123 Towles Rd
Batesville, MS 38606-8508
Email:
magnoliavillage123@yahoo.com
A Guide to Mindfulness
Practicing Mindfulnes
Mindfulness is the essence of Buddhism,
thus every brand of Buddhism utilizes Mindfulness as the foundation of
its practice.
Mindfulness is the energy of being aware
and awake to the present moment. It is the continuous practice of
touching life deeply in every moment of daily life. To be mindful is to
be truly alive, present and at one with your surrounding and with what
you are doing. We bring our body and mind into harmony while we are
breathing, sitting, standing, walking, lying down, and even working.
Our mind does not hang on to the past nor worry about the future;
instead, it is conscious of the present. In practicing mindfulness, we
can cultivate peace and joy within and around us. We can cultivate our
solidity and freedom. We are solid in our deepest aspiration and free
from our fears, anxieties, misunderstandings, and sufferings.
Mindfulness of Breathing
Our breathing is a stable solid ground
that we can take refuge in. Regardless of our internal weather our
thoughts, emotions and perceptions our breathing is always with us like
a faithful friend. Whenever we feel carried away, or sunken in a deep
emotion, or scattered in worries and projects, we return to our
breathing to collect and anchor our mind.
We feel the flow of air coming in and
going out of our nose. We feel how light and natural, how calm and
peaceful our breathing functions. At any time, while we are walking,
gardening, or typing, we can return to this peaceful source of life.
We may like to recite:
"Breathing in I know that I am
breathing in.
Breathing out I know that I am
breathing out. "
We do not need to control our breath.
Feel the breath as it actually is. It may be long or short, deep or
shallow. With our awareness it will naturally become slower and deeper.
Conscious breathing is the key to uniting body and mind and bringing the
energy of mindfulness into each moment of our life.
Bells of
Mindfulness
On your arrival you might hear a bell
sound and suddenly people around you have stopped still, stopped
talking, and stopped moving. It might be the telephone ringing or the
clock chiming, or the monastery bell sounding. These are our bells of
mindfulness. When we hear the sound of the bell we relax our body and
become aware of our breathing. We do that naturally, with enjoyment, and
without solemnity or being stiffed.
When we hear one of these mindfulness
bells ring, we stop all of our conversations and whatever we are doing
and bring our awareness to our breathing. The ringing bell has called
out to us:
Listen, listen, this wonderful sound
brings me back to my true home.
By stopping to breathe and restore our
calm and our peace, we become free, our work becomes more enjoyable and
the friend in front of us becomes more real. Back home we can use the
ringing of our telephone, the local church bells, the cry of a baby, or
even the sound of fire engines and ambulances as our bells of
mindfulness. With just three conscious breaths we can release the
tensions in our body and mind and return to a cool and clear state of
being.
To Bow or not to
bow
Thay has often said to his students, "To
bow or not to bow is not the question. The important thing is to be
mindful." When we greet someone with a bow, we have the chance to be
present with that person and with the nature of awake-ness, of
Buddhahood, within us and within the other person. We do not bow just to
be polite or diplomatic, but to recognize the miracle of being alive.
When we see a person joins his or her
palms to bow to us, we can do the same. Breathing in, we silently say, "
A lotus for you." Bowing our head down and breathing out, we say, " A
Buddha to be." We do this in mindfulness, truly aware that the person is
there in front of us. We bow with all the sincerity of our heart.
Sometimes, when we feel a deep connection to what is there in front of
us a sense of awe at the wonders of life, whether that be a flower, a
sunset, a tree, or the cool drops of rain, whatever it may be we might
like to bow in this way as well, to offer our presence and gratitude.
Gathas
Gathas are short verses that help us
practice mindfulness in our daily activities. A gatha can open and
deepen our experience of simple acts which we often take for granted.
When we focus our mind on a gatha, we return to ourselves and become
more aware of each action. When the gatha ends, we continue our activity
with heightened awareness.
As we turn on the water faucet we can
look deeply and see how precious the water is. We remember not to waste
a single drop because there are so many people in the world who don't
even have enough to drink. While brushing our teeth we can make a vow to
use loving speech. Before turning on the engine of our car, we can
prepare for a safe journey by re- citing the gatha for starting the car.
Before starting the car
I know where I am going.
The car and I are one,
If the car goes fast, I go fast.
The gatha brings our mind and body
together. With a calm and clear mind, fully aware of the activities of
our body, we are less likely to get into a car accident.
Gathas are nourishment for our mind,
giving us peace, calmness and joy which we can share with others. They
help us to bring the uninterrupted practice of meditation into every
part of our day. There are many gathas available in our Chanting book.
Walking Meditation
Wherever we walk, we can practice meditation. This means that we know
that we are walking. We walk just for walking. We walk with freedom and
solidity no longer in a hurry.
