please  close-read and analyze chapters in Thich Nhat Hanh’s Engaged Buddhism and write a 2250-words analysis. Topics and questions to include how the question of suffering is posed, which aspects of the origin or nature of suffering are discussed, and whether any responses are offered.
Provide  thoughtfulness and insight and provide concrete references,quotations, specific details, and engagement that go beyond generic summaries.
The chapters are below: ‘The Four Noble Truths’ ‘Stopping, Calming, Resting, Healing’,‘Touching Our Suffering’, ‘Realizing Well Being’, ‘The Noble Eightfold Path’.


CHAPTER THREE
The Four Noble Truths
After realizing complete, perfect awakening (samyak sambodhi), the Buddha had to find words to share his insight. He already had the water, but he had to discover jars like the Four Noble Truths and the Noble Eightfold Path to hold it. The Four Noble Truths are the cream of the Buddha’s teaching. The Buddha continued to proclaim these truths right up until his Great Passing Away (mahaparinirvana).

The Chinese translate Four Noble Truths as “Four Wonderful Truths” or “Four Holy Truths.” Our suffering is holy if we embrace it and look deeply into it. If we don’t, it isn’t holy at all. We just drown in the ocean of our suffering. For “truth,” the Chinese use the characters for “word” and “king.” No one can argue with the words of a king. These Four Truths are not something to argue about. They are something to practice and realize.

The First Noble Truth is suffering (dukkha). The root meaning of the Chinese character for suffering is “bitter.” Happiness is sweet; suffering is bitter. We all suffer to some extent. We have some malaise in our body and our mind. We have to recognize and acknowledge the presence of this suffering and touch it. To do so, we may need the help of a teacher and a Sangha, friends in the practice.

The Second Noble Truth is the origin, roots, nature, creation, or arising (samudaya) of suffering. After we touch our suffering, we need to look deeply into it to see how it came to

The Four Noble Truths & the Noble Eightfold Path



Figure One

be. We need to recognize and identify the spiritual and material foods we have ingested that are causing us to suffer.

The Third Noble Truth is the cessation (nirodha) of creating suffering by refraining from doing the things that make us suffer. This is good news! The Buddha did not deny the existence of suffering, but he also did not deny the existence of joy and happiness. If you think that Buddhism says, “Everything is suffering and we cannot do anything about it,” that is the opposite of the Buddha’s message. The Buddha taught us how to recognize and acknowledge the presence of suffering, but he also taught the cessation of suffering. If there were no possibility of cessation, what is the use of practicing? The Third Truth is that healing is possible.

The Fourth Noble Truth is the path (marga) that leads to refraining from doing the things that cause us to suffer. This is the path we need the most. The Buddha called it the Noble Eightfold Path. The Chinese translate it as the “Path of Eight Right Practices”: Right View, Right Thinking, Right Speech, Right Action, Right Livelihood, Right Diligence, Right Mindfulness, and Right Concentration.1

The Pali word for “Right” is samma and the Sanskrit word is samyak. It is an adverb meaning “in the right way,” “straight,” or “upright,” not bent or crooked. Right Mindfulness, for example, means that there are ways of being mindful that are right, straight, and beneficial. Wrong mindfulness means that there are ways to practice that are wrong, crooked, and unbeneficial. Entering the Eightfold Path, we learn ways to practice that are of benefit, the “Right” way to practice. Right and wrong are neither moral judgments nor arbitrary standards imposed from outside. Through our own awareness, we discover what is beneficial (“right”) and what is unbeneficial (“wrong”).



CHAPTER SIX
Stopping, Calming, Resting, Healing
Buddhist meditation has two aspects — shamatha and vipashyana. We tend to stress the importance of vipashyana (“looking deeply”) because it can bring us insight and liberate us from suffering and afflictions. But the practice of shamatha (“stopping”) is fundamental. If we cannot stop, we cannot have insight.

There is a story in Zen circles about a man and a horse. The horse is galloping quickly, and it appears that the man on the horse is going somewhere important. Another man, standing alongside the road, shouts, “Where are you going?” and the first man replies, “I don’t know! Ask the horse!” This is also our story. We are riding a horse, we don’t know where we are going, and we can’t stop. The horse is our habit energy pulling us along, and we are powerless. We are always running, and it has become a habit. We struggle all the time, even during our sleep. We are at war within ourselves, and we can easily start a war with others.

We have to learn the art of stopping — stopping our thinking, our habit energies, our forgetfulness, the strong emotions that rule us. When an emotion rushes through us like a storm, we have no peace. We turn on the TV and then we turn it off. We pick up a book and then we put it down. How can we stop this state of agitation? How can we stop our fear, despair, anger, and craving? We can stop by practicing mindful breathing, mindful walking, mindful smiling, and deep looking in order to understand. When we are mindful, touching deeply the present moment, the fruits are always understanding, acceptance, love, and the desire to relieve suffering and bring joy.

But our habit energies are often stronger than our volition. We say and do things we don’t want to and afterwards we regret it. We make ourselves and others suffer, and we bring about a lot of damage. We may vow not to do it

again, but we do it again. Why? Because our habit energies (vashana) push us.

We need the energy of mindfulness to recognize and be present with our habit energy in order to stop this course of destruction. With mindfulness, we have the capacity to recognize the habit energy every time it manifests. “Hello, my habit energy, I know you are there!” If we just smile to it, it will lose much of its strength. Mindfulness is the energy that allows us to recognize our habit energy and prevent it from dominating us.

Forgetfulness is the opposite. We drink a cup of tea, but we do not know we are drinking a cup of tea. We sit with the person we love, but we don’t know that she is there. We walk, but we are not really walking. We are someplace else, thinking about the past or the future. The horse of our habit energy is carrying us along, and we are its captive. We need to stop our horse and reclaim our liberty. We need to shine the light of mindfulness on everything we do, so the darkness of forgetfulness will disappear. The first function of meditation — shamatha — is to stop.

The second function of shamatha is calming. When we have a strong emotion, we know it can be dangerous to act, but we don’t have the strength or clarity to refrain. We have to learn the art of breathing in and out, stopping our activities, and calming our emotions. We have to learn to become solid and stable like an oak tree, and not be blown from side to side by the storm. The Buddha taught many techniques to help us calm our body and mind and look deeply at them. They can be summarized in five stages:

Recognition — If we are angry, we say, “I know that anger is in me.”

Acceptance — When we are angry, we do not deny it. We accept what is present.

Embracing — We hold our anger in our two arms like a mother holding her crying baby. Our mindfulness embraces our emotion, and this alone can calm our anger and ourselves.

Looking deeply — When we are calm enough, we can look deeply to understand what has brought this anger to be, what is causing our baby’s discomfort.

Insight — The fruit of looking deeply is understanding the many causes and conditions, primary and secondary, that have brought about our anger, that are causing our baby to cry. Perhaps our baby is hungry. Perhaps his diaper pin is piercing his skin. Our anger was triggered when our friend spoke to us meanly, and suddenly we remember that he was not at his best today because his father is dying. We reflect like this until we have some insights into what has caused our suffering. With insight, we know what to do and what not to do to change the situation.

After calming, the third function of shamatha is resting. Suppose someone standing alongside a river throws a pebble in the air and it falls down into the river. The pebble allows itself to sink slowly and reach the riverbed without any effort. Once the pebble is at the bottom, it continues to rest, allowing the water to pass by. When we practice sitting meditation, we can allow ourselves to rest just like that pebble. We can allow ourselves to sink naturally into the position of sitting — resting, without effort. We have to learn the art of resting, allowing our body and mind to rest. If we have wounds in our body or our mind, we have to rest so they can heal themselves.

Calming allows us to rest, and resting is a precondition for healing. When animals in the forest get wounded, they find a place to lie down, and they rest completely for many days. They don’t think about food or anything else. They just rest, and they get the healing they need. When we humans get sick, we just worry! We look for doctors and medicine, but we don’t stop. Even when we go to the beach or the mountains for a vacation, we don’t rest, and we come back more tired than before. We have to learn to rest. Lying down is not the only position for resting. During sitting or walking meditation, we can rest very well. Meditation does not have to be hard labor. Just allow your body and mind to rest like an animal in the forest. Don’t struggle. There is no need to attain anything. I am writing a

book, but I am not struggling. I am resting also. Please read in a joyful, yet restful way. The Buddha said, "My Dharma is the practice of non- practice."1 Practice in a way that does not tire you out, but gives your body, emotions, and consciousness a chance to rest. Our body and mind have the capacity to heal themselves if we allow them to rest.

1 Dvachatvarimshat Khanda Sutra (Sutra of Forty-Two Chapters). Taisho 789.

Stopping, calming, and resting are preconditions for healing. If we cannot stop, the course of our destruction will just continue. The world needs healing. Individuals, communities, and nations need healing.


CHAPTER SEVEN
Touching Our Suffering

In the Pali version of the Discourse on Turning the Wheel of the Dharma, the Buddha told the five monks,

As long as the insight and the understanding of these Four Noble Truths in their three stages and twelve aspects, just as they are, had not been fully realized, I could not say that in this world with its gods, maras, brahmas, recluses, brahmans, and men, someone had realized the highest awakening. Monks, as soon as the insight and understanding of the Four Noble Truths in their three stages and twelve aspects, just as they are, had been realized, I could say that in this world with its gods, maras, brahmas, recluses, brahmans, and men, someone had realized the highest awakening.

In the Chinese version of the sutra, the Buddha said,

Monks, the experience of the three turnings of the wheel with regard to each of the Four Truths gives rise to eyes of awakened understanding, and therefore I declare before gods, spirits, shramanas, and brahmans of all times that I have destroyed all afflictions and reached full awakening.

The wheel of the Dharma was put in motion twelve times — three for each of the Four Noble Truths. To understand the Four Noble Truths, not just intellectually but experientially, we have to practice the twelve turnings of the wheel.

The first turning is called “Recognition.” We sense that something is wrong, but we are not able to say exactly what it is. We make some effort to escape, but we cannot. We try to deny our suffering, but it persists. The Buddha said that to suffer and not know that we are suffering is more painful than the burden endured by a mule carrying an unimaginably heavy load. We must, first of all, recognize that we are suffering and then

determine whether its basis is physical, physiological, or psychological. Our suffering needs to be identified.

Recognizing and identifying our suffering is like the work of a doctor diagnosing an illness. He or she says, “If I press here, does it hurt?” and we say, “Yes, this is my suffering. This has come to be.” The wounds in our heart become the object of our meditation. We show them to our doctor, and we show them to the Buddha, which means we show them to ourselves. Our suffering is us, and we need to treat it with kindness and nonviolence. We need to embrace our fear, hatred, anguish, and anger. “My dear suffering, I know you are there. I am here for you, and I will take care of you.” We stop running from our pain. With all our courage and tenderness, we recognize, acknowledge, and identify it.

The second turning of the wheel is called “Encouragement.” After recognizing and identifying our pain, we take the time to look deeply into it in order to understand its true nature, which means its causes. After observing our symptoms, the doctor says, “I will look deeply into it. This illness can be understood.” It may take him a week to conduct tests and inquire about what we have been eating, our attitudes, how we spend our time, and so on. But he is determined to understand our illness.

Our suffering — depression, illness, a difficult relationship,

The Twelve Turnings of the Wheel

FOUR NOBLE TRUTHS
TWELVE TURNINGS

Suffering
Recognition: This is suffering.
Encouragement: Suffering should be understood. Realization: Suffering is understood.


Arising of suffering
Recognition: There is an ignoble way that has led to suffering.
Encouragement: That ignoble way should be understood.
Realization: That ignoble way is understood.


Recognition: Well-being is possible.




Cessation of suffering (well-being)
Encouragement: Well-being should be obtained. Realization: Well-being is obtained.

How well-being arises
Recognition: There is a noble path that leads to well-being.
Encouragement: This noble path has to be lived. Realization: This noble path is being lived.

Figure Two

or fear — needs to be understood and, like a doctor, we are determined to understand it. We practice sitting and walking meditation, and we ask for guidance and support from our friends and, if we have one, our teacher. As we do this, we see that the causes of our suffering are knowable, and we make every effort to get to the bottom of it. At this stage, our practice can still be “set back” (ashrava).

The third turning of the wheel is called “Realization” and can be expressed as, “This suffering has been understood.” We realize the efforts begun during the second turning. The doctor tells us the name and all the characteristics of our illness. After studying, reflecting upon, and practicing the First Noble Truth, we realize that we have stopped running away from our pain. We can now call our suffering by its specific name and identify all of its characteristics. This alone brings us happiness, joy “without setbacks” (anashrava).

Still, after we have successfully diagnosed our ailment, for a time we continue to create suffering for ourselves. We pour gasoline on the fire through our words, thoughts, and deeds and often don’t even realize it. The first turning of the wheel of the Second Noble Truth is the “Recognition”: I am continuing to create suffering. The Buddha said, "When something has come to be, we have to acknowledge its presence and look deeply into its nature. When we look deeply, we will discover the kinds of nutriments that have helped it come to be and that continue to feed it."1 He then elaborated four kinds of nutriments that can lead to our happiness or our suffering — edible food, sense impressions, intention, and consciousness.

Samyutta Nikaya II, 47. See also p. 269, Discourse on Right View.

The first nutriment is edible food. What we eat or drink can bring about mental or physical suffering. We must be able to distinguish between what is healthful and what is harmful. We need to practice Right View when we shop, cook, and eat. The Buddha offered this example. A young couple and their two-year-old child were trying to cross the desert, and they ran out of food. After deep reflection, the parents realized that in order to survive they had to kill their son and eat his flesh. They calculated that if they ate such and such a proportion of their baby’s flesh each day and carried the rest on their shoulders to dry, it would last the rest of the journey. But with every morsel of their baby’s flesh they ate, the young couple cried and cried. After he told this story, the Buddha asked, “Dear friends, do you think the young man and woman enjoyed eating their son’s flesh?” “No, Lord, it would not be possible for them to enjoy eating their son’s flesh.” The Buddha said, "Yet many people eat the flesh of their parents, their children, and their grandchildren and do not know it."2

Discourse on the Son’s Flesh, Samyukta Agama 373 (Taisho 99). Also
Samyutta Nikaya II, 97.

Much of our suffering comes from not eating mindfully. We have to learn ways to eat that preserve the health and well-being of our body and our spirit. When we smoke, drink, or consume toxins, we are eating our own lungs, liver, and heart. If we have children and do these things, we are eating our children’s flesh. Our children need us to be healthy and strong.

We have to look deeply to see how we grow our food, so we can eat in ways that preserve our collective well-being, minimize our suffering and the suffering of other species, and allow the earth to continue to be a source of life for all of us. If, while we eat, we destroy living beings or the environment, we are eating the flesh of our own sons and daughters. We need to look deeply together and discuss how to eat, what to eat, and what to resist. This will be a real Dharma discussion.

The second kind of nutriment is sense impressions. Our six sense organs

— eyes, ears, nose, tongue, body, and mind — are in constant contact (sparsha) with sense objects, and these contacts become food for our consciousness. When we drive through a city, our eyes see so many billboards, and these images enter our consciousness. When we pick up a magazine, the articles and advertisements are food for our consciousness. Advertisements that stimulate our craving for possessions, sex, and food can be toxic. If after reading the newspaper, hearing the news, or being in a conversation, we feel anxious or worn out, we know we have been in contact with toxins.

Movies are food for our eyes, ears, and minds. When we watch TV, the program is our food. Children who spend five hours a day watching television are ingesting images that water the negative seeds of craving, fear, anger, and violence in them. We are exposed to so many forms, colors, sounds, smells, tastes, objects of touch, and ideas that are toxic and rob our body and consciousness of their well-being. When you feel despair, fear, or depression, it may be because you have ingested too many toxins through your sense impressions. Not only children need to be protected from violent and unwholesome films, TV programs, books, magazines, and games. We, too, can be destroyed by these media.

If we are mindful, we will know whether we are “ingesting” the toxins of fear, hatred, and violence, or eating foods that encourage understanding, compassion, and the determination to help others. With the practice of mindfulness, we will know that hearing this, looking at that, or touching this, we feel light and peaceful, while hearing that, looking at this, or touching that, we feel anxious, sad, or depressed. As a result, we will know what to be in contact with and what to avoid. Our skin protects us from bacteria. Antibodies protect us from internal invaders. We have to use the equivalent aspects of our consciousness to protect us from unwholesome sense objects that can poison us.

