Through my love for you, I want to express my love for the whole cosmos, the whole of humanity, and all beings. By living with you, I want to learn to love everyone and all species. If I succeed in loving you, I will be able to love everyone and all species on Earth... This is the real message of love.
Peace is present right here and now, in ourselves and in everything we do and see. Every breath we take, every step we take, can be filled with peace, joy, and serenity. The question is whether or not we are in touch with it. We need only to be awake, alive in the present moment.
We often think of peace as the absence of war, that if powerful countries would reduce their weapon arsenals, we could have peace. But if we look deeply into the weapons, we see our own minds- our own prejudices, fears and ignorance. Even if we transport all the bombs to the moon, the roots of war and the roots of bombs are still there, in our hearts and minds, and sooner or later we will make new bombs. To work for peace is to uproot war from ourselves and from the hearts of men and women. To prepare for war, to give millions of men and women the opportunity to practice killing day and night in their hearts, is to plant millions of seeds of violence, anger, frustration, and fear that will be passed on for generations to come.
We have negative mental habits that come up over and over again. One of the most significant negative habits we should be aware of is that of constantly allowing our mind to run off into the future. Perhaps we got this from our parents. Carried away by our worries, we're unable to live fully and happily in the present. Deep down, we believe we can't really be happy just yet—that we still have a few more boxes to be checked off before we can really enjoy life. We speculate, dream, strategize, and plan for these "conditions of happiness" we want to have in the future; and we continually chase after that future, even while we sleep. We may have fears about the future because we don't know how it's going to turn out, and these worries and anxieties keep us from enjoying being here now.
If you know how to be happy with the wonders of life that are already there for you to enjoy, you don't need to stress your mind and your body by striving harder and harder, and you don't need to stress this planet by purchasing more and more stuff. The Earth belongs to our children. We have already borrowed too much from it, from them; and the way things have been going, we're not sure we'll be able to give it back to them in decent shape. And who are our children, actually? They are us, because they are our own continuation. So we've been shortchanging our own selves. Much of our modern way of life is permeated by mindless overborrowing. The more we borrow, the more we loser. That's why it's critical that we wake up and see we don't need to do that anymore. What's already available in the here and now is plenty for us to be nourished, to be happy. Only that kind of insight will get us, each one of us, to stop engaging in the compulsive, self-sabotaging behaviors of our species. We need a collective awakening. One Buddha is not enough. All of us have to become Buddhas in order for our planet to have a chance. Fortunately, we have the power to wake up, to touch enlightenment from moment to moment, in our very own ordinary and, yes, busy lives. So let's start right now. Peace is your every breath.
I always encourage them to practice in a way that will help them go back to their own tradition and get re-rooted. If they succeed at at becoming reintegrated, they will be an important instrument in transforming and renewing their tradition. ...When we respect our blood ancestors and our spiritual ancestors, we feel rooted. If we find ways to cherish and develop our spiritual heritage, we will avoid the kind of alienation that is destroying society, and we will become whole again. ... Learning to touch deeply the jewels of our own tradition will allow us to understand and appreciate the values of other traditions, and this will benefit everyone.
Please don't wait until the doctors tell you that you are going to have a baby to begin to take care of it. It is already there. Whatever you are, whatever you do, your baby will get it. Anything you eat, any worries that are on your mind will be for him or her. Can you tell me that you cannot smile? Think of the baby, and smile for him, for her, for the future generations. Please don't tell me that a smile and your sorrow just don't go together. It's your sorrow, but what about your baby? It's not his sorrow, its not her sorrow.
If you do not know how to take care of yourself, and the violence in you, then you will not be able to take care of others. You must have love and patience before you can truly listen to your partner or child. If you are irritated you cannot listen. You have to know how to breath mindfully, embrace your irritation and transform it. Offer ONLY understand and compassion to your partner or child - This is the true practice of love.
