Podd: Thich Nhat Hanh Dharma Talks

Live Happily in the Present Moment

7 februari 2021 | 11 min

This 59-minute talk was given on May 13, 2004 in New Hamlet, Plum Village, France. The talk was given between retreats to the monastic community and a small number of lay residents and guests.

Thank you to Chân Phúc H?i for writing the summary and providing a time-stamped transcript.

Thay begins this talk with a description of the concept of Apranihita or aimlessness. Our tendency is to be constantly running, constantly searching. We need to stop and reestablish ourselves in the here and now.
Walking meditation is a wonderful way to learn how to stop. Can we walk with freedom and happiness?
The Buddha said it was possible to live happily in the here and now. In the sutra given to the White Clad People (Upasaka Sutra) “live happily in the here and now” occurs five times.
The first time our planet was seen from space we were made aware of what a beautiful and precious place the Earth is. The Earth is the bastion of life. It is a real paradise. The pure land is right here.
What are you searching for? Are you looking for love, for freedom, for understanding? We need to get in touch with the wonders of life. Our practice is to get in touch. Mindfulness is a very concrete way to go home to the here and now.
Having a sangha is of great benefit. In a sangha we remind each other that it is fortunate to be alive. If we know how to stop running, how to take care of ourselves, how to water seeds of happiness every day, we can transform our suffering. Doing this together is wonderful.
Thay tells a story about visiting a prison. Even in prison a person can be free. And even outside of prison a person can be a prisoner of anger, despair, and hate.
Freedom is freedom from fear, from anger, from forgetfulness. And our practice is the practice of freedom. Our practice is the practice of awakening.
The twenty-four brand new hours given to us every morning are a precious gift. The day when we lay down to die we cannot bargain for another day. Today is available, and if we are lucky, tomorrow will also be available.

How do we Practice as a Sangha

21 januari 2021 | 77 min

Making Peace with Ourselves

6 juli 2020 | 116 min

The date is November 25, 2001 at Plum Village, Upper Hamlet. This is the first talk of the 3-month winter retreat. The talk is offered in English.

00:00 Connecting with Green Mountain Dharma Center and Deer Park Monastery
09:10 Chanting
34:12 Going Home to Ourselves
41:08 Drinking our Tea
43:22 Mindfulness of our Body
46:04 Body
52:50 Feelings
56:26 Perceptions
1:01:38 Mental Formations
1:05:14 Consciousness
1:06:01 Reclaiming Our Sovereignty
1:14:01 The Sangha
1:17:58 The Energy of Mindfulness
1:24:55 Healing from Within
1:29:04 Looking Deeply
1:37:53 Building a Sangha

What is the 3-month retreat? How do we practice together? Our practice is to build brotherhood. How do we know if we are succeeding in our practice? To practice to be happy together. It is a kind of daily food. Through our sitting mediation, walking meditation, eating in mindfulness. These help build our sisterhood and brotherhood. This is done by building peace within ourselves so it can manifest around us.

The Energy of Mindfulness

Buddhist meditation has a universal value. The energy of mindfulness help us to there, to be fully present in every moment of our daily life. To be there for us. Our body, our feelings, our perceptions – they are all there, but are we taking care of them? Our practice is to go home to ourselves and tend to our feelings, perceptions, and our body. Our tendency is to run away from ourselves.

Drinking our tea. Are we fully present to drink our tea? Or are you drinking like a machine? Mindfulness of drinking. Everyone can do that. If we are not careful, we may follow our habit. Mindfulness is the energy to be there for what is going on. Through breathing, walking, eating, etc.

Mindfulness is the kind of energy that helps you to be fully there. This is the first action for peace. Have you abandoned yourself? Mindfulness can help you come back to yourself. We start with our body. Your breath is part of your body. When you breathe in, bring your mind back. Mindful breathing. This is the best way to begin making peace. It is the door in which you can come back to yourself. We can restore ours sovereignty in the territory of ourselves.

The Five elements (Skandhas)

The first element is form – your physical body. Our physical body is like a river; it is always flowing. The first thing a practitioner should do is make peace with our body. Learn how to calm and renew your body. Learn the art of deep and total relaxation. Give our body a chance to rest and restore itself. It is an action of peace. In the Harvard medical school, they have studied the role of meditation in healing the body. Breathing in, I calm my body. Breathing out, I smile to my body.

The second element of your person is feeling. The painful feelings, pleasant feelings, neutral feelings. All kinds of feelings. Like the body, there is a river of feelings. They are born, remain, and affect other aspects of our person. Are you taking care of your feelings? Your emotions? Our tendency is to run away. Breathing in, I am aware of my feeling. Breathing out, I calm my feeling. They are like a suffering baby and they have been left alone. We need to take care of this territory of feelings.

The third portion of our territory is perception. We perceive realities, we have an image of ourselves. That is a perception. We have an image of the other person, or other group of people. This is a perception. And very often they are wrong. And because of our wrong perceptions, we suffer very deeply. There are a lot of contradictions.

In the Buddhist tradition, the physical body is called a formation. Formation is a technical term that means anything that manifests based on conditions. For example, a flower. Our body is formation. Our feelings are also a kind of formation, but we call it a mental formation. The fourth element is mental formations. According to Buddhist psychology, we have defined 51 mental formations. And mindfulness is one of the mental formations; we should develop our mindfulness.

The fifth domain is called consciousness. Consciousness contains all the kind of seeds that can manifest into mental formations. It is like the soil keeping all the seeds and when the rain falls then mental formations manifest.

Reclaiming Our Sovereignty

The territory of our person is very large. And if we don’t know how to bring peace into our territory, then we cannot help our brother or sister to do the same. To restore peace, it is the act of peace. And it is a collective effort. We are the king/queen that rules our territory, but we have not been very good at taking care of our territory. We have lost our sovereignty. We have to go home and rely upon our sangha to help us restore and reclaim our sovereignty. We have our in-breath and out-breath to support us in this endeavor. And when the quality of your breathing has improved, you can step into your body and channel the peace and harmony with your breathing. That is the practice.

Our society is organized in such a way that we’re encouraged to do the opposite of taking caring of ourselves. Television, magazines, etc. help us to run away from ourselves. When you don’t have anything to do, we often look for something to do. We are afraid of coming home to ourselves because we may encounter the war within ourselves. We have been running away. The buddhist practice helps us return to our kingdom without fear. With the energy of mindfulness of our sangha. We need the sangha. It is very difficult to do alone. The sangha can help us embrace our body, our feelings, our perceptions. The Buddha offers many concrete methods to restore peace and well-being.

The Energy of Mindfulness

The energy of mindfulness has several functions. The first function is to be there for yourself. To help us produce our true presence. Through mindful breathing and mindful walking. This is the basic practice of Plum Village. The second function is to recognize what is there. What is there is your body, your feeling, etc.

And the third function of mindful is to embrace. Not fighting. Just embracing. The fruit of the practice depends on the strength of your mindfulness. If you practice well, then it will be enough to embrace your pain. This can bring about relief and calming. We can create an environment that is favorable for this practice.

Healing is not really coming from outside. It can come from the inside. It is inherent in our body and consciousness. Just like an animal is injured retreats to take care of the body. If we worry too much, then we make the situation worse. We need to rest. We can believe in the capacity of our body. This can also apply to our consciousness too. Every wound can be healed. Through tenderly embracing our pain in the body and in our feelings.

The next function of mindfulness is to look deeply. Look deeply into what? Our feelings, our perceptions. To identify the roots of our pain and our suffering. Our ill-being. Looking deeply into the nature of our anger, our pain, then we can see the kind of food we are using to feed them. This is related to consumption. And practicing mindful consumption is the way out. Nothing can survive without food. To know what to consume and what not to consume. Looking deeply requires concentration. Which then gives you insight to know what to do.

Practical Example: a feeling of despair.

Building a Sangha

Thay shares of coming to the West and feeling all alone. I had to come to call for a cessation of war in Vietnam. And so he began to build a sangha to feel supported and not be alone. Building sangha is the most important task. Without a sangha, we cannot have refuge. Even if you are a teacher or a Buddha, you still need sangha. A group of people can change the course of history.

Peace and well-being always begins with yourself. Learn the methods from the sangha. Have faith in the practice. And you can feel peace and well-being. Coming together for three months is our opportunity to build brotherhood and sisterhood.

The next Buddha is Mr. Love. And will take the form of the sangha. The Five Skandhas working in harmony, that is a sangha.

Happiness is Right Here

17 april 2020 | 44 min

A 43-minute segment on the third door of liberation – aimlessness. The talk takes place on August 17, 2007 during the Stonehill College retreat during the U.S. Tour. The retreat theme is Mindfulness, Fearlessness, and Togetherness and this is part four of a four-part series.

Aimlessness

You don’t put something in front of you and run after. It is a wonderful practice. It can bring you peace. We have the habit of running after something. Fame. Profit. Wealth. Even enlightenment. People imagine that monastics are running after enlightenment. But that is not the practice.

If you have received the Five Mindfulness Trainings, you belong to the lineage of Linji. His teaching is very strong on this aspect of running. Don’t run after what you already are. Stop running. Happiness is right here. In this very moment. Just one step. Peace. Joy. Healing. Enlightenment. Are all in the present moment. This is the teaching of aimlessness.

Are you enlightened already? But how can we make plans for the future? The answer lies in the teaching of aimlessness.

Enlightenment is not something you strive for. The moment you are aware you are breathing in, that is a moment of enlightenment. We also practice to be aware of the present moment. We don’t live in a dream anymore. There is no way to enlightenment. Enlightenment is the way.

To be there for each other. At the breakfast table. There are things we can do so that mindfulness is there. If we organize well, breakfast can be a celebration of life.

So, let us take care of the present moment. The future is contained in the present moment. And let us not lose ourselves in regret about the past.

Nirvana

In the Buddhist tradition they speak of nirvana. Nirvana is the absence of notions. Notions like birth and death. Nirvana is not a place or space located in time. We have a notion of time. That we have birth and death.

We hear the story of the flame.

Pairs of opposites.

Birth and death
Being and nonbeing
Coming and going
Sameness and otherness

Sangha building.

Falling in Love with a Cloud

15 april 2020 | 14 min

The Raft is not the Shore

13 april 2020 | 38 min

A 38-minute segment on the first door of liberation – emptiness. The talk takes place on August 17, 2007 during the Stonehill College retreat during the U.S. Tour. The retreat theme is Mindfulness, Fearlessness, and Togetherness and this is part two of a four-part series.

Three Doors of Liberation

Today we are going to talk about the Three Doors of Liberation. In several discourses reminds us his teachings are only a device to help us liberate ourselves. They are not absolute truth. They are like a raft helping us to the other shore. The raft is not the shore. Make use of the raft. It is also like a finger pointing to the moon. It is not the finger. The finger is only a means to help us see the moon. Don’t be caught by the dharma of the Buddha. We can practice being non-dogmatic.

The Three Doors of Liberation are like the finger or the raft. These three doors are in all schools of Buddhism. We can use any door to help us get out of suffering. The practice is to have real insight.

Everything is impermanent. Intellectually we know this. But the notion of impermanence alone will not help us. We need to understand the truth of impermanence. We hear an example of our relationship with a loved one. We need to look deeply to see the true nature of impermanence. The insight will help us to behave wisely. Impermanence makes life possible. It gives us a chance to heal.

Concentration is to focus your attention on one thing deeply. To see the nature of that thing. It could be your love, you hate, your depression, your fear. To discover the true nature of what is there.

It can also be the guide offered by the Buddha. To see the true nature of things. This can be liberating.

The Three Doors of Liberation have also been called the three concentrations.

Emptiness

The first door of liberation. Emptiness has to do with our suffering and our happiness. We can get out of our suffering through the door of emptiness. It does not mean non-being. Thay teaches us what emptiness means.

Empty of what? The glass. The flower. Is there a separate existence? Thay offers several examples of emptiness ranging from parent/child, seed/corn, and cells.

When we touch the true nature of emptiness, we transcend all fear, all discrimination, all suffering. Let’s be less busy in our daily life so we can touch this truth. But remember, it is only a device. Striking a match to get a flame. Making use of the match. The fire is what I need for my liberation. I don’t need the match. A concept. We live each day in a way so we can touch the nature of emptiness.

The Wisdom of Nondiscrimination

12 april 2020 | 16 min

Misunderstanding and Fear

16 mars 2020 | 8 min

Sexual Abuse at the Family Level

15 mars 2020 | 14 min

Working with Judgment and Fear

12 mars 2020 | 11 min

Chronic Depression and Medications

8 mars 2020 | 9 min

Living with Cancer

7 mars 2020 | 9 min

Sexual Misconduct

5 mars 2020 | 9 min

Toxic Inputs

16 februari 2020 | 7 min

Aware of Suffering Surrounding Death

14 februari 2020 | 10 min

Living with all the Madness

9 februari 2020 | 9 min

I Have a Big Family

3 februari 2020 | 11 min

How Can I Control my Temper?

2 februari 2020 | 5 min

Sitting on our Portable Lotus Flower

31 december 2019 | 95 min

In this 95-minute talk we learn how to sit, how to practice with the love mantras, and how to practice insight in order to transform our suffering. The talk takes place on August 14, 2007 during the Stonehill College retreat during the U.S. Tour. The retreat theme is Mindfulness, Fearlessness, and Togetherness and this is the second dharma talk of the retreat. We begin with the monastics chanting The Four Recollections. Sitting on our Portable Lotus Flower 9:25 Thay leads us in a short guided meditation. To be alive is the greatest of all miracles. Please sit like a Buddha. Thay teaches us about the lotus (or half-lotus) position. Feeling solid and stable. This way of sitting influences the mind. We are sitting like a mountain. The solidity of the body has something to do with the solidity of the mind. It is like sitting on a lotus flower. What does this mean? 16:15 A story of the time Thay visited a prison in Maryland. Sitting with a few hundred inmates, we learned how to sit like a Buddha on a lotus flower. How to keep our back upright and to release tension. We also learned how to practice a mindful meal. This visit later became a book called Be Free Where You Are. 19:25 We describe the Buddha as an artist. Sitting on the lotus flower. As a friend of the buddha, it is nice to know how to sit like him. The Buddha is not a God. He was a human being. He did become a free, happy, enlightened person. The word Buddha is a title, not a name. Anyone can become a Buddha. Do you have a capacity to sit like a Buddha? What are the challenges we experience as students of the Buddha. 21:57 When Mr. Nelson Mandela came to visit France, he was asked what he’d like to do the most. He responded by saying, to sit down. To rest. Thay said we need some training in order to sit well. To do nothing. To be a Buddha is to allow freshness, solidity and peace to manifest in us. Sometimes we are very close to this. Almost a Buddha. Love Mantras 25:13 When you love someone, the best thing you can offer them is your Buddhahood. To have a little Buddha as a present for our loved ones. In this moment, Thay is teaching this to the children present at the talk. The best kind of present is your beautiful presence. Our mindful sitting and walking can improve our presence. It just takes some practice. 29:02 In Buddhism, we sometimes practice a mantra. It is something that can help transform a situation. “Darling, I am here for you” You can practice with this. To love is to offer your fresh presence. And when you are truly there, you may notice something else is there – your beloved one, and the world. This mantra is the first step. Then you can say, “Darling, I know you are there and it makes me happy.” To acknowledge the presence of your loved one. To be loved is to be recognized. We are reminded that you don’t need to go to the meditation hall in order to practice. No matter how old you are, you can still practice these two mantras. Without love, happiness is not possible. What would it be like to have a million dollars? Would this make me happy? Allow me to do more? Would it bring happiness? What Thay has is mindfulness, and this can bring us a lot of happiness. When we have enough insight, we are not caught up in difficult situations anymore. This comes from our mindfulness and concentration. We come to this retreat to learn how to do things with mindfulness. To create love, understanding, and insight. This is the gift of the Buddha. Contemplating the Body 38:59 In the previous talk, we were trying to learn just one thing – releasing the tension. The Buddha has much to teach us on healing. Every step we take can help us release the tension. Every breath that we take can help us release the tension. When we allow our body to relax, our body begins to have the capacity for healing itself. There are many ways to do this, such as deep relaxation practice.

Breathing Begins Transformation

24 december 2019 | 118 min

In this 2-hour dharma talk, Thich Nhat Hanh teaches how important our breathing is for transformation. The talk takes place on August 13, 2007 during the Stonehill College retreat during the U.S. Tour. The retreat theme is Mindfulness, Fearlessness, and Togetherness and this is the first dharma talk of the retreat. Eating Breakfast We begin with a brief reflection on Lazy Day at Son Ha Temple in Plum Village. Being lazy can be difficult for some people. In Plum Village it means to take your time in every moment. Whether we are brushing our teeth or eating our breakfast. Each moment is a moment of joy, of peace, of freedom. Thay has discovered that he loves french toast, but he’s been unable to find french toast in France. I eat breakfast because I like breakfast. In the Buddhist practice, we take time to enjoy our breakfast. We don’t eat in a hurry. During this retreat, we also eat in silence. This is known as noble silence. We practice being mindful of every morsel of food we eat and also mindful of the people around you. The same is when we drink tea – to be truly present in the here and the now. True life is there in the present moment. Drinking mindfully I can see the cloud in my tea. Many of us are running after something, such as a diploma. When we are running, we missed the opportunity to be in the present moment. To stay with my breakfast or with my tea. This is called mindful eating. Walking Meditation 14:25 – Today, we started with walking meditation early this morning. The purpose of walking meditation to arrive in every moment. To arrive in the here and the now. There is always something in the here and the now. Our habit of running causes us to missing what is happening in the present moment. I have arrived. I am home. When you have arrived, happiness becomes a real thing. We arrive in every moment. This is called mindful walking. Lazy Day 18:43 – Mindful breathing is also enjoyable. We need some training. In the beginning, we may still feel the energy of running. To do things quickly. Stop running and learn to breathe. Thay uses the example of brushing our teeth. We enjoy every moment of the day, whether we are washing or sitting or walking. And on the other days, not the lazy day, you simply follow the schedule. And you profit from the collective energy of the sangha. You can cherish every moment of your lazy day. Are you lazy enough today? Nowhere to go, nothing to do. There is a tendency in every one of us to run. A kind of energy that is pushing us to run after something. The practice of Buddhist meditation is to be aware of this tendency and be able to stop. Stopping is a very important practice. We can stop running. I have arrived. I am home. Slow Walking Meditation 27:28 – When you are alone and you have 5-10 minutes, you may like to practice slow walking meditation. You breathe in, and you make one step. Bring attention to the sole of your foot. Become aware of the contact between your foot and the ground. And say silently, I have arrived. Invest 100% of your body and your mind into the step. The running has become a habit in our body, our mind, and our consciousness. We can create another habit, of arriving and stopping, to counter that habit of running. This practice of slow walking meditation is one of the methods to form a new habit. Stay in that first step until you have fully arrived in the moment. With this practice, we can begin to heal. The practice of stopping. It is a training. We need to allow our body to do the healing. Resting. Our body and mind have the capacity to heal itself by allowing our body and mind to rest. Mindful Breathing 39:08 – In the “Sutra of Mindful Breathing,” the Buddha offers a method to release the tension in our body. To allow our body and mind to rest. Breathing in, I am aware of my body. This is one exercise described by the buddha. When you breathe in, you bring your mind to your body. This is a basic practice. Breathing in,

Ultimate Dimension of Ourself

21 december 2019 | 57 min

The 2007 United States Tour began in August at Stonehill College in Easton, Massachusetts. In this 57-minute recording, we begin with Sr. Chan Khong offering a lovely orientation to the basic practice. Sister Chan Khong is one of Thich Nhat Hanh’s most senior student having met Thay in 1959 and then became one of the first members (the “Six Cedars”) of the Order of Interbeing. Following the sharing by Sr. Chan Khong, we continue with Brother Phap Tri. The date is August 12, 2007. Introduction During this retreat we want to learn the way the young man Siddhartha discovered the ultimate dimension of himself. If we can put this into practice, we can take the ultimate dimension within ourselves. How can everyone can touch that deep dimension of ourself? To help us to love. Our body is here, but our mind is somewhere else. Our mind is not in the present moment. That is why we don’t see the ultimate dimension. The training he discovered is our breathing. This can bring our mind back to our body. That breathing is the link. During this week, we learn this training. Be aware of your in-breath and your out-breath. The first part of Buddhist practice is samatha. Stopping. Doing this we can see deeply. We then use vipassana. If you look deeply, then it is very interesting. We can see the wonderful nature of the present moment. During our retreat, when we hear the bell then we stop and come back to the present moment. Breathing The practice is to be happy. Even if we have 30% of bad things, we also have 70% of good things. With our practice, we go back to the present moment all the time. In the present moment, we go deep into the positive things. Even our cell phone can be our bell of mindfulness. Sr. Chan Khong relates a story of a retreat at the Ojai Foundation that occurred during a fire. Many people were so upset by the helicopters and Thay reminded everyone that this too can be a bell of mindfulness. We come back to the present moment by following our breathing – this is not so easy, but we work toward stopping our thinking. Even when we are irritated. Any unfriendly noise can be transformed by following our breathing. Sitting Sitting meditation. How can we sit on the cushion, or the bench, or the chair? Chrysanthemum position - whatever position is most comfortable for you. The key is to sit in a stable position. What can we do with pain we experience during sitting meditation? If you are in pain, then you may be trying too hard. It is okay to change position. And we pay attention to our breathing as it goes in and out of our body. In the book, Blooming of the Lotus, there are simple exercises for following our breathing that build and expand upon the Buddha’s teachings on the Sixteen Exercises of Mindful Breathing. Sister Chan Khong offers us one of these short exercises through a song. In. Out. Deep. Slow. Calm. Ease. Smile. Release. Present moment. Wonderful moment. We can use this song while practicing walking meditation. By dwelling deeply in the present moment, we can all become enlightened during this retreat.

We Contain the Whole Cosmos

13 oktober 2019 | 77 min

Questions and Answers

5 oktober 2019 | 118 min

This is a 117-minute session of questions and answers with Zen Master Thich Nhat Hanh in Hanoi during the “Engaged Buddhism in the 21st Century” retreat. The date is May 10, 2008 and the questions and answers are offered in English. Questions How would applied Buddhism look to the healthcare professional? (3:25)How do we deal with guilt? (8:07)My father cares about no-one and has no interest in life. He also has lots of anger. How can I help him? (17:50)A question on mindfulness of joy. Can you explain a little more about joy as it relates too attachment to the joy? (23:30)Experiencing suffering in not being able to conceive a child. (32:30)A question about medication and depression. In reference to what Thay taught in a previous talk. Sometimes there is also a physiological aspect to depression. Concern that Thay’s teaching may be misunderstood. Can you clarify? (41:24)Why does life exist? Why are we here? (56:33)As a young person, how can I use the practice and be able to share with other young people? Is there some more creative language that might speak more to young people? (1:00:00)How do we forgive someone whom we have never known intimately and have no way of communicating? For the suffering they have caused. (1:08:15)Having recently traveled in Laos and meeting many people impacted by the war and areas where unexploded ordinance remains. This caused anger and sadness to arise in me. Is this karma? Is this a time when we can be righteously angry? (1:16:03)There are young people who grow-up in a loving and supportive environment, but when they travel for university or work, they will face really negative pressure. This is a challenge. We should vaccinate our mind. Should we give children challenges so they are better prepared? (1:25:50)What is your intention with offering the Five Mindfulness Trainings? (1:35:30)Question about the 5th Mindfulness Training. This training watered by feeling of fear based on my upbringing as a Catholic. (1:45:30)

Love in Action

3 oktober 2019 | 79 min

2008-05-09 | Love in Action This is a 78-minute dharma talk from Zen Master Thich Nhat Hanh in Hanoi during the “Engaged Buddhism in the 21st Century” retreat. This is the fifth talk on May 9, 2008 and the talk is offered in English. Teaching and Social Work In 1964, Thay was teaching at Colombia University and my friends in Vietnam asked me to return home. In Saigon there was a school (School of Youth for Social Service) to teach engaged Buddhism and serve the communities in Vietnamese countryside. An expression of Love in Action. They did not want sponsorship from the government and didn’t want to be involved in the war. Inspired by compassion. Nonviolence and rural development. It started with 300 workers and expanded to 10,000 workers — these were volunteers. Thay shares some of the work they did during this time and where they learned to do this work. Some of these social workers died in service and there is a memorial at the Dharma Cloud Temple (Chua Phâp Van) in Ho Chi Minh City. Thay talks of the spiritual dimension to this social work. This is where the Order of Interbeing arose and Thay talks of the first members and the first ordination. In 1966, That was invited by Cornell University to teach a series of lectures. The purpose was also to help Thay get out of Vietnam and to speak out about the war in Vietnam. This was sponsored by the Fellowship of Reconciliation. After this, Thay was not allowed to return to Vietnam. At this time was intensifying and a young OI member immolated of herself - her name was Nhat Chi Mai. Also several members of the school were murdered. The School for Social Service setup pilot villages. One village was bombed multiple times after re-building. To help with farming, health, and economics. They also setup refugee camps to assist with resettlement of thousands of people. This too is Engaged Buddhism. And we must also maintain our spiritual development. Thay remained in France and raised money to help fund the work of the school and bring awareness of the real war in Vietnam. After we setup Plum Village (1982) in France, they offered retreats for veterans, health professionals, business people, members of war-torn nations, congresspeople, school teachers, and young people. Buddhism is for all walks of society. We also reach into serving those who are imprisoned. Releasing the tension. Holding the emotion. Heal yourself. Heal your family. This too is Engaged Buddhism. Engaged Buddhism is our business in every minute and every hour. It can even be practiced in a normal fashion, without appearing religious. Manifestation-Only Buddhism The first practice of Right Diligence is: the negative seeds, let them sleep. Don’t water them. They become weaker and weaker. This is an art. It is the practice of Right Diligence. It is continued practice. Today we introduce the concept of manas. Sometimes this consciousness is called ‘the lover.’ It is born from a number of unwholesome seeds. For example, feelings of superiority, inferiority, and equality. We learn of subject, object, and emptiness. Thanks to emptiness everything is possible. But manas ignores this. Manas believes you have a self. It doesn’t see Interbeing. Manas is always seeking pleasure. It is always trying to run away from suffering and ignores the goodness of suffering. No mud. No lotus. Interbeing. We need the Wisdom of Nondiscrimination (gained through meditation). Linked with Right Thinking and Mindful Consumption. Changing the Peg The second practice of Right Diligence is when a negative seed does arise, we help return the mental formation to our store consciousness. How? Thay provides an example. Change the peg. Mindful breathing and invite another mental formation to arise. Coming to a retreat is a good way to water a lot of positive seeds. Create a positive environment. We can do this at home too. Listen to a dharma talk, practice chanting,

The Buddha in your Wallet

18 september 2019 | 98 min

This is a 97-minute dharma talk from Zen Master Thich Nhat Hanh in Hanoi during the “Engaged Buddhism in the 21st Century” retreat. This is the fourth talk on May 8, 2008 and the talk is offered in English. We begin with Thay offering a short guided meditation that encourages us to bring our attention to our father and mother inside of us. There is a school of Buddhism called “Mind Only” and that school studies our mind in depth. Another name is “Manifestation Only” school. No birth and no death. We are not a creation, we are only a manifestation. What does Thay mean by “manifestation” and how is it present in our lives? Before things manifest themselves they can be conceived in the form of Seeds. Bija. When the seeds manifest themselves, they become dharma. Samskara. This teaching of manifestation only could be easily applied in our daily life. And this is part of the practice of engaged Buddhism. In work. In family. In the May 7 talk, we explored the 51 forms of mental formations. Seeds. This is illustrated with the story of a young couple where the woman is pregnant with a child. Thay recalls her niece who was pregnant and how she used the Lotus Sutra to nourish her unborn child by reciting the sutra regularly. In Buddhism, we learn that understanding is the foundation of love. How do we practice this within our families? We can adopt loving speech. Concrete examples of how to do this is offered. We learn of the “Peace Treaty” used in Plum Village. And of flower-watering, or selective watering. It can be practiced in on our own. What is buddhanature? Do we all have buddhanature? Illustrated by a couple who lives in Paris. They are well to do and have been married a long time. But they are not happy. They do not know the art of selective watering. How language and loving speech can impact their relationship. The language of love. We receive a lesson on writing a letter of love. Thay shares the story of giving the monastics a “homework” assignment to write a letter to their parents. Conditions of happiness. We have more than enough conditions of happiness. The practice of mindfulness is very crucial. The Five Mantras. Darling, I know you are there and it makes me happy. A young man who suffered greatly because of his father — they were very rich but his father was not available to his son. His father was completely absorbed with his business. The young man asked for his father to present for him. Darling, I am here for you. That is what he was asking of his father. To love means to be there. Your presence. True love. Overcoming pride. In Plum Village we have a formula, a practice, for overcoming anger. Asking for help. The fourth mantra. The Buddha in your wallet. Story of Mr. Trung from many centuries ago in Vietnam who had returned home after being gone in the army a long time. A tragedy of misunderstanding and miscommunication. Wrong perceptions. They did not know how to practice the fourth mantra. After 9/11 Thay tried to get America to practice the fourth mantra. Only a few days after 9/11, Thay gave a talk on holding our anger in Berkeley, California. To help people to calm down. Collective anger and collective fear. This is very dangerous. We calm down first and then practice the fourth mantra. Loving speech and deep listening is effective for anyone in relationship, including nations. This is engaged Buddhism.