The Buddha offered this drastic image: “There is a cow with such a terrible skin disease that her skin is almost no longer there. When you bring her close to an ancient wall or old tree, all the living creatures in the bark of the tree come out, cling to the cow’s body, and suck. When we bring her

into the water, the same thing happens. Even when she is just exposed to the air, tiny insects come and suck.” Then the Buddha said, “This is our situation, also.”

We are exposed to invasions of all kinds — images, sounds, smells, touch, ideas — and many of these feed the craving, violence, fear, and despair in us. The Buddha advised us to post a sentinel, namely mindfulness, at each of our sense doors to protect ourselves. Use your Buddha eyes to look at each nutriment you are about to ingest. If you see that it is toxic, refuse to look at it, listen to it, taste it, or touch it. Ingest only what you are certain is safe. The Five Mindfulness Trainings3 can help very much. We must come together as individuals, families, cities, and a nation to discuss strategies of self-protection and survival. To get out of the dangerous situation we are in, the practice of mindfulness has to be collective.

See Thich Nhat Hanh, For a Future To Be Possible: Commentaries on the Five Mindfulness Trainings, Revised Edition (Berkeley: Parallax Press, 1998). See also chaps. 12 and 13 of this book.

The third kind of nutriment is volition, intention, or will — the desire in us to obtain whatever it is that we want. Volition is the ground of all our actions. If we think that the way for us to be happy is to become president of a large corporation, everything we do or say will be directed toward realizing that goal. Even when we sleep, our consciousness will continue to work on it. Or suppose we believe that all our suffering and the suffering of our family has been brought about by someone who wronged us in the past. We believe we will only be happy if we inflict harm on that person. Our life is motivated solely by the desire for revenge, and everything we say, everything we plan, is to punish that person. At night, we dream of revenge, and we think this will liberate us from our anger and hatred.

Everyone wants to be happy, and there is a strong energy in us pushing us toward what we think will make us happy. But we may suffer a lot because of this. We need the insight that position, revenge, wealth, fame, or possessions are, more often than not, obstacles to our happiness. We need to cultivate the wish to be free of these things so we can enjoy the wonders of

life that are always available — the blue sky, the trees, our beautiful children. After three months or six months of mindful sitting, mindful walking, and mindful looking, a deep vision of reality arises in us, and the capacity of being there, enjoying life in the present moment, liberates us from all impulses and brings us real happiness.

One day, after the Buddha and a group of monks finished eating lunch mindfully together, a farmer, very agitated, came by and asked, “Monks, have you seen my cows? I don’t think I can survive so much misfortune.” The Buddha asked him, “What happened?” and the man said, “Monks, this morning all twelve of my cows ran away. And this year my whole crop of sesame plants was eaten by insects!” The Buddha said, “Sir, we have not seen your cows. Perhaps they have gone in the other direction.” After the farmer went off in that direction, the Buddha turned to his Sangha and said, “Dear friends, do you know you are the happiest people on Earth? You have no cows or sesame plants to lose.” We always try to accumulate more and more, and we think these “cows” are essential for our existence. In fact, they may be the obstacles that prevent us from being happy. Release your cows and become a free person. Release your cows so you can be truly happy.

The Buddha presented another drastic image: “Two strong men are dragging a third man along in order to throw him into a fire pit. He cannot resist, and finally they throw him into the glowing embers.” These strong men, the Buddha said, are our own volition. We don’t want to suffer, but our deep-seated habit energies drag us into the fire of suffering. The Buddha advised us to look deeply into the nature of our volition to see whether it is pushing us in the direction of liberation, peace, and compassion or in the direction of suffering and unhappiness. We need to be able to see the kinds of intention-food that we are consuming.

The fourth kind of nutriment is consciousness.4 Our consciousness is composed of all the seeds sown by our past actions and the past actions of our family and society. Every day our thoughts, words, and actions flow into the sea of our consciousness and create our body, mind, and world. We can nourish our consciousness by practicing the Four Immeasurable Minds

of love, compassion, joy, and equanimity,5 or we can feed our consciousness with greed, hatred, ignorance, suspicion, and pride. Our consciousness is eating all the time, day and night, and what it consumes becomes the substance of our life. We have to be very careful which nutriments we ingest6

See chap. 4. n. 1, on p. 12.

See chap. 22.

In the year 255, Vietnamese Meditation Master Tang Hoi taught that our consciousness is like the ocean with the six rivers of our senses flowing into it. Our mind and our body come from consciousness. They are formed by ourselves and our environment. Our life can be said to be a manifestation of our consciousness. Because of the food that our consciousness consumes, we are the person we are and our environment is what it is. In fact, the edible foods we take into our body and the foods of sense-impression and intention all end up in our consciousness. Our ignorance, hatred, and sadness all flow back to the sea of consciousness. We should know the kinds of food we feed our consciousness every day. When vijñana (consciousness) ripens, it brings forth a new form of life, nama rupa (mind/body). Rupa is our body or physical aspect, and nama is our mind or mental aspect. Body and mind are manifestations of our consciousness, and our consciousness is made of these kinds of food. We have to look at the Five Aggregates (skandhas) in us — form, feelings, perceptions, mental formations, and consciousness. They are nama rupa. The first of the Five Aggregates is rupa, and the other four are nama. They are all products of our alayavijñana, our store consciousness.

The Buddha offered another dramatic image to illustrate this: “A dangerous murderer was captured and brought before the king, and the king sentenced him to death by stabbing. ‘Take him to the courtyard and plunge three hundred sharp knives through him.’ At noon a guard reported, ‘Majesty, he is still alive,’ and the king declared, ‘Stab him three hundred more times!’ In the evening, the guard again told the king, ‘Majesty, he is not yet dead.’ So the king gave the third order: ‘Plunge the three hundred

sharpest knives in the kingdom through him.’” Then the Buddha said, “This is how we usually deal with our consciousness.” Every time we ingest toxins into our consciousness, it is like stabbing ourselves with three hundred sharp knives. We suffer, and our suffering spills out to those around us.

When we practice the first turning of the First Noble Truth, we recognize suffering as suffering. If we are in a difficult relationship, we recognize, “This is a difficult relationship.” Our practice is to be with our suffering and take good care of it. When we practice the first turning of the Second Noble Truth, we look deeply into the nature of our suffering to see what kinds of nutriments we have been feeding it. How have we lived in the last few years, in the last few months, that has contributed to our suffering? We need to recognize and identify the nutriments we ingest and observe, “When I think like this, speak like that, listen like this, or act like that, my suffering increases.” Until we begin to practice the Second Noble Truth, we tend to blame others for our unhappiness.

Looking deeply requires courage. You can use a pencil and paper if you like. During sitting meditation, if you see clearly a symptom of your suffering, write it down. Then ask yourself, “What kinds of nutriments have I been ingesting that have fed and sustained this suffering?” When you begin to realize the kinds of nutriments you have been ingesting, you may cry. Use the energy of mindfulness all day long to be truly present, to embrace your suffering like a mother holding her baby. As long as mindfulness is there, you can stay with the difficulty. Practice does not mean using only your own mindfulness, concentration, and wisdom. You also have to benefit from the mindfulness, concentration, and wisdom of friends on the path and your teacher. There are things that even a child can see but we ourselves cannot see because we are imprisoned by our notions. Bring what you have written to a friend and ask for his or her observations and insights.

If you sit with a friend and speak openly, determined to discover the roots of your suffering, eventually you will see them clearly. But if you keep your suffering to yourself, it might grow bigger every day. Just seeing the causes

of your suffering lessens your burden. Shariputra, one of the Buddha’s great disciples, said, “When something takes place, if we look at it deeply in the heart of reality, seeing its source and the food that nourishes it, we are already on the path of liberation.” When we are able to identify our suffering and see its causes, we will have more peace and joy, and we are already on the path to liberation.

In the second stage of the Second Noble Truth, “Encouragement,” we see clearly that real happiness is possible if we can stop ingesting the nutriments that cause us to suffer. If we know that our body is suffering because of the way we eat, sleep, or work, we vow to eat, sleep, or work in ways that are healthier. We encourage ourselves to put an end to the causes of our suffering. Only by a strong intention not to do things in the same way can we keep the wheel in motion.

Mindfulness is the energy that can help us stop. We investigate the kinds of nutriments we now ingest and decide which ones to continue to eat and which to resist. We sit and look together with our friends, with our family, and as a community. Mindfulness of ingestion, protecting our body and mind, protecting our families, society, and the environment are important topics for us to discuss. When we direct our attention toward our suffering, we see our potential for happiness. We see the nature of suffering and the way out. That is why the Buddha called suffering a holy truth. When we use the word “suffering” in Buddhism, we mean the kind of suffering that can show us the way out.

There are many practices that can help us face our suffering, including mindful walking, mindful breathing, mindful sitting, mindful eating, mindful looking, and mindful listening. One mindful step can take us deep into the realization of beauty and joy in us and around us. Tran Thai Tong, a great meditation master of thirteenth-century Vietnam, said, “With every step, you touch the ground of reality.” If you practice mindful walking and deep listening all day long, that is the Four Noble Truths in action. When the cause of suffering has been seen, healing is possible. We vow to refrain from ingesting foods that make us suffer, and we also vow to ingest foods that are healthy and wholesome.

In the third turning of the wheel of the Second Noble Truth, “Realization,” we not only vow but we actually stop ingesting the nutriments that create our suffering. Some people think that to end suffering, you have to stop everything — body, feelings, perceptions, mental formations and consciousness — but that is not correct. The third stage of the Second Noble Truth can be described as, “When hungry, I eat. When tired, I sleep.” When someone has realized this stage, she has a certain lightness and freedom. What she wants to do is fully in accord with the mindfulness trainings, and she does nothing to cause herself or others harm.

Confucius said, “At thirty, I was able to stand on my own feet. At forty, I had no more doubts. At fifty, I knew the mandate of Earth and Sky. At sixty, I could do what I wanted without going against the path.” The last of the ten ox herding pictures in the Zen tradition is called “Entering the Marketplace with Open Hands.” You are free to come and go as you please. This is the action of non-action. Suffering no longer arises. This stage is not something you can imitate. You have to reach this stage of realization within yourself.

At the end of the nineteenth century in Vietnam, Master Nhat Dinh asked the king for permission to retire from being abbot of a national temple so he could live in a mountain hut and take care of his aging mother. Many officials made offerings to the master and begged him to found another temple, but he preferred to live simply, in great peace and joy. One day his mother fell ill and needed fish to eat. He went down to the marketplace, asked some vendors for a fish, and carried it back up the mountain. Onlookers asked, “What is a Buddhist monk doing with a fish?” But someone of Master Nhat Dinh’s realization could do as he pleased without going against the precepts. At the third stage of the Second Noble Truth, you only have to be yourself. The form is not important. But be careful! First there has to be genuine insight, genuine freedom.

CHAPTER EIGHT
Realizing Well-Being

When we have a toothache, we know that not having a toothache is happiness. But later, when we don’t have a toothache, we don’t treasure our non-toothache. Practicing mindfulness helps us learn to appreciate the well- being that is already there. With mindfulness, we treasure our happiness and can make it last longer. I always ask psychotherapists, “Why do you only talk to your clients about suffering? Why not help them touch the seeds of happiness that are also there?” Psychotherapists need to help their patients be in touch with the Third Noble Truth, the cessation of suffering. I encourage them to practice walking meditation and tea meditation with their patients in order to water the seeds of joy in them.

Please ask yourself, “What nourishes joy in me? What nourishes joy in others? Do I nourish joy in myself and others enough?” These are questions about the Third Noble Truth. The cessation of suffering — well-being — is available if you know how to enjoy the precious jewels you already have. You have eyes that can see, lungs that can breathe, legs that can walk, and lips that can smile. When you are suffering, look deeply at your situation and find the conditions for happiness that are already there, already available.

When we begin the first stage of the Third Noble Truth, we already have some happiness, but we are not exactly aware of it. We are free, but we don’t know that we are free. When we are young, we are strong and healthy’, but we don’t appreciate it. Even if someone tries to tell us, we cannot realize what we have. Only when we have difficulty walking do we realize how wonderful it was to have two healthy legs. The first turning of the Third Noble Truth is the “Recognition” of the possibility of the absence of suffering and the presence of peace. If we do not have peace and joy at this moment, we can at least remember some peace and joy we experienced in the past or observe the peace and joy of others. We see that well-being is

possible.

The second turning is to “Encourage” ourselves to find peace and joy. If you want to garden, you have to bend down and touch the soil. Gardening is a practice, not an idea. To practice the Four Noble Truths, you yourself have to touch deeply the things that bring you peace and joy. When you do, you realize that walking on the Earth is a miracle, washing the dishes is a miracle, and practicing with a community of friends is a miracle. The greatest miracle is to be alive. We can put an end to our suffering just by realizing that our suffering is not worth suffering for! How many people kill themselves because of rage or despair? In that moment, they do not see the vast happiness that is available. Mindfulness puts an end to such a limited perspective. The Buddha faced his own suffering directly and discovered the path of liberation. Don’t run away from things that are unpleasant in order to embrace things that are pleasant. Put your hands in the earth. Face the difficulties and grow new happiness.

One student told me, “When I go to parties, people seem to be enjoying themselves. But when I look beneath the surface, I see so much anxiety and suffering there.” At first, your joy is limited, especially the kind of joy that is just covering up suffering. Embrace your suffering, smile to it, and discover the source of happiness that is right there within it. Buddhas and bodhisattvas suffer, too. The difference between them and us is that they know how to transform their suffering into joy and compassion. Like good organic gardeners, they do not discriminate in favor of the flowers or against the garbage. They know how to transform garbage into flowers. Don’t throw away your suffering. Touch your suffering. Face it directly, and your joy will become deeper. You know that suffering and joy are both impermanent. Learn the art of cultivating joy.

Practice like this, and you come to the third turning of the Third Noble Truth, the “Realization” that suffering and happiness are not two. When you reach this stage, your joy is no longer fragile. It is true joy.

The Fourth Noble Truth is the way out of suffering. First the doctor looks deeply into the nature of our suffering. Then she confirms that the removal

of our pain is possible, and she prescribes a way out. Practicing the first turning of the wheel of the Fourth Noble Truth, we “Recognize” that the Eightfold Path — Right View, Right Thinking, Right Speech, Right Action, Right Livelihood, Right Diligence, Right Mindfulness, and Right Concentration — can lead us out of suffering, but we do not yet know how to practice it.

In the second turning, we “Encourage” ourselves to practice this path. This is realized by learning, reflecting, and practicing. As we learn, whether by reading, listening, or discussing, we need to be open so we can see ways to put what we learn into practice. If learning is not followed by reflecting and practicing, it is not true learning.

In this stage, we see that the path has everything to do with our real difficulties in life. A practice that does not concern our real suffering is not a path we need. Many people are awakened during a difficult period in their lives, when they see that living irresponsibly has been the cause of their suffering, and that by transforming their lifestyle they can bring an end to their suffering. Transformation is gradual, but once we see clearly the causes of our suffering, we can make the effort to change our behavior and bring our suffering to an end. If we are aware that our heart is not working well and that alcohol, cigarettes, and cholesterol are causes of this, we try to stop ingesting these things. In the second stage of the path, there is an increase in freedom every day. The path becomes real as we put into practice what we have learned.

The Buddha advised us to identify the kinds of nutriments that have been feeding our pain and then simply to stop ingesting them. We do our best, and we ask our brothers and sisters to help us. We can’t expect our difficulties to go away by themselves. We have to do certain things and not do other things. The moment we resolve to stop feeding our suffering, a path appears in front of us, which is the Noble Eightfold Path to well-being. The Buddha is a physician. That is why he invited us to bring our suffering to him. We are also physicians. We must be determined to transform our difficulties, to confirm that well-being is possible. The Buddha identified the Noble Eightfold Path to well-being and urged us to follow it. The third

turning of the wheel of the Fourth Noble Truth is the “Realization” that we are practicing this path.

