Contents

1. How to Enjoy Your Practice 0 02 Recognizing Feelings and Emotions 055

Practicing Together 0 02 True Happiness 058
Breathing 0 03 3. Guided Meditation 060
Bells of Mindfulness 004 Joy of Meditation as Nourishment Exercise 1 060
Noble Silence 005 Joy of Meditation as Nourishment Exercise 2 064
Waking Up in the Morning 006 Joy of Meditation as Nourishment Exercise 3 065
Sitting Meditation 0 07 Joy of Meditation as Nourishment Exercise 4 070
Walking Meditation 0 08 4. Chanting and Sutra Recitation for Daily Practice 074
Listening to a Dharma Talk 0 08 Verses for Sitting Meditation 075
Eating Together 009 Morning Chant 075
Introducing the Five Contemplations 010 Evening Chant Version One 075
The Five Contemplations 010 Evening Chant Version Two 076
Dharma Discussion 01 1 Incense Offering 076
Tea Meditation 01 2 Touching the Earth 07 7
Reciting Gathas 01 2 Opening Verse 080
Gathas 014 The Heart of Perfect Understanding 082
The Five Mindfulness Trainings 019 Sutra Recitation 083
The Body as Practice 02 3 From The Depths of Understanding 08 4
Ten Mindful Movements 024 May the Day Be Well 085
Deep Relaxation 02 5 We Are Truly Present 088
Beginning Anew 03 0 The Three Refuges 088
The Peace Treaty 03 2 Sharing the Merit 089
Hugging Meditation 03 6 5. Discourses 090
Going Home 037 Discourse on Love 090
2. Touching the Earth 03 8 Discourse on Happiness 091
The Five Earth-Touchings 039 Discourse on Knowing the Better Way to Live Alone 093
The Three Earth-Touchings 04 4 Discourse on Five ways of Putting an End to Anger 096
Intimate Conversations with the Buddha 048 Discourse on Youth and Happiness 100
Nourishing Love and Understanding 048 Discourse on the Full Awareness of Breathing 104
Living in the Present 0 49 Invoking the Bodhisattvas NamesInvoking
Listening deeply 0 51 the Bodhisattvas Names 112
Mindful Speech 0 53 6. Plum Village Songs 116
1. How to Enjoy Your Practice
Practicing Together
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 those around you and with what
you are doing. We bring our body and mind into harmony while
we wash the dishes, drive the car or take our morning shower.
Here in the retreat, we do very much the same things as when
we are at home - walking, sitting, eating, etc. - except now we
learn to do them with mindfulness, with the awareness that we
are doing it. We practice mindfulness throughout every moment
of the day and not just in the meditation hall, but also in the
dining hall, the toilet, in our rooms and on the path leading from
one place to another.
In practicing together as a Sangha, as a community, our practice
of mindfulness becomes more joyful, relaxed and steady. We are
bells of mindfulness for each other, supporting and reminding
each other along the path of practice.
Dear friends, let us try to be intelligent and skillful in our
practice, approaching every aspect of the practice with curiosity
and a sense of search. Let us practice with understanding and
not just for the form and appearance. Enjoy your practice here
with a relaxed and gentle attitude, with an open mind and
receptive heart.
002
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:
Br e at h i ng i n I k no w t h at
I a m br e at h i ng i n .
Br e at h i ng o u t I k no w t h at
I a m br e at h i ng o u t.
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.
003
Bells of Mindfulness Noble Silence
On your arrival you might hear a bell sound and suddenly people Noble silence is observed during the retreat. This is very healing.
around you have stopped still, stopped talking, and stopped We allow the silence and the calm to penetrate our flesh and
moving. It might be the clock chiming or the dining bell sounding. bones. We allow the energy of the Sangha and its mindfulness to
These are our bells of mindfulness. When we hear the sound of penetrate our body and mind. After the evening activities we go
the bell we relax our body and become aware of our breathing. back to our dormitories slowly, aware of every step. We breathe
We do that naturally, with enjoyment, and without solemnity or deeply and enjoy the stillness and the freshness. We can stay
being stiffed. 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
When we hear one of these mindfulness bells ring, we stop
away.
whatever we are doing and bring our awareness to our breathing.
The ringing bell has called out to us:
Lying on our back, we can practice Deep Relaxation until sleep
comes. In the morning, we move mindfully and silently, taking
Listen, listen,
time to breathe, to go to the bathroom and then proceeding
this wonderful sound brings m e b a c k to
right away to the meditation hall. We do not have to wait for
my true home.
anyone. When we see someone along the path, we just join our
palms and bow, allowing him or her to enjoy the morning the
By stopping to breathe and restore our calm and our peace,
way we do.
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. You may also install the mindfulness clock
in your computer to remind you to stop and breathe (www.
mindfulnessdc.org/mindfulclock.html). 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.

004 005
Waking Up in the Morning
Waking up this morning, I sm i l e
knowing there are 24 brand new ho urs bef or e m e .
I vow to live fully in each mom en t,
and look at beings with e yes of c om pas sion .
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 understanding. 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 bed right away after following three
deep breaths to bring ourselves 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 ourselves enough time so we will
not have to rush. 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.
006
Sitting Meditation
Sitting meditation is like returning home to give full attention to
and care for our self. 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. Like the peaceful image of the Buddha on the
altar, we too can radiate peace and stability. The purpose of
sitting meditation is to enjoy. Dont try to attain anything!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 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. At the end of the sitting meditation session, allow a few
minutes to massage your legs and feet before standing up again.
In between sessions of sitting meditation, we practice indoor
slow walking meditation. We take one step with each in-breath
and each out-breath. We become aware of the contact between
our footsteps and the ground. Following our breathing, each step
we make is like a seal stamping peace and solidity on the ground.
Become aware of the Sangha walking with us too. Everybody is
moving together slowly and mindfully like a river. We can feel in
harmony with the larger body.
We can find suggestions for guided meditations in Thays book
The Blooming of a Lotus.
007
Walking Meditation 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
Wherever we walk, we can practice meditation. This means that
others say, we may miss the chance to truly receive the message
we know that we are walking. We walk just for walking. We walk
that is being transmitted.
with freedom and solidity, no longer in a hurry. We are present
with each step.
The Dharma is like rain. Let it penetrate deeply into our
consciousness, watering the seeds of wisdom and compassion
Walking in this way should not be a privilege. We should be
that are already there. Absorb the talk openly, like the earth
able to do it in every moment. Look around and see how vast
receiving a refreshing spring rain. The talk might be just the
life is, the trees, the white clouds, the limitless sky. Listen to
condition our tree needs to flower and bear the fruits of
the birds. Feel the fresh breeze. Life is all around and we are
understanding and love.
alive and healthy and capable of walking in peace.

Out of respect for the teachings and the teacher, we are

Let us walk as a free person and feel our steps get lighter. Let us
asked to sit on a cushion or a chair during the teachings and
enjoy every step we make. Each step is nourishing and healing.
not to lie down. If we feel tired during the talk, mindfully shift
As we walk, imprint our gratitude and our love on the earth.
our position and practice deep breathing and gentle massage
for one or two minutes to bring fresh oxygen to our brain and
We may like to use a gatha as we walk. Taking two or three steps
the areas of fatigue in our body. Please refrain from talking, or
for each in-breath and each out-breath,
making disturbing noises in the hall during the Dharma talk. If it
is absolutely necessary to leave the hall during the talk please
Breathing in I have arri v ed ;
do so with a minimum of disturbance to others.
Breathing out I a m hom e
Breathing in In the her e ;
Breathing out In the no w
Eating Together
Breathing in I a m soli d ;
Breathing out I a m fr ee Eating a meal together is a meditative practice. We should try to
Breathing in In the ulti m at e ; offer our presence for every meal. As we serve our food we can
Breathing out I dwel l 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. In fact, through this
Listening to a Dharma Talk food we see that the entire universe is supporting our existence.

We have the opportunity to attend Dharma talks by our teacher.

Before eating, the bell will be invited for three sounds and
we can enjoy breathing in and out while practicing the Five
Please arrive early for the talk so that we may have enough time
Contemplations.
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.

008 009
Introducing the Five Contemplations
[ BELL, BELL, BELL] [ WAKE - UP SOUND]
The Buddha, the Awakened One, invites us to enjoy our meal in
mindfulness, establishing ourselves in the present moment so that
we can be aware of the food in front of us and of the community
surrounding us. We eat in such a way that makes peace, joy,
brotherhood and sisterhood possible during the whole time of
eating. Dear friends, at the sound of the bell, please practice the
Five Contemplations.
[ BELL]
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.
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.
We may also like to say the following gatha:

The Five Contemplations T h e m e a l i s fi n i sh ed .

My h ung er i s s at i sfi ed .
1. This food is the gift of the whole universe, the earth,
I v o w to l i v e f or t h e ben efi t of a l l bei ng s .
the sky, numerous living beings, and much hard and
loving work.

2. May we eat and live in mindfulness and gratitude so as Dharma Discussion

to be worthy to receive this food.
Dharma discussion is an opportunity to benefit from each others
insights and experience of the practice. It is a special time for
3. May we recognize and transform unwholesome
us to share our experiences, our joys, our difficulties and our
mental formations, especially our greed, and learn to eat
questions relating to the practice of mindfulness. By practicing
in moderation.
deep listening while others are speaking, we help create a calm
and receptive environment. By learning to speak out about our
4. May we keep our compassion alive by eating in
happiness and our difficulties in the practice, we contribute to
such a way that we reduce the suffering of living
the collective insight and understanding of the Sangha.
beings, preserve our planet, and reverse the process
of global warming.

5. We accept this food in order to nurture our

brotherhood and sisterhood, build our Sangha, and
nourish our ideal of serving living beings.

[ BELL]
010 011
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 may
not wish to talk about this individually outside 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. It is an opportunity for us to water the
seeds of happiness and joy, of understanding and love in each
one of us.
Reciting 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.
012
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 dont even
have enough to drink. While brushing our teeth we can make a
vow to use loving speech. We can recite the following gatha for
using the telephone:
W or d s c a n t r av el t ho u s a n d s of m i l e s
M ay my w or d s c r e at e mu t ua l
un ders ta n di ng a n d lo v e .
M ay t h e y be as be au t i f ul as g e m s ,
as lo v ely as flo w ers .
When the telephone rings, the bell creates in us a kind of
vibration, maybe some anxiety: Who is calling? Is it good news
or bad news? There is a force that pulls us to the phone. When
we hear the phone ring, Thay recommends that we stay exactly
where we are and become aware of our breathing: Breathing in,
I calm my body. Breathing out, I smile. Practise breathing three
times. When we pick up the telephone, we know that we are
smiling, not only for our own sake, but also for the sake of the
other person.
Before we make a phone call, Thay suggests that we breathe
in and out twice, and recite this verse. Becoming fully aware
of our body, speech and mind, then we pick up the phone and
dial. This is very beautiful. We should not underestimate the
effect our words which can build up understanding and love.
013
Gathas are nourishment for our mind, giving us peace, calm Second variation:
and joy which we can share with others. They help us to bring Listen, listen,
the uninterrupted practice into every part of our day. There this wonderful sound
are many gathas available in our chanting book Chanting from brings me back to my true home.
the Heart (Berkeley, CA: Parallax Press, 2007) and Thays book
Present Moment Wonderful Moment: Mindfulness Verse for Daily C a l m i ng t h e Br e at h
Living, Revised Edition (Berkeley, CA: Parallax Press, 2006).
Breathing in, I calm my body.
Breathing out, I smile.
Dwelling in the present moment,
Gathas
I know this is a wonderful moment.
In viting the Bell to Sound
Br e at h i ng
First Variation:
Body, speech and mind in perfect oneness. Going back to the island of self,
I send my heart along with the sound of the bell. I see Buddha is my mindfulness
May the hearers awaken from forgetfulness shining near, shining far.
and transcend all anxiety and sorrow. Dharma is my breathing
Second Variation: guarding body and mind.
May the sound of this bell penetrate deeply into the cosmos. Sangha is my Five Skandhas
In even the darkest places, may living beings hear it clearly working in harmony.
so their suffering will cease,
understanding arises in their hearts, Breathing in, breathing out.
and they can transcend the path of anxiety and sorrow. Flower, fresh.
Mountain, solid.
L i stening to the Bell Water, reflecting.
Space, free.
First Variation:
Listening to the bell, En t er i ng t h e M edi tat ion H a l l
I feel the afflictions in me begin to dissolve.
My mind becomes calm, my body relaxed Entering the meditation hall,
A smile is born on my lips. I see my true self.
Following the sound of the bell, As I sit down,
my breath guides me back to the I vow to cut off all disturbances.
safe island of mindfulness.
In the garden of my heart,
the flower of peace blooms beautifully.
014 015
Si tting Down Bru sh i ng Yo ur T ee t h

Sitting here is like sitting Brushing my teeth and rinsing my mouth,

under the Bodhi tree. I vow to speak purely and lovingly.
My body is mindfulness itself, When my mouth is fragrant with right speech,
free from all distraction. a flower blooms in the garden of my heart.