Joy and Ease for Enlightenment

15 juni 2019 | 75 min

This is a 82-minute dharma talk with Zen Master Thich Nhat Hanh from Hanoi during the “Engaged Buddhism” retreat. This is the third talk on May 7, 2008 and the talk is offered in English. Walking Meditation How can we enjoy walking? How can we use breathing? Every step is life. Every step is a miracle. Every step is healing. Every step is freedom. We learn how to use this gatha with our walking - whether alone or in a group. Photo by Paul Davis Seven Factors of Awakening The Buddha taught of the Seven Factors of Enlightenment. Buddhism is about enlightenment and mindfulness is already enlightenment. Awareness of breathing is already enlightenment. We explore mindfulness, joy, and ease. How does this link with the Four Noble Truths? Ill-being and well-being. Relaxation, lightness, and peace. We have methods for reducing stress. This is the path - The Path of Well Being. We have very concrete practices to assist. For example, the Sutra on the Full Awareness of Breathing. In this talk, we touch on several of the methods for breathing. This is a Noble Path. You don’t have to be a scholar, you simply need to be a practitioner. We have all experienced ill-being. How can we do this as practitioners? Engaged Buddhism in Vietnam About 39-minutes into the talk, we turn back toward the history of engaged Buddhism. In the 1950s, Thay began writing about religious belief and society. In the mid-60s, we established the Order of Interbeing arising out of war and ideologies. We can look at the precepts of the Order as a direct response. What is the teaching on views from the Buddha? To be free from views is a basic foundation of Buddhism. In 1965, I wrote the book Lotus in a Sea of Fire. The war in Vietnam was raging. Our enemies are not man, it is hate and violence. We needed more international support to hear us say we don’t want this war. The peace movement in Vietnam was the lotus. The book was released underground in Vietnam. Sister Chân Không was arrested for having the book. In 1964, we also establish the School for Youth and Social Service to focus on education, health, economics, and organization. Thay shares of the creation of a new group for today’s youth - now known as Wake Up! And there are also new courses coming from the Institute of Applied Buddhism. These are building upon these early days in Vietnam. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

You are Both Depression and Mindfulness

27 januari 2019 | 97 min

This is a 96-minute dharma talk with Zen Master Thich Nhat Hanh from Hanoi during the “Engaged Buddhism” retreat. This is the second talk on May 6, 2008 and the talk in offered in English. We begin with a teaching on mental formations and the roots of our ill-being before moving toward the Four Noble Truths and the Noble Eightfold Path. Samskara. A Buddhist technical term. Means formation. Physical, biological, and mental. What is a formation? Recognizing that all formations are impermanent. When we observe a formation, we should be able to see this impermanent nature. Mental Formations In the Plum Village tradition, we talk of 51 mental formations. There are positive formations - compassion, loving kindness, joy, etc. These are wholesome mental formations. As practitioners, can we recognize and help them to manifest? We also have negative mental formations - craving, anger, hate, jealousy, etc. In our practice, we refrain from watering these negative formations. Further, there are also indefinite mental formations - they can be wholesome or unwholesome. Practicing meditation is a way to recognize the mental formation. Thay teaches examples of how to do this practice of awareness with mental formations. Mindfulness. In the present moment. Bija These are seeds we all carry. For example, we have a seed of anger. It may not be present as a mental formation right now, but it is a seed in our consciousness. These seeds can become a mental formation. Learning to water the wholesome seeds so they may arise as a mental formation. The two layers of consciousness - Store and Mind. The seeds live in store. With the practice, we can water wholesome seeds in store and help them manifest into kind consciousness. Thay teaches this is greater detail along with concrete examples. Mindfulness of our mental formations. An example of depression. No fighting between mindfulness and depression. It is simply to recognize. And then to embrace with tenderness. This is the energy of depression. And this is the energy of mindfulness. This is our practice. Supporting through non-duality and non-violence. Both seeds are you. You are both depression and mindfulness. Mindfulness, Concentration, Insight In the Sutra the Four Establishments of Mindfulness, the Buddha teaches to begin with the body. Today we move into the second realm of practice. Aware of the feelings and emotions. And then take good care of them. Mindfulness has the function to recognize, to hold, and bring relief. It also carries the energy of concentration. Mindfulness leads to concentration. With concentration, you can take a deep look at your feelings and the. discover the roots of what is. This brings insight - liberation. This only comes if you have strong concentration. This begins with mindfulness. Roots of Ill-Being and the Noble Eightfold Path Coming home to the present moment. To recognize ill-being as it is. The first noble truth. Through looking at ill-being, we can discover the second noble truth. Craving. Hate. Ignorance. Wrong perception. Lack of communication. What is the cause of our ill-being? Do we know how to live like a Buddha? To bring a spiritual dimension to our daily life? What are the methods of removing wrong perceptions? Even in the case of war and terrorism. Consumption, developing countries, large populations, meat industry, and learning to reduce our consumption. From the roots of ill-being we can discover the path. By practicing deeply the first and the second noble truths we can discover the fourth noble truth. Using the Five Mindfulness Trainings to guide us. Protecting life and the practice of love. Thay offers a summary of the Five Mindfulness Trainings. In the noble eightfold path, the Buddha recommends Right View. This is the insight of interbeing. And once you have this insight, you discover Right Thinking. Right Speech. Right Action. Engaged Buddhism can be seen in the light of the Four No...

Life at Every Breath

28 december 2018 | 53 min

The Art of Being Peace

8 december 2018 | 54 min

For the Fifth International Buddhist Conference in May 2008, the Venerable Zen Master Thich Nhat Hanh was invited to offer the opening keynote address. The event took place at the National Convention Center, Hanoi, Vietnam with the theme Buddhist Contribution to Building a Just, Democratic and Civilized Society. Hosted by the Socialist Republic of Vietnam and co-organized by International Organizing Vietnam Buddhist Sangha and National Coordinating Committee for the United Nations Day of Vesak. The date is May 13, 2008 and both audio and video are available below. The talk is 53-minutes. Promoting Peace Practicing Buddhism is the art of being peace, the art of promoting peace, in the society and in the world. We all should learn this art. We all have elements of war in our body. Practicing Buddhism is recognizing these elements so that we can then transform these elements. In the Sutra on Mindful Breathing, the Buddha provided us the practice to release the tension in our body. It only takes a few minutes. If we can release the tension in our body, then our body can learn to heal itself. When we make peace body, we can begin to make peace with our feelings and emotions. Do you know how to recognize your emotions? This is the art of making peace with ourselves. Our body, and our feelings and emotions. The Buddha also taught in this sutra how to recognize and transform our mental formations. The Buddhist practice means going home to oneself. To restore peace. How does this work in the family setting? Or in the school setting? Why is it important for parents and teachers to learn this art of being peace? Deep Listening and Loving Speech During our time teaching in the west, we have also taught listening with compassion and using loving speech to restore communication. In Plum Village, we have practiced this intentionally with groups in conflict - Israelis and Palestinians. What is outlined above is used to illustrate practical application with these groups. In Mahayana Buddhism, we have the Bodhissatva Avalokiteshvara - the bodhissatva of compassion. They do this practice in order to suffer less. Right View is the view of dependent co-arising, no-self, interbeing. Practitioners should always remember to maintain this right view in their daily life. How does this look between a father and a son? We learn that suffering is not an individual matter. Everything this is linked to everything else. To protect other species on earth, and the earth itself, is to protect ourselves. This is the insight of interbeing. The Five Mindfulness Trainings Thay reminds of Unesco’s Manifesto 2000 which Thay helped to create with several Nobel Peace Prize laureates. There are six points and has been signed by 75-million people. This arose from the teachings of Buddhism and are very similar to the Five Mindfulness Trainings. If we practice these, we will have peace in ourselves and in the world. Just signing is not enough; we need to put it into practice. This is why we recommend forming ourselves into communities - in our families, schools, workplace, and within governments. These can all become a sangha and bring these six points (and Five Mindfulness Trainings) into practice. The practice of deep ecology, mindful consumption and the Five Mindfulness Trainings. The trainings also teach us not to exploit people or the earth. We have been talking a lot about peace, but we have not done enough for the cause of peace. Whatever we can do in terms of thinking, speech, and action could be considered as an offering to the Lord Budhha. As an example, we learn how Deer Park Monastery in California is using solar energy and having car free days. Reducing consumption, learning to live more simply, and to have more time to take care of oneself and our beloved ones is very crucial and is the way of peace. Living happily in the present moment. And taking care of the present moment is taking care of the future.

Practicing in a Stressful Environment

14 oktober 2018 | 71 min

This 71-minute dharma talk in the Ocean of Peace Meditation Hall takes place on Sunday, February 8, 2004. The monastic and lay community are practicing together during the 2004 Rainy Season Retreat from January 4 to March 14 at Deer Park Monastery. Both audio and video versions are available with this post. Thay has received many letters from those participating in the retreat. Some contain joy and some contain their difficulties. We begin with a review of some of these letters and picks three questions. If nothing is created and nothing dies, where is the beginning? What are the elements that form the beginning? Continuing the teaching on the sixteen exercises of mindful breathing in the recent weeks. The last four are about perceptions, and this question is about our perceptions. A contemplation on the nature of reality. The objects of our perception, and look deeply, in order to touch the ultimate dimension. I often feel I have no reason to continue to live. If there is no birth, no death then I feel ready to live. This question too has to do with the ultimate dimension. This too is a good object of meditation. We can inquire about our body and our mind. We can water the seeds of love and understanding. This question is very important. For 15-years I have been working as a medical doctor with two other doctors in a health center. We provide care for immigrants, refugees and people who are destitute. The more patients who come, the more it costs the health center because the government only pays for a few per year. This leads to many long days, house calls, and financial challenges. Personally, I am tired and stressed out. We can have compassion and willingness to help, but this can lead to burnout. We cannot continue like this. Thay shares a story of the congressman who practices walking meditation in the capitol. How do we respond? The first thing is to look at how do we organize our day. We have to know how to preserve ourselves in order to continue. We do this with our practice - eating, walking, etc. Do we allow time for this? Can we incorporate into our daily life? The next step is to call upon others to help. We don’t need to do this alone. We could learn how to setup a Sangha to nourish our practice - an island and refuge for us. Last time we spoke about how to take care of our feelings. The four exercises in the realm of feelings are about knowing how to bring the feeling of joy and happiness. Five Kinds of Energy or the Five Powers Faith (or confidence/trust) DiligenceMindfulnessConcentrationInsight We begin to learn about store consciousness and the seeds contained therein. Followed by our mind consciousness and selective watering. Appropriate attention. Positive and negative seeds. Let us use the five power to create the source of happiness. And we can add “letting go” as the sixth power. Now we come to the 7th exercise - recognition of the mental formation. That feeling or emotion has its base in store consciousness as a seed (bija). The first function of mindfulness is to be aware, to recognize. It is a practice of love. RecognizeEmbraceReliefTransformation In the seventh exercise, we are only doing the first step above. https://youtu.be/o6KTb0QMyJ8 If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

Happiness is Made of these Moments

30 september 2018 | 75 min

This 74-minute dharma talk in the Ocean of Peace Meditation Hall takes place on Sunday, February 1, 2004. The monastic and lay community are practicing together during the 2004 Rainy Season Retreat from January 4 to March 14 at Deer Park Monastery. Both audio and video versions are available with this post. In the process of renewing Buddhism, many people disagreed with me. Today, Thay offers some words on renewing Christianity. The teaching of living deeply in the present moment is also very clear in the gospel. We should take care of today. Living happily in the present moment is possible. Our basic practice during this Rainy Season Retreat is this: living happily in the present moment. If the Buddha is there, the pure land is there too. If God is there, then the kingdom of God is there too. This practice is not difficult. Mindfulness will help us be in the present moment. Thay proposed that theologians and Christian teachers offer us the teaching and practice to help us live in the present moment. The same is said to Buddhist teachers. Walking and contemplating in the pure land or the Kingdom of God. Then we no longer have to run after fame, power, wealth, and sex. The teaching should be embodied by the teacher. The life of the teacher can then be authentic. If you are Dharma Teacher, you have to embody the teaching of living happily in the present moment. If you want others to be able to stop suffering and to live happily. Every moment of our daily life can be seen as a miracle. Thay offers a few examples of how we embody the practice. If you are beginner, a new practitioner, there are brothers and sisters who are more experienced. And these more experienced practitioners can show how we can live in the present moment. Mindfulness and concentration bring about happiness, solidity, understanding, and compassion. And this will nourish us and the other people around us. We can help those around us. Thay offers some examples of how this is practiced. Practicing is helping the sangha. There are those who have received the Five Trainings, and yet sometimes there are those who have not received the trainings who may be more solid in their practice. We can learn from these students because their present in the sangha is a blessing too. It makes the sangha more beautiful and a better refuge. It’s not because of have received the Five Trainings that makes us more important. Anyone can be the teacher. Our teacher is a little bit everywhere. Signlessness. Not caught by the form. The same is true for the Order of Interbeing member - those without the brown jacket may be better practitioners than us. When we wear the brown jacket, we have to be more careful and embody the Fourteen Mindfulness Trainings. Our real value, as members of the Order of Interbeing, is how we practice these trainings. In order to do this, we have to be solid in our daily practice and see our teacher in others. As members of the Order, we have a duty of setting up a sangha. We have to do the work of sangha building. The sangha is protecting and supporting us. So, whether you have received the Five Trainings or not, whether you have received the Fourteen Trainings or not, whether you have received the Ten Novice Precepts - we need a sangha. Daily Practice worksheet - there is a column for each day. And in the evening before you go to sleep, we can evaluate our practice. We start with waking up - when you woke up, did you practice? Were you aware and present with waking up. In the teaching, we continue through the other parts of the day where we can enjoy and practice in each moment - putting on your shoes, folding your blanket, opening and closing the door, etc. There are also verses (Gathas) of practices. During this retreat, we have been learning about how to take care of our body and our feelings through the Exercises on Mindful Breathing proposed by the Buddha. We are learning how to handle our feelings,

Practicing in the Present Moment

16 september 2018 | 95 min

The monastic and lay community are practicing together during the 2004 Rainy Season Retreat from January 4 to March 14 at Deer Park Monastery. This 95-minute event took place outdoors at San Dieguito County Park, Solana Beach in the afternoon of Saturday, January 31, 2004. Because the event is outdoors, there is some wind noise on the microphone from time to time. Both audio and video versions are available with this post. 00:00:00 Slideshow of Alms Round (music) 00:01:51 Chanting 00:10:15 Introductory Words from Thay on Asking Questions Are we supposed to spend all our time in the here and now?How to help someone get rid of the anger?How do we practice to do the right thing, even when it is difficult?How do we practice when someone we love dies? Can there ever be a positive benefit to anger?How do we keep a balance with the practice and personal fulfillment, especially in professional efforts?How do I forgive myself? Sometimes I have difficulty in believing in myself; how do I believe in myself?My son wants to marry a Catholic and I want him to be in front of our ancestors first; what can I do?What do you think of humans living in this place and time; the wrong frequency? 00:19:25 Dharma Talk in Response to the Questions The past is already gone, and the future is not yet here. There is only the present moment. Being in the present moment doesn’t mean you can’t learn from the past nor that you can’t make plans for the future. We can be grounded in the present moment and not get lost in the past or the future. The past can even be the object of your practice in the present moment. Suppose you have anger at your grandmother, in the past, and she is no longer alive today. But if you practice deeply you can see she is still alive inside of you - in every cell of your body. Nothing is lost. We can practice to heal our suffering and out anger. Understanding and compassion are the answer to our anger. Where does anger come from? It arises from the things we consume. We can practice mindful consumption to protect ourselves and our families from anger. This is the first thing to do when practicing when anger. The second second part is to work on transforming the anger that is already present inside of us. The fifth mindfulness training can help us practice with consumption. It is important to not suppress our anger; this can be very dangerous. We use the energy of mindfulness to recognize and embrace our anger. This is much safer. Then we can learn to use loving speech to better express our feelings. Thay shares how to go about skillfully responding to another person with whom we are angry. Some think the energy of anger is a powerful tool, but this can be dangerous. 00:58:19 You might think your practice of meditation might contradict your eagerness to succeed in your career. How to practice and succeed in your business? These can come together perfectly. Business leaders suffer like any other person. And if they suffer less, they can succeed more in their business. Career does not need to be an obstacle for your practice. There are ways to practice in order to have time for your families, your practice, and your business and career. Thay shares a story of offering a retreat for members of congress and some methods for practicing mindfulness in the work environment — mindful walking and mindful breathing. Taking care of yourself is taking care of your career. Mindfulness brings about understanding and compassion. Happiness is possible only when we have good communication, mutual understanding. Employees should be taken care of in the same way we take care of our families. Practicing with our grief. Our true nature is the nature of no-birth and no-death. Illustrated by a cloud in the sky. The last story of the dharma talk is one of a Vietnam veteran who attended a retreat in the 90s and shared about having killed some children during the war. The transformation of the veteran can also be th...

Practice Means Enjoyment

2 september 2018 | 78 min

Exercises on Mindful Breathing

19 augusti 2018 | 83 min

The monastic community is practicing during the Rainy Season Retreat from January 4 to March 14 at Deer Park Monastery with the lay community. This 83-minute dharma talk in the Ocean of Peace Meditation Hall takes place on Sunday, January 18, 2004 at the beginning of the third week. Both audio and video versions are available with this post. It takes about 5-minutes to work through some technical difficulties before the dharma talk begins. During that time Thay reflects on a few small things like the freshness of the air in Deer Park and the upcoming Year of the Monkey. The monkey is in the mind. Our practice is not to force the monkey to stop, but to become aware of the movement of the mind. We don’t try to suppress our mind. Last time we spoke about how to become fully present and fully alive. The practice is so easy that it would be a pity if you don’t do it. The power and energy of mindfulness is available because we all have the seed of mindfulness in our consciousness. If we keep the energy of mindfulness, concentration, and insight then we are good continuations of the Buddha. But we also live in forgetfulness and we can transform this with the flower of mindfulness. Garbage and flowers. We are like organic gardeners that can produce the flowers of peace and happiness. Our happiness arises from elements of affliction and we don’t need to be afraid of the garbage. We don’t need to run away from our pain and sorrow. Mindful Breathing Exercises The Buddha offered very simple and effective methods of practice. We can master these methods and we can no longer be afraid of sickness, fear, despair, or even death. In the Sutra on Mindful Breathing, the first exercise is simply breathing in and out. Simple identification and awareness. Thay offers several methods on how to follow our in breath and out breath. When mindfulness is there, then concentration is there too. Concentration is born from mindfulness. This first exercise proposed by the Buddha is so easy and so simple. It is for our enjoyment. It is a gift. And when we practice mindfulness, we are a Buddha. The second exercise is long and short. Following our breath all the way through. Breathing in a long breath, I know I am breathing in a long breath. Breathing in a short breath, I know I am breathing in a short breath. But the practice is not to try and make the breath longer or shorter. Don’t try to force your breath. Your breath is what it is. Simple, mere recognition. Just turn on the light of mindfulness and become aware of it. It is like the sunshine and the flower. Mindfulness is the sunshine and the energy will recognize and embrace the flower, our breath. The photons of the sunshine penetrate right into the flower and it opens. Our in-breath and out-breath are like a flower. In our practice of meditation, there are three elements: body, mind, and breath. They are interconnected with each other. These can become one, and all of them inherit from the energy of mindfulness and concentration brought about by mindful breathing. The second exercise suggests we enjoy our in-breath and out-breath all the way through from the beginning to the end. To follow your breath. The third exercise is awareness of the whole body. Breathing in, I am aware of my body. Breathing out, I am aware of my body. This is a practice of going home to your body and being present. We can reconcile with our body. Awareness is already enlightenment. We receive a short teaching on “formations.” The formation of our physical body. We are fully aware that our body fully is. To recognize our body as a formation. This practice can help to heal our body. Awareness and practicing with a smile. It’s yoga of the mouth. How do we practice this even if our mind and body are not aligned? We can smile to release all the tensions and relax the body. If you are a doctor or a therapist, you may want to explore more with the Sutra on Mindful Breathing.

Surrender Yourself to the Present Moment

12 augusti 2018 | 55 min

The monastic community is practicing during the Rainy Season Retreat from January 4 to March 14 at Deer Park Monastery with the lay community. This 55-minute dharma talk in the Ocean of Peace Meditation Hall takes place on Wednesday, January 14, 2004 during the second week. Both audio and video versions are available with this post. https://youtu.be/N93IvR45D80 We begin with a reminder of the gatha we learned in the prior dharma talk. The gatha can be used when we are practicing sitting mediation, standing, walking, and lying down - the four positions of the body. We can listen to the music of our breathing in and breathing out. The Practice of Stopping This is practice of stopping. This does just mean stopping the mind, but it also applies to our body. Because our body also has a habit of running; a feeling of restlessness in the body. And the body contains the mind along with the mind containing the body. Helping the body to stop is also helping the mind to stop. And this is why meditation includes the body. The Buddhist term for stopping is samatha. We also need some insight, vipasyana, in order to truly stop. These are like two wings of a bird. The first insight is to stop running. Being in a retreat environment is a good opportunity to learn how to stop. With our practice of walking, each step is a healer. We can totally surrender ourself to the present moment. To the power of healing that is inherent in our body. In the Plum Village tradition, we offer the practice of total and deep relaxation. We use the techniques of mindful breathing to allow our body to rest. We embrace our body with tenderness. This is a practice of love. Darling, I am home. Thay takes us through some parts of meditation on the body. We also learn some of the exercises found in the Sutra on Contemplation of the Body in the Body. This practice can be very pleasant and healing. Stopping means to be fully present. In the here and the now. And when you are fully present in the here and now, then you are present to being fully alive. And vipasyana is what helps us to see this. Another function of samatha is to recognize: to recognize what is happening in the present moment. When we are able to recognize, then the "blue sky" is always there. We come to Deer Park so that we can learn to practice stopping. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

Sitting and Walking in the Here and Now

29 juli 2018 | 81 min

In early 2004, Thich Nhat Hanh and two hundred monastics came to Southern California to spend several months at Deer Park Monastery in Escondido, California. The monastic community is practicing during the Rainy Season Retreat from January 4 to March 14 with the lay community. This 80-minute dharma talk takes place on Sunday, January 11, 2004 at the beginning of the second week. We are in the recently opened Ocean of Peace Meditation Hall. Both audio and video versions are available with this post. https://youtu.be/O88cKbZu0E4 We begin with an overview of how to begin the day in the monastery — the bell, walking meditation, sitting meditation, and chanting. How much time should we allow for these activities? Do we need to wait to begin meditation? When you hear the bell announcing sitting meditation, you begin right away with your walking. What is our practice when we are walking? What is our practice when we arrive at the mediation hall? Thay shares and outlines the Plum Village practice. What can the dharma teacher do to contribute to the practice? The dharma teachers have a responsibility to be present for the orientation. To help support those who have newly arrived. The dharma teachers can help assure that people practice in the practice center (so we don’t become a "non-practice" practice center!). A reporter recently asked Thay, what happens after we die? The question is kind of a trap. What happens in the present moment? The answer to both these questions is the same. And if we can answer the second question, then there is no need to answer the previous question. What is our practice to be fully present in the here and now — to become a free person. And with our practice, we can then free our ancestors. What is the role of the sangha in helping with your practice of sitting meditation? Practicing with the wonders of life in the practice center with the support of the sangha. Thay reflects on the meaning of the kingdom of God. Transforming our homes, sanghas, and practice centers into a pure land. A place of refuge where we can experience brotherhood and sisterhood. To enjoy deeply every moment of our daily life. The practice of walking, sitting, and chanting is for the care of the present moment. It is not for the future. There is no way to happiness, happiness is the way. There is no way to enlightenment, enlightenment is the way. We don’t sit for anything and do not expect anything. Just be present in the here and now. That is good enough. Don’t be caught by the idea of the Buddha that is outside of you — you are already a Buddha. Living and working in harmony with nature, plants and animals, at Deer Park Monastery. Even though we are many hundreds, we can walk in the pure land in harmony with nature. How do we practice walking meditation? I have arrived. I am home. I am solid. I am free. In the ultimate I dwell.

A Beginners Mind for a Beautiful Future

22 juli 2018 | 115 min

The Sangha is gathered together at Magnolia Grove Monastery in Batesville, Mississippi during the 2011 US Teaching Tour with the theme Cultivating the Mind of Love. This 115-minute dharma talk is from October 2, 2011 and both the audio and video are available with this post. This is the last day of Magnolia retreat and may be a little difficult if listeners have not heard the talks from the previous days (video playlist). https://youtu.be/g_F_cxM9d5Q The beginners mind. It is a source of energy. A willingness to practice. And to serve others. We are not afraid of obstacles in order to realize our dream and our intention. Siddhartha had this beginners mind, and we can too. The mind of love is the beginners kind. During this retreat has allowed this to arise in our heart. Do we know how to continue this mind? In Buddhism, there are two kinds of truth: conventional and ultimate. Thay explains how it is similar to what we see in science. We can learn to understand the true nature of reality. When we come to the ultimate truth, we can leave behind our notions of birth and death, suffering and happiness, being and non-being, etc. How can we do this? We cannot be an observer, we must try to be a participant. The Buddha’s insight received under the bodhi tree was to be relieved of all fear. This cannot be learned from notions and concepts. We learn of Right View, another element of the noble path. Thay tells a story of Katyayana, a student of the Buddha, asking about Right View. A teaching of no-birth, being and non-being, as illustrated by a cloud. Right View is being able to transcend all these notions: being and non-being, birth and death, left and right, above and below, subject and object, etc. All pairs of opposites. We cannot remove one without the other. Story of a grain of salt wanting to know how salty is the ocean to illustrate the subject of cognition and object of cognition. Being a participant to truly understand. Talking to a flame to illustrate this teaching of being and non-being. Thay writes these pairs of opposites on the board: birth and death, being and nonbeing, coming and going, sameness and otherness. All these must be transcended to see the true face of reality. A teaching on interbeing and four more notions - self, man, living beings, and life span. Thay explains each as outiined in the Diamond Sutra. This Sutra teaches us that humans are only made of non-human elements. This is one of the oldest teachings in deep ecology. The Buddha too is comprised of non-Buddha elements. This is why bowing to the Buddha is not worshiping, but is a meditation. We have been talking of Right View and dualism. We turn now to three other elements of the noble eightfold path that arise from Right View. Right Thinking can help us remove all discrimination. It is thinking that can produce understanding and compassion. It can heal the world. From these two we can then practice Right Speech. To restore and reconcile. This element includes our ability for deep listening. And then we turn to Right Action. Anything we can do with our body to protect and save. These three are all forms of action, starting with our thoughts. Thinking is already action. And we produce each of these every day. The philosopher Jean-Paul Sartre said that man is the sum of his action. In Sanskrit, this is called karma. Everything we produce will continue us; it does not disappear. We are the author, and that is our continuation. If we can keep our beginners mind alive, surely we will have a beautiful future. The other elements of the path, briefly outlined in this talk, are Right Livelihood, Right Diligence, Right Mindfulness, and Right Concentration. This path can be seen very concretely in the Five Mindfulness Trainings. We also briefly learn of the Three Doors of Liberation — emptiness, signlessness, and aimlessness — in light of the retreat’s teaching. We talk concludes with a couple of songs led by Sr. Chan Không.

Calm | Ease Guided Meditation

16 juni 2018 | 37 min

How to Enjoy the Sunset

12 juni 2018 | 7 min

What Does it Mean to be Free

3 juni 2018 | min

The sangha is gathered together at Magnolia Grove Monastery in Batesville, Mississippi during the 2011 US Teaching Tour with the theme Cultivating the Mind of Love. It is the fourth day of the retreat. This 108-minute question and answer session is from October 1, 2011 and both the audio and video are available with this post. https://youtu.be/TQr0bqbqKiI A good question can help many people. It can be a question about our suffering and our happiness. We begin with a few questions from the children. What are some of the traditional foods in a Buddhist monastery? (4:33) What helps to clear your mind? (13:55) Is it true that if you don’t believe in God that you go to the underworld? (17:32) What kind of Buddha’s are there? (21:40) Followed by questions from teenagers, young adults, and adults. How can I relate to another person, and love another person, but not experience the three complexes - inferiority, superiority, and equality? (27:14) What would you advise someone who has been diagnosed with attention disorder, or any mental illness, that hinders a person from being in the now. And have had to rely on medications for their whole life. How can they live in the now? (32:40) What would you do if you had a friend who isn’t being loving to each other, and you are caught in the middle? (37:28) How can I not suffer when I see my 26-year old son’s life unraveling due to his drug addictions? I am overcome by grief and despair. (56:45) When facing a decision, where your only see two possible answers - the one you think is right and the one you feel is right - how can you know which one? (1:03:45) What does it mean to be free?(1:23:50) How can a Vietnam veteran, who still suffers from PTSD, communicate to the many generations of Vietnamese people at this retreat that he cared for the Vietnamese? (1:34:23) We have one more talk in this series from Mississippi. Stay tuned. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

Nourishing Your Mother and Father in You

13 maj 2018 | min

The Sangha is gathered together at Magnolia Grove Monastery in Batesville, Mississippi during the 2011 US Teaching Tour with the theme Cultivating the Mind of Love. This 88-minute dharma talk is from September 30, 2011 and both the audio and video are available with this post. We begin with a 23-minute teaching for the children present at the retreat. Of course, everyone can benefit and enjoy this teaching regardless of age. Thay shares a story of bringing a bag of popcorn, but not to pop, to the children at an Italian retreat. The seed of corn that becomes the plant of corn. And how we can nourish our father and mother. https://youtu.be/yHetqgMB8SM After the children leave, we continue with the Sutra on the Full Awareness of Breathing. Yesterday we learned the first eight exercises of mindful breathing - the realm of bodyand the realm of feeling. Today we continue with realm of our mind. Mental formation. 9. Aware of mental formation What is “formation” - comes from samskara. Anything that is formed, is a formation. There are physical formations and mental formation. What are the mental formations? The good ones and the negative ones. Can we name our mental formations? Call it by it’s true name. Store and Mind consciousness. What are the characteristics of these? A teaching on seeds (bija) and how we can use our practice. What is our the ways that we suppress our negative mental formations? The most common is to consume. But what can we do instead? 10. Gladden the mental formation This is equivalent to the practice of Right Diligence. There are four steps in this practice: First, not to give opportunity for the negative seeds to come up in the first place / in ourselves or in each other. What are the conditions we are creating around us? We should know how to consume. Second, if by chance a negative seed arises then try your best to help it go down as quickly as possible. This is the art of embracing the negative mental formation. We can invite a good seed to come up. Change the CD. Third, give the good seeds plenty of chances to come up. This is the art of flower watering. In ourselves and in the other person. Thay shares the story of the couple who came to Plum Village from the city of Bordeaux. The fourth aspect of the practice, of the good seed has manifested then keep it present as long as you can. If we can do this, then even more good seeds continue to grow. 11. Concentrating the mind / mental formation 12. Liberating the mind / mental formation When we are concentrated, we discover the nature of what is there. We can see the non-flower elements of the flower. Happiness is made of non-happiness elements. Mindfulness can bring concentration. Liberation is the fruit of concentration. There are many forms and teachings in cultivating concentration. What are some examples? There are three kinds of concentration found in every school of Buddhism: emptiness, sighlessness, and aimlessness. These are the Three Doors of Liberation. Insight arrives. Impermanence is another concentration. When we look into the family album, are we the same or different from the baby in the picture. The last four exercises of mindful breathing are about the objects of mind. Reality is not something outside of our mind — it is the object of our mind. These last four help with the practice to release and transform our suffering. 13. Contemplating Impermanence 14. Contemplating non-craving 15. Contemplating the ultimate (nirvana) 16. Contemplating letting go The talk concludes with an overview and teaching of these last four exercises, particularly our objects of craving. Money, power, sex. The conditions of our happiness are already present and available. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

Call Your Cows By Their True Name

24 april 2018 | min

The Sangha is gathered together at Magnolia Grove Monastery in Batesville, Mississippi during the 2011 US Teaching Tour with the theme Cultivating the Mind of Love. This 85-minute dharma talk is from September 29, 2011 and both the audio and video are available in this post. We begin with a 27-minute teaching for the children present at the retreat. Of course, everyone can benefit and enjoy this teaching regardless of age. https://youtu.be/Z8pFAjQpTKY When you love someone, what can you offer them? What is the most precious thing we can offer them? Thay offers a story of an unhappy child and his father - what does the child want for his birthday? The first mantra of Plum Village is “Darling, I am here for you.” In order to do this, you really have to be present. We should all memorize this mantra. This is a meditation and does not take time and money. Mindfulness helps you to be there. Thay teaches us about how and why to use pebble meditation. The first pebble represents a flower. What is a true flower? And the second pebble represents a mountain. Cultivating our stability. The next pebble represents still water. The last pebble represents space. Open your heart. A child can very easily lead pebble meditation. We continue teachings on breathing exercises. This morning the guided meditation explored the first four exercises of mindful breathing. These first four have to do with the body. We first recognize our in-breath and our out-breath. What is the intention of this exercise? Then we move to breathing-in, I follow my breath all the way through. During this time, there is no interruption. You only follow the breathing. With the third, we are aware of our body. Mind and body are together. To restore the oneness. And our body is a wonder. Thay shares of a recent visit to the Googleplex. Practiced these breathing exercises, especially helping them connect with the body as described in the third exercise. It is a reconciliation between the mind and the body. The fourth exercise is breathing in, I release the tension in my body. This practice is very relevant to our time. We can reduce the amount of pain. Contemplation of the body. Revisit all parts of our body. How do we do this? The next set of exercises are designed to help us handle our feelings. 5. Generating joy 6. Generating happiness 7. Recognize a painful feeling 8. Embrace a painful feeling Can we recognize the conditions of joy and happiness? Living happily in the present moment. This is found right in the Sutra and is especially relevant for business people. Mindfulness is being able to go home to the present moment. Mindfulness is not something you can buy. When you are mindful, you are there with your body. Mindfulness and concentration are two sources of happiness. Another practice is that of letting go. Here we have the teaching on the farmer who has lost his cows. To know our obstacles is also a path to knowing our happiness. Letting go is a good practice. Once we know our joy and happiness, then we can more easily handle our pain. When the pain manifests, a good practitioner can recognize this and know how to take care of the painful feeling. We can hold our pain.