When you are assigned a kung-an (koan) by your meditation instructor, such as, “What is the sound of one hand clapping?” or “Why did Bodhidharma come from the West?” you have to ask yourself, What does this have to do with my real suffering — my depression, my fear, or my anger? If it doesn’t have anything to do with these real problems, it may not be a path you need. It may be just an escape. Practice your kung-an in a way that your suffering is transformed.

“This is suffering. This suffering needs to be seen clearly. The roots of this suffering need to be clearly understood. I have seen this suffering. I have seen how it manifests. I have seen its content and its roots.” These are practices, not mere proclamations. “Understanding things as they are” (yatha bhuta jñana) emerges from our life and our practice.

When the monk Gavampati heard his fellow monks say, “Whoever sees suffering sees the making of suffering, the ending of suffering, and the path,” he added, "With my own ears I have heard the Buddha say, ‘Bhikkhus, whoever sees suffering sees the making of suffering, the ending of suffering, and the path that leads to the end of suffering. Whoever sees the making of suffering sees suffering, the end of suffering, and the path. Whoever sees the ending of suffering sees suffering, the making of suffering, and the path. Whoever sees the path that leads to the end of suffering sees suffering, the making of suffering, and the ending of suffering.’"1Interbeing is an important characteristic of all the Buddha’s teachings. When you touch one, you touch all.

Gavampati Sutta, Samyutta Nikaya V, 436.

It is important to understand the interbeing nature of the Four Noble Truths. When we look deeply into any one of the Four Truths, we see the other three. When we look deeply into the truth of suffering, we see how that suffering came to be. When we look deeply into the truth of suffering, we see how to end that suffering and touch well-being. When we look

deeply into the truth of suffering, we see the efficacy of the path. Looking into the First Holy Truth, we see in it the Second, Third, and Fourth Truths. The Four Noble Truths are one.

We need suffering in order to see the path. The origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering are all found in the heart of suffering. If we are afraid to touch our suffering, we will not be able to realize the path of peace, joy, and liberation. Don’t run away. Touch your suffering and embrace it. Make peace with it. The Buddha said, "The moment you know how your suffering came to be, you are already on the path of release from it."2 If you know what has come to be and how it has come to be, you are already on the way to emancipation.

Samyutta Nikayn II, 47.

Let us reframe the Four Noble Truths. “Cessation,” the Third Noble Truth, means the absence of suffering, which is the presence of well-being. Instead of saying “cessation,” we can simply say “well-being.” If we do that, we can call the Fourth Noble Truth “the Noble Eightfold Path That Leads to Well-Being.” Then, instead of just calling the Second Noble Truth “the origin of suffering,” we can say that there is an ignoble eightfold path that leads to suffering, a “path of eight wrong practices” — wrong view, wrong thinking, wrong speech, wrong action, wrong livelihood, wrong diligence, wrong mindfulness, and wrong concentration. We might like to renumber the Four Noble Truths, as follows, for the benefit of the people of our time:

Weil-Being (traditionally number three, “cessation of suffering”);

Noble Eightfold Path That Leads to Well-Being (traditionally number four);

Suffering (traditionally number one); and

Ignoble Eightfold Path That Leads to Suffering (traditionally number two, “arising of suffering”).

If we live according to the Noble Eightfold Path, we cultivate well-being and our life will be filled with joy, ease, and wonder. But if our path is not noble, if there is craving, hatred, ignorance, and fear in the way we live our daily life, if we practice the ignoble eightfold path, suffering will naturally be the outcome. The practice is to face our suffering and transform it in order to bring about well-being. We need to study the Noble Eightfold Path and learn ways to put it into practice in our daily lives.


PART TWO
The Noble Eightfold Path

The Noble Eightfold Path
When the Buddha was eighty years old and about to pass away, a young man named Subhadda came to see him. Ananda, the Buddha’s attendant, thought it would be too exhausting for his master to see anyone, but the Buddha overheard Subhadda’s request and said, “Ananda, please invite him in.” Even as he was dying, the Buddha was willing to give an interview.

Subhadda asked, “World-Honored One, are the other religious teachers in Magadha and Koshala fully enlightened?” The Buddha knew he had only a short time to live and that answering such a question would be a waste of precious moments. When you have the opportunity to ask a teacher about the Dharma, ask a question that can change your life. The Buddha replied, "Subhadda, it is not important whether they are fully enlightened. The question is whether you want to liberate yourself. If you do, practice the Noble Eightfold Path. Wherever the Noble Eightfold Path is practiced, joy, peace, and insight are there."1 The Buddha offered the Eightfold Path in his first Dharma talk, he continued to teach the Eightfold Path for forty-five years, and in his last Dharma talk, spoken to Subhadda, he offered the Noble Eightfold Path — Right View, Right Thinking, Right Speech, Right Action, Right Livelihood, Right Diligence, Right Mindfulness, and Right Concentration.2

Mahaparinibbana Sutta, Digha Nikaya 16.

See chap. 3, n. 1, on p. 11, regarding the use of the word “Right.”

Arya ashtangika marga (“a noble path of eight limbs”) suggests the interbeing nature of these eight elements of the path. Each limb contains all the other seven. Please use your intelligence to apply the elements of the Noble Eightfold Path in your daily life.

CHAPTER NINE
Right View
The first practice of the Noble Eightfold Path is Right View (samyag drishti). Right View is, first of all, a deep understanding of the Four Noble Truths — our suffering, the making of our suffering, the fact that our suffering can be transformed, and the path of transformation. The Buddha said that Right View is to have faith and confidence that there are people who have been able to transform their suffering. Venerable Shariputra added that Right View is knowing which of the four kinds of nutriments that we have ingested have brought about what has come to be.1

See chap. 7, pp. 31-37. See also Discourse on Right View, p. 269.

Shariputra described Right View as the ability to distinguish wholesome roots (kushala mula) from unwholesome roots (akushala mula). In each of us, there are wholesome and unwholesome roots — or seeds — in the depths of our consciousness. If you are a loyal person, it is because the seed of loyalty is in you. But don’t think that the seed of betrayal isn’t also in you. If you live in an environment where your seed of loyalty is watered, you will be a loyal person. But if your seed of betrayal is watered, you may betray even those you love. You’ll feel guilty about it, but if the seed of betrayal in you becomes strong, you may do it.

The practice of mindfulness helps us identify all the seeds in our store consciousness2 and water the ones that are the most wholesome. When one person comes up to us, the very sight of him makes us uncomfortable. But when someone else walks by, we like her right away. Something in each of them touches a seed in us. If we love our mother deeply, but feel tense every time we think of our father, it is natural that when we see a young lady who looks like our mother, we will appreciate her, and when we see a man who evokes the memory of our father, we will feel uncomfortable. In this way, we can “see” the seeds that are in us — seeds of love for our

mother and seeds of hurt vis-à-vis our father. When we become aware of the seeds in our storehouse, we will not be surprised by our own behavior or the behavior of others.

See chap. 4, n. 1, on p. 12, for an explanation of store consciousness.

The seed of Buddhahood, the capacity to wake up and understand things as they are, is also present in each of us. When we join our palms and bow to another person, we acknowledge the seed of Buddhahood in him or her. When we bow to a child this way, we help him or her grow up beautifully and with self-confidence. If you plant corn, corn will grow. If you plant wheat, wheat will grow. If you act in a wholesome way, you will be happy. If you act in an unwholesome way, you water the seeds of craving, anger, and violence in yourself. Right View is to recognize which seeds are wholesome and to encourage those seeds to be watered. This is called “selective touching.” We need to discuss and share with each other to deepen our understanding of this practice and the practice of the Five Mindfulness Trainings, especially the fifth, about the “foods” we ingest.3

See Thich Nhat Hanh, For a Future To Be Possible.

At the base of our views are our perceptions (samjña). In Chinese, the upper part of the character for perception is “mark,” “sign,” or “appearance,” and the lower part is “mind” or “spirit.” Perceptions always have a “mark,” and in many cases that mark is illusory. The Buddha advised us not to be fooled by what we perceive. He told Subhuti, "Where there is perception, there is deception."4 The Buddha also taught on many occasions that most of our perceptions are erroneous, and that most of our suffering comes from wrong perceptions.5 We have to ask ourselves again and again, “Am I sure?” Until we see clearly, our wrong perceptions will prevent us from having Right View.

See Thich Nhat Hanh, The Diamond That Cuts through Illusion: Commen taries on the Prajñaparamita Diamond Sutra (Berkeley: Parallax Press, 1992).

See, e.g., The Honeyball Sutra, Majjhima Nikaya 18.

To perceive always means to perceive something. We believe that the object of our perception is outside of the subject, but that is not correct. When we perceive the moon, the moon is us. When we smile to our friend, our friend is also us, because she is the object of our perception.

When we perceive a mountain, the mountain is the object of our perception. When we perceive the moon, the moon is the object of our perception. When we say, “I can see my consciousness in the flower,” it means we can see the cloud, the sunshine, the earth, and the minerals in it. But how can we see our consciousness in a flower? The flower is our consciousness. It is the object of our perception. It is our perception. To perceive means to perceive something. Perception means the coming into existence of the perceiver and the perceived. The flower that we are looking at is part of our consciousness. The idea that our consciousness is outside of the flower has to be removed. It is impossible to have a subject without an object. It is impossible to remove one and retain the other.

The source of our perception, our way of seeing, lies in our store consciousness. If ten people look at a cloud, there will be ten different perceptions of it. Whether it is perceived as a dog, a hammer, or a coat depends on our mind — our sadness, our memories, our anger. Our perceptions carry with them all the errors of subjectivity. Then we praise, blame, condemn, or complain depending on our perceptions. But our perceptions are made of our afflictions — craving, anger, ignorance, wrong views, and prejudice. Whether we are happy or we suffer depends largely on our perceptions. It is important to look deeply at our perceptions and know their source.

We have an idea of happiness. We believe that only certain conditions will make us happy. But it is often our very idea of happiness that prevents us from being happy. We have to look deeply into our perceptions in order to become free of them. Then, what has been a perception becomes an insight, a realization of the path. This is neither perception nor non-perception. It is

a clear vision, seeing things as they are.

Our happiness and the happiness of those around us depend on our degree of Right View. Touching reality deeply — knowing what is going on inside and outside of ourselves — is the way to liberate ourselves from the suffering that is caused by wrong perceptions. Right View is not an ideology, a system, or even a path. It is the insight we have into the reality of life, a living insight that fills us with understanding, peace, and love.

Sometimes we see our children doing things that we know will cause them to suffer in the future, but when we try to tell them, they won’t listen. All we can do is to stimulate the seeds of Right View in them, and then later, in a difficult moment, they may benefit from our guidance. We cannot explain an orange to someone who has never tasted one. No matter how well we describe it, we cannot give someone else the direct experience. He has to taste it for himself. As soon as we say a single word, he is already caught. Right View cannot be described. We can only point in the correct direction. Right View cannot even be transmitted by a teacher. A teacher can help us identify the seed of Right View that is already in our garden, and help us have the confidence to practice, to entrust that seed to the soil of our daily life. But we are the gardener. We have to learn how to water the wholesome seeds that are in us so they will bloom into the flowers of Right View. The instrument for watering wholesome seeds is mindful living — mindful breathing, mindful walking, living each moment of our day in mindfulness.

At a peace rally in Philadelphia in 1966, a reporter asked me, “Are you from North or South Vietnam?” If I had said I was from the north, he would have thought I was pro-communist, and if I had said I was from the south, he would have thought I was pro-American. So I told him, “I am from the Center.” I wanted to help him let go of his notions and encounter the reality that was right in front of him. This is the language of Zen. A Zen monk saw a beautiful goose fly by and he wanted to share this joy with his elder brother who was walking beside him. But at that moment, the other monk had bent down to remove a pebble from his sandal. By the time he looked up, the goose had already flown by. He asked, “What did you want me to

see?” but the younger monk could only remain silent. Master Tai Xu said, “As long as the tree is behind you, you can see only its shadow. If you want to touch the reality, you have to turn around.” “Image teaching” uses words and ideas. “Substance teaching” communicates by the way you live.

If you come to Plum Village for one day, you have an idea about Plum Village, but that idea isn’t really Plum Village. You might say, “I’ve been to Plum Village,” but in fact you’ve really only been to your idea of Plum Village. Your idea might be slightly better than that of someone who has never been there, but it’s still only an idea. It is not the true Plum Village. Your concept or perception of reality is not reality. When you are caught in your perceptions and ideas, you lose reality.

To practice is to go beyond ideas, so you can arrive at the suchness of things. "No idea conception. As long as there is an idea, there is no reality, no truth. “No idea” means no wrong idea, no wrong conception. It does not mean no mindfulness. Because of mindfulness, when something is right, we know it’s right, and when something is wrong, we know it’s wrong.

We are practicing sitting meditation, and we see a bowl of tomato soup in our mind’s eye, so we think that is wrong practice, because we are supposed to be mindful of our breathing. But if we practice mindfulness, we will say, “I am breathing in and I am thinking about tomato soup.” That is Right Mindfulness already. Rightness or wrongness is not objective. It is subjective.

Relatively speaking, there are right views and there are wrong views. But if we look more deeply, we see that all views are wrong views. No view can ever be the truth. It is just from one point; that is why it is called a “point of view.” If we go to another point, we will see things differently and realize that our first view was not entirely right. Buddhism is not a collection of views. It is a practice to help us eliminate wrong views. The quality of our views can always be improved. From the viewpoint of ultimate reality, Right View is the absence of all views.

When we begin the practice, our view is a vague idea about the teachings. But conceptual knowledge is never enough. The seeds of Right View, the seed of Buddhahood, are in us, but they are obscured by so many layers of ignorance, sorrow, and disappointment. We have to put our views into practice. In the process of learning, reflecting, and practicing, our view becomes increasingly wise, based on our real experience. When we practice Right Mindfulness, we see the seed of Buddhahood in everyone, including ourselves. This is Right View. Sometimes it is described as the Mother of All Buddhas (prajña paramita), the energy of love and understanding that has the power to free us. When we practice mindful living, our Right View will blossom, and all the other elements of the path in us will flower, also.

The Interbeing of the Eight Elements of the Path


Figure Three

The eight practices of the Noble Eightfold Path nourish each other. As our view becomes more “right,” the other elements of the Eightfold Path in us also deepen. Right Speech is based on Right View, and it also nourishes Right View. Right Mindfulness and Right Concentration strengthen and deepen Right View. Right Action has to be based on Right View. Right Livelihood clarifies Right View. Right View is both a cause and an effect of all the other elements of the path.

CHAPTER TEN
Right Thinking

When Right View is solid in us, we have Right Thinking (samyak samkalpa). We need Right View at the foundation of our thinking. And if we train ourselves in Right Thinking, our Right View will improve. Thinking is the speech of our mind. Right Thinking makes our speech clear and beneficial. Because thinking often leads to action, Right Thinking is needed to take us down the path of Right Action.

Right Thinking reflects the way things are. Wrong thinking causes us to see in an “upside-down way” (viparyasa). But to practice Right Thinking is not easy. Our mind is often thinking about one thing while our body is doing another. Mind and body are not unified. Conscious breathing is an important link. When we concentrate on our breathing, we bring body and mind back together and become whole again.

When Descartes said, “I think, therefore I am,” he meant that we can prove our existence by the fact that our thinking exists. He concluded that because we are thinking, we are really there, existing. I would conclude the opposite: “I think, therefore I am not.” As long as mind and body are not together, we get lost and we cannot really say that we are here. If we practice breathing mindfully and touching the healing and refreshing elements that are already within and around us, we will find peace and solidity. Mindful breathing helps us stop being preoccupied by sorrows of the past and anxieties about the future. It helps us be in touch with life in the present moment. Much of our thinking is unnecessary. Those thoughts are limited and do not carry much understanding in them. Sometimes we feel as though we have a cassette player in our head — always running, day and night — and we cannot turn it off. We worry and become tense and have nightmares. When we practice mindfulness, we begin to hear the cassette tape in our mind, and we can notice whether our thinking is useful or not.

Thinking has two parts — initial thought (vitarka) and developing thought (vichara). An initial thought is something like, “This afternoon I have to turn in an essay for literature class.” The development of this thought might be to wonder whether we are doing the assignment correctly, whether we should read it one more time before turning it in, whether our teacher will notice if we hand it in late, and so on. Vitarka is the original thought. Vichara is the development of the original thought.