We are present with each step. And when
we wish to talk we stop our movement and give our full attention to the
other person, to our words and to listening.
Walking in this way should not be a
privilege. We should be able to do it in every moment. Look around and
see how vast life is, the trees, the white clouds, the limitless sky.
Listen to the birds. Feel the fresh breeze. Life is all around and we
are alive and healthy and capable of walking in peace.
Let us walk as a free person and feel
our steps get lighter. Let us enjoy every step we make. Each step is
nourishing and healing. As we walk, imprint our gratitude and our love
on the earth.
We may like to use a gatha as we walk.
Taking two or three steps for each in-breath and each out-breath,
Breathing in “I have arrived" ;
Breathing out “ I am home"
Breathing in "In the here " ;
Breathing out "In the now"
Breathing in
" I am solid " ; Breathing out "
I am free"
Breathing in" In the ultimate " ;
Breathing out " I dwell"
Walking up in the Morning
Waking up this morning I smile
knowing there are 24 brand new hours
before me
I vow to live fully in each moment,
and look at beings with eyes of
compassion.
As we wake up in the morning and open
our eyes we may like to recite the above gatha. We can start our day
with the happiness of a smile and the aspiration to dedicate ourselves
to the path of love and under - standing. We are aware that today is a
fresh new day, and we have 24 precious hours to live.
Let us try to get up from mi right away
after following three deep breaths to bring o~1f into mindfulness. Let
us not delay our waking. We may like to sit up and gently massage our
head, neck shoulders, and arms to get your blood circulating. We might
like to do a few stretches to loosen our joints and wake up our body.
Drinking a cup of warm water is also good for our system first thing in
the morning.
Let us wash up or do what we need to
before heading towards the meditation hall. Allow ourself enough time so
we will not have to rush. Enjoy the dark morning sky. Many stars are
twinkling and greeting us. Take deep breaths and enjoy the cool, fresh
air. As we walk slowly towards the hall, let the morning fill our being,
awakening our body and mind to the joy of a new day.
Sitting meditation
Sitting meditation is like returning
home to give full attention to and care for our self. Like the peaceful
image of the Buddha on the altar, we too can radiate peace and
stability. We sit upright with dignity, and return to our breathing. We
bring our full attention to what is within and around us. We let our
mind become spacious and our heart soft and kind.
Sitting meditation is very healing. We
realize we can just be with whatever is within us our pain, anger, and
irritation, or our joy, love, and peace. We are with whatever is there
without being carried away by it. Let it come, let it stay, then let it
go. No need to push, to oppress, or to pretend our thoughts are not
there. Observe the thoughts and images of our mind with an accepting and
loving eye. We are free to be still and calm despite the storms that
might arise in us.
If our legs or feet fall asleep or begin
to hurt during the sitting, we are free to adjust our position quietly.
We can maintain our concentration by following our breathing and slowly,
and attentively change our posture.
In between sessions of sitting
meditation, we practice Kinh Hanh, which is indoor walking meditation.
We take one step with each in-breath and each out-breath. Aware of the
Sangha around us, we feel in harmony with the larger body. Everybody is
moving together, slowly, and mindfully.
We can find suggestions for guided
meditations in Thay's book, "The Blooming of a Lotus" or also from one
of the Dharma teachers. We should arrive five minutes before the
meditation period starts so that everyone is comfortably seated before
the bell is invited to formally begin the session. We should not enter
the hall after the bell has been invited. If we are late for sitting
meditation, please remain outdoor and enjoy walking meditation.
Eating Together
Eating a meal together is a meditative
practice. We should try to offer our presence for every meal. As we
serve our food we can already begin practicing. Serving ourselves, we
realize that many elements, such as the rain, sunshine, earth, air and
love, have all come together to form this wonderful meal. Infact,
through this food we see that the entire universe is supporting our
existence.
We are aware of the whole sangha as we
serve ourselves and we should take an amount of food that is good for
us. Before eating, the bell will be invited for three sounds and we can
enjoy breathing in and out while practicing the five contemplations.
1. This food is a gift of the whole universe, the earth, the sky and
much mindful work.
2.
May we eat in mindfulness so as to be worthy of it.
3.
May we transform our unskillful states of mind and learn to eat in
moderation.
4. May we take only foods that nourish us and prevent illness.
5.
May we accept this food to realize the path of understanding and
love.
We should take our time as we eat,
chewing each mouthful at least 30 times, until the food becomes
liquefied. This aids the digestive process. Let us enjoy every morsel of
our food and the presence of the dharma brothers and sisters around us.
Let us establish ourselves in the present moment, eating in such a way
that solidity, joy and peace be possible during the time of eating.
Eating in silence, the food becomes real
with our mind- fulness and we are fully aware of its nourishment. In
order to deepen our practice of mindful eating and support the peaceful
atmosphere, we remain seated during this silent period. After twenty
minutes of silent eating, two sounds of the bell will be invited. We may
then start a mindful conversation with our friend or begin to get up
from the table.