Remove the Dressing

10 april 2018 | min

The Sangha is gathered together at Magnolia Grove Monastery in Batesville, Mississippi during the 2011 US Teaching Tour with the theme Cultivating the Mind of Love. Both the audio and video are available in this post. In this 42-minute introduction, Thich Nhat Hanh begins with a teaching on Mindfulness, breathing, and the energy of mindfulness. It can be generated by our practice. And it is always mindfulness of something. We receive a teaching on breathing, sitting, and walking. How to arrive. https://youtu.be/dNjdhGZv2GE Sangha body. We are all a cell in the sangha body. And we can breathe together as one Sangha body. With just 3-seconds of breathing, we can make ourselves available to life and life is available to us. That is the miracle of mindfulness. We release the past and release the future. Do we have the time to get in touch with the miracle of mindfulness? When we bring our mind and body together, we have a chance to touch this miracle through the practice of mindfulness of breathing and mindfulness of walking. The cells in our body have the capacity to generate energy. And we can listen as one sangha body. And we can become a real and true sangha in that moment. And with this we can gain insight. Thay teaches how the practice of walking allow us to touch the wonders of life in the here and now. I have arrived. I am home. Every in breath and every out breath allow us to remain in the here and the now. And we are supported by many other practitioners. As with walking, sitting meditation is the same. We can enjoy in a relaxing manner. It can be a delight! We have our Sangha and our breathing. We don’t need to suffer. I have arrived. I am home. This is not a declaration! During this retreat, we will learn to practice and be the living Buddha, the living Dharma, and the living Sangha. At 23:45 into the recording, Thay invites Sister Pine and Br. Phap Dung to offer a few words on how to enjoy our practice more - how can we enjoy our life? One of the practices is called Noble Silence — what does this mean? How do we practice with noble silence? Another practice we offer and teach is Working Meditation — an opportunity and a training to come back to our body and our breathing. In a retreat, we can slow down and enjoy our capacity to stop, be present, and perhaps gain insight. Br. Phap Dung shares a story of eating salad without the dressing. We can remove the dressing in our lives. Cultivate the ability to generate your own bell of mindfulness. In our tradition, the practice and the non-practice are interweaved. It’s hard to tell where the meditation begins. Try to pay attention to the non-practice. The non-effort.

No Sameness No Otherness

10 mars 2018 | min

The World We Are

1 januari 2018 | 63 min

Thank you for patience in our posting a dharma talk from our teacher. Today we are happy to offer a talk for the new year. This 63-minute dharma talk by Thich Nhat Hanh is from December 31, 2008 at Plum Village, Lower Hamlet, Dharma Nectar Temple. The theme of the talk is about interbeing and the world we are. It’s the last day of the year. Can you believe it? Where does it go? And from what direction does the next year come? Questions are interesting and important. And in the teaching of the Buddha, we learn of no-coming and no-going. Thay shares a story of his walking meditation from Still Sitting Hut to the temple at Son Ha, down the hill. Life is everywhere. Seeing also how the oak leaves become the soil. There is a lot of happiness in seeing and observing these things. Why? Because then Thay is not afraid of dying! Life is everywhere, inside and all around us. Teaching on giving - there is the giver, the gift, and the receiver. Illustrated by the corn seed. And that of our parents. Is there a distinction between the giver, gift, and receiver? The emptiness in giving. Another illustration, the left and the right. Everything is inside everything else. How do we love? And healing and forgiveness? Every thought is considered action. You can heal the world by right thinking. Your thought can be the giver of life. Our right thinking is already action toward healing and forgiveness. We the also have right speech - also a healing action. Be the giver of life. We can profit right away. Right action can be also be seen in a triple aspect - thinking, speaking, and acting. This is our continuation, our karma. This is retribution - two aspects of retribution are taught. We never die. Whether we like it or not. But we can continue beautifully. You are your environment. The oak leaf becoming the soil teaches us this - the oak leaf becomes the soil. The World We Have, recently published by Parallax Press, might have a better title as “The World We Are.” As you walk around, look at everything as yourself. In the closing minutes of the talk, Thay speaks to a handout of personal commitments that we can make to better support the environment in the coming year. A version of this handout is available on the Earth Holder website under Personal Commitments. Happy New Year! If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

Create a Loving Support Group

15 oktober 2017 | 90 min

Dharma talk by Thich Nhat Hanh on August 16, 2001 at the University of Massachusetts during a retreat with the theme, "The Practice of Peace and Nonviolence in Family, School, and the Workplace,” from August 13-18, 2001 in Amherst, Massachusetts. We begin with the creation of a loving support group in the classroom and then continue with teaching on consumption. These students are my continuation of mine and should create a loving support group in your class or school. We can then begin practicing peace and happiness in the class. We can understand the suffering so we can then transform. Suffering is there. A little bit everywhere. Including in our children and in the classroom. Recognizing this is the first noble truth of the Buddha. The group can propose a session of deep listening that includes the teacher, so the teacher can know about the suffering of the children. If we have such a group in the class, then the group can support each other. You can practice the Third Mantra: I suffer, please help. Thay shares how a student can communicate to the teacher by using loving speech. We can also learn how to address being persecuted by another student. How do we practice this? How do we help children feel happy when they think of school? How does the teacher feel excited to come and teach? The children should be able to express their difficulties. We don’t need to be cruel to create happiness. Many sessions of deep listening may need to be organized. The schools should allow this to take place. It is about ethics and should be an aspect of school life. Thay tells the story of Henry, a mathematic teacher in Toronto, who came to Plum Village to learn about mindfulness. At this point we shift away from the children and Thay begins a talk on anger. Anger has roots in the body and in the consciousness. The Five Skandhas: body, feelings, perceptions, mental formations, store consciousness. What is a formation? Anger is a feeling and a mental formation. Anger is in every cell of our body. All our ancestors are in every cell of our body. To illustrate, Thay teaches about chickens. Mindfulness can help. In particular, mindful consumption. Thay shares a report on meat eating, food production, and deforestation. We then turn to the Discourse on the Sons Flesh. Bringing toxins into our body. Nourishing compassion can by looking deeply into the food we eat. Sangha is where we learn to generate compassion. Sangha is a way out. Everyone can be a Sangha builder. We turn to the Four Kinds of Nutriments and it starts with edible food. Then we turn to sensory impressions. We need a collection he awakening. When you listen to a dharma talk, then you don’t consume poisons. But thinking too can be consuming. Our elected people also need to be awakened to consumption. Some discussion of the Five Mindfulness Trainings. Practice with a gatha to help us with our consumption. We conclude with a discussion on the third kind of nutriment. Volition. Your deepest desire. That is a type of food too.

The Art of Mindful Walking

6 oktober 2017 | 107 min

We begin this Public Talk at the World Forum Theatre in The Netherlands, dated April 28, 2006, with a 5-minute introduction on how we can listen to the monastics invoking the name of Avalokiteshvara. Listening can bring peace and well-being into ourselves. We can listen deeply with compassion to relieve suffering. Following the brief introduction, the monastics begin the chant. 31-minutes (bell) Walking meditation is a way to move between one place and another. With Mindful walking we can enjoy every step and bring peace. It is an easy and effective way to learn how to live deeply in every moment of our daily lives. Even the children can enjoy this practice. Taking refuge in the Sangha through the collective energy of mindfulness through our mindful breathing. Walking meditation is a time when we can behave as one organism and we can feel the energy of this collective effort. I have arrived. I am home. With one in-breath, you touch the earth with your step. Established in the present moment. I have arrived. This means I don’t want to run anymore. With one out-breath, you arrive in your true home. Right here in the present moment. We arrive in the here and the now. We can live deeply in our daily life. Happiness is possible. We all have many conditions of happiness if we look for them. We don’t have to run around looking for our happiness. We can touch the pure land of the Buddha, the kingdom of God in each step. Touching the many wonders of life. 57-minutes (bell) Mindfulness is always mindfulness of something. And we can be mindful all day long. It is the kind of energy the allows us to be present in the here and the now. Anyone can generate this energy. It is the energy of the Buddha, and so any one of us can be a Buddha. Even if it’s a part-time Buddha. Our spiritual leaders should offer the kind of teaching that helps us to enjoy the kingdom of God. Then many could possibly return to the church. Especially for our young people. 66-minutes (bell) Freedom from our anger, fear, violence and despair. Our teachers should teach us how to handle these emotions. To be able to embrace and transform them. Peace should be cultivated in our daily life while we sit, while we drive, while we cook, while we wash the dishes. This only needs some training. Compassionate listening. To have the capacity to listen with compassion. Avalokiteshvara is such a person. She can teach us how to listen in order to provide relief from suffering. 71-minutes (bell) The art of mindful breathing is a method to cultivate this compassionate listening. To listen without blaming or judging. We can also use the techniques of loving speech. These tools help us reestablish communication. During a five-day retreat, we teach people how to do this work. Thay offers a very concrete example how we can do this in our family. 83-minutes (bell) During this process, we may observe many wrong perceptions. What can we do? What techniques can we use to better practice loving speech and deep listening. Wrong perceptions are the foundation of fear, anger, and violence. We should know how to remove wrong perceptions. Even our own wrong perceptions. This practice is effective for individuals, groups, and even nations. Peace can become possible. Why do young people who want to blow themselves up? What can we do? Do we blame them for the violence, hate, and despair? They need our compassion. A community of practice makes this effort much easier. 92-minutes Thay answers a few questions from the audience. If you don’t have time to listen, especially to someone who is angry, then what can we do? Anger can be a very good energy. Can you explain more about this and transforming the energy? Can you say more about loving speech? Where can I learn more? Su Co Chan Không concludes the evening with a song. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery.

Collective Mindful Energy

3 augusti 2017 | 72 min

Conscious Breathing is Nourishing

26 juli 2017 | 96 min

The sangha is practicing in the Lower Hamlet, Plum Village during the Spring Retreat. We begin this March 19, 2006 dharma talk with 18-minutes of chanting by the monks and nuns followed by a dharma talk by Thich Nhat Hanh. We need to be nourished by joy and happiness in our daily life. Breathing in, I feel the joy. Breathing out, I am nourished by happiness. The practice is to know how to generate joy and happiness. How is this possible? We have the sangha and the Five Mindfulness Trainings. Joy is born from the awareness that happiness is possible. Whether you practice alone or you practice with a sangha, you should be aware of the positive elements around us. But with a sangha, it is easier and we have the energy of the sangha. With a sangha, we can practice the Five Mindfulness Trainings much better. What is the difference between joy and happiness? Thay shares a story of a meeting with a San Francisco Chronicle journalist. With each journalist, Thay always invites them to practice mindfulness before the interview so they can write a good article that can help many people by watering the seeds of joy. To write with compassion. Every article can be a practice. Practitioners of meditation should get the right nourishment every day - joy and happiness. They are there already. How do we water these seeds? Walking meditation is one method. Mindful consumption and the Four Kinds of the Nutriments (from the sutra, “The Son’s Flesh"). Collective decisions in a sangha can help protect us from unmindful consumption because we practice together. No effort. It's wonderful. Compassion can protects us. And compassion is born from understanding. Understanding is born when you can listen and look deeply. And by consuming understanding and compassion, we can live a more healthy and happy life. And know how to nourish this understanding and compassion. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

The Effectiveness of Prayer

30 juni 2017 | 70 min

From the Thursday, March 9, 2006 dharma talk at the Assembly of Stars meditation hall, Lower Hamlet, Plum Village. The theme for this talk is the practice of prayer and we are guided by a series of questions asked by the magazine Publishers Weekly. Questions How is prayer related to peace and peacemaking? How do you see the relationship between mediatation and prayer in your own life? Why is it important to pray with the body? How can you avoid falling into the trap of routine when you are praying? The words and motions without attention. Some Christians think of God as external, powerful and transcendent would be surprised to hear that Buddhists pray. What would you say to them? How can people find the time to pray every day? What is the one thing people can do everyday to bring them closer to the happiness they seek? Should Christians attracted to Buddhist teachings become Buddhists? What did you find in Vietnam when you returned in 2005? What were your impressions? You will 80 this year, do you plan to retire as a spiritual teacher at any point? We begin with the fifth question. When we pray, we ask the sangha to help us, we ask the Buddha to help us. We do this first by being truly present; established in the here and the now with a clear intention. Though we do not speak of God, we do recognize the collective mind from which everything manifests. At 24-minutes, Thay addresses the third question. Why is it important to pray with the body? There is no separation of the body and the mind. In the spirit of Buddhism, anything you do that is accompanied with mindfulness, concentration, and insight can be considered a prayer. It also removes the distinction between the one who prays and the one who is prayed to. Every step can be a prayer. Buddhism is mindfulness, concentration, and insight. If you practice this, then you are Buddhist. Christians can be Buddhists, but we don't need to use the label. There are also Buddhists who are stuck in dogmatism and they are less Buddhist than many Christians. There are enough Buddhists already; we don't need to make more Buddhists. People can stay rooted in their own tradition. Enjoy this 75-minutes teaching. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

Happiness is Found in the Present Moment

18 maj 2017 | 77 min

In this December 10, 2006 dharma talk from Lower Hamlet, Thay reflects on the 2005 trip to Vietnam followed by a teaching on mindfulness of walking and eating. The sangha is in the Annual Winter Retreat and the talk is 77-minutes. It was a warm winter at Plum Village in 2006 and Thay reflects on walking meditation on the grass and the leaves. We can enjoy every step we make on this planet. When a novice monk at the root temple in Vietnam, Thay did not know the practice of walking meditation. As a you don't no Dharma Teacher, Thay still did not find the time for waking meditation. But when he returned to the root temple in 2005, it was wonderful to practice walking meditation on the hills with over 900 monastics. What is important, there is no need to make any effort and the practice is perfect. Only you can produce this step in mindfulness and concentration. Thay shares of returning to Vietnam and of bringing the monastic sangha together in harmony. The happiness and the joy of they incorporating some of the Plum Village practices, such as practicing as a fourfold sangha and gender equity. Mindfulness is a mental formation - one of the fifty mental formations. When we are inhabited by the energy of mindfulness, we can have the eyes of the Buddha and the feet of the Buddha. We know how to generate the energy of mindfulness from our seed of mindfulness. Walking like a Buddha can happen right now. We don't have to force ourselves. It is a pleasure. Walking meditation is not a practice, it is an enjoyment. The best reason to do walking meditation is, because I like it! The same is true of sitting meditation. We don't force it, but we enjoy it. It is an act of love. Getting in touch with the food and our ancestors through eating meditation. Thay recalls his mothers cooking. A meal is a time to know who we are - through what we are eating and how we are eating. Eating can nourish our compassion. We can get in touch with the nature of reality. Are we eating in a way to nourish our compassion? We can get enlightenment just by eating. It should be a relaxing time, to eat as a sangha. To allow more time. For sisterhood and brotherhood. In the Plum Village tradition, eating is a deep practice. How? Mindfulness is the kind of energy that has the power of knowing what is going on. Mindfulness is a miracle. It is like a light that allows us to see things, and everyone has this light of mindfulness. Mindfulness is mere recognition; we don't try to grasp it. When mindfulness is there, everything will be different. Including your joy and your pain. And it is always for the better. When mindfulness is there, the Buddha is there. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

Transforming Our Suffering

30 april 2017 | 66 min

In this 65-minute dharma talk from the New Hamlet of Plum Village, Thay teaches a message on transforming our suffering. The date is Sunday, November 26, 2006 and the sangha is in the Winter Retreat. Dhyana is the Sanskrit word for meditation. In meditation, we have stillness. We have relaxation. We have mindfulness, concentration, insight, joy, and happiness. These virtues can be cultivated. How can we do this? The practice of "leaving behind." This is the first act of meditation. Joy and happiness is born from this practice. Many young people have this aspiration to "leave behind" and want to become a monastic. They have experience joy and happiness. But after two or three years, the joy and happiness are not deep enough to reach down into our blocks of suffering. We have this stillness for a period of time but then the block of suffering will emerge. What is the nature of our suffering? Hidden in the depths of our unconscious. If we can't move into the deeper practice, we begin to blame and point to problems, we then sometimes see monastics leave the community. We have to go home to ourselves and try to recognize our suffering and embrace it. Thay illustrates this teaching through bitter melon. Our natural tendency is to run away of suffering and we don't know the hidden goodness of suffering. Suffering can heal us. We in the Plum Village tradition belong to the School of Linji. We have to use our intelligence, our insight in order to transform our suffering. In Buddhism we have the notion of the three worlds. Desire. Craving. Form. We may leave behind the world of desire but still have mental discourse. We practice stillness. It is made of two elements: vitaka and vijara. Thought and reflective thinking. Thay returns to talking of a monastic who leaves the community and then may wish to return, and this is a problem for all practicing communities. We have to be willing to go deeper, to learn how to preserve our happiness, and transform the pain, anxiety, and deep suffering that is still there in the depth of our consciousness. When suffering is emerging, adapt another attitude. Don’t try to run away from it. This is Thay’s recommendation. Stay where you are and welcome it. How do we work with suffering rooted from injustice? How do we work with suffering rooted from our parents? Bodhicitta. Mind of enlightenment. Beginners mind. Inspired by the desire to practice in order to transform your suffering and help many people who suffer around you. The mind of love. As practitioners, we should maintain this beginners mind because it is a powerful source of energy.

Continuing our Spiritual and Blood Ancestors

21 april 2017 | 63 min

In this 53-minute dharma talk from the Upper Hamlet of Plum Village, Thay teaches a message of love. The date is Sunday, November 12, 2006. We begin with two chants from the monastics. You are a continuation of your father. Intellectually we know this to be true. And yet we feel that we are different. It is because you have a notion of your father - you haven't looked deeply enough at your father. Who is the father inside of you? Can you practice for your father? Transformation of your father inside of you also helps to transform the father on the outside. How can you can get in better touch with your father? First, we need to be aware. Thay shares about how he practiced regarding his own father. Creating a conversation with your father can occur anytime, whether they are alive or not. The same practice can apply to your mother. Begin a conversation with your mother inside of you. And if she is still alive, you can talk with her too. Thay offers specific. You also have a spiritual teacher inside of you who is also outside of you. How are you carrying your teacher into the future? How is your teacher evolving inside of you? How are you practicing for your teacher? We should not be exactly like our teacher. We should learn and transform for the time. To see the suffering of our time. The Buddha of our Time. A global ethic. To be able to respond to globalization, the environment, and other present needs. When you contemplate an orange, you see everything about the orange. The universal aspect of the orange. Harmony. We need a global ethic to look at something like globalization. The global ethic manifests through the Five Mindfulness Trainings. This is the path to take up and they are presenting in a non-sectarian way and it's nature is universal. You don't have to be a Buddhist. You can remain yourself but you can create harmony, sisterhood, brotherhood. The Five Mindfulness Trainings are the way out of difficult situations. They may also be inherent in other traditions and people are encouraged to look and discover this too. We conclude with Thay sharing a short story of the Buddha. Seeing with the eyes of the Buddha. Contemplating the beauty of the world. 1:45 Bell and Chanting 10:30 Continuation of your Father 29:15 Continuation of your Teacher 36:15 The Buddha of our Time 39:20 Global Ethic: Five Mindfulness Trainings 51:30 Returning to our Ancestors If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

Turn Every Cell On

12 april 2017 | 107 min

Dear fellow practitioners and friends on the path. In this talk we learn of the joy and the happiness of the practice. The Venerable Thich Nhat Hanh offered this 107-minute dharma talk on December 11, 2005 from Upper Hamlet at Plum Village (France) during the annual Winter Retreat. We are reminded of the basic practices of walking and sitting followed by a deeper teaching on the Five Dimensions of Reality. Touching paradise. When you practice walking, you involve your body with your practice. We can walk in the ultimate dimension. You turn on every cell in your body. Being completely free with the energy of mindfulness. Each step brings healing and nourishment to you. We use the techniques of mindful breathing. We apply the same techniques to sitting. We turn on all the cells in our body to arrive in a unified state of being. All the cells will sing in unison and we are in a state of concentration. This is the foundation of enlightenment. Thay comments on sleepiness during sitting meditation. We have to make our sitting interesting. There is so much to enjoy. This state of being gives us the capacity to heal. The Sutra on the Full Awareness of Breathing offers us exercises to touch all the cells of our body. Thay offers some reflections on neuroscience and consciousness and how the Buddhist tradition sees things quite different. The elements of the human are: Form, Feelings, Perceptions, Mental formations and Consciousness. The Five Skandhas. Perceiver and the perceived. We train ourselves in seeing the object of our perception. What is the object of our perception? Our consciousness? The Five Dimensions of Reality in Buddhism. Thay offers a deeper teaching on consciousness and mental formations, including technical terms from Chinese and Sanskrit. One lesson from this talk is we practice with body and mind together. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

Spiritual Evolution

8 mars 2017 | 82 min

An 88-minute dharma talk from the New Hamlet, Plum Village on November 27, 2005. Building on the previous dharma talk on biological evolution, we begin with the topic of sensual pleasures. We know that sensual pleasures are very fleeting and they don't last. Do we want survival or do we want happiness? Happiness and survival, these two things go together. What is this drive for survival. This drive for sensual pleasure. The Buddha does not speak about survival. The Buddha speaks of a way out of suffering. The Buddha teaches us to recognize our anger and our fear. Our fear causes us to act in a very destructive way. Is there a way to transform our fear. We are also invited to look at our delusions (confusion). We don't know where to go. What to do. We can become desperate because of our confusion. We should also look at the nature of our craving. This too pushes us in the direction of wrong action. In the teachings of the Buddha, these are called poisons. As we look into the world, we can see that confusion and anger are destroying us. This is why we need spiritual evolution. To give survival another way. Another meaning. Not only can we purify our mind, through the training of meditation, we can also purify and transform our body. We learn a new way of dealing with events that happen in our lives. The practice can create new patterns of behavior and our body can learn to behave differently. We can replace the old patterns of our body and our mind. Transmission of the practice. We can transmit the practice to our children, our friends. It doesn't need to be genetic. This is spiritual evolution. If we are going to survive as a species, we need to bring in this dimension of spiritual evolution. It can be realized. Thay explores different elements of the practice. Listening to a dharma talk. Walking meditation. Listening to the bell. In the last segment, we learn practices for dealing with anger. We need a spiritual immune system to treat these poisons. When we've been able to transform these poisons, then we can help many people. During the talk, Thay illustrates with the following stories Young man with terminal illness Pirate in Thailand raping refugees A nun who was arrested in Vietnam If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

The Practice for Engaged Buddhism

26 februari 2017 | 116 min

The Eyes of the Buddha – Interbeing

22 januari 2017 | 100 min

2000-06-13. This is the 9th dharma talk of the 21-Day Retreat, The Eyes of the Buddha, offered at the Lower Hamlet, Plum Village. Our practice is to go back to the present moment in order to be aware of what is going on - whether they are positive or negative. The sangha eyes is the instrument in which we use to practice deep looking. And the Buddha eyes is the instrument we use in order to practice deep looking. We don’t only look as individuals. The first issue we face is loneliness. The disintegration of the family. Individualism. Our families need to be rebuilt. Our communities need to be rebuilt. Our society need to be rebuilt. Our church need to be rebuilt. The second issue we need to look at is violence. There is so much violence. Violence leads to despair. What we consume feeds us with more violence, with more fear, with intolerance, anger, and despair. The dharma should be effective in helping us deal with violence and hatred. The teaching of the Buddha on consumption has much to do with the nurture of violence. The third issue is of fear/uncertainty. We are afraid of what will come in the future. Division and alienation is destroying our happiness. We should get together and build sangha. To learn again how to live as a community. The dharma should address real issues of our time. The dharma is not something for the future. The dharma is now. To take care of the present. Anytime we hear the teaching of emptiness, interbeing, aimlessness, nirvana, we should bring our suffering in order to understand our suffering. Ask the question, what does this teaching have to do with our suffering - both individual and collective. Interbeing. This teaching is an antidote to the situation of division, discrimination, alienation. It should be the medicine for individualism. Thay teaches on a gatha on dependent co-arising - pratitya samatpada. * Dependent Co-Arising * Emptiness * Conventional Designation * The Middle Path In the second half of the dharma talk, we turn our direction towards the reality of birth and death. Burning a sheet of paper to illustrate the teaching. We cannot kill Gandhi or Martin Luther King. We need to let go of the idea of form. We can transcend the notions of birth and death. This is a training. Madhyamikakarikasastra

Being Free from Dogma

14 december 2016 | 62 min

Relaxing in the Present Moment

1 december 2016 | 69 min

The 58-minute dharma talk offered by Thich Nhat Hanh took place at the New Hamlet of Plum Village on November 10, 2005. Please note, the recording begins with a few minor sound issues, but the dharma talk doesn't begin until it is resolved by the sound team. We left it in the recording because it adds some character. When we speak about dwelling in the present moment, we mean living deeply in every moment of our daily life. Do we know how to live in the present moment? It begins with relaxing ourselves and to stop running. To release our worries. Our tensions. Stopping our mental discourse. Do we know how to rest after a long day of work? To relax our mind and body? Mindfulness tells us the conditions for testing are there for us. Awareness of breathing is exactly what we need to stop our mental discourse. To touch the conditions of happiness that are there. This is not hard work. We can free from our thinking and our body begins to relax, and to heal itself. Simple. We have to stop the mental discourse so we can be free in the present moment. Walking to be present and aware of the present moment is also possible. We can relax during walking meditation too. This practice is a practice freedom. A teaching on the historical and ultimate dimension as illustrated through drinking our tea, our coffee. Can you drink your tea in the ultimate dimension? Avata?saka S?tra. In China, there was a time when they tried to bring Zen and the Pure Land together. In Plum Village, we practice Zen using the energy of mindfulness and insight but we also say the Pure and is available in the here and the now. The pure land is now or never. Thay shares a koan from that time that is still practiced today. Who is the person invoking the name of the Buddha? This is the subject of our mediation. Both Zen and Pure Land practice this. Thay teaches on this koan - what is the purpose of this koan? This koan is an invitation. Thay then shares a Chinese story of two philosophers contemplating fish swimming. Are the fish happy? Niem - mindfulness, recollection We should always ask ourselves with any teaching, what does this teaching have to do with my suffering? It is not intellectual. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

Touching Life – Come Home to Yourself

2 november 2016 | 54 min

The 53-minute dharma talk offered by Thich Nhat Hanh took place at the Lower Hamlet of Plum Village on November 3, 2005. What does it mean, "I take refuge in the Buddha." Buddha is the one who is mindful, awake, enlightened. Taking refuge is not believing in a God or deity. We all have a seed of mindfulness, understanding, and love. We can become a person who is fully awake, enlightened, just like the Buddha. Taking refuge is confirming the fact that you can be enlightened. You are a Buddha. This is not a declaration of faith, but a commitment to practice. In every breath we are taking refuge. In every mindful step we are taking refuge. The way in is also the way out. Our spiritual life should be established in that vision - being truly ourselves. Practicing to bring a spiritual dimension into your life. Through drinking our tea, preparing our breakfast, or brushing our teeth. These are spiritual acts. Not being caught by the future or the past. This is being a Buddha. Going home to ourselves. How is this act accomplished? Practicing in a community like Plum Village, everyone is supported by the sangha. This is taking refuge in the sangha. We have faith in the community. Helping to build this refuge for others. Story of when the Buddha was about 80-years old and how he offered the teaching on taking refuge in the island of yourself. Here we can encounter the foundation of ourselves - the island includes the Buddha, dharma, and sangha. This is the practice of Plum Village also. How do we respond when we are lonely, not feeling like ourselves? Our feelings of fear? Do we know how to practice going home to ourselves? Walking meditation is a method. Can we walk like a Buddha? Enjoying every step. This is a miracle. The Buddha-nature is within you and through mindfulness, concentration, and insight it is you that is performing a miracle. It is a practice of enjoyment. Editor's Note: If the play button or download link doesn't work, please try again shortly. We are testing out a new service and there may be caps on the downloads. Thank you for the patience. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

Non Fear

26 oktober 2016 | 105 min

The Retreat on Buddhist Psychology continues in Key West, Florida. The date is November 9, 1997. This is the final talk in the series. Thay jumps immediately to the teachings on the verses of consciousness, the topic of this retreat, beginning with the thirtieth verse. Self and nonself. Interbeing. Consciousness is always flowing and evolving. Conditioned dharmas (36). Space and time are not separated entities. The only dharma that can be considered "unconditioned" is nirvana. Suchness (36). No coming. No going. Tathagata. Verses 37-40, we learn about the four conditions. Primary cause. Object cause. Supporting causes. Immediacy of continuity. These four conditions are necessary for manifestation. Deluded mind and true mind. Codependent arising. Paratantra (41). Samsara and suchness are no different. It is deluded mind to think they are different - they have the same ground. The flower is already present in the garbage (42). We see one in the other. They are not two. There is no need to run away from birth and death (43). We can understand that the kingdom of God is at hand; available in the present. Conscious breathing and Right View (44). Mindfulness can transform all mental formations (45). Mindfulness is the energy of God. And mindfulness is not an idea, but something we can cultivate and allow to grow. To be alive in the presence of God. Transformation at the base is down there at the depth of our consciousness. This is where the real transformation takes place and our internal knots are slipping (46). The present moment contains the future (47). The secret to transformation at the base is how well we handle the present moment. And practicing with a sangha can help it occur more easily. Affliction and enlightenment are the same (50). Ride on the waves of birth and death. With no fear. There are three kinds of gifts: material gifts, gift of the dharma, and nonfear (this is the greatest gift to give). The practice of nonfear can let I'd look into the light of interbeing. When we chant the Heart Sutra, we see that Sariputra has been able to transcend fear. History of Buddhist Teachings Many have asked who is the author of these 51 Verses. After the Buddha passed away, a few decades after, there was a need to systemize the teachings of the Buddha. This is known as the Abhidharma - super dharma - and it contains many many teachings. Thay offers the background on the abidharma teachings over time. Some of these teachings have been translated into English so it can be available to you. For example, the Path of Purification, the Twenty verses on Manifestation only (or mere manifestation - it is a very difficult teaching), but the 51 verses are much easier. You can listen to these talks again or purchase Understanding Our Mind: 50 Verses on Buddhist Psychology. Two Stories on Dying Story of Anapindika and Sariputra with the practice on the Recollection of the Three Jewels. Story of Alfred Hassler. About 8-years ago, on the way to the Omega Institute for a retreat, we learned our dear friend Alfred Hassler was dying in a hospital nearby. Sr. Chan Không and Thay decided to stop and visit him along with Alfred's wife and daughter. Thay recalls some of the work done with Alfred and his family. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