In the first stage of meditative concentration (dhyana), both kinds of thinking are present. In the second stage, neither is there. We are in deeper contact with reality, free of words and concepts. While walking in the woods with a group of children last year, I noticed one of the little girls thinking for a long time. Finally, she asked me, “Grandfather monk, what color is that tree’s bark?” “It is the color that you see,” I told her. I wanted her to enter the wonderful world that was right in front of her. I did not want to add another concept.

There are four practices related to Right Thinking:

“Are You Sure?”— If there is a rope in your path and you perceive it as a snake, fear-based thinking will follow. The more erroneous your perception, the more incorrect your thinking will be. Please write the words “Are you sure?” on a large piece of paper and hang it where you will see it often. Ask yourself this question again and again. Wrong perceptions cause incorrect thinking and unnecessary suffering.

“What Am I Doing?”— Sometimes I ask one of my stu dents, “What are you doing?” to help him release his think about the past or the future and return to the present moment. I ask the question to help him be — right here, right now. To respond, he only needs to smile. That alone would demonstrate his true presence.

Asking yourself, What am I doing? will help you overcome the habit of wanting to complete things quickly. Smile to yourself and say, Washing this

dish is the most important job in my life. When you ask, What am I doing?, reflect deeply on the question. If your thoughts are carrying you away, you need mindfulness to intervene. When you are really there, washing the dishes can be a deep and enjoyable experience. But if you wash them while thinking about other things, you are wasting your time, and probably not washing the dishes well either. If you are not there, even if you wash 84,000 dishes, your work will be without merit.

Emperor Wu asked Bodhidharma, the founder of Zen Buddhism in China, how much merit he had earned by building temples all over the country. Bodhidharma said, “None whatsoever.” But if you wash one dish in mindfulness, if you build one small temple while dwelling deeply in the present moment — not wanting to be anywhere else, not caring about fame or recognition — the merit from that act will be boundless, and you will feel very happy. Ask yourself, What am I doing? often. When your thinking is not carrying you away and you do things in mindfulness, you will be happy and a resource for many others.

"Hello, Habit Energy. “— We tend to stick to our habits, even the ones that cause us to suffer. Workaholism is one ex ample. In the past, our ancestors may have had to work nearly all the time to put food on the table. But today, our way of working is rather compulsive and prevents us from having real contact with life. We think about our work all the time and don’t even have time to breathe. We need to find moments to contemplate the cherry blossoms and drink our tea in mindfulness. Our way of acting depends on our way of thinking, and our way of thinking depends on our habit energies. When we recognize this, we only need to say, “Hello, habit energy,” and make good friends with our habitual patterns of thinking and acting. When we can accept these ingrained thoughts and not feel guilty about them, they will lose much of their power over us. Right Thinking leads to Right Action.

Bodhichitta. — Our “mind of love” is the deep wish to cultivate understanding in ourselves in order to bring happiness to many beings. It is the motivating force for the practice of mindful living. With bodhichitta at the foundation of our thinking, everything we do or say will help others be

liberated. Right Thinking also gives rise to Right Diligence.

The Buddha offered many ways to help us to transform troublesome thoughts. One way, he said, is to replace an unwholesome thought with a wholesome one by “changing the peg,” just as a carpenter replaces a rotten peg by hammering in a new one.1 If we are constantly assailed by unwholesome patterns of thought, we need to learn how to change the peg and replace those patterns with wholesome thoughts. The Buddha also likened unwholesome thinking to wearing a dead snake around your neck. The easiest way, he said, to keep unwholesome thoughts from arising is to live in a wholesome environment, a community that practices mindful living. With the help and presence of Dharma sisters and brothers, it is easy to sustain Right Thinking. Dwelling in a good environment is preventive medicine.

1 Discourse on Removing Distracting Thoughts (Vitakkasanthana Sutta), Majjhima Nikaya 20.

Right Thinking is thinking that is in accord with Right View. It is a map that can help us find our way. But when we arrive at our destination, we need to put down the map and enter the reality fully. “Think non-thinking” is a well-known statement in Zen. When you practice Right View and Right Thinking, you dwell deeply in the present moment, where you can touch seeds of joy, peace, and liberation, heal and transform your suffering, and be truly present for many others.


CHAPTER ELEVEN
Right Mindfulness
Right Mindfulness (samyak smriti) is at the heart of the Buddha’s teachings. Traditionally, Right Mindfulness is the seventh on the path of eight right practices, but it is presented here third to emphasize its great importance. When Right Mindfulness is present, the Four Noble Truths and the seven other elements of the Eightfold Path are also present. When we are mindful, our thinking is Right Thinking, our speech is Right Speech, and so on. Right Mindfulness is the energy that brings us back to the present moment. To cultivate mindfulness in ourselves is to cultivate the Buddha within, to cultivate the Holy Spirit.

According to Buddhist psychology (abhidharma, “super Dharma”), the trait “attention” (manaskara) is “universal,” which means we are always giving our attention to something. Our attention may be “appropriate” (yoniso manaskara), as when we dwell fully in the present moment, or inappropriate (ayoniso manaskara), as when we are attentive to something that takes us away from being here and now. A good gardener knows the way to grow flowers from compost. Right Mindfulness accepts everything without judging or reacting. It is inclusive and loving. The practice is to find ways to sustain appropriate attention throughout the day.

The Sanskrit word for mindfulness, smriti, means “remember.” Mindfulness is remembering to come back to the present moment. The character the Chinese use for “mindfulness” has two parts: the upper part means “now,” and the lower part means “mind” or “heart.” The First Miracle of Mindfulness is to be present and able to touch deeply the blue sky, the flower, and the smile of our child.

The Second Miracle of Mindfulness is to make the other — the sky, the flower, our child — present, also. In the Vietnamese epic poem Tale of Kieu, Kieu returns to the apartment of her beloved, Kim Trong, and finds

him fast asleep at his desk, his head resting on a pile of books. Kim Trong hears Kieu’s footsteps, but, not quite awake, he asks, “Are you really there, or am I dreaming?” Kieu replies, “Now we have the opportunity to see each other clearly. But if we do not live deeply this moment, it will be only a dream.” You and your loved one are here together. You have the chance to see each other deeply. But if you are not fully present, everything will be like a dream.

The Third Miracle of Mindfulness is to nourish the object of your attention. When was the last time you looked into the eyes of your beloved and asked, 'Who are you, my darling?” Don’t be satisfied by a superficial answer. Ask again: “Who are you who has taken my suffering as your suffering, my happiness as your happiness, my life and death as your life and death? My love, why aren’t you a dewdrop, a butterfly, a bird?” Ask with your whole being. If you do not give right attention to the one you love, it is a kind of killing. When you are in the car together, if you are lost in your thoughts, assuming you already know everything about her, she will slowly die. But with mindfulness, your attention will water the wilting flower. “I know you are here, beside me, and it makes me very happy.” With attention, you will be able to discover many new and wonderful things
— her joys, her hidden talents, her deepest aspirations. If you do not practice appropriate attention, how can you say you love her?

The Fourth Miracle of Mindfulness is to relieve the other’s suffering. “I know you are suffering. That is why I am here for you.” You can say this with words or just by the way you look at her. If you are not truly present, if you are thinking about other things, the miracle of relieving suffering cannot be realized. In difficult moments, if you have a friend who can be truly present with you, you know you are blessed. To love means to nourish the other with appropriate attention. When you practice Right Mindfulness, you make yourself and the other person present at the same time. “Darling, I know you are there. Your presence is precious to me.” If you do not express this while you are together, when she passes away or has an accident, you will only cry, because before the accident happened, you did not know how to be truly happy together.

When someone is about to die, if you sit with him stably and solidly, that alone may be enough to help him leave this life with ease. Your presence is like a mantra, sacred speech that has a transforming effect. When your body, speech, and mind are in perfect oneness, that mantra will have an effect even before you utter a word. The first four miracles of mindfulness belong to the first aspect of meditation, shamatha — stopping, calming, resting, and healing. Once you have calmed yourself and stopped being dispersed, your mind will be one-pointed and you will be ready to begin looking deeply.

The Fifth Miracle of Mindfulness is looking deeply (vipashyana), which is also the second aspect of meditation. Because you are calm and concentrated, you are really there for deep looking. You shine the light of mindfulness on the object of your attention, and at the same time you shine the light of mindfulness on yourself. You observe the object of your attention and you also see your own storehouse full of precious gems.

The Sixth Miracle of Mindfulness is understanding. When we understand something, often we say, “I see.” We see something we hadn’t seen before. Seeing and understanding come from within us. When we are mindful, touching deeply the present moment, we can see and listen deeply, and the fruits are always understanding, acceptance, love, and the desire to relieve suffering and bring joy. Understanding is the very foundation of love. When you understand someone, you cannot help but love him or her.

The Seventh Miracle of Mindfulness is transformation. When we practice Right Mindfulness, we touch the healing and refreshing elements of life and begin to transform our own suffering and the suffering of the world. We want to overcome a habit, such as smoking, for the health of our body and mind. When we begin the practice, our habit energy is still stronger than our mindfulness, so we don’t expect to stop smoking overnight. We only have to know that we are smoking when we are smoking. As we continue to practice, looking deeply and seeing the effects that smoking has on our body, mind, family, and community, we become determined to stop. It is not easy, but the practice of mindfulness helps us see the desire and the effects clearly, and eventually we will find a way to stop. Sangha is important. One

man who came to Plum Village had been trying to stop smoking for years, but he couldn’t. At Plum Village, he stopped his first day, because the group energy was so strong. “No one is smoking here. Why should I?” It can take years to transform a habit energy, but when we do, we stop the wheel of samsara, the vicious cycle of suffering and confusion that has gone on for so many lifetimes.

Practicing the Seven Miracles of Mindfulness helps us lead a happy and healthy life, transforming suffering and bringing forth peace, joy, and freedom.

In the Discourse on the Four Establishments of Mindfulness (Satipatthana Sutta),1 the Buddha offers four objects for our mindfulness practice: our body, our feelings, our mind, and the objects of our mind. Monks and nuns in many Buddhist countries memorize this discourse, and it is the text that is read to them as they leave this life. It is helpful to read the Discourse on the Four Establishments of Mindfulness at least once a week, along with the Discourse on the Full Awareness of Breathing2 and the Discourse on Knowing the Better Way to Live Alone.‘3 You might like to keep these three books by your bedside and take them with you when you travel.

Majjhima Nikaya 10. In Chinese, Madhyama Agama 98. See Thich Nhat Hanh, Transformation and Healing: Sutra on the Four Establishments of Mindfulness (Berkeley: Parallax Press, 1990).

Anapanasati Sutta, Majjhima Nikaya 118. See Thich Nhat Hanh, Breathe! You Are Alive: Sutra on the Full Awareness of Breathing (Berkeley: Parallax Press, 1996). The Anapanasati Sutta was available in Vietnam as early as the third century. Dhyana master Tang Hoi, the first Dhyana patriarch of Viet nam, wrote a preface to this sutra that is still available in the Chinese Canon.

Bhaddekaratta Sutta, Majjhima Nikaya 131. See Thich Nhat Hanh,
Our Ap pointment with Life: The Buddha’s Teaching on Living in the

Present (Berkeley: Parallax Press, 1990).

The Four Establishments of Mindfulness are the foundation of our dwelling place. Without them, our house is abandoned; no one is sweeping, dusting, or tidying up. Our body becomes unkempt, our feelings full of suffering, and our mind a heap of afflictions. When we are truly home, our body, mind, and feelings will be a place of refuge for ourselves and others.

The first establishment is “mindfulness of the body in the body.” Many people hate their bodies. They feel their body is an obstacle, and they want to mistreat it. When Sister Jina, a nun at Plum Village, teaches yoga, she always begins by saying, “Let us be aware of our bodies. Breathing in, I know I am standing here in my body. Breathing out, I smile to my body.” Practicing this way, we renew our acquaintance with our body and make peace with it. In the Kayagatasati Sutta, the Buddha offers methods to help us know what is happening in our body.4 We observe nondualistically, fully in our body even as we observe it. We begin by noting all of our body’s positions and movements. When we sit, we know we are sitting. When we stand, walk, or lie down we know we are standing, walking, or lying down. When we practice this way, mindfulness is there. This practice is called “mere fgnition.”

Majjhima Nikaya 119.

The second way the Buddha taught us to practice mindfulness of the body in the body is to recognize all of our body’s parts, from the top of our head to the soles of our feet. If we have blonde hair, we recognize and smile to that. If we have gray hair, we recognize and smile to that. We observe whether our forehead is relaxed and whether it has wrinkles. With our mindfulness, we touch our nose, mouth, arms, heart, lungs, blood, and so on. The Buddha described the practice of recognizing thirty-two parts of our body as being like a farmer who goes up to his loft; brings down a large bag of beans, grains, and seeds; puts the bag on the ground; opens it; and, as the contents fall onto the floor, recognizes rice as rice, beans as beans, sesame as sesame, and so on. In this way, we recognize our eyes as our eyes and our lungs as our lungs. We can practice this during sitting meditation or

while lying down. Scanning our body with our mindfulness in this way might take half an hour. As we observe each part of our body, we smile to it. The love and care of this meditation can do the work of healing.

The third method the Buddha offered for practicing mindfulness of the body in the body is to see the elements that it is made of: earth, water, fire, and air. “Breathing in, I see the earth element in me. Breathing out, I smile to the earth element in me.” “Earth element” refers to things that are solid. When we see the earth element inside and outside of us, we realize that there is really no boundary between us and the rest of the universe. Next, we recognize the water element inside and outside of us. “Breathing in, I am aware of the element of water in my body.” We meditate on the fact that our body is more than seventy percent water. After that, we recognize the fire element, which means heat, inside and outside of us. For life to be possible, there must be heat. Practicing this, we see over and over that the elements inside and outside our body belong to the same reality, and we are no longer confined by our body. We are everywhere.

The fourth element of our body is air. The best way to experience the air element is the practice of mindful breathing. “Breathing in, I know I am breathing in. Breathing out, I know I am breathing out.” After saying these sentences, we can abbreviate them by saying “In” as we breath in, and “Out” as we breath out. We don’t try to control our breathing. Whether our in-breath is long or short, deep or shallow, we just breathe naturally and shine the light of mindfulness on it. When we do this, we notice that, in fact, our breathing does become slower and deeper naturally. “Breathing in, my in-breath has become deep. Breathing out, my out-breath has become slow.” Now we can practice, “Deep/slow.” We don’t have to make an effort. It just becomes deeper and slower by itself, and we recognize that.

Later on, you will notice that you have become calmer and more at ease. “Breathing in, I feel calm. Breathing out, I feel at ease. I am not struggling anymore. Calm/ease.” And then, “Breathing in, I smile. Breathing out, I release all my worries and anxieties. Smile/release.” We are able to smile to ourselves and release all our worries. There are more than three hundred muscles in our face, and when we know how to breath in and smile, these

muscles can relax. This is “mouth yoga.” We smile and we are able to release all of our feelings and emotions. The last practice is, “Breathing in, I dwell deeply in the present moment. Breathing out, I know this is a wonderful moment. Present moment/wonderful moment.” Nothing is more precious than being in the present moment, fully alive and fully aware.

In, out Deep, slow Calm, ease Smile, release
Present moment, wonderful moment

If you use this poem during sitting or walking meditation, it can be very nourishing and healing. Practice each line for as long as you wish.

Another practice to help us be aware of our breathing is counting. As you breathe in, count “one,” and as you breathe out, count “one” again. Then “Two/two,” “Three/three,” until you arrive at ten. After that, go back in the other direction: “Ten/ten,” “Nine/nine,” and so on, until you arrive back at one. If you don’t get lost, you know that you have good concentration. If you do get lost, go back to “one,” and begin again. Relax. It’s only a game. When you succeed in counting, you can drop the numbers if you like and just say “in” and “out.” Conscious breathing is a joy. When I discovered the Discourse on the Full Awareness of Breathing, I felt I was the happiest person on Earth. These exercises have been transmitted to us by a community that has been practicing them for 2,600 years.5

See Thich Nhat Hanh, Breathe! You Are Alive.