Upon finishing our meal, we take a few
moments to notice that we have finished, our bowl is now empty and our
hunger is satisfied. Gratitude fills us as we realize how fortunate we
are to have had this nourishing food to eat, supporting us on the path
of love and understanding.
The Kitchen
The kitchen is also a meditative
practice space. Let us be mindful when we are cooking or cleaning in
this space. Let us do our task in a relaxed and serene way, following
our breathing and keeping our concentration on the work. A few words
only may be needed about the work at hand. We might like to start our
work by offering incense to the kitchen altar, to express our gratitude
and to remind ourselves to work mindfully.
Let us support the kitchen teams by not
disturbing this meditative space unnecessarily. We do what we have to in
silence and leave the kitchen so the teams can do their work.
While cooking, we allow enough time so
we will not feel rushed. Let us be aware that our brothers and sisters
depend on this food for their practice. This awareness will guide us to
cook healthy food infused with our love and mindfulness.
When we are cleaning the kitchen or
washing our dishes, we do it as if we are cleaning the altar or washing
the baby Buddha. Washing in this way, we feel joy and peace radiate
within and around us.
Sangha Body
Everyone who comes to practice is a
member of the sangha. Even if we come to Plum Village for only one week,
our presence and our practice can contribute to the vitality and harmony
of the sangha.
In society, much of our suffering comes
from feeling disconnected from one another. We often don't feel a real
connection even with people we live close to, such as our neighbors, our
coworkers and even our family members. Each person lives separately, cut
off from the support of the community. Being with the Sangha can heal
these feelings of isolation and separation. We practice together, share
a room together, eat side by side and clean pots together. Just by
participating with other practitioners in the daily activities, we can
experience a tangible feeling of love and acceptance.
Thay often says that the sangha is a
garden, full of many varieties of trees and flowers. When we can look at
ourselves and at others as beautiful, unique flowers and trees we can
truly grow to understand and love one another. One flower may bloom
early in the spring and another flower may bloom ill late
summer. One tree may bear many fruits
and another tree may offer cool shade. No one plant is greater, or
lesser, or the same as any other plant in the garden. Each member of the
sangha also has unique gifts to offer to the community. We each have
areas that need attention as well. When we can appreciate each member's
contribution and see our weaknesses as potential for growth we can learn
to live together harmoniously. Our practice is to see that we are a
flower or a tree, and we are the whole garden as well, all
interconnected.
Taking Refuge
When we recite the Five Mindfulness
Trainings or chant the sutras, we practice taking refuge in the three
jewels. We practice Touching the Earth to also show our gratitude to the
Buddha, the Dharma and the Sangha. Taking refuge is the recognition and
the determination to head towards what is most beautiful, truthful, and
good. Taking refuge is also the awareness that one has the capacity to
understand and love.
The Buddha is the one who shows us the
way in this life. The Buddha is the historical person who lived 2600
years ago and all of our ancestral teachers who connect us to the
Buddha. The Buddha is also the awakened nature in all beings.
Each element in the universe that is
showing us the way of love and understanding, is the Buddha. The open
look of a child and the ray of sunshine causing the flower to unfold her
beauty also contain the awakened nature.
The Dharma is the teachings of love and
understanding. The Dharma is the teachings of the historical Buddha and
his descendants in the form of discourses, the commentaries and precepts
that show us the path leading to peace and deep in- sight, love and
understanding. The Dharma is all the elements in our world and in our
consciousness that guide us on the path of liberation. The living Dharma
is contained in every corner of the universe. The floating cloud is
silently preaching about freedom and the falling leaf is giving us a
dharma talk on the practice of letting go. Every time you breathe
mindfully, walk mind- fully or look at another person with the eye of
understanding and compassion, you are giving a silent dharma talk.
The Sangha is the community that lives
in harmony and awareness. Your teachers, your friends and yourself are
all elements of your Sangha. A path in the forest might be a member of
your Sangha as well, supporting you on the path of trans- formation. You
can share your joys and your difficulties with your Sangha. You can let
go and relax into the warmth and strength of your Sangha. The Sangha is
a river, flowing and bending with flexibility, responding to the
environment in which it is situated. Taking refuge in the Sangha, we
join in the stream of life, flowing and becoming one with all of our
sisters and brothers in the practice. In the setting of a Sangha, you
find the practice easier and much more enjoyable.
The Five Mindfulness
Trainings
The Five Mindfulness Trainings were
developed during the time of the Buddha to be the foundation of practice
for the entire practice community, including monastic and lay members.
The basis for the trainings is mindfulness.
All Sangha members and guests are
requested to observe these trainings to support our practice of
mindfulness and living harmoniously together. No smoking, no drinking
and no sexual misconduct constitute part of the Five Mindfulness
Trainings to be observed at a practice center.