A djusting Posture Bat h i ng

Feelings come and go Rinsing my body,

like clouds in a windy sky. my heart is cleansed.
Conscious breathing The universe is perfumed with flowers.
is my anchor. Actions of body, speech, and mind are calmed.

Drinking Tea Ge t t i ng dr e s sed

This cup of tea in my two hands, Putting on these clothes,

mindfulness held perfectly. I am grateful to those who made them
My mind and body dwell and to the materials from which they were made.
in the very here and now. I wish everyone could have enough to wear.

T urning on the Light C l e a n i ng t h e Bat h ro om

Forgetfulness is the darkness, How wonderful it is

Mindfulness is the light. to scrub and clean.
I bring awareness Day by day,
to shine upon all life. the heart and mind grow clearer.

T urning on the Water S w eep i ng

Water flows from high in the mountains. As I carefully sweep

Water runs deep in the Earth. the ground of enlightenment
Miraculously, water comes to us, a tree of understanding
and sustains all life. springs up from the Earth.

016 017
Washing the Dishes R e c yc l i ng

Washing the dishes In the garbage I see a rose.

is like bathing a baby Buddha. In the rose, I see the garbage.
The profane is sacred. Everything is in transformation.
Everyday mind is Buddhas mind. Even permanence is impermanent.

U sing the Telephone Sm i li ng at Yo ur A ng er

Words can travel thousands of miles. Breathing in,

May my words create mutual understanding and love. I know that anger makes me not beautiful.
May they be as beautiful as gems, Breathing out, I smile.
as lovely as flowers. I stay with my breathing
so I wont lose myself.
T urning on the Tele vision

The mind is a television The Five Mindfulness Trainings

with thousands of channels.
(revised in June 2009)
I choose a world that is tranquil and calm
so that my joy will always be fresh. Sisters and brothers in the community, this is the moment
when we enjoy reciting the Five Mindfulness Trainings together.
The Five Mindfulness Trainings represent the Buddhist vision for
T urning on the Computer
a global spirituality and ethic. They are a concrete expression of
the Buddhas teachings on the Four Noble Truths and the Noble
Turning on the computer,
Eightfold Path, the path of right understanding and true love,
my mind gets in touch with the store.
leading to healing, transformation, and happiness for ourselves
I vow to transform habit energies
and for the world. To practice the Five Mindfulness Trainings is
to help love and understanding grow.
to cultivate the insight of interbeing, or Right View, which can
remove all discrimination, intolerance, anger, fear, and despair.
If we live according to the Five Mindfulness Trainings, we are
A r ranging Flowers
already on the path of a bodhisattva. Knowing we are on that
path, we are not lost in confusion about our life in the present or
Arranging these flowers
in fears about the future.
in the Saha World,
the ground of my mind
is pure and calm.

018 019
R e verence For Life
Aware of the suffering caused by the destruction of life, I
am committed to cultivating the insight of interbeing and
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 support any act of killing
in the world, in my thinking, or in my way of life. Seeing that
harmful actions arise from anger, fear, greed, and intolerance,
which in turn come from dualistic and discriminative thinking,
I will cultivate openness, non-discrimination, and
non-attachment to views in order to transform violence,
fanaticism, and dogmatism in myself and in the world.
T rue Happiness
Aware of the suffering caused by exploitation, social injustice,
stealing, and oppression, I am committed to practicing generosity
in my thinking, speaking, and acting. I am determined not to
steal and not to possess anything that should belong to others;
and I will share my time, energy, and material resources with
those who are in need. I will practice looking deeply to see that
the happiness and suffering of others are not separate from my
own happiness and suffering; that true happiness is not possible
without understanding and compassion; and that running after
wealth, fame, power and sensual pleasures can bring much
suffering and despair. I am aware that happiness depends on
my mental attitude and not on external conditions, and that I
can live happily in the present moment simply by remembering
that I already have more than enough conditions to be happy. I
am committed to practicing Right Livelihood so that I can help
reduce the suffering of living beings on Earth and reverse the
process of global warming.
T rue Love
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,
020
and society. Knowing that sexual desire is not love, and that
sexual activity motivated by craving always harms myself as well
as others, I am determined not to engage in sexual relations
without true love and a deep, long-term commitment made
known to my family and friends. 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. Seeing that
body and mind are one, I am committed to learning appropriate
ways to take care of my sexual energy and cultivating loving
kindness, compassion, joy and inclusiveness which are the four
basic elements of true love for my greater happiness and the
greater happiness of others. Practicing true love, we know that
we will continue beautifully into the future.
Lo v ing Sp ee c h a n d Deep L i s t en i ng
Aware of the suffering caused by unmindful speech and the
inability to listen to others, I am committed to cultivating
loving speech and compassionate listening in order to relieve
suffering and to promote reconciliation and peace in myself
and among other people, ethnic and religious groups, and
nations. Knowing that words can create happiness or suffering,
I am committed to speaking truthfully using words that inspire
confidence, joy, and hope. When anger is manifesting in me, I
am determined not to speak. I will practice mindful breathing
and walking in order to recognize and to look deeply into
my anger. I know that the roots of anger can be found in my
wrong perceptions and lack of understanding of the suffering in
myself and in the other person. I will speak and listen in a way
that can help myself and the other person to transform suffering
and see the way out of difficult situations. I am determined not
to spread news that I do not know to be certain and not to utter
words that can cause division or discord. I will practice Right
Diligence to nourish my capacity for understanding, love, joy,
and inclusiveness, and gradually transform anger, violence, and
fear that lie deep in my consciousness.
021
Nourishment and Healing
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 practice looking deeply
into how I consume the Four Kinds of Nutriments, namely edible
foods, sense impressions, volition, and consciousness.
I am determined not to gamble, or to use alcohol, drugs, or any
other products which contain toxins, such as certain websites,
electronic games, TV programs, films, magazines, books, and
conversations. I will practice coming back to the present moment
to be in touch with the refreshing, healing and nourishing
elements in me and around me, not letting regrets and sorrow
drag me back into the past nor letting anxieties, fear, or craving
pull me out of the present moment.I am determined not to try to
cover up loneliness, anxiety, or other suffering by losing myself
in consumption. I will contemplate interbeing and consume in a
way that preserves peace, joy, and well-being in my body and
consciousness, and in the collective body and consciousness of
my family, my society and the Earth.
022
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. Practicing
Mindful Movements and Deep Relaxation can support our
health and happiness in the practice, and keep us in touch with
our body.
These exercises allow 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. 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.
The Ten Mindful Movements are a wonderful way of connecting
your mind and body in mindfulness. They are a way to touch the
sky, to smile at your own body, and to touch your heart. When
you do them, please enjoy each part of each movement. Do what
you can. They are not like aerobics, where you have to move as
quickly as possible. There is no need to rush. It will bring you joy.
Practicing Deep Relaxation creates a wonderful energy of peace
and harmony. It is a practice of totally letting go and returning
our anchor. A lot of healing happens just by letting go and
sinking into this state of total relaxation.
023
Ten Mindful Movements Deep Relaxation
This is an example of how to guide yourself or others in Deep
Relaxation. Allowing your body to rest is very important. When
your body is at ease and relaxed, your mind will also be at peace.
The practice of Deep Relaxation is essential for your body and mind
to heal. Please take the time to practice it often.

Although the following guided relaxation may take you thirty

minutes, feel free to modify it to fit your situation. You can
make it shorter-just five to ten minutes when you wake up in
the morning, before going to bed in the evening, or during a
short break in the middle of a busy day. You can also make it
longer and more in-depth. The most important thing is to
enjoy it.

Lie down comfortably on your back on the floor or on a bed.

Close your eyes. Allow your arms to rest gently on either side
of your body and let your legs relax, turning outwards.

As you breathe in and out, become aware of your whole body

lying down. Feel all the areas of your body that are touching
the floor or the bed you are lying on; your heels, the backs of
your legs, your buttocks, your back, the back of your hands
and arms, the back of your head. With each out-breath, feel
yourself sink deeper and deeper into the floor, letting go of
tension, letting go of worries, not holding on to anything.

As you breathe in, feel your abdomen rising, and as your

breathe out, feel your abdomen falling. For several breaths,
just notice the rise and fall of your abdomen.

Now, as you breathe in, become aware of your two feet.

As you breathe out, allow your two feet to relax. Breathing in,
send your love to your feet, and breathing out, smile to your

024 025
feet. As you breathe in and out, know how wonderful it is to
have two feet that allow you to walk, to run, to play sports, to
dance, to drive, to do so many activities throughout the day.
Send your gratitude to your two feet for always being there for
you wherever you need them.
Breathing in, become aware of your right and left legs. Breathing
out, allow all the cells in your legs to relax. Breathing in, smile
to your legs, and breathing out, send them your love. Appreciate
whatever degree of strength and health is there in your legs. As
you breathe in and out, send them your tenderness and care.
Allow them to rest, sinking gently into the floor. Release any
tension you may be holding in your legs.
Breathing in, become aware of your two hands lying on the
floor. Breathing out, completely relax all the muscles in your
two hands, releasing any tension you may be holding in them.
As you breathe in, appreciate how wonderful it is to have two
hands. As you breathe out, send a smile of love to your two
hands. Breathe in and out, be in touch with all the things your
two hands allow you to do: to cook, to write, to drive, to hold
the hand of someone else, to hold a baby, to wash your own
body, to draw, to play a musical instrument, to type, to build
and fix things, to pet an animal, to hold a cup of tea. So many
things are available to you because of your two hands. Just
enjoy the fact that you have two hands and allow all the cells
in your hands to really rest.
Breathing in, become aware of your two arms. Breathing out,
allow your arms, to fully relax. As you breathe in, send your
love to your arms, and as you breathe out, smile to them.
Take the time to appreciate your arms and whatever strength and
health are there in your arms. Send them your gratitude for
allowing you to hug someone else, to swing, to help and serve
others, to work hardcleaning the house, mowing the lawn, to
do so many things throughout the day. Breathing in and out,
026
allow your two arms to let go and rest completely on the floor.
With each out-breath, feel the tension leaving your arms. As you
embrace your arms with your mindfulness, feel joy and ease in
every part of your two arms.
Breathing in, become aware of your shoulders. Breathing out,
allow any tension in your shoulders to flow out into the floor.
As you breathe in, send your love to your shoulders, and as
you breathe out, smile with gratitude to them. Breathing in and
out, be aware that you may have allowed a lot of tension and
stress to accumulate in your shoulders. With each exhalation,
allow the tension to leave your shoulders, feeling them relax
more and more deeply. Send them your tenderness and care,
knowing that you do not want to put too much strain on them,
but that you want to live in a way that will allow them to be
relaxed and at ease.
Breathing in, become aware of your heart. Breathing out, allow
your heart to rest. With your in-breath, send your love to your
heart. With your out-breath, smile to your heart. As you breathe
in and out, get in touch with how wonderful it is to have a
heart still beating in your chest. Your heart allows your life to
be possible, and it is always there for you, every minute, every
day. It never takes a break. Your heart has been beating since
you were a four-week-old fetus in your mothers womb. It is
a marvelous organ that allows you to do everything you do
throughout the day. Breathe in and know that your heart also
loves you. Breathe out and commit to live in a way that will help
your heart to function well. With each exhalation, feel your heart
relaxing more and more. Allow each cell in your heart to smile
with ease and joy.
027
Breathing in, become aware of your stomach and intestines.
Breathing out, allow your stomach and intestines to relax.
As you breathe in, send them your love and gratitude. As you
breathe out, smile tenderly to them. Breathing in and out, know
how essential these organs are to your health. Give them the
chance to rest deeply. Each day they digest and assimilate the
food you eat, giving you energy and strength. They need you to
take the time to recognize and appreciate them. As you breathe
in, feel your stomach and intestines relaxing and releasing all
tension. As you breathe out, enjoy the fact that you have a
stomach and intestines.
Breathing in, become aware of your eyes. Breathing out, allow
your eyes and the muscles around your eyes to relax. Breathing
in, smile to your eyes, and breathing out, send them your love.
Allow your eyes to rest and roll back into your head. As you
breathe in and out, know how precious your two eyes are.
They allow you to look into the eyes of someone you love, to
see a beautiful sunset, to read and write, to move around
with ease, to see a bird flying in the sky, to watch a movie
so many things are possible because of your two eyes. Take the
time to appreciate the gift of sight and allow your eyes to rest
deeply. You can gently raise your eyebrows to help release any
tension you may be holding around your eyes.
Here you can continue to r el ax
other areas of your body, u si ng
the sa me pattern as abo v e .
body penetrating the weak area, soothing and healing it. Breathe in
and affirm your own capacity to heal, breathe out and let go of the
worry or fear you may be holding in your body. Breathing in and
out, smile with love and confidence to the area of your body that is
not well.
Finally, breathing in, become aware of the whole of your body
lying down. Breathing out, enjoy the sensation of your whole
body lying down, very relaxed and calm. Smile to your whole
body as you breathe in, and send your love and compassion to
your whole body as you breathe out. Feel all the cells in your
whole body smiling joyfully with you. Feel gratitude for all the
cells in your whole body. Return to the gentle rise and fall of
your abdomen.
If yo u a r e g ui di ng ot h er p e op l e ,
a n d i f yo u a r e c om f orta bl e d oi ng s o ,
yo u c a n no w si ng
a fe w r el ax i ng s ong s or lul l a bi e s .
To end, slowly stretch and open your eyes. Take your time
to get up, calmly and lightly. Practice to carry the calm and
mindful energy you have generated into your next activity and
throughout the day.