Reconciliation

26 augusti 2016 | 116 min

The Retreat on Buddhist Psychology continues in Key West, Florida. The date is November 8, 1997. This is the seventh talk (115-minutes). We begin with the story of David, an America who came to Plum Village and was given he assignment to write a Iove letter to his father. He thought he couldn't do this to reconcile with him father. Thay had him practice as a 5-year old boy for a week so to touch the vulnerability and fragility in himself. We smile and identify the little child inside of us. This practice is followed by seeing our parent/father as a 5-year old child as well. Maybe we need a picture to help us truly visualize this our parent. The teaching of emptiness of transmission. Everything depends on everything else. It always includes a transmitter, an object, and a receiver. But these three elements cannot be separated. Another story, this one of Michael, another American, where he was asked to list the wholesome qualities of his father and mother. He had a challenge doing this for his mother because of some anger and resentment. This exercise can help repair our resentment and anger. And he was able to write a beautiful love letter to his mother. The practice has the power to liberate and bring non-fear and joy. When we feel that we have been abused, when people have treated us with violence, anger, hatred, discrimination then a block of suffering is within us. The negative energy is in us. And if you don't know how to handle and transform the violence within us then that violence will destroy us and the people we love. The criminals, the terrorist, they have not been able to transform the violence. We have to learn how to handle and transform the violence in us and to help others do the same. In our schools, in our prisons, and in our police departments. Mindfulness practice must be offered to society and it can be done in a non-sectarian, non-religious form. Thay shares his idea for an Association of Mindfulness Practice Centers and what that would look like in practice and reality. He shared about three mindfulness practice centers taking shape in America (DC, Vermont, and California). Living according to the Five Mindfulness Trainings. We need to be affiliated with a group of people, a sangha. It is essential to our practice. The sangha is our refuge. At 58-minutes we resume the teaching on the 50 Verses. We begin with verses 15-22 - about the seventh consciousness of manas. Then verse 23 is about the sixth, mental consciousness. Thay repeats a little on the three modes of cognition - the realm of things in themselves, the realm of representation, and the realm of mere image. Verses 25-27, the root of all actions. With verses 28-30, we move to the five consciousnesses of sensations. Historical Perspective During this talk, Thay announces the 21-Day Retreat planned for May 23, 1998 that took place at St. Michaels College in Burlington, Vermont. The theme of that retreat was the Sutra on Mindful Breathing. This was the first time the 21-Day occurred in North America. He also announced that 200-acres are being donated in Vermont for a practice community. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

Handling Strong Emotions

13 augusti 2016 | 96 min

The Retreat on Buddhist Psychology continues in Key West, Florida. The date is November 7, 1997. This is the sixth talk (96-minutes) offered as an audio recording below. Seed of anger. Mindfulness of anger. How do we practice with this energy of anger? How do we make peace with another in which we are angry? One method is to use the practice of deep looking. First, we generate our energy of mindfulness. Then we recognize our anger. Finally we look deeply into the nature of our anger. Teaching on the four mantras, deep listening, and loving speech. We can restore communication. Thay shares the text of a song he wrote to help us with our practice. It rains softly outside, and yet I feel the sadness and the sorrow coming up in me. Please go to sleep my little pain and let my in breath and out breath embrace you tenderly. I know you are there and I do my best to take good care of you. You know I am trying to plant and water the seeds of harmony and loving kindness everyday so tomorrow from the soil of my consciousness flowers of peace and joy and forgiveness will bloom for everyone. Please go to sleep my little knots. My little pain. With this practice there will be transformation and tomorrow we will be able to accept and love each other. How are we watering our store consciousness through our consumption? Are we intoxicating ourselves with seeds of craving and despair? Thay shares his excitement about mindfulness being applied in legislation (smoking) and in what we can buy in the supermarket (tofu). The five mindfulness trainings are a concrete practice to help us to become more mindful of our consciousness. We continue with a deeper teaching on the first aspect of meditation: stopping. In the concluding 15-minutes, we return to the teaching on the verses of consciousness. We are on verse 13 exploring inter-penetration. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

Selective Watering and Total Relaxation

16 juli 2016 | 114 min

The Retreat on Buddhist Psychology continues in Key West, Florida. The date is November 6, 1997. This is the fifth talk (114-minutes). Much of this talk is offered in the context of those working in the helping professions such as therapists and doctors. The practice we are learning here is taking care of ourselves. We should be able to take care of ourselves in order to help other people. This can bring is a lot of joy. First, we have to learn how to rest. The practice of stopping. We have a habit of running. We can practice arriving in the here and the now. We begin with a teaching on Total Relaxation. You can practice as an individual and as a sangha. The total relaxation exercises also brings mindfulness to our relationships, our eating, and much more. We should practice body scanning daily. Another aspect of practicing to stop is we have to learn how to say no - we should know our limits. Secondly, we should give our body and mind time to recover after meetings. Do waking meditation or total relaxation. This is especially important for those in the helping professions. Can we meet our colleagues in a kind of dharma discussion. We can ask, do you know how to take care of yourself? The Buddha said, it is possible to live happily in the present moment. He was aware that we had suffering and sorrow, but that we can also discover joy. Joy is made of non-joy elements. Like sorrow. We don't need to remove all the pain and the sorrow. The need of mindfulness allows us to experience the present moment. Brief teaching on the role of walking meditation and sitting meditation in the context of dwelling happily in the present moment. We can arrange our days to offer space for practice. Brings more solidity, more joy, more insight. We practice the same way when working with our sorrow. Sangha building. Why is it important in our work settings, especially those in helping professions? Cultivating the mind of love. What is a sangha? A sangha is community that practices joy and happiness. Thay expresses his joy with having a community of monks and nuns traveling together and living together in Plum Village. The sangha is a wonderful instrument to relieve suffering. Why is taking refuge in the sangha important? What is crossing over to the other shore? In the last 35-minutes, Thay returns to teaching on the verses (9-10) on consciousness. Alaya. Cautions on a society of hungry ghosts. The nature of dharmas - conditioned and unconditioned. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk. Editors Note: Lost about 2-minutes of sound at 1h 20m into talk.

Self and Non-Self: The Evolving Consciousness

23 juni 2016 | 100 min

Realms of Being

8 juni 2016 | 98 min

We continue our series from the archives. The date is November 4, 1997 and the sangha continues a mindfulness retreat in Key West, Florida with the theme of Buddhist psychology. This is the third talk (98-minutes) where Thay teaches on the first 8-verses of the Fifty Verses on Buddhist Psychology. The nature of the flower and the garbage. The transformation of flowers and the nature of Interbeing between the two. This is a pair of opposites and we can see this in other pairs of opposites. Interbeing. When we talk about enlightenment and illusion, it is the same. They do not exclude each other. Enlightenment and illusion are always present. Dukka. Suffering. The first of the Four Noble Truths. We have to recognize that ill-being is present and see the nature of it. The First Noble Truth is a Holy Truth. Teachings from the Fifty Verses. 1. Mind is a field in which every kind of seed is sown. This mind field can also be called all the seeds. Our mind consciousness is like a gardener. It is like the earth, the earth is holding, preserving, maintaining, everything together. The function of Alaya. 2. There are an infinite variety of seeds. Seeds of samsara, illusion, and nirvana, suffering, delusion, and enlightenment. Seeds of suffering and happiness. Seeds of perceptions, names, and words. How do we transform samsara and suffering? What are perceptions and what are the objects of our perceptions? 3. Seeds that manifest as body and mind. As realms of beings. As stages and worlds, are all in our consciousness. That is why it is called store consciousness. What are the different realms of consciousness? The six sense organs. Six objects of the sense organs. And six kinds of sense consciousness. These are the Eighteen Realms of Beings. Plus the three worlds: form, desire, and non-form. And the ten stages of the bodhissatva. They are all manifestation from store consciousness. 4. Some seeds are innate, some were handed down by our ancestors. Some were sown while we were still in the womb. Others were sown when we were children. Where did the seeds come from, when did they arrive, and will they always be there? 5. Whether from our family or friends, our society or our education, all seeds by nature are both individual and collective. Another pair of opposites and can be transcended. The collective and the individual inter-are. What are these concepts? Thay uses the metaphor of a bus and its passengers to illustrate. Followed by the candle to also illustrates - its brightness. Is the brain collective or individual? Father and son. Self and non-self. 6. The quality of our lives depends on the quality of the seeds that lie in our consciousness. 7. The function of the store consciousness is to receive, to maintain, and make manifest in the world these seeds and end our habit energies. Store consciousness is like the ocean - there are many rivers that are received by the ocean. It has the power to manifest these seeds. How do we train positive energy and habits? 8. The manifestation of Alaya can be perceived as a field within themselves, as that of representations or mere images are included in the 18 realms of being. Perceptions of reality. For example, when we fall in love. Falling in love with the image of the other person. Teaching on the field of representation, field of things in themselves (such was), and the field of mere image. We conclude with a short (10-minute) teaching on suffering and our relationships. Seeds of loyalty and betrayal. When things are not to your liking. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

Interbeing and Store Consciousness

24 april 2016 | 88 min

Interbeing and Emptiness

19 april 2016 | 4 min

Enjoy Each Mindful Breath

4 april 2016 | 95 min

The date is November 2, 1997 and the sangha is holding a mindfulness retreat in Key West, Florida with the theme of Buddhist psychology. This is the first talk (100-minutes) where Thay introduces the attendees to the basic practices of mindfulness. It's a wonderful teaching covering breathing, sitting, walking, and silence. We begin with a basic introduction, along with instructions, to the practice. How can we practice mindful breathing? Why is mindful breathing important? Breathe, you are alive. How do we practice sitting meditation? When we sit, don't struggle. Breathing and sitting can both be very enjoyable. Sitting is not to become someone else but to be aware that you are alive. This is enlightenment. Do we know how to allow our body to rest? Do we know how to trust our bodies in order to rest? To worry too much has become a habit for us? We have learned to worry too much. This energy of worry has become to strong and preventing the healing of our body and spirit. We also have a habit of rushing and restlessness. Buddhist meditation can help us deal with these habits of running and worry. It is possible to live happily in the present moment. The boat of mindfulness can help us not to sink into the river of suffering. The energy of mindfulness that we can generate within us that we cultivate through meditation. In addition to our meditation practice, we also have a sangha. What is the sangha? The sangha is another component of the boat that supports you to not sink into the river of suffering. Our brothers and sisters are a source of support. Sitting together. Eating together. Walking together. Breathing together. The practice of mindfulness is, first of all, the practice of going back to the here and now. Our habit energies are obstacles to our going back to the here and now. The address of happiness, peace, and stability is the here and now. Instructions for walking mediation. I have arrived. I have arrived. I am home. I am home. Instructions for eating meditation and eating together in community. This too is an opportunity for being aware of our breathing and it is a moment of practice. A moment of joy. There is no waiting. Listening to a dharma talk. This is an opportunity for the most precious seeds to grow in us. We don't need to use our intellect. Allow the dharma rain to fall on your consciousness. A short teaching on the historical and ultimate dimensions followed by Thay leading everyone with a song - "I Have Arrived, I am Home." The last topic is on the practice of purification of speech. How do we practice with silence during the first four days of the retreat. In the retreat, we will use a notebook to write down the things that we want to say - we can observe the habit energy in us. We can also use the notebook to communicate with others if it's absolutely necessary. Learning to observe your feelings and ideas during this period of silence. Do you know how to observe and look deeply at your feelings? We can train ourselves to recognize and embrace our feelings. The conditions of our lives don't have to make us suffer and we can transform the situation. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

Purification of Speech

2 april 2016 | 13 min

Geese Flying South

2 mars 2016 | 68 min

How to Sit

27 februari 2016 | 8 min

Because I Like It!

22 januari 2016 | 93 min

With Thay's gentle and compassionate humor, we discover the teaching of Right Diligence. This is the eighth talk during the 21-Day Retreat with the theme Path of the Buddha. The date is June 11, 2009 and we are at the Lower Hamlet of Plum Village. The Four Noble Truths are an exact science - there is right view and wrong view. For the Fourth Noble Truth, the Path and well being, we have Right View. For the Second, ill being, we have Wrong View. They are opposites. Thay reviews Right Thinking, Right Speech, Right Action, and Right Livelihood in the context of well being and ill being. In this talk we continue with a teaching on Right Diligence. What is the difference between diligence and effort? Intensive versus regularity. Why is diligence better (easier) than effort? How does Right Diligence bring well being? What is Wrong Diligence and why does it bring ill being? Practical tips for practice are offered. The story of Frederick, a businessman, and his wife Claudia and their son Phillip. The story concludes with a wonderful teaching on walking and carrying peace in every step. True Diligence Source: The Mindfulness Bell, Summer 2008 True Diligence is often described in four steps. First, the unbeneficial seeds are in us. Be skillful to not let these seeds arise in us. Thay teaches on consciousness - store and mental consciousness. We can practice to lullaby these seeds of suffering to sleep. Second, if by chance that seed of suffering has manifested then we need to do something to let it go back to store consciousness. Don't allow it to stay too long. Not suppressing but helping it to go back. This is appropriate attention. Third, we invite the beneficial seeds to come up. Like a good friend who you have not seen in a long time. Send an invitation to dissipate the darkness. Joy and happiness are always possible and give them a chance to manifest. How? One method is a sangha. Fourth, when those beneficial seeds are present then we try to keep them present as long as possible. Help them to be strong. Again, what is a method for practicing this step? Generosity We continue the talk with a teaching on the second mindfulness training and how we consider the revision. The second mindfulness training is about generosity. How does it relate to right diligence? What is practicing generosity? Stealing? Is it possible to have no more desire? Are you aware of your conditions of happiness? The talk concludes with a short teaching on the Sutra of the White Clad Disciple. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.

Sitting with Our Father and Mother

7 januari 2016 | 10 min

Inviting the Bell

16 december 2015 | 13 min

We Only Need to Look in the Present Moment

13 december 2015 | 61 min

In June, 2009, a 21-day retreat was offered at Plum Village on the theme "The Path of the Buddha" and this recording is the first talk of the retreat (June 2, 2009). This was also in the first year of Obama being president of the United States. Thay teaches about the sangha as it relates to the president. Now, many years later, Obama is in the last year of his term and we have the opportunity to reflect on how we did with Thay’s instructions. We begin with a story of meeting MLK to build the idea of the beloved community and sangha building. What is the sangha and why do we need one? Thay teaches that even President Obama needs a sangha in a very compassionate and loving way. The 21-Day Retreat is an opportunity to perceive the sangha visibly. We should build and preserve the sangha. We have been planting seeds of brotherhood, sisterhood, peace, nonviolence. We have produced our politicians. Our politicians need a strong sangha, even though it is not a Buddhist one. And we have a role in that sangha too. Obama is not an individual, he is a part of the sangha. Without the sangha, we cannot go far. The 21-day retreat is a time to strengthen our sangha and open the way for the world. The sangha includes the Buddha and the dharma. It contains the the path of understanding and love. The 21st century is like a hill and we are climbing this hill together as a sangha. Can we climb beautifully? Each step should be love, healing, forgiveness. With a sangha, this becomes easy. What are we looking for? Our joy. Our success. Our transformation. Our happiness. Our emancipation. Our freedom. Whatever we are looking for, we have to look for it in the present moment. How do we do we go home to the present moment to discover the power to nourish and to heal? What is the path of the Buddha? We are going to explore a global spiritual ethic. The five mindfulness trainings represent this ethic. All the other precepts - 10 novice precepts, 14 mindfulness trainings - also represent this ethic. We will explore this during our retreat together. If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk. Enjoy the talk.

Cultivating Peace

4 november 2015 | 114 min

In this 2007 dharma talk, we go back to the Vietnam trip (February 21 to May 9) that focused on the Great Requiem Ceremonies across the country. The purpose of this trip was to to heal the last wounds of the war. The date of this recording is May 7, 2007 and it is the last talk of the Vietnam tour. It is possible to cultivate peace as individuals, as families, and as nations. We need to begin with understanding and love - this is the foundation of peace. Our peace begins with our in-breath as we bring our mind back to our body. The breathing is the bridge connecting our mind and body. Do we know our conditions of happiness to live happily in the present moment? There is also the wisdom of non-discrimination in Buddhism. Four elements of true love - maitri, karuna, mudita, and upeksha. The wisdom of non-discrimination (29:45) - a topic that is very crucial for our own peace and for peace in the world - a very important element of true love. The Three Kinds of Powers (49:55). We need to discover that the Buddha was a human being. The source of wisdom in Buddhism can help us overcome our despair. Spiritual power can be attained through our daily practice. The first is to cut-off. For example, to cut off from our craving, our anger, our despair. We do this by looking at the nature of suffering. The Buddha did this and you can to. The second power is insight. We cultivate this through our meditation. The third kind of power to cultivate is the power to love, to forgive. The practice of mindful breathing and mindful walking allows us to be present in the here and now. When you practice like this, each breath and step can bring you to the pure land of the Buddha and touch the wonders of life. Thay responded to a series of questions from the audience. How do you practice offering love to someone who does not want that? (55:02) Can you teach us how family can practice beginning anew? The practice of deep listening and loving speech. Practicing peace. (58:02) A question about impermanence. Is nirvana achievable and is it permanent? (1:11:52) A question about anger. Working with children in the classroom caused me to lose my temper often because I couldn't control the class. (1:23:52) How do we help people to live in peace when they live in poor environments. (1:29:27) What is the difference between “non-discrimination” and “forgiveness” when defining the fourth element of true love (upeksha)? (1:39:07) At the conclusion of the questions (1:41:42), Thay shares a little bit about the prayer ceremonies that were organized during this tour for those who died in the war and for those who died at sea. There were three ceremonies - one in the south, one in central, and one in the north of Vietnam where we practiced sitting meditation, reciting the sutras, and doing charity work. We transferred the merit of our practice to the dead people. The sharing concludes with an English translation of the readings used during the ceremonies.

Stop Waiting and Start Living

19 september 2015 | 91 min

https://youtu.be/ZX9H56UN3wg The Miracle of Mindfulness tour is underway with 50-60 monastics traveling and teaching in the USA. We have just completed the New York events at Blue Cliff Monastery and in New York City. A retreat will begin later this week in Mississippi followed by retreats and events in California. You can see the entire tour schedule on the tour site. The recording included here is from the public talk in New York City that took place on September 12, 2015 at The Town Hall with the theme of Mindfulness: Stop Waiting, Start Living. Our two teachers are Sister Jina and Brother Dharma Embrace. We've included both the video and the audio. Sister Jina (Chan Dieu Nghiem - True Wonder) is an Irish-Dutch nun who ordained in Japan in 1985 and joined the Plum Village community in 1990, one of Thich Nhat Hanh's first European monastic disciples. After serving as the dearly loved Abbess of Lower Hamlet, Plum Village, for 16 years, she now lives at Deer Park Monastery in California. Sister Jina's teachings have inspired generations of practitioners around the world. She is an avid mountain-hiker, bird-watcher and to relax, loves folk-dancing. Brother Dharma Embrace (Chan Phap Dung) is a Vietnamese-American monk who came of age as a San Fernando “Valley Boy” break dancing and skateboarding. He struggled in school before eventually graduating from USC and working as an architect in Santa Monica. Disenchanted with the corporate world, he decided to ordain on visiting Deer Park Monastery . He is loved by young and old for his dynamic creativity and urban cool. He is involved in many initiatives to bring mindfulness into schools, business, and politics. A few of the topics covered in this talk include: A Full Time Refugee Taking Refuge in the Breath Taking Refuge in the Bell Growing Up / Anger / Suffering as a Young Man / Conditions of Happiness Coming Home and Opening and Closing the Door Where are my Roots Celebrate Our Spiritual Roots Engagement and Community Questions and answers

This Moment, Only Once

31 maj 2015 | 80 min

Love and Happiness

25 mars 2015 | 46 min

It was Thanksgiving Day in Plum Village on November 25, 2004. The sangha gathered in Lower Hamlet, Plum Village during the Fall Retreat and Thay gave a 45-minute dharma talk on the topic of love and happiness. https://youtu.be/QtPqonJJP_o The telephone line should be called the "compassionate line." We hope this line can be established everywhere so that young people in their suffering, despair, and strong emotions can have someone to talk with. Suicide is a real issue and young people they feel lonely and suffer so much. Who can they talk with? Someone who has the capacity to listen. Each of us can make a vow to be that person who has the capacity to listen. Avalokiteshvara, the bodhisattva of deep listening. Compassionate listening. We have to cultivate this capacity and transform ourselves in this bodhisattva. Without the capacity of listening deeply, we cannot understand. According to the teachings of the Buddha, love is born from the ground of understanding. We can apply this in our relationships and our families. Understanding is not something that happens “just like that” - it takes time and we have to give our ideas, our views, our prejudices, our judgment. Understanding what? The difficulties and suffering of the other person. The deep hope and desire the person has. The kind of obstacles the person is experiencing. We can ask the other person, "do you think I understand you enough?” Once you understand, you can stop doing and saying things that cause the other person to suffer. Then you have True Love. This is the practice of love. Do we understand ourselves? The nature of our own suffering? Everyone has an idea of happiness and we may strive for that idea. But, can we see that happiness can come from any direction? Joy comes from letting go and the first thing we can let go of is our idea of happiness. In the Buddhist teaching of love, there are four elements. The first is maitri - friendship, brotherhood, loving-kindness. And the second is karuna - capacity to understand the suffering and help remove and transform it - compassion. Mudita is the third element - joy - your joy is her joy, her joy is our joy. The last element is upeksha - nondiscrimination. This is a higher form of love. The four qualities have no limits - infinite love - these elements are also call the Four Unlimited Minds. The bodhisattva of love is in you.

Fresh Opportunities of Abundance

1 mars 2015 | 49 min

Evolutive Dharma

30 januari 2015 | 64 min

Francophone Educators’ Retreat

15 november 2014 | 29 min

An Update from the Editor

29 oktober 2014 | 2 min

The Practice of True Presence

30 september 2014 | 33 min

This is a Legendary Moment

24 september 2014 | 52 min

Our Cosmic Body

22 september 2014 | 80 min

Right Livelihood and True Love

9 september 2014 | 78 min

Professor Buddha and the Bell

5 september 2014 | 85 min

The Popularity of Mindfulness

30 augusti 2014 | 88 min

The French Call It Amour

29 augusti 2014 | 88 min

A Cloud in the Water

21 augusti 2014 | 78 min

What is Truth?

21 augusti 2014 | 101 min

The Sky is Giving a Dharma Talk

20 augusti 2014 | 95 min

Seeing with Buddha Eyes

17 augusti 2014 | 75 min

Solidity and Freedom – German Retreat

16 augusti 2014 | 78 min

Who Am I?

13 augusti 2014 | 86 min

The Mark of Suffering

8 augusti 2014 | 45 min

Why Am I Myself?

31 juli 2014 | 104 min

What is Man?

27 juli 2014 | 46 min

The Cake in the Refrigerator

23 juli 2014 | 74 min

I Have Arrived. I am Home.

20 juli 2014 | 48 min

What is Happiness?

16 juli 2014 | 90 min

Our Appointment with Life

11 juli 2014 | 37 min

Stepping into Freedom

3 juli 2014 | 70 min

From the Assembly of Stars Meditation Hall at Lower Hamlet, Plum Village. This is a day of mindfulness between the close of the 21-Day Retreat and the Summer Opening. The sangha is preparing for an ordination ceremony for monastic novices on July 2 followed by summer opening on July 4. This 80-minute dharma talk is dated June 29, 2014. The focus of the talk is on the monastic life. Both the audio and the video are available below. Where can we focus our attention when starting to breath mindfully? The tip of the nose versus the abdomen. We stop our thinking and are fully aware. No thinking is a secret of success. We can enjoy being alive in the here and now. What is the object of our mindfulness when we walk? How can we touch reality? Thay tells the story of a 13th century king in Vietnam who practiced very well as a lay person. How can we practice everyday? Touching the ground of reality with every step and not lose ourselves by daily life.This kind of walking can be very healing. The triple training is mindfulness, concentration, and insight. These three work together. These are three of the eight elements of the noble path - the Noble Eightfold Path. They also exist in the Five Powers (the other two are faith and diligence). This is the heart of Buddhist practice. The practice of mindfulness can also be seen concretely in the practice of the precepts and that is why we usually use the words “mindfulness” trainings. The precepts are the 5 trainings for the lay students (and the 14 for the Order members), the 10 precepts for novice monastics, 250 precepts for monks, and 380 for nuns (Some may ask why the nuns practice more? Is that not discrimination? The nuns created their own precepts). Each precept guarantees a zone of freedom. The precepts are seeking freedom. But we need to live mindfully. Thay recently wrote a new calligraphy. “Each Precept Guarantees a Zone of Freedom”. There is joy in practicing and reciting the precepts. The manual we use for training the novices is called “Stepping into Freedom” (and is available from Parallax Press). The practice of the precepts is also the practice of mindfulness and is connected with mindful manners (outlined in the manual). "Be beautiful. Practice the Precepts.” Thay discusses some of the mindful manners for monastics. The manual has four parts. The first part is a set of verses - the essential of the daily vinaya practice. The second part is the ten novice precepts. The third section is mindful manners - many chapters on this. The fourth part is a beautiful text to remind monastics why they are a monk or a nun. The book was originally in Chinese from more than 400 years ago. It has been updated by Plum Village. In the Christian monastic tradition, they have some of the same precepts. Thay shares further of the big commitment to become a monastic. It is like a marriage. You are part of a sangha and you can realize your dream of helping people. To practice as a monk or nun is easier than a lay student because you have the support of the sangha. This is a happy and beautiful moment. http://youtu.be/EfPJ6T-5Z9w

How to Promote World Peace

20 juni 2014 | 107 min

Exploring the Joy of Practice

15 juni 2014 | 117 min

From the Rising Tide Meditation Hall at a retreat at Magnolia Grove Monastery in Batesville, Mississippi during the 2013 Nourishing Great Togetherness teaching tour. This is the third dharma talk for the 6-day retreat with the theme Healing Ourselves, Healing the World. The date is September 27, 2013. We begin with seven minutes of chanting from the monastic brothers and sisters. Try the BetterListen Version of this entire retreat - click the image below Thay introduces and explains the process for the Novices and Aspirants along with the 5-year program of training as a monastic. It can bring you a lot of joy. They practice the Ten Precepts of a novice. The third source of nutriment is volition - deepest desire of your life. What you want to do with your life? Knowing what you want to do can give you energy. Brotherhood and sisterhood creates a very deep love. What is life as a monastic like, how are decisions made, how do you practice? Why did Thay begin to take students after living in exile in the west? The need for dharma teachers across the world is great. Thay invites you to join the five year program. At approximately 38-minutes into the recording, we turn to a new topic. We have talked about the art of suffering - if we know how to suffer, we will suffer much less. The art of suffering is linked to the art of happiness. Skillfully we can create joy for ourselves and others. There are many ways to create joy and happiness. The first method is to let go, to leave behind. Letting go will give birth to joy and happiness. If you let go, happiness can come right away. What are holding onto that we think is crucial for our happiness? The practice of releasing our cows. We can practice using sitting meditation and learn to release our cows. A whole country can even be caught my a cow - our ideology. The teaching of the monk Badhya who exclaimed "Oh my happiness!" during his meditation. He was able to let go. The second way to joy and happiness is mindfulness. Mindfulness is a source of joy and a source of happiness. This is our practice. Then we have concentration - if you are very mindful, then concentration can be born. From concentration we then have insight - it can liberate us. Joy and happiness can arrive. in the teachings of the Buddha, there are five types of energies that you can generate. They can help generate joy and happiness. The first three were covered earlier - mindfulness, concentration, and insight. The other two are faith and diligence. Faith here means confidence. The other teaching on power is cutting through / letting go. The power to cut by brought requires courage and courage requires us to have insight. The second power is wisdom. The third power is the power to love, to forgive. How do we listen to a dharma talk? What is the zen way? We continue with a brief review from the exercises of mindful breathing. At 86-minutes into the recording, we turn to a teaching on the three doors of liberation - emptiness, signlessness, and aimlesslessness. We hear an explanation and teaching on each of these doors. No video is available for this talk.

Feed and Nourish our Happiness

7 juni 2014 | 83 min

We have enjoyed some time to rest and have not so many dharma talks in the recent weeks. The monastics at Plum Village are currently participating in the bi-annual 21-Day Retreat and those talks will not be made available immediately. In the meantime, we return to the talks given at Magnolia Grove Monastery in Batesville, Mississippi during the 2013 Nourishing Great Togetherness teaching tour that haven’t been made available until now. This is the second dharma talk for the 6-day retreat with the theme Healing Ourselves, Healing the World. The date is September 26, 2013. Try the BetterListen Version of this entire retreat - click the image below When I was a young monk, I believed he did not suffer but I know now that is not true. How can you not suffer when a dear friend dies? He was not a stone, he was a human being. But he suffered much less because of his wisdom and compassion. This is a very important thing to learn. The other question that had as a young monk is why did the Buddha keep practicing after his enlightenment. I know the answer today. Happiness is impermanent just like anything else. We have to feed and nourish our happiness. What is the goodness of suffering? It can help us to understand and love. We have to learn how to make good use of suffering. Then we can suffer much less. First, we must learn how to not let the second arrow come hit us. When we have pain in our body or mind and we let it be magnified the we create more pain and suffering. The second thing to learn is how to go home and take care of our suffering. To embrace tenderly our pain. Our consciousness has two layers - store and mind. In the store, we have many seeds; mental formations. For example, anger is a mental formation. Another mental formation is mindfulness, the energy of mindfulness, and this can be used to lessen the energy of anger. Mindfulness can embrace tenderly and anger will be transformed. We can then invite you the seed of compassion. Mindfulness of compassion. The first five mental formations are called universal. They are contact, attention, feeling, perception, and volition. They are universal because they are there at any time and at any place. How do we interact and engage with these universal mental formations? The focus of the exercises of mindful breathing are body and feelings in the first eight. then, starting with the ninth we turn to the mind. The mental formations are the objects of our mind. The tenth is about gladdening the mind. We can use Right Diligence to help the negative seeds to not manifest in our mind. This is the first aspect of the practice. And if it's already manifested, this is the second aspect, we invite the negative seed to return to store. The third aspect is to let the good seeds rise. The fourth aspect is to try keeping the positive mental formation present as long as you can. We turn now to Right View - a part of the noble eightfold path. Right view is insight and enlightenment. From Right View, we can have Right Thinking, Right Speech, Right Action, Right Livelihood, and Right Diligence. Insight can come right away! Right View transcends being and non-being, no birth and no death. Interbeing can be very helpful.