Fifteen years ago, a business manager from the United States came to Plum Village to visit me. His conscience was troubled because he was the head of a firm that designed atomic bombs. I listened as he expressed his concerns. I knew if I advised him to quit his job, another person would only replace him. If he were to quit, he might help himself, but he would not help his company, society, or country. I urged him to remain the director of his firm, to bring mindfulness into his daily work, and to use his position to communicate his concerns and doubts about the production of atomic bombs.In the Sutra on Happiness, the Buddha says it is great fortune to have an occupation that allows us to be happy, to help others, and to generate compassion and understanding in this world. Those in the helping professions have occupations that give them this wonderful opportunity. Yet many social workers, physicians, and therapists work in a way that does not cultivate their compassion, instead doing their job only to earn money. If the bomb designer practises and does his work with mindfulness, his job can still nourish his compassion and in some way allow him to help others. He can still influence his government and fellow citizens by bringing greater awareness to the situation. He can give the whole nation an opportunity to question the necessity of bomb production.Many people who are wealthy, powerful, and important in business, politics, and entertainment are not happy. They are seeking empty things - wealth, fame, power, sex - and in the process they are destroying themselves and those around them. In Plum Village, we have organised retreats for businesspeople. We see that they have many problems and suffer just as others do, sometimes even more. We see that their wealth allows them to live in comfortable conditions, yet they still suffer a great deal.Some businesspeople, even those who have persuaded themselves that their work is very important, feel empty in their occupation. They provide employment to many people in their factories, newspapers, insurance firms, and supermarket chains, yet their financial success is an empty happiness because it is not motivated by understanding or compassion. Caught up in their small world of profit and loss, they are unaware of the suffering and poverty in the world. When we are not int ouch with this larger reality, we will lack the compassion we need to nourish and guide us to happiness.Once you begin to realise your interconnectedness with others, your interbeing, you begin to see how your actions affect you and all other life. You begin to question your way of living, to look with new eyes at the quality of your relationships and the way you work. You begin to see, 'I have to earn a living, yes, but I want to earn a living mindfully. I want to try to select a vocation not harmful to others and to the natural world, one that does not misuse resources.'Entire companies can also adopt this way of thinking. Companies have the right to pursue economic growth, but not at the expense of other life. They should respect the life and integrity of people, animals, plants and minerals. Do not invest your time or money in companies that deprive others of their lives, that operate in a way that exploits people or animals, and destroys nature.Businesspeople who visit Plum Village often find that getting in touch with the suffering of others and cultivating understanding brings them happiness. They practise like Anathapindika, a successful businessman who lived at the time of the Buddha, who with the practise of mindfulness throughout his life did everything he could to help the poor and sick people in his homeland.
Usually when we hear or read something new, we just compare it to our own ideas. If it is the same, we accept it and say that it is correct. If it is not, we say it is incorrect. In either case, we learn nothing.
To take good care of ourselves, we must go back and take care of the wounded child inside of us. You have to practice going back to your wounded child every day. You have to embrace him or her terderly, like a big brother or a big sister. You have to talk to him, talk to her. And you can write a letter to the Little child in you, of two or three pages, to that you recognize his or her presence, and will do everything you can to heal his or her wounds.
The function of mindfulness is, first, to recognize the suffering and then to take care of the suffering. The work of mindfulness is first to recognize the suffering and second to embrace it. A mother taking care of a crying baby naturally will take the child into her arms without suppressing, judging it, or ignoring the crying. Mindfulness is like that mother, recognizing and embracing suffering without judgement. So the practice is not to fight or suppress the feeling, but rather to cradle it with a lot of tenderness. When a mother embraces her child, that energy of tenderness begins to penetrate into the body of the child. Even if the mother doesn't understand at first why the child is suffering and she needs some time to find out what the difficulty is, just her acto f taking the child into her arms with tenderness can alreadby bring relief. If we can recognize and cradle the suffering while we breathe mindfully, there is relief already.
Meditation consists of generating three kinds of energy: mindfulness, concentration, and insight. These three energies give us power to nourish happiness and take care of our suffering. Suffering may be there. But with the energy of mindfulness, concentration, and insight, we can embrace and take care of that suffering and nourish happiness at the same time.
When feeling lonely or anxious, most of us have the habit of looking for distractions, which often leads to some form of unwholesome consumption -- whether eating a snack in the absence of hunger, mindlessly surfing the Internet, going on a drive, or reading. Conscious breathing is a good way to nourish body and mind with mindfulness.
