No one is free when others are oppressed

I am Half Agony, Half Hope

"I can listen no longer in silence. I must speak to you by such means as are within my reach. You pierce my soul. I am half agony, half hope. Tell me not that I am too late, that such precious feelings are gone for ever. I offer myself to you again with a heart even more your own than when you almost broke it, eight years and a half ago. Dare not say that man forgets sooner than woman, that his love has an earlier death. I have loved none but you. Unjust I may have been, weak and resentful I have been, but never inconstant. You alone have brought me to Bath. For you alone, I think and plan. Have you not seen this? Can you fail to have understood my wishes? I had not waited even these ten days, could I have read your feelings, as I think you must have penetrated mine. I can hardly write. I am every instant hearing something which overpowers me. You sink your voice, but I can distinguish the tones of that voice when they would be lost on others. Too good, too excellent creature! You do us justice, indeed. You do believe that there is true attachment and constancy among men. Believe it to be most fervent, most undeviating, in
F. W.
"I must go, uncertain of my fate; but I shall return hither, or follow your party, as soon as possible. A word, a look, will be enough to decide whether I enter your father's house this evening or never." - Jane Austen (Persuasion).

The agony is that of separation. All sufferings arise due to separation. To be separated from our loved ones is suffering. To be separated from conditions that make us happy is suffering. The nature of our existence is such that if we meet, we must part. If we don't, death will do us part. Separation manifests in two dimensions, time and space (distance). The time dimension manifests as impermanence and the space dimension manifests as discrimination between self and others.

The hope is that separateness is an illusion. That one day we will wake up to realize that we never part. That all the conditions for happiness are right here. Love must find a way. We are half agony, half hope.

What gives me the confidence that separateness is an illusion? Separateness is built on the conditions - time and space. Let's look at time. There was a time when a cloud was floating in the sky. Then it transformed into rain and became a river. Then the river with the help of the sun became water vapor and transformed into a cloud again. The other clouds think that the first cloud died. They think that a new cloud is now born. But transformation is continuity. The separation from the dimension of time is illusory. Death and birth, coming and going are illusory. The cloud manifests as a cloud when certain conditions are present, manifests as rain when a different set of conditions are present. If we truly love each other we will learn to recognize each other's manifestations. Then we will meet again, when you are a cloud, I will recognize you and smile at you and you can smile back.

Let's look at the dimension of space. Is it possible for a cloud to be separate from water? Cloud is water. Cloud and water are never separate from each other. We can see the water in the cloud and the cloud in the water. Everything is in everything else. The sunshine, rain, wind, earth are in the tree which bears the fruit that we eat. The sunshine, rain, wind, earth, the tree and fruit are in us. The transformation is illusory. The transformation is based on signs like touch, sound, image, taste and smell. If we cannot see, hear or feel someone we think they are not there but this cannot be true because nothing is ever destroyed. The cloud becomes rain, the water in your tea, the tear in your eye and then a cloud again and then rains again. You can listen to the sound of rain and smile. A cloud is never destroyed. A cloud never dies.

The transformation too is not real because all the while it has been only H2O - two atoms of Hydrogen and one atom of oxygen. We must learn to recognize transformation, to see through transformation.

"You are in me and I am in you. I am the hope in the agony and the agony in the hope. I have loved none but you." - F.W.

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Meditating On The Five Mindfulness Trainings

Jane Austen wrote in her book, Sense and Sensibility, "I wish, as well as everybody else, to be perfectly happy; but, like everybody else, it must be in my own way."

When I was a child, I used to live with my grandparents. When I was with them, I was very happy. I was safe, comfortable, free from inhibitions. All conditions for happiness were present. My grandmother used to say that I was to my grandfather like a stepney to a scooter. Like a stepney follows a scooter wherever it goes, I would follow my grandfather wherever he went. Now if you told me there is a heaven or nirvana where one can have everything they want, what do you think I'd want? I'd want my grandparents. Perhaps you want to be with your children or parents or friends or someone you are attracted to or a million beautiful women or God or just by yourself.

This aspect too is what we call a self. We are the five aggregates - form (body), feelings, perceptions, mental formations and consciousness. The first four are manifestations of the fifth (consciousness). Consciousness is existence. If we are conscious, we can be happy or sad. We obviously want to be happy. It is for this very reason that we need to learn, practice, experience the Five Mindfulness trainings.

Just like how a dress or a shoe is no good until it fits us, so are the paths to freedom, peace and joy. A shoe that does not fit me is a shoe but not my size. It is not something I'll buy. Similarly the understanding and experience of the Five Mindfulness trainings must be a personal one to really create an impact, to really become a habit.

It must be your own way. So it is necessary then to see how the Five Mindfulness trainings are your own way.

Perhaps, you believe in God. Perhaps, you believe that God created this world, you and me. So did God create this world, you and me with a substance other than God or is God everything and we are a manifestation of God?

Let's say you think that God created us using some substance other than God. In this case, you'd have to admit that God is conscious. Without consciousness it would not have been possible for him to create and we can only connect with God through the bridge of consciousness because you say we are of different substance. Only consciousness is common. It is the bridge.

Can you separate consciousness from the object of consciousness? If you experience, you experience something. Even if it is only a dream or a thought or an imaginary object. Since consciousness cannot be separated from objects, God is connected to all objects of existence. When you kill, humans or animals or contribute to the depletion of natural resources you are actually bringing about a negative transformation of consciousness. This is so because to the consciousness an experience of being killed or being depleted is not a pleasant one. So do you think God will reward you? Do you think God will say, 'Now come, my love, here are a few angels for you to kill in heaven. You have done a wonderful job of destroying life on Earth, now come and destroy life in heaven.' Certainly not. If you want to go to heaven, it is  necessary for you to not hurt objects of consciousness. The Five Mindfulness trainings are designed with the objective of preventing us from hurting others.

If on the other hand you say that everything is a manifestation of God, its as good as saying everything is a manifestation of consciousness. So God and consciousness ultimately are same. So it would be fair to say that any change we experience is a transformation of consciousness/God. Is the transformation, then, real or illusory? If it is real, then God has become something else, is no longer God and you are now one who thinks God and his creation are of separate substances which we have already discussed. If you say the transformation is illusory, then how is this illusion of change manifesting? Change is impermanence. Time is a necessary condition for impermanence to manifest. There have to be at least two moments for change to manifest. Two means separateness. So you would have to agree that impermanence cannot manifest without time and separateness. But you say that everything is a manifestation of God, so separateness must be an illusion.

According to Buddhist teachings, such an existence where causes and conditions are required for manifestation of phenomena is a conditioned existence and such phenomena are conditioned phenomena. God/Nirvana are unconditioned phenomena.