Now, if there is a place in your body that is sick or in pain, take

this time to become aware of it and send it your love. Breathing
in, allow this area to rest, and breathing out, smile to it with great
tenderness and affection. Be aware that there are other parts of
your body that are still strong and healthy. Allow these strong
parts of your body to send their strength and energy to the weak
or sick area. Feel the support, energy, and love of the rest of your

028 029
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 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 ) E xpressing 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 persons flower by
sharing two positive qualities that we have truly 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.)
030
4 ) Sh a r i ng a long - t er m di ffic ult y &
ask i ng f or s up p ort
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. Beginning 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.
031
The Peace TreatY
In Order That We May Live Long and Happily Together,
In Order That We May Continually Develop and Deepen Our Love
and Understanding, We the Undersigned, Vow to Observe and
Practice the Following:
F or the one who is angry
I, the one who is angry, agree to:
Refrain from saying or doing anything that might cause further
damage or escalate the anger.
Not suppress my anger.
Practice breathing and taking refuge in the island of myself.
Calmly, within twenty-four hours, tell the one who has made
me angry about my anger and suffering, either verbally or by
delivering a Peace Note.
Ask to make an appointment for later in the week (e.g. Friday
evening) to discuss this matter more thoroughly, either verbally
or by Peace Note.
Will not say: I am not angry. Its okay. I am not suffering. There
is nothing to be angry about, at least not enough to make me
angry.
a. the ways I myself have been unskillful at times.
b. how I have hurt the other person because of my own
habit energy.
c. how the strong seed of anger in me is the primary cause Sig n at ur e s
of my anger.
d. how the other persons suffering, which waters the seed Presence of the Sangha, to Abide by These Articles and to Practice
of my anger, is the secondary cause.
e. how the other person is only seeking relief from his or
her own suffering.
f. that as long as the other person suffers, I cannot be
truly happy.
032
Apologize immediately, without waiting until the Friday evening,
as soon as I realize my unskillfulness and lack of mindfulness.
Postpone the Friday meeting if I do not feel calm enough to
meet with the other person.
F or t h e on e w ho m a de t h e ot h er a ng ry
I, the one who has made the other angry, agree to:
Respect the other persons feelings, not ridicule him or her, and
allow enough time for him or her to calm down.
Not press for an immediate discussion.
Confirm the other persons request for a meeting, either verbally or
by note, and assure him or her that I will be there.
Practice breathing and taking refuge in the island within myself to
see how:
a. I have seeds of unkindness and anger as well as the habit
energy to make the other person unhappy.
b. I have mistakenly thought that making the other person
suffer would relieve my own suffering.
c. by making him or her suffer, I make myself suffer.
Apologize as soon as I realize my unskillfulness and lack of
mindfulness, without making any attempt to justify myself and
without waiting until the Friday meeting.
We Vow, with as Witness and the Mindful
Wholeheartedly. We Invoke the Three Gems for Protection and to
Grant Us Clarity and Confidence.
Signed, _
the Day of _
in the Year in _
033
P e ace Note

Date:

Time:

Dear ,

This morning (afternoon, etc.), you said (did, wrote, etc.)

something that made me very angry. I suffered very much. I want
you to know this. You said (did):

Please let us both look at what you said (did) and examine the
matter together in a calm and open manner this Friday evening.
(you can choose the day that is suitable to your schedule)

Yours, not very happy right now,

E xa mple of a verb al notification

My dear friend, what you said (did) this morning (afternoon)

made me very angry. I suffered very much and I want you to
know it. I hope that by Friday evening both of us will have had a
chance to look deeply into this matter.

034 035
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 considerate. I have
made mistakes. Allow me to begin anew. I Promise.
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.
A lot u s f or yo u
A B uddh a to be

Breathing in,
I a m so happy to hug my belo v ed .
Breathing out,
I know you are real and alive i n my a r m s .

036 037
2. 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.
038
The Five Earth - Touchings
T h e Fi rs t E a rt h - To u c h i ng
In gratitude, I bow to all generations of ancestors in my
blood family.
[ BE L L ] [ A L L TO U C H T H E E A RT H ]
I see my mother and father, whose blood, flesh, and vitality are
circulating in my own veins and nourishing every cell in me.
Through them, I see my four grandparents. Their expectations,
experiences, and wisdom have been transmitted from so many
generations of ancestors. I carry in me the life, blood, experience,
wisdom, happiness, and sorrow of all generations. The suffering
and all the elements that need to be transformed, I am practicing
to transform. I open my heart, flesh, and bones to receive the
energy of insight, love, and experience transmitted to me by all
my ancestors. I see my roots in my father, mother, grandfathers,
grandmothers, and all my ancestors. I know I am only the
continuation of this ancestral lineage. Please support, protect,
and transmit to me your energy. I know wherever children and
grandchildren are, ancestors are there, also. I know that parents
always love and support their children and grandchildren,
although they are not always able to express it skillfully because
of difficulties they themselves encountered. I see that my
ancestors tried to build a way of life based on gratitude, joy,
confidence, respect, and loving kindness. As a continuation
of my ancestors, I bow deeply and allow their energy to flow
through me. I ask my ancestors for their
support, protection, and strength.
[ T H R E E BR E AT H S ] [ BE L L ] [ A L L S TA N D U P ]
039
T he Second Earth - Touching
In gratitude, I bow to all generations of ancestors in my
spiritual family.
[ BELL] [ALL TOUCH THE EARTH]
I see in myself my teachers, the ones who show me the way
of love and understanding, the way to breathe, smile, forgive,
and live deeply in the present moment. I see through my
teachers all teachers over many generations and traditions,
going back to the ones who began my spiritual family thousands
of years ago. I see the Buddha or Christ or the patriarchs and
matriarchs as my teachers, and also as my spiritual ancestors.
I see that their energy and that of many generations of teachers
has entered me and is creating peace, joy, understanding, and
loving kindness in me. I know that the energy of these teachers
has deeply transformed the world. Without the Buddha and all
these spiritual ancestors, I would not know the way to practice to
bring peace and happiness into my life and into the lives of my
family and society. I open my heart and my body to receive the
energy of understanding, loving kindness, and protection from
the Awakened Ones, their teachings, and the community of
practice over many generations. I am their continuation. I ask
these spiritual ancestors to transmit to me their infinite source
of energy, peace, stability, understanding, and love. I vow to
practice to transform the suffering in myself and the world, and
to transmit their energy to future generations of practitioners.
My spiritual ancestors may have had their own difficulties and
not always been able to transmit the teachings, but I accept
them as they are.
[ T HREE BREATHS] [BELL] [ALL STAND U P ]
040
T h e T h i r d E a rt h - To u c h i ng
In gratitude, I bow to this land and all of ancestors who made it
available.
[ BE L L ] [ A L L TO U C H T H E E A RT H ]
I see that I am whole, protected, and nourished by this land
and all of the living beings who have been here and made
life easy and possible for me through all their efforts. I see
all those who have made this country a refuge for people of
so many origins and colors, by their talent, perseverance,
and love- those who have worked hard to build schools,
hospitals, bridges, and roads, to protect human rights, to
develop science and technology, and to fight for freedom
and social justice. I see myself touching my ancestors who
have lived on this land for such a long time and known the
ways to live in peace and harmony with nature, protecting the
mountains, forests, animals, vegetation, minerals of this land.
I feel the energy of this land penetrating my blood and soul,
supporting and accepting me. I vow to cultivate and maintain
this energy and transmit it to future generations. I vow to
contribute my part in transforming the violence, hatred, and
delusion that still lie deep in the collective consciousness of
this society so that future generations will have more safety,
joy, and peace. I ask this land for its protection and support.
[ T H R E E BR E AT H S ] [ BE L L ] [ A L L S TA N D U P ]
041
T he Fourth Earth - Touching
In gratitude and compassion, I bow down and transmit my
energy to those I love.
[ BELL] [ALL TOUCH THE EARTH]
All the energy I have received I now want to transmit to my
father, my mother, everyone I love, all who have suffered and
worried because of me and for my sake. I know I have not been
mindful enough in my daily life. I also know that those who love
me have had their own difficulties. They have suffered because
they were not lucky enough to have an environment that
encouraged their full development. I transmit my energy to my
mother, my father, my brothers, my sisters, my beloved ones, my
husband, my wife, my daughter, and my son, so that their pain
will be relieved, so they can smile and feel the joy of being alive.
I want all of them to be healthy and joyful. I know that when
they are happy, I will also be happy. I no longer feel resentment
towards any of them. I pray that all ancestors in my blood and
spiritual families will focus their energies toward each of them,
to protect and support them. I know that I am not separate from
them. I am one with those I love.
[ T HREE BREATHS] [BELL] [ALL STAND U P ]
04 2
T h e Fi f t h E a rt h - To u c h i ng
In understanding and compassion, I bow down to reconcile myself
with all those who have made me suffer.
[ BE L L ] [ A L L TO U C H T H E E A RT H ]
I open my heart and send forth my energy of love and
understanding to everyone who has made me suffer, to those
who have destroyed much of my life and the lives of those I
love. I know now that these people have themselves undergone
a lot of suffering and that their hearts are overloaded with pain,
anger, and hatred. I know that anyone who suffers that much will
make those around him or her suffer. I know they may have been
unlucky, never having the chance to be cared for and loved. Life
and society have dealt them so many hardships. They have been
wronged and abused. They have not been guided in the path of
mindful living. They have accumulated wrong perceptions about
life, about me, and about us. They have wronged us and the
people we love. I pray to my ancestors in my blood and spiritual
families to channel to these persons who have made us suffer
the energy of love and protection, so that their hearts will be
able to receive the nectar of love and blossom like a flower. I
pray that they can be transformed to experience the joy of living,
so that they will not continue to make themselves and others
suffer. I see their suffering and do not want to hold any feelings
of hatred or anger in myself toward them. I do not want them to
suffer. I channel my energy of love and understanding to them
and ask all my ancestors to help them.
[ T H R E E BR E AT H S ] [ BE L L ] [ A L L S TA N D U P ]
043
The Three Earth - Touchings
T he First Earth - Touching
Touching the Earth, I connect with ancestors and
descendants of both my spiritual and my blood families.
[ BELL] [ALL TOUCH THE EARTH]
My spiritual ancestors include the Buddha, the Bodhisattvas,
the noble Sangha of Buddhas disciples, [insert names of others
you would like to include], and my own spiritual teachers still
alive or already passed away. They are present in me because
they have transmitted to me seeds of peace, wisdom, love,
and happiness. They have woken up in me my resource of
understanding and compassion. When I look at my spiritual
ancestors, I see those who are perfect in the practice of the
mindfulness trainings, understanding, and compassion, and
those who are still imperfect. I accept them all because I see
within myself shortcomings and weaknesses. Aware that my
practice of the mindfulness trainings is not always perfect, and
that I am not always as understanding and compassionate as
I would like to be, I open my heart and accept all my spiritual
descendants. Some of my descendants practice the mindfulness
trainings, understanding, and compassion in a way which invites
confidence and respect, but there are also those who come
across many difficulties and are constantly subject to ups and
downs in their practice.
In the same way, I accept all my ancestors on my mothers side
and my fathers side of the family. I accept all their good qualities
and their virtuous actions, and I also accept all their weaknesses.
I open my heart and accept all my blood descendants with their
good qualities, their talents, and also their weaknesses.
04 4
My spiritual ancestors, blood ancestors, spiritual descendants,
and blood descendants are all part of me. I am them, and
they are me. I do not have a separate self. All exist as part of a
wonderful stream of life which is constantly moving.
[ T H R E E BR E AT H S ] [ BE L L ] [ A L L S TA N D U P ]
T h e Se c on d E a rt h - To u c h i ng
Touching the Earth, I connect with all people and all
species that are alive at this moment in this world with me.
[ BE L L ] [ A L L TO U C H T H E E A RT H ]
I am one with the wonderful pattern of life that radiates out in
all directions. I see the close connection between myself and
others, how we share happiness and suffering. I am one with
those who were born disabled or who have become disabled
because of war, accident, or illness. I am one with those who are
caught in a situation of war or oppression. I am one with those
who find no happiness in family life, who have no roots and no
peace of mind, who are hungry for understanding and love, and
who are looking for something beautiful, wholesome, and true to
embrace and to believe in. I am someone at the point of death
who is very afraid and does not know what is going to happen.
I am a child who lives in a place where there is miserable poverty
and disease, whose legs and arms are like sticks and who has no
future. I am also the manufacturer of bombs that are sold to poor
countries. I am the frog swimming in the pond and I am also the
snake who needs the body of the frog to nourish its own body.
I am the caterpillar or the ant that the bird is looking for to eat,
and I am also the bird that is looking for the caterpillar or the
ant. I am the forest that is being cut down. I am the rivers and
the air that are being polluted, and I am also the person who cuts
down the forest and pollutes the rivers and the air. I see myself in
all species, and I see all species in me.
045
I am one with the great beings who have realized the truth of
no-birth and no-death and are able to look at the forms of birth
and death, happiness and suffering, with calm eyes. I am one
with those people- who can be found a little bit everywhere-
who have sufficient peace of mind, understanding and love, who
are able to touch what is wonderful, nourishing, and healing,
who also have the capacity to embrace the world
with a heart of love and arms of caring action. I am someone
who has enough peace, joy, and freedom and is able to offer
fearlessness and joy to living beings around themselves. I see
that I am not lonely and cut off. The love and the happiness of
great beings on this planet help me not to sink in despair.
They help me to live my life in a meaningful way, with true
peace and happiness. I see them all in me, and I see myself in
all of them.
other waves and see all the other waves in me. The appearance
and disappearance of the form of the wave does not affect the
ocean. My Dharma body and spiritual life are not subject to
birth and death. I see the presence of myself before my body
manifested and after my body has disintegrated. Even in this
moment, I see how I exist elsewhere than in this body. Seventy
or eighty years is not my life span. My life span, like the life
span of a leaf or of a Buddha, is limitless. I have gone beyond
the idea that I am a body that is separated in space and time
from all other forms of life.
[ T H R E E BR E AT H S ] [ BE L L ] [ A L L S TA N D U P ]