The Five Mindfulness Trainings protect
our freedom and make life beautiful. As guidelines for our daily lives
they are the basis of happiness for individuals, couples, families and
society.
The First
Training:
Aware of
the suffering caused by the destruction of life, I vow to cultivate
compassion and learn ways to protect the lives of people, animals,
plants and minerals. I am determined not to kill, not to let others
kill, and not to condone any act of killing in the world, in my thinking
and in my way of life.
The Second Training:
Aware of the suffering caused by
exploitation, social injustice, stealing and oppression, I vow to
cultivate loving kindness and learn ways to work for the well being of
people, animals, plants and minerals. I vow to practice generosity by
sharing my time, energy, and material resources with those in real need.
I am determined not to steal and not to possess anything that should
belong to others. I will respect the property of others, but I will
prevent others from profiting from human suffering or the suffering of
other species on earth.
The Third Training:
Aware of the suffering caused by sexual
misconduct, I vow to cultivate responsibility and learn ways to protect
the safety and integrity of individuals, couples, families and society.
I am determined not to engage in sexual relations without love and a
long-term commitment. To preserve the happiness of myself and others, I
am determined to respect my commitments and the commitments of others. I
will do everything in my power to protect children from sexual abuse and
to prevent couples and families from being broken by sexual misconduct.
The Fourth Training:
Aware of the suffering caused by
unmindful speech and the inability to listen to others, I vow to
cultivate loving speech and deep listening in order to bring joy and
happiness to others and relieve others of suffering. Knowing that words
can create happiness or suffering, I vow to learn to speak truthfully,
with words that inspire self-confidence, joy and hope. I am determined
not to spread news that I do not know to be certain and not to criticize
or condemn things of which I am not sure. I will refrain from uttering
words that can cause division or discord; or words that can cause the
family or the community to break. I will make all efforts to reconcile
and resolve all conflicts, however small.
The Fifth Training:
Aware of the suffering caused by
unmindful consumption, I vow to cultivate good health, both physical and
mental, for myself, my family, and my society by practicing mindful
eating, drinking and consuming. I vow to ingest only items that pre-
serve peace, well being, and joy
in my body, in my consciousness, and in
the collective body and consciousness of my family and society. I am
determined not to use alcohol or any other intoxicant or to ingest foods
or other items that contain toxins, such as certain TV programs,
magazines, books, films and conversations. I am aware that to damage my
body and my consciousness with these poisons is to betray my ancestors,
my parents, my society and future generations. I will work to transform
violence, fear, anger and confusion in myself and in society by
practicing a diet for myself and for society. 1 understand that a proper
diet is crucial for self transformation and the transformation of
society.
Noble Silence
A period of deep silence is observed
starting from the end of the evening sitting meditation until after
breakfast the next morning. This is very healing. We allow the silence
and the calmness to penetrate our flesh and bones. We allow the energy
of the Sangha and its mindfulness to penetrate our body and mind. We go
back to our tents or dormitories slowly, aware of every step. We breathe
deeply and enjoy the stillness and the freshness. Let us not talk to the
person walking by our side; she or he needs our support, too. We can
stay alone outside with the trees and the stars for about ten minutes,
then go inside to use the bathroom, to change and go to bed right away.
Lying on our back, we can practice Deep
Relaxation until sleep comes. In the morning, we move mindfully and
silently, taking time to breathe, to go to the bathroom and then
proceeding right away to the meditation hall. We do not have to wait for
anyone. When we see someone along the path, we just join our palms and
bow, allowing him or her to enjoy the morning the way we do.
We need everyone to participate for the
practice to be deep and joyful. This is the practice we do every day,
except on lazy nights and on festival days like the Full Moon
Celebration. Thank you for your joyful practice.
Living together
Togetherness is a practice. At the
practice center we have a unique opportunity to live closely with
friends from many different countries and backgrounds. Together we form
one sangha body, connected by the practice of mindfulness. With our
collective energy of calming and looking deeply, it is possible for us
to support each other on the path of transformation. This requires
cooperation, skillfulness and acceptance. To live amongst each other, we
need to cultivate understanding, communication and a willing heart. Let
us take the time to get to know the people around us. We have neglected
our neighbors for too long.
Sharing our daily life we can encourage
each other with our practice and together build diligence and solidity.
Sharing a room with others is an opportunity to develop understanding
and compassion for ourself and for those we live with. By being mindful
of the people we share a room with, we can identify and appreciate their
positive qualities, creating an atmosphere of harmony. We know that when
the other person is happy, we are also happy.
We can show our respect to our roommates
and the space we share by helping to keep it neat and clean. We try to
be considerate of our roommates. For example, we might like to ask first
before we open a window or light incense or turn on the light, to make
sure it will not bother our roommates. In this way we can create a
supportive environment for practicing loving kindness through your
words, thoughts and actions.