To wake up from this illusion of separateness we will have to practice seeing everything in everything else. To wake up from the illusion of the separateness is also to realize that our loved ones are here, my grandparents, God, a million beautiful women and me are all here. All conditions for happiness are present right here, right now. We will have to be mindful to recognize the conditions of happiness that are present. The Five Mindfulness trainings are our guide to practicing mindfulness.

The Five Mindfulness trainings are - reverence for life, true happiness, true love, mindful communication and mindful consumption.

To practice reverence for life is to practice nonviolence, to avoid aggressive behavior, to refrain from depleting natural resources, to not contribute to anything that can become a threat to conditions that are conducive for life. It is also to practice veganism. To practice the first mindfulness training is also to revere the Five Mindfulness trainings.

To practice true happiness is to not exploit others, including animals and natural resources. It is also to practice veganism. It is also to share what we have.  To practice the second mindfulness training is also to share the Five Mindfulness trainings.

To practice true love is to not take advantage of others, it is a display of commitment, it is an act of transmitting happiness. We can make someone very happy by dedicating ourselves to the cause of making her happy. We cannot do this if our motivation is only to solicit sexual favors. When two people love each other, there is perfect understanding. To practice the third mindfulness training is also to perfect the understanding of the Five Mindfulness trainings.

To practice mindful communication is to not hurt others through speech and other form of expression. To not engage in slanderous or hate speech. We are an expression of existence. To practice the fourth mindfulness training is also to become an embodiment of the Five Mindfulness trainings.

To practice mindful consumption is to only consume what is good for the mind and body. To avoid alcohol, illicit drugs, cigarettes, etc. What we consume transforms us. The fifth mindfulness training is also to consume the Five Mindfulness trainings.

To revere life is also to revere God because God is inseparable from the living. To practice true happiness is also a practice of generosity which brings us closer to God. By practicing true love we connect with God. We truly praise God when through mindful communication we bring joy to others. Mindful consumption leads to mindful transformation that helps us to wake up from illusions and touch God.

If you are a Mahayanist, to practice the Five Mindfulness trainings is also the practice of sila pāramitā. In each of the six pāramitās are the other five pāramitās. So practicing the Five Mindfulness trainings is also practicing the six pāramitās.

If you are a Theravadin, to practice the Five Mindfulness trainings is also the practice of Right Mindfulness. In each fold of the Noble Eightfold Path are the other seven folds. So when we practice the Five Mindfulness trainings we are also practicing the Noble Eightfold Path.

Thus, the Five Mindfulness trainings are the one size that fits all. They are like water, you cannot dislike water. They are the theory of everything. They are not of a religious or sectarian nature and yet they are your personal spiritual experience and practice. They do not teach us to discriminate. They are your own as they are Thich Nhat Hanh's. They are not created, they are universal truths. If we practice the Five Mindfulness trainings, all our wishes are fulfilled. God embraces us, we are enlightened, we cross over to the other shore - Nirvana.

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Why do we practice the Five Mindfulness Trainings?

The Five Mindfulness trainings are our understanding of the Panchashila (Panchsheel) - the five precepts or the five pillars of a happy community. The Panchashila and Five Mindfulness trainings are universal truths and guidelines to manifest a happy community with happy individuals. These trainings are not created by Thich Nhat Hanh or Siddhartha Gautama Buddha. Instructions like do not kill, do not steal etc. have been there long before Gautama Buddha was born. In fact there were laws to prevent these from happening.

Unfortunately reading the Panchasila does not mean we have understood it and are keeping the precepts. For example, Buddha says do not steal. A child's understanding of this would not be the same as that of a taxman or a vegan activist. What is stealing? Is stealing from animals not breaking this precept? Is encouraging theft not breaking this precept?

Buddha taught - do not kill. Is it ok for Buddhist monks to order non-vegetarian food? Is it possible on the other hand for us to not inhale tiny microorganisms?

Buddha taught - do not consume alcohol. Does that mean we can't consume medicines that contain alcohol? Should we not use alcohol based fragrances? Since Buddha only said 'do not consume alcohol', is it ok to smoke?

Our practice of the five precepts largely depends on our understanding of phenomena. The Five Mindfulness trainings are more detailed descriptions, making it easier for us to understand and practice the precepts. If we carefully read and meditate on the Mindfulness trainings we get the answer to all these questions and any other that may arise in our minds.

We must approach these teachings keeping this in mind. Today, it is possible to practice veganism. Today we have alternatives to leather so it is not necessary to wear leather shoes. We have cashew and almond milk to replace cow milk. Vegetarian food is easily available. So to not kill is also to protect animals. It is to respect all forms of life. Respect is not to bow. We do not bow to ourselves but we respect ourselves. To respect is to not hurt others. You would not slap a Buddha, then why slap your wife? Is it possible for a monk to incite violence in Burma or Sri Lanka if he understands 'do not kill' as 'respect life'? We see things like monks and lay practitioners engaging in violence, politics, non-vegetarianism etc. because of their shallow understanding of the Panchashila and Pratimoksha.

It is not very important to study the scriptures if we have a Buddha teaching us. We learn from life more than we learn from scriptures. We have done enough if we can just practice the Five Mindfulness trainings. It is not necessary to become a monk or to chant mantras or to meditate for hours or to even be a Buddhist. A Muslim practicing the Five Mindfulness trainings is dearer to all Buddhas and Bodhisattvas than one who has memorized all the sutras.

These precepts are based on our understanding that we cannot be happy if others are unhappy. By practicing these mindfulness trainings we are helping each other. We are promoting happiness. One who practices these mindfulness trainings does not hurt animals, does not exploit labor, does not exploit resources, does not evade taxes, does not hurt women, does not practice racism, does not cheat her/his partner, does not consume drugs or toxic substances, does not engage in lose talk or slanderous speech etc. It is wonderful to live with someone like this. You can rely on such a person. You know her love is true. You know her actions are not manipulative. You know that she is kind. We would like a bit of love and kindness. We want more people like this. Such a person is to be treasured. We want to be like this. So we practice the Five Mindfulness trainings.

#ThichNhatHanh #5Mindfulness #VijñaptimātraBuddhism #Interbeing

Men cannot be happy if women are unhappy

To curb discrimination, we must train our minds in the wisdom of interbeing. Women and men are not separate from each other. Men cannot be happy if women are unhappy. There is no greater or lesser between the two. If you truly want all women and men to be happy then teach yourself and your children, the five mindfulness trainings and begin practicing them.

First Mindfulness Training - Reverence for Life

Aware of the suffering caused by the destruction of life, I am committed to cultivating the insight of interbeing and compassion and learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to support any act of killing in the world, in my thinking, or in my way of life. Seeing that harmful actions arise from anger, fear, greed, and intolerance, which in turn come from dualistic and discriminative thinking, I will cultivate openness, non-discrimination, and non-attachment to views in order to transform violence, fanaticism, and dogmatism in myself and in the world.