[ T HREE BREATHS] [BELL] [ALL STAND U P ]

T he Third Earth - Touching

Touching the Earth, I let go of my idea that I am this body and
my life span is limited.

[ BELL] [ALL TOUCH THE EARTH]

I see that this body, made up of the four elements, is not really
me and I am not limited by this body. I am part of a stream of
life of spiritual and blood ancestors that for thousands of years
has been flowing into the present and flows on for thousands
of years into the future. I am one with my ancestors. I am one
with all people and all species, whether they are peaceful and
fearless, or suffering and afraid. At this very moment, I am
present everywhere on this planet. I am also present in the past
and in the future. The disintegration of this body does not touch
me, just as when the plum blossom falls it does not mean the
end of the plum tree. I see myself as a wave on the surface of
the ocean. My nature is the ocean water. I see myself in all the

046 047
Intimate Conversations
with the Buddha
Nourishing Love and Understanding
Lord Buddha, you have taught me not to regret the past or lose
myself in anxiety and fear about the future. Around me I see many
of us who are losing ourselves in our worries and fears. This anxiety
stops us from being able to dwell peacefully and love deeply in the
present moment. I have the right and the ability to make plans for the
future but it is not necessary to lose myself in my worries about it. In
reality, I know that the future is made of the present moment. When I
live the present moment deeply and I only think, speak, and do what
can bring more understanding, love, peace, harmony, and freedom
into the present situation, then I have already done everything
that I can to lay the foundation for a bright future. The direction in
which tomorrows world will go and whether my descendants will
have a chance to live happily and freely or not depends on how I
live the present moment. To ensure a happy and peaceful future for
my descendants I shall practice living simply, nourishing my heart
and mind of understanding and love, and living in harmony with all
those around me as true sisters and brothers in a spiritual family. If
I continue to run after power, fame, riches and authority I shall not
have time to live peacefully and freely. I shall also continue to exploit
unnecessarily the resources of our planet Earth, destroying the
environment and bringing about strife and hatred in the world. This
is not a positive way ahead for myself, for the environment, or for
future generations. Lord Buddha, may I devote my life to nourishing
a clear awareness of myself and my environment in every moment
in order to continue your awakened way of looking and acting in the
world. This is the noblest way of living.
Touching the Earth
Lord Buddha, with body, speech, and mind in perfect oneness,
I touch the earth before you who has fully realized awakened
understanding and action.
[ Bell]
048
Living in the Present
Lord Buddha, I recognize my deep habit energy of forgetfulness.
I often allow my mind to think about the past, so that I drown in
sorrow and regret. This has caused me to lose so many
opportunities to be in touch with the wonderful things of life present
only in this moment. I know there are many of us whose past has
become our prison. Our time is spent complaining or regretting what
we have lost. This robs us of the opportunity to be in touch with the
refreshing, beautiful, and wonderful things that could nourish and
transform us in the present moment. We are not able to be in touch
with the blue sky, the white clouds, the green willow, the yellow
flowers, the sound of the wind in the pine trees, the sound of the
running brook, the sound of the singing birds, and the sound of the
laughing children in the early morning sunlight. We are also not able
to be in touch with the wonderful things in our own selves.
We are unable to see that our two eyes are precious jewels.
When we open our eyes we can be in touch with the world of ten
thousand different colors and forms. We do not recognize that our
ears are two wonderful sense organs. If we were to listen attentively
with these two ears, we would hear the soft rustling of the wind
in the branches of the pine, the twittering of the golden oriole or
the sound of the rising tide as it plays its compelling music on the
seashore in the early morning. Our hearts, lungs, brains, as well as
our capacity to feel, to think and observe are also wonders of life.
The glass of clear water or golden orange juice in our hands is also
a wonder of life. Inspite of this I am often unable to be in touch
with the way life is manifesting in the present moment, because
I do not practice mindful breathing and mindful walking to return to
the present moment.
049
Lord Buddha, please be my witness. I promise I shall practice to Listening deeply
realize the teachings you have given us. I know that the Pure Land
Lord Buddha, I know that I still need time to learn the practice
is not an illusory promise for the future. The Pure Land is available
of deep listening of bodhisattva Avalokiteshvara. Although my
to me now, wonderful in all aspects. The path of red earth with
intention to listen deeply is strong, if, while I am listening, the seed
its border of green grass is the Pure Land. The small golden and
of self-criticism is watered in me, it becomes difficult. Perhaps
violet flowers are also Pure Land. The babbling brook with small,
the other person does not yet know how to practice loving speech.
shiny rocks lying in its bed is also the Pure Land. Our Pure Land
The words of the other person may contain blame, judgment, and
is not only the fragrant lotuses and bunches of chrysanthemums,
accusation. This waters the seeds of anger, hurt, and self-criticism
but is also the mud which nourishes the roots of the lotus and the
in me. When these seeds manifest in my mind consciousness I lose
manure which nourishes the chrysanthemums.
my capacity to listen deeply and I close myself off from the other
person. Although I may not say anything, the other person has the
The Pure Land has the outer appearance of birth and death, but
feeling that they are talking to a wall.
looking deeply I see that birth and death are interdependent. One
is not possible without the others. If I look even more deeply, I will
Lord Buddha, you have shared with me that whenever the mental
see that there is no birth and no death; there is only manifestation.
formations of irritation and anger arise, I can return to my mindful
I do not have to wait for this body to disintegrate in order to step into
breathing. I breathe lightly and embrace these mental formations.
the Pure Land of the Buddha. By the way I look, walk, and breathe
I remind myself that I am here listening to this person so that he
I can produce the energies of mindfulness and concentration,
can have an opportunity to speak about his suffering. I can help
allowing me to enter the Pure Land and to experience all miracles
relieve her suffering through the compassionate practice of
of life found right in the here and now.
listening deeply. Without compassion in my heart, I am not truly
practicing deep listening.
Touching the Earth
If I am not successful at listening deeply, I shall apologize to the
person who is speaking. I can say: I am sorry, Brother. I am sorry,
Lord Buddha, I touch the Earth twice to be deeply in touch
Sister. I am sorry, Mother or Father. Today I do not have enough
with you and with the Pure Land of the present moment.
peace of mind to listen to you deeply. May I ask to be able to
continue listening to you tomorrow? I promise that I will not allow
[ Bell]
myself to fall into the trap of practicing only with the outer form
without any substance.

050 051
 Touching the Earth
Lord Buddha, with body, speech, and mind in perfect oneness,
I touch the Earth three times to remember carefully my vow to
practice deep listening.
[ Bell]
Lord Buddha, I express my regret to you, the Tathagata, for the
times I have failed in my practice of listening deeply. I vow to
practice better when I next have the occasion to listen deeply.
[ Bell]
052
Mindful Speech
Lord Buddha, in the past, out of foolishness, I have said things
which were untrue. Maybe I have told these lies to conceal
my weaknesses or to embellish the image people have of me.
Sometimes I have told lies because I am afraid that people will
criticize me. Sometimes I say these things that are untrue because
I want to gain something, or I want to avoid being blamed, or I say
them out of arrogance and jealousy. Sometimes I have lied because
I wanted the person who is listening to me to dislike the person
whom I dislike or of whom I am jealous.
Lord Buddha, when I remember the times I have lied, I feel ashamed
and I want to express my regret to you. I vow that from now on
I shall not be foolish enough to tell lies like that again. I promise
that I shall speak with understanding and love to resolve conflicts
between myself and others. I shall speak in such a way as to bring
about reconciliation between different members of my family, my
Sangha, between different sectors of society, and different nations.
I shall not say things which are discriminatory, whether they are
racial, religious, or any other kind of discrimination. I shall practice
speaking about what is wholesome, beautiful, kind, and positive and
about the real difficulties and sufferings of the different members
involved in a dispute to help both sides understand each other
better. When they have understood each other, I shall help them to
come together to practice reconciliation and mutual acceptance.
In the situation of a conflict, I vow that I shall not say one thing
to one side and something else to the other side to cause them to
hate each other and to grow further apart. If someone comes to me
to complain about his suffering, thinking that it has been caused
by another, I shall first practice listening deeply to help that person
suffer less. If I recognize that there are misperceptions in what he is
saying, I shall use skillful means to help him look more deeply into
the situation. Using skillful means I shall also help him to see the
source of suffering that lies in his own misperceptions. I shall tell
him about the difficulties, sufferings, and positive qualities of the
053
other person so that he will remember them and see the
situation more clearly. I shall encourage him to approach the
other person or group so that they can sit down together and
reestablish communication. If necessary, I shall volunteer to
support him and help him say everything he has not yet been
able to say to the other person. I shall avoid making myself an
ally with one person and opposing the other, which will cause
disharmony and unhappiness in my family or community.
Touching the Earth
Lord Buddha, with body, speech, and mind in perfect oneness
I touch the Earth before you, who has come from suchness,
before the Buddha Prabhutaratna, and the bodhisattva Kshitigarbha.
[ Bell]
054
Recognizing Feelings and Emotions
Lord Buddha, thanks to practicing mindful breathing and walking,
I am aware of what is happening around me. I can recognize
different mental formations as they arise. I know that the
wounds of my ancestors and my parents, as well as wounds
from my childhood until now, still lie deep in my consciousness.
Sometimes painful feelings associated with sadness rise up in
me and if I do not know how to recognize, embrace, and help
them to calm down, I can say things and do things that cause
division or a split in my family or my community. When I cause
division around me I also feel divided in myself. Lord Buddha, I
am determined to remember your teachings, to practice mindful
breathing and walking and produce more positive energy in my
daily life. I can use this energy to recognize the painful feelings
in me and help me to calm down. I know that suppressing these
feelings and emotions when they come up will only make the
situation more difficult.
Lord Buddha, thanks to your teachings, I know that these feelings
and emotions for the most part arise from narrow perceptions
and incomplete understanding. I have wrong ideas about myself
and other people. I have ideas about happiness and suffering that
I cannot let go of. I have already made myself suffer a great deal
because of my ideas. For example, I have the idea that happiness
and suffering come from outside of myself and are not due to
my own mind. My way of looking, listening, understanding, and
judging has made me suffer and has made my loved ones suffer.
I know that by letting go of these idea I will be happier and more
peaceful in my body and mind. Letting go of my narrow ideas
and wrong perceptions, my painful feelings and emotions will no
longer have a basis to arise.
Lord Buddha, I know that I still have so many wrong perceptions
that prevent me from seeing things as they really are. I promise
that from now on I shall practice looking deeply to see that the
majority of my suffering arises from my ideas and perceptions.
I shall not blame others when I suffer, but shall return to myself and
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recognize the source of my suffering in my misperceptions and
my lack of deep understanding. I shall practice looking deeply,
letting go of wrong perceptions and helping other people let go
of their wrong perceptions so that they can also overcome their
suffering.