The greatest gift we can offer our
fellow practitioners is our practice of mindfulness. Our smile and our
conscious breathing communicate that we are trying our best to find
peace within ourselves and we hope to contribute to the peace in the
community as well. We should remember to keep communication flowing and
our happiness will flow as well.
Beginning Anew
To begin anew is to look deeply and
honestly at ourselves, our past actions, speech and thoughts and to
create a fresh beginning within ourselves and in our relationships with
others. At the practice center we practice Beginning Anew as a community
every two weeks and individually as often as we like.
We practice Beginning Anew to clear our
mind and keep our practice fresh. When a difficulty arises in our
relationships with fellow practitioners and one of us feels resentment
or hurt, we know it is time to Begin A new. The following is a
description of the four-part process of Beginning Anew as used in a
formal setting. One person speaks at a time and is not interrupted
during his or her turn. The other practitioners practice deep listening
and following their breath.
1)
Flower watering -This is a chance to share our
appreciation for the other person. We may mention specific instances
that the other person said or did something that we had admired. This is
an opportunity to shine light on the others strengths and contributions
to the sangha and to encourage the growth of his or her positive
qualities.
2)
Sharing regrets -We may mention any unskillfulness in
our actions, speech or thoughts that we have not yet had an opportunity
to apologize for.
3)
Expressing a hurt -We may share how we felt hurt by an
interaction with another practitioner, due to his or her actions, speech
or thoughts. (To express a hurt we should first water the other person's
flower by sharing two positive qualities that we have trully observed in
him or her: Expressing a hurt is often performed one on one with another
practitioner rather than in the group sening. You may ask for a thin!
Party that you both trust and respect to be present, if desired.)
4)
Sharing a long-term difficulty & asking for support -At
times we each have difficulties and pain arise from our past that
surface in the present. When we share an issue that we are dealing with
we can let the people around us understand us better and offer the
support that we really need.
The practice of Beginning Anew helps us
develop our kind speech and compassionate listening. Begin Anew is a
practice of recognition and appreciation of the positive elements within
our Sangha. For instance, we may notice that our roommate is generous in
sharing her insights, and another friend is caring towards plants.
Recognizing others positive traits allows us, see our own good qualities
as well.
Along with these good traits, we each
have areas of weakness, such as talking out of our anger or being caught
in our misperceptions. When we practice "flower watering" we support the
development of good qualities in each other and at the same time we help
to weaken the difficulties in the other person. As in a garden, when we
"water the flowers" of loving kindness and compassion in each other, we
also take energy away from the weeds of anger, jealousy and
misperception.
We can practice Beginning Anew everyday
by expressing our appreciation for our fellow practitioners and
apologizing right away when we do or say something that hurts them. We
can politely let others know when we have been hurt as well. The health
and happiness of the whole
Immunity depends on the harmony, peace
and joy that exists between every member in the sangha.
Taking Care of our Anger
Thay often compares our anger to a small
child, crying out to his mother. When the child cries the mother takes
him gently in her arms and listens and observes carefully to find out
hat is wrong. The loving action of holding her child with her
tenderness, already soothes the baby's suffering. Likewise, we can take
our anger in our loving arms and right away we will feel a relief. We
don't need to reject our anger. It is a part of us at needs our love and
deep listening just as a baby does.
After the baby has calmed down, the
mother can feel if the baby has a fever or needs a change of diaper.
When we feel calm and cool, we too can look deeply at our anger and see
clearly the conditions allowing our anger to rise.
When we feel angry it is best to refrain
from saying or doing anything. We may like to withdraw our attention
from the person or situation, which is watering the seed of anger in us.
We should take this time to come back to ourselves. We can practice
conscious breathing and outdoor walking meditation to calm and refresh
our mind and body. After we feel calmer and more relaxed we can begin to
look deeply at ourselves and at the person and situation causing anger
to arise in us. Often, when we have a difficulty with a particular
person, he or she may have a characteristic that reflects a weakness of
our own which is difficult to accept. As we grow to love and accept
ourselves this will naturally spread to those around us.
Second Body Practice
Our first body is our self. Our second
body is another person in the sangha, who we look after as an extension
of ourselves. If you are my "second body" then, I am your "caring
friend". Every- one chooses one person to be his or her second body and
that person chooses someone else; so we create a complete circle with
each person linked to the next. We should feel very connected to our
second body, as if he or she is a part of ourselves that we want to pay
attention to and care for. So if our second body is not well, we find
out how we can assist him or her, such as bringing meals to his or her
room and letting the community know that our second body is ill. If we
notice that our second body is less than happy, by asking and observing
we may see a way that we can help. If you need to miss an activity, let
your caring friend know.
