mindfulness can take place today and serve as our immediate protection. All church members should begin today the practice of mindful sexual behaviors. This is what I call immediate protection for ourselves, our community, and our society. The role of church leaders, in my belief, is to first protect themselves and their own community. If not, they cannot help protect others. When we are on an airplane, the attendant reminds us that if there is not enough oxygen, we must put on our own oxygen mask before we help another person. Similarly, our self, our own family, and religious community should be the first target of our practice and action. The elements of awakening and enlightenment need to take place immediately in our own religious commu­nity.

Children and adults should be well-informed about the problems of HIV infection and AIDS. They should be aware of the suffering that can be brought upon the individual, as well as the family, commu­nity, and society, through unmindful sexual activities. Mindfulness is the energy that helps us to know what is going on. What is going on now is a tremendous amount of suffering. In the year 2000, more than five million people died of AIDS; many still weep over this loss. Members of the church must wake the church up to the reality of suffering.

The awareness of suffering is the first of the Four Noble Truths emphasized by the Buddha. Next, every member of the church and of the temple has to be aware of the roots of the suffering. This is the second Noble Truth. During the forty-five years of his teaching, the Buddha continued to repeat his state­ment: “I teach only suffering and the transformation of suffering.” Only when we recognize and acknowl­edge our suffering, can we look deeply into it and discover what has brought it about. It may take one week, two weeks, or three weeks of intense activities before the whole community, the whole church, or the Sangha will wake up to the tragedies of HIV and AIDS in its own community, as well as in the world at large. When the church and all its mem­bers are aware of the reality of suffering and its root causes, we will know what to do and what not to do for protection to be possible. The appropriate course of action can transform our suffering into peace, joy, and libera­tion.

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Daily unmindful con­sumption in our society has contributed greatly to the present suffering. The Buddha said, “Nothing can survive without food.” Love cannot survive without food; neither can suffering. Consequently, if we know to look deeply into the nature of our suffering and to recognize the kind of nutriments that have fed and perpetuated it, we are already on the path of emanci­pation. Entertainment in the media is a deep source of suffering. Movies, television programs, advertise­ments, books, and magazines expose us and our children to a kind of unwholesome nutriment, which we ingest every day via our sense organs, namely eyes, ears, nose, tongue, body, and mind. All of us are subject to invasions of these images, sounds, smells, tastes, and ideas. Unfortunately, these sorts of sounds, sights, and ideas in the media often water the seeds of craving, despair, and violence in our children and in us. There are so many items in the realms of entertainment that have destroyed us and our children. Many are drowned in alcohol, drugs, and sex. Therefore, to be mindful of what we consume—both edible foods and cultural items—is vital. The Fifth Mindfulness Training guides us to look at each nutriment we are about to ingest. If we see that something is toxic, we can refuse to look at it, listen to it, taste it, touch it, or allow it to penetrate into our body and our consciousness. We must practice to ingest only what is nourishing to our bodies and minds. The church has to offer this teaching and practice to all its members. The practice of protecting ourselves and our family is difficult, because the seeds of craving, violence, and anger are so powerful within us. We need the support of the Sangha. With the support of the Sangha, we can practice mindful consumption much more easily. Mindful consumption can bring us joy, peace, understanding, and compassion. We become what we consume.

Mindfulness also plays a critical role in relation­ships and communication. Relationships in the family are only possible if we know how to listen to each other with calm and loving kindness, if we know how to address each other with loving speech. Without the practice of loving speech and mindful listening, the communication between members of the family becomes tenuous. Suffering may result from this lack of communication. Many lose themselves in forget­fulness, and take refuge in sex, alcohol, violence, and tobacco. The problems of HIV infection and AIDS are intricately linked to these issues of poor relation­ship in the family and reckless consumption of sex and drugs. The layman Vimalakirti said, “Because the world is sick, I am sick. Because people suffer, I have to suffer.” The Buddha also made this state­ment. We live in this world not as separated, indi­vidual cells, but as an organism. When the whole world is devastated by the pandemics of HIV infection and AIDS, and many fellow humans are in desperate situations, our sense of responsibility and compassion should be heightened. We should not only call for help from the government and other organizations. Religious leaders need to take active roles in rebuilding our communities and reorganizing our churches by the embodiment of their own practice. The practice should aim to restore the communication between church members, between family members, and between ethnic groups. Com­munication will bring harmony and understanding. Once understanding is there in the church and the community, compassion will be born.

We know that with diseases, medical therapy alone is inadequate. We know that many people with HIV and AIDS are alienated from their own families and society. The church can offer understanding and compassion to people who suffer. They will no longer be lonely and cut off, because they will see that understanding is there, awakening is there, and compassion is there, not as abstract terms or ideas, but as realities. To me, that is the basic practice of the Sangha; that is the basic practice of the church. Without understanding and compassion, we will not be able to help anyone, no matter how talented and well-intentioned we are. Without understanding and compassion, it is difficult for healing to take place.