Questions and Answers with Educators

14 maj 2014 | 109 min

The Five Mindfulness Trainings for Educators

12 maj 2014 | 108 min

This is the second day of the Educators Retreat at the University of Barcelona. Thich Nhat Hanh, along with the monks and nuns of Plum Village, are on their first tour of Spain this month. In this talk, Thay teaches the Five Mindfulness Trainings. The date of the recording is May 10, 2014. The audio and video links are available below. The timestamps included here are for the AUDIO recording only. 0:00 Verses of Practice 15:16 Protecting Life 27:26 True Happiness 34:10 True Love 49:35 True Communication 1:10:55 Consumption When Thay became a monk at the age of sixteen, he was given a book of verses to memorize. One of those verses is for waking up in the morning. Waking up this morning, I smile. I have 24 brand new hours to live. I vow to live these 24-hours deeply. I vow to look at those around me with eyes of compassion. We learn these verses to practice mindfulness. Thay shares a few other examples to help to stop our thinking. There are about fifty of these verses for a novice to memorize. We have written new ones today, such as telephone meditation. We can use this to improve the quality of our communication. Everything we do can can be done in mindfulness. The practice of mindfulness can be very concrete. There are five areas we can consider. The first is to protect life. Our life as well as the lives of others, plants, animals, minerals, and the earth. This is the first mindfulness training. What does this mean? How do we practice with this and what can school teachers and parents do with this training? Everywhere young people are killing themselves because they don't know how to handle a strong emotion. We can use mindful breathing and can see that an emotion is just one little part of a person. We can deep belly breathing and take care of the strong emotion. The second realm of the practice is true happiness. The topic of true happiness should be explored to see what it means. True happiness is made of understanding and love. Love is born from understanding. Understanding is a practice and a true element of happiness. The third area is the practice of true love. Sexual desire is not true love. Many young people do not know what is true love. True love is made of compassion, loving kindness, and nondiscrimination. These are the elements of true love. The fourth aspect of mindfulness is the practice of loving speech and deep listening. This is the fourth mindfulness training. This practice should begin in the family first and then we can bring it into our school and classrooms. How can we restore communication and reconcile? What can we do in the classroom to help students to suffer less? The fifth mindfulness training has to do with consumption. Our society is a society of consumption. This is an idea about happiness. This concept of consumption is taught in the context of the four kinds of nutriments. The first kind is edible food. The second source of nutriment is sense impressions. What are we consuming in our conversations, in the media, and on internet? The third nutriment is volition. Our aspiration or deepest desire. The last source of nutriment is consciousness. What are the seeds in our consciousness and do we know how to water the good seeds? The Five Mindfulness Trainings are a very concrete expression of our mindfulness practice. Happiness is possible. Compassion is possible. Healing is possible. And a school teacher should learn to embody this kind of practice for transformation and healing to take place. http://www.youtube.com/watch?v=LhE7vqdJMP0

Four Energies and Mindful Educators

11 maj 2014 | 80 min

Thich Nhat Hanh along with the monks and nuns of Plum Village are on their first tour of Spain this month. An Educators Retreat at the University of Barcelona and this is the first talk providing an orientation to the practice taught by Thay. The date of the recording is May 9, 2014. The audio and the video are both available below. We begin with an introduction to the practice of breathing and the role it plays in mindfulness practice.There is an energy of mindfulness that is born during the time we are breathing. Life is available in the present moment because the past is already gone the future has not yet come. To go home to the present moment is easy…breath in mindfully. We can get in touch with our body when we are breathing mindfully. Our body is the first wonder of life. Maybe when we get in touch with our body, we may notice tension in our body. If we notice this tension while breathing, we can release this tension while breathing out. If we learn to do this well, then we can learn to transmit this to our students. There is another energy of the practice called concentration. This energy is born from the energy of mindfulness. It let’s us focus. (Editor’s Note: short skip in the recording here) The third energy is insight. Insight arises from concentration and mindfulness. The French novelist Camus spoke of this through the story of the prisoner. Breathing in, I know I am alive. This is already an insight and it is a true miracle. Mindfulness allows us to live deeply each moment we are alive and has the power to liberate us. Conditions of happiness. Can we see all the conditions of happiness right here in this moment? We can begin with mindfulness of our eyes. A good practitioner of mindfulness should be able to create a feeling of joy and a feeling of happiness at any moment. The practice of walking is another method to discover a moment of happiness. I have arrived. True happiness is made of mindfulness, concentration and insight. And this will bring compassion, love, and joy. This is the art of living. With this practice, you can also handle a painful feeling or emotion. Many of us consume in order to not encounter our suffering. We are afraid of our own suffering. Mindfulness can help you know how to suffer. How do we do this? We can use mindfulness to not be overwhelmed by the pain inside. We can recognize and embrace the pain. Once we learn this practice, we can do the same for our students and help our students to suffer less as well. Understanding will always bring about compassion. Compassion is the fourth kind of energy and has the power to heal and transform anger. Once we know our own suffering transformed, how can we help another person to suffer less. Thay draws a circle representing the school teacher. How do we work with difficult aspects in our school environments. We can start with our loved ones, then our colleagues, and finally our students. The first thing to do is going home to ourselves through the practice of mindful breathing and mindful walking. We can do this with the support of co-practitioners. Instruction on walking meditation, mindful eating, and listening to the bell. http://www.youtube.com/watch?v=z1jI2E2qCtg

The Resurrection and The Stranger

1 maj 2014 | 81 min

The Sound of Silence

21 april 2014 | 91 min

The sangha has just completed the French Retreat and we return here to a regular day of mindfulness in Plum Village. This talk is from the New Hamlet and is dated Thursday, April 17, 2014. The talk is in English. 0:00 Chanting 9:22 Hearing the Call of Mother Earth 23:25 The Sound of Silence 35:48 Types of Sound in Lotus Sutra 50:00 Impermanence of Sound 1:02:56 Establishing Silence 1:15:43 Consumption of Sound The beauty of Mother Earth is a bell of mindfulness. It's spring now and we can easily see how beautiful the earth is. If we can see this then happiness will available right away. Is anything blocking you from seeing this? Is your mind full of things? Can you hear the call of Mother Earth? Are you being pulled away by the past or anxious, fearful about the future? Even in the present moment we can be distracted. But if we look, we can see that life is full of wonders. We can pay attention to our breathing to help stop the thinking of the past, the future, and the projects of the present. I am here. I am free. In Plum Village we have the practice of noble silence. Thay shares about the recent French Retreat where the community sat together in silence for a meal and after the sound of the bell. What is the benefits of silence? What is the sound of silence? In the 25th chapter of the Lotus Sutra there is the bodhisattva Avalokite?vara - the one who listens to the sound of the world. Five kinds of sound are mentioned in this chapter. Thay teaches on these sounds. Sound of wonder. The one observes the sound of the world. The brahma sound. Sound of the rising tide. The one that transcends all worldly sounds. In Buddhism we speak of two kinds of phenomenon. Conditioned and unconditioned. Sound is considered impermanent. It's nature is to be created; to be made. And anything that is created is impermanent. Another early Mahayana Sutra is mentioned (chapter 40) speaks about the voice of the Buddha. The word of the Buddha is something easy to understand. The sound of the Buddha is not to loud. Silent thunder. We can hear the voice of the Buddha anytime and anywhere. When we have been able to establish silence the we can hear what is inside ourselves. What our heart is saying. We are often concerned with our daily concerns. We worry about material comforts and affective concerns. But there is also the ultimate concern. Do we have the time to answer the ultimate concern? Hear the deepest call of your life. And that we are a continuation of our ancestors. Meditation can help cultivate the silence. Four Kinds of Nutriments and consumption. Consuming the sound. The sound of wonders. We don't have to run anymore. Note from the Editor Thay has offered us a vision of building an online monastery, or online temple, where practitioners may come not just to receive information, but to practice online: to follow their breathing, experience guided meditation, interact with monastics and lay practitioners, etc. This archive of Thay’s talks is a component of this vision. We are using a new service (Patreon) that allows for you to become an ongoing patron for this archive. Each patron can make a donation, as little as $1 per talk, to be donated automatically on a monthly basis. Payments are made by credit card or PayPal and patrons can be anywhere in the world. When you visit the site, you identify the amount you want to give for each talk, identify a maximum amount per month, and provide your mailing address. If you are in the United States you can have a tax deduction through the Thich Nhat Hanh Foundation. Please visit our Patreon page: Thich Nhat Hanh is Creating Happiness.

The Way Out Is In

15 april 2014 | 87 min

This talk from the Lower Hamlet of Plum Village is dated Sunday, March 30, 2014. The talk on this day is in English. 0:00 Present Moment 14:05 The Feelings 29:04 The Body 37:20 Mindfulness of Compassion (Listening) 1:12:45 Story of Suicide and Transformation When you breath in, you bring your mind home to your body. A lot of time, your mind is not with your body. But when they are together, you are truly in the here and the now for your transformation and healing. It is wonderful be present and your breath becomes the object of your mind and you can become a free person. You can cultivate freedom. You don't need to be influenced by your fear and anger. We can make good decisions. The bell of mindfulness can call you back to the present moment. Walking can also bring us to the present moment. Every step. This is the basic practice to touch the wonders of life. At Plum Village, we should learn to breathe and to walk in the present moment. In the last talk, we learned the 7th and 8th exercises of mindful breathing. The 7th is being aware of the pain within myself. When we have a painful feeling, we know it! Do we know how to handle it or do we cover up the feelings with consumption? We can be stronger with the energy of mindfulness. The energy of mindfulness sees thee energy of pain. And the 8th exercise is to calm down the painful feeling. Holding the child of suffering - embracing tenderly. What is exercises five and six? Five is to generate a feeling a joy. And the sixth is to generate happiness. We can always bring about a feeling of joy and happiness whenever we want. How? The oneness of body and mind. The sixth exercise is the art of happiness where the seventh and eighth are the art of suffering. The first four exercises are about the body and the next four are about the feelings. The third is the awareness of body. When you go home to your body, you may notice pain and stress in your body. This makes you suffer. The fourth is to release the tension in your body. Calming your body. This takes care of our body. We them review the first two exercises. One week at Plum Village is enough time to learn the art. Last time we also spoke about listening. When we have the energy of mindfulness and concentration we can look deeply into the nature of our own suffering. Understanding our own suffering lets us understand the suffering of our parents and our ancestors. We need mindfulness and concentration so we are not overwhelmed by the suffering of ourselves and others. This is the practice. Understanding brings about compassion. Everyone should learn to cultivate compassion. The practice of deep listening and loving speech can always restore communication and bring about reconciliation. What is loving speech? We practice mindfulness of compassion. Thay shares the story of being the Israelis and Palestinians together at Plum Village. Thay then shares a story of a woman in America who wanted to commit suicide and how she was able to transform her suffering. The way out, is in.

The Breathing Room

4 april 2014 | 77 min

This talk from the Upper Hamlet of Plum Village is dated Thursday, March 27, 2014. The talk on this day is in English. 14:44 The Breathing Room 22:54 Inviting the Bell 33:10 Conditions of Happiness 43:30 Mindfulness of Suffering Thich Nhat Hanh begins with a recollection of a retreat for children. During walking meditation, we proposed they use "yes, yes" and "thanks, thanks" for each of their steps. We can say yes and feel thankful. There are so many things we can say yes to. We can appreciate these things - our body, our eyes, etc. With our eyes we can see the blue sky and the mountains. The practice is breathing in, I am aware of my eyes and am grateful they are in good condition. We do the same with other parts of our body. Like our heart. With this awareness, we can take better care of our body and allow it to be restored. In the "Sutra on the Contemplations of the Body" the Buddha taught us how to look at all the parts of the body. We use mindfulness to project light onto every part of our body. This can bring us happiness, love, and compassion. Thay provides more instruction on this practice. If you are a leader of a corporation, you may wish to incorporate and offer a session of total relaxation. This is not a loss of time. The same can be done by a school teacher for the students. Parents too, if they know the practice, can offer a session for the family. In a civilized society this can be very good. We can also create a tiny meditation hall in the home; a space where the bell can be located and we can practice in a safe space. Every time you feel restless or confused or irritated, we can walk to that place - the breathing room - and stop all the thinking and calm our body and mind. Thay recalls a story of how to open/close the door when he was a young novice that he then relayed to Thomas Merton. In our small breathing room, we should also have a bell. This is a territory of mindfulness. There are four lines to learn when inviting the bell after we breath in and out three times before Inviting the Bell. Thay teaches us how to invite the bell and why mindful breathing is so important. There are many conditions of happiness. In Buddhism, we have many versus to help us practice mindfulness. For example, for when turning on the water faucet. Are you aware of your conditions of happiness? Teaching continues on how this related to the breathing room and why it's important for the family. This is the art of happiness. This is part of the 7th & 8th mindfulness exercises in the Sutra on the Full Awareness of Mindful Breathing. We should not run away from our suffering. We can learn from our suffering. This ties right into the Four Noble Truths. We can learn to listen to our suffering without fear without running away through consumption. With mindfulness we have the energy to take care of our suffering. The practice of looking and listening deeply. Meditation is the time to look and listen to understand our suffering. This brings about understanding and compassion. If you know how to suffer, you suffer much less. You cannot take happiness out of suffering and cannot take suffering out of happiness.

The Realm of the Dharma

1 april 2014 | 73 min

This talk from the Upper Hamlet of Plum Village is dated Sunday, March 23, 2014. The talk on this day is in English. We begin with two chants from the monastics followed by a dharma talk on the wonders of life. Both the audio download and the video stream are available below. It is spring and many flowers are blooming. Don't be afraid to love and open your heart. A flower is a true wonder of life. When we walk, we encounter so many wonders of life. Where does it come from? Your body too is a wonder of life. Do we have time to be with a wonder? In the Buddhist tradition, we don't speak of creation. We have another answer. With meditation, we look at the true nature of things and see their nature is no birth and no death. Teaching on the cloud to illustrate this teaching. The scientists also see this teaching of no birth and no death. Getting in touch with the wonders of life. We can go outside and step away from our computer, our business, our worries. A day without a computer. How happy I am! We can using our breathing to go home to our body. When body and mind are together, you are home in the here and the now. Then we can touch the wonders of life. What is the "dharma" versus the "Dharma"? What is the realm of the dharma? The Dharma is the teaching. A practitioner had three bodies: physical body, dharma body (our practice), and our Sangha body. We need a community. You need a sangha body to nourish your dharma body. The dharmakaya is equivalent to the kingdom of God. Can we hear the dharma talk given by the flower, the creek, the cloud, the pebble, etc? This is the teaching on Mahayana tradition. If we listen to the body, we listen to the dharma. Impermanence. The kingdom is now or never.In the kingdom, there is sunshine and there is also rain. Every wonder is happening right here and now. We can stop and train ourselves how to live. Mindfulness is through our practice breathing and walking. Waking up in the morning, we smile. I have arrived. I am home. http://youtu.be/WP7NgI-UR8I

The Voice of the Buddha

30 mars 2014 | 85 min

This talk from the New Hamlet of Plum Village is dated Thursday, March 20, 2014. The talk on this day is in English. In this talk we learn about taking refuge and exercises 5-8 from the Sutra on the Full Awareness of Breathing. Thay also teaches on inviting the bell (18-min) and the four qualities of happiness (13-min) - these two topics could be listened to independently from the other parts of the talk. Both the audio download and the video stream are available below. The time stamps listed here are for audio download. 0:00 Chanting 9:30 Inviting the Bell 27:02 Taking Refuge 37:27 Four Qualities of Happiness using Pebble Meditation 50:46 Practical Refuge 1:04:15 Mindful Breathing Exercises 5-8 When we hear the bell, we practice together listening to the bell. We invite the bell to sound. Before we invite, we breathe in and out to prepare three times. There is a verse to learn to be qualified as a bell master. We calm our body and calm our feelings. The sound of the bell is the voice of the Buddha inside calling us to come home to ourselves. If you are a bell master then please be generous. When we come home to ourselves, we can discover the island of self. The Buddha recommended, don't rely on anyone or anything, rely on the island within. Every time we hear the bell, we can practice going home to the island within. We are protected. This is the practice of taking refuge. There is also the practice of deep listening. Every cell of your body can recognize and get in touch with your ancestors within. They can join you in listening to the bell. With this, peace can penetrator every cell. We can feel calm and light. Many people have a bell of mindfulness on their computer. It allows us to stop and breath in and out three times to arrive home in ourselves. Last time we spoke of the mental formation called restlessness. The practice of mindful breathing and walking help us to calm down our feelings. In the Christian tradition, they call this resting in God. This is taking refuge. Taking refuge is an art. If you know how, you can have peace right away. The Buddha, the dharma, and the sangha are something solid. Very much the same idea as the Trinity for Christians. But resting does not mean doing nothing. Many people are looking for someone for refuge but many have chosen someone who is not stable. Rely on the island of yourself. Cultivate stability and solidity and also look for that in the other person. Learn how to breath and walk. We have the practice of pebble meditation to cultivate the four qualities of happiness. The first is freshness - fresh as a flower. The second is stability - solid as a mountain. The third is peace/tranquility - still water. And the fourth is freedom - space. These qualities bring a happy person. The more you can let go, the freer you become. I take refuge in the Buddha. What does that mean? Do we have an dea of the Buddha? Taking refuge in your in breath and out breath - this is much more concrete than an idea. With our breathing, we gain mindfulness, concentration, and insight. Buddha is mindfulness - this is taking refuge. This is the island within yourself. You can also take refuge in your steps. While making that step, you generate concentration and insight. I take refuge in my in breath. I take refuge in my steps. This is not abstract and it is our Buddhanature. Nirvana. No birth and no death. We are nirvana in the here and the now. Review of the first four exercises of mindful breathing. We continue with the next set of exercises. The fifth and sixth exercises are to generate a feeling of joy and happiness. This is the art of happiness. The seventh is to recognize a painful feeling. We should not run away from a painful feeling or emotion. We don't need to be afraid because we can also generate an energy of mindfulness. And the eighth is to calm our painful feeling or emotion. http://youtu.be/wIzIg6EYIZ4

Happiness is Possible Now

26 mars 2014 | 69 min

This talk from the Lower Hamlet of Plum Village is dated Sunday, March 16, 2014. The talk on this day is in English and begins with Thay reflecting on the statement "How do you do?" followed by a teaching on the first four exercises of mindful breathing and the practices of total relaxation and walking meditation. 0:00 How do you do? 10:15 Restlessness 17:08 Third Exercise of Mindful Breathing 23:10 Fourth Exercise of Mindful Breathing 27:40 First Exercise of Mindful Breathing 35:15 Second Exercise of Mindful Breathing 37:00 Total Relaxation 47:10 Walking Mediation How do you do? What does this mean? How do you feel in your body, your feelings, and your perceptions. The human is made of five elements. The body. Are you tired? Are you stressed? The feelings. Do you have pleasant or unpleasant feelings? The perceptions. How do you see the world? Most of our perceptions are incorrect. Then we have mental formations. Anger, fear, despair, jealously, hope, etc. The final element is consciousness. Your mind. Are you light or overloaded? This is what I mean when asked how do you do? Not just business - this is only just a small part. To practice Buddhism and mindfulness is to take care of our five elements so that we'll being can become a reality. You can bring joy and peace. When anger is manifesting, so you know how to handle your anger? The Buddha taught us to handle our anger. The Buddha taught two things: How to bring peace and happiness. And secondly, how to handle the suffering when it comes up. Today, Thay will talk about one mental formation called restlessness. We don't feel peace and don't know what to do. Restlessness is the lack of peace. How do new deal with this mental formation? If parents and teachers know how to handle restlessness they can help our children. How do we learn? First, we start with our body. In Plum Village we have many ways to work with the body. For example, total relaxation. In the Sutra of Mindful Breathing the Buddha proposed sixteen exercises. These are concrete. The third exercise is "breathing in, I am aware of my body." You do not think of anything else. When the mind is not with the body you are not totally alive. This is called the oneness of body and mind. Your body is a wonder of life. Happiness can be found in your body. Aware of body. The Buddha then proposed the fourth exercise, "breathing in, I release the tension in my body." This is very important for us today to help us suffer less. When you heat the bell, you can stop your thing and breath in mindfully and bring your mind back to your body. Release the tension in body. The first exercise of mindful breathing is very simple and powerful. Breathing in, I know am breathing out. Breathing out, I know I am breathing out. Awareness of breath. Very simple. We can touch the fact that you are alive and this is the greatest of all miracles. It is wonderful. This can make you a free person and can make good decisions. The second exercise is following your in breath all the way through. We become very concentrated on your breath. Our concentration becomes deeper. We stop our thinking and we enjoy. When we sit in the lotus position, we can allow ourselves to release the tension and this is one of the methods to work with restlessness. We have many practices to help us work with our breathing. Gathas and songs to release the tensions and enjoy our body. The practice of lying down and total relaxation of body is practical and relevant. In the Sutra of the Contemplations of the Body we learn how to identify different parts of the body. We can all learn and practice total relaxation. Another method to release the tension is walking meditation. The present moment. Happiness is possible now. We don't need to go into the future to find happiness. Walking meditation is a training to help us stop running. Life is only available in the here and the now. It is the practice of stopping.

Happiness for Young People

16 mars 2014 | 138 min

This talk from the Upper Hamlet of Plum Village is dated Thursday, March 13, 2014 and the sangha has just finished a couple weeks of lazy days following the winter retreat. The talk on this day is in English and begins with a lesson on mindful breathing to release tension and painful emotions followed by a teaching on the Four Kinds of Nutriments. The second half of the talk includes a special ceremony and discussion with the vice chancellor of the University of Hong Kong. 1:08 Chanting 8:00 Hearing the Bell 14:26 Mindful Breathing to Relieve Tension and Painful Emotions 21:54 Letter to Death Row 30:00 The Four Kinds of Nutriments 57:29 Ceremony to Confer Honorary Doctorate Degree to Thich Nhat Hanh from the University of Hong Kong 1:17:40 Thay Responds to Degree 1:30:40 Dialogue between Thay and Vice Chancellor on Topic of Today’s Youth When you hear the bell, you may want to stop you're thinking. Use your breathing to be aware that you have a body and smile to your body. It is a wonder. Practice mindful breathing we bring our mind home to our body. We are fully alive when we do this exercise. Our body is already a wonder of life. When you're mind is not with your body, it is not truly alive. We need an embodied mind. In the Sutra of Mindful Breathing, the Buddha proposed sixteen exercises. The third exercise is breathing in, I am aware of my body. You're body is your first true home. The next exercise is to release the tension in your body - the fourth exercise. We can also calm our painful emotions (the seventh exercise). We should not run away from our painful feelings. Many people in society consume min order to avoid thier painful feelings. With these exercises you can generate the energy of mindfulness. The pain is an energy and so is mindfulness. Mindfulness can embrace your pain (the eighth exercise). We can suffer much less. Yesterday Thay received a letter from a young man in America who is a pen pal of a man on death row. The person in prison is a practicing Buddhist who has found relief from the teachings. They have been reading The Heart of the Buddhist Teachings together. Thay responds to the letter by talking about fear, anger, and despair that people suffer from both within and without. We can practice compassion and then we can be free. There can be freedom in prison. Today we are going to have a discussion on the topic of youth. All of us need a good environment. Teachers and parents should come together to create a good environment for our young people in order to suffer less. The Buddha said that nothing can survive without food. There are several kinds of food. In the Sutra of the Four Nutriments can be helpful as a background to understand. In this sutra there is a story of a family crossing the desert and they have to make a very difficult decision to kill their child in order to survive. The first kind of nutriment is edible food. We have to eat in such a way to preserve compassion in us and not to eat the flesh of our own sons and daughters. The second kind of nutriment is sensory impressions. This comes from eye, ear, nose, ear, body, and mind. When we watch television, we consume. When we use the internet, we consume. Even conversation can be very toxic. Educators and parents should practice mindful consumption to set an example for our young people to preserve our well being. The third kind of nutriment is intention/volition. This is the deepest desire in us - our deepest desire may be good or it may be destructive. Helping young people to suffer less or to work for the environment or work for peace, these are good intentions. Last year at Google, they asked Thay to talk about intention. What do we want to do with our life? Our deepest desire? Is it to practice to help people to suffer less, then that is a good intention. And the fourth kind of nutriment is consciousness - consciousness as food. There is individual consciousness.

The Embodied Mind

25 februari 2014 | 84 min

Originally given in Vietnamese, available from Lang Mai, the talk from the Lower Hamlet of Plum Village is dated Sunday, February 9, 2014 and is the twenty fourth (and final) talk of the 2013-2014 Winter Retreat. This is an English translation, available below, by Sr. Tue Nghiem. Following this talk the monastery will have lazy days followed by a monastic retreat. We will not have new talks again until early March. 0:00 Guided Meditation by Thay 10:58 Remembering Thay Phap Y 18:45 Exercises of Mindful Breathing 1:05:50 Study on 30-Verses A story of our older monastic Brother Phap Y who has recently died. Though he had been sick a long time, he died very quickly on February 6 and we are very happy. He came to Plum Village as a novice from the Tibetan tradition and has since been a trusted and loved dharma teacher. We are reminded that this body is not me and I am not limited by this body. I am life without boundaries. And I continue in the river. In Plum Village we see Thay Phap Y as an older brother who has lived with our sangha for 20-years and he was 75-years old when he died. We practice to have peace in our body. We recognize that we have a body. Breathing in I know I have a body. At that moment the body has a mind. The embodied mind. When the mind and the body are one then we truly have life. If we continue, we can release the tension in our body. Breathing in I release all the tensions in my body. I These are the third and the fourth exercises from the sutra on the full awareness of breathing. Breathing in, I know I breath in. Breathing out, I know I am breathing out. This is the first exercise. It is to recognize the breath only. Breathing in, I follow my in breath all the way to the end. This is the second exercise. Following the breath. No thinking. Just breathing. We stop the mental discourse. These exercises bring us a lot of freedom. A practice of reconciliation between body and mind. When we have peace, then we can generate joy. It can also bring peace to our feelings. A practitioner is someone who knows how to practice this art. Can we generate peace, joy, and happiness in each step? We learn to cultivate good habit energies while we are here at Plum Village. When we have these energies, then we can nourish the people we love with these energies too. We can generate happiness right here and right now. With these four exercises we generate mindfulness, concentration, and insight. Happiness is connected to suffering. We can make use of the suffering to make happiness. This connection between happiness and suffering is of an organic nature. Managing our suffering is also an art just as generating happiness is an art. If you know how to suffer, then you suffer less. The fifth and sixth exercises are generating joy and generating happiness. In the present moment, we can recognize the conditions of happiness. The three energies of mindfulness, concentration, and insight can be very powerful. The seventh exercise is recognizing our suffering. Maybe our suffering had roots in the body or roots in our perception. When suffering surfaces, the practitioner should be present to recognize. Simple recognition. How do we recognize our pain? The second aspect is to embrace the suffering/pain. We embrace it with mindfulness. The third aspect is to calm the suffering. This is the eighth exercise. Anybody can do these practices. You don't need to be Buddhist. We can transmit these exercises to parents and two children. We should share these exercises with teachers so that it can be included in our schools to help our young children. Returning to the study of the 30 verses for the remainder of the talk.

The Joy of the Dharma

18 februari 2014 | 110 min

Originally given in Vietnamese, available from Lang Mai, the talk from the Upper Hamlet of Plum Village is dated Thursday, February 6, 2014 and is the twenty third talk of the 2013-2014 Winter Retreat. This is an English translation, available below, by Sr. Tue Nghiem. In this teaching we have a great review of basic practices that bring joy and peace followed by a teaching on 3 verses from the 30-verses of Vasubandhu text. 0:00 Chanting 7:18 Vitality 27:50 The Three Energies 41:30 Walking Meditation 55:00 Eating Meditation 1:06:33 Thirty Verses Study There is a mental formation called vitality. Life. In Theravada tradition there are two types of life. The name and the form (material aspect). Even with the fetus, there is already the form and the vitality of the fetus is intermingled with the vitality of the mother. They are not two separate things. The child and mother are one. We can see vitality even in an inanimate object, such as a grain of rice. Quantum physics see this now in the subatomic particles. In the grain of corn there is vitality and in the speck of dust. There are no borders between animate and inanimate objects. We learn this in the Diamond Sutra. We have to live our life deeply. Matter and energy - their nature is no birth and no death. We use our breathing to bring peace to our breath. We can become light like a cloud and let go of all our anxiety. We train to breathe like this. We can generate the energy of mindfulness. Concentration is one-pointed mind. At that moment, we are truly present. A free person. These are mindfulness and concentration. We can generate this with our breathing. In this case the breathing is the object of our mindfulness. Then, with these two we generate the third energy - insight. This is a training. We are here at Plum Village to learn how to do this because it had the capacity to heal and to nourish. To feel the joy of breathing in and breathing out. The joy of the dharma. The joy of the practice is our daily food. We are consuming food that nourishes and heals us. We have to live deeply in our breathing to generate peace and joy. Then we let go of anxiety and tension. Walking with peace and joy. What is slow walking meditation? How and why do we practice walking? Legendary steps. While we sit, we need to calm our breathing. We allow our body to rest, sitting upright, to harmonize the body. This too can generate joy and happiness. The same can be done with eating. While we wait together, we can immediately begin generating joy and happiness. And we can practice this at home. In a meal, we pay attention to two things: to each morsel of food and our friends who are sitting around us. Mindfulness of food and mindfulness of sangha. This food is the gift of the whole universe. Learning how to stop our mental discourse. We are learning verse #5-7 from the 30 Verses we've been studying this week. These three verses talk about manas. We begin with manifestation. Store consciousness was the first manifestor and the second is manas. Manas relies on the store consciousness to manifest. It grasps onto store consciousness and relies on it and returns to it. Manas has a distorted perception. Inferiority, superiority, and equality complexes. Manas also goes along with the four kinds of afflictions. And the five universal mental formations. It is also undetermined - neither wholesome or unwholesome. The five views of manas. Wisdom of discrimination.

Tale of Kieu

12 februari 2014 | 94 min

What is the Fabric of Reality?

