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Conclusion

We have presented here some ways of applying core Buddhist teachings to everyday life in modern times. There is still a wealth of Buddhist teachings whose applications are yet to be explored, much work to be done to renew the teachings of the Buddha. The psychology and understanding of our society are different from those in the Buddha’s time. Advances in science, technology and medicine have been growing exponentially, and we have gained many new insights into nature. For Buddhism to be relevant and concretely applicable to modern life, there must be a deeper understanding and renewal of the teachings. It is a duty of all Buddhists in modern times to remain true to their roots, but at the same time to bring forth the teachings in a very intelligent way so that the people can accept and benefit from them.  

For 2600 years, the Buddhist tradition has developed many techniques of practice. In our small capacity and humble efforts, we have tried, and we see it is possible, to renew Buddhism and bring it into the modern world. We hope this effort will be taken up by all Buddhists. We have only scratched the surface and there is still a long, long way to go. In Plum Village, we see our community as a Buddhist “laboratory”  where  we  eXperiment  with  new  “medicines.”    When  a  medicine  is  proven effective in our laboratory, we offer it to the world. We have shared in this paper about some of our experiments and techniques we have found to be useful. We invite our sisters and brothers of other traditions to join in this approach, and help the Buddha to turn the Dharma Wheel again, in the West in the 21st century.


 

Appendix 1: Excerpt from the Discourse on the Full Awareness of Breathing

Part II

“O bhikkhus, the method of being fully aware of breathing, if developed and practiced continuously, will have great rewards and bring great advantages. It will lead to success in practicing the Four Establishments of Mindfulness. If the method of the Four Establishments of Mindfulness is developed and practiced continuously, it will lead to success in the practice of the Seven Factors of Awakening. The Seven Factors of Awakening, if developed and practiced continuously, will give rise to understanding and liberation of the mind.

“What  is  the  way  to  develop  and  practice  continuously the method of Full Awareness of Breathing so that the practice will be rewarding and offer great benefit?

“It is like this, bhikkhus: the practitioner goes into the forest or to the foot of a tree, or to any deserted place, sits stably in the lotus position, holding his or her body quite  straight,  and  practices  like  this:  ‘Breathing  in,  I  know  I  am  breathing  in.  Breathing out, I know I am breathing out.’
1.  ‘Breathing  in  a  long  breath,  I  know I am breathing in a long breath. Breathing out a long breath, I know I am breathing out a long breath.’
2.  ‘Breathing  in  a  short  breath,  I  know  I  am  breathing  in  a  short  breath.  Breathing out a short breath, I know I am breathing out a short breath.’
3. ‘Breathing in, I am aware of my whole body. Breathing out, I am aware of  my whole body.’ He or she practices like this.
4.  ‘Breathing  in,  I  calm  my  whole  body.  Breathing  out,  I  calm  my  whole  body.’ He or she practices like this.
5. ‘Breathing in, I feel joyful. Breathing out, I feel joyful.’ He or she practices like this.
6. ‘Breathing in, I feel happy. Breathing out, I feel happy.’ He or she practices  like this.
7.  ‘Breathing  in,  I  am  aware  of  my  mental  formations.  Breathing  out,  I  am  aware of my mental formations.’ He or she practices like this.
8.  ‘Breathing  in,  I  calm  my  mental  formations.  Breathing  out,  I  calm  my  mental formations.’ He or she practices like this.
9. ‘Breathing in,  I  am aware of my mind. Breathing out,  I am aware of my  mind.’ He or she practices like this.
10.  ‘Breathing  in,  I  make  my  mind  happy.  Breathing  out,  I  make  my  mind  happy.’ He or she practices like this.
11.  ‘Breathing  in,  I  concentrate  my  mind.  Breathing  out,  I  concentrate  my  mind.’ He or she practices like this.
12. ‘Breathing in, I liberate my mind. Breathing out, I liberate my mind.’ He  or she practices like this.
13. ‘Breathing in, I observe the impermanent nature of all dharmas. Breathing out, I observe the impermanent nature of all dharmas.’ He or she practices like this.
14.  ‘Breathing  in,  I  observe  the  disappearance  of  desire.  Breathing  out,  I  observe the disappearance of desire.’ He or she practices like this.
15. ‘Breathing in, I observe cessation. Breathing out, I observe cessation.’ He  or she practices like this.