Thus, the practice of mindfulness should take place in the context of a Sangha—a community of people who strive to live in harmony and awareness. There are many things that we cannot do alone. However, with the presence and support of members of the community, these things can become easier for us to achieve. For example, when we have the Sangha to support us and shine light on us, we can have more success in the practices of sitting medita­tion, walking mediation, mindful eating, and mindful consumption. To me, Sangha building is the most noble task of our time.

In the Buddhist tradition, after we have received the Five Mindfulness Trainings, we come together every fortnight and recite them. After the recitation, we gather in a circle to have a Dharma discussion, learning more about these Five Trainings. We also discuss and share our personal experiences, in order to find better ways to apply the teaching and the practice of these trainings into our daily life. The Dharma teacher, the priest, or the monk attends the entire discussion session, contributes and guides the Sangha with his or her experiences and insights. If an individual in the Sangha has difficulties, the whole Sangha is available to support that person.

A true Sangha is a community that carries within herself the presence of the Buddha and the presence of the Dharma. The living Sangha always embodies the living Buddha and the living Dharma. The same must be true with other traditions. The Sangha, with her Sangha eyes, through the practice of mindfulness and deep looking, will be able to understand our situations and prescribe the appropriate course ofpractice for the protection of ourselves, our families, and society.

Today, many young people are leaving the church because the church does not offer them the appropri­ate teaching and the appropriate practice. The church does not respond to their real needs. Renewing the church by dispensing the appropriate teachings and practices is the only way to bring young people back to the church. We need to renew our church, rebuild our communities, and build Sanghas. This is the most basic and important practice. Again, in order to carry out this task, church leaders, whether clergy or laity, should embody the teaching and the practice. Young people do not only listen to our verbal messages. They observe our actions. Thus, we teach not with our sermons or our Dharma talks alone, but we teach through our behavior and our way of life.

Some people contract HIV or AIDS from blood transfusions, but often, the issue of HIV infection and AIDS is an issue of behavior. If mindfulness practice is there, and each person has the Sangha to help him or her be mindful, then we should be able to avoid bringing suffering upon ourselves, our families, our communities, and our society.

I often tell my students and others that the energy of mindfulness, generated by the practice in daily life, is equivalent to the Holy Spirit. The seed of mindfulness is there in each one of us. Once we know how to touch the seed of mindfulness in us through the practices of mindful breathing, mindful walking, mindful thinking and consuming, then it will become a living source of energy in us. Mindfulness always brings about concentration, insight, understanding, and compassion. The practice brings back the energy of awakening and generates the energy of God in our daily life. I have trained people with terminal illness to walk in the Kingdom of God every day. If you know how to dwell in the here and the now, and invest 100% of yourself into your in-breath and out-breath, you become free of the past and of the future. You can touch the wonders of life right in the present moment. The Kingdom of God is available in the here and the now, if you are a free person. This is not political freedom that I am talking about. This is freedom from worries and fear, freedom from the past and the future. If you can establish yourself in the here and the now, you have the basic condition for touching the Kingdom of God. There is not one day that I do not walk in the Kingdom of God. Even when I walk in the railway station, along the Great Wall, or at the airport, I always allow myself the opportunity to walk in the Kingdom of God. My definition of the Kingdom of God is where stability is, mindfulness is, understanding is, and compassion is.

Each person has the energy of mindfulness within. Each person has the capacity of dwelling in the here and the now. Once you are fully in the present moment, you touch all the wonders of life that are available within you and around you. Your eyes are wonders of life. Your heart is a wonder of life. The blue sky is a wonder of life. The songs of the birds are wonders of life. If you are available to life, then life will be available to you. All the wonders of the Kingdom of God are available to you today, at this very moment. The Kingdom of God is now or never. Thus the question becomes, are you available to the Kingdom of God? The Kingdom of God can be touched in every cell of your body. Infinite time and space are available in it, and if you train yourself, it will be possible for you to walk in the Kingdom of God in every cell of your body.

When we are able to touch the Holy Spirit through the energy of mindfulness, we will also be able to have a deeper understanding of our true nature. The Buddha taught that there are two dimen­sions to reality. The first is the Historical Dimension, which we perceive and experience chronologically from birth to death. The second is the Ultimate Dimension, where our true nature is revealed. In Buddhism, we may call the ultimate reality “Nir­vana,” or “Suchness.” In Christianity, we may call it “God.” If you are a Christian, you know that the birth of Jesus does not mean the beginning of Jesus. You cannot say that Jesus only begins to be on that day. If we look deeply into the nature of Jesus Christ, we find that his nature is the nature of no-birth and no-death. Birth and death cannot affect him. He is free from birth and death. In Buddhism, we often talk in terms of manifestations rather than creation.