Touching the Earth

Homage to the Bodhisattva of Great Understanding, Manjushri

[ Bell]

Homage to the elder of Great Understanding, Shariputra.

[ Bell]

Homage to the elder who recorded the teachings, Ananda.

[ Bell]

056
True Happiness

Lord Buddha, you have taught me not to regret the past or lose
myself in anxiety and fear about the future. Around me I see many
of us who are losing ourselves in our worries and fears. This anxiety
stops us from being able to dwell peacefully and love deeply in the
present moment. I have the right and the ability to make plans for
the future but it is not necessary to lose myself in my worries about
it. In reality, I know that the future is made of the present moment.
When I live the present moment deeply and I only think, speak, and
do what can bring more understanding, love, peace, harmony, and
freedom into the present situation, then I have already done every-
thing that I can to lay the foundation for a bright future. The direc-
tion in which tomorrows world will go and whether my descendants
will have a chance to live happily and freely or not depends on how
I live the present moment. To ensure a happy and peaceful future for
my descendants I shall practice living simply, nourishing my heart
and mind of understanding and love, and living in harmony with all
those around me as true sisters and brothers in a spiritual family. If
I continue to run after power, fame, riches and authority I shall not
have time to live peacefully and freely. I shall also continue to exploit
unnecessarily the resources of our planet Earth, destroying the envi-
ronment and bringing about strife and hatred in the world. This is not
a positive way ahead for myself, for the environment, or for future
generations. Lord Buddha, may I devote my life to nourishing a clear
awareness of myself and my environment in every moment in order
to continue your awakened way of looking and acting in the world.
This is the noblest way of living.

Touching the Earth

With body, speech, and mind in oneness, I touch the earth three
times to experience and to solidify my deep aspiration.

[ Bell]

058 059
3. Guided Meditation
Joy of Meditation as
Nourishment Exercise 1
1. Breathing in, I know I am breathing in.
Breathing out, I know I am breathing out.
2. Breathing in, my breath grows deep.
Breathing out, my breath goes slowly.
3. Aware of my body, I breathe in.
Relaxing my body, I breathe out.
4. Calming my body, I breathe in.
Caring for my body, I breathe out.
5. Smiling to my body, I breathe in.
Easing my body, I breathe out.
6 .Smiling to my body, I breathe in.
Releasing the tensions in my body,
I breathe out.
7 .Feeling joy (to be alive), I breathe in.
Feeling happy, I breathe out.
8 .Dwelling in the present moment,
I breathe in.
Enjoying the present moment,
I breathe out.
9 .Aware of my stable posture, I breathe in.
Enjoying the stability, I breathe out.
While this exercise is easy and pleasant to practice, it also brings
about many good results. Through this exercise, many people
who are just beginning to meditate can taste the pure joy that
meditation brings. Moreover, those who have already been
practicing for some years can use this exercise to nourish body
and mind and to continue further on the path of meditation.
In
Out The first stage (in, out) is to identify the breath. If this is an
in-breath, the practitioner must know that it is an in-breath.
Deep Ifthis is an out-breath, the practitioner must know that it is an
Slow out-breath. In concentrating on the breath even a few times,
the practitioner will naturally stop thinking about the past and
Aware of Body the future, putting an end to dispersed thoughts. This happens
Relaxing Body because the mind of the meditator is wholly with the breathing
in its work of identifying the in-breath and the out-breath. In
Calming body this way, the meditator has become one with the breathing.
The mind is no longer an anxious mind or a thinking mind; it is
Caring for body
simply a breathing mind.
Smiling to body
The second stage (deep, slow) is to see that the in-breath is
Easing body
already growing deeper and the out-breath has already slowed
down. This process happens of itself and does not require
Smiling to body
any effort on the part of the meditator. To breathe and to be
Releasing tensions
aware that you are breathing (as in the first stage of the
exercise) naturally makes the breathing deeper, slower, more
even. In other words, the breathing has more quality. When
Feeling joy
the breathing has become even calm, and rhythmical, the
Feeling happy
practitioner begins to feel peace and joy in body as well as in
mind. The tranquillity of the breathing entails the tranquillity of
Being present the body and of the mind. At this point, the meditator begins to
experience meditation as the food of joy.
Enjoying
Stable posture
Enjoying
060 061
The third stage (awareness of the whole body, relaxing the
whole body) brings the mind home to the body with the in-
breath, and mind becomes acquainted with the body. The
breathing is the bridge that takes the meditator from the body
to the mind and from the mind to the body. The function of the
out-breath is to relax the whole body. While breathing out, the
meditator allows the muscles in the shoulders, in the arms, and
then in the whole body to relax, so that a feeling of comfort is
apparent in the whole body. This stage should be practiced for
at least ten in-and out-breaths.
The fourth stage (calming the body, caring for the body) calms
the functions of the body with the in-breath. With the out-
breath, the meditator expresses a heartfelt compassion for the
needs of the body. If the meditator continues to practice the
third stage, the breath will be utterly calming and help the
meditator to treat the body with deep respect and care.
The fifth stage (smiling to the whole body, easing the body) brings
relaxation to all the facial muscles. The meditator sends the half
smile to the whole body, as if it were a fresh, cool stream of water.
To ease the body is to feel light. This stage of the exercise nourishes
the whole body through the compassion of the meditator.
The eighth stage (present moment, wonderful moment) brings
the meditator back to the present moment with the in-breath.
The Buddha taught that the past has already gone and the
future has not yet come; that we find life in what is happening
now. To dwell in the present is truly to return to life. Only in
the present moment is the meditator really in touch with the
wonders of life. Peace, joy, liberation, the buddha nature, and
nirvana cannot be found anywhere else. Happiness lies in the
present moment. The in-breath helps the meditator be in touch
with this happiness. The out-breath also brings much happiness
to the meditator, and that is why he says, wonderful moment.
The ninth stage (stable posture, enjoying) steadies the meditator
in the sitting position he has adopted. It will help a posture which
is not yet straight, not yet beautiful, to become both straight and
beautiful. A stable sitting posture brings about ease and enjoyment
of that stability. The meditator becomes master of his body and
mind and is not pulled hither and thither by the different actions of
body, speech, and mind, in which he might otherwise drown.

The sixth stage (smiling to the body, releasing the tensions in

the body) is a continuation of the fifth stage. Here the breathing
helps remove all the tensions which still remain in the body.

The seventh stage (feeling joy, feeling happy) brings awareness

of the feeling of joy when the meditator breathes in. This is
the joy of being alive, of being in good health (which is the
same as living in awareness), of being able to nourish the body
at the same time as the soul. The out-breath brings a feeling of
happiness. To sit with nothing to do but breathe in awareness
is a great happiness. Countless people bounce about like
yo-yos in their busy lives and never have the chance to taste
this meditators joy.

062 063
Joy of Meditation as Joy of Meditation as
Nourishment Exercise 2 Nourishment Exercise 3

1. Breathing in, I know I am breathing in. In 1. Breathing in, I know I am breathing in. In
Breathing out, I know I am breathing out. Out Breathing out, I know I am breathing out. Out

2. Breathing in, my breath grows deep. Deep 2. Breathing in, I see myself as a flower. Flower
Breathing out, my breath goes slowly. Slow Breathing out, I feel fresh. Fresh

3. Breathing in, I see myself a mountain. Mountain

3. Breathing in, I feel calm. Calm
Breathing out, I feel solid. Solid
Breathing out, I feel ease. Ease

4. Breathing in, I see myself as still water. Still water

4. Breathing in, I smile. Smile
Breathing out, I reflect all that is. Reflecting
Breathing out, I release. Release

5. Breathing in, I see myself as space. Space

5. Dwelling in the present moment. Present Moment
Breathing out, I feel free. Free
I know this is a wonderful moment. Wonderful Moment

This exercise can be practiced in the first part of any period of

This exercise also can be practiced anywhere, in the meditation
sitting meditation, or for the whole of the meditation period to
hall, in the living room, in the kitchen, or while on a train.
nourish and calm body and mind, to enable the meditator to let
go and attain freedom.
The first stage is designed to bring body and mind back into
oneness and at the same time to help bring us back to the
The first stage should be practiced for as long as it takes the
present moment, to connect us with the miracle of life now
body and mind to become one. The second stage encourages
occurring. If we can breathe in this spirit for two or three
a sense of freshness. A human being should he as fresh as a
minutes, our breathing will quite naturally become light, leisurely,
flower, for indeed we are one species of flower in the garden of
gentler, slower, and deeper; and naturally we shall feel much
all phenomena. We only need to look at the beauty of children to
more at ease in body as well as in mind. This is the second stage,
see that human beings are flowers. Two round eyes are flowers.
deep, slow We can stay with this stage for just as long as we
The clear complexion of the face with its gentle forehead is a
like. Next we come to calm, ease. Here we can achieve deeper
flower. The two hands are a flower.... It is only because we worry
tranquillity (Sanskrit prasrabdhis), a great calm of body and mind,
that our foreheads become wrinkled. It is only because we cry
and the joy of meditation will continue to nourish us. The final
so much and pass so many sleepless nights that our eyes are
two stages have already been discussed in the previous exercise.
clouded. We breathe in to restore the flower in us. This in-breath
We can learn by heart the gatha and we can also sing it.
brings the flower in us back to life. The out-breath helps us be
aware that we have the capacity to be, and are now, fresh as a

064 065
flower. This awareness waters our flower; this is the practice of
loving-kindness meditation toward ourselves.
The third stage, mountain, solid, helps us to stand firmly when
we are upset by vehement feelings. Whenever we feel despair,
anxiety, fear, or anger, we are carried right into the heart of a
whirlwind. We are like a tree standing in the gale. If we look up,
we shall see our branches bending as if they are about to break
and be carried away by the storm. But if we look down, we shall
know that the roots of the tree are held firmly in the earth, and
we shall feel more stable and at rest.
Body and mind are like that. When there is a hurricane of
emotions in us, if we know how to withdraw from the storm
that is, if we know how to withdraw from the turmoil of
the brainwe shall not be swept away. We must transfer our
attention to a place in the abdomen about two fingers width
below the navel and breathe deeply and slowly according to
the formula mountain, solid. In doing this, we shall see that
we are not just our emotions. Emotions come and go, but we
are always here.When we are oppressed by emotions, we feel
very insecure and fragile; we may feel that we are in danger of
losing life itself. Some people do not know how to deal with
their strong emotions. When they are suffering greatly from
despair, fear, or anger, they think the only way to put an end to
their suffering is to put an end to their life. But those who know
how to sit in a meditation position and practice breathing the
exercise mountain, solid, can weather such times of difficulty
and suffering.
This exercise can be practiced lying down, resting easily on
the back. Our entire attention should be directed to the rising
and falling of the abdomen. This will enable us to leave the
storm area and to know we need never go back there again.
Nevertheless, we should not wait until we find ourselves in
difficulty in order to practice. If we do not have the habit of
practicing, we shall forget how to do the exercise, and our
066
emotions may once again overwhelm and oppress us. To make a
good habit, we should practice every day, in that way whenever
painful feelings arise we shall know quite naturally how to resolve
and to transform them. In addition, we can explain the practice
to young people to help them ride out their stormy periods.
Still water, reflecting is the fourth stage intended to calm the
mind and body. In the Anapanasati sutta the Buddha taught:
Breathing in I make my mind calm ... This exercise is essentially
the same, the image of the still lake water simply makes the
practice easier. When our mind is not calm, our perceptions are
usually clouded; what we see, hear, and think does not reflect
the truth of things, just as when the surface of a lake is troubled
by waves, it cannot clearly reflect the clouds above.
B uddh a i s t h e c o ol mo on ,
C ro s si ng t h e sk y of u t t er e m p t i n e s s .
T h e l a k e of t h e m i n d of bei ng s q ui e t en s ,
T h e mo on r efl e ct s be au t i f ul ly i n i t.
Our sorrows, pains, and anger arise from our wrong perceptions.
In order to avoid these wrong perceptions, we need to practice
making the mind as still as the surface of a still lake. The breathing
is what does that work.
Space, free is the fifth stage. If we have too many preoccu
pations and cares, we will not have clarity and peace and joy.
Thus the purpose of this exercise is to create space for ourselves,
space in our hearts and space around us. We must rid ourselves
of the anxieties and projects that burden us. We should deal in
the same way with sorrows and anger. We must practice letting
go of the things we carry needlessly. This sort of baggage only
makes life heavy, even if sometimes it seems we cannot be happy
without itwithout, for example, that a title, high position, fame,
business, and people to run around after us. But if we look again,
we shall see that this baggage is often nothing but an obstacle to
067
our happiness. If we can just put it down, we shall have happiness.