(When we practice the first mindfulness training we make sure that we never physically hurt a woman. This ends all forms of violence like domestic violence against women.)

Second Mindfulness Training - True Happiness

Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to practicing generosity in my thinking, speaking, and acting. I am determined not to steal and not to possess anything that should belong to others; and I will share my time, energy, and material resources with those who are in need. I will practice looking deeply to see that the happiness and suffering of others are not separate from my own happiness and suffering; that true happiness is not possible without understanding and compassion; and that running after wealth, fame, power and sensual pleasures can bring much suffering and despair. I am aware that happiness depends on my mental attitude and not on external conditions, and that I can live happily in the present moment simply by remembering that I already have more than enough conditions to be happy. I am committed to practicing Right Livelihood so that I can help reduce the suffering of living beings on Earth.

(By practicing the second mindfulness training we ensure that we do not exploit women's interests. We will respect their choices and their rights. This will ensure that they get equal educational, employment, business, spiritual/religious and political opportunities and rewards. This will end discriminatory wages, workplace discrimination, forced marriages, killing of the girl child etc. The practice of true happiness creates a world of opportunitues and resources.)

Third Mindfulness Training - True Love

Aware of the suffering caused by sexual misconduct, I am committed to cultivating responsibility and learning ways to protect the safety and integrity of individuals, couples, families, and society. Knowing that sexual desire is not love, and that sexual activity motivated by craving always harms myself as well as others, I am determined not to engage in sexual relations without true love and a deep, long-term commitment made known to my family and friends. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct. Seeing that body and mind are one, I am committed to learning appropriate ways to take care of my sexual energy and cultivating loving kindness, compassion, joy and inclusiveness – which are the four basic elements of true love – for my greater happiness and the greater happiness of others. Practicing true love, we know that we will continue beautifully into the future.

(By practicing the third mindfulness training we ensure that women do not end up being victims of sexual exploitation. We ensure that we pay attention to their emotional needs and treat them with love. This will end rapes and sexual harassment. This will promote trust and fidelity.)

Fourth Mindfulness Training - Mindful Communication

Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and compassionate listening in order to relieve suffering and to promote reconciliation and peace in myself and among other people, ethnic and religious groups, and nations. Knowing that words can create happiness or suffering, I am committed to speaking truthfully using words that inspire confidence, joy, and hope. When anger is manifesting in me, I am determined not to speak. I will practice mindful breathing and walking in order to recognize and to look deeply into my anger. I know that the roots of anger can be found in my wrong perceptions and lack of understanding of the suffering in myself and in the other person. I will speak and listen in a way that can help myself and the other person to transform suffering and see the way out of difficult situations. I am determined not to spread news that I do not know to be certain and not to utter words that can cause division or discord. I will practice Right Diligence to nourish my capacity for understanding, love, joy, and inclusiveness, and gradually transform anger, violence, and fear that lie deep in my consciousness.

(By practicing the fourth mindfulness training we ensure that we use our communication skills to bring joy to women. We practice inclusive and honest speech. We practice deep listening to become aware of the sufferings of women in Afghanistan, Iraq, India, America, Europe... They suffer for different reasons. We listen deeply and communicate in a manner that heals. We talk resolution instead of defending discriminatory practices.)

Fifth Mindfulness Training - Mindful Consumption

Aware of the suffering caused by unmindful consumption, I am committed to cultivating good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I will practice looking deeply into how I consume the Four Kinds of Nutriments, namely edible foods, sense impressions, volition, and consciousness. I am determined not to gamble, or to use alcohol, drugs, or any other products which contain toxins, such as certain websites, electronic games, TV programs, films, magazines, books, and conversations. I will practice coming back to the present moment to be in touch with the refreshing, healing and nourishing elements in me and around me, not letting regrets and sorrow drag me back into the past nor letting anxieties, fear, or craving pull me out of the present moment. I am determined not to try to cover up loneliness, anxiety, or other suffering by losing myself in consumption. I will contemplate interbeing and consume in a way that preserves peace, joy, and well-being in my body and consciousness, and in the collective body and consciousness of my family, my society and the Earth.

(By practicing the fifth mindfulness training we make sure that women have access to healthy food and healthcare. We make sure that their special dietary and sanitary needs, particularly during childbirth are met. We make sure that we do not let audiovisual ingredients like movies, magazines and websires create a wrong perception of women in our minds. By consuming mindfully we create better physical and mental being.)

#ThichNhatHanh #Vijñaptimātra #Interbeing

The Five Powers

This year's World Cup football is to be played in Brazil. The country is ready with new and renovated stadiums and looks beautiful. The participating teams have announced their squads and are playing practice games. It will be a combination of factors that will lead one of the teams to victory. Winning the World Cup is not something that happens overnight. Years of preparation go into it, despite the fact that the teams feature professional players. Just one quality like skill on the ball is not enough to win the World Cup. There will be challenges and difficulties. Top teams with skilled players will be competing against each other. Each game will be tough. 

Our Guru-Buddha, Thich Nhat Hanh, teaches the five faculties and powers. He explains that when used as bases these faculties are like a power plant and when used as energies they are like electricity. Success in the World Cup, on the Buddhist path to enlightenment or any other goal is dependent on the amount of power these faculties produce. So it is very important that we learn these well and never forget them 

The first is faith. A game is of two halves. The team that scores first does not necessarily win. So you may have lost your job or you may have broken up with someone, but you don't know what's in store for you in the future. So don't despair. When we cook we can see that it takes a bit of time to transform raw food into cooked food. If someone were to taste the food before it has been fully cooked, they may not enjoy it. Football players know from experience that there is always a chance of winning, no matter how improbable it may appear. Faith becomes stronger as we practice. You may think that you are practicing good actions but not getting the rewards while someone else is getting rich committing fraud and deception. You may feel that it is unfair. You are tasting uncooked food. If we are practicing the five mindfulness trainings then we should be confident that change will always be for the better. 

The second faculty and energy is diligence. If you see a football match, you can see that the players are eager to receive the ball. They want to pass, they want to get past opposition players, they want to tackle, they want to score. If a team is trailing, they are even more eager to get on the ball. We must be diligent if we want to win. Then it becomes engaging. 

The third is mindfulness. The coach may give instructions and come up with brilliant tactics but if the players forget to implement it on the pitch, then it isn't of much use. Mindfulness will remind us to use the five powers when faced with adversity. It will remind us to practice the five mindfulness trainings and it will remind us to be thankful to our Guru-Buddha, Thich Nhat Hanh and to pray for his long life.

The fourth faculty and power is concentration. When concentration wavers players make mistakes. They take their eyes off the ball. They miss opportunities. They concede goals. If we lose our concentration, insight will not arise. We should maintain focus on what we are doing. 