The second establishment is mindfulness of the feelings in the feelings. The Abhidharma authors listed fifty-one kinds of mental formations. Feelings (vedana) is one of them. In us, there is a river of feelings in which every drop of water is a different feeling. To observe our feelings, we just sit on the riverbank and identify each feeling as it flows by and disappears. Feelings are either pleasant, unpleasant, or neutral.

When we have a pleasant feeling, we may have a tendency to cling to it, and when we have an unpleasant feeling, we may be inclined to chase it away. But it is more effective in both cases to return to our breathing and simply observe the feeling, identifying it silently: “Breathing in, I know a pleasant (or unpleasant) feeling is in me. Breathing out, I know there is a pleasant (or unpleasant) feeling in me.” Calling a feeling by its name, such as “joy,” “happiness,” “anger,” or “sorrow,” helps us identify and see it deeply. Within a fraction of a second, many feelings can arise.

If our breathing is light and calm — a natural result of conscious breathing — our mind and body will slowly become light, calm, and clear, and our feelings also. Our feelings are not separate from us or caused just by something outside of us. Our feelings are us, and, for that moment, we are those feelings. We needn’t be intoxicated or terrorized by them, nor do we need to reject them. The practice of not clinging to or rejecting feelings is an important part of meditation. If we face our feelings with care, affection, and nonviolence, we can transform them into a kind of energy that is healthy and nourishing. When a feeling arises, Right Mindfulness identifies it, simply recognizes what is there and whether it is pleasant, unpleasant, or neutral. Right Mindfulness is like a mother. When her child is sweet, she loves him, and when her child is crying, she still loves him. Everything that takes place in our body and our mind needs to be looked after equally. We don’t fight. We say hello to our feeling so we can get to know each other better. Then, the next time that feeling arises, we will be able to greet it even more calmly.

We can embrace all of our feelings, even difficult ones like anger. Anger is a fire burning inside us, filling our whole being with smoke. When we are angry, we need to calm ourselves: “Breathing in, I calm my anger. Breathing out, I take care of my anger.” As soon as a mother takes her crying baby into her arms, the baby already feels some relief. When we embrace our anger with Right Mindfulness, we suffer less right away.

We all have difficult emotions, but if we allow them to dominate us, we will become depleted. Emotions become strong when we do not know how to look after them. When our feelings are stronger than our mindfulness, we

suffer. But if we practice conscious breathing day after day, mindfulness will become a habit. Don’t wait to begin to practice until you are overwhelmed by a feeling. It may be too late.

The third establishment is mindfulness of the mind (chitta) in the mind. To be aware of the mind is to be aware of the mental formations (chitta samskara). “Formations” (samskara) is a technical term in Buddhism. Anything that is “formed,” anything that is made of something else, is a formation. A flower is a formation. Our anger is a formation, a mental formation. Some mental formations are present all the time and are called “universal” (contact, attention, feeling, perception, and volition). Some arise only under particular circumstances (zeal, determination, mindfulness, concentration, and wisdom). Some are uplifting and help us transform our suffering (wholesome, or beneficial, mental formations), and others are heavy and imprison us in our suffering (unwholesome, or unbeneficial, mental formations).

There are mental formations that are sometimes wholesome and sometimes unwholesome, such as sleepiness, regret, initial thinking, and developing thought. When our body and mind need rest, sleep is wholesome. But if we sleep all the time, it can be unwholesome. If we hurt someone and regret it, that regret is wholesome. But if our regret leads to a guilt complex that colors whatever we do in the future, that regret can be called unwholesome. When our thinking helps us see clearly, it is beneficial. But if our mind is scattered in all directions, that thinking is unbeneficial.

There are many beautiful aspects of our consciousness, like faith, humility, self-respect, non-craving, non-anger, non-ignorance, diligence, ease, care, equanimity, and nonviolence. Unwholesome mental formations, on the other hand, are like a tangled ball of string. When we try to untangle it, we only wind it around ourselves until we cannot move. These mental formations are sometimes called afflictions (kleshas), because they bring pain to ourselves and others. Sometimes they are called obscurations because they confuse us and make us lose our way. Sometimes they are called leaks or setbacks (ashrava), because they are like a cracked vase. The

basic unwholesome mental formations are greed, hatred, ignorance, pride, doubt, and views. The secondary unwholesome mental formations, arising from the basic ones, are anger, malice, hypocrisy, malevolence, jealousy, selfishness, deception, guile, unwholesome excitement, the wish to harm, immodesty, arrogance, dullness, agitation, lack of faith, indolence, carelessness, forgetfulness, distraction, and lack of attention. According to the Vijñanavada School of Buddhism, altogether there are fifty-one kinds of mental formations, including feelings. Since feelings is, by itself, the second establishment of mindfulness, the other fifty fall into the category of the third establishment of mindfulness.

Every time a mental formation arises, we can practice mere recognition. When we are agitated, we just say, “I am agitated,” and mindfulness is already there. Until we recognize agitation as agitation, it will push us around and we will not know what is going on or why. To practice mindfulness of the mind does not mean not to be agitated. It means that when we are agitated, we know that we are agitated. Our agitation has a good friend in us, and that is mindfulness.

Even before agitation manifests in our mind consciousness, it is already in our store consciousness in the form of a seed. All mental formations lie in our store consciousness in the form of seeds. Something someone does may water the seed of agitation, and then agitation manifests in our mind consciousness. Every mental formation that manifests needs to be recognized. If it is wholesome, mindfulness will cultivate it. If it is unwholesome, mindfulness will encourage it to return to our store consciousness and remain there, dormant.

We may think that our agitation is ours alone, but if we look carefully, we’ll see that it is our inheritance from our whole society and many generations of our ancestors. Individual consciousness is made of the collective consciousness, and the collective consciousness is made of individual consciousnesses. They cannot be separated. Looking deeply into our individual consciousness, we touch the collective consciousness. Our ideas of beauty, goodness, and happiness, for example, are also the ideas of our society. Every winter, fashion designers show us the fashions for the

coming spring, and we look at their creations through the lens of our collective consciousness. When we buy a fashionable dress, it is because we see with the eyes of the collective consciousness. Someone who lives deep in the upper Amazon would not spend that amount of money to buy such a dress. She would not see it as beautiful at all. When we produce a literary work, we produce it with both our collective consciousness and our individual consciousness.

We usually describe mind consciousness and store consciousness as two different things, but store consciousness is just mind consciousness at a deeper level. If we look carefully at our mental formations, we can see their roots in our store consciousness. Mindfulness helps us look deeply into the depths of our consciousness. Every time one of the fifty-one mental formations arises, we acknowledge its presence, look deeply into it, and see its nature of impermanence and interbeing. When we practice this, we are liberated from fear, sorrow, and the fires burning inside us. When mindfulness embraces our joy, our sadness, and all our other mental formations, sooner or later we will see their deep roots. With every mindful step and every mindful breath, we see the roots of our mental formations. Mindfulness shines its light upon them and helps them to transform.

The fourth establishment is mindfulness of phenomena (dharmas) in phenomena. “Phenomena” means “the objects of our mind.” Each of our mental formations has to have an object. If you are angry, you have to be angry at someone or something, and that person or thing can be called the object of your mind. When you remember someone or something, that is the object of your mind. There are fifty-one kinds of mental formations, so there are fifty-one kinds of objects of mind.

When we are attentive to a bird singing, that sound is the object of our mind. When our eyes see the blue sky, this is the object of our mind. When we look at a candle, an idea or image of the candle arises in our mind. That object of perception is a sign (lakshana). In Chinese, the character for perception is composed of the ideograms for sign and mind. A perception is a sign, an image in our mind.

“Investigation of dharmas” (dharma-pravichaya) is one of the Seven Factors of Awakening (bodhyanga).‘6 When observing dharmas, five kinds of meditation can help us calm our minds: (1) counting the breath, (2) observing interdependent arising, (3) observing impurity, (4) observing with love and compassion,7 and (5) observing the different realms.

The Seven Factors of Awakening are mindfulness, investigation of phe nomena, diligence, joy, ease, concentration, and letting go. See chap. 26.

The Pure Land School replaces this meditation with contemplating Amida Buddha. In fact, when we contemplate Amida Buddha, we are ob serving with love and compassion, because any Buddha is an embodiment of love and compassion. What does Buddhanusmriti, “mindfulness of Bud dha,” mean? What does it mean to recite the name of the Buddha? It means to invite someone precious to come into our living room. Every mo ment that the Buddha seed is in our mind consciousness, it plants seeds of love and understanding. If we invite Mara in, it will not plant those seeds. Mindfulness means, above all, remembering the Buddha nature that is in us.

What are the different realms? First, there are the Eighteen Elements (dhatus): eyes, forms (the objects of our vision), and the consciousness that makes sight possible, which we can call eye-consciousness; ears, sound, and the consciousness connected with hearing; nose, smell, and the consciousness connected with smelling; tongue, taste, and the consciousness connected with tasting; body, touch, and the consciousness connected with touching; mind, the object of mind, and mind- consciousness. These Eighteen Elements make the existence of the universe possible. If we look deeply into the Eighteen Elements and see their substance and their source, we will be able to go beyond ignorance and fears.

In the Discourse on the Many Realms (Bahudhatuka Sutta),8 the Buddha taught that all our anxieties and difficulties come from our inability to see the true face, or true sign of things, which means that although we see their appearance, we fail to recognize their impermanent and interbeing nature. If

we are afraid or insecure, at the root of our fear or insecurity is that we have not yet seen the true face of all dharmas. If we investigate and look deeply into the Eighteen Elements, we can transform our ignorance and overcome fear and insecurity.

Majjhima Nikaya 115.

One day during sitting meditation, the Venerable Ananda realized that all anxieties, fears, and misfortunes arise because we do not understand the true nature of physical and psychological phenomena. Later, he asked the Buddha if this was correct, and the Buddha said yes, first explaining the need to penetrate the Eighteen Elements.

Ananda then asked, “Is it possible to penetrate the Eighteen Elements in another way?” and the Buddha replied, “Yes, we can say that there are Six Elements.” These are the Four Great Elements (mahabhuta) of earth, water, fire, and air, plus space and consciousness. All physical phenomena are made up of these Six Elements. If we observe these Six Elements inside us and around us, we see that we are not separate from the universe. This insight frees us from the idea of birth and death.

The Buddha then taught Ananda the Six Realms — happiness (sukha), suffering (dukkha), joy (mudita) anxiety (Pali: domanassa), letting go (upeksha), and ignorance (avidya). Happiness can be true happiness or deception, so we have to look into its substance and go beyond attachment. True happiness will be of benefit and nourish ourselves and others. Deceptive happiness brings temporary pleasure and helps us forget our suffering, but is not of lasting benefit and can actually be harmful, like a cigarette or a glass of wine. When something causes us to suffer, if we look deeply into it, we may see that it is exactly what we need to restore our happiness. In fact, suffering is essential for happiness. We have to know the suffering of being too cold to enjoy and appreciate being warm. If we look deeply into the realm of joy, we can see whether it is authentic or whether it is just covering up our suffering and anxiety. Anxiety, the illness of our time, comes primarily from our inability to dwell in the present moment.

Letting go is an ongoing practice, one that can bring us a lot of happiness. When a Vietnamese woman who escaped her country by boat was robbed on the high seas of all her gold, she was so distraught that she contemplated suicide. But on shore, she met a man who had been robbed of even his clothes, and it helped her very much to see him smiling. He had truly let go. Letting go gives us freedom, and freedom is the only condition for happiness. If, in our heart, we still cling to anything — anger, anxiety, or possessions — we cannot be free.

The Buddha taught another list of Six Realms: craving (kama), freedom from craving (nekkhama),9anger (vyapada), absence of anger (avyapada), harming (vihimsa), and non-harming (avihimsa or ahimsa). If we look deeply into our craving, we see that we already have what we crave, because everything is already a part of everything else. This insight can take us from the realm of craving into the realm of freedom. The fire of anger burns in us day and night and causes us to suffer — even more than the one at whom we are angry. When anger is absent, we feel light and free. To live in the realm of non-harming is to love. Our world is full of hatred and violence, because we do not take the time to nourish the love and compassion that are already in our hearts. Non-harming is an important practice.

Nekkhama is Pali, and there is no Sanskrit equivalent for it. We do not know what word was used in the original Sanskrit texts, since they have been lost.

There are three further realms: the desire realm, the form realm, and the formless realm. The form and formless realms describe certain states of meditative concentration. In the form realm, material things are somewhat subtle. In the formless realm, they are very subtle. In the desire realm, material things are present in their grossest form, and human beings do not meditate there. These three realms are produced by our mind. If our mind has craving, anger, and harming, we are like a house on fire. If craving, anger, and harming are absent from our minds, we produce a cool, clear lotus lake.10 Every time we practice Right Mindfulness, it is like jumping into that cool lake. If we are standing, we only have to know that we are

standing. If we are sitting, we only have to know that we are sitting. We don’t have to add or take away anything. We only need to be aware.

In the “Universal Door” chapter of the Lotus Sutra, it is said that the mindfulness of the Bodhisattva of Compassion can transform the fires that are about to burn us into a cool, clear lotus lake.

Finally, the Buddha taught the meditation on the Two Realms — the realm of the conditioned (samskrita) and the realm of the unconditioned (asamskrita). In the conditioned realm, there is birth, death, before, after, inner, outer, small, and large. In the world of the unconditioned, we are no longer subject to birth and death, coming or going, before or after. The conditioned realm belongs to the historical dimension. It is the wave. The unconditioned realm belongs to the ultimate dimension. It is the water. These two realms are not separate.

To arrive at liberation from narrow views and to obtain fearlessness and great compassion, practice the contemplations on interdependence, impermanence, and compassion. Sitting in meditation, direct your concentration onto the interdependent nature of certain objects. Remember that the subject of knowledge cannot exist independently from the object of knowledge. To see is to see something. To hear is to hear something. To be angry is to be angry about something. Hope is hope for something. Thinking is thinking about something. When the object of knowledge is not present, there can be no subject. Meditate and see the interbeing of the subject and the object. When you practice mindfulness of breathing, then the breathing is mind. When you practice mindfulness of the body, then your body is mind. When you practice mindfulness of objects outside yourself, these objects are mind. Therefore, the contemplation of the interbeing of subject and object is also the contemplation of the mind. Every object of the mind is itself mind. In Buddhism, we call the objects of mind the dharmas.

Contemplation on interdependence is a deep looking into all dharmas in order to pierce through to their real nature, in order to see them as part of the great body of reality and in order to see that the great body of reality is

indivisible. It cannot be cut into pieces with separate existences of their own.

The object of our mind can be a mountain, a rose, the full moon, or the person standing in front of us. We believe these things exist outside of us as separate entities, but these objects of our perceptions are us. This includes our feeling. When we hate someone, we also hate ourself. The object of our mindfulness is actually the whole cosmos. Mindfulness is mindfulness of the body, feelings, perceptions, any of the mental formations, and all of the seeds in our consciousness. The Four Establishments of Mindfulness contain everything in the cosmos. Everything in the cosmos is the object of our perception, and, as such, it does not exist only outside of us but also within us.

If we look deeply at the bud on the tree, we will see its nature. It may be very small, but it is also like the earth, because the leaf in the bud will become part of the earth. If we see the truth of one thing in the cosmos, we see the nature of the cosmos. Because of our mindfulness, our deep looking, the nature of the cosmos will reveal itself. It is not a matter of imposing our ideas on the nature of the cosmos.


Sitting and watching our breath is a wonderful practice, but it is not enough. For transformation to take place, we have to practice mindfulness all day long, not just on our meditation cushion. Mindfulness is the Buddha. Just as vegetation is sensitive to sunlight, mental formations are sensitive to mindfulness. Mindfulness is the energy that can embrace and transform all mental formations. Mindfulness helps us leave behind “upside-down perceptions,” and wakes us up to what is happening. When Thich Quang Duc made himself into a human torch, people all over the world had to recognize that Vietnam was a land on fire, and they had to do something about it. When we practice mindfulness, we are in contact with life, and we can offer our love and compassion to lessen the suffering and bring about joy and happiness.