If you look deeply into the notion of creation in terms of manifestation, you may discover many interesting things. I have a box of matches here with me, and I would like to invite you to practice looking deeply into this box of matches, to see whether or not the flame is there. You cannot characterize the flame as nonbeing or nonexistent. The flame is always there. The conditions for the manifestation of the flame are already there. It needs only one more condition. By looking deeply, I can already see the presence of the flame in the box, and I can call on it and make it manifest. “Dear flame, manifest your­self!” I strike the match on the box, and there, the flame manifests herself. It is not a creation. It is only a manifestation.

The birth of Jesus Christ is a manifestation, and the death of Jesus Christ on the cross is also a manifestation. If we know this, we will be able to touch the Living Christ. In the Buddhist teaching, not only the Buddha has the nature of no-birth and no-death, but every one of us, every leaf, every pebble, and every cloud has this nature. Our true nature is the nature of no-birth and no-death.

I have learned from my practice that only by touching the Ultimate Reality in us can we transcend fear. I have offered this teaching and practice to numerous people with terminal illness. Many of them have been able to enjoy the time that is left for them to live with joy and peace, and their lives have been prolonged. In certain cases, the doctors told them that they had just three months or so to live, but they took up the practice and they lived fifteen to twenty more years. My wish is that the church will dispense teaching and practice on how to touch our Ultimate Reality to people who have been struck with the HIV/ AIDS, and also to those who have not. We should be able to help members of our community live in such a way that we can all touch Nirvana, that we can all touch the Ultimate Dimension within us in our daily lives. With the learning and the practice, we will be able to touch our true nature of no-birth and no-death. That is the only way to remove fear. Once the wave realizes that her nature—her ground of being—is water, she will transcend all fear of birth and death, being and nonbeing. We can help the people who do not have much time to live, so that they are able to live deeply with joy and solidity for the rest of their lives.

Once we can establish ourselves in the here and the now, and the fear of death is removed, we become the instruments of peace, of God, of Nirvana. We become bodhisattvas—enlightened beings working to free others from their suffering. Those of us who have been struck with HIV/AIDS can become bodhisattvas, helping ourselves and other people, and acquire that energy of healing called bodhicitta, or the mind of love.

During the Vietnam War, numerous Vietnamese and American soldiers and civilians died, and many who survived were deeply affected. Twenty-five years later, the survivors continue to be devastated by this war. I have offered a number of retreats to American war veterans. I tell them that they can become bodhisattvas because they already know what the suffering of war is about. I advise them that they should play the role of the flame on the tip of the candle. It is hot, but it will help create the awareness, the realization, that war is what we do not want. We want the opposite. We want true love. Each person can transform into a bodhisattva, creating the awareness in his or her own people, so that we will never have a war like this one again. Your life will have a new meaning and the energy of true love will guide you.

The Fourth Noble Truth is the path to end suffering and attain well-being. This path you have chosen to end suffering—your own and others’— is the bodhisattva path. Not only can you transcend the suffering of the past, but you bring joy and peace to yourself and your beloved ones, because you are helping to awaken people in your own community and society. The war veterans can practice creating awareness and waking people up, and the people who have been struck by HIV and AIDS can do likewise. Once motivated by the desire to work for true love, we can engage our daily lives in the activities that awaken and embrace others as well as ourselves. The work of a bodhisattva will help our healing process to take place very quickly. Our lives may become longer and of deeper quality than the lives of many who do not have HIV or AIDS.

Everything I have said comes from the experience of my own practice. I do not tell you things that I have read in books. It is possible for us to install immediate protection today, for ourselves, our families, and our communities. It is possible to provide understanding and compassion to those who suffer, so that everyone has the appropriate opportu­nities and conditions to heal. It is possible to experi­ence the Kingdom of God in the here and the now. It is possible to help the world heal as we are healing ourselves. Whatever our religious background, we must practice in such a way that we bring forth understanding, compassion, true love, and non-fear, so that possibilities become actualities. If our practice does not yield these flowers and fruits, it is not true practice. We must have the courage to ask ourselves: “Is our practice correct? Do we generate understand­ing, awakening, and compassion every day?” If we do not, we have to change our way of teaching and our way of practicing.

To me, the Holy Spirit is the energy of God, representing the energy of mindfulness, of awakening to the reality of suffering. We have to bring the Holy Spirit back to our religious communities in order for people to have true faith and direction. I sincerely believe that Sangha building is the way. It is the most noble task of the twenty-first century. Not only church leaders, but health professionals, gays and lesbians, schoolteachers, and members of different ethnicity should build Sanghas. Please reflect on this. The practice of Sangha building is the practice of giving humanity a refuge, because a true Sangha always carries within herself the true Buddha and the true Dharma. When the Holy Spirit manifests in our church, God is with us.

Enjoy your breath, enjoy your steps, while we are still together as a Sangha. 

This article is from a talk given at the White House Summit on AIDS on December 1, 2000.

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