The fifth faculty and power is insight or wisdom. Wrong views cause suffering. Wisdom shatters wrong views and frees us from suffering. Mindfulness leads to concentration which leads to wisdom. On May 25th, 2005, AC Milan played Liverpool in the final of the Champions League. Milan scored three goals in the first half against a hapless Liverpool defense. The game was as good as over. However, luckily the Liverpool manager was mindful enough to concentrate on the events unfolding on the pitch. He made tactical changes at half time, encouraged his players and Liverpool were able to turn the game on its head. From 0-3 to 3-3 and champions on penalties! If we are mindful, we can concentrate and wisdom will arise. We can overcome adversities and progress towards our goals.

The more we deploy these powers the faster we progress. We must remind ourselves everyday to practice the five mindfulness trainings and use the five powers. Then our practice will be joyful and transformation will be faster and easier.

"The mind can go in a thousand directions,

but on this beautiful path, I walk in peace.

With each step, the wind blows.

With each step, a flower blooms."

(Verse by Thich Nhat Hanh).

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#WorldCup

Mind and object are one

The other afternoon, when I returned to my hermitage, I closed all the doors and windows because it was so windy. This morning, my window is open and I can see the cool, green forest. The sun is shining and a bird is singing beautifully. Little Thuy has already left for school. I must stop writing for a moment so I can look at the trees stretching across the hillside. I am aware of their presence and my own presence. It is not always necessary to close our sense-doors in order to be concentrated. Beginning meditators, to make concentrating on their breath or another object easier, may find it beneficial to close their sight and sound windows, but concentration is also possible with these windows open. Sense objects do not exist just outside the body. Even while we are not seeing, hearing, smelling, or tasting, we cannot ignore the feelings inside our bodies. When you have a toothache, or a cramp in your leg, you feel the pain. When all your organs are healthy, you feel a sense of wellbeing. Buddhism speaks of three kinds of feelings: pleasant, unpleasant, and neutral. But really, socalled neutral feelings can be quite pleasant, if we are aware.

The feelings inside the body are an uninterrupted stream, whether we are aware of them or not, so to "close all our sense-doors" is actually impossible. Even if we were somehow able to barricade them, the mind and consciousness would continue to work, and we would have images, concepts, and thoughts arising from memory. Some people think that to meditate is to separate ourselves from the world of thoughts and feelings and return to a kind of pure state where the mind contemplates itself and becomes "true mind." It is a lovely idea, but it is basically misleading. Since mind is not separate from the world of thoughts and feelings, how can it leave and retire into itself? When I look at the trees in front of me, my mind does not go outside of me into the forest, nor does it open a door to let the trees in. My mind fixes on the trees, but they are not a distinct object. My mind and the trees are one. The trees are only one of the miraculous manifestations of the mind.

Forest.
Thousands of tree-bodies and mine.
Leaves are waving,
Ears hear the stream's call,
Eyes see into the sky of mind,
A half-smile unfolds on every leaf.
There is a forest here
Because I am here.
But mind has followed the forest And clothed itself in green.

The sage enters samadhi, and he or she does not know there is an "outside world" to keep out or an "inside world" to penetrate. The world reveals itself, even when the eyes are closed. The world is neither inner nor outer. It is vital and complete in any object of contemplation-the breath, the tip of the nose, a kung-an, or anything else, as tiny as a speck of dust or as huge as a mountain. Whatever the object, it is not fragmented from ultimate reality. In fact, it contains the vast totality of reality.

- Thich Nhat Hanh (The Sun My Heart)

#ThichNhatHanh #Vijñaptimātra #Interbeing

Impermanence

It is said that when a male penguin falls in love he searches for the smoothest pebble on the beach to present to his love. If the female penguin keeps the pebble in her nest, she has accepted his love. Finding love is joyful. But separation is painful. When an elephant's partner dies, he is left heartbroken. He can't stop crying. Many elephants starve themselves to death after losing their partner. When, in the dairy industry, a calf is separated from the mother cow (so the milk can be consumed by humans), she suffers. She bellows in pain for many days.

Let us look deeply into the suffering of the mother cow and the elephant lover. When we lose a loved one, we suffer. The first emotion is sadness. Next we are hit with fear and anxiety. Where is my calf? What will happen to him? Desperation takes over as time passes. The mother cow struggles to free herself. Failure to gain freedom leads to despair. She experiences helplessness. Hope fades away. Samsara becomes an unhappy, unsatisfactory existence. There is no more joy in living. The elephant lover too, a victim of the suffering caused by death, starves. Perhaps hoping that death will reunite him with his love. Regret emerges. Mother cow regrets that she could not practice walking meditation with her calf in the green fields, free from slavery. The elephant lover wishes he had paid more attention to his partner.

Death and separation cause suffering. According to our Guru-Buddha, Thich Nhat Hanh, impermanence makes everything possible. So meeting and parting, birth and death, are possible. But in reality these are notions. A cloud transforms into rain, rainwater evaporates as water vapor to become cloud again. A cloud never dies. If we look deeply, we know that the cloud is in us. There is no separation. Death and separation are mere notions. Thanks to impermanence the cessation of notions like birth and death is possible. A Buddha is free from notions. So if we want to be free from the suffering of death and separation, we have to practice to manifest as a Buddha. This is possible due to impermanence. Long live impermanence!

Now, looking at the elephant lover we may say, "How painful is suffering of separation. So painful, that the lover dies. We better not meet, we better not fall in love. We better practice celibacy." But we cannot avoid death by practicing celibacy. We will see our friends die. We will see our family members die. We may decide to train train our mind to turn away from samsara but that will not alleviate others' suffering.

We may decide to free the cow mother. We may reunite her with her calf but how can we guarantee that she will not become the elephant lover in her next life? The cessation of suffering is not truly possible unless all sentient beings become Buddhas.

Let us say that there is a man who thinks he can be happy if he is rich. He goes about accumulating wealth. He does not help the poor. He does not help his neighbors or friends or family. One day robbers come and take it all away. Now no one may come to his rescue.

We may acquire Buddha-qualities. But one day when we are frail, someone else must show the Buddha-quality of compassion to help us walk. When we meditate upon impermanence, death and separation, we can see clearly that we need enlightened communities. We need everyone to be enlightened.

Moved by the sufferings of the mother cow, the elephant lover, our own sufferings and that of all sentient beings we pledge to follow the instructions given by our Guru-Buddha so that we may one day become enlightened and help liberate all sentient beings.

Thanks to impermanence we have a human birth and have come into contact with the dharma. Many great teachers have emphasized on the preciousness of a human birth, and more so of a human birth when one has found a Guru-Buddha and the dharma. This beautiful verse from Shantideva will remind us to make the most of this opportunity:

"So hard to find such ease and wealth,
Whereby to render meaningful this human birth!
If now I fail to turn it to my profit,
How could such a chance be mine again?"