Our caring friend is not a police person
keeping watch over our activities, rather he or she is someone who shows
special care and concern for us and we in turn show special care for our
second body. Remember that each person has somewhat different needs, so
let us be sensitive and intelligent in how we show our care. Sometimes,
a few words of kindness are needed and at other times, dwelling in our
own island of conscious breathing is the best support for our friend.
Caring for our second body is a very
concrete practice for us to stay connected to each other and to realize
how we are all truly parts of one body. Everyone in the Sangha has his
or her second body. The person whom your second body is taking care of
is thus your third body. Therefore, by taking care of your second body
you take care of the whole Sangha body.
The Body as Practice
Taking care of our body is an important
practice. We need our body to be healthy in order for us to practice.
Mindful Movements and Deep Relaxation can support our health and
happiness in the practice, and keep us in touch with our body.
Each day we practice the 10 Mindful
Movements, which is an opportunity for us to unite our mind and body. We
enjoy opening our body, stretching up to the sky and releasing down to
touch the ground. We do every exercise with the awareness of our
breathing and of our action. We find a sense of balance and flexibility
in our own body and mind. We practice in a relaxed way, not straining to
gain anything.
Practicing Deep Relaxation as a
community, led by an experienced practitioner, creates a wonderful
energy of peace and harmony. It is a practice of totally letting go and
returning back to take care of our body and mind. We use the breath as
our anchor to help us. Our breath is also like a wave, gently rocking us
into a deep peace. In this state of rest, our body and mind can release
their burdens. A lot of healing happens just by letting go and sinking
into this state of total relaxation. After practicing Deep Relaxation,
led by a sister or brother in the practice, we may use these techniques
anytime we need to rest.
Practicing Mindful Movements and Deep
Relaxation allows us to listen deeply to our bodies. We learn to be
gentle with ourselves and to give ourselves space to understand and to
grow. Practicing in this way, our body becomes our friend and not a
burden on our practice. Compassion towards ourselves will penetrate into
our interactions with others. How we walk, move, sit, stand, and hold
our body are reflections of our states of mind. When we move with ease
others around us will also feel light and relaxed in our presence.
Resting
Knowing when to rest is a deep practice.
Sometimes, we try too hard in our practice or we work too much without
mindfulness; thus we become tired very easily. The practice of
mindfulness should not be tiring but rather, it should be energizing.
But when we recognize that we are tired, we should find every means
possible to rest. Ask for help from the Sangha. Practicing with a tired
body and mind does not help; it can cause more problems. To take care of
yourself is to take care of the whole Sangha. Resting may mean to stop
what you are doing and take a five-minute walk outside, or to go on a
fast for a day or two, or it may mean to practice Noble Silence for a
period. There are many ways for us to rest, so please pay attention to
the rhythm of our body and mind for the benefit of all. Total Relaxation
is a practice of resting. Mindful breathing whether in the sitting or in
the lying position is the practice of resting. Let us learn the art of
resting and allow our body and our mind to restore themselves. Not
thinking and not doing anything is an art of resting and healing.
Working with the Sangha
To participate in working meditation can
be a great happiness. It is an opportunity to engage in the maintenance
and care of our practice center while enjoying our practice of mindful-
ness. When we wash the cars, or turn the compost piles or chop wood we
stay mindful of our breathing and the activity that we are doing. We
speak only when necessary and about the work at hand. We can maintain a
light and easy feeling as we work.
An environment that is quiet can make
the work more pleasant and enjoyable.
When we work in the garden we get in
touch with the plants and nourish our connection to the earth we are
living on. Sweeping and mopping the meditation halls we see that we are
already practicing to calm our mind and body. Please, do not be in too
great of a hurry to get the job done. Our most important contribution to
the Sangha is to maintain our practice of mindfulness.
Working Meditation links us to our
everyday life, both here and when we return home. As we are working at
our computer or preparing dinner for our family or teaching a class, we
can practice stopping, calming and refreshing ourselves with our
conscious breathing. We can relax and smile at our coworkers and pace
ourselves to maintain a light and serene state of being.
Listening to a Dharma Talk
Each week we have the opportunity to
attend one or more Dharma talks by our teacher. Please arrive early for
the talk so that we may have enough time to find a seat and establish
ourselves in a peaceful state of mind. Please listen to the talks with
an open mind and a receptive heart. If we listen only with our
intellect, comparing and judging what is said to what we already think
we know or what we have heard others say, we may miss the chance to
truly receive the message that is being transmitted.
The Dharma is like rain. Let it
penetrate deeply into our consciousness, watering the seeds of wisdom
and compassion that are already there. Absorb the talk openly, like the
earth receiving a refreshing spring rain. The talk might be just the
condition our tree needs to flower and bear the fruits of understanding
and love.
Out of respect for the teachings and the
teacher, we are asked to sit on a chair or a cushion during the
teachings and not to lie down. If we feel tired during the talk,
mindfully shift our position and practice deep breathing and gentle
massage for one or two minutes to bring fresh oxygen to our brain and
the areas of fatigue in our body. Please refrain from talking, or making
disturbing noises in the hall during the Dharma talk. If it is
absolutely necessary to leave the hall during the talk please do so with
a minimum of disturbance to others.