*Breathing in, I know this is my in-breath.Breathing out, I know this is my out-breath.*It's very simple, but very effective. When we bring our attention to our in-breath and our out-breath, we stop thinking of the past; we stop thinking of the future; and we begin to come home to ourselves...Don't think this practice doesn't apply to you. If we don't go home to ourselves, we can't be at our best and serve the world in the best way... Our quality of being is the foundation for the quality of our actions.*Breathing in, I'm aware of my whole body.Breathing out, I'm aware of my whole body.*Breathing mindfully brings us back to our bodies. We have to acknowledge our bodies first because tension and suffering accumulate in the body. Breathing in this way, we create a kind of family reunion between mind and body. The mind becomes an embodied mind....We can't do our best if we don't know to release the tension and pain in ourselves. *Breathing in, I'm aware of the tension in my body.Breathing out, I'm aware of the tension in my body.*When we look at the suffering around us, at poverty, violence, or climate change, we may want to solve these things immediately. We want to do something. But to do something effectively and ethically, we need to be our best selves in order to be able to handle the suffering...*Breathing in, I am aware of a painful feeling arising.Breathing out, I release the painful feeling.*This is a nonviolent and gentle way to help our bodies release tension and pain. It is possible to practice mindful breathing in order to produce a feeling of joy, a feeling of happiness. When we are well-nourished and know how to create joy, then we are strong enough to handle the deep pain within ourselves and the world.
From 'Creating True Peace' by Thich Nhat HanhTo better understand the practise of protection, please study the Five Mindfulness Trainings in Chapter 3, particularly the third, sexual responsibility. By practising the Third Mindfulness Training, we protect ourselves, our family, and society. In addition, by observing all the trainings we learn to eat in moderation, to work mindfully, and to organise our daily life so we are there for others. This can bring us great happiness and restore our peace and balance.Expressing Sexual Feelings with Love and CompassionAnimals automatically follow their instincts, but humans are different. We do not need to satisfy our cravings the way animals do. We can decide that we will have sex only with love. In this way we can cultivate the deepest love, harmony, and nonviolence. For humans, to engage only in nonviolent sexuality means to have respect for each other. The sexual act can be a sacred expression of love and responsibility.The Third Mindfulness Training teaches us that the physical expression of love can be beautiful and transcendent. If you have a sexual relationship without love and caring, you create suffering for both yourself and your partner, as well as for your family and our entire society. In a culture of peace and nonviolence, civilised sexual behaviour is an important protection. Such love is not sheer craving for sex, it is true love and understanding.Respecting Our CommitmentsTo engage in a sexual act without understanding or compassion is to act with violence. It is an act against civilization. Many people do not know how to handle their bodies or their feelings. They do not realise that an act of only a few minutes can destroy the life of another person. Sexual exploitation and abuse committed against adults and children is a heavy burden on society. Many families have been broken by sexual misconduct. Children who grow up in such families may suffer their entire lives, but if they get an opportunity to practise, they can transform their suffering. Otherwise, when they grow up, they may follow in the footsteps of their parents and cause more suffering, especially to those they love.We know that the more one engages in sexual misconduct, the more one suffers. We must come together as families to find ways to protect our young people and help them live a civilised life. We need to show our young people that happiness is possible without harmful sexual conduct. Teenage pregnancy is a tragic problem. Teens are not yet mature enough to understand that with love comes responsibility. When a thirteen-or fourteen-year-old boy and girl come together for sexual intercourse, they are just following their natural instincts. When a girl gets pregnant and gives birth at such a young age, her parents also suffer greatly. Public schools throughout the United States have nurseries where babies are cared for while their mothers are in the classroom. The young father and mother do not even know yet how to take care of themselves - how can they take care of another human being? It takes years of maturing to become ready to be a parent.
Whether we have happiness or not depends on the seeds in our consciousness. If our seeds of compassion, understanding, and love are strong, those qualities will be able to manifest in us. If the seeds of anger, hostility and sadness in us are strong, then we will experience much suffering. To understand someone, we have to be aware of the quality of the seeds in his consciousness. And we need to remember that his is not solely responsible for those seeds. His ancestors, parents, and society are co-responsible for the quality of the seeds in his consciousness. When we understand this, we are able to feel compassion for that person. With understanding and love, we will know how to water our own beautiful seeds and those of others, and we will recognize seeds of suffering and find ways to transform them.