16. ‘Breathing in, I observe letting go. Breathing out, I observe letting go.’ He  or she practices like this.

“The  Full  Awareness  of  Breathing,  if  developed  and  practiced  continuously  according to these instructions, will be rewarding and of great benefit.”

Anapanasati Sutta, Majjhima Nikaya, 118

THICH NHAT HANH and the Monks and Nuns of Plum Village, Plum Village Chanting and Recitation Book, Parallax Press, Berkeley, California, 2000, pp. 241-247.

 

Appendix 2: Excerpt from the Discourse on the Four Establishments of Mindfulness

Part I

I heard these words of the Buddha one time when he was living at Kammassadharma, a market town of the Kuru people. The Buddha addressed the bhikkhus, “O bhikkhus.”

And the bhikkhus replied, “Venerable Lord.”

The  Buddha  said,  “Bhikkhus,  there  is  a  most  wonderful  way  to  help  living  beings realize purification, overcome directly grief and sorrow, end pain and anxiety, travel the right path, and realize nirvana. This way is the Four Establishments of Mindfulness.

“What are the Four Establishments?

1. “Bhikkhus, a practitioner remains established in the observation of the body  in the body, diligent, with clear understanding, mindful, having abandoned every craving and every distaste for this life.

2. “He remains established in the observation of the feelings in the feelings,  diligent, with clear understanding, mindful, having abandoned every craving and every distaste for this life.

3. “He remains established in the observation of the mind in the mind, diligent, with clear understanding, mindful, having abandoned every craving and every distaste for this life.

4.  “He  remains  established  in  the  observation  of  the  objects  of  mind  in  the  objects of mind, diligent, with clear understanding, mindful, having abandoned every craving and every distaste for this life.

Satipatthana Sutta, Majjhima Nikaya, 10

THICH NHAT HANH and the Monks and Nuns of Plum Village, Plum Village Chanting and Recitation Book, Parallax Press, Berkeley, California, 2000, pp. 248-255.

 

Appendix 3: Discourse on Knowing the Better Way to Live Alone

I heard these words of the Buddha one time when the Lord was staying at the monastery in the Jeta Grove, in the town of Shravasti. He called all the monks to him and instructed them,  “Bhikkhus!”  And  the  bhikkhus  replied,  “We  are  here.”  The  Blessed One taught, “I will teach you what is meant by ‘knowing the better way to  live alone.’ I will begin with an outline of the teaching, and then I will give a detailed  explanation. Bhikkhus, please listen carefully.” “Blessed One, we are listening.” The  Buddha taught:

“Do not pursue the past.

Do not lose yourself in the future.   The past no longer is.

The future has not yet come. Looking deeply at life as it is
in the very here and now,
the practitioner dwells
in stability and freedom.

We must be diligent today.

To wait till tomorrow is too late.

Death comes unexpectedly. How can we bargain with it? The sage calls a person who knows how to dwell in mindfulness night and day
‘the one who knows the better way to live alone.’

“Bhikkhus,  what  do  we  mean  by  ‘pursuing  the  past’?  When  someone  considers the way his body was in the past, the way his feelings were in the past, the way his perceptions were in the past, the way his mental formations were in the past, the way his consciousness was in the past; when he considers these things and his mind is burdened by and attached to these things which belong to the past, then that person is pursuing the past.

“Bhikkhus,  what  is  meant  by  ‘not  pursuing  the  past’?  When  someone  considers the way his body was in the past, the way his feelings were in the past, the way his perceptions were in the past, the way his mental formations were in the past, the way his consciousness was in the past; when he considers these things but his mind is neither enslaved by nor attached to these things which belong to the past, then that person is not pursuing the past.