Buddha is the cool moon,/ Crossing the sky of utter emptiness

.... Limitless space is the sky of utter emptiness. That is why
the happiness of the Buddha is so great. One day the Buddha
was sitting in the forest at Vaisali and saw a farmer going past.
The farmer asked the Buddha if he had seen his herd of cows,
which had broken loose. He also said that earlier that year he
had lost two acres of sesame fields when they were attacked by
caterpillars and complained that he must be the most wretched
person on earth. Perhaps, he said, he should put an end to his
own life. The Buddha advised him to look in another direction.
After the farmer had gone, the Buddha turned to the bhiksus
who were sitting with him and smiled. He said: Bhiksus, are you
aware of your happiness and freedom? You do not have any cows
you need be afraid of losing. Practicing this last exercise helps
us to let go of our cows, the cows of our mind and cows we have
gathered around us.

068
Joy of Meditation as
Nourishment Exercise 4

Looking deeply, Healing

1. Breathing in, I follow my in breath from the In 7. Seeing my five year old mother as fragile Mother fragile and vulnerable
beginning until the end. and vulnerable, I breathe in.
Breathing out,I follow my out breath from Out Smiling with love and understanding Smiling
the beginning until the end. to my mother as a five year old girl,
I breathe out.
2. Seeing myself as a five year old child, Myself five years old
I breathe in. 8. Seeing my father suffering as a child, Father suffering as a child
Smiling to the five year old child, Smiling I breathe in.
I breathe out. Seeing my mother suffering as a child, Mother suffering as a child
I breathe out.
3. Seeing the five year old child as fragile and Five-year-old fragile
vulnerable, I breathe in. 9. Seeing my father in me, I breathe in. Father in me
Smiling with love to the five year old in me, Smiling with love Smiling to my father in me, Smiling
I breathe out. I breathe out.

4. Seeing my father as a five year old boy, Father five years old 10. Seeing my mother in me, I breathe in. Mother in me
I breathe in. Smiling to my mother in me, I breathe out. Smiling
Smiling to my father as a five year old boy, Smiling
I breathe out. 11. Understanding the difficulties that my Difficulties of father in me
father in me has, I breathe in.
5. Seeing my five year old father as fragile and Father fragileand vulnerable Determined to practice for the release of Releasing father and me
vulnerable, I breathe in. both my Father and me, I breathe out.
Smiling with love and understanding to my Smiling
father as five year old boy, i breathe out. 12. Understanding the difficulties that my Difficulties of mother in me
mother in me has, breathe in.
6. Seeing my mother as a five year old girl, Mother five years old Determined to practice for the release of Releasing mother and me
I breathe in. both my Mother and me, I breathe out.
Smiling to my mother as a five year old girl, Smiling
I breathe out.

070 071
This exercise has helped many young and matured people
re-establish happy and stable relations with their parents. At the
same time, it has helped them transform accumulated hatred and
resentment that began gathering in them at a very young age.
There are people who cannot even think about their mothers and
fathers without feelings of hatred and sorrow. There are always
seeds of love in the hearts of parents and children, but because
we do not know how to water those seeds, and especially because
we do not know how to resolve resentments when they are newly
sown, both generations often find it extremely difficult to accept
each other.
For the first step of the exercise, the practitioner observes herself
as a five-year-old child. At the age we are so easily hurt. An
overly severe glance or a threatening or reproachful word wounds
us deeply and makes us feel very ashamed. When father makes
mother suffer or mother makes father suffer, a seed of suffering is
also sown and watered in the heart of the child. If this happens
repeatedly, the child will grow up with many seeds of suffering in
her heart and will blame her father or her mother throughout her
life. When we see ourselves as vulnerable children, we learn to feel
compassion for ourselves, and that compassion will have a deep
impact upon us. We must smile at the child of five years with the
smile of compassion.
photograph album to find out what our mothers or fathers looked
like when they were young children. In our sitting meditation,
we can welcome the children who were our mothers and fathers
and smile to them as we would smile to dear friends. We see their
fragility and their vulnerability and a feeling of pity for them is born
in us. When this feeling of pity wells up in our hearts, we know that
our meditation is beginning to bear fruit. When we truly see and
understand peoples suffering, it is impossible not to accept and
love them. The accumulated resentment toward our parents will
gradually be transformed as we practice this exercise. As we grow
in understanding, so we grow in acceptance. We shall be able to
use this understanding and love to go to our parents and to help
them transform too. We know that this is possible because our
understanding our feelings of compassion have helped us transform
ourselves, and we have already become easier, sweeter, calmer,
and more tolerant people. Tolerance and calm are two signs of
authentic love.

In the next stage of the meditation, the practitioner visualizes his

mother or his father as a five-year-old child. Usually we think of our
fathers as strict and severe, hard to please adults who only how to
resolve a problem by using their authority. But we also know that
before a father was an adult, he was a little boy, just as vulnerable
just as fragile as we ourselves were. We can see that that little
boy cringed, fell silent, and did not dare open his mouth to speak
whenever his own father fell into a rage. We see that small boy
may also have been the victim of the hot temper, scowling, and
roughness of a father. It is often helpful to seek out an old family

072 073
4. Chanting and Sutra Recitation Verses for Sitting Meditation
for Daily Practice [ C H A N T E D BY BE L L M AS T E R AS BE L L I S
I N V I T E D TO S O U N D ]
When we chant, we chant from the heart. We are not
performing, either for a deity or for anyone else. We are not
Mor n i ng C h a n t
just carrying out a ritual, our mouths going through the motions
The Dharma body is bringing morning light.
while our minds are elsewhere. These words and music have
In concentration, our hearts are at peace,
been composed as Dharma instruments helping us come back
a half-smile is born upon our lips.
to the deepest place in ourselves, the place where we are most
This is a new day. We vow to go through it in mindfulness.
awake and alive. Chanting is often the most direct and immediate
The sun of wisdom has now risen, shining in every direction.
way to reconnect us with these places.
Noble Sangha, diligently bring our mind into meditation.
Namo Shakyamunaye Buddhaya
Let us give ourselves over to the Buddha inside of us, not holding
Namo Shakyamunaye Buddhaya
anything back. Let us surrender all notions of ourselves and
Namo Shakyamunaye Buddhaya
others, our projects and agendas, and put our entire being
into our chanting and daily practice. Every time we do this, we
E v en i ng C h a n t Version On e
taste a joy as sweet and clear as the purest spring water, and as
Stably seated under the Bodhi tree.
boundless as the great blue sky.
Body, speech, and mind are one in stillness,
free from views of right and wrong.
Chanting and sutra recitation help to strengthen our practice
When we are focused in perfect mindfulness,
of mindfulness, nourishing the wholesome seeds of love and
the path is illumined.
understanding within us and renewing our determination to be
The shore of confusion is left behind.
aware and awake to the present moment.
Noble Sangha, diligently bring our mind into meditation.
Namo Shakyamunaye Buddhaya
Namo Shakyamunaye Buddhaya
Namo Shakyamunaye Buddhaya

074 075
E v ening Chant Version T wo
With posture upright and solid,
we are seated at the foot of the Bodhi Tree.
Body, speech, and mind are one in stillness;
there is no more thought of right and wrong.
Our mind and body dwell in perfect mindfulness.
We rediscover our original nature,
leaving the shore of illusion behind.
Noble Sangha, diligently bring our mind into meditation.
Namo Shakyamunaye Buddhaya
Namo Shakyamunaye Buddhaya
Namo Shakyamunaye Buddhaya
Touching the Earth
Op en i ng G at h a
The one who bows and the one who is bowed to
are both, by nature, empty.
Therefore the communication between them
is inexpressibly perfect.
Our practice center is the Net of Indra
reflecting all Buddhas everywhere.
And with my person in front of each Buddha,
I go with my whole life for refuge.
[ BE L L ]

Incense Offering
Version One

[ BELL, BELL, BELL]

In gratitude, we offer this incense

throughout space and time
to all Buddhas and Bodhisattvas.
May it be fragrant as Earth herself,
reflecting careful efforts,
wholehearted awareness,
and the fruit of understanding slowly ripening.
May we and all beings
be companions of Buddhas and Bodhisattvas.
May we awaken from forgetfulness
and realize our true home.

[ BELL]

076 07 7
Prostrations Fearless and persevering through realms of
suffering and darkness,
[ TOUCH THE EARTH AT THE SOUND OF E A C H BE L L ] Kshitigarbha, the Bodhisattva of Great Aspiration,
to whom we bow in gratitude.
Offering light in the Ten Directions,
the Buddha, the Dharma, and the Sangha, [ BE L L ]
to whom we bow in gratitude.
Seeds of awakening and loving kindness
[ BELL] in children and all beings,
Maitreya, the Buddha to-be-born,
Teaching and living the way of awareness to whom we bow in gratitude.
in the very midst of suffering and confusion,
Shakyamuni Buddha, the Fully Enlightened One, [ BE L L ]
to whom we bow in gratitude.
Giving life to many species, caring, nourishing and healing all,
[ BELL] Bodhisattva Gaia, Holy and Compassionate Great Mother Earth,
To whom we bow in gratitud
Cutting through ignorance,
awakening our hearts and our minds, [ BE L L ]
Manjushri, the Bodhisattva of Great Understanding,
to whom we bow in gratitude. Shining in the ten directions, offering life on the Great Earth
Vairacana Tathagata, our Great Father Sun, Amitabha Buddha,
[ BELL] To whom we bow in gratitude

Working mindfully, working joyfully for the sake of all beings, [ BE L L ]

Samantabhadra, the Bodhisattva of Great Action,
to whom we bow in gratitude. Showing the way fearlessly and compassionately,
the stream of all our Ancestral Teachers,
[ BELL] to whom we bow in gratitude.

Listening deeply, serving beings in countless ways, [ BE L L BE L L ]

Avalokiteshvara, the Bodhisattva of Great Compassion,
to whom we bow in gratitude.

[ BELL]

078 079
Opening Verse

[ BELL, BELL, BELL]

Namo Tassa Bhagavato Arahato Samma Sambuddhassa

Namo Tassa Bhagavato Arahato Samma Sambuddhassa
Namo Tassa Bhagavato Arahato Samma Sambuddhassa

[ BELL]

The Dharma is deep and lovely.

We now have a chance to see, study, and to practice it.
We vow to realize its true meaning.