Sometimes we don't need to eat or drink as much as we do, but it has become a kind of addiction. We feel so lonely. Loneliness is one of the afflictions of modern life. It is similar to the Third and Fourth Precpets--we feel lonely, so we engage in conversation, or even in a sexual relationship, hoping that the feeling of loneliness will go away. Drinking and eating can also be the result of loneliness. You want to drink or overeat in order to forget your loneliness, but what you eat may bring toxins into your body. When you are lonely, you open the refrigerator, watch TV, read magazines or novels, or pick up the telephone to talk. But unmindful consumption always makes things worse (68).
We really have to understand the person we want to love. If our love is only a will to possess, it is not love. If we only think of ourselves, if we know only our own needs and ignore the needs of the other person, we cannot love. We must look deeply in order to see and understand the needs, aspirations, and suffering of the person we love. This is the ground of real love. You cannot resist loving another person when you really understand him or her.From time to time, sit close to the one you love, hold his or her hand, and ask, 'Darling, do I understand you enough? Or am I making you suffer? Please tell me so that I can learn to love you properly. I don't want to make you suffer, and if I do so because of my ignorance, please tell me so that I can love you better, so that you can be happy." If you say this in a voice that communicates your real openness to understand, the other person may cry.That is a good sign, because it means the door of understanding is opening and everything will be possible again. Maybe a father does not have time or is not brave enough to ask his son such a question. Then the love between them will not be as full as it could be. We need courage to ask these questions, but if we don't ask, the more we love, the more we may destroy the people we are trying to love. True love needs understanding. With understanding, the one we love will certainly flower.
Just by breathing deeply on your anger, you will calm it. You are being mindful of your anger, not suppressing it...touching it with the energy of mindfulness. You are not denying it at all. When I speak about this to psychotherapists, I have some difficulty. When I say that anger makes us suffer, they take it to mean that anger is something negative to be removed. But I always say that anger is an organic thing, like love. Anger can become love. Our compost can become a rose. If we know how to take care of our compost...Anger is the same. It can be negative when we do not know how to handle it, but if we know how to handle our anger, it can be very positive. We do not need to throw anything away," (50).
Your body belongs to the earth. In modern life, people tend to think their bodies belong to them, that they can do anything they want to themselves. But your body is not only yours. Your body belongs to your ancestors, your parents, and future generations. It also belongs to society and to all the other living beings. The trees, the clouds, the soil, and every living thing brought about the presence of your body. We can eat with care, knowing we are caretakers of our bodies, rather than their owners.
We have to establish ourselves in the here and now in order to truly eat. All through the meal, we should really be here with the people at the table. As we chew our food, we should really be here with what we are eating. We can get deeply in touch with the food, which is a gift from the earth and sky.
A real love letter is made of insight, understanding, and compassion. Otherwise it's not a love letter. A true love letter can produce a transformation in the other person, and therefore in the world. But before it produces a transformation in the other person, it has to produce a transformation within us. Some letters may take the whole of our lifetime to write.
People usually consider walking on water or in thin air a miracle. But I think the real miracle is not to walk either on water or in thin air, but to walk on earth. Every day we are engaged in a miracle which we don't even recognize: a blue sky, white clouds, green leaves, the black, curious eyes of a child—our own two eyes. All is a miracle.
Feelings, whether of compassion or irritation, should be welcomed, recognized, and treated on an absolutely equal basis; because both are ourselves. The tangerine I am eating is me. The mustard greens I am planting are me. I plant with all my heart and mind. I clean this teapot with the kind of attention I would have were I giving the baby Buddha or Jesus a bath. Nothing should be treated more carefully than anything else. In mindfulness, compassion, irritation, mustard green plant, and teapot are all sacred.
When you hold the hand of a child, invest one hundred percent of yourself in the act of holding her hand. When you hug your partner, do the same. Forget everything else. Be totally present, totally alive in the act of hugging. This is the opposite of the way we’ve been trained to lead our lives and run our businesses. We’ve been taught to do many things at once. We answer an e-mail while we talk on the phone; while in a meeting for one project, we work on our notes for another project. Every new technology promises to help us do more things at once. Now we can send e-mail while listening to music, talking on the phone, and taking a picture, all with the same device. With your energy that dispersed, where is your power?
Don’t wait for tomorrow. Tomorrow may be too late. If we know how to live according to the insight of impermanence, we will not make many mistakes. We can be happy right now. We can love our beloved, care for her, and make her happy today. And we won’t run toward the future, losing our life, which is available only in the present moment.