“Bhikkhus, what is meant by ‘losing yourself in the future’? When someone  considers the way his body will be in the future, the way his feelings will be in the future, the way his perceptions will be in the future, the way his mental formations will be in the future, the way his consciousness will be in the future; when he considers these things and his mind is burdened by and daydreaming about these things which belong to the future, then that person is losing himself in the future.

“Bhikkhus,  what  is  meant  by  ‘not  losing  yourself  in  the  future’?  When  someone considers the way his body will be in the future, the way his feelings will be in the future, the way his perceptions will be in the future, the way his mental formations will be in the future, the way his consciousness will be in the future; when he considers these things but his mind is not burdened by or daydreaming about these things which belong to the future, then he is not losing himself in the future.

“Bhikkhus,  what  is  meant  by  ‘being  swept  away  by  the  present’?  When  someone does not study or learn anything about the Awakened One, or the teachings of love and understanding, or the community that lives in harmony and awareness; when that person knows nothing about the noble teachers and their teachings, and does not practice these teachings, and thinks, ‘This body is myself; I am this body. These feelings are myself; I am these feelings. This perception is myself; I am this perception. This mental formation is myself; I am this mental formation. This consciousness  is  myself;  I  am  this  consciousness,’  then  that  person  is  being  swept  away by the present.

“Bhikkhus, what is meant by ‘not being swept away by the present’? When  someone studies and learns about the Awakened One, the teachings of love and understanding, and the community that lives in harmony and awareness; when that person knows about noble teachers and their teachings, practices these teachings, and does not think, ‘This body is myself; I am this body. These feelings are myself; I am  these feelings. This perception is myself; I am this perception. This mental formation is myself; I am this mental formation. This consciousness is myself; I am this consciousness,’ then that person is not being swept away by the present.

“Bhikkhus,  I  have  presented  the  outline  and  the  detailed  eXplanation  of  knowing the better way to live alone.”

Thus the Buddha taught, and the bhikkhus were delighted to put his teachings into practice.

Bhaddekaratta Sutta, Majjhima Nikaya, 131

THICH NHAT HANH and the Monks and Nuns of Plum Village, Plum Village Chanting and Recitation Book, Parallax Press, Berkeley, California, 2000, pp. 234-236.


Appendix 4: The Fourteen Mindfulness Trainings of the Order of Interbeing

 


The First Mindfulness Training: Openness

- Aware of the suffering created by fanaticism and intolerance, we are determined not to be idolatrous about or bound to any doctrine, theory, or ideology, even Buddhist ones. Buddhist teachings are guiding means to help us learn to look deeply and to develop our understanding and compassion. They are not doctrines to fight, kill, or die for.

The Second Mindfulness Training: Nonattachment to Views

- Aware of the suffering created by attachment to views and wrong perceptions, we are determined to avoid being narrow-minded and bound to present views. We shall learn and practice non-attachment from views in order to be open to others’ insights and eXperiences. We are aware that the  knowledge we presently possess is not changeless, absolute truth. Truth is found in life, and we will observe life within and around us in every moment, ready to learn throughout our lives.

The Third Mindfulness Training: Freedom of Thought

- Aware of the suffering brought about when we impose our views on others, we are committed not to force others, even our children, by any means whatsoever - such as authority, threat, money, propaganda, or indoctrination - to adopt our views. We will respect the right of others to be different and to choose what to believe and how to decide. We will, however, help others renounce fanaticism and narrowness through compassionate dialogue.

The Fourth Mindfulness Training: Awareness of Suffering

- Aware that looking deeply at the nature of suffering can help us develop compassion and find ways out of suffering, we are determined not to avoid or close our eyes before suffering. We are committed to finding ways, including personal contact, images, and sounds, to be with those who suffer, so we can understand their situation deeply and help them transform their suffering into compassion, peace, and joy.

The Fifth Mindfulness Training: Simple, Healthy Living

- Aware that true happiness is rooted in peace, solidity, freedom, and compassion, and not in wealth or fame, we are determined not to take as the aim of our life fame, profit, wealth, or sensual pleasure, nor to accumulate wealth while millions are hungry and dying. We are committed to living simply and sharing our time, energy, and material resources with those in need. We will practice mindful consuming, not using alcohol, drugs, or any other products that bring toxins into our own and the collective body and consciousness.