#विज्ञप्तिमात्र #Vijñaptimātra #VijñaptimatraBuddhism #ThichNhatHanh #Vasubandhu #Asanga #Yogacāra #Yogacara #ManifestationOnly #Vigyaptimatra #Xuanzang #India #Linji #Rinzai #Zen #Bodhidharma #Hinduism #Buddhism #Buddha #Mahayana  #Prajñapāramitā #Vijnaptimatra #IndianBuddhism #IndianPhilosophy #UttarPradesh
#Shantideva

The Three Jewels: Dwelling in the refuge

Refuge is a shelter. Like our home. Our home is a shelter for body and belongings. We feel safe at home and we can relax. To protect herself from the many sufferings and challenges of countless rebirths, the Vijñaptimātrin seeks refuge in the Buddha, the Dharma and the Sangha.

The Buddha is the historical Buddha, Siddhartha Gautama, the Buddha is also the Guru-Buddha, for me Thich Nhat Hanh and the Buddha also refers to the Buddha within. Dharma is great compassion, understanding and love. Sangha is the manifestation of these qualities.

Siddhartha Gautama was born 2500 years ago. He was the Prince of Kapilavastu (now Kausambi) in the state of Uttar Pradesh, India. He left his home to seek the way out of suffering for all sentient beings. He was successful and he shared the insight he acquired with us.

When we suffer we call out to the Buddhas (awakened beings) and a Buddha appears in the form of a Guru (teacher). We learn the Dharma from our Guru-Buddha.

According to Vijñaptimātra philosophy everything is a manifestation. Nothing is born nor created, nothing dies nor can anything be destroyed. A Buddha too is a manifestation. When conditions are right the Buddha-nature manifests as a Buddha. The Buddha-nature is present in all of us. So the Vijñaptimātrins seek refuge in the Buddha within.

According to Thich Nhat Hanh, "I entrust myself to the Buddha, Buddha entrusts herself to me." This means that not only are we taking refuge in Buddha, but Buddha too is taking refuge in us. We are sheltering the Buddha within. It is a Vijñaptimātrin's greatest responsibility. We are entrusted with the task of providing the right conditions to the Buddha within, so we can manifest as Buddha.

In order to be able to successfully provide the conditions necessary to allow ourselves to manifest as Buddhas we learn and practice the five mindfulness and fourteen mindfulness trainings. This is very very important. If we practice mindful consumption, we improve the conditions, the Buddha nature becomes stronger. A Buddha is the Buddha-nature at its highest level. If we consume alcohol, cigarettes, non-vegetarian food, enjoy violence etc. the Buddha-nature within us weakens. If we act violently, steal, engage in slanderous and divisive speech and engage in illicit sexual behavior or cheat on our partners, the Buddha-nature weakens.

The mindfulness trainings must be meditated upon to fully understand their meaning. If we take something from someone that does not rightfully belong to us then we are creating the ground for suffering to manifest. If animals are killed or used as resources to produce or obtain certain products and if we are consuming such products, then we are weakening the Buddha-nature within us. Great are the sufferings of all sentient beings. Animals are slaughtered, skinned alive or have to spend their lives in slavery so leather, fur, cow's milk etc. can be produced. If we consume such products, we are not promoting true happiness, neither are we displaying reverence for life nor are we consuming mindfully. We kill insects, bugs everyday. We consume food which may have been grown in farms that use pesticides. Manifesting as a Buddha is not so easy.

Facing such obstacles we call out to the Buddhas and Bodhisattvas for help. Hearing our call, the Guru-Buddha comes to our rescue. The Sangha comes to our rescue. Over a period of time, conditions are created with their help so we can manifest as a Buddha. Perfect understanding, boundless compassion and true love will manifest all around us. How wonderful will that be!

"I take refuge in the Buddha,
the one who shows me the way in this life.
I take refuge in the Dharma,
the way of understanding and of love.
I take refuge in the Sangha,
the community that lives in harmony and awareness.

Dwelling in the refuge of Buddha,
I clearly see the path of light and beauty in the world.
Dwelling in the refuge of Dharma,
I learn to open many doors on the path of transformation.
Dwelling in the refuge of Sangha,
shining light that supports me, keeping my practice free of obstruction.

Taking refuge in the Buddha in myself,
I aspire to help all people recognize their own awakened nature,
realizing the Mind of Love.
Taking refuge in the Dharma in myself,
I aspire to help all people fully master the ways of practice
and walk together on the path of liberation.
Taking refuge in the Sangha in myself,
I aspire to help all people build Fourfold Communities,
to embrace all beings and support their transformation."
(Poetry by Thich Nhat Hanh)

#विज्ञप्तिमात्र #Vijñaptimātra #VijñaptimatraBuddhism #ThichNhatHanh #Vasubandhu #Asanga #Yogacāra #Yogacara #ManifestationOnly #Vigyaptimatra #Xuanzang #India #Linji #Rinzai #Zen #Bodhidharma #Hinduism #Buddhism #Buddha #Mahayana  #Prajñapāramitā #Vijnaptimatra #IndianBuddhism #IndianPhilosophy #UttarPradesh

Entering the Vijñaptimātra Path

Our practice is based on the Prajñapāramita teachings. The Vijñaptimātrin is striving for Buddhahood. He wants to become a Buddha. Prajñapāramitā is the mother of all Buddhas. So if there is Buddha, there must be Prajñapāramitā. Prajñapāramitā is perfect wisdom, where there is perfect wisdom there is compassion. We learn compassion and love by experiencing them.

Prajñapāramitā manifests in the form of mother, grandmother, sister, daughter etc. so we can experience love, we can experience compassion. The Vijñaptimātrin looks upon his mother, grandmother as Mother Prajñapāramita. As his practice deepens he begins to see all women as manifestations of Mother Prajñapāramitā.

When the Vijñaptimātrin suffers and desires to be rid of suffering, he calls out to all Buddhas in the ten directions seeking their help. Buddhas have great compassion for all sentient beings. There is no one who does not receive help from the Buddhas and Bodhisattvas. So hearing the call of her devotee, Buddha manifests as a teacher, a Guru. It is actually Guru-buddha. Guru is short for Guhya Rupa in Sanskrit. Guhya Rupa means "disguised appearance" or "secret appearance".

Finding the Guru is a three step process. Like you first meet a wonderful woman, you fall in love and then get married. In much the same manner you first come into contact with dharma teachings. You are impressed. You read books and decide to proceed further. Then you think that maybe Thich Nhat Hanh or Dalai Lama or Kalu Rinpoche or some other teacher's teachings are specially appealing. Then you reach a stage where a particular teacher's teachings have a great impact on you. His words produce a healing effect. This is compassion. His words help arise the Bodhichitta within you. This is wisdom. You know, then, that you have met Buddha.