[ BELL]

080 081
The Heart of Perfect Understanding Because there is no attainment,
the Bodhisattvas, grounded in Perfect Understanding,
The Bodhisattva Avalokita, while moving in the deep find no obstacles for their minds.
course of Perfect Understanding, shed light on the Five Having no obstacles, they overcome fear,
Skandhas and found them equally empty. liberating themselves forever from illusion,
After this penetration, he overcame ill-being. realizing perfect nirvana.
All Buddhas in the past, present, and future,
[ BELL] thanks to this Perfect Understanding,
arrive at full and right universal enlightenment.
Listen, Shariputra,
form is emptiness, and emptiness is form. [ BE L L ]
Form is not other than emptiness,
emptiness is not other than form. Therefore one should know
The same is true with feelings, that Perfect Understanding is the highest mantra,
perceptions, mental formations, and consciousness. the unequaled mantra,
the destroyer of ill-being, the incorruptible truth.
[ BELL] A mantra of Prajaparamita should therefore be proclaimed:

Listen, Shariputra, all dharmas are marked with emptiness. Gate gate paragate parasamgate bodhi svaha
They are neither produced nor destroyed, Gate gate paragate parasamgate bodhi svaha
neither defiled nor immaculate, Gate gate paragate parasamgate bodhi svaha
neither increasing nor decreasing.
Therefore in emptiness there is neither form, nor feelings, [ BE L L BE L L ]
nor perceptions, nor mental formations, nor consciousness.
No eye, or ear, or nose, or tongue, or body, or mind.
No form, no sound, no smell, no taste, no touch, Sutra Recitation
no object of mind. [PLEASE REFER TO THE SECTION OF DISCOURSES]
No realms of elements
(from eyes to mind consciousness),
no interdependent origins and no extinction of them
(from ignorance to death and decay).
No ill-being, no cause of ill-being,
no end of ill-being, and no path.
No understanding and no attainment.

[ BELL]

082 083
From the Depths of Understanding May the Day Be Well

From the depths of understanding, May the day be well and the night be well.
a flower of great eloquence blooms: May the midday hour bring happiness too.
In every minute and every second,
The Bodhisattva stands majestically may the day and night be well.
upon the waves of birth and death, free from all afflictions. By the blessing of the Triple Gem,
Her great compassion eliminates all sickness, may all things be protected and safe.
even that once thought of as incurable.
Her wondrous light sweeps away all obstacles and dangers. May all beings born in each of the four ways
Her willow branch, once waved, live in a land of purity.
reveals countless Buddha Lands. May all in the Three Realms be born upon lotus thrones.
Her lotus flower blossoms a multitude of practice centers. May countless wandering souls
We bow to her. realize the three virtuous positions of the Bodhisattva Path.
We see her true presence in the here and the now. May all living beings, with grace and ease,
We offer her the incense of our hearts. fulfill the Bodhisattva Stages.
May the Bodhisattva of Deep Listening embrace us all
with Great Compassion. The countenance of the World-Honored One, like the full moon
Namovalokiteshvaraya or like the orb of the sun, shines with the light of clarity.
Namovalokiteshvaraya A halo of wisdom spreads in every direction,
Namovalokiteshvaraya enveloping all with love and compassion,
joy and equanimity.

Namo Shakyamunaye Buddhaya

Namo Shakyamunaye Buddhaya
Namo Shakyamunaye Buddhaya

[ BE L L , BE L L ]

08 4 085
The Four Recollections
The Noble Teacher in whom I take refuge
is the One who embodies and reveals the Ultimate Reality,
is the One who is worthy of all respect and offerings,
is the One who is endowed with perfected wisdom,
is the One who is endowed with right understanding and
compassionate action,
is the One who happily crossed to the shore of freedom,
is the One who looked deeply to know the world well,
is the highest charioteer training humankind,
teaching gods and humans,
the Awakened One, the World-Honored One.
[ BELL]
The Teaching given by my Noble Teacher
is the path I undertake, the Teaching well-proclaimed,
is the Teaching that can be realized right here and right now,
is the Teaching that is immediately useful and effective,
is the Teaching inviting all to come and see directly,
is the Teaching that is leading to the good, the true,
the beautiful,
extinguishing the fire of afflictions;
it is a teaching for all sensible people to realize for themselves.
[ BELL]
086
Practicing the Teachings,
the Noble Community in which I take refuge
is the Community that goes in the direction of goodness,
in the direction of truth,
in the direction of beauty,
in the direction of righteousness;
is the Community that is composed of four pairs and eight kinds
of holy people;
is the Community that is worthy of offerings,
worthy of great respect,
worthy of admiration, worthy of salutation;
is the Community standing upon the highest fields of merit in all
of the world.
[ BE L L ]
The Mindfulness Trainings,
the wholesome way of living taught by my Noble Teacher,
is the wonderful practice that remains unbroken,
that remains harmonious, that remains flawless, that remains
refined; is the wonderful practice that has the capacity to prevent
wrongdoing andto prevent danger;
is the wonderful practice that has the capacity to protect self and
othersand to reveal beauty;
is the wonderful practice that is leading to concentration,
leading to peacefulness, leading to insight, leading to non-fear;
is the wonderful practice that shows us the way to total emanci-
pation and long-lasting happiness.
[BELL, BELL]
087
We Are Truly Present
With hearts established in mindfulness, we are truly present
for sitting and walking meditation, and for reciting the sutras.
May this practice center, with its Fourfold Sangha,
be supported by the Three Jewels and Holy Beings,
well-protected from the eight misfortunes
and the three paths of suffering.
May parents, teachers, friends, and all beings within the Three
Realms be filled with the most divine grace,
and may it be found that in the world there is no place at war.
May the winds be favorable, the rains seasonable,
and the peoples hearts at peace.
May the practice of the noble community, diligent and steady,
ascend the Ten Bodhisattva Stages with ease and energy.
May the Sangha body live peacefully, fresh and full of joy,
a refuge for all, offering happiness and insight.
The wisdom of the Awakened Mind shines out like the full moon.
The body of the Awakened One is pure and clear as crystal.
In the world the Awakened One relieves bitterness and suffering.
In every place the Awakened Mind reveals love and compassion.
Namo Shakyamunaye Buddhaya
Namo Shakyamunaye Buddhaya
Namo Shakyamunaye Buddhaya
[ BELL, BELL]
The Three Refuges
I take refuge in the Buddha,
the one who shows me the way in this life.
I take refuge in the Dharma,
the way of understanding and of love.
088
I take refuge in the Sangha,
the community that lives in harmony and awareness.
[ BE L L ]
Dwelling in the refuge of Buddha,
I clearly see the path of light and beauty in the world.
Dwelling in the refuge of Dharma,
I learn to open many doors on the path of transformation.
Dwelling in the refuge of Sangha,
shining light that supports me,
keeping my practice free of obstruction.
[ BE L L ]
Taking refuge in the Buddha in myself,
I aspire to help all people recognize their own awakened nature,
realizing the Mind of Love.
Taking refuge in the Dharma in myself,
I aspire to help all people fully master the ways of practice
and walk together on the path of liberation.
Taking refuge in the Sangha in myself,
I aspire to help all people build Fourfold Communities,
to embrace all beings and support their transformation.
[ BE L L , BE L L ]
Sharing the Merit
Reciting the sutras, practicing the way of awareness,
gives rise to benefits without limit.
We vow to share the fruits with all beings.
We vow to offer tribute to parents, teachers, friends, and
numerous beings
who give guidance and support along the path.
[ BE L L , BE L L ]
089
5. Discourses
Discourse on Love
He or she who wants to attain peace should practice being
upright, humble, and capable of using loving speech. He or she
will know how to live simply and happily, with senses calmed,
without being covetous and carried away by the emotions
of the majority. Let him or her not do anything that will be
disapproved of by the wise ones.
(And this is what he or she contemplates):
May everyone be happy and safe, and may their hearts be filled
with joy.
May all beings live in security and in peace beings who are
frail or strong, tall or short, big or small, visible or not visible,
near or faraway, already born, or yet to be born. May all of them
dwell in perfect tranquility.
Let no one do harm to anyone. Let no one put the life of anyone in
danger. Let no one, out of anger or ill will, wish anyone any harm.
Just as a mother loves and protects her only child at the risk of
her own life, we should cultivate boundless love to offer to all
living beings in the entire cosmos. We should let our boundless
love pervade the whole universe, above, below, and across. Our
love will know no obstacles. Our heart will be absolutely free
from hatred and enmity. Whether standing or walking, sitting or
lying, as long as we are awake, we should maintain this mindfulness
of love in our own heart. This is the noblest way of living.
090
Free from wrong views, greed, and sensual desires, living in
beauty and realizing Perfect Understanding, those who practice
boundless love will certainly transcend birth and death.
Etena sacca vajjena sotthi te hotu sabbada [ T H R E E T I M E S ]
[By this firm determination of this truth, may you ever be well.]
Metta Sutta, Sutta Nipata 1.8*
*For commentary, see Thich Nhat Hanh, Teaching on Love (Berkeley, CA: Parallax
Press, 2007).
Discourse on Happiness
I heard these words of the Buddha one time when the Lord was
living in the vicinity of Savatthi at the Anathapindika Monastery
in the Jeta Grove. Late at night, a deva appeared whose light and
beauty made the whole Jeta Grove shine radiantly. After paying
respects to the Buddha, the deva asked him a question in the
form of a verse:
Many gods and men are eager to know what are the greatest
blessings which bring about a peaceful and happy life. Please,
Tathagata, will you teach us?
(This is the Buddhas answer):
Not to be associated with the foolish ones, to live in the
company of wise people, honoring those who are worth
honoring this is the greatest happiness.
To live in a good environment, to have planted good seeds,
and to realize that you are on the right path this is the greatest
happiness.
To have a chance to learn and grow, to be skillful in your
profession or craft, practicing the precepts and loving speech
this is the greatest happiness.
091
To be able to serve and support your parents, to cherish
your own family, to have a vocation that brings you joy
this is the greatest happiness.
To live honestly, generous in giving, to offer support to
relatives and friends, living a life of blameless conduct
this is the greatest happiness.
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 Savatthi. He called all the monks to him and instructed
them, Bhikkhus!

To avoid unwholesome actions, not caught by alcoholism or And the bhikkhus replied, We are here.
drugs, and to be diligent in doing good things this is the
greatest happiness. 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
To be humble and polite in manner, to be grateful and content of the teaching, and then I will give a detailed explanation.
with a simple life, not missing the occasion to learn the Dharma Bhikkhus, please listen carefully.
this is the greatest happiness.
Blessed One, we are listening.
To persevere and be open to change, to have regular contact
with monks and nuns, and to fully participate in Dharma The Buddha taught:
discussions this is the greatest happiness. Do not pursue the past.
Do not lose yourself in the future.
To live diligently and attentively, to perceive the Noble Truths, The past no longer is.
and to realize Nirvana this is the greatest happiness. The future has not yet come.
Looking deeply at life as it is
To live in the world with your heart undisturbed by the world, in the very here and now,
with all sorrows ended, dwelling in peace this is the greatest the practitioner dwells
happiness. in stability and freedom.
We must be diligent today.
For he or she who accomplishes this, unvanquished To wait till tomorrow is too late.
wherever she goes, always he is safe and happy happiness Death comes unexpectedly.
lives within oneself. How can we bargain with it?
The sage calls a person who
Mahamangala Sutta, Sutta Nipata 2.4* dwells in mindfulness
night and day
*For commentary, see Thich Nhat Hanh, Two Treasures: Buddhist Teaching on the one who knows
Awakening and True Hapiness (Berkeley, CA: Parallax Press, 2007). the better way to live alone.