The Sixth Mindfulness Training: Dealing with Anger

- Aware that anger blocks communication and creates suffering, we are determined to take care of the energy of anger when it arises and to recognize and transform the seeds of anger that lie deep in our consciousness. When anger comes up, we are determined not to do or say anything, but to practice mindful breathing or mindful walking and acknowledge, embrace, and look deeply into our anger. We will learn to look with the eyes of compassion at those we think are the cause of our anger.

The Seventh Mindfulness Training: Dwelling Happily in the Present Moment

- Aware that life is available only in the present moment and that it is possible to live happily in the here and now, we are committed to training ourselves to live deeply each moment of daily life. We will try not to lose ourselves in dispersion or be carried away by regrets about the past, worries about the future, or craving, anger, or jealousy in the present. We will practice mindful breathing to come back to what is happening in the present moment. We are determined to learn the art of mindful living by touching the wondrous, refreshing, and healing elements that are inside and around us, and by nourishing seeds of joy, peace, love, and understanding in ourselves, thus facilitating the work of transformation and healing in our consciousness.

The Eighth Mindfulness Training: Community and Communication

- Aware that lack of communication always brings separation and suffering, we are committed to training ourselves in the practice of compassionate listening and loving speech. We will learn to listen deeply without judging or reacting and refrain from uttering words that can create discord or cause the community to break. We will make every effort to keep communications open and to reconcile and resolve all conflicts, however small.

The Ninth Mindfulness Training: Truthful and Loving Speech

- Aware that words can create suffering or happiness, we are committed to learning to speak truthfully and constructively, using only words that inspire hope and confidence. We are determined not to say untruthful things for the sake of personal interest or to impress people, nor to utter words that might cause division or hatred. We will not spread news that we do not know to be certain nor criticize or condemn things of which we are not sure. We will do our best to speak out about situations of injustice, even when doing so may threaten our safety.

The Tenth Mindfulness Training: Protecting the Sangha

- Aware that the essence and aim of a Sangha is the practice of understanding and compassion, we are determined not to use the Buddhist community for personal gain or profit or transform our community into a political instrument. A spiritual community should, however, take a clear stand against oppression and injustice and should strive to change the situation without engaging in partisan conflicts.

The Eleventh Mindfulness Training: Right Livelihood

- Aware that great violence and injustice have been done to our environment and society, we are committed not to live with a vocation that is harmful to humans and nature. We will do our best to select a livelihood that helps realize our ideal of understanding and compassion. Aware of global economic, political and social realities, we will behave responsibly as consumers and as citizens, not investing in companies that deprive others of their chance to live.

The Twelfth Mindfulness Training: Reverence for Life

- Aware that much suffering is caused by war and conflict, we are determined to cultivate nonviolence, understanding, and compassion in our daily lives, to promote peace education, mindful mediation, and reconciliation within families, communities, nations, and in the world. We are determined not to kill and not to let others kill. We will diligently practice deep looking with our Sangha to discover better ways to protect life and prevent war.

The Thirteenth Mindfulness Training: Generosity

- Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, we are committed to cultivating loving kindness and learning ways to work for the well-being of people, animals, plants, and minerals. We will practice generosity by sharing our time, energy, and material resources with those who are in need. We are determined not to steal and not to possess anything that should belong to others. We will respect the property of others, but will try to prevent others from profiting from human suffering or the suffering of other beings.

The Fourteenth Mindfulness Training: Right Conduct

(For lay members):

- Aware that sexual relations motivated by craving cannot dissipate the feeling of loneliness but will create more suffering, frustration, and isolation, we are determined not to engage in sexual relations without mutual understanding, love, and a long-term commitment. In sexual relations, we must be aware of future suffering that may be caused. We know that to preserve the happiness of ourselves and others, we must respect the rights and commitments of ourselves and others. We will do everything in our power to protect children from sexual abuse and to protect couples and families from being broken by sexual misconduct. We will treat our bodies with respect and preserve our vital energies (sexual, breath, spirit) for the realization of our bodhisattva ideal. We will be fully aware of the responsibility of bringing new lives into the world, and will meditate on the world into which we are bringing new beings.