At each of these three stages our knowledge and perception of dharma is different. At the first stage it is like learning any subject like Physics, we want to know what are the major "concepts". At the second stage we want to master all the great texts and at this stage we like to debate and show off our newly acquired knowledge. At the third stage, when we experience the healing effect of the teachings, we are humbled. We realize how fortunate we are that the Buddha herself appears to teach us. We have no hesitation now in calling our teacher, Buddha. Only a Buddha can teach the dharma perfectly, flawlessly. Can your college professor teach Einstein's theories better than Einstein? So the Mahāyānist seeks the Buddha and the Buddha appears as a Guru. When we come into contact with Buddha, we want to be like her. We want everyone to be free from suffering. Bodhichitta arises. When we reach the third stage we begin to look within. We try to analyze and understand things.

Now, armed with this information you may go to your mother and tell her, "My dear mother, I have realized that you are the great Mother Prajñapāramita. Why didn't you tell me? Why did you hide this from me?" Your mother may say, "No, my dear, I am just your mother. A poor woman, who can only can only cry with you when you suffer. I am no Goddess, no Prajñapāramita." What then? Is your dream of becoming a Buddha shattered? Is your confidence on Mahāyāna teachings lost?

This aspect has been dealt with in great detail by many great masters like Nagārjuna, Atisha, Chandrakirti etc. Based on Chandrakirti's arguments, Alexander Berzin explains this with an example of a watch. A grown up person knows how to make out the time using a watch. An infant does not see it as a watch but uses it as a toy. The utility of the watch does not reduce because someone sees it as a toy.

Mother Prajñapāramita, all Buddhas and Bodhisattvas are empty of inherent existence. Just like everything else, they too are Vijñaptimātra (manifestation only). She being Prajñapāramita is contingent upon you becoming a Buddha. The object and subject arise simultaneously. The Buddhas who manifest in the form of Gurus also are delighted to meet us. Like a sculptor can see the finished statue in a stone, the Guru can see the Bodhisattva and Buddha in us.

The Mahāyāna Guru and the student (shishya) are both endowed with skillful means. They both know how to prevent each other's downfall. It is a remarkable relationship. The Buddha is Buddha subject to he possessing the qualities of a Buddha and other beings perceiving him as a Buddha. So the Vijñaptimātrin shishya tells his Guru, "Venerable Thich Nhat Hanh, I see you as a Buddha but please remember that  this is only as long as you exhibit the Buddha qualities. If you stop exhibiting these qualities, I will stop seeing you as Buddha."

Because we are empty we can influence each other. So the student too can influence the teacher. So it is very important that both the teacher and the student share the common reverence for Bodhichitta and Buddhahood, otherwise they will create hurdles for each other. Somebody who is confident that he can be a Buddha is more likely to progress faster on the Mahāyāna path than someone who does not believe that anyone other than the historical Buddha can be a Buddha.

Great is the joy to have met Buddha and to have him as our teacher but what if we haven't found our Guru-Buddha yet? When we suffer, we can call out to the Buddhas and Bodhisattvas and they will begin to manifest. Have no doubt about this. I used to ask this question to Venerable Rabten Gyalten of Sera Je Monastery and he used to tell me that we need to practice the six pāramitās to expedite the process. My Guru-Buddha Thich Nhat Hanh had already found me, though. The first book that I had bought, on Buddhism, was "The Heart of Buddha's Teaching" by Thich Nhat Hanh. It was I who was very slow in recognizing the Buddha. The teacher far exceeded expectations and scored an A+ in his role but the student fared far below expectations and scored an F. But I will make up for it. I am a quick learner.

On this path there is peace, there is joy, there is no suffering of separation, no suffering of not having what we want or of having what we don't want. We will learn to recognize each other in different manifestations and learn to ride the waves of manifestations with joy. We will hold the hand of the Buddha and practice walking meditation. The wind will blow, the flowers will bloom.

If you wish, either because you suffer or you see others suffer, you may ask Buddhas and Bodhisattvas to teach you to eliminate suffering. Since my Guru Buddha is Thich Nhat Hanh, I will end this post requesting him to teach. In the Mahāyāna format for requesting teachings:

"Most venerable, Guru-Buddha, Thich Nhat Hanh,
Please abide in my heart,
And guide me to enlightenment.
So I may help liberate all sentient beings.

How wonderful it would be if all sentient beings practiced reverence for life!
I wish to help them practice reverence for life.
Please, Guru-Buddha, teach me to be able to do this.

How wonderful it would be if all sentient beings practiced true happiness!
I wish to help them practice true happiness.
Please, Guru-Buddha, teach me to be able to do this.

How wonderful it would be if all sentient beings practiced true love!
I wish to help them practice true love.
Please, Guru-Buddha, teach me to be able to do this.

How wonderful it would be if all sentient beings practiced mindful communication!
I wish to help them practice mindful communication.
Please, Guru-Buddha, teach me to be able to do this.

How wonderful it would be if all sentient beings practiced mindful consumption!
I wish to help them practice mindful consumption.
Please, Guru-Buddha, teach me to be able to do this."

#विज्ञप्तिमात्र #Vijñaptimātra #VijñaptimatraBuddhism #ThichNhatHanh #Vasubandhu #Asanga #Yogacāra #Yogacara #ManifestationOnly #Vigyaptimatra #Xuanzang #Ayodhya #India #Linji #Rinzai #Zen #Bodhidharma #Hinduism #Buddhism #Buddha #Mahayana  #Prajñapāramitā #Vijnaptimatra #IndianBuddhism #IndianPhilosophy #UttarPradesh

The meaning of Vijñaptimātra

When translated into English Vijñaptimātra means "manifestation only". Understanding the meaning of this term alone can rid us of many anxieties. It is critical that the meaning be explained in a manner that liberates us from fear and anxieties. Hence, I will reproduce the words of my teacher, the Buddha Thich Nhat Ha Hanh without any deviation to ensure flawless transmission. Please relax and take a few minutes to read this carefully.

In the words of Buddha Thich Nhat Hanh:

"Our greatest fear is that when we die we will become nothing. Many of us believe that our entire existence is only a life span beginning the moment we are born or conceived and ending the moment we die. We believe that we are born from nothing and when we die we become nothing. And so we are filled with fear of annihilation.

The Buddha has a very different understanding of our existence. It is the understanding that birth and death are notions. They are not real. The fact that we think they are true makes a powerful illusion that causes our suffering. The Buddha taught that there is no birth; there is no death; there is no coming; there is no going; there is no same; there is no different; there is no permanent self; there is no annihilation. We only think there is. When we understand that we cannot be destroyed, we are liberated from fear. It is a great relief. We can enjoy life and appreciate it in a new way.