Together with the patient, a therapist looks at the nature of the pain. Often, the therapist can uncover causes of suffering that stem from the way the patient looks at things, the beliefs he holds about himself, his culture, and the world. The therapist examines these viewpoints and beliefs with the patient, and together they help free him from the kind of prison he has been in. But the patient’s efforts are crucial. A teacher has to give birth to the teacher within his student, and a psychotherapist has to give birth to the psychotherapist within his patient. The patient’s “internal psychotherapist” can then work full-time in a very effective way.
Mindful observation is based on the principle of “non-duality”: our feeling is not separate from us or caused merely by something outside us; our feeling is us, and for the moment we are that feeling. We are neither drowned in nor terrorized by the feeling, nor do we reject it. Our attitude of not clinging to or rejecting our feelings is the attitude of letting go[.]
We are very good at preparing to live, but not very good at living. We know how to sacrifice ten years for a diploma, and we are willing to work very hard to get a job, a car, a house, and so on. But we have difficulty remembering that we are alive in the present moment[.]
In us, there is a river of feelings, in which every drop of water is a different feeling, and each feeling relies on all the others for its existence. To observe it, we just sit on the bank of the river and identify each feeling as it surfaces, flows by, and disappears.
[T]he flower is made of non-flower elements. We can describe the flower as being full of everything. There is nothing that is not present in the flower. We see sunshine, we see the rain, we see clouds, we see the earth, and we also see time and space in the flower.A flower, like everything else, is made entirely of non-flower elements. The whole cosmos has come together in order to help the flower manifest herself, The flower is full of everything except one thing: a separate self, a separate identity.The flower cannot be by herself alone. The flower has to inter-be with the sunshine, the cloud and everything in the cosmos. If we understand being in terms of inter-being, then we are much closer to the truth. Inter-being is not being and it is not non-being. Inter-being means being empty of a separate identity, empty of a separate self,
When you lose a loved one, you suffer. But if you know how to look deeply, you have a chance to realize that his or her nature is truly the nature of no birth, no death. There is manifestation and there is the cessation of manifestation in order to have another manifestation. You have to be very keen and very alert in order to recognize the new manifestations of just one person.
When a feeling or thought arises, your intention should not be to chase it away, even if by continuing to concentrate on the breath the feeling or thought passes naturally from the mind. The intention isn't to chase it away, hate it, worry about it, or be frightened by it. So what exactly should you be doing concerning such thoughts and feelings? Simply acknowledge their presence.
People normally cut reality into compartments, and so are unable to see the interdependence of all phenomena. To see one in all and all in one is to break through the great barrier which narrows one's perception of reality, a barrier which Buddhism calls the attachment to the false view of self.Attachment to the false view of self means belief in the presence of unchanging entities which exist on their own.
The meditation on interdependence is to help one penetrate reality in order to be one with it, not to become caught up in philosophical opinion or meditation methods. The raft is used to cross the river. It isn't to be carried around on your shoulders. The finger which points at the moon isn't the moon itself.
Sitting meditation, walking meditation, and mindful eating are good opportunities for resting. When you feel agitated, if you are able to go to a park or a garden, it is an opportunity for rest. If you walk slowly and remember to take it easy, if you are able to sit and do nothing from time to time, you can rest deeply and enter a state of true ease.
Concentration is not wholesome in itself. A thief needs concentration to break into a house.The object of our concentration is what makes it beneficial or not. If you use meditative concentration to run away from reality, that is not beneficial.
Our feelings are formations, impermanent and without substance. We learn not to identify with ourselves with our feelings, not to consider them as a self, not to seek refuge in them, not to die because of them.
Worrying does not accomplish anything. Even if you worry twenty times more, it will not change the situation of the world. In fact, your anxiety will only make things worse. Even though things are not as we would like, we can still be content, knowing we are trying our best and will continue to do so. If we don't know how to breathe, smile,and live every moment of our life deeply, we will never be able to help anyone. I am happy in the present moment. I do not ask for anything else. I do not expect any additional happiness or conditions that will bring about more happiness. The most important practice is aimlessness, not running after things, not grasping.
If we think we have twenty-four hours to achieve a certain purpose, today will become a means to attain an end. The moment of chopping wood and carrying water is the moment of happiness. We do not need to wait for these chores to be done to be happy. To have happiness in this moment is the spirit of aimlessness. Otherwise, we will run in circles for the rest of our life. We have everything we need to make the present moment the happiest in our life, even if we have a cold or a headache. We don't have to wait until we get over our cold to be happy. Having a cold is a part of life.