(For monastic members):

- Aware that the aspiration of a monk or a nun can only be realized when he or she wholly leaves behind the bonds of worldly love, we are committed to practicing chastity and to helping others protect themselves. We are aware that loneliness and suffering cannot be alleviated by the coming together of two bodies in a sexual relationship, but by the practice of true understanding and compassion. We know that a sexual relationship will destroy our life as a monk or a nun, will prevent us from realizing our ideal of serving living beings, and will harm others. We are determined not to suppress or mistreat our body or to look upon our body as only an instrument, but to learn to handle our body with respect. We are determined to preserve vital energies (sexual, breath, spirit) for the realization of our bodhisattva ideal.

 

Appendix 5: The Five Mindfulness Trainings

The First Mindfulness Training

Aware of the suffering caused by the destruction of life, I am committed to cultivating compassion and learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to condone any act of killing in the world, in my thinking, and in my way of life.

The Second Mindfulness Training

Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to cultivating loving kindness and learning ways to work for the well-being of people, animals, plants, and minerals. I will practice generosity by sharing my time, energy, and material resources with those who are in real need. I am determined not to steal and not to possess anything that should belong to others. I will respect the property of others, but I will prevent others from profiting from human suffering or the suffering of other species on Earth.

The Third Mindfulness Training

Aware of the suffering caused by sexual misconduct, I am committed to cultivating responsibility and learning ways to protect the safety and integrity of individuals, couples, families, and society. I am determined not to engage in sexual relations without love and a long-term commitment. To preserve the happiness of myself and others, I am determined to respect my commitments and the commitments of others. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct.

The Fourth Mindfulness Training

Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and deep listening in order to bring joy and happiness to others and relieve others of their suffering. Knowing that words can create happiness or suffering, I am determined to speak truthfully, with words that inspire self-confidence, joy, and hope. I will not spread news that I do not know to be certain and will not criticize or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord, or that can cause the family or the community to break. I am determined to make all efforts to reconcile and resolve all conflicts, however small.

The Fifth Mindfulness Training

Aware of the suffering caused by unmindful consumption, I am committed to cultivating good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I will ingest only items that preserve peace, well-being, and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society. I am determined not to use alcohol or any other intoxicant or to ingest foods or other items that contain toxins, such as certain TV programs, magazines, books, films, and conversations. I am aware that to damage my body or my consciousness with these poisons is to betray my ancestors, my parents, my society, and future generations. I will work to transform violence, fear, anger, and confusion in myself and in society by practicing a diet for myself and for society. I understand that a proper diet is crucial for self-transformation and for the transformation of society.


Appendix 6: The UNESCO Manifesto 2000

Recognising my share of responsibility for the future of humanity, especially for today's children and those of future generations, I pledge - in my daily life, in my family, my work, my community, my country and my region - to:  

1. “Respect all life.” Respect the life and dignity of each human being without discrimination and prejudice.

2. “Reject  violence.” Practice active non-violence, rejecting violence in all its forms: physical, sexual, psychological, economical and social, in particular towards the most deprived and vulnerable such as children and adolescents.

3. “Share  with  others.” Share my time and material resources in a spirit of generosity to put an end to exclusion, injustice and political and economic oppression.

4.   “Listen to understand.” Defend freedom of expression and cultural diversity, giving preference always to dialogue and listening without engaging in fanaticism, defamation and the rejection of others.

5. “Preserve the planet.” Promote consumer behaviour that is responsible and development practices that respect all forms of life and preserve the balance of nature on the planet.

6.   “Rediscover  solidarity.” Contribute to the development of my community, with the full participation of women and respect for democratic principles, in order to create together new forms of solidarity.  