The same thing happens when we lost any of our beloved ones. When conditions are not right to support life, they withdraw. When I lost my mother I suffered a lot. When we are only seven or eight years old it is difficult to think that one day we will lose our mother. Eventually we grow up and we all lose our mothers, but if you know how to practice, when the time comes for the separation you will not suffer too much. You will very quickly realize that your mother is always alive within you.

The day my mother died, I wrote in my journal, "A serious misfortune of my life has arrived." I suffered for more than one year after the passing away of my mother. But one night, in the highlands of Vietnam, I was sleeping in the hut in my hermitage. I dreamed of my mother. I saw myself sitting with her, and we were having a wonderful talk. She looked young and beautiful, her hair flowing down. It was so pleasant to sit there and talk to her as if she had never died. When I woke up it was about two in the morning, and I felt very strongly that I had never lost my mother. The impression that my mother was still with me was very clear. I understood then that the idea of having lost my mother was just an idea. It was obvious in that moment that my mother is always alive in me.

I opened the door and went outside. The entire hillside was bathed in moonlight. It was a hill covered with tea plants, and my hut was set behind the temple halfway up. Walking slowly in the moonlight through the rows of tea plants, I noticed my mother was still with me. She was the moonlight caressing me as she had done so often, very tenderly, very sweet... wonderful! Each time my feet touched the earth I knew my mother was there with me. I knew this body was not mine along but a living continuation of my mother and father and my grandparents and great-grandparents. Of all my ancestors. These feet that I saw as "my" feet were actually "our" feet. Together my mother and I were leaving footprints in the damp soil.

From that moment on the idea that I had lost my mother no longer existed. All I had to do was look at the palm of my hand, feel the breeze on my face or the earth under my feet to remember that my mother is always with me, available at any time.

When you lost a loved one, you suffer. but if you know how to look deeply, you have a chance to realize that his or her nature is truly the nature of no birth, no death. There is manifestation and there is the cessation of manifestation in order to have another manifestation. You have to be very keen and very alert in order to recognize the new manifestation of just one person. But with practice and with effort you can do it.

So, taking the hand of someone who knows the practice, together do walking meditation. Pay attention to all the leaves, the flowers, the birds and the dewdrops. If you can stop and look deeply, you will be able to recognize your beloved one manifesting again and again in different forms. You will again embrace the joy of life.

A French scientist, whose name is Lavosier, declared, "Rien ne se cree, rien ne se perd." "Nothing is born, nothing dies." Although he did not practice as a Buddhist but as a scientist, he found the same truth the Buddha discovered.

Our true nature is the nature of no birth and no death. Only when we touch our true nature can we transcend the fear of non-being, the fear of annihilation.

The Buddha said that when conditions are sufficient something manifests and we say it exists. When one or two conditions fail and the thing does not manifest in the same way, we then say it does not exist. According to the Buddha, to qualify something as existing or not existing is wrong. In reality, there is no such thing as totally existing or totally not existing.

We can see this very easily with television and radio. We may be in a room that has no television or radio. And while we are in that room, we may think that television programs and radio programs do not exist in that room. But all of us know that the space in the room is full of signals. The signals of these programs are filling the air everywhere. We need only one more condition, a radio or television set, and may forms, colors and sounds will appear.

It would have been wrong to say that the signals do not exist because we did not have a radio or television to receive and manifest them. They only seemed not to exist because the causes and conditions were not enough to make the television program manifest. So at that moment, in that room, they do not exist. Just because we do not perceive something, it is not correct to say it doesn’t exist. It is only our notion of being and non-being that makes us think something exists or doesn’t exist. Notions of being and non-being cannot be applied to reality."

#विज्ञप्तिमात्र #Vijñaptimātra #VijñaptimatraBuddhism #ThichNhatHanh #Vasubandhu #Asanga #Yogacāra #Yogacara #ManifestationOnly #Vigyaptimatra #Xuanzang #Ayodhya #India #Linji #Rinzai #Zen #Bodhidharma #Hinduism #Buddhism #Buddha #Mahayana  #Prajñapāramitā #Vijnaptimatra #IndianBuddhism #IndianPhilosophy #UttarPradesh

The Fourteenth Mindfulness Training: Right Conduct

[For lay members]: Aware that sexual desire is not love and that sexual relations motivated by craving cannot dissipate the feeling of loneliness but will create more suffering, frustration and isolation, we are determined not to engage in sexual relations without mutual understanding, love, and a deep long-term commitment made known to our family and friends. Seeing that the body and mind are one, we are committed to learning appropriate ways to take care of our sexual energy and to cultivating loving kindness, compassion, joy, and inclusiveness for our own happiness and the happiness of others. We must be aware of future suffering that may be caused by sexual relations. We know that to preserve the happiness of ourselves and others, we must respect the rights and commitments of ourselves and others. We will do everything in our power to protect children from sexual abuse and to protect couples and families from being broken by sexual misconduct. We will treat our bodies with compassion and respect. We are determined to look deeply into the Four Nutriments and learn ways to preserve and channel our vital energies (sexual, breath, spirit) for the realization of our bodhisattva ideal. We will be fully aware of the responsibility of bringing new lives into the world, and will meditate upon their future environment.

[For monastic members]: Aware that the deep aspiration of a monk or a nun can only be realized when he or she wholly leaves behind the bonds of sensual love, we are committed to practicing chastity and to helping others protect themselves. We are aware that loneliness and suffering cannot be alleviated through a sexual relationship, but through practicing loving kindness, compassion, joy and inclusiveness. We know that a sexual relationship will destroy monastic life, will prevent us from realizing our ideal of serving living beings, and will harm others. We will learn appropriate ways to take care of sexual energy. We are determined not to suppress, to mistreat our body or to look upon our body as only an instrument, but to learn to handle our body with compassion and respect. We are determined to look deeply into the Four Nutriments in order to preserve and channel our vital energies (sexual, breath, spirit) for the realization of our bodhisattva ideal.

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(The four nutriments as explained by our teacher, Thich Nhat Hanh : The first kind of nutriment is edible food. We have to eat in such a way to preserve compassion in us and not to eat the flesh of our own sons and daughters. The second kind of nutriment is sensory impressions. This comes from eye, ear, nose, ear, body, and mind. When we watch television, we consume. When we use the internet, we consume. Even conversation can be very toxic. Educators and parents should practice mindful consumption to set an example for our young people to preserve our well being. The third kind of nutriment is intention/volition. This is the deepest desire in us – our deepest desire may be good or it may be destructive. Helping young people to suffer less or to work for the environment or work for peace, these are good intentions. Last year at Google, they asked Thay to talk about intention. What do we want to do with our life? Our deepest desire? Is it to practice to help people to suffer less, then that is a good intention. And the fourth kind of nutriment is consciousness – consciousness as food. There is individual consciousness. We carry with us the suffering of our parents and our ancestors. We should have a teacher or friend to help us come out of the dark corner of the past. Practicing appropriate attention, that is good food. There is also collective consciousness. We can feel the collective energy of mindfulness and compassion in a positive environment. To help young people, we should reflect on the kinds of nutriments we are providing them. Nothing can survive without food.)