Do not lose yourself in the past. Do not lose yourself in the future. Do not get caught in your anger, worries, or fears. Come back to the present moment, and touch life deeply. This is mindfulness. We cannot be mindful of everything at the same time, so we have to choose what we find most interesting to be the object of our mindfulness. The blue sky is wonderful, but the beautiful face of a child is also wonderful. What is essential is to be alive and present to all the wonders of life that are available.

In many talks, the Buddha spoke about the Threefold Training of precepts, concentration, and insight. The practice of the precepts (shila) is the practice of Right Mindfulness. If we don’t practice the precepts, we aren’t practicing mindfulness. I know some Zen students who think that they can practice meditation without practicing precepts, but that is not correct. The heart of Buddhist meditation is the practice of mindfulness, and mindfulness is the practice of the precepts. You cannot meditate without practicing the precepts.11

See Thich Nhat Hanh, For a Future To Be Possible. See also chap.
13.

When we practice mindfulness, we generate the energy of the Buddha within us and around us, and this is the energy that can save the world. A Buddha is someone who is mindful all day long. We are only part-time Buddhas. We breathe in and use our Buddha eyes to see with the energy of mindfulness. When we listen with our Buddha ears, we are able to restore communication and relieve a lot of suffering. When we put the energy of mindfulness into our hands, our Buddha hands will protect the safety and integrity of those we love.

Look deeply into your hand, and see if the Buddha eye is in it. In Tibetan, Chinese, Korean, Vietnamese, and Japanese temples, there is a bodhisattva with one thousand arms — it takes that many arms to help others — and in the palm of each hand there is an eye. The hand represents action, and the eye represents insight and understanding. Without understanding, our actions might cause others to suffer. We may be motivated by the desire to make others happy, but if we do not have understanding, the more we do,

the more trouble we may create. Unless our love is made of understanding, it is not true love. Mindfulness is the energy that brings the eyes of a Buddha into our hand. With mindfulness, we can change the world and bring happiness to many people. This is not abstract. It is possible for every one of us to generate the energy of mindfulness in each moment of our daily life.

CHAPTER TWELVE
Right Speech
“Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and deep listening in order to bring joy and happiness to others and relieve others of their suffering. Knowing that words can create happiness or suffering, I am determined to speak truthfully, with words that inspire self-confidence, joy, and hope. I will not spread news that I do not know to be certain and will not criticize or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord, or that can cause the family or the community to break. I am determined to make all efforts to reconcile and resolve all conflicts, however small.” This is the Fourth Mindfulness Training,1 and it offers a very good description of Right Speech (samyag vac).

See Thich Nhat Hanh, For a Future To Be Possible. See also chap. 13.

In our time, communication techniques have become very sophisticated. It takes no time at all to send news to the other side of the planet. But at the same time, communication between individuals has become very difficult. Fathers cannot talk to sons and daughters. Husbands cannot talk to wives, nor partners to partners. Communication is blocked. We are in a very difficult situation, not only between countries but person to person. Practicing the Fourth Mindfulness Training is very important.

The classical explanation of Right Speech is: (1) Speaking truthfully. When something is green, we say it is green, and not purple. (2) Not speaking with a forked tongue. We don’t say one thing to one person and something else to another. Of course, we can describe the truth in different ways to help different listeners understand our meaning, but we must always be loyal to the truth. (3) Not speaking cruelly. We don’t shout, slander, curse, encourage suffering, or create hatred. Even those who have a

good heart and don’t want to hurt others sometimes allow toxic words to escape from their lips. In our mind are seeds of Buddha and also many fetters or internal formations (samyojana). When we say something poisonous, it is usually because of our habit energies. Our words are very powerful. They can give someone a complex, take away their purpose in life, or even drive them to suicide. We must not forget this. (4) Not exaggerating or embellishing. We don’t dramatize unnecessarily, making things sound better, worse, or more extreme than they actually are. If someone is a little irritated, we don’t say that he is furious. The practice of Right Speech is to try to change our habits so that our speech arises from the seed of Buddha that is in us, and not from our unresolved, unwholesome seeds.2

See Samyukta Agama 785 and Majjhima Nikaya 117. See also Thich Nhat Hanh, For a Future To Be Possible.

Right Speech is based on Right Thinking. Speech is the way for our thinking to express itself aloud. Our thoughts are no longer our private possessions. We give earphones to others and allow them to hear the audiotape that is playing in our mind. Of course, there are things we think but do not want to say, and one part of our consciousness has to play the role of editor. If there is something we think we will be criticized for saying, the editor will censor it. Sometimes when a friend or a therapist asks us an unexpected question, we are provoked into telling the truth we wanted to hide.

Sometimes, when there are blocks of suffering in us, they may manifest as speech (or actions) without going through the medium of thought. Our suffering has built up and can no longer be repressed, especially when we have not been practicing Right Mindfulness. Expressing our suffering can harm us and other people as well, but when we don’t practice Right Mindfulness, we may not know what is building up inside us. Then we say or write things we did not want to say, and we don’t know where our words came from. We had no intention of saying something that could hurt others, yet we say such words. We have every intention of saying only words that bring about reconciliation and forgiveness, but then we say something very

unkind. To water seeds of peace in ourselves, we have to practice Right Mindfulness while walking, sitting, standing, and so on. With Right Mindfulness, we see clearly all of our thoughts and feelings and know whether this or that thought is harming or helping us. When our thoughts leave our mind in the form of speech, if Right Mindfulness continues to accompany them, we know what we are saying and whether it is useful or creating problems.

Deep listening is at the foundation of Right Speech. If we cannot listen mindfully, we cannot practice Right Speech. No matter what we say, it will not be mindful, because we’ll be speaking only our own ideas and not in response to the other person. In the Lotus Sutra, we are advised to look and listen with the eyes of compassion. Compassionate listening brings about healing. When someone listens to us this way, we feel some relief right away. A good therapist always practices deep, compassionate listening. We have to learn to do the same in order to heal the people we love and restore communication with them.

When communication is cut off, we all suffer. When no one listens to us or understands us, we become like a bomb ready to explode. Restoring communication is an urgent task. Sometimes only ten minutes of deep listening can transform us and bring a smile back to our lips. The Bodhisattva Kwan Yin is the one who hears the cries of the world. She has the quality of listening deeply, without judging or reacting. When we listen with our whole being, we can defuse a lot of bombs. If the other person feels that we are critical of what they are saying, their suffering will not be relieved. When psychotherapists practice Right Listening, their patients have the courage to say things they have never been able to tell anyone before. Deep listening nourishes both speaker and listener.

Many of us have lost our capacity for listening and using loving speech in our families. It may be that no one is capable of listening to anyone else. So we feel very lonely even within our own families. That is why we have to go to a therapist, hoping that she is able to listen to us. But many therapists also have deep suffering within. Sometimes they cannot listen as deeply as they would like. So if you really love someone, train yourself to be a

listener. Be a therapist. You may be the best therapist for the person you love if you know how to train yourself in the art of deep, compassionate listening. You must also use loving speech. We have lost our capacity to say things calmly. We get irritated too easily. Every time we open our mouths, our speech becomes sour or bitter. We know it’s true. We have lost our capacity for speaking with kindness. This is the Fourth Mindfulness Training. This is so crucial to restoring peaceful and loving relationships. If you fail in this training, you cannot succeed in restoring harmony, love, and happiness. That is why practicing the Fourth Mindfulness Training is a great gift.

So many families, couples, and relationships have been broken because we have lost the capacity of listening to each other with calmness and compassion. We have lost the capacity of using calm and loving speech. The Fourth Mindfulness Training is very important to restore communication between us. Practicing the Fourth Training on the art of listening and the art of loving speech is a great gift. For example, a family member may suffer very much. No one in the family has been able to sit quietly and listen to him or her. If there is someone capable of sitting calmly and listening with his or her heart for one hour, the other person will feel a great relief from his suffering. If you suffer so much and no one has been able to listen to your suffering, your suffering will remain there. But if someone is able to listen to you and understand you, you will feel relief after one hour of being together.

In Buddhism, we speak of the Bodhisattva Avalokiteshvara, Kwan Yin, a person who has a great capacity of listening with compassion and true presence. “Kwan Yin” means the one who can listen and understand the sound of the world, the cries of suffering. Psychotherapists try to practice the same. They sit very quietly with a lot of compassion and listen to you. Listening like that is not to judge, criticize, condemn, or evaluate, but to listen with the single purpose of helping the other person suffer less. If they are able to listen like that to you for one hour, you feel much better. But psychotherapists have to practice so that they can always maintain compassion, concentration, and deep listening. Otherwise, their quality of listening will be very poor, and you will not feel better after one hour of

listening.

You have to practice breathing mindfully in and out so that compassion always stays with you. “I am listening to him not only because I want to know what is inside him or to give him advice. I am listening to him just because I want to relieve his suffering.” That is called compassionate listening. You have to listen in such a way that compassion remains with you the whole time you are listening. That is the art. If halfway through listening irritation or anger comes up, then you cannot continue to listen. You have to practice in such a way that every time the energy of irritation and anger comes up, you can breathe in and out mindfully and continue to hold compassion within you. It is with compassion that you can listen to another. No matter what he says, even if there is a lot of wrong information and injustice in his way of seeing things, even if he condemns or blames you, continue to sit very quietly breathing in and out. Maintain your compassion within you for one hour. That is called compassionate listening. If you can listen like that for one hour, the other person will feel much better.

If you don’t feel that you can continue to listen in this way, ask your friend, “Dear one, can we continue in a few days? I need to renew myself. I need to practice so I can listen to you in the best way I can.” If you are not in good shape, you are not going to listen the best way you can. You need to practice more walking meditation, more mindful breathing, more sitting meditation in order to restore your capacity for compassionate listening. That is the practice of the Fourth Mindfulness Training — training oneself to listen with compassion. That is very important, a great gift.

Sometimes we speak clumsily and create internal knots in others. Then we say, “I was just telling the truth.” It may be the truth, but if our way of speaking causes unnecessary suffering, it is not Right Speech. The truth must be presented in ways that others can accept. Words that damage or destroy are not Right Speech. Before you speak, understand the person you are speaking to. Consider each word carefully before you say anything, so that your speech is “Right” in both form and content. The Fourth Mindfulness Training also has to do with loving speech. You have the right

to tell another everything in your heart with the condition that you use only loving speech. If you are not able to speak calmly, then don’t speak that day. “Sorry, my dear, allow me to tell you tomorrow or the next day. I am not at my best today. I’m afraid I’ll say things that are unkind. Allow me to tell you about this another day.” Open your mouth and speak only when you are sure you can use calm and loving speech. You have to train yourself to be able to do so.

In the Lotus Sutra, a bodhisattva named Wondrous Sound was able to speak to each person in his or her own language. For someone who needed the language of music, he used music. For those who understood the language of drugs, he spoke in terms of drugs. Every word the Bodhisattva Wondrous Sound said opened up communication and helped others transform. We can do the same, but it takes determination and skillfulness.

When two people are not getting along, we can go to one and speak in a positive way about the other, and then go to the other and speak constructively about the first. When person “A” knows that person “B” is suffering, A has a much better chance of understanding and appreciating B. The art of Right Speech needs Right View, Right Thought, and also correct practice.

Letter writing is a form of speech. A letter can sometimes be safer than speaking, because there is time for you to read what you have written before sending it. As you read your words, you can visualize the other person receiving your letter and decide if what you have written is skillful and appropriate. Your letter has to water the seeds of transformation in the other person and stir something in his heart if it is to be called Right Speech. If any phrase can be misunderstood or upsetting, rewrite it. Right Mindfulness tells you whether you are expressing the truth in the most skillful way. Once you have mailed your letter, you cannot get it back. So read it over carefully several times before sending it. Such a letter will benefit both of you.

Of course you have suffered, but the other person has suffered also. That is why writing is a very good practice. Writing is a practice of looking

deeply. You send the letter only when you are sure that you have looked deeply. You don’t need to blame anymore. You need to show that you have a deeper understanding. It is true that the other person suffers, and that alone is worth your compassion. When you begin to understand the suffering of the other person, compassion will arise in you, and the language you use will have the power of healing. Compassion is the only energy that can help us connect with another person. The person who has no compassion in him can never be happy. When you practice looking at the person to whom you are going to write a letter, if you can begin to see his suffering, compassion will be born. The moment compassion is born in you, you feel better already, even before you finish the letter. After sending the letter, you feel even better, because you know the other person will also feel better after reading your letter. Everyone needs understanding and acceptance. And now you have understanding to offer. By writing a letter like this, you restore communication.

Writing a book or an article can be done in the same way. Writing is a deep practice. Even before we begin writing, during whatever we are doing
— gardening or sweeping the floor — our book or essay is being written deep in our consciousness. To write a book, we must write with our whole life, not just during the moments we are sitting at our desk. When writing a book or an article, we know that our words will affect many other people. We do not have the right just to express our own suffering if it brings suffering to others. Many books, poems, and songs take away our faith in life. Young people today curl up in bed with their walkmen and listen to unwholesome music, songs that water seeds of great sadness and agitation in them. When we practice Right View and Right Thinking, we will put all of our tapes and CDs that water only seeds of anguish into a box and not listen to them anymore. Filmmakers, musicians, and writers need to practice Right Speech to help our society move again in the direction of peace, joy, and faith in the future.

Telephone meditation is another practice that can help us cultivate Right Speech:

Words can travel thousands of miles.

May my words create mutual understanding and love. May they be as beautiful as gems,
as lovely as flowers.3

3> Thich Nhat Hanh, Present Moment Wonderful Moment: Mindfulness Verses for Daily Living (Berkeley: Parallax Press, 1990), p. 69.

You may like to write this gatha on a piece of paper and tape it near your telephone. Then, every time you are about to make a phone call, place your hand on the phone and recite these words. This gatha expresses the determination to practice Right Speech. Even as you say the words, your mind already becomes more peaceful and your insight more clear. The person you are calling will hear the freshness in your voice, and your words will bring her great happiness and not cause suffering.

As our meditation practice deepens, we are much less caught in words. Capable of practicing silence, we are free as a bird, in touch with the essence of things. The founder of one of the schools of Vietnamese Zen Buddhism wrote, "Don’t ask me anything else. My essence is wordless."4 To practice mindfulness of speech, sometimes we have to practice silence. Then we can look deeply to see what our views are and what internal knots give rise to our thinking. Silence is a time for looking deeply. There are times when silence is truth, and that is called “thundering silence.” Confucius said, “The heavens do not say anything.” That also means, the heavens tell us so much, but we don’t know how to listen to them. If we listen out of the silence of our mind, every bird’s song and every whistling of the pine trees in the wind will speak to us. In the Sukhavati Sutra, it is said that every time the wind blows through the jeweled trees, a miracle is produced. If we listen carefully to that sound, we will hear the Buddha teaching the Four Noble Truths and the Noble Eightfold Path. Right Mindfulness helps us slow down and listen to each word from the birds, the trees, and our own mind and speech. Whether we say something kind or respond too hastily, we hear what we are saying.

4 Vô Ngôn Thong, d. 826.

Words and thoughts can kill. We cannot support acts of killing in our thinking or in our speech. If you have a job in which telling the truth is impossible, you may have to change jobs. If you have a job that allows you to speak the truth, please be grateful. To practice social justice and non- exploitation, we have to use Right Speech.

CHAPTER THIRTEEN
Right Action

Right Action (samyak karmanta) means Right Action of the body. It is the practice of touching love and preventing harm, the practice of nonviolence toward ourselves and others. The basis of Right Action is to do everything in mindfulness.

Right Action is closely linked with four (the first, second, third, and fifth) of the Five Mindfulness Trainings.1 The First Training is about reverence for life: “Aware of the suffering caused by the destruction of life, I am committed to cultivating 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, and in my way of life.” We may be killing every day by the way we eat, drink, and use the land, air, and water. We think that we don’t kill, but we do. Mindfulness of action helps us be aware so we can stop the killing and begin saving and helping.