 

Appendix 7: Excerpt from the orientation booklet
“How to Enjoy Your Stay in Plum Village”

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 stiffness.

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.

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 Anew. 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 when the other person said or did something that we had admired. This is an opportunity to shine light on the other’s 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 setting. You may ask for a third 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 to 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 ease 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 every day 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 community depends on the harmony, peace and joy that exist between every member in the sangha.

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.

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 with sons, mothers with daughters, friends with 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.

 

Appendix 8: The Two Promises

The First Promise

I vow to develop understanding, in order to live peaceably with people, animals, plants, and minerals.

The Second Promise

I vow to develop my compassion, in order to protect the lives of people, animals, plants, and minerals.

Young students of the Enlightened One, understanding and love are the two most important teachings of the Buddha. If we do not make the effort to be open, to understand the suffering of other people, we will not be able to love them and to live in harmony with them. We should also try to understand and protect the lives of animals, plants, and minerals and live in harmony with them. If we cannot understand, we cannot love. The Buddha teaches us to look at living beings with the eyes of love and understanding. Please learn to practice this teaching.

 

 

Appendix 9: Seven – Point Suggestion of Zen Master Nhat Hanh About the Policy of the Government of Vietnam toward Buddhism

1. The government affirms its willingness to separate the political domain of the State from the religious domain of the Church. These two domains have different areas of services, and neither has the right to interfere with other’s  affairs. However, both Church and State have to have ethical values, if they do not want to be bankrupt. Therefore, religion can help politics and politics can help religion, and both have to abide by the laws. Religion can offer its insights and can remind politics about the spiritual dimension in both the Executive and the Legislative institutions. Politics can offer its constructive criticism to religions about the degeneration of moral values and abuse of religious authority to seek fame and power. Additionally, the government can support religious institutions in ethical education and practice of religious activities to bring about a healthy society.

In the past during the Lý Dynasty, King Lý Thái Tổ supported Buddhism by building temples and facilities for the Buddhist Congregation, and Zen master Vạn Hạnh advised the King in the economic, cultural, ethical and political arena. However, the King did not control Buddhism and the Zen master did not hold any position in politics.

From now on the Government guarantees that monastics will not be forced to become: members of the national assembly, members of provincial People Committees, members of the Vietnam Fatherland Front or members of any policies party. Monastics involved in politics in such manners trangresses their precepts, lessen the prestige of the Buddhist Sangha, and create an image that the government is using them to control religion.

From now on monastics will not receive medals from the government. Venerable monastics, who have been good advisors and have offered concrete methods which bring benefits to the country and the people, may only received purple Shanghais as token as gratitude.

2. Due to misunderstanding, fear, suspicion and unskillfulness, there have been many regrettable events in the Buddhist community in the last 50 years. These events created quite a few difficulties for both the government and the Buddhist community. To help reconcile existing difficulties, to heal the wounds, to rebuild brotherhood in the Buddhist community, and to establish good communication with the Government, the Government will invite venerable monks and nuns in the Buddhist Sangha to advise both the Executive and Legislative Institutions. Suggested venerable monastics are: (Most Venerable) Trí Quang, Trí Tịnh, Nhật Liên, Huyền Quang, Quảng Độ, Phổ Tuệ, v.v… The Government would like to listen deeply to the insights of venerable monks and nuns in major areas related to Buddhism. The advising monastics can meet for several weeks or several months, at places of their choosing, in any part of the country. They should have ample time and space to contemplate so they can offer concrete suggestions and solutions. The government will not try to sway their thinking and decisions by any direct or indirect mean. The government would like the venerables monks and nuns to advise on the following aspects:

a. Concerning the Decrees relating to Religions, which points are appropriate that can be enhanced and which points are not appropriate that need to be revised. The Executive and Legislative Institutions should be informed so these points can be modified. If needed, involved executive and legislative offices will discuss with the advising venerables before modifying these points.

b. How to unify the Vietnam Buddhist Sangha (VBS) and the Unified Buddhist Church of Vietnam (UBCV) in brotherhood and how to put this unified organization out of the inteference of political power inside and outside of Vietnam? Please let the Government know about what to do (and what not to do) to support this unification? Two Buddhist Churches carrying on their activities within the law and not being affected by politics is a reality that can be accepted, if both Churches have the conditions to listen to each other’s difficulties and aspirations.  The government needs to listen to the difficulties in the Buddhist community and the Buddhist community needs to listen to the difficulties that the government is facing. There is nothing that we can not do if we are willing to sit down to talk honestly and directly with each other.