5 februari 2014 | 97 min

Originally given in Vietnamese, available from Lang Mai, the talk from the Lower Hamlet of Plum Village is dated Sunday, January 26, 2014 and is the twenty first talk of the 2013-2014 Winter Retreat. English translation, available below, is by Sr. Tue Nghiem. The first 45-minutes of the talk focus on connecting our body and mind through our practice of returning. The second half returns to the sutra study and the characteristics of seeds. Every time we have difficulties with another person, what can we do? Why do we have these difficulties? Why can we not communicate? Do we blame the other person or are we able to see that both sides have difficulties? We have to look at ourselves. The most basic difficulty is that we can’t communicate or understand ourselves. It’s so easy to just run away from ourselves through reading novels, watching television, go on the internet, etc. But, there may be loneliness, grief, sadness, anger, and emptiness that we cannot bear. We are not at peace with ourselves. Therefore, we cannot easily communicate with the other person because we cannot communicate with ourselves. We can’t blame the other person or ourselves but we try to understand ourselves. This is a courageous act. We can use a friend, a co-practitioner, a sangha to support us to come back to ourselves and recognize our suffering and despair. Our breathing can help us bring our mind back to our body. This is the practice of returning. The method and practice are really simple. With concentration we can cultivate an inner strength. The third exercise from the Sutra on the Full Awareness of Breathing is bringing our full attention to our body and let go of the tension in our body. Mindfulness of the body. Breathing can be the object of our mind to help us return to our body. How is our breathing? We can use the gatha “In. Out. Deep. Slow.” This is the practice of peace. When Thay taught at university, another professor asked Thay what do we do to sit in meditation? The most basic practice is to harmonize our breathing. When we sit down, the first thing we do is calm down and harmonize the breathing. The second is to harmonize the body with our posture. These two go together - the breathing and the body. This may take a few minutes and then we can go deeper into contemplation. Being aware that we have body and our breathing, this is life. We can see the miracle if our energy and practice is strong. The Mother Earth is present in our body. We carry in our body the presence of all our ancestors. They continue to live in us. If we are peaceful and joyful then our ancestors are also peaceful and joyful. And so this gatha of practice can be a very deep practice. This is awakening and can come today and can come continuously. Freedom of in breath and out breath. If the breathing is peaceful then our body is peaceful. We calm our breathing, our body, and then our feelings. What is that that prevents you from having joy? What is it's true name? How do we let it entangle us? Plum Village practice is very simple. The energy of mindfulness let us see miracles in every moment. Mindful breathing and mindful steps. To calm down. We can have help From fellow practitioners. The characteristics of seeds is Momentary impermance. Moons and stars are the objects of our consciousness. Everything has a mark or sign. It can be either collective or individual. All these phenomenon are from seeds. There are three kinds of conciousmess in manifestation-only teaching. Store consciousness, Manas, and Perception of Reality along with five sense consciousness plus mind. Store consciousness maintains three things: seeds, our body, and our environment. And the seeds manifests as signs or marks. What is the fabric of reality? The fourth characteristic of seeds. And this teaching is a different from the traditional interpretation. The seeds in the store consciousness are neither also door unwholesome because store consciousness is undetermine...

Stars, Moon and Consciousness

30 januari 2014 | 115 min

Originally given in Vietnamese, available from Lang Mai, the talk from the Upper Hamlet of Plum Village is dated Thursday, January 23, 2014 and is the twentieth talk of the 2013-2014 Winter Retreat. English translation, available below, is by Sr. Tue Nghiem. A great teaching today that includes a story of Mara and the Buddha followed by the tradition of earth cake making in Vietnam. The second half returns to our sutra study on subject/object and store consciousness. 0:00-9:30 Chanting 9:30-46:18 Mara and the Buddha 46:18-1:02:05 Tet and Earth Cakes 1:03:00-1:18:38 Subject and Object 1:18:38-1:28:40 Christian Theology and Ultimate Reality 1:28:40-end Characteristics of Seeds After the Buddha became enlightened, he continued to practice. Sitting. Walking. Solo retreats. Why did he continue to practice after he became enlightened? If we don't continue to nourish, then we can lose our happiness. Everything is impermanent. It's called conditioning. There is a priest in New York, Father Daniel Berrigan. Thay has been friends with him since 1965 and they have enjoyed practicing together many times. We here a story of their friendship, walking meditation, and dualistic thinking. We learn a story of Buddha and Mara to illustrate our dualistic thinking. The story is then linked to a practice during the lunar new year. We need to remind ourselves to practice to turn this place into the territory of the Buddha. Today, in Vietnam, people put up a pole with a piece of the sangati robe to remind themselves to practice happiness. Today we have a Flower market and a ceremony for putting up the pole. The beauties of Mother Earth invite us to come back to ourselves and the flowers are an expression of this beauty. A few words on earth cake tradition in Vietnam - what do the earth cakes represent? The lunar new year is an occasion to be in touch with our ancestors and be grateful. After lunch today, we will make earth cakes together. This is how we begin to celebrate Tet. We return to the sutra study of the 30-verses. Stars and moon are an object of consciousness. They are in store consciousness. In the world of the oyster, they have no-eye consciousness and no-ear consciousness. The things that we see, the oyster cannot see. So, sense organs are one condition to give birth to consciousness. The object gives rise to consciousness. And these are manifested from seeds. And store consciousness holds all the seeds. The sense organ and the object rely on each other to create consciousness. Object and subject. They are divided into two parts but this isn't exactly correct. We cannot take one out of the other. This is called Interbeing. Some say there is a world that is objective whether we look at it or not. There is also consciousness and it is also there. This is a dualistic view and called double-grasping. The stars and moon are not independent of our consciousness. Just like the left and right. This is the most important teaching of manifestation-only teaching. When we look at the object we have to see the subject and vice-versa. We are learning store consciousness. Store consciousness cannot be described with ideas of wholesome/unwholesome, being/nonbeing, pure/impure, etc. And the seeds that store consciousness hold are the same. How does this apply in Christian theology? Right View and Right Thinking. Transcends the idea of being and non-being. Our Five Skandhas also have this nature. So, when we look at the characteristics of the seeds, we have to see they have the same nature as store. Two kinds of impermance.

Perception and Reality

28 januari 2014 | 110 min

Originally given in Vietnamese, available from Lang Mai, the talk from the Upper Hamlet of Plum Village is dated Sunday, January 19, 2014 and is the nineteenth talk of the 2013-2014 Winter Retreat. English translation, available below, is by Sr. Tue Nghiem. We begin with a teaching on the art of happiness and the art of suffering and how the body and mind work together. The second half of the talk returns to our sutra study by looking at perception and reality. 0:00-9:07 Chanting 9:28-29:36 Art of Generating Happiness 29:36-37:54 Art of Suffering 37:55- 50:25 Mindfulness of Body 50:25-1:07:11 Direct Perception 1:07:11-1:20:25 Representative Perception - Manas 1:20:25-1:32:52 Mind consciousness in Dispersion 1:32:52-end Reality as Form If we know how to use our time, we can learn a lot in only a week at Plum Village and when we return home we can continue our practice. Mindfulness helps us generate peace, joy, and happiness. This can realized in every breath and step. We can use mindfulness, concentration, and insight. Mindfulness is happening in our body, feeling, and perception. It helps us know what is happening right now. We all have mindfulness energy. A second meaning for mindfulness is to remember, to recall. Our experiences of the past. With our mindfulness we can have insight. Do we know how to make use of our insight? Concentration is focusing on something. We can dwell stably in the present moment. An experienced practitioner who can generate joy, peace, and happiness in every step and every breath. While we are here at Plum Village we can practice so that we can also do it when we return home. This is the art of generating happiness. How are we not caught by things worthy of pursuit? Our attachments prevent us from being happy. We can be happy when we let go. Mindfulness can also help us manage our suffering, our painful feelings and emotions. In doing so, we can suffer less. This is the art of suffering. We can use our suffering to generate our happiness. Love and understanding bloom from the mud of our suffering. In only one week we can generate and learn this practice. First, there is mindfulness of the body. When we breath-in, we bring our mind back to the body. This is the first fruit of the practice. We have some exercises to become more aware of our body. How do we practice with mindfulness of our body. The other day we began to learn the three objects and we continue here. Direct perception - things in themselves. Suchness. Reality as it is is a direct and correct and right perception. Subject and object of perception that always go together. What does science and Buddhism have to say about this? True direct perception sees the unity of subject and object. This includes consciousness of a object. Our practice is to break through ideas and the more we can do this then the more we can be happy. We can take away the discrimination of things. Store conciousness has this true and right perception but manas does not. Manas is the desire to live coming from sttore conciousness but considers the body as a self. It is obstructed. This is an erroneous direct perception. The object of manas is only a representation of reality. Mind consciousness in dispersion. When in this condition, there is no mindfulness and can be easily be influenced by manas to look for pleasure and avoid suffering. If we have mind conciousness, then we can see the Four Kinds of Nutriments. We have to know to inhibit and shine light manas so the amount of "mud" is in moderation so we can grow the lotus. We need some amount of mud. Direct perception. Erroneous perception. Wrong perception. In the 30-verses, we see the three natures. The tendency of conciousness to cut reality into pieces. Interdependent co-determination. Memory and mere image.

What is Emptiness?

22 januari 2014 | 94 min

Originally given in Vietnamese, available from Lang Mai, the talk from Plum Village is dated Thursday, January 16, 2014 and is the eighteenth talk of the 2013-2014 Winter Retreat. English translation, available below, is by Sr. Tue Nghiem. In this talk we learn about emptiness along with the continued theme of the winter retreat on consciousness, perception, and manas. 0:00-19:56 What is Emptiness? 19:56-30:40 Science and Consciousness 30:40-42:30 Suffering and Happiness 42:32-56:58 Mode of Perception 56:58-1:13:50 Manas 1:13:50-1:25:10 Subject and Object of Consciousness Today we chanted the heart sutra. The most important word in this chant is emptiness; sometimes mistaken for nothingness. Emptiness is Sunyata in Sanskrit. Being as the opposite of non-being. Emptiness has no opposite. Right View is one of the elements of the noble eightfold path. The highest view of right view is to transcend the idea of being and non-being. These are two extremes and just notions that don't describe reality. Right view helps us conserve a lot of energy. A practitioners we should practice slowly to transcend these notions. And this is called emptiness. Form is emptiness and emptiness is form. Matter and energy. Cloud is snow but it is also rain and water. The sun is matter but it is also energy. Matter is energy and energy is matter. Science is getting closer to the nature of phenomenon. String theory. Everything has manifested from seeds. Manifestation only. There is also the law of thermodynamics. Store consciousness is all the seeds. When they manifest, they are a formation. We can use the eyes of a scientist. Research of phenomenon. All phenomenon have the nature of no birth and no death. Consciousness and the object of consciousness cannot be separated. There still exists some duality in science between consciousness and phenomena. In manifestation-only teaching we are learning to erase that boundary. The two rely on one another to manifest. They are waiting for each other to manifest as a pair of opposites. Co-arising. In the original teachings of the Buddha, they used very simple terms to explain. This is because that is. The conclusion is we should not wish for happiness without suffering but that suffering can be transformed. This is the art of suffering. If we know how to suffer then we suffer much less. In this winter retreat we shouldn’t think there is a realm where there is only happiness - there is no place like that. If we want happiness then we must also have suffering. Reciprocal by way of mutuality. Reciprocity. When we learn the Four Noble Truths, we have to see under this light. The second noble truth talks of the path that leads to ill-being. It is because we live unmindfully. The presence of the second truth brings along the presence of all four which in turn brings along the noble eightfold path. When we learn of alaya consciousness, we know that it holds all the seeds and energies and it can manifest the wondrous universe. Store consciousness can reach reality as it is. Things in themselves. This is a mode of perception and it is the nature of phenomena. A manifestation of the seeds from store consciousness. Direct and true perception of ultimate reality. All objects of store consciousness and store consciousness itself. Some examples drawn from Christianity and God are explained. The nature of all phenomena is no birth and no death. Neither pure nor impure. A direct and true perception of reality. Manas cannot come in touch with reality as it is; it only grasps to part of store consciousness. In the sutras, there is an insight view of the body. Manas sees this body as itself. In the body, there is the five skandhas (form, feelings, perceptions, mental formations, and consciousness). In store consciousness, these are a wonder. But according to manas, the five skandhas are me - they are attachment. Where alaya is the beloved and manas is the lover.

The Body and the Environment

17 januari 2014 | 111 min

Originally given in Vietnamese, available from Lang Mai, the talk from Lower Hamlet, Plum Village is dated Sunday, January 12, 2014 and is the seventeenth talk of the 2013-2014 Winter Retreat. English translation, available below, is by Sr. Tue Nghiem. Our talk today continues looking at the morning chant and evening chant in addition to a deeper look at store consciousness, the body, and manas. 0:00-8:04 Two Chants from Monastics 8:04-28:40 Walking and Breathing 28:40-1:06:46 Store Consciousness 1:06:46-1:27:25 The Body and the Environment 1:27:25-end Manas and Freud Continuing on the morning chant verse from the last dharma talk. The dharma body is our practice. The second line of the verse is sitting still my mind is at peace and I smile. The mind is the second action of karma and the smile is part of our speech. These three karma - body, mind, speech - must calm down. The night is divided into five parts - the fifth part is the early morning and the door of the dharma has opened. In the evening verse, the first part of the night has arrived. In the morning we can penetrate the three vehicles and embrace the two kinds of truth. We vow to go through the day being awake and not as sleepwalkers. Thay teaches on how the text of Chinese, Vietnamese, and English vary. Walking and breathing. If we can walk with peace and joy, it doesn't matter how we walk. If we can do it at Plum Village then we can do it anywhere. Walk as a free person. If there is no freedom there is no happiness. Not carried away by the past or future. Every step can condition us to peace, joy, and happiness. We can use our breathing to bring our mind back to our body. This is the energy of concentration. Freedom only takes a few seconds. The Cyprus in the yard. The dharma body is the miracle of the universe. In manifestation only teachings, the store conciousness contains all the wonders of life. The object of mind. There are three objects of mind. Things as they are themselves. Store conciousness has a direct perception - no speculation and analysis. If it does this then it has mental construction. Being and non-being. Goodness and evil. Store consciousness is neither and has a direct perception and can touch the ultimate reality. It has access to the objects in themselves. Seeds, Body and Environment. Manas. Subject and object. Store consciousness is the first to come and the lass to leave. Store consciousness controls and collaborates with the nervous system to create balance in the body. Manas is undetermined, but it is covered up. It belongs to the subconscious. Perception, feeling, mental formation, consciousness. Manas thinks these things are itself but it is not. It doesn't see the environment comes from the store consciousness too. That is it's weakness. Manas seeks to avoid suffering, seeks pleasure, it does not know seeking pleasure is suffering, and does not to see the goodness of suffering. Finally, it does not know the law of moderation. Freud called manas the id. Without manas, the five skandhas are the dharma body. A wonder. According to Freud, apart from id there is the ego. This is the self. This becomes something that is tangible. The ego inhibits id from manifesting. The super-ego looks for ways to free the id by using wholesome means. More discussion and comparison of Freud psychology and manifestation-only teaching.

The Dharma Body

13 januari 2014 | 83 min

Originally given in Vietnamese, available from Lang Mai, the talk from Upper Hamlet, Plum Village is dated Thursday, January 9, 2014 and is the sixteenth talk of the 2013-2014 Winter Retreat. English translation, available below, is by Sr. Tue Nghiem. Today we learn about the dharma body and the practices of letting go, concentration, and insight. 0:00-10:00 Two Chants from Monastics 10:18-20:40 What is Dharma Body? 20:40-34:40 Nourishing our Dharma Body 34:40-56:25 Joy and Happiness - Letting Go 56:25-1:06:36 Joy and Happiness - Concentration 1:06:36-1:19:25 Joy and Happiness - Insight 1:19:25-1:22:30 Walking Meditation The dharma body is bringing morning light - this is part of the morning chant offered each day. What is this "dharma body" that shines brilliantly in the morning light? It is the teaching body. There are two kinds: the living dharma and the dharma that is written or recorded. Whenever we breathe peacefully, walk in meditation then this is the living dharma. Another meaning is our own practice - each one of us has a physical body and if we are a disciple of the Buddha then we also have a dharma body. The practice body. As students of the Buddha, we have the capacity to generate joy and happiness. So, in the morning when we go to meditation we want to allow our dharma body to shine brilliantly. The morning is a good time to study and our practice strong and solid. Everyday we have to nourish our personal living dharma body. In the winter, the trees grow very slowly and in spring they grow very fast. Like the trees, we have to allow our dharma body to grow even in the winter time. When we walk, breathe, eat, and work then our dharma body is growing. If we don’t nourish it then it weakens. What are the conditions for the dharma body to grow? We have to be active in making it grow. For example, what is our reflex when we hear the sound of the bell. Create conditioning and reinforcement to allow our dharma body to be strong. This can also help us when we are away from the sangha even when nobody is around us - operant conditioning. The wonders of the universe is the second type of dharma body. The clouds, autumn leaves, a rose, the birds, etc. They are all giving talks on impermanence, four noble truths, non-self, and eightfold path. We may see the written dharma and then our personal dharma body then we may be able to see these wonders of the universe. How do we generate joy, happiness, and peace? If we have a sangha then it can make it easier to generate these conditions. We can then offer this practice to our families, to our work, and the larger society. This practice can help us to manage our suffering - feelings of suffering and strong emotions. When we come to Plum Village we can learn these things in just one day by doing our practice. Each step. Each breath. If we cannot generate these three elements then we don’t have a dharma body yet. The first step is the practice of letting go and gives birth to joy and happiness. What is this letting go? What are the things that we can let go? What is preventing us from being happy and joyful? Perhaps they are ideas and notions of happiness. This is the main obstacle to our happiness. Practice is bringing a piece of paper out and writing down all our ideas of happiness. In the sutras it also states that concentration also gives rise to joy, happiness, and peace. This is the art of meditation. In Zen tradition, they say that concentration is food - the joy of meditation. We nourish this every day and not by power, fame, position, or sex. While we sit, while we walk, while we chant … it is not to “get” to happiness but it doing these activities in themselves. If you have mindfulness, then you can have joy and happiness throughout the day. It’s up to you. Our friends in the practice can help remind us. Letting go gives rise to happiness. Mindfulness and concentration also gives rise to happiness. Then we have insight.

The Value of Being Together

10 januari 2014 | 99 min

Originally given in Vietnamese, available from Lang Mai, the talk from Upper Hamlet, Plum Village is dated Sunday, January 5, 2014 and is the fifteenth talk of the 2013-2014 Winter Retreat. English translation, available below, is by Sr. Tue Nghiem. After a brief sharing on the value of being together, the majority of the talk looks deeply at liberation, brotherhood and sisterhood, and happiness as illustrated through the Five Contemplations read before a meal. The last 35-minutes of the talk return to our winter retreat theme on alaya consciousness. 0:00-10:30 Monastics Chanting 10:54-19:55 The Value of Being Together 19:55-49:15 The Five Contemplations 49:05-1:03:25 Collective Energy of the Sangha 1:02:15-1:38:56 Alaya Consciousness Where is the year 2013 now? Every day we created action in our thinking and our speech. Karma. In the coming year we will harvest the fruit of last year. We should practice this year with the flavor of right thinking to plant good seeds. Will our speech carry the language of love and compassion. We should only use loving speech. Harvest the fruit of right speech. Our bodily action should also have loving action to sow good action. In Plum Village, we have the opportunity to sit together, eat together, and be less busy than we have in our regular culture. Eating together as a family is important but we don't take the time. How can organize the family to sit together? Can we treasure the presence of one another? In Plum Village we use the Five Contemplations before a meal to remind ourselves of our freedom, our busylessness. Leisure for watching the moon. In Buddhism, we have the word liberation so we are not be entangled. Entangled by what? When we're tied up by our busyness, anger, jealousy, fear, complexes, anxiety then we are not free. Thay shares the story of the king in Vietnam who handed over his throne so he could be a monk and discover freedom. Freedom is looking for practices and teachings that can help untangle ourselves. But the king continued as a spiritual teacher to his son. Engaged action. Liberation is a very important dharma. We need to recognize the knots that bind us so we can untie them. Do we have the capacity to be happy? If we cannot, it is because we have ties that bind us. What ties are entangling us? How do we practice for freedom? How can we nourish brotherhood and sisterhood, the second aspect of the contemplation? Creating a career of helping other people. The third component of our contemplation is happiness. In Plum Village we eat as slow as we can so we can enjoy our freedom. We can listen to the taste in our mouth. If we don't have these things then we don't have something to offer another person. Before we chant, the monastic reads that we should breath as one body. We make our body and mind calm. When we do this as a community then we can really see our brotherhood and sisterhood. We create a collective energy of peace. We nourish one another as a community with our mindfulness, concentration, and insight. We go as a river in harmony and our suffering is being embraced by the sangha. We have to take refuge in the sangha and it's collective energy of practice. We have other reminders and opportunities for practice such as the chant before sitting meditation. We also sing before walking in order to remind ourselves of our practice of walking. There is something from the non-beginning. In alaya (store) consciousness there is a reality with no beginning. This is the foundation of all things. The cosmos. Alaya creates life. It's nature is unobstructed and equivalent to the ultimate dimension of a suchness. It is not covered by notions of beginning/ending, good/evil, pure/impure, etc. In the teachings we learn our manifestation is both our body and the environment. We have an influence on the environment and the environment influences us. Alaya is a foundation of everything. Neuroscience says something similar and have discovered a little par...

The Practice of Mindfulness is the Practice of Happiness

2 januari 2014 | 95 min

This talk by Thich Nhat Hanh is from the Lower Hamlet of Plum Village on Tuesday, December 31, 2013 on the occasion of New Years Eve. It is the fourteenth talk of the 2013-2014 Winter Retreat. This talk is in English. The talk begins with a lovely guided meditation by Thich Nhat Hanh followed by a teaching on compassion to help us listen to the monastics chanting. The second half of the talk focuses on love and healing our suffering. 00:00-10:15 Guided Meditation 10:15-24:45 Generating Compassion to Relieve Suffering 25:23-44:45 Chanting the Name of Avalokite?vara 46:00-51:40 Standing and Breathing 51:40-1:12:30 Self Love and the New Year 1:12:30-1:29:50 The Second Arrow 1:29:50-end Three Energies A few months ago we visited Stanford University on the topic of compassion. Many of us do not know how to take the mud to make the lotus. Compassion can be used to embrace and understand suffering. Without suffering, no compassion is possible. We shouldn't run away from our own suffering. How do we do that? We can use mindful waking, mindful breathing, then we can generate the energy of mindfulness and we won't feel overwhelmed. We can take care of the suffering inside. In mah?y?na Buddhism we have a great being capable of overcoming great suffering and to help other people. This is the bodhisattva of compassionate listening. Avalokite?vara. The monastics will chant her name today to help us all generate the energy of compassion. We can stop the thinking and just listen to the chant. Thay gives us instructions on how to best listen to the chant - we practice as a drop of water in a river and allow it to embrace us. We have been discussing about home and the new year. And the first element is our body. Learning how to breath, to walk, and to build our home. The second element is our feelings and emotions. We have to learn to take care of this as well in order to have a true home. The third element is our perceptions. We should always be asking, are you sure of your perceptions? Do we know how to love ourselves? To take care of ourselves. If we can love and take care if ourselves then we'll know how to take care of someone else. Self love is the foundation. We have been discussing about the new year. The year is made of time, speech, and action. The year 2013 will continue from our action. The fruit of our action will stay. Nothing is lost. This is retribution. This coming year we have the sentence "New Year. New Me." To liberate us. We should to renew ourselves. To create a feeling of joy, happiness, and compassion. This is the practice of mindfulness. Have you been able to enjoy the Kingdom of God, the Pure Land? The new year is your chance to enjoy it and practice. In Plum Village we have the time to walk together. We can challenge ourselves to walk in mindfulness. Every step. Happiness is possible. Mindfulness is being aware...aware of our steps. The practice of mindfulness is the practice of happiness. Suffering is part of life. The Buddha spoke about the second arrow. It is a teaching to help us suffer much less. If we allow fear and anger to grow then we are allowing the second arrow. But don't be afraid of suffering, especially if we know how to practice. Being aware of the painful feeling and calming the painful feeling. The first step is to suffer less. The second is to make good use of our suffering. Our true home is in every step and in every breath. http://www.youtube.com/watch?v=p4wzibGi7MA

Where is the Year 2014 Right Now?

30 december 2013 | 86 min

This talk by Thich Nhat Hanh is from the Upper Hamlet of Plum Village on Sunday, December 29, 2013. It is the thirteenth talk of the 2013-2014 Winter Retreat. This talk is in English and is available below as an audio download or online video. In this talk we are preparing for the end of the year 2013 and the teaching is on no birth, no death, and coming home to our island of self. 00:00-14:35 The Year Ending and the Year Coming 14:35-25:09 No Birth. No Death. 25:09-49:10 Coming Home and the Island of Self 49:10-56:30 Sangha 56:30-1:06:10 The Practice in an Organization or Company 1:10:30-1:23:15 Taking Refuge in the Buddha, Dharma, and Sangha When we focus on our breathing, we can really be there. Breathing mindfully we can know that we are alive and that we have a body. Just breath in and out and we can touch the wonders of life. With mindfulness we can be in touch and that can help nourish and heal us. This comes from walking, sitting, breathing, doing everyday things. Is the year 2013 going to die and go away? Can we speak of a birth or death of a year? The notion of month, day, hours, etc. are invented by us and are conventional designations. What does it mean to die? From being to non-being? Where is the year 2014 right now? The answers really depend on us. What have I done in the year 2013? Have I learned to produce a feeling a joy, a feeling of happiness? We can produce a moment of joy, a moment of happiness at any time, for us and for the people we love. Have we been able to take care of the painful feeling and emotions during the year 2013? If we do not learn these things then we will end up repeating this in the next year. This is why we have our practice phrase for next year: “New Year New Me” and “Joy Within, Joy all Around.” The new year is time and it is linked to space and action. If we know how to deal with our pain and sorrow then we can improve the quality of our days, months, and years. Right now it is winter and when we do walking meditation, we do not see butterflies. But that does not mean the butterflies are not there already. In spring they will manifest; they are only hidden waiting for conditions. The same is true with the year 2014. Has the little boy or the little girl you once were died? No, it is still there. This teaching corresponds with the first law of thermodynamics. Nothing is born. Nothing dies. We can transfer energy and matter but we cannot produce or destroy anything. In Buddhism we say no birth and no death. Where are our ancestors? They are in every cell of our bodies and we carry them into the future. To meditate is to have the time to look deeply and see the nature of no birth and no death. The story of the cloud and Mother Earth. Society today is running away from itself and we don’t know how to handle a feeling of pain, sorrow, loneliness. We are running away from ourselves. And electronic devices that we buy and use help us run away but the practice of mindfulness is helping us take care of our feelings. Mindfulness can restore peace and harmony in our body and our feelings. That is the practice of coming home. We can establish understanding. We can transform our anger into understanding and compassion. It is impermanent. Last week we started to speak about true home. True home is available anytime and we have to build for ourselves. The Buddha told us that everyone has an island within ourselves where we can feel calm, safe, and happy. We should take refuge in that island. Our body is the first element of our true home. The third exercise of mindful breathing suggested by the Buddha. Breathing in, I am aware of my whole body. The fifth and sixth exercises of mindful breathing help us cultivate a feeling of joy and happiness. This is the art of happiness. And the seventh and eighth help us to handle the painful feelings and emotions. We can generate the energy of understanding and compassion. This is the third element of coming to our true home.

Volition and Functions of Alaya Consciousness

29 december 2013 | 76 min

This talk is taken out of order as there was a little difficulty in getting the English translation to share with you. In this talk, Thich Nhat Hanh focuses on the theme of volition as it relates to our relationships and to being a monastic followed by a teaching on the functions of alaya consciousness. It was originally given in Vietnamese, available from Lang Mai, the talk from New Hamlet, Plum Village is dated Thursday, December 19, 2013 and is the tenth talk of the 2013-2014 Winter Retreat. English translation, available below, is by Sr. Chan Duc. 00:00-10:30 Volition Food 10:30- 14:40 The Mind of Love - Bodhicitta 14:40-21:00 Volition and Marriage 21:00-28:48 The Path and Realizing the Dream 28:48-57:47 The Functions of Alaya 57:47-end Ripening and Impermanence Last time we learned the alaya consciousness are tied to the five universal mental formations. What does alaya want to realize? In the teachings we talk of the four nutriments and the third is volition. Alaya wants to live the good of volition should always be there - not temporary. Volition can be a positive nutrient and give us a lot of energy but it can also be unwholesome. What is my deepest desire? What do I want to do with my life? What is the source of volition food? The Buddha had a desire to end suffering, worries, fears - to find a path. He had a desire to become a monk. The mind of love - bodhicitta. We must have this commitment to be a monk or a nun. This is our volition food as a monastic in the sangha. People in the world may do something similar when they get married - what is the volition food of my partner? Do we share the same direction and the same ideal? What do I want to realize in my life? We can also look at our parents and see their dreams and aspiration. Have they realized their dreams? There is a path to realize our dream. The path is not different from the end. Every step has the dream for it to be reality in every moment of daily life. Don't wait. We look to see our source of energy - our volition food - and we nourish it every day. We have learned the self nature of alaya and that it is unobstructed, indeterminate, not good or bad, neutral. The 11 nature of seeds are the characteristics of the store. Now we talk about the function. First, the main function of alaya is to maintain and preserve - it is all the seeds. Second, alaya learns and manage the information it stores. Third, it has the capacity to make/ripen things. Fourth, it has the capacity to nourish and heal. Alaya is self directing and can behave in an automatic way. It has the capacity to sustain life. The body and mind rely on each other and the basis are the seeds in alaya. Matter and spirit arise together because of alaya. From the 30 Verses of Vasubandhu, we look at the 19th verse. Consciousness is the totality of the seeds. Transformation takes place in the way it does because of a reciprocal influence; out of this, the different constructions arise. The alaya consciousness is also impermanent and birth/death is always taking place. Impermanent in every instant. There is also cyclical impermanence - we are born here and we die here. Maturation is cyclical. You can support this site by donating to the Plum Village Online Monastery Team.

Have I Got a True Home?