There is no need to put anything in front of us and run after it. We already have everything we are looking for, everything we want to become. Be yourself. Life is precious as it is. All the elements for your happiness are already here. There is no need to run, strive, search, or struggle. Just be. Just being in the moment in this place is the deepest practice of meditation. Most people cannot believe that just walking as though you have nowhere to go is enough. They think that striving and competing are normal and necessary. Try practicing aimlessness for just five minutes,and you will see how happy you are during those five minutes.
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.
We do so much, we run so quickly, the situation is difficult, and many people say, "Don't just sit there, do something." But doing more things may make the situation worse. So you should say, "Don't just do something, sit there." Sit there, stop, be yourself first, and begin from there.
One day the Buddha was sistting with some of his monks in the woods. They had just come back from an almsround and were ready to share a mindful lunch together. A farmer passed by, looking distraught.He asked the Buddha, "Monks, have you seen some cows going by here?""What cows?" the Buddha responded."Well," the man said, "I have four cows and I don't know why, but this morning they all ran aay. I also have two acres of sesame. This year the insects ate the entire crop. I have lost everything: my harvest and my cows. I feel like killing myself." The Buddha said, "Dear friend, we have been sitting here almost an hour and we have not seen any cows passing by. Maybe you should go and lookin the other direction." When the farmer was gone, the Buddha looked at his friends and smiled knowingly. "Dear friends, you are very lucky," he said. "You don't have any cows to lose.
The leaves that remain are only a very small part of the tea. The tea that goes into me is a much bigger part of the tea. It is the richest part.We are the same; our essence has gone into our children, our friends, and the entire universe. We have to find ourselves in those directions and not in the spent tea leaves.
But work is life only when done in mindfulness. otherwise, one becomes life the person "who lives as though dead." We need to light our own torch in order to carry on. But the life of each one of us is connected with the life of those around us. If we know how to live in mindfulness, if we know how to preserve and care for our own mind and heart then thanks to that our brothers and sisters will also know how to live in mindfulness.
I vow to ingest only items that preserve well-being, peace, and joy in my body and my consciousness... Practicing a diet is the essence of this precept. Wars and bombs are the products of our consciousness individually and collectively. Our collective consciousness has so much violence, fear, craving, and hatred in it, it can manifest in wars and bombs. The bombs are the product of our fear... Removing the bombs is not enough. Even if we could transport all the bombs to a distant planet, we would still not be safe, because the roots of the wars and the bombs are still intact in our collective consciousness. Transforming the toxins in our collective consciousness is the true way to uproot war (72-73).
Mindful consumption is the object of this precept. We are what we consume. If we look deeply into the items that we consume every day, we will come to know our own nature very well. We have to eat, drink, consume, but if we do it unmindfully, we may destroy our bodies and our consciousness, showing ingratitude toward our ancestors, our parents, and future generations (66).
Smiling is a kind of mouth yoga. When we smile, it releases the tension in our face. Others notice it, even strangers, and are likely to smile back. By smiling, we initiate a wonderful chain reaction, touching the joy in anyone we encounter. A smile is an ambassador of goodwill.
Being vegetarian here also means that we do not consume dairy and egg products, because they are products of the meat industry. If we stop consuming, they will stop producing. Only collective awakening can create enough determination for action.
To dwell in the here and now does not mean you never think about the past or responsibly plan for the future. The idea is simply not to allow yourself to get lost in regrets about the past or worries about the future. If you are firmly grounded in the present moment, the past can be an object of inquiry, the object of your mindfulness and concentration. You can attain many insights by looking into the past. But you are still grounded in the present moment.
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 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.
Impermanence and selflessness are not negative aspect of life, but the very foundation on which life is built. Impermanence is the constant transformation of things. Without impermanence, there can be no life. Selflessness is the interdependent nature of all things. Without interdependence, nothing could exist.
When you are a young person, you are like a young creek, and you meet many rocks, many obstacles and difficulties on your way. You hurry to get past these obstacles and get to the ocean. But as the creek moves down through the fields, it becomes larges and calmer and it can enjoy the reflection of the sky. It's wonderful. You will arrive at the sea anyway so enjoy the journey. Enjoy the sunshine, the sunset, the moon, the birds, the trees, and the many beauties along the way. Taste every moment of your daily life.
