A Guide to Mindfulness
Practicing
Mindfulness
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.
Traveling
On the day that we are traveling 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 traveling 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.