1 The Fourth Mindfulness Training is about Right Speech. See chap. 12.

The Second Mindfulness Training is about generosity: “Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to cultivating loving kindness and learning ways to work for the well-being of people, animals, plants, and minerals. I will practice generosity by sharing my time, energy, and material resources with those who are in real need. I am determined not to steal and not to possess anything that should belong to others. I will respect the property of others, but I will prevent others from profiting from human suffering or the suffering of other species on Earth.” This training tells us not just to refrain from taking what is not ours or exploiting others. It also exhorts us to live in a way that brings about justice and well-being in society. We have to learn how to live simply so that we do not take more than our share. When we do

something to promote social justice, that is Right Action.

The Third Mindfulness Training is about sexual responsibility: “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. I am determined not to engage in sexual relations without love and a long-term commitment. To preserve the happiness of myself and others, I am determined to respect my commitments and the commitments of others. 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.”

Loneliness cannot be alleviated just by the coming together of two bodies, unless there is also good communication, understanding, and loving kindness. Right Mindfulness helps us protect ourselves and others, including children, from further suffering. Sexual misbehavior creates so much suffering. To protect the integrity of families and individuals, we do our best to behave responsibly and encourage others to do the same. Practicing this training, we not only protect ourselves and those dear to us, but we protect the whole human species, including children. When Right Mindfulness shines its light on our daily life, we are able to keep this training steadily.

Sexual misbehavior has broken so many families. There has been so much suffering because people do not practice sexual responsibility. A child who is sexually abused will suffer 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, and you can share your insight with others. This is Right Action, and it frees you and those around you. When you practice to help others around you, at the same time, you are helping yourself.

The Fifth Mindfulness Training encourages mindful eating, drinking, and consuming. This is linked to the Four Noble Truths and all of the elements of the Noble Eightfold Path, but especially Right Action: “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 ingest only items that preserve peace, well-being, and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society. I am determined not to use alcohol or any other intoxicant or to ingest foods or other items that contain toxins, such as certain TV programs, magazines, books, films, and conversations. I am aware that to damage my body or my consciousness with these poisons is to betray my ancestors, my parents, my society, and future generations. I will work to transform violence, fear, anger, and confusion in myself and in society by practicing a diet for myself and for society. I understand that a proper diet is crucial for self-transformation and for the transformation of society.” Right Action means bringing into our body and mind only the kinds of food that are safe and healthy. We practice mindful eating, mindful drinking, not eating things that create toxins in our body, not using alcohol or drugs, for ourselves, our family, and our society. We consume mindfully so that life will be possible for all of us. We practice mindful consumption to protect our body and our consciousness from ingesting toxins. Certain television programs, books, magazines, and conversations can bring into our consciousness violence, fear, and despair. We have to practice mindful consumption to protect our body and consciousness and the collective body and consciousness of our family and our society.

When we practice not drinking alcohol, we protect ourselves, and we also protect our family and our society. A woman in London told me, “I have been drinking two glasses of wine every week for the last twenty years, and it has done me no harm at all. Why should I give it up?” I said, “It’s true that two glasses of wine do not harm you. But are you sure they do not harm your children? You may not have the seed of alcoholism in you, but who knows whether the seed of alcoholism is in your children. If you give up wine, you’ll be doing it not only for yourself but also for your children and for your society.” She understood, and the next morning she formally received the Five Mindfulness Trainings. That is the work of a bodhisattva, doing it not for herself alone but for everyone.

The Ministry of Health in France advises people not to drink too much.

They advertise on television, “One glass is okay, but three glasses invite destruction.” They want you to be moderate in drinking. But if the first glass were not there, how could there be a third glass? Not having the first glass of wine is the highest form of protection. If you refrain from having a first glass, you are protecting not only yourself, but all of us at the same time. When we consume mindfully, we protect our body, our consciousness, and the body and consciousness of our family and society. Without the Fifth Training, how can we transform the difficult situation of our society? The more we consume, the more we suffer, and the more we make our society suffer. Mindful consumption seems to be the only way out of this current situation, the only way to stop the course of destruction for our body, our consciousness, and the collective body and consciousness of our society.

Looking deeply, we can see the interbeing nature of the Five Mindfulness Trainings and the Eightfold Path. We apply Right Mindfulness to see whether our eating, drinking, and consuming is Blight Action. Right View, Right Thinking, and Right Speech are all present when we put the Fifth Mindfulness Training into practice. The Five Mindfulness Trainings are interpenetrated by the elements of the Noble Eightfold Path, especially Right Action.

Right Action is based on Right View, Right Thinking, and Right Speech, and is very much linked to Right Livelihood. Those who earn their living by manufacturing weapons, depriving others of their chance to live, destroying the environment, exploiting nature and people, or producing items that bring us toxins may earn a lot of money, but they are practicing wrong livelihood. We have to be mindful to protect ourselves from their wrong action. If we don’t have Right View and Right Thought and are not practicing Right Speech and Right Livelihood, even if we feel we are trying to go in the direction of peace and enlightenment, our effort may be wrong action.

A good teacher only needs to observe a student walking or inviting the bell to sound to know how long he has been in the practice. You look at his Right Action and see all the things that are contained in it. Looking this way into any of the elements of the path, you can measure the realization of

that person as far as the whole path is concerned.

There are so many things we can do to practice Right Action. We can protect life, practice generosity, behave responsibly, and consume mindfully. The basis of Right Action is Right Mindfulness.

CHAPTER FOURTEEN
Right Diligence
Right Diligence (samyak pradhana), or Right Effort, is the kind of energy that helps us realize the Noble Eightfold Path. If we are diligent for possessions, sex, or food, that is wrong diligence. If we work round-the- clock for profit or fame or to run away from our suffering, that is wrong diligence also. From outside, it may appear that we are diligent, but it is not Right Diligence. The same can be true of our meditation practice. We may appear diligent in our practice, but if it takes us farther from reality or from those we love, it is wrong diligence. When we practice sitting and walking meditation in ways that cause our body and mind to suffer, our effort is not Right Diligence and is not based on Right View. Our practice should be intelligent, based on Right Understanding of the teaching. It is not because we practice hard that we can say that we are practicing Right Diligence.

There was a monk in Tang Dynasty China who was practicing sitting meditation very hard, day and night. He thought he was practicing harder than anyone else, and he was very proud of this. He sat like a rock day and night, but his suffering was not transformed. One day a teacher1 asked him, “Why are you sitting so hard?” and the monk replied, “To become a Buddha!” The teacher picked up a tile and began polishing it, and the monk asked, “Teacher, what are you doing?” His master replied, “I am making a mirror.” The monk asked, “How can you make a tile into a mirror?” and his teacher replied, “How can you become a Buddha by sitting?”

Master Huariang (667-744).

The four practices usually associated with Right Diligence are: (1) preventing unwholesome seeds in our store consciousness that have not yet arisen from arising, (2) helping the unwholesome seeds that have already arisen to return to our store consciousness, (3) finding ways to water the wholesome seeds in our store consciousness that have not yet arisen and

asking our friends to do the same, and (4) nourishing the wholesome seeds that have already arisen so that they will stay present in our mind consciousness and grow stronger. This is called the Fourfold Right Diligence.

“Unwholesome” means not conducive to liberation or the Path. In our store consciousness there are many seeds that are not beneficial for our transformation, and if those seeds are watered, they will grow stronger. When greed, hatred, ignorance, and wrong views arise, if we embrace them with Right Mindfulness, sooner or later they will lose their strength and return to our store consciousness.

When wholesome seeds have not yet arisen, we can water them and help them come into our conscious mind. These seeds of happiness, love, loyalty, and reconciliation need watering every day. If we water them, we will feel joyful, and this will encourage them to stay longer. Keeping wholesome mental formations in our mind consciousness is the fourth practice of Right Diligence.

The Fourfold Right Diligence is nourished by joy and interest. If your practice does not bring you joy, you are not practicing correctly. The Buddha asked the monk Sona, “Is it true that before you became a monk you were a musician?” Sona replied that it was so. The Buddha asked, “What happens if the string of your instrument is too loose?”

“When you pluck it, there will be no sound,” Sona replied. “What happens when the string is too taut?”
“It will break.”

“The practice of the Way is the same,” the Buddha said. "Maintain your health. Be joyful. Do not force yourself to do things you cannot do."2 We need to know our physical and psychological limits. We shouldn’t force ourselves to do ascetic practices or lose ourselves in sensual pleasures.

Right Diligence lies in the Middle Way, between the extremes of austerity and sensual indulgence.

Vinaya Mahavagga Khuddaka Nikaya 5.

The teachings of the Seven Factors of Awakening3 are also part of the practice of Right Diligence. Joy is a factor of awakening, and it is at the heart of Right Diligence. Ease, another Factor of Awakening, is also essential for Right Diligence. In fact, not only Right Diligence but also Right Mindfulness and Right Concentration need joy and ease. Right Diligence does not mean to force ourselves. If we have joy, ease, and interest, our effort will come naturally. When we hear the bell inviting us for walking or sitting meditation, we will have the energy to participate if we find meditation joyful and interesting. If we do not have the energy to practice sitting or walking meditation, it is because these practices do not bring us joy or transform us, or we do not yet see their benefit.

3> The Seven Factors of Awakening — mindfulness, investigating phenomena, diligence, joy, ease, concentration, and letting go. See chap. 26.

When I wanted to become a novice monk, my family thought that a monk’s life would be too difficult for me. But I knew it was the only way I could be happy, and I persisted. Once I became a novice, I felt as happy and free as a bird in the sky. When it came time for chanting sutras, I felt as though I had been invited to a concert. Sometimes on moonlit nights, when the monks were chanting the sutras standing by the crescent pond, I thought I was in paradise listening to angels. When I could not attend morning chanting because I had another task, just hearing the words of the Shurangama Sutra coming from the Buddha Hall brought me happiness. Everyone at Tu Hieu Pagoda practiced with interest, joy, and diligence. There was no forced effort, just the love and support of our teacher and brothers in the practice.

At Plum Village, children participate in sitting and walking meditation and silent meals. At first, they do it just to be with their friends who are already practicing, but after they taste the peace and joy of meditation, they

continue on their own because they want to. Sometimes it takes adults four or five years of practicing the outer form before they taste the true joy of practice. Master Guishan said, "Time flies like an arrow. If we do not live deeply, we waste our life."4 Someone who can devote her life to the practice, who has a chance to be near her teacher and friends in the practice, has a wonderful opportunity that can bring her great happiness. If we lack Right Diligence, it is because we have not found a way to practice that is true for us, or have not felt deeply the need to practice. A mindful life can be wonderful.

From “Encouraging Words,” in Thich Nhat Hanh, Stepping into Freedom: An Introduction to Buddhist Monastic Training (Berkeley: Parallax Press, 1997), pp. 89-97. Guishan (771-853) was one of the great Tang Dynasty meditation masters.

Waking up this morning, I smile.
Twenty-four brand new hours are before me.
I vow to live fully in each moment
and to look at all beings with eyes of compassion!5

Thich Nhat Hanh, Present Moment Wonderful Moment, p. 3.

Reciting this gatha can give us energy to live the day well. Twenty-four hours are a treasure-chest of jewels. If we waste these hours, we waste our life. The practice is to smile as soon as we wake up, recognizing this day as an opportunity for practicing. It is up to us not to waste it. When we look at all beings with eyes of love and compassion, we feel wonderful. With the energy of mindfulness, washing the dishes, sweeping the floor, or practicing sitting or walking meditation are all the more precious.

Suffering can propel us to practice. When we are anxious or sad and see that these practices bring us relief, we will want to continue. It takes energy to look into suffering and to see what has brought about that suffering. But this insight will lead us to see how to end our suffering, and the path needed to do so. When we embrace our suffering, we see its origins, and we see that it can end because there is a path. Our suffering is at the center. When

we look into the compost, we see the flowers. When we look into the sea of fire, we see a lotus. The path that does not run away from but embraces our suffering is the path that will lead us to liberation.

It is not always necessary for us to deal directly with our suffering. Sometimes we can just allow it to lie dormant in our store consciousness, and we use the opportunity to touch the refreshing and healing elements within us and around us with our mindfulness. They will take care of our pain, like antibodies taking care of the foreign bodies that have entered our bloodstream. When unwholesome seeds have arisen, we have to take care of them. When unwholesome seeds are dormant, our job is to help them sleep peacefully and be transformed at the base.

With Right View, we see the way we need to go, and our seeing gives us faith and energy. If we feel better after practicing walking meditation for an hour, we will have the determination to continue the practice. When we see how walking meditation brings peace to others, we will have even more faith in practice. With patience, we can discover the joys of life that are all around us, and we will have more energy, interest, and diligence.

The practice of mindful living should be joyful and pleasant. If you breathe in and out and feel joy and peace, that is Right Diligence. If you suppress yourself, if you suffer during your practice, it probably is not Right Diligence. Examine your practice. See what brings you joy and happiness of a sustained kind. Try to spend time with a Sangha, brothers and sisters who are creating a field of mindful energy that can make your practice easy. Work together with a teacher and with a friend to transform your suffering into compassion, peace, and understanding, and do it with joy and ease. That is Right Diligence.

CHAPTER FIFTEEN
Right Concentration
The practice of Right Concentration (samyak samadhi) is to cultivate a mind that is one-pointed. The Chinese character for concentration means, literally, “maintaining evenness,” neither too high nor too low, neither too excited nor too dull. Another Chinese term sometimes used for concentration means “the abode of true mind.”

There are two kinds of concentration, active and selective. In active concentration, the mind dwells on whatever is happening in the present moment, even as it changes. This poem by a Buddhist monk1 describes active concentration:

Poem by Vietnamese Dhyana Master Huong Hai (Ocean of Fragrance),

The wind whistles in the bamboo and the bamboo dances.
When the wind stops, the bamboo grows still.

The wind comes and the bamboo welcomes it. The wind goes, and the bamboo lets it go. The poem continues:

A silver bird
flies over the autumn lake. When it has passed,
the lake’s surface does not try
to hold on to the image of the bird.

As the bird flies over the lake, its reflection is lucid. After it is gone, the

lake reflects the clouds and the sky just as clearly. When we practice active concentration, we welcome whatever comes along. We don’t think about or long for anything else. We just dwell in the present moment with all our being. Whatever comes, comes. When the object of our concentration has passed, our mind remains clear, like a calm lake.

When we practice “selective concentration,” we choose one object and hold onto it. During sitting and walking meditation, whether alone or with others, we practice. We know that the sky and the birds are there, but our attention is focused on our object. If the object of our concentration is a math problem, we don’t watch TV or talk on the phone. We abandon everything else and focus on the object. When we are driving, the lives of the passengers in our car depend on our concentration.

We don’t use concentration to run away from our suffering. We concentrate to make ourselves deeply present. When we walk, stand, or sit in concentration, people can see our stability and stillness. Living each moment deeply, sustained concentration comes naturally, and that, in turn, gives rise to insight.

Right Concentration leads to happiness, and it also leads to Right Action. The higher our degree of concentration, the greater the quality of our life. Vietnamese girls are often told by their mothers that if they concentrate, they will be more beautiful. This is the kind of beauty that comes from dwelling deeply in the present moment. When a young lady moves inattentively, she does not look as fresh or at ease. Her mother may not use these words, but she is encouraging her daughter to practice Right Concentration. It is a pity she does not encourage her son to do the same. Everyone needs concentration.

There are nine levels of meditative concentration. The first four are the Four Dhyanas. These are concentrations on the form realm. The next five levels belong to the formless realm. When practicing the first dhyana, you still think. At the other eight levels, thinking gives way to other energies. Formless concentrations are also practiced in other traditions, but when they are practiced outside of Buddhism, it is generally to escape from

suffering rather than to realize the liberation that comes with insight into our suffering. When you use concentration to run away from yourself or your situation, it is wrong concentration. Sometimes we need to escape our problems for relief, but at some time we have to return to face them. Worldly concentration seeks to escape. Supra-mundane concentration aims at complete liberation.

To practice samadhi is to live deeply each moment that is given us to live. Samadhi means concentration. In order to be concentrated, we should be mindful, fully present and aware of what is going on. Mindfulness brings about concentration. When you are deeply concentrated, you are absorbed in the moment. You become the moment. That is why samadhi is sometimes translated as “absorption.” Right Mindfulness and Right Concentration lift us above the realms of sensual pleasures and craving, and we find ourselves lighter and happier. Our world is no longer gross and heavy, the realm of desires (karma dhatu). It is the realm of fine materiality, the realm of form (rupa dhatu).