Dharma Discussion
Dharma discussion is an opportunity to
benefit from each other's insights and experience of the practice. It
is a special time for us to share our experiences, our joys, our
difficulties and our questions relating to the practice of mindfulness.
By practicing deep listening while others are speaking, we help create a
calm and receptive environment. By learning to speak out about our
happiness and our difficulties in the practice, we contribute to the
collective insight and understanding of the Sangha.
Please base our sharing on our own
experience of the practice rather than about abstract ideas and
theoretical topics. We may realize that many of us share similar
difficulties and aspirations. Sitting, listening and sharing together,
we recognize our true connections to one another.
Please remember that whatever is shared
during the Dharma discussion time is confidential. If a friend shares
about a difficulty he or she is facing, respect that he or she may or
not wish to talk about this individually of the Dharma discussion time.
Tea
Meditation
Tea meditation is a time to be with the
sangha in a joyful and serene atmosphere. Just to enjoy our tea together
is enough. It is like a "good news" occasion, when we share our joy and
happiness in being together.
At times, when we are drinking tea with
a friend, we are not aware of the tea or even of our friend sitting
there. Practicing tea meditation is to be truly present with our tea and
our friends. We recognize that we can dwell happily in the present
moment despite all of our sorrows and worries. We sit there relaxed
without having to say anything. If we like, we may also share a song, a
story or a dance.
You may like to bring a musical
instrument or prepare something ahead of time. It is an opportunity for
us to water the seeds of happiness and joy, of understanding and love in
each one of us.
Hugging Meditation
When we hug, our hearts connect and we
know that we are not separate beings. Hugging with mindfulness and
concentration can bring reconciliation, healing, understanding, and much
happiness. The practice of mindful hugging has helped so many to
reconcile with each other fathers and sons, mothers and daughters,
friends and friends, and so many others.
We may practice hugging meditation with
a friend, our daughter, our father, our partner or even with a tree. To
practice, we first bow and recognize the presence of each other. Then we
can enjoy three deep conscious breaths to bring ourselves fully there.
We then may open your arms and begin hugging. Holding each other for
three in-and-out breaths. With the first breath, we are aware that we
are present in this very moment and we are happy. With the second
breath, we are aware that the other is present in this moment and we are
happy as well. With the third breath, we are aware that we are here
together, right now on this earth, and we feel deep gratitude and
happiness for our togetherness. We then may release the other person and
bow to each other to show our thanks.
When we hug in such a way, the other
person becomes real and alive. We do not need to wait until one of us is
ready to depart for a trip, we may hug right now and receive the warmth
and stability of our friend in the present moment. Hugging can be a deep
practice of reconciliation. During the silent hugging, the message can
come out very clear: “Darling, you are precious to me. I am sorry I
have not been mindful and consider-ate. I have made mistakes. Allow me
to begin anew. I Promise.”
Touching the Earth
The practice of Touching the Earth is to
return to the Earth, to our roots, to our ancestors, and to recognize
that we are not alone but connected to a whole stream of spiritual and
blood ancestors. We are their continuation and with them, will continue
into the future generations. We touch the earth to let go of the idea
that we are separate and to remind us that we are the Earth and part of
Life.
When we touch the Earth we become small,
with the humility and simplicity of a young child. When we touch the
Earth we become great, like an ancient tree sending her roots deep into
the earth, drinking from the source of all waters. When we touch the
Earth, we breathe in all the strength and stability of the Earth, and
breathe out our suffering- our feelings of anger, hatred, fear,
inadequacy and grief.
Our hands join to form a lotus bud and
we gently lower ourselves to the ground so that all four limbs and our
forehead are resting comfortably on the floor. While we are Touching the
Earth we turn our palms face up, showing our openness to the three
jewels, the Buddha, the Dharma, and the Sangha. After one or two times
practicing Touching the Earth (Three Touchings or Five Touchings ),
we can already release a lot of our suffering and feeling of
alienation and reconcile with our ancestors, parents, children, or
friends.
Solitude
Although in our daily lives we are
constantly with the sangha, we are also in solitude. Solitude is not
about being alone high up in the mountains, or in a hut deep in the
forest, it is not about hiding ourselves away from civilization. Real
solitude comes from a stable heart that does not get carried away by the
crowd nor by our sorrows about the past, our worries about the future,
and our excitement about the present. We do not lose ourselves; we do
not lose our mindfulness. Taking refuge in our mindfull breathing,
coming back to the present moment is to take refuge in the beautiful,
serene island within each of us.