092 093
Bhikkhus, what do we mean by pursuing the past? When
someone considers the way her body was in the past, the way
her feelings were in the past, the way her perceptions were in the
past, the way her mental formations were in the past, the way
her consciousness was in the past; when she considers these
things and her 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 her body was in the past, the way
her feelings were in the past, the way her perceptions were in
the past, the way her mental formations were in the past, the
way her consciousness was in the past; when she considers
these things but her 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.
094
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*
*For commentary, see Thich Nhat Hanh, Our Appointment with Life: The Buddhas
Teaching on Living in the Present (Berkeley, CA: Parallax Press, 1990).
095
Discourse on
Five ways of Putting an End to Anger
I heard these words of the Buddha one time when he was staying
in the Anathapindika Monastery in the Jeta Grove near the town
of Shravasti.
One day the Venerable Shariputra said to the monks, Friends,
today I want to share with you five ways of putting an end to
anger. Please listen carefully and put into practice what I teach.
The bhikshus agreed and listened carefully.
The Venerable Shariputra then said, What are these five ways of
putting an end to anger?
This is the first way. My friends, if there is someone whose
bodily actions are not kind but whose words are kind, if you feel
anger toward that person but you are wise, you will know how to
meditate in order to put an end to your anger.
My friends, say there is a bhikshu practicing asceticism who
wears a patchwork robe. One day he is going past a garbage pile
filled with excrement, urine, mucus, and many other filthy things,
and he sees in the pile one piece of cloth still intact. Using his
left hand, he picks up the piece of cloth, and he takes the other
end and stretches it out with his right hand. He observes that this
piece of cloth is not torn and has not been stained by excrement,
urine, sputum, or other kinds of filth. So he folds it and puts it
away to take home, wash, and sew into his patchwork robe. My
friends, if we are wise, when someones bodily actions are not
kind but his words are kind, we should not pay attention to his
unkind bodily actions, but only be attentive to his kind words.
This will help us put an end to our anger.
096
My friends, this is the second method. If you become
angry with someone whose words are not kind but whose bodily
actions are kind, if you are wise, you will know how to
meditate in order to put an end to your anger.
My friends, say that not far from the village there is a deep lake,
and the surface of that lake is covered with algae and grass.
There is someone who comes near that lake who is very thirsty,
suffering greatly from the heat. He takes off his clothes, jumps
into the water, and using his hands to clear away the algae and
grass, enjoys bathing and drinking the cool water of the lake. It
is the same, my friends, with someone whose words are not kind
but whose bodily actions are kind. Do not pay attention to that
persons words. Only be attentive to his bodily actions in order
to be able to put an end to your anger. Someone who is wise
should practice in this way.
Here is the third method, my friends. If there is someone whose
bodily actions and words are not kind, but who still has a little
kindness in his heart, if you feel anger toward that person and are
wise, you will know how to meditate to put an end to your anger.
My friends, say there is someone going to a crossroads. She is
weak, thirsty, poor, hot, deprived, and filled with sorrow. When
she arrives at the crossroads, she sees a buffalos footprint with
a little stagnant rainwater in it. She thinks to herself, There is
very little water in this buffalos footprint. If I use my hand or a
leaf to scoop it up, I will stir it up and it will become muddy and
undrinkable. Therefore, I will have to kneel down with my arms
and knees on the earth, put my lips right to the water, and drink
it directly. Straightaway, she does just that. My friends, when
you see someone whose bodily actions and words are not kind,
but where there is still a little kindness in her heart, do not pay
attention to her actions and words, but to the little kindness
that is in her heart so that you may put an end to your anger.
Someone who is wise should practice in that way.
097
 This is the fourth method, my friends. If there is someone
whose words and bodily actions are not kind, and in whose heart
there is nothing that can be called kindness, if you are angry with
that person and you are wise, you will know how to meditate in
order to put an end to your anger.
My friends, suppose there is someone on a long journey who
falls sick. He is alone, completely exhausted, and not near any
village. He falls into despair, knowing that he will die before
completing his journey. If at that point, someone comes along
and sees this mans situation, she immediately takes the mans
hand and leads him to the next village, where she takes care
of him, treats his illness, and makes sure he has everything he
needs by way of clothes, medicine, and food. Because of this
compassion and loving kindness, the mans life is saved. Just
so, my friends, when you see someone whose words and bodily
actions are not kind, and in whose heart there is nothing that
can be called kindness, give rise to this thought: Someone
whose words and bodily actions are not kind and in whose
heart is nothing that can be called kindness, is someone who
is undergoing great suffering. Unless he meets a good spiritual
friend, there will be no chance for him to transform and go to
realms of happiness. Thinking like this, you will be able to open
your heart with love and compassion toward that person. You
will be able to put an end to your anger and help that person.
Someone who is wise should practice like this.
My friends, this is the fifth method. If there is someone whose
bodily actions are kind, whose words are kind, and whose mind is
also kind, if you are angry with that person and you are wise, you
will know how to meditate in order to put an end to your anger.
098
My friends, suppose that not far from the village there is a
very beautiful lake. The water in the lake is clear and sweet,
the bed of the lake is even, the banks of the lake are lush with
green grass, and all around the lake, beautiful fresh trees give
shade. Someone who is thirsty, suffering from heat, whose body
is covered in sweat, comes to the lake, takes off his clothes,
leaves them on the shore, jumps down into the water, and finds
great comfort and enjoyment in drinking and bathing in the pure
water. His heat, thirst, and suffering disappear immediately. In
the same way, my friends, when you see someone whose bodily
actions are kind, whose words are kind, and whose mind is also
kind, give your attention to all his kindness of body, speech, and
mind, and do not allow anger or jealousy to overwhelm you. If
you do not know how to live happily with someone who is as
fresh as that, you cannot be called someone who has wisdom.
My dear friends, I have shared with you the five ways of putting
an end to anger.
When the bhikshus heard the Venerable Shariputras words, they
were happy to receive them and put them into practice.
Madhyama Agama 25 (Corresponds with Aghata Vinaya Sutta
[Discourse on Water as an Example], Anguttara Nikaya iii, 186.)
099
Discourse on Youth and Happiness
I heard these words of the Buddha one time when the Lord
was staying at the Bamboo Forest Monastery near the town of
Rajagriha. At that time there was a bhikshu who, in the very early
morning, came to the banks of the river, took off his upper robe
and left it on the bank, and went down to the river to bathe.
After bathing, he came out of the river, waited until his body
was dry, and then put on his upper robe. At that time a goddess
appeared, whose body, surrounded by light, lit up the entire bank
of the river. The goddess said to the bhikshu, Venerable, youve
recently become a monk. Your hair is still black; you are very
young. At this time in your life, shouldnt you be perfumed with
oils, adorned with gems and fragrant flowers, enjoying the five
kinds of sensual desire? Why have you abandoned your loved
ones and turned your back on the worldly life, living alone?
Youve shaved your hair and beard, donned the monks robe, and
placed your faith in monastic practice Why have you abandoned
the pleasures of this moment to seek pleasures in a distant
future?
The bhikshu replied, I have not abandoned the present moment
in order to seek pleasures in a distant future. I have abandoned
pleasures that are untimely for the deepest happiness of this
moment.
The goddess asked, What do you mean?
And the bhikshu replied, The World-Honored One has taught:
in the joy associated with sensual desire there is little sweetness
and much bitterness, tiny benefits, and a great potential to lead
to disaster. Now, as I dwell in the Dharma that is available here
and now, Ive given up the burning fire of afflictions. The Dharma
is available here and now. It is outside of time, and it always
invites us to come and see it. It is to be realized and experienced
by each of us for ourselves. That is what is meant by abandoning
untimely pleasures in order to arrive at the deepest happiness of
100
the present moment.
The goddess asked the bhikshu again, Why does the World-
Honored One say that in the untimely pleasure of sensual desire
there is little sweetness and much bitterness, its benefit is tiny
but its potential to lead to disaster is great? Why does he say that
if we dwell in the Dharma that is available here and now we are
able to give up the flames of the afflictions that burn us? Why
does he say that this Dharma belongs to the present moment, is
outside of time, always invites us to come and see it, is available
here and now, and is realized and experienced by each of us for
ourselves?
The bhikshu replied, I have only been ordained for two years. I
do not have the skill to explain to you the true teachings and the
wonderful precepts that the World-Honored One has proclaimed.
The World-Honored One is presently nearby, in the Bamboo
Forest. Why dont you go to him and ask your questions directly?
The Tathagata will offer you the Right Dharma, and you will be
able to receive and practice his guidance as you see fit.
The goddess replied, Venerable bhikshu, at this moment the
Tathagata is surrounded by powerful and influential gods and
goddesses. It would be difficult for me to have the chance
to approach him and ask about the Dharma. If you would be
willing to ask the Tathagata these questions on my behalf, I will
accompany you.
The bhikshu replied, I will help you.
The goddess said, Venerable, then I will follow you.
101
The bhikshu went to the place where the Buddha was staying,
bowed his head and prostrated before the Buddha, then withdrew
a little and sat down to one side. He repeated the conversation
he had just had with the goddess, and then said, World-Honored
One, if this goddess had not spoken sincerely, she would not
have come here with me. At that moment, there was a sound
from afar, Venerable monk, I am here. I am here.
The World-Honored One immediately offered this gatha:
Beings produce wrong perceptions
concerning objects of desire.
That is why they are caught in desire.
Because they do not know what desire really is,
they proceed on the path to Death.
The Buddha then asked the goddess, Do you understand this
gatha? If not, please say so.
The goddess addressed the Buddha, I have not understood,
World-Honored One. I have not understood, Well-Gone One.
So the Buddha recited another gatha for the goddess:
When you know the true nature of desire,
the desiring mind will not be born.
When there is no desire, and no perception based on it,
at that time, no one is able to tempt you.
Then Buddha asked the goddess, Have you understood this
gatha? If not, please say so.
The goddess addressed the Buddha: I have not understood,
World-Honored One. I have not understood, Well-Gone One.
102
So the Buddha recited another gatha for the goddess:
If you think you are greater, less than, or equal,
you cause dissension.
When those three complexes have ended, nothing can agitate
your mind.
Then Buddha asked the goddess, Have you understood this
gatha? If not, please say so.
The goddess addressed the Buddha, I have not understood,
World-Honored One. I have not understood, Well-Gone One.
So the Buddha recited another gatha for the goddess:
Ending desire, overcoming the three complexes,
our mind is stilled, we have nothing to long for.
We lay aside all affliction and sorrow,
in this life and in lives to come.
Then Buddha asked the goddess, Have you understood this
gatha? If not, please say so.
The goddess addressed the Buddha, I have understood,
World-Honored One. I have understood, Well-Gone One.
The Buddha had finished the teaching. The goddess was delighted
at what she had heard. Practicing in accord with these teachings,
she disappeared. Not a trace of her was to be seen anywhere.
Samiddhi Sutta, Samyukta Agama 1078
(Corresponds to Samyutta Nikaya i, 8; also Taisho 99)
103
Discourse on
the Full Awareness of Breathing
I
I heard these words of the Buddha one time when he was
staying in Savatthi in the Eastern Park, with many well-known and
accomplished disciples, including Sariputra, Mahamoggallana,
Mahakassapa, Mahakacchayana, Mahakotthita, Mahakappina,
Mahachunda, Anuradha, Revata, and Ananda. The senior bhikkhus
in the community were diligently instructing bhikkhus who
were new to the practice some instructing ten students, some
twenty, some thirty, and some forty; and in this way the bhikkhus
new to the practice gradually made great progress.
That night the moon was full, and the Pavarana Ceremony
was held to mark the end of the rainy-season retreat. Lord
the Awakened One, was sitting in the open air, and his disciples
were gathered around him. After looking over the assembly, he
began to speak:
O bhikkhus, I am pleased to observe the fruit you have attained
in your practice. Yet I know you can make even more progress.
What you have not yet attained, you can attain. What you have
not yet realized, you can realize perfectly. [To encourage your
efforts,] I will remain here until the next full-moon day.
When they heard that the Lord Buddha was going to remain in
Savatthi for another month, bhikkhus throughout the country
began traveling there to study with him. The senior bhikkhus
continued teaching the bhikkhus new to the practice even more
ardently. Some were instructing ten bhikkhus, some twenty, some
thirty, and some forty. With this help, the newer bhikkhus were
able, little by little, to continue their progress in understanding.
104
When the next full-moon day arrived, the Buddha, seated under
the open sky, looked over the assembly of bhikkhus and began to
speak:
O bhikkhus, our community is pure and good. At its heart, it is
without useless and boastful talk, and therefore it deserves to
receive offerings and be considered a field of merit. Such a
community is rare, and any pilgrim who seeks it, no matter how
far he must travel, will find it worthy.
O bhikkhus, there are bhikkhus in this assembly who have
realized the fruit of Arhatship, destroyed every root of affliction,
laid aside every burden, and attained right understanding and
emancipation. There are also bhikkhus who have cut off the first
five internal knots and realized the fruit of never returning to the
cycle of birth and death.
There are those who have thrown off the first three internal
knots and realized the fruit of returning once more. They have
cut off the roots of greed, hatred, and ignorance, and will only
need to return to the cycle of birth and death one more time.
There are those who have thrown off the three internal knots
and attained the fruit of stream-enterer, coursing steadily to
the Awakened State. There are those who practice the Four
Establishments of Mindfulness. There are those who practice
the Four Right Efforts, and those who practice the Four Bases
of Success. There are those who practice the Five Faculties,
those who practice the Five Powers, those who practice the
Seven Factors of Awakening, and those who practice the Noble
Eightfold Path. There are those who practice loving kindness,
those who practice compassion, those who practice joy, and
those who practice equanimity. There are those who practice the