In the form realm, there are four levels of dhyana. Mindfulness, concentration, joy, happiness, peace, and equanimity continue to grow through these four levels. After the fourth dhyana, the practitioner enters a deeper experience of concentration — the four formless dhyanas — where he or she can see deeply into reality. Here, sensual desire and materiality reveal their illusory nature and are no longer obstacles. You begin to see the impermanent, nonself, and interbeing nature of the phenomenal world. Earth, water, air, fire, space, time, nothingness, and perceptions inter-are. Nothing can be by itself alone.

The object of the fifth level of concentration is limitless space. When we begin to practice this concentration, everything seems to be space. But as we practice more deeply, we see that space is composed of and exists only in “non-space elements,” like earth, water, air, fire, and consciousness. Because space is only one of the six elements that make up all material things, we know space does not have a separate, independent existence. According to the teachings of the Buddha, nothing has a separate self. So space and everything else inter-are. Space inter-is with the other five

elements.

The object of the sixth level of concentration is limitless consciousness. At first, we see only consciousness, but then we see that consciousness is also earth, water, air, fire, and space. What is true of space is also true of consciousness.

The object of the seventh level of concentration is nothingness. With normal perception, we see flowers, fruit, teapots, and tables, and we think they exist separately of one another. But when we look more deeply, we see that the fruit is in the flower, and that the flower, the cloud, and the earth are in the fruit. We go beyond outward appearances or signs and come to “signlessness.” At first, we think that the members of our family are separate from one another, but afterwards we see that they contain each other. You are the way you are because I am the way I am. We see the intimate connection between people, and we go beyond signs. We used to think that the universe contains millions of separate entities. Now we understand “the nonexistence of signs.”

The eighth level of concentration is that of neither perception nor non- perception. We recognize that everything is produced by our perceptions, which are, at least in part, erroneous. Therefore, we see that we cannot rely on our old way of perceiving, and we want to be in direct touch with reality. We cannot stop perceiving altogether, but at least now we know that perception is perception of a sign. Since we no longer believe in the reality of signs, our perception becomes wisdom. We go beyond signs (“no perception”), but we do not become perceptionless (“no non-perception”).

The ninth level of concentration is called cessation. “Cessation” here means the cessation of ignorance in our feelings and perceptions, not the cessation of feelings and perceptions. From this concentration is born insight. The poet Nguyen Du said, “As soon as we see with our eyes and hear with our ears, we open ourselves to suffering.” We long to be in a state of concentration where we cannot see or hear anything, in a world where there is no perception. We wish to become a pine tree with the wind singing in our branches, because we believe that a pine tree does not suffer. The

search for a place of non-suffering is natural.

In the world of non-perception, the seventh (manas) and the eighth (alaya) consciousnesses continue to function as usual, and our ignorance and internal formations remain intact in our store consciousness, and they manifest in the seventh consciousness. The seventh consciousness is the energy of delusion that creates the belief in a self and distinguishes self from other. Since the non-perception concentration does not transform our habit energies, when people emerge from that concentration, their suffering is intact. But when the meditator reaches the ninth level of concentration, the stage of arhat, manas is transformed and the internal formations in the store consciousness are purified. The greatest internal formation is ignorance of the reality of impermanence and nonself. This ignorance gives rise to greed, hatred, confusion, pride, doubt, and views. Together, these afflictions produce a war of consciousness called manas, which always discriminates self from other.

When someone practices well, the ninth level of concentration shines light on the reality of things and transforms ignorance. The seeds that used to cause you to be caught in self and nonself are transformed, alaya is freed from the grip of manas, and manas no longer has the function of making a self. Manas becomes the Wisdom of Equality that can see the interbeing and interpenetrating nature of things. It can see that others’ lives are as precious as our own, because there is no longer discrimination between self and other. When manas loses its grip on store consciousness, store consciousness becomes the Wisdom of the Great Mirror that reflects everything in the universe.

When the sixth consciousness (manovijñana) is transformed, it is called the Wisdom of Wonderful Observation. Mind consciousness continues to observe phenomena after it has been transformed into wisdom, but it observes them in a different way, because mind consciousness is aware of the interbeing nature of all that it observes — seeing the one in the many, all the manifestations of birth and death, coming and going, and so on — without being caught in ignorance. The first five consciousnesses become the Wisdom of Wonderful Realization. Our eyes, ears, nose, tongue, and

body that previously caused us to suffer become miracles that bring us to the garden of suchness. Thus, the transformation of all levels of consciousness is realized as Four Wisdoms. Our wrong consciousness and wrong perceptions are transformed, thanks to the practice. At the ninth level of concentration, all eight consciousnesses are functioning. Perception and feeling are still there, but they are different from before, because they are free from ignorance.2

This is described in chap. 27.

The Buddha taught many concentration practices. To practice the Concentration on Impermanence, every time you look at your beloved, see him as impermanent, and do your best to make him happy today. If you think he is permanent, you may believe that he will never improve. The insight into impermanence keeps you from getting caught in the suffering of craving, attachment, and despair. See and listen to everything with this insight.

To practice the Concentration on Nonself, touch the nature of interbeing in everything you contact. This will bring you a lot of peace and joy and prevent you from suffering. The practice of the Concentration on Nirvana helps you to touch the ultimate dimension of reality and establish yourself in the realms of no-birth and no-death. The Concentrations on Impermanence, Nonself, and Nirvana are enough for us to practice our whole lives. In fact, the three are one. If you touch the nature of impermanence deeply, you touch the nature of nonself (interbeing) and nirvana. One concentration contains all concentrations. You don’t need to do everything.

In Mahayana Buddhism, there are hundreds of other concentrations, such as the Shurangama Samadhi (the Concentration of the Heroic March), the Saddharmapundarika Samadhi, and the Avatamsaka Samadhi. Each is wonderful and important. According to the Lotus Sutra, we have to live in the historical and ultimate dimensions of reality at the same time. We have to live deeply our life as a wave so we can touch the substance of water in us. We walk, look, breathe, and eat in a way that we touch the absolute

dimension of reality. We transcend birth and death and the fears of being and nonbeing, one and many.

The Buddha is not found only on Gridhrakuta, the Vulture Peak. If you were to hear on the radio that the Buddha is going to reappear on Gridhrakuta Mountain and the public is invited to join him for walking meditation, all the seats on all the airplanes to India would be booked, and you might feel frustrated, because you want to go, also. Even if you were lucky enough to get a seat on that plane, it still might not be possible for you to enjoy practicing walking meditation with the Buddha. There would be so many people, most of whom don’t know how to practice breathing in and out and dwelling in the present moment while walking. What is the use of going there?

Look deeply at your intention. Do you want to fly halfway around the world so that later you can say you were with the Buddha? Many people want to do just that. They arrive at a place of pilgrimage, unable to be in the here and the now. After a few minutes of seeing the place, they rush to the next place. They take pictures to prove they were there, and they are eager to return home to show their friends. “I was there. I have proof. That is me standing beside the Buddha.” That would be the desire of many of the people who would go there. They are not able to walk with the Buddha. They are not able to be in the here and the now. They only want to say, “I was there, and this is me standing beside the Buddha.” But it is not true. They were not there. And that is not the Buddha. “Being there” is a concept, and the Buddha that you see is a mere appearance. You cannot photograph the real Buddha, even if you have a very expensive camera.

If you don’t have the opportunity to fly to India, please practice walking at home, and you can really hold the hand of the Buddha while you walk. Just walk in peace and happiness, and the Buddha is there with you. The one who flies to India and returns with his photo taken with the Buddha has not seen the real Buddha. You have the reality; he has only a sign. Don’t run around looking for photo opportunities. Touch the real Buddha. He is available. Take his hand and practice walking meditation. When you can touch the ultimate dimension, you walk with the Buddha. The wave does

not need to die to become water. She is already water. This is the Concentration of the Lotus Sutra. Live every moment of your life deeply, and while walking, eating, drinking, and looking at the morning star, you touch the ultimate dimension.

CHAPTER SIXTEEN
Right Livelihood
To practice Right Livelihood (samyag ajiva), you have to find a way to earn your living without transgressing your ideals of love and compassion. The way you support yourself can be an expression of your deepest self, or it can be a source of suffering for you and others.

The sutras usually define Right Livelihood as earning a living without needing to transgress any of the Five Mindfulness Trainings: not dealing in arms, in the slave trade, the meat trade, the sale of alcohol, drugs, or poisons; or making prophecies or telling fortunes. Monks and nuns must be careful not to make unreasonable demands on the laity for the four requisites of medicine, food, clothes, and lodging, and not to live with material requisites in excess of immediate needs. Bringing awareness to every moment, we try to have a vocation that is beneficial to humans, animals, plants, and the earth, or at least minimally harmful. We live in a society in which jobs are sometimes hard to find, but if it happens that our work involves harming life, we should try to find another job. Our vocation can nourish our understanding and compassion, or erode them. We should be awake to the consequences, far and near, of the way we earn our living. So many modern industries are harmful to humans and nature, even food production. Chemical pesticides and fertilizers can cause a lot of harm to the environment. Practicing Right Livelihood is difficult for farmers. If they do not use chemicals, it may be difficult for them to compete commercially. This is just one example. When you practice your profession or trade, observe the Five Mindfulness Trainings. A job that involves killing, stealing, sexual misconduct, lying, or selling drugs or alcohol is not Right Livelihood. If your company pollutes the rivers or the air, working there is not Right Livelihood. Making weapons or profiting from others’ superstitions is also not Right Livelihood. People have superstitions, such as believing that their fate is sealed in the stars or in the palms of their hands. No one can be sure what will occur in the future. By practicing mindfulness, we can change the destiny astrologers have predicted for us.

Moreover, prophecies can be self-fulfilling.

Composing or performing works of art can also be livelihood. A composer, writer, painter, or performer has an effect on the collective consciousness. Any work of art is, to a large extent, a product of the collective consciousness. Therefore, the individual artist needs to practice mindfulness so that his or her work of art helps those who touch it practice right attention. A young man wanted to learn how to draw lotus flowers, so he went to a master to apprentice with him. The master took him to a lotus pond and invited him to sit there. The young man saw flowers bloom when the sun was high, and he watched them return into buds when night fell. The next morning, he did the same. When one lotus flower wilted and its petals fell into the water, he just looked at the stalk, the stamen, and the rest of the flower, and then moved on to another lotus. He did that for ten days. On the eleventh day, the master asked him, “Are you ready?” and he replied, “I will try.” The master gave him a brush, and although the young man’s style was childlike, the lotus he drew was beautiful. He had become the lotus, and the painting came forth from him. You could see his naïvetée concerning technique, but deep beauty was there.

Right Livelihood is not just a personal matter. It is our collective karma. Suppose I am a schoolteacher and I believe that nurturing love and understanding in children is a beautiful occupation. I would object if someone were to ask me to stop teaching and become, for example, a butcher. But when I meditate on the interrelatedness of things, I see that the butcher is not the only person responsible for killing animals. We may think the butcher’s livelihood is wrong and ours is right, but if we didn’t eat meat, he would not have to kill. Right Livelihood is a collective matter. The livelihood of each person affects everyone else. The butcher’s children might benefit from my teaching, while my children, because they eat meat, share some responsibility for the butcher’s livelihood. Suppose a farmer who sells his cattle as meat wants to receive the Five Mindfulness Trainings. He wants to know if he can, in light of the first training to protect life. He feels that he gives his cattle the best conditions for their well-being. He even operates his own slaughterhouse, so that there is no unnecessary cruelty inflicted on the animals when he puts an end to their lives. He

inherited his farm from his father, and he has a family to support. This is a dilemma. What should he do? His intentions are good, but he has inherited his farm and his habit energies from his ancestors. Every time a cow is slaughtered, it leaves an impression on his consciousness, which will come back to him in dreams, during meditation, or at the moment of death. It is Right Livelihood to look after his cows so well while they are alive. He has the wish to be kind to his cows, and he also wants the security of regular income for himself and his family.

He should continue to look deeply and practice mindfulness with his local Sangha. As his insight deepens, the way out of the situation where he finds himself killing to make a living will present itself.

Everything we do contributes to our effort to practice Right Livelihood. It is more than just the way we earn our paycheck. We cannot succeed at having a Right Livelihood one hundred percent, but we can resolve to go in the direction of compassion and reducing suffering. And we can resolve to help create a society in which there is more Right Livelihood and less wrong livelihood.

Millions of people, for example, make their living in the arms industry, helping directly or indirectly to manufacture conventional and nuclear weapons. The U.S., Russia, France, Britain, China, and Germany are the primary suppliers of these weapons. Weapons are then sold to Third World countries, where the people do not need guns; they need food. To manufacture or sell weapons is not Right Livelihood, but the responsibility for this situation lies with all of us — politicians, economists, and consumers. We have not yet organized a compelling national debate on this problem. We have to discuss this further, and we have to keep creating new jobs so that no one has to live on the profits from weapons’ manufacture. If you are able to work in a profession that helps realize your ideal of compassion, be grateful. And please try to help create proper jobs for others by living mindfully, simply, and sanely. Use all of your energy to try to improve the situation.

To practice Right Livelihood means to practice Right Mindfulness. Every

time the telephone rings, hear it as a bell of mindfulness. Stop what you are doing, breathe in and out consciously, and then proceed to the telephone. The way you answer the phone will embody Right Livelihood. We need to discuss among ourselves how to practice mindfulness in the workplace, how to practice Right Livelihood. Do we breathe when we hear the telephone ringing and before we pick up the phone to make a call? Do we smile while we take care of others? Do we walk mindfully from meeting to meeting? Do we practice Right Speech? Do we practice deep and total relaxation after hours of hard work? Do we live in ways that encourage everyone to be peaceful and happy and to have a job that is in the direction of peace and happiness? These are very practical and important questions. To work in a way that encourages this kind of thinking and acting, in a way that encourages our ideal of compassion, is to practice Right Livelihood.

If someone has a profession that causes living beings to suffer and oppresses others, it will infect their own consciousness, just as when we pollute the air that we ourselves have to breathe. Many people get rich by means of wrong livelihood. Then they go to their temple or church and make donations. These donations come from feelings of fear and guilt rather than the wish to bring happiness to others and relieve others of suffering. When a temple or church receives large donations, those responsible for receiving the funds must understand this; they should do their best to help the donor transform by showing him or her a way out of that wrong livelihood. Such persons need, more than anything, the teachings of the Buddha.


As we study and practice the Noble Eightfold Path, we see that each element of the path is contained within all the other seven elements. We also see that each element of the path contains the Noble Truths of suffering, the making of suffering, and the ending of suffering.

Practicing the First Noble Truth, we recognize our suffering and call it by its name — depression, anxiety, fear, or insecurity. Then we look directly into that suffering to discover its basis, and that is practicing the Second

Noble Truth. These two practices contain the first two elements of the Noble Eightfold Path, namely, Right View and Right Thinking. All of us have a tendency to run away from suffering, but now with the practice of the Noble Eightfold Path we have the courage to face our suffering directly. We use Right Mindfulness and Right Concentration to look courageously at our suffering. The looking deeply that shows us clearly the basis of our suffering is Right View. Right View will not show one reason for our suffering, but layers upon layers of causes and conditions: seeds we have inherited from our parents, grandparents, and ancestors; seeds in us that have been watered by our friends and the economic and political situations of our country; and so many other causes and conditions.

Now the time has come to do something to lessen our suffering. Once we know what is feeding our suffering, we find a way to cease ingesting that nutriment, whether it is edible food, the food of sense-impression, the food we receive from our intentions, or the food from our consciousness. We do this by practicing Right Speech, Right Action, and Right Livelihood, remembering that Right Speech is also listening deeply. To practice these three aspects, we take the Mindfulness Trainings as our guide. Practicing according to the Mindfulness Trainings, we see that when we speak, act, or earn our living, we do it with Right Mindfulness. Right Mindfulness lets us know when we say something that is not Right Speech or do something that is not Right Action. Once Right Mindfulness is practiced along with Right Diligence, Right Concentration will follow easily and give rise to insight or Right View. In fact, it is not possible to practice one element of the Noble Eightfold Path without practicing all seven other elements. This is the nature of interbeing, and it is true for all of the teachings offered by the Buddha.