We know very well that we have ancestors. But our ancestors are not only human. We have animal ancestors; we have plant ancestors; and we have mineral ancestors. Our human ancestors are still very young. Human beings appeared very late in the history of life on Earth. Our animal ancestors are still there within us. The reptile, the fish, and the ape are still in our blood. Not only were they part of us in the past, but they continue to exist within us. Just look deeply into your cells. We see that we are the whole history of life.
Aware of the suffering caused by unmindful speech and failure to listen, I am committed to cultivating loving speech and compassionate listening to relieve suffering and promote reconciliation and peace in myself and among other people, ethnic and religious groups, and nations. Knowing that words can create happiness or suffering, I am committed to speaking truthfully using words that inspire confidence, joy, and hope. I am determined not to speak when anger manifests in me. I will practice mindful breathing and walking to recognize and look deeply into my anger. I know that the roots of anger can be found in my wrong perceptions and lack of understanding of the suffering in myself and the other person. I will speak and listen in such a way as to help myself and the other person to transform suffering and see the way out of difficult situations. I am determined not to spread news that I do not know to be certain and not to utter words that can cause division or discord. I will practice diligently with joy and skillfulness so as to nourish my capacity for understanding, love, and inclusiveness, gradually transforming the anger, violence, and fear that lie deep in my consciousness.
Bhikkhus, the teaching is merely a vehicle to describe the truth. Don’t mistake it for the truth itself. A finger pointing at the moon is notthe moon. The finger is needed to know where to look for the moon, but if you mistake the finger for the moon itself, you will never knowthe real moon.The teaching is like a raft that carries you to the other shore. The raft is needed, but the raft is not the other shore. An intelligent personwould not carry the raft around on his head after making it across to the other shore. Bhikkhus, my teaching is the raft which can help youcross to the other shore beyond birth and death. Use the raft to cross to the other shore, but don’t hang onto it as your property. Do notbecome caught in the teaching. You must be able to let it go.
We talk about social service, service to the people, service to humanity, service to others who are far away, helping to bring peace to the world - but often we forget that it is the very people around us that we must live for first of all. If you cannot serve your wife or husband or child or parent - how are you going to serve society? If you cannot make your own child happy, how do you expect to be able to make anyone else happy? If all our friends in the peace movement or of service communities of any kind do not love and help each other, whom can we love and help?
When we talk about the theology of 'God is Dead,' this means that the notion of God must be dead in order for God to reveal himself as a reality. The theologians, if they only use concepts, and not direct experience, are not very helpful. The same goes for nirvana, which is something to be touched and lived and not discussed and described. We have notions that distort truth, reality. A Zen master said the following to a large assembly: 'My friends, every time I use the word Buddha, I suffer. I am allergic to it. Every time I do it, I have to go to the bathroom and rinse my mouth three times in succession.' He said this in order to help his disciples not to get caught up in the notion of Buddha. The Buddha is one thing, but the notion of Buddha is another.
To stop the drug traffic is not the best way to prevent people from using drugs. The best way is to practice the Fifth Precept and to help others practice. Consuming mindfully is the intelligent way to stop ingesting toxins into our consciousness and prevent the malaise from becoming overwhelming. Learning the art of touching and ingesting refreshing, nourishing, and healing elements is the way to restore our balance and transform the pain and loneliness that are already in us. To do this, we have to practice together. The practice of mindful consuming should become a national policy. It should be considered true peace education... Those who are destroying themselves, their families, and their society by intoxicating themselves are not doing it intentionally. Their pain and loneliness are overwhelming, and they want to escape. They need to be helped, not punished. Only understanding and compassion on a collective level can liberate us (78-79).
All love may begin by being passionate, especially for younger people. But in the process of living together, they have to learn and practice love, so that selfishness--the tendency to possess--will diminsh, and the elemetns of understanding and gratitude will settle in, little by little, until their love becomes nourishing, protecting, and reassuring," (41).
...The miracle is not to walk on water or in thin air, but to walk on Earth. Walk in such a way that you become fully alive and joy and happiness are possible. That is the miracle that everyone can perform.... If you have mindfulness, concentration, and insight then every step you make on this Earth is performing a miracle.