We participate together with the sangha
for sitting meditation, walking, meals, working, but always we are
within our own island as well. We can enjoy being together with our
brothers and sisters, but we are not caught and lost within emotions and
perceptions. Instead we see that the sangha is our support. When we see
a sister move in mindfulness, speak with love, and enjoys her work, she
is our reminder to return to our own source of mindfulness. Returning to
mindfulness is to return to solitude.
When we enjoy our time with the people
and friends around us and we don't feel lost in our interactions with
others, then even in the midst of society, we can smile and breathe in
peace, dwelling in the island of ourselves.
Lazy Day
A Lazy Day is a day for, us to be truly
with the day with out any schedule activities. We just let the day
unfold naturally, timelessly. It is a day in which we can practice as we
like. We may do walking meditation on our own or with a friend or do
sitting meditation in the forest. We might like to read lightly or write
home to our family or to a friend.
It can be a day for us to look deeper at
our practice and at our relations with others. We may learn a lot about
how we have been practicing. We may recognize what to do or not to do in
order to bring more harmony into our practice. Sometimes, we may force
ourselves too much in the practice, creating disharmony within and
around us. On this day, we have a chance to balance ourselves. We may
recognize that we may simply need to rest or that we should practice
more diligently. A Lazy Day is a gift for us and the Sangha to enjoy, in
our own time and space. It is a very quiet day for everyone.
Travelling
On the day that we are travelling to
another hamlet, a bell is invited 15 minutes before the departure time.
Please start heading towards the parking lot so we will not be late and
keep the others waiting. Allow ourselves enough time for preparation so
we will not have to rush. We should walk mindfully and enter a car that
has an empty seat. Sit up straight and follow your breathing. We might
like to observe the surrounding countryside. Let us refrain from being
carried away by conversations.
When it is time to return to our own
hamlet, let us find the car in which we came and seat ourselves. Let us
not remain outside and keep others waiting. Let us be aware of the
program and any changes that might affect the transportation home, so we
will not be left behind.
If we have our own car, let us try to
remain with the group and not to see it as an opportunity for us to
travel separately and on our own time. Let us try not to remain behind
in the hamlet, when others from our hamlet have returned.
Let us refrain from travelling into
town as much as we can. Our time spent here at the village is very
precious. There are many nurturing elements of peace and happiness here,
such as the beautiful trees and forest, the birds, our brothers or
sisters who have come from all walks of life to practice like us. The
collective energy of the Sangha is the most precious thing. Let us spend
our time devoted to the practice and not to let this opportunity slip
by. We only go into town when we really need to do so. When we are in
town, we do not lose ourselves and our practice. Let us be mindful and
take care of our six senses.
Sangha
Building
Building a sangha is like planting a
sunflower. We need to be aware of which conditions will support the
flower's growth and which conditions will obstruct its growth. We need
healthy seeds, skilled gardeners, and plenty of sunshine and room to
grow. When we engage in sangha building, the most important thing to
remember is that we are doing it together. The more we embrace the
sangha, the more we can let go of the feeling of a separate self. We can
relax into the collective wisdom and in- sights of the sangha. We can
see clearly that the Sangha eyes and hands and heart are greater than
that of any individual member of the Sangha.
We have the opportunity to help build
our sangha in every moment, by participating in activities of the sangha
and contributing our energy and insights. To sustain our own practice
when we leave the practice center, we need to know how to build a sangha.
Let us be active in establishing connections with those around us. When
we realize our true nature of inter being, we naturally seek to connect
with others by sharing our practice and seeking the support and guidance
of our fellow practitioners.
Thay instructs us to be energetic in the
practice of mindfulness.
The past is finished and the future is
uncertain, only in the present can we discover the miracle of life.
Living in this spirit, we are already valuable members of our sangha. We
will know how to engage in the continuous process of building a refuge
for many beings.
Thay encourages us all to be Sangha
builders, following the footsteps of the Awakened One, who was a great
Sangha builder. When we are able to live and practice in harmony in a
small community, we can then share this harmony with the larger Sangha,
our family and friends, our coworkers, and our co- practitioners. When
there is joy in the practice of Sangha building, then we know that we
doing it correctly
Going Home
There is no coming and no going, for we
are always with you and you, with us. When we go home and we remember to
return to our breathing, we will know that the friends at Plum Village
and our Sangha Body all over the world are breathing too. Any time we
like, we can take refuge in the practices of conscious breathing,
mindful eating, loving speech, and many other wonderful practices. When
we do, we will feel very connected and not alone. We become as large as
the Sangha Body.
Let us continue our practice as we
return to our homes, our families and society. As we have learned to
live in harmony with the Sangha in Plum Village, we can also cultivate
harmony in our families and in society. As we have learned to understand
and appreciate our friends in the practice, we can also learn to
understand and appreciate our co-workers and our neighbors. We can
practice loving speech with strangers on the city bus, just as we do
with the sisters and brothers at Plum Village. Mindfulness practice is
everywhere we go.
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