3. To deal with social ills such as crime, prostitution, drug, debauch, and corruption the government’s current policy is to establish wards of culture. To  accomplish this, the government calls for help from local residents and increases surveillance and punishment, but ruling by law is not enough to deal with these social ills at the root. Do the Buddhist Churches have concrete rule-by-ethic programs to help parents communicate with their children and spouses to communicate with each other, to re-establish happiness in the families so that youths do not have to burry their unhappiness in drug, drinking, debauch, gang, and crime. What can the neighbourhood’s temple do  to help build and re-establish ethic and trust in the community?

4. What can the two Buddhist Churches do to help stop the abuse of power within the Buddhist community and in the government, besides public appeal and denouncement? Corruption and power struggle exist not only in political parties, in politics but also in religious institutions. Do venerable monks and nuns have concrete methods to stop the deterioration: of student monks and nuns, of monastics whose only aspirations are to seek and consolidate fame and power, and of members of administrative systems in all levels? In the work of protecting Buddhism, of preventing corruptive members of the Buddhist community who are not abiding the precepts and are manipulating the Buddhist community for their own benefits, the government needs insights of venerable monks and nuns, and vice versa.

5. The government will order responsible agencies to support the monastics by granting permanent residency to those who would like to join a temple or a monastery to practice, bypassing the 3-month temporary residency requirement. The 3-monh temporary residency created bribery and extortion in both religious and government agencies. The government pledges from now on, the maximum time for issuing passports for monastics is 21 days, like that for other Vietnamese citizens, not six months to two years like before.

6. The trip to Vietnam to visit and to share the practice of Zen Master Nhất Hạnh and the International Buddhist Delegation of Plum Village has not ended, but it has brought about reconciliation, therapy, nourishment, and happiness to Buddhist from the South, Central and North Viet Nam; it has helped mend many broken relationships and helped build brotherhood. Many lay and monastics living in Thua Thien, in Vietnam and abroad, , were very happy about the being together again of all the monks from Thua Thien on 22.2.2005 at Tu Hieu temple, to recite the Bihkshu precepts, after 13 years of reciting separately. The conferences given at: National Administrative Institute in Ho Chi Minh, at Ho Chi Minh National Political Institute in Ha Noi, at Committee for Vietnamese Living Abroad in Ha Noi, the talks given at monastics retreats for 1200 monks and nuns in Hoang Phap Temple in Ho Chi Minh and for 900 monks and nuns at Tu Hieu Temple in Hue, helped remove many wrong perceptions, suspicion, and fear. The government also wants to see Most Venerable Huyen Quang and Quang Do have the chances to teach like those of Zen Master Nhat Hanh. The government ensures that the venerables can travel, can teach in all parts of the country and will find ways to support them. The Unified Buddhist Church of Vietnam is a reality. It is not difficult to have this church operated again. The difficulty is that we need to sit down together, to talk, to re-establish communication, to listen to each other, to be aware of other’s difficulties, and to make decisions that satisfy both sides.

The government has Government Committee for Religious Affairs to support religions; the Buddhist community has Buddhist Committee for Governmental Relations to support the government. Government Committee for Religious Affairs does not control and direct religions. It observes and suggests to religious officials about corruptions that can take place in religious domain and to be informed about what the government can do to safeguard religious facilities and to support religious institutions in the work of building wholesome society. Buddhist Committee for Governmental Relation does not: participate in governmental activities, request favours from the government, or control the government. It observes and advises the government for ways to eliminate abuse, injustice, corruption which brings damages to the government, to the country and to Buddhism.