28 december 2013 | 63 min

This talk by Thich Nhat Hanh is from the Upper Hamlet of Plum Village on the occasion of Christmas Eve (Tuesday, December 24, 2013). It is the twelfth talk of the 2013-2014 Winter Retreat. In this talk we learning about our True Home and Sangha. Christmas is always an opportunity to meditate on our true home. The Buddha did not have a home when he was young; he was unhappy even with all the material conditions. And Jesus Christ was born a refugee and was also trying to find a home. But both the Buddha and the Christ practiced and they found a True Home. Have I got a true home? A place of comfort and ease. When you come to Plum Village you are offered a practice to help you find a home. And home is not located in space and time. Our first fruit of the practice is "I have arrived. I am home." Our true home is in the here and the now in every breath and every step. The practice of mindful breathing brings our mind in touch with our body. Our body may be our first home. Are you in conflict with your body? Do you hate your body? We are all flowers in the garden of humanity. Do we know how to take care of our flowerness? Getting in touch with our body is the first step. We may notice tension in our body and the Buddha offered us exercises to reduce the tension. An act of reconciliation. Very practical. We can smile to ourselves and release the tension. Why, in some instances, have we abandoned our body? Do you have a feeling of loneliness?are we covering up suffering in our life? We don't know how to handle the suffering inside of us and we cover it up with consumption. The practice of mindfulness can help you reverse this to take care of your body and your feelings. If you can, then you are creating a true home for yourself. 24-m Consumption and Loneliness 27-m The Art of Happiness (Exercises 5 & 6) 31-m The Art of Suffering (Exercises 7 & 8) 37-m Practicing with a Sangha 43-m Building a Sangha 47-m The Plum Village Sangha 50-m What do I want to do with my life? The year is ending and it is a good time to ask what we want to do with our life. If you are a couple, you may wish to sit down and discuss your dream and see how to support each other. Jesus had a dream. Buddha had a dream. Can we look at our other relationships and see how they might be improved? Wherever we go, the sangha is with us. Sangha is our home. We can practice in such a way that our family is our sangha. We should devote our time and energy to building our true home so that we can realize our dream. Merry Christmas. You can support this site by donating to the Plum Village Online Monastery Team http://www.youtube.com/watch?v=QQpz5ulMgGw

Being #1 and/or Being Happy

23 december 2013 | 92 min

This talk by Thich Nhat Hanh is from the Lower Hamlet of Plum Village and is dated Sunday, December 22, 2013. It is the eleventh talk of the 2013-2014 Winter Retreat. In this talk we use the practice of walking meditation to explore themes of enlightenment, secularization of mindfulness, technology, schools, and the corporation. Both the audio recording and the video are available in this post. 02:22-12:18 Chanting 16:38-28:50 The practice of walking meditation 28:50-32:30 Enlightenment 32:30-40:01 Reflection on our Life in 2013 40:01-53:50 Coming Home to Ourselves and the Corporation 53:50-61:01 Secularization of Mindfulness and Being #1 1:01-1:06 Making Good Use of Technology 1:07-1:15 Intentions for Year 2014 - Walking Meditation 1:15-1:19 Mindfulness and a Sangha 1:19-1:32 UNESCO, Wake Up Schools, and Politics Today during our Touching the Earth practice, we promised to the Buddha that we would enjoy the practice of walking meditation in our daily life. Every breath and step can generate a feeling of joy and a feeling of peace. Our body is a wonder. We don’t need to be in a hurry, looking for something. In Plum Village we practice walking mediation. Why do we practice walking meditation? The same question is asked of sitting meditation. How does Thay practice mindful movements? Why does Thay practice mindful movements? It is not only for better health. It tells Thay that he is alive and strong enough to do the movements. Thay shares about those astronauts who return to the earth and walk again - how long do they maintain this awareness? Mindfulness of being alive and walking on the earth is a wonderful thing. To enjoy walking meditation is not difficult. Everyone can have mindfulness of breathing. Enlightenment can arise in a few seconds with awareness of our breath and that we are alive and we have a body. Buddhism is not exactly a religion but it is a way of living. You don’t need to be a Buddhist to practice mindfulness. We can even generate this while we brush our teeth. Many of us have searched for material comforts and many of us do have many material comforts but we may still not be happy. Time is something we should treasure. When we wake up in the morning, we can breathe and be aware that we have 24-hours to live. Thay teaches the waking up gatha. With the end of the year, it may help us to think about the way we live our life. How did we spend 2013? What have we done with our life? Can we live with more joy? This year we had the opportunity to visit Google and spend a whole day practicing with the employees. We noticed the people there practiced whole-heartedly - they did walking, sitting, and eating mediation. A company like that wants to succeed and be #1 but there is also so much suffering. They do not have the time to take care of their body, feelings, emotions, families, etc. They see a need for a spiritual practice so they can suffer less. Time is no longer money. Time is peace. Time is life. Thay shares further about the visit to Google and how we can suffer less through our practice. Going home to ourselves. We are running away from ourselves and we do not take the time to take care of ourselves. If we cannot take care of ourselves, how can we take care of the person we love? Is technology helping us run away from ourselves? Thay sees a struggle within corporate culture - they have stress, guilt, etc. They want to learn ways to deal with these issues. Is it possible to be #1 and be happy? This is the dilemma. There are people who are victims of their success, but there is nobody is a victim of their happiness. Which is #1 priority? The bottom line in the corporation is still thinking of being #1 in their area. And some practice mindfulness to become #1 and not to become happy. Are they using mindfulness to do the things to be more successful in business? Can you use mindfulness to make money? It is the same question/issue of those who teach mindfulness but don’t practice mind...

Foundation for All Phenomena is Store Consciousness

18 december 2013 | 92 min

Originally given in Vietnamese, available from Lang Mai, the talk from Upper Hamlet, Plum Village is dated Sunday, December 15, 2013 and is the ninth talk of the 2013-2014 Winter Retreat. English translation, available below, is by Sr. Tue Nghiem. 00:00-10:00 Chanting 10:35-25:42 UNESCO and Violence in Schools 25:42-44:30 The Seed on the Inside and the Seed on the Outside 44:30-55:40 The Seed of Pure/Impure 55:40-end Different Schools of Thought on Store Consciousness In 2006, Thay gave at a talk at UNESCO in Paris where he suggested that UNESCO organize retreats for teachers from across the globe so that teachers can bring the practice of nonviolence into their classrooms. At the time, the manager at UNESCO was very supportive because in that year there had been 88,000 acts of violence in classrooms in France in 2006. The energy of violence is there is our young people and many parents and children don’t have methods for dealing with the anger in themselves. In our practice, we begin with generating peace in our body and mind to better manage our energy of anger and violence. We want to share these practices with others. If teachers can learn this practice, they will know how to help their students. Plum Village agreed to create documents and materials to support this effort of reducing violence. Two books - Anger and Cultivating True Peace - both teach on this theme. We have led retreats to Wake Up Schools. We have reached out to UNESCO again to see how can we better support UNESCO again to help train teachers? We have also drafted the Manifesto 2000 (which are based on the Five Mindfulness Trainings) with them, but it seems to have been forgotten. The United Nations have accepted some of our practices for nonviolence with the young people. In Spain, there has been an effort to bring this practice to schools. One characteristic of seeds that we need to discuss is no-inside/no-outside - this is the tenth characteristic of seeds. There is a distinction between inside and outside - inside our mind and outside in the environment. This is a dualistic view and is double-grasping. In the four establishments of mindfulness there are four domains: body, feelings, mind, and objects of mind. In our mind is the phenomena. There are also teachings on karma and retribution in Buddhism. Our actions lead to retribution. The environment is where the body lives. The environment is ourselves also. These two things cannot be separated. This is the best teaching of manifestation-only teachings. The eleventh characteristic of seeds is pure/impure - this is a teaching of Mahayana Buddhism. In manifestation-only teachings, different sutras explore this theme. The Five Skandhas and the Twelve Localities (Six Sense Organs and Six Sense Objects). The domains of existence - 18 realms. Thay is teaching on a specific verse where all phenomena are in store consciousness. There are six different pathways but there is also a seed of nirvana. The wholesome seeds are there too in the store consciousness. Nirvana is not outside of birth and death. This characteristics leads us to the teaching of the Heart Sutra where there is no defilement and no immaculate. Neither wholesome/unwholesome, pure/impure. It is indeterminate. You can choose one of the six paths or you can choose nirvana. What do different teachings say about the different mental formations? The Five Particular Mental Formations. More teachings on store consciousness. Donate to the Plum Village Online Monastery Team

Is our nature goodness?

18 december 2013 | 108 min

In this talk we take a deep look at dualistic thinking, the theology and challenges of seeing the world as pure and impure, and more about the seeds. Originally given in Vietnamese, available from Lang Mai, the talk from Upper Hamlet, Plum Village is dated Thursday, December 12, 2013 and is the eighth talk of the 2013-2014 Winter Retreat. English translation, available below, is by Sr. Tue Nghiem. 00:00-09:50 Chanting 09:50-30:50 Synchronization of Breathing 30:50-48:00 Dualistic Thinking 48:00-1:02 Theology 1:03-1:23 Seeds 1:23-1:48 Pure and Impure Hearing the sound of the bell, we stop thinking. We breath gently and pay attention our breathing. Simple and easy. An important habit energy. If we do this together, we are a collective and not a separate individuals. This is synchronization. It's like when water becomes ice - the molecules come together. Like the photons of a laser beam. The bell is the stimulation to help us stop thinking. In our body there are cells - all the cells work together in synchronization. We have the habit of dividing reality into wholesome and not wholesome. Well being and ill-being. Right and wrong. Beauty and ugliness. Permanence and impermanence. Happiness and suffering. Purity and impurity. This is dualistic thinking. If god is goodness them who will take care of the other side? Is our nature goodness? Manifestation only teaching and this dualistic thinking. Our nature is indeterminate - neither wholesome nor unwholesome. Reality is indeterminate. Discussion on theology and suffering and natural disasters in the world. And I Ching too. In Buddhism we still say nature is neither pure nor impure. Good seeds, bad seeds, and neutral. And they've been there since the beginning. This is a big issue in manifestation only teachings because some see the seeds are determinate. It has a nature that is organic - even love is organic and so is hate. More on the characteristics of seeds (a review). Seeds that are pure and impure. The 22 organs referred to in the Shastra.

Mother Earth Has All the Seeds

11 december 2013 | 101 min

The sangha held a monastic ordination ceremony on this day and so Thich Nhat Hanh spent some time talking about being a monastic. The second part of his talk is fantastic and touches deeply on his revolutionary nature and how Buddhism must be progressive and change. We conclude the talk with the winter retreat by learning more about the characteristics of the seeds. Originally given in Vietnamese, available from Lang Mai, the talk from Upper Hamlet, Plum Village is dated Sunday, December 8, 2013 and is the seventh talk of the 2013-2014 Winter Retreat. English translation, available below, is by Sr. Tue Nghiem. 00:00-06:40 Chanting 06:40-13:45 New Monastics Introduced 13:45-34:30 Being a Monastic 34:30-54:28 Renewing Buddhism 54:28-1:06 Poetry and Walking 1:06-1:41 Sutra Study Thay introduces the verses for the new year. New year, new me. Joy within, joy all around. Being a Monastic Purpose of the new monastic family. A new life. When we become a monastic, we let go of everything. The accomplishments and difficulties belong to the sangha. There is no individual future. We must take care of the entire family. How is this different from lay dharma teacher? The needs are great and we need more monastics and dharma teachers. Importance of organizing and leading retreats. We are a practical community; not theoretical. We also have the Five-Year Program as a dharma door for young people. Renewing Buddhism Buddhism is an art and must be progressive otherwise it stands still. We can modify the teachings so it's applicable to society. New sutras, training, precepts. New findings and new research. If we don't renew then Buddhism stands still and we don't honor the ancestors. It must be appropriate for the people and era otherwise it is not true Buddhism. See how the Five Trainings or Ten Novice Precepts of Plum Village are very different from traditional and much better. We must have courage to renew. Can we reduce the number of monastic precepts? A new Buddhism. Poetry and Walking Thay shares a poem he uses for walking meditation down and back from Son Ha. Nourishing the sangha with mindful breathing and mindful walking. Can we be a cell of the sangha and if the Buddha? Sutra Study Review of the first ten characteristics of the seeds. Are the seeds innate? We need to sow and water the seeds. To cultivate the seeds. If we don't have happiness then we need to plant it so it's possible. Mother Earth contains all the seeds and we must protect the environment. The insight of manifestation only is non-duality. No double grasping. Subject and object are not different.

What is the Purpose of this Human Life?

8 december 2013 | 121 min

In this 2-hour dharma talk, Thich Nhat Hanh teaches how and why we can live our lives deeply and provides methods such as gatha practice. We also continue the theme of the winter retreat by learning more about the characteristics of the seeds. Originally given in Vietnamese, available from Lang Mai, the talk from New Hamlet, Plum Village is dated Thursday, December 5, 2013 and is the sixth talk of the 2013-2014 Winter Retreat. English translation, available below, is by Sr. Tue Nghiem. 00:00-14:30 What is the purpose of human life? 14:30-23:00 Practice gathas 23:00-41:35 Spirituality and Plum Village practice 41:35-end Store consciousness and characteristics of seeds Some trees live thousands of years and certain turtles can live hundreds of years. A human span is about a 100-years. What is the purpose of this human life? We should live deeply so the time here doesn't go to waste. We should not wait to answer this question. The quality of life; not just living it to pass the days. The quality depends on how deeply we live each moment and not the emotional and material comforts. Money, power, prestige may not provide this quality or happiness. In Vietnam we had king who had given his throne to his son in order to become a monk. This gave him more time to live more deeply. He wore the color brown, the color for monastics. In Vietnam, it represents simplicity and humility. It's the color of those who work in the fields. When we become monastics, we learn the gathas to practice mindfulness. This Sunday we will ordain seven aspirants in Plum Village. There are about 60 Gathas to memorize and the first gatha to memorize is the walking up gatha. Waking up this morning, I smile. Twenty-four brand new hours. I vow to live deeply each moment And look at all beings with the eyes of compassion and love. Every breath and every step is legendary. The quality of life is awareness and our capacity to live deeply. Science and philosophy both study our humanity. There is also Tao - spirituality. It is also a branch of research to understand our own suffering and happiness. Spirituality is not to run away from life and it is not religion. It is a path to understanding and love to live deeply our lives. We can use the discoveries of science and philosophy. We come to Plum Village to learn how to live life. We look for elder brothers and sisters to guide us. We don't practice for merit in the future but to live deeply in this moment. For example, walking meditation is not a mean to an end. It's a daily practice. It is the path of happiness. The same with sitting meditation First we need calmness and stillness in our body and mind. The sixteen exercises of mindful breathing can help us calm and still our body and mind. If we don't know how, we ask a dharma teacher for help. These practices liberate us. We're learning the 8th consciousness - Store. We begin with a review of The first three verses of 30 Verses of Vasubandhu What is a self? There are also dharmas and phenomena. All this manifests from the same route - store consciousness. Store both receives and maintains the seeds. It also holds the body and the environment in which we live in. What goes into our store consciousness? There are three different kinds of seeds that go into store: the image of the objects of phenomena, the names of the objects, and the last is discrimination (habit of discriminating). That was the review of previous weeks. Characteristics of the Seeds The first characteristic of a seed is that it changes every millisecond. They are changing all the time. Another characteristic is that it's also continuous, like a steam. It maintains the nature of the seed over time. Every seed is waiting for the conditions to manifest. Manifestation only teachings. Individual and collective manifestation

What has Buddha-Nature?

4 december 2013 | 93 min

A Sense of Contact

2 december 2013 | 140 min

November 28, 2013. 140-minute dharma talk given by Thich Nhat Hanh from New Hamlet of Plum Village. This is the fourth talk of the 2013-2014 Winter Retreat. We begin with two chants from the monastics. The talk was given in Vietnamese and this is an English translation by Sr. Tue Nghiem. Today we continue studying the Five Universal Mental Formations - they happen in a split of a second. It is everywhere, anytime. This is why they are universal. The first is contact - we spend most of the teaching on this mental formation. It's a vibration in our sense organs. It's a modification of the organ when it comes together with the object and consciousness and prepares for the arrival of feeling. This is the traditional definition. Contact is the base for feeling or impression. How can consciousness occur without organs? The second universal is attention. There is appropriate and inappropriate attention. This is followed by feeling, perception. What is the function of perception? What are the options in terms of volition? Grasp, chase after, run away, fight, or to punish. The example in traditional texts is the magnet. What is appropriate attention? How does this relate to contact? We can bring in mindfulness - this is one of the five particular mental formations. Mindfulness is the third of the five particular. Stephen Levine defined it as memory; to recall a past experience. Mindfulness is not forgetting. Definitions of mindfulness. Where there is mindfulness, we can recognize the five universals and not go down the path of suffering. How do we react when we have a feeling or a perception? We can interfere, by pausing and creating a new pathway, with mindfulness and this is a very important practice. A teaching on the eight consciousnesses, in particular mind and manas and how they are different than the first five sense consciousnesses. Seeds. Characteristics of a seed. We cannot separate the cause and the effect. There are two, but they are really one. Subject and object cannot be separated.

Discovering Non-Discriminative Wisdom

27 november 2013 | 117 min

Individual and Collective Manifestation

24 november 2013 | 93 min

Our Spiritual Ancestors in Vietnam

23 november 2013 | 94 min

Rebuilding our Health

20 november 2013 | 83 min

November 17, 2013. 82-minute dharma talk given by Thich Nhat Hanh from Stillwater Meditation Hall, Upper Hamlet of Plum Village. This is the first talk of the 2013-2014 Winter Retreat. We begin with two chants from the monastics. Rebuilding our health - mental and physical. Our society seems to be not very healthy. Some come to our retreat to heal and mindfulness can help you heal. If we are mindful, we may see that we are running. Running into the future. We have a habit of running. So our mindful breathing can help us to stop the running. Breathing is an art. Mindfulness has to go with insight. Insight can get you out of your suffering. This winter we will look at the 51-mental formations. The first five are called universal. Contact Attention Feeling Perception Volition Then we have five particulars. Intention Determination Mindfulness Concentration Insight Right now we are talking about mindfulness. Our consciousness has two parts - store and mind. Our mental formations can move from one part to the other. Each formation is known as a seed in the store consciousness. There are conditions that cause a seed to manifest in your mind. Mindfulness is the capacity to see what is going on in your feelings, your perceptions, and around you. We can also use the mindful waking to heal and stop the running. We can allow nature to heal us. The earth is not just the environment, the earth is ourselves. A good mental formation is ease. We need to practice to cultivate this kind of energy. This is one of the seven factors of enlightenment. An opposite mental formation is called restlessness. Mental excitement. This prevents out mind from applying itself to good mental formations. Our society suffers from restlessness and that is why we run after the consumption, the internet, work, etc. Mindfulness to release stress is good, but it is not enough. We need the insight in order to be able to truly release. Without the insight we will not stop running. Time is more than money, time is life. In this winter retreat, we will look with a critical eye at the manifestation-only. http://www.youtube.com/watch?v=YT9Ez-Emtgg&feature=share

The Practice of Compassion

19 november 2013 | 102 min

November 3, 2013. 101-minute dharma talk given by Thich Nhat Hanh from Stillwater Meditation Hall, Upper Hamlet of Plum Village. We begin with two chants from the monastics followed by a talk on the theme of compassion. Thay begins with a follow-up on the visit to Stanford University where we had the topic of compassion. Sr. True Dedication is asked by Thay to begin the sharing. The talk at Stanford was sponsored by the organization CCARE, The Center for Compassion And Altruism Research And Education Empathy. Research of the human mind. Compassion, empathy, and altruism are innate in us. The nature of compassion is like thunder, according to the lotus sutra. First lesson: There is a relationship between suffering and compassion. Interbeing is the ground of meta-ethics. Compassion is born from understanding. Understanding what? Suffering. And if you know how to suffer then you suffer much less. Second lesson: Compassion should be directed to yourself first. Our civilization has a tendency to want to run away from ourselves. But we can go home to ourselves without fear. Third lesson: As a community, you can generate energy of compassion. This power can help others much more quickly. There were a number of unanswered questions from the event that Thay spends time on now. Here's a few of the questions: Research has shown that compassion has extraordinary Health benefits, including a longer and have your life. From your perspective as a teacher, have you noticed this benefit of compassion? Research suggests that the desire for compassion to help someone behavior is seen in primates and children. On the other hand we hear of adult capable of atrocious crimes. If compassion is innate, why do we not always display our compassion as we become adults? Scientists have observed when compassion is more likely to manifest. The more similar then the more compassionate we may be. Why are we able to feel more compassion when one person is in need of help versus a whole group of people in need of help? What are the hindrances to compassion? Is there such a thing as too much compassion, for example empathy fatigue? http://youtu.be/7IwzbzXNWvA

The Horse is Technology

16 november 2013 | 95 min

November 10, 2013. 94-minute dharma talk given by Thich Nhat Hanh from Stillwater Meditation Hall, Upper Hamlet of Plum Village. The sangha is preparing for the upcoming 90-day winter retreat. We begin with two chants from the monastics followed by a powerful teaching on technology with very specific instructions to those participating in the 90-day retreat. Both the audio and video are linked below. It is five days before the winter retreat begins at Plum Village. The great ordination ceremony this coming year will take place beginning May 23, 2014 and the 21-Day retreat, starting on June 1, 2014, will have the theme What happens when you die? For the monastics, during the winter retreat we will stay within the boundaries of Plum Village and this includes not going out on the Internet. There will be no individual email communication and all emails can be sent to one address only and be delivered to you. There is no need to check email. There is absolutely no Facebook too. Facebook is neither good nor evil but we will not use it during the winter retreat. Making good use of technology. Thay relayed the story of visiting Google this last month and some of the questions they wanted to hear answers. How can we innovate in order to take good care of ourselves? What is the interplay between intention, insight and innovation? How can technology be a force for integration rather than destruction? How can we detach from our work? Thay shares about what he heard and observed at Google. What is the emotional health of Googlers? They want to use technology to solve what appears to be a technological disease. Technology is taking away our time. We need to look for the path to transform our ill being. Image Source: socialunderground.com We begin with intention, by asking, what do we want? If technology can help us create happy and joyful feelings then we can make good use of technology. Can we reduce the amount of stress within ourselves? Thay offers ideas for corporate and technology leaders. Good methods to use and apply technology. As part of the teaching, we look at two specific Mental Formations - contact and volition. Four aspects of monastic life include learning to study, learning to practice, working, and playing. And yet these all interare. For the practitioner, if we are doing it exactly like the people in the world then we may not be able to help the people in the world. No email and no Internet and no Facebook can be attractive and to allow us to become a real practitioner. It can be an awakening. https://youtu.be/a9GG4JtX8t4

Tour Reflections

16 november 2013 | 70 min

October 31, 2013. 70-minute dharma talk given by Thich Nhat Hanh from Stillwater Meditation Hall, Upper Hamlet of Plum Village. The sangha has recently returned from the North American tour. The talk was given in Vietnamese and this is the English translation by Sr. Chan Khong. We begin with a summary of the 3-month teaching tour of North America that has just ended. Thay shares about the dry earth at the centers in North America and yet the rain came to each during the tour. Because we travel in so many buses and cars, Thay reminds us to be aware of our trip. Walk with the Buddha. Drive with the Buddha. Sit with the Buddha. Be aware of the Buddha with every breath and every moment. How can we have the Buddha in our lives? Example of the bell master, even on the bus, and if that person is the only one with mindfulness and then that person and the energy of the bell can help carry into the sangha. There are many who are thirsty for the practice is large and all our events sold out. We were able to stream the talk in Oakland with the support of Sounds True [video] and 35k listened online. We don't have the capacity to meet all the needs but we are able allow for many to listen online, even with our retreats. We need more monastic and lay dharma teachers. Suffering and happiness are two sides of one reality - like two sides of a piece of paper. If we know how to suffer, then we suffer very little and can enjoy our happiness. Just because we become a Buddha does not mean we do not suffer; it is because suffering and happiness Interare. For example, because we have a body then we will have disease. If we know how to suffer, we don't let the second arrow cause us to suffer more. We all have to practice something - to find a spiritual dimension for our lives. We must find time for this in our lives. Shares about the 2-day visit to the World Bank for their employees. Some thought it strange to have this monk and his students come to the World Bank but people discovered the value and were appreciative. The four nutriments, especially for the business person; how to make money without being evil. Of particular importance is the fourth nutriment: volition. But don't run away from your body and your mind. We were also invited by Harvard University and Stanford University [video] to offer a teaching on mindfulness and compassion. Why is compassion important?

Nutriments for Healing

8 november 2013 | 130 min

Introduction and Chanting in Mississippi

5 november 2013 | 120 min

Can There be Peace without War?

29 oktober 2013 | 112 min

October 16, 2013. 111-minute dharma talk given by Thich Nhat Hanh from Deer Park Monastery in Escondido, California during the 2013 Nourishing Great Togetherness teaching tour. This is the fourth and final dharma talk for the 6-day retreat with the theme Finding Our True Home. A lesson for the children for when they return to school and how to deal with aggression without being angry or violent. If we do that, then we win. After about 10-minutes we continue with just the adults. We begin with a few unanswered questions from the previous session of questions and answers: I can be mindful of my breath when I sitting or walking but how do I keep mindful of my breath when speaking? Political discourse is deeply toxic and intolerant; how do we consume without the negativity? How can we still be engaged? Please talk to us about grief. What can you share with teachers and youth so they can walk away and take care of their fears and stress? Can there be peace without war? The topic of our talk today is birth and death. These two happen at the same time; even a scientist can see this through the continuous birth and death of the cells of our body. Where there is death, there is birth. In our tradition, we speak of two kinds of truth: conventional truth and ultimate truth. The Five Mindfulness Trainings represent the path of transformation and healing. A path of happiness. The Noble Path has eight elements. The first is Right View. It is the insight that transcends all discrimination. If you think war and peace as two deprecate entities, that is not right view. There is Interbeing. There are four pairs of opposites that can represent all kinds of opposites. Birth and death Being and nonbeing Coming and going Sameness and otherness Right view transcends all these opposites. From there, you can practice Right Thinking, Right Speech, Right Action, Right livelihood, Right Diligence, Right Mindfulness, and Right Concentration. We continue now with the exercises of mindful breathing where we left off in a prior dharma talk. With the ninth through twelfth exercise, we come to the realm of the mind. The last four (13-16) are about the objects of mind with impermanence, non-craving, nirvana, and letting go. We resume the teaching on the four pairs of opposites fooled by the Three Doors of Liberation. Emptiness. Signlessness. Aimlessness. http://www.youtube.com/watch?v=L1hQ2d_RcHM&feature=share

Finding Our True Home Questions and Answers

17 oktober 2013 | 104 min

True Love and the Four Noble Truths

15 oktober 2013 | 81 min

The Noblest Aspiration is to Help People Suffer Less

14 oktober 2013 | 105 min

October 13, 2013. 105-minute dharma talk given by Thich Nhat Hanh from Deer Park Monastery in Escondido, California during the 2013 Nourishing Great Togetherness teaching tour. This is the second dharma talk for the 6-day retreat with the theme Finding Our True Home. We begin with two chants from the monastics. Brief overview of the Four Kinds of Nutriments from yesterday's talk followed by further explanation on volition followed by consciousness. What is the ultimate concern with our lives? It is important to sit with our partner, our loved ones, to discover what this might be. How can we help each other realize our dream? Suffering is the first awareness…the first noble truth. Many don't know how to handle the pain in ourselves. We have the tendency to run away from ourselves and seek forgetfulness. In doing so, we become alienated from those around us. If we can't take care of ourselves, we cannot take care of our loved ones. Further teaching on how this might apply to a corporate leader. Maybe a new kind of volition can be born. We are losing ourselves in consumptions and the corporation is helping people run away from themselves when they could take it as their aim to help people come home to themselves. Plum Village operates without any personal telephone, personal bank account and yet happiness is possible with simple living. We don't have to consume a lot if we have enough brotherhood, sisterhood, and mutual understanding and compassion. A corporation, like Plum Village, can become a happy community. The business leader should come home to herself - that is the first step. When you take care of yourself, then you can take care of others. Deep and compassionate listening. First, we have to listen to ourselves and take care of the wounded child inside. Then we can take care of our family. Loving speech - the object of the fourth mindfulness training - can become natural if we learn how to use this type of speech. We can experience the miracle of reconciliation. Going back to ourselves, recognizing our suffering, and when we are lighter we can more easily understand the suffering in the other person, and then it is very easy to use loving speech. We provide this type of teaching at our Institute of Applied Buddhism in Europe and Hong Kong. The role of a sangha in applying these teachings. We need a sangha is very important. We can transform our corporation into a sangha as well. The employees may not only be working to get a good salary. The volition of the leader can be shared with all the members of the corporation. The noblest aspiration is to help people to suffer less. As a good corporate leader, you have to listen to the many thousands of people in your corporation. You can start small and train a small group who can learn the art of deep listening and loving speech. The political leader can do the same. Story of talking with Martin Luther King. We use the word sangha, but he used beloved community. It is the same concept. Without a sangha, the Buddha could not do too much. The same is true with a corporate leader, a school teacher, or a political leader. Civilization is going in the wrong direction because we are running away from ourselves, our families, our society, and our planet. We can help humanity to come home to themselves and move in the right direction. The fourth kind of nutriment is consciousness - individual and collection consciousness. In Buddhism we talk about store consciousness and mind consciousness - the two parts. The seeds of our store consciousness that become a mental formation in our mind consciousness. For example, the seed of compassion. The art of suffering and the transformation of suffering. The practice of selective watering - determine to only water the good seeds in yourself. We practice not to give a negative seed a chance to manifest - don't water the negative seed. If they do manifest, we try to help them return to store consciousness as quickly as pos...

Our Ultimate Concern

13 oktober 2013 | 100 min

October 12, 2013. 100-minute dharma talk given by Thich Nhat Hanh from Deer Park Monastery in Escondido, California during the 2013 Nourishing Great Togetherness teaching tour. This is the first dharma talk for the 6-day retreat with the theme Finding Our True Home. We begin with two chants from the monastics. This morning we heard the Sutra on Knowing a Better Way to Live Alone. What does this mean? Is this a practice of solitude? To live alone means not to have a second person in you. Maybe an object of desire or craving. To live alone is to be completely satisfied with the here and now. There is no need to run anymore. This is the practice of aimlessness. I have arrived. Enlightenment. Happiness. Joy. They are all right here and right now. Walking meditation. What prevents us from arriving? Recognizing habit energy and why is this important. We all have habit energy that push is to do or say something. We can name it and not have to push it away using our mindfulness. We can create a new habit of mindfulness. Mindfulness is always mindfulness of something - the object of our mindfulness. As we are mindful, concentration is born. Where there is mindfulness there is the beginning of concentration. And with these two energies, we can have insight. We touch our true home in every moment. Touching the present moment. We can use walking meditation to learn more about touching the present moment. The Buddha taught about four kinds of food (Nutriments) and that nothing can survive without food. Edible food is the first. We eat I'm a way to retain compassion in our heart. We can practice mindful eating to reduce the suffering in the world. The second kind is sense impressions. It's what we "eat" with our eyes, ears, nose, and mind. We have to careful what we consume in ourselves and in our society. The third is volition - the will to act. Our deepest kind of desire and can give us a lot of energy. More of an ultimate concern for our life, something meaningful. What is our volition? This can be a good nutriment or a negative nutriment. This is a topic Thay will offer to Google and other corporate leaders next week. Mindful Breathing. The first exercise of mindful breathing is awareness of our breathing, and the second is following our breathing. This brings concentration. The third is being aware of my body and the fourth we calm our body. With the fifth and sixth we get to the domain of feelings - joy and happiness. What are the conditions of happiness. The seventh is recognizing our suffering and the eighth is calming our suffering. http://www.youtube.com/watch?v=fqXoAvZFcFo&feature=share

Mindfulness in Our Everyday Lives

8 september 2013 | 118 min

Creating Loving Relationships

1 september 2013 | 91 min

The Art of Suffering Retreat – Question and Answer Session

31 augusti 2013 | 117 min

Let Freedom Ring

30 augusti 2013 | 105 min

Looking Deeper into our Minds

29 augusti 2013 | 102 min

Beginning Our Practice of Mindfulness

28 augusti 2013 | 87 min

Orientation to the Practice

26 augusti 2013 | 109 min

True Love and the Three Doors of Liberation

25 augusti 2013 | 83 min

Will Thay Sing us a Song?