#ThichNhatHanh #14Mindfulness #VijñaptimatraBuddhism #Interbeing

The Thirteenth Mindfulness Training: Generosity

Aware of the suffering caused by exploitation, social injustice, stealing and oppression, we are committed to cultivating generosity in our way of thinking, speaking, and acting. We will learn better ways to work for the well-being of people, animals, plants and minerals and practice generosity by sharing our time, energy, and material resources with those who are in need. We are determined not to steal and not to possess anything that should belong to others. We will respect the property of others, but will try to prevent others from profiting from human suffering or the suffering of other beings.

#ThichNhatHanh #14Mindfulness #VijñaptimatraBuddhism #Interbeing

The Twelfth Mindfulness Training: Reverence for Life

Aware that much suffering is caused by war and conflict, we are determined to cultivate nonviolence, compassion and the insight of interbeing in our daily lives and promote peace, education, mindful meditation, and reconciliation within families, communities, ethnic and religious groups, nations, and in the world. We are committed not to kill and not to let others kill. We will not support any act of killing in the world, in our thinking or in our way of life. We will diligently practice deep looking with our Sangha to discover better ways to protect life, prevent war, and build peace.

#ThichNhatHanh #14Mindfulness #VijñaptimatraBuddhism #Interbeing

The Eleventh Mindfulness Training: Right Livelihood

Aware that great violence and injustice have been done to our environment and society, we are committed not to live with a vocation that is harmful to humans or nature. We will do our best to select a livelihood that contributes to the wellbeing of all species on earth and helps realize our ideal of understanding and compassion. Aware of economic, political and social realities around the world, as well as our interrelationship with ecosystem, we are determined to behave responsibly as consumers and citizens. We will not invest in or purchase from companies that contribute to the depletion of natural resources, harm the earth; and deprive others of the chance to live.

#ThichNhatHanh #14Mindfulness #VijñaptimatraBuddhism #Interbeing

The Tenth Mindfulness Training: Protecting and Nourishing the Sangha

Aware that the essence and aim of a Sangha is the practice of understanding and compassion, we are determined not to use the Buddhist community for personal power or profit or transform our community into a political instrument. However, as members of a spiritual community, we should take a clear stand against oppression and injustice. We should strive to change the situation, without taking sides in a conflict. We are committed to looking with the eyes of interbeing and learning to see ourselves and others as cells in one Sangha body. As a true cell in the Sangha body, generating mindfulness, concentration and insight to nourish ourselves and the whole community, each of us is at the same time a cell in the Buddha body. We will actively build brotherhood and sisterhood, flow as a river, and practice to develop the three real powers – love, understanding and cutting through afflictions – to realize collective awakening.

#ThichNhatHanh #14Mindfulness #VijñaptimatraBuddhism #Interbeing

The Ninth Mindfulness Training: Truthful and Loving Speech

Aware that words can create happiness or suffering, we are committed to learning to speak truthfully, lovingly and constructively. We will only use words that inspire joy, confidence and hope as well as promote reconciliation and peace in ourselves and among people. We will speak and listen in a way that can help ourselves and others to transform suffering and see the way out of difficult situations. We are determined not to say untruthful things for the sake of personal interest or to impress people, nor to utter words that might cause division or hatred. We will protect the joy and harmony of our Sangha by refraining from speaking about the faults of another person in their absence and always ask ourselves whether our perceptions are correct. We will speak only with the intention to understand and help transform the situation. We will not spread rumors nor criticize or condemn things of which we are not sure. We will do our best to speak out about situations of injustice, even when doing so may make difficulties for us or threaten our safety.

#ThichNhatHanh #14Mindfulness #VijñaptimatraBuddhism #Interbeing

The Eighth Mindfulness Training: True Community & Communication

Aware that lack of communication always brings separation and suffering, we are committed to training ourselves in the practice of compassionate listening and loving speech. Knowing that true community is rooted in inclusiveness and in the concrete practice of harmony of views, thinking and speech, we will practice to share our understanding and experiences with members in our community in order to arrive at collective insight. We are determined to learn to listen deeply without judging or reacting, and refrain from uttering words that can create discord or cause the community to break. Whenever difficulties arise, we will remain in our Sangha and practice looking deeply into ourselves and others to recognize all the causes and conditions, including our own habit energies, that have brought about the difficulties. We will take responsibility for all the ways we may have contributed to the conflict and keep communication open. We will not behave as a victim but be active in finding ways to reconcile and resolve all conflicts however small.

#ThichNhatHanh #14Mindfulness #VijñaptimatraBuddhism #Interbeing

The Seventh Mindfulness Training: Dwelling Happily in the Present Moment

Aware that life is available only in the present moment, we are committed to training ourselves to live deeply each moment of daily life. We will try not to lose ourselves in dispersion or be carried away by regrets about the past, worries about the future, or cravings, anger, or jealousy in the present. We will practice mindful breathing to be aware of what is happening in the here and now. We are determined to learn the art of mindful living by touching the wondrous, refreshing, and healing elements that are inside and around us, in all situations. In this way, we will be able to cultivate seeds of joy, peace, love, and understanding in ourselves, thus facilitating the work of transformation and healing in our consciousness. We are aware that happiness depends primarily on our mental attitude and not on external conditions, and that we can live happily in the present moment simply by remembering that we already have more than enough conditions to be happy.

#ThichNhatHanh #14Mindfulness #VijñaptimatraBuddhism #Interbeing

The Sixth Mindfulness Training: Taking Care of Anger

Aware that anger blocks communication and creates suffering; we are committed to taking care of our energy of anger when it arises, to recognizing and transforming the seeds of anger that lie deep in our consciousness. When anger manifests, we are determined not to do or say anything, but to practice mindful breathing or mindful walking to acknowledge, embrace, and look deeply into our anger. We know that the roots of anger are not outside of ourselves but can be found in our wrong perceptions and lack of understanding of the suffering in ourselves and the other person. By contemplating impermanence, we will be able to look with the eyes of compassion at ourselves and those we think are the cause of our anger, and to recognize the preciousness of our relationships. We will practice Right Diligence in order to nourish our capacity of understanding, love, joy and inclusiveness, gradually transforming our anger, violence, fear and helping others do the same.

#ThichNhatHanh #14Mindfulness #VijñaptimatraBuddhism #Interbeing