25 augusti 2013 | 103 min

The Tea Inside the Calligraphy

23 augusti 2013 | 117 min

Introducing the Four Objects of Mindfulness

22 augusti 2013 | 91 min

The Way Out is In

21 augusti 2013 | 76 min

Opening Mindfulness Retreat for Educators

20 augusti 2013 | 55 min

Closing Summer Opening 2013 – You Are, Therefore I Am

8 augusti 2013 | 86 min

Staying Mindful in a Connected World

7 augusti 2013 | 97 min

The Buddha Has Suffered

7 augusti 2013 | 119 min

Insight of No-Self

5 augusti 2013 | 90 min

What is God?

4 augusti 2013 | 78 min

Third Week of Summer Opening

25 juli 2013 | 88 min

Be Yourself. Be Beautiful.

24 juli 2013 | 95 min

Meditation on the Corn Seed

22 juli 2013 | 81 min

Meditation on the Flame

22 juli 2013 | 110 min

Listening to the Bell and Walking Meditation

19 juli 2013 | 96 min

Five Fingers Living in Harmony

17 juli 2013 | 101 min

Offering Beauty and Freshness

16 juli 2013 | 104 min

Children and their Experience of Divorce

12 juli 2013 | 82 min

Why do we practice walking meditation?

10 juli 2013 | 100 min

Domains of Mindfulness Practice

6 juli 2013 | 112 min

Fear, Anger, and Suspicion

5 juli 2013 | 77 min

June 13, 2013. 76-minute dharma talk given by Thich Nhat Hanh from the European Institute of Applied Buddhism in Waldbrol, Germany. The talk is given in English with consecutive translation into German. This is the second dharma talk of the German Retreat on the theme Are You Sure? We begin with a story of being in the womb and then our birth. A moment of fear may have arrived at the moment of our first breath after being taken care if the 9-months in the womb. A second emotion arose at that moment too. Desire. Many of our other emotions were also transmitted to us by our ancestors. Obama said that "peace is possible" between Palestine and Israel. But how? Last month Thay also spoke about peace in Korea. The main issue is the amount of fear we have. With no fear, no anger, and no suspicion then we wouldn't need to use nuclear weapons. It's not the weapons. We need to remove the fear, the anger, the suspicion. This is how peace is possible. Right now, both sides are suspicious and fearfully but it has to be removed from both sides. Obama could do this in Korea but making nuclear weapons a condition of negotiation is not going to help in reducing fear. It's not that people don't want to reconcile but there is so much anger and fear. We have to reduce this fear. The American nation is also suffering and experiencing anger, fear, and despair. In 2001, Thay suggested a session of deep listening for the American people and invite those who have compassion and understanding to be present to support the listening seasons. We have to understand our own suffering. This is the same recommendation Thay have to South Korea last month. One solution is to train our leaders to reduce fear, anger, and suspicion. To call on those who know how to do these things. A retreat can be organized so people can come express their fear, their anger, their suspicion. We can practice compassionate listening and look at our block of suffering. When these emotions of anger and fear have a collective energy, it can be so dangerous and there could be a war. Compassionate listening and loving speech. Thay gives a few more examples, such as the work done by Plum Village with Israelis and Palestinians, of how to do this in our lives. Today.

Questions and Answers – German Retreat

5 juli 2013 | 85 min

Teaching on Consumption and the Fifth Training

3 juli 2013 | 88 min

What is Right Thinking

2 juli 2013 | 103 min

Using our Breath brings Mindfulness

30 juni 2013 | 100 min

Working with our Relationships

29 juni 2013 | 92 min

Cultivating Brotherhood and Sisterhood

28 juni 2013 | 107 min

Working with Fear

26 juni 2013 | 60 min

Retreat on Understanding Our Emotions

26 juni 2013 | 53 min

Healing through Reconciliation

20 juni 2013 | 68 min

Happiness is the Way

19 juni 2013 | 70 min

May 27, 2013. 69-minute dharma talk given by Thich Nhat Hanh from Hong Kong Coliseum. The sangha is on the spring Asian Tour and this talk is given in English with consecutive translation into Chinese. This is the Public Talk. Thay has a few questions to ask the audience and the questions might touch something very deep in you and provide you with insight to see the way to go. Allow the question to penetrate into your heart. Are you in love? Are you still in love? Do you want to reconnect with the person you used to love? Do you think that he or she is happier than you are now? Do you have the time for each other or are you both to busy? Have you been able to preserve your freshness and beauty for yourself and for the other person? Are you capable to offer him or her freshness and beauty everyday? Do you know how to handle the suffering within yourself? Are you able to help handle the suffering in the other person? Do you understand your own suffering and the roots of that suffering? Are you able to understand the suffering in the other person? Do you have the capacity to help the other person suffer less? Have you learned the way to calm down your painful feelings and emotions? Do you have the time to listen to yourself, your suffering, your difficulties, and your deepest desire? Do you have the time to listen to him or her and help him or her to suffer less? Do you know the Buddhist way of restoring communication and bringing about reconciliation? Are you capable of creating a feeling of joy and happiness for yourself? Are you capable of helping the other person to create a feeling of joy and happiness? Do you really think you have a clear spiritual path to go? Do you have the feeling of peace and contentment within yourself? Do you know to nourish your love everyday? Have you ever met a person who is truly happy? During the most recent retreat at the YMCA camp in Hong Kong, we learned about walking meditation. How can we arrive with every step in the here and the now. We also learned how to breatha and sit in order to transform our suffering. In order to understand and recognize the suffering in ourselves and the other person. We only need a short time of practice to gain understanding. What is compassionate listening and loving speech? How can we create reconciliation? Making the Five Precepts relevant to our time. The precepts and noble eightfold path are based on the insight of Right View and allow you to transcend all discrimination. The first training is protecting life. The second is about true happiness. Next we have true love. We've already touched on deep listening and loving speech, the subject of the fourth. The last training is about consumption. We cover the Four Kinds of Nutriments. http://youtu.be/VUFlhkcUdgg

To Connect

18 juni 2013 | 86 min

To Meditate is to Look Deeply

16 juni 2013 | 87 min

The Other Person

12 juni 2013 | 84 min

May 24, 2013. 84-minute dharma talk given by Thich Nhat Hanh from Hong Kong. The sangha is on the spring Asian Tour and this talk is given in English with consecutive translation into Chinese. The theme of the retreat is Happiness is the Way. Thay has a few questions to ask the audience and the questions might touch something very deep in you. It is about the "the other person" in your life. Are you in love? Are you still in love? Do you want to reconnect with the person you used to love? Do you think that he or she is happier than you are now? Do you have the time for each other or are you both to busy? Have you been able to preserve your freshness and beauty for yourself and for the other person? Are you capable to offer him or her freshness and beauty everyday? Do you know how to handle the suffering in yourself? Are you able to help handle the suffering in the other person? Do you understand your own suffering and the roots of that suffering? Are you able to understand the suffering in the other person? Do you have the capacity to help the other person suffer less? Have you learned the way to calm down the painful feelings and emotions? Do you have the time to listen to yourself, your suffering, your difficulties, and your deepest desire? Do you have the time to listen to him or her and help him or her to suffer less? Do you know the Buddhist way of restoring communication and bringing reconciliation? Are you capable of creating a feeling of joy and happiness for yourself? Are you capable of helping the other person to create a feeling of joy and happiness? Do you really think you have a clear spiritual path to go? Do you have the feeling of peace and contentment within yourself? Do you know to nourish your love everyday? It is possible to create a meditation hall on a bus or train and then use the time to nourish and heal yourself. You can use the exercises from the Anapanasati Sutta. The first exercise is to become aware of your in-breath and your out-breath. We can cultivate energy to help heal and nourish. The first energy is mindfulness. This energy can be cultivated with just one in-breath. The second energy we can generate during breathing is concentration. The third energy is insight. This is a kind of vision/wisdom that will help liberate you from suffering. This is enlightenment itself - it can come in just a few seconds! To be alive is a true wonder, a true miracle. I am alive. Stop the thinking. Enjoy breathing. The second exercise is to follow your in-breath and your out-breath all the way through. With the third exercise, you become aware that you have a body. Next we calm our body and release the tension and restore peace. Even if we only have a few minutes, we can use these exercises to restore ourselves. Generating joy is the fifth exercise. Next we become aware of the painful emotion that in us - we don't try to run away from our pain. From here we calm down the pain. Understanding suffering always bring compassion. We can restore communication with the other person and end suffering. http://www.youtube.com/watch?v=pj5nXgJXnpg

Vesak Talk in Hong Kong

10 juni 2013 | 32 min

Cultivating Peace and Happiness in School

10 juni 2013 | 62 min

Public Talk in Bangkok

18 april 2013 | 117 min

Thoughts of Compassion

14 april 2013 | 116 min

How Do We Practice?

9 april 2013 | 87 min

Ambassador of the Buddha

9 april 2013 | 93 min

Happy Teachers will Change the World

8 april 2013 | 119 min

Orientation for Applied Ethics Retreat

6 april 2013 | 116 min

Create a Moment of Happiness

11 mars 2013 | 45 min

Keeping the Essential Teaching of Buddhism

21 februari 2013 | 91 min

Universal Monarch

14 februari 2013 | 84 min

Nirvana Walking

11 februari 2013 | 76 min

The White Clad Disciple

5 februari 2013 | 68 min

A Story of Anathapindika

31 januari 2013 | 91 min

The Story of King Ajatashatru

22 januari 2013 | 88 min

Unanswered Questions

17 januari 2013 | 117 min

The Self is Ever Changing

14 januari 2013 | 106 min

Joy in Resting and Sitting

9 januari 2013 | 88 min

Many Pairs of Opposites

5 januari 2013 | 110 min

Home is the Way

4 januari 2013 | 121 min

Nirvana and Samsara

2 januari 2013 | 86 min

Just Walk and Heal

28 december 2012 | 119 min

Four Questions for the Tathágata

24 december 2012 | 95 min

Arriving Home is Truly Enough

21 december 2012 | 89 min

The Act of Sitting Down is a Revolution

17 december 2012 | 96 min

Two Hands Clapping

16 december 2012 | 110 min

What is dualism and nirvana?

11 december 2012 | 105 min

Enjoying the Space Outer Space

7 december 2012 | 82 min

A New Teaching on the Twelve Nidanas

2 december 2012 | 115 min

November 29, 2012. 115-minute dharma talk given by Thich Nhat Hanh from Lower Hamlet at Plum Village. The sangha is in the 90-day Rains Retreat (Winter Retreat). This is the seventh dharma talk of the retreat with the theme Are You The Soulmate of the Buddha? We begin with chanting. The Buddha has spoken about Mother Earth as patience and equanimity. The two great virtues of the planet earth. Our society is very sick and many of us need healing. Our body and mind have lots of poisons. We don't know how to consume. But Mother Earth has the capacity to heal herself and can help us if we know how to take refuge in her. She is not in a hurry. When we walk, we can be aware that the earth is holding our steps. Mother Earth is also inside of us. Walking meditation is one of the ways to heal and allow the earth to be in us and around us. We are the earth. Allow it to happen by itself; we don't make the breathing in/out happen. We just enjoy the in/out breath. Mother Earth is a great bodhisattva.The healing begins when you are not trying anything. The practice of non-practice. Thay summarizes the November 25 talk into English due to challenges with the translation in that talk. There is a dimension of reality called the historical dimension. In the historical dimension we see things as separate - father is outside of the son. This is classical science as applied by Newton. But now we have another kind of science that goes deeper; it has discovered a new kind of truth. This is represented by quantum physics. It seems to contradict the truth found in historical dimension. In meditation there are also two kinds of truth: the conventional truth and the ultimate truth. There is path that can lead us from historical to ultimate. The Buddha taught, "This is because that is." This is the teaching of "genesis" in Buddhism. In Plum Village we use a sheet of paper to illustrate this teaching. So simple. Everything can be looked at in this way. It is the best practice of meditation because it can connect us with the ultimate truth.The Buddha used the notions of historical dimension to lead us to the ultimate. This was skillful means to helps us to release notions and concepts. The teaching of co-arising / inter-arising. In the ultimate dimension, we use words like Emptiness. This is the equivalent to God. It is the ultimate. It is the absence of notions and concepts. The teaching of interbeing - nothing by itself can be alone. Helps you to be connected to emptiness. This is because that is. Rebirth is possible without a self. Karma is possible without a self. Retribution is possible without a self. Many Buddhists still believe you need a "self" but this is a deluded belief. This is because of influences from pre-Buddhist teachings. Even for many people in the west, the first thing they think of in Buddhism is reincarnation. This is not the "cream" of Buddhism. The deep teaching is interbeing. No-self. The wisdom of adaptation. To connect with emptiness. The teachings of the twelve links seem more at explain samsara rather than the ultimate truth. Twelve Nidanas Avidya (delusion) Sanskara (impulses, actions, dispositions) Vijñana (consciousness) Namarapa (body and mind) Sadayatana (six sense organs and object) Sparsa (contact) Vedana (feelings) Trsna (craving, attachment) Upadana (grasping) Bhava (existence) Jati (birth) Jara-marana (old age and death) This is the classical way of presenting the Nidanas. The first two links belong to the past. The next eight links belong to this life - the present. Then after this body disintegrates, the last two are the future. As a young student, Thay learned the three times past, present, and the future are represented in these twelve links. Thay also learned there are two layers of cause and effect within these twelve links. The teaching of three times and two layers of cause and effect. As a student, I just believed my teacher.

Twelve Links of Co-Arising

2 december 2012 | min

Move Toward the Absolute Truth

23 november 2012 | 92 min

November 18, 2012. 92-minute dharma talk given by Thich Nhat Hanh from New Hamlet at Plum Village. The sangha had just begun the 90-day Rains Retreat (Winter Retreat). This is the fourth dharma talk of the retreat with the theme Are You The Soulmate of the Buddha? The talk was originally given in Vietnamese and this English translation is provided by Sister Chan Khong. Everyone already knows that the heart of the Buddha's teaching is the Four Noble Truths and the Noble Eightfold Path. People seem to remember reincarnation, retribution, and karma but these three are not the core of his teachings. These three teachings existed before the time of the Buddha. If you believe in samsara then you believe in the immortal soul, but this is not the true teaching of the Buddha. The Buddha did not deny samsara, but he did teach that we do not have a separate self. He also accepted karma, but that too is also relative. Buddhism is made with many elements, including non-Buddhist elements. Thay continues explaining the influences on Buddhism and the similarities and differences among the different traditions present in India at that time. You don't need any spiritual beliefs to follow the Noble Eightfold Path and you can live happily and free. It all begins with Right View. We continue with The Four Noble Truths, Absolute truth and conventional truth, suffering and happiness. At 1:01 into the recording, we continue with the sutra commentary. We start with the third Chinese line of the gatha. The sutra has been translated into French and English and will be distributed soon. It is unreasonable to think that the self nature lies in the conditions. The self nature that is born from conditions would be something that is made. Without self nature and other nature, how can we have a phenomena. Only with self and other nature can dharma be possible. When there is no possibility of being, how can non-being be possible. Only when there is being can it end and become non-being. When something is made, it is not self nature. What is self nature? A flower has no self-nature. A baby has no self-nature. Everything has no self-nature. Transcend all the notions of being and non-being. We need to transcend them. Slowly move toward the absolute truth. Download or watch below.

Embrace the Whole Cosmos

20 november 2012 | 97 min

Early Buddhism, Four Powers, and Two Truths

16 november 2012 | 99 min

Your Freedom is a Practice

14 november 2012 | min

Be Free From Fear

13 november 2012 | 76 min

Training and Sangha Building

12 november 2012 | 83 min

The Uncultivated Mind Brings Suffering

7 november 2012 | min

Mindfulness is There to Recognize

5 november 2012 | min

Daily Life in Terms of Consumption

30 oktober 2012 | 85 min

What is the Fourth Mindfulness Training?

26 oktober 2012 | 67 min

Buddhism is not a Philosophy

18 oktober 2012 | min

Sitting is an Art

16 oktober 2012 | 106 min

“Oh my happiness”

6 oktober 2012 | 112 min

The Principle of Identity

28 september 2012 | 107 min

Basic Teachings in Italian and English

28 september 2012 | 84 min

Body and Mind Are One

22 september 2012 | 100 min

Can you take the father out of the son?

19 september 2012 | min

It begins with Right View

16 september 2012 | 102 min

Aware of your Breath, Following your Breath

16 september 2012 | 103 min

Mindfulness and Inner Peace

4 september 2012 | 131 min

Healing Our Relationship

2 september 2012 | 138 min

Foundations of Mindfulness

30 augusti 2012 | 91 min

Does A Dog Have Buddha Nature?

27 augusti 2012 | 104 min

Creating Freshness and Beauty

18 augusti 2012 | 100 min

The Palace of the Child

16 augusti 2012 | 122 min

The Body and Mind are One

15 augusti 2012 | 91 min

Can nothing become something?

14 augusti 2012 | 92 min

Is it ever okay to tell a lie?

12 augusti 2012 | 87 min

Beginning of Fourth Week of Summer Opening

11 augusti 2012 | 93 min

Question and Answer Session: Is there a life after death?

9 augusti 2012 | 80 min

The Line of Life Meditation

7 augusti 2012 | 98 min

Getting Back into Touch with Life

5 augusti 2012 | 104 min

Mind, Mindfulness, and the Three Concentrations

4 augusti 2012 | 119 min

How does it feel when you’re dead? Question and Answer Session

2 augusti 2012 | min

Plum Village Mantras and How to Be the Sum of Your Acts

30 juli 2012 | 92 min

Interbeing of Father and Son, Exploring the Fundamental Teachings of the Buddha

30 juli 2012 | 122 min

We Are Peace

28 juli 2012 | 112 min

Bringing the Practice to Life

27 juli 2012 | 85 min

July 12, 2012. 84-minute recording given at Upper Hamlet, Plum Village by Thich Nhat Hanh. This is the fifth dharma talk of the Summer Opening. We begin with chanting and the talk was originally given in French. This is an English translation. With many questions about anger in yesterday's questions and answers session, Thay offers a lovely 25-minute lesson for the children (and everyone of course!) on helping our friends who may have anger. What can we tell our friends about meditation? Meditation is looking deeply with our eyes, mind, and your heart. Meditation is looking. We can see things other people can't hear. Meditation is listening. Concentration. A person who meditates can see the cloud in the flower. There is much more there in the flower. To see the flower deeply you have to recognize the non-flower elements. The same can be said about people. We all have non-human elements such as anger. We all have the seed of anger. What can we do to help those who suffer from anger and violence? If we practice meditation, we can see the seeds of compassion and kindness in that person. What can we do to water those seeds in him? We can water the seeds of kindness. We can practice selective watering of the good seeds. We can sign a peace and happiness treaty with our friends and our loved ones in order to support each other. After the children leave, Thay reminds us that we need a spiritual dimension to deal with difficulties in our daily life. We need practices to deal with the difficulties. In the Buddhist tradition, we have a spiritual body in addition to our physical body. We are offered a teaching on dharmakaya (dharma body) and buddhakaya (Buddha body). If our dharma body is solid, we can deal with our difficulties. There is also a sangha body (sanghakaya). We should build and participate in a sangha to maintain our practice. Create a living sangha where we can generate mindfulness. We can use our time and energy to build sangha. To be a refuge. We can use the Sutra on the Full Awareness of Breathing to cultivate our Buddha body. Sixteen exercises. We learn the first eight exercises.

Why do I sometimes cry for no reason?

26 juli 2012 | 115 min

The Truth About Happiness

24 juli 2012 | 94 min

Conditions of Happiness

22 juli 2012 | 1 min

Arriving in Plum Village

19 juli 2012 | 87 min

Deep Aspiration

17 juli 2012 | 51 min

Conditioned Genesis

16 juli 2012 | 80 min

A Seed of Corn

16 juli 2012 | 70 min

Climbing a Mountain

16 juli 2012 | 118 min

Science of the Buddha: Questions and Answers #2

13 juli 2012 | 94 min

The Six Mantras

13 juli 2012 | min

One Cell in the Buddha Body

7 juli 2012 | 86 min

Nirvana In the Here and the Now

7 juli 2012 | 124 min

June 13, 2012. 124-minute dharma talk by Thich Nhat Hanh from New Hamlet in Plum Village during the 21-Day Retreat with the theme The Science of the Buddha. The talk is given in English and this is the ninth dharma talk (of 15). Investigation of the phenomenonal and noumenal worlds. We use our mind of discrimination to investigate the conventional truth. If we use the practice to look more deeply, we can see the ultimate truth of the same object. We use the mind of non-discrimination for the ultimate truth. And in Buddhism we take care of the mind. We need to train our mind so to create a strong instrument for investigation. The yogi has to be skillful. The teaching of the Dharma as a finger. A skillful practitioner should not be caught in notions. The Wisdom of Adaptation. Being and nonbeing. A flower is made of non-flower elements and this principle applies to everything. In the 2nd paragraph of the Heart of Perfect Understanding. Form is emptiness and Emptiness is not form. Form is free from being and nonbeing. They are neither produced nor destroyed. We can apply the Law of Thermodynamics - the conservation of matter and energy. We look then at the Discourse on the Adaption of Conditioned Genesis Connected with Emptiness (Samyukta Agama 293). Thus have I heard. Once the Buddha was staying in Kalandaka’s bamboo grove at Rajagrha. Then, the World-Honored One (the Buddha) said to a monk coming from another tradition, “I have transcended doubt, got away from uncertainty, dug out the thicket of evil views, and will turn back no more. Since the mind has nothing to which to attach, where could there be a self ? “The Buddha offers the Dharma, offers the teaching on the adaptation of conditioned genesis connected with emptiness, a holy and supramundane truth. “That is to say: Because this is, that is; because this is, that arises. “That is to say: Conditioned ignorance, formations arise; conditioned by formations, consciousness arises; conditioned by consciousness, name and material form arise; conditioned by name and material form, the six sense-spheres arise; conditioned by the six sense-spheres, [sensorial and mental] contact arises; conditioned by contact, feeling arises; conditioned by feeling, craving arises; conditioned by craving, attachment arises; conditioned by attachment, becoming arises; conditioned by becoming, birth arises; conditioned by birth arises the suffering of aging, death, sorrow and affliction. Thus is the origin of this whole mass of suffering. And in the same way is the cessation of this whole mass of suffering.” He taught like that, but the monk still had doubt and uncertainty. He could not at first gain the perception that is to be gained, obtain the perception that is to be obtained, achieve the perception that is to be achieved. The Buddha then asked the monk, “Why does someone after having listened to this dharma, find that sorrow, regret, loss and obstacles arise in his mind? “Profound indeed is this, namely conditioned genesis; even more profound, more difficult to see is this, namely the extinction of all attachment, the destruction of craving, the fading away of desire, the cessation of all suffering: nirv?na. “These two dharmas are namely the compounded and the uncompounded. “The compounded is arising, persisting, changing, passing away. The uncompounded is not arising, not persisting, not changing, not passing away. “Monks, this is to say: All formations [compounded things] are suffering, and nirv?na is the cessation of all suffering. “When the causes of suffering are there, suffering arises; when the causes cease, suffering ceases. “All routes are cut off, all continuums cease. The cessation of the continuums is called the ending of suffering. “O monks! What is it that ceases? It is any remaining suffering. When this ceases, there is coolness, tranquility, namely the extinction of all attachment, the destruction of craving,

The Ground of Right View

7 juli 2012 | 101 min

There is Action but no Actor

5 juli 2012 | 102 min

The Temple of Brotherhood

3 juli 2012 | 127 min

June 9, 2012. 127-minute dharma talk by Thich Nhat Hanh from Lower Hamlet in Plum Village during the 21-Day Retreat with the theme The Science of the Buddha. The talk is given in English and this is the sixth dharma talk (of 15). Just prior to this session, those attending the retreat received a 86-page booklet with sutras and a Letter to a Young Scientist. Three energies of practice Mindfulness Concentration Insight The practice of looking deeply along with a discussion of zen history. Tang Hoi, a vietnamese monk, brought zen to China. Zen. Chan. Thien. Dhyana. Four Notions of Letting Go (from Diamond Sutra) Self Man Living being Life span Thay spends the majority of talk teaching on self. A similar teaching is also found in Sutra #296 from Samyukta Agama. We read from The Paramartha Gathss of Asanga Gathas on the Absolute Truth (verses 1-2) 1. There is absolutely no subject, no agent and no one who enjoys the fruit of action (no one who feels). No dharma (phenomenon, object of mind) has any function. Nonetheless the passing on of one effect to another does take place. 2. There are only the 12 limbs of existence, the aggregates, the realms (ayatanas) and the worlds (dhatus) that are always changing. When we observe thoroughly and contemplate these things we shall not find a separate self anywhere. Twelve Ayatana Eyes (form) Nose (smell) Tongue (taste) Ears (sound) Body (touch) Mind (objects of mind) There is no "self" in this. The 18 dhata includes all the twelve above plus the following: Eye consciousness Nose consciousness Tongue consciousness Ears consciousness Body consciousness Mind consciousness Why do you think the "self" doesn't change when everything else does? At 1:28, Thay reads (not provided in the book) the Sutra #300 from Samyukta Agama. We continue with verse 44 from the same text above, followed by a portion of the "Discourse on the Middle Way" 44. Living beings is the name of a continuous stream and all phenomena as the object of perception are only signs. Therefore there is no real change of birth into death and death into birth and no person who realizes nirvana. At the end of talk, Thay provides commentary on why the Buddha had to continue the practice beyond enlightenment.

The Impermanence of Consciousness

30 juni 2012 | 99 min

Your Mother’s Hand, the Nectar of Love

29 juni 2012 | 114 min

Time is Only Made of Non-Time Elements

27 juni 2012 | 3 min

June 4, 2012. 185-minute dharma talk by Thich Nhat Hanh from Upper Hamlet in Plum Village during the 21-Day Retreat with the theme The Science of the Buddha. The talk is given in English and this is the third dharma talk (of 15). We begin with 10-minutes of chanting followed by the main dharma talk by Thay. After some mindful movements, we continue (at 2:10 into recording) with University of Virginia Astrophysicist Professor Trinh Xuan Thuan interviewing Thay. Topics of the Talk Obstacles of Buddhist Practice Knowledge Afflictions Four Foundations of Mindfulness Body Feelings Mind (51 mental formations) Objects of Mind ('nature' for the scientist) From the objects of mind we have "double grasping" and the "perceived and perceiver" - entanglement. Two Realities Ultimate Historical A=A?B (science) A?A=A (Buddhism) Interview Question 1: Buddhism says that one has to get rid of all previous knowledge, to have a clear mind. I think in science one has to know things that were done before, but keep a clear and open mind. Does Thay agree with this? Question 2: You said something about inanimate matter has intelligence. I'm not sure this is the current scientific view now. Even if you claim that an electron has consciousness, then I say that we have to say there are varying degrees of consciousness. I would say that an electron is very different from a human being. An electron has mass, its electric charge, and its spin, that's it. Once you've seen an electron, you've seen them all. Also, a flower. Chimpanzees have some human notion, so close to us in genes. I think there are different degrees of consciousness, and we cannot put everything on the same level. What is your response to that? Question 3: What is the concept of time in Buddhism? We have the impression that time passes, from the past to the present to the future. In science we learn that past, present and future are always there, and time is not the same for everyone, depending on the movement of the observer. Although there is a psychological time that seems to be there. That is the physical conception of time. So what is the Buddhist concept of time? Question 4: I like Buddhism not only because I was raised in it, but because it is very logical. It has the spirit of experimentation that a scientist would accept. The mind is the instrument. Objective and subjective reality, that's something true. As a scientist I realize that an observer is very important as part of what he sees. If you say that there is no objective reality independent of the mind, do you think, for example, that if you do not look at the moon, the moon does not exist? Do you really believe that an alternate universe without consciousness would not exist, if no one could be conscious of it?

The Science of Happiness

26 juni 2012 | 103 min

The Degree of Freedom

25 juni 2012 | 82 min

Who is the Buddha?

30 maj 2012 | min

Where Can We Practice Mindfulness?

28 maj 2012 | min

What is True Love?

27 maj 2012 | 73 min

The Path Healing Us and Healing the World

21 maj 2012 | min

The Noble Truths of Nourishment

20 maj 2012 | min

The Practice of Plum Village

18 maj 2012 | min

Where is Plum Village?

15 maj 2012 | min

The Past, Present, and Future

15 maj 2012 | min

Discourse on Happiness

14 maj 2012 | 1 min

Our Spiritual Body Should Grow Everyday

9 maj 2012 | min

Francophone Question & Answer

8 maj 2012 | min

Mindfulness is a Source of Happiness

7 maj 2012 | min

The Holiness of Mindfulness, Concentration, and Insight

5 maj 2012 | min

Creating a Spiritual Practice

4 maj 2012 | min

The Noble Eightfold Path

1 maj 2012 | min

Inclusiveness is the Love of Jesus

30 april 2012 | min

Thich Nhat Hanh Dharma Talks

Dharma talks from the Zen Master Thich Nhat Hanh.

Om podden

Avsnitt

Live Happily in the Present Moment

How do we Practice as a Sangha

Making Peace with Ourselves

Happiness is Right Here

Aimlessness

Nirvana

Falling in Love with a Cloud

Signlessness

The Raft is not the Shore

Three Doors of Liberation

Emptiness

The Wisdom of Nondiscrimination

The Wisdom of Nondiscrimination

Misunderstanding and Fear

Sexual Abuse at the Family Level

Working with Judgment and Fear

Chronic Depression and Medications

Living with Cancer

Sexual Misconduct

Toxic Inputs

Aware of Suffering Surrounding Death

Living with all the Madness

I Have a Big Family

How Can I Control my Temper?

Sitting on our Portable Lotus Flower

Breathing Begins Transformation

Ultimate Dimension of Ourself

We Contain the Whole Cosmos

Questions and Answers

Love in Action

The Buddha in your Wallet

Joy and Ease for Enlightenment

You are Both Depression and Mindfulness

Life at Every Breath

The Art of Being Peace

Practicing in a Stressful Environment

Happiness is Made of these Moments

Practicing in the Present Moment

Practice Means Enjoyment

Exercises on Mindful Breathing

Surrender Yourself to the Present Moment

Sitting and Walking in the Here and Now

A Beginners Mind for a Beautiful Future

Calm | Ease Guided Meditation

How to Enjoy the Sunset

What Does it Mean to be Free

Nourishing Your Mother and Father in You

Call Your Cows By Their True Name

Remove the Dressing

No Sameness No Otherness

The World We Are

Create a Loving Support Group

The Art of Mindful Walking

Collective Mindful Energy

Conscious Breathing is Nourishing

The Effectiveness of Prayer

Happiness is Found in the Present Moment

Transforming Our Suffering

Continuing our Spiritual and Blood Ancestors

Turn Every Cell On

Spiritual Evolution

The Practice for Engaged Buddhism

The Eyes of the Buddha – Interbeing

Being Free from Dogma

Relaxing in the Present Moment

Touching Life – Come Home to Yourself

Non Fear

Reconciliation

Handling Strong Emotions

Selective Watering and Total Relaxation

Self and Non-Self: The Evolving Consciousness

Realms of Being

Interbeing and Store Consciousness

Interbeing and Emptiness

Enjoy Each Mindful Breath

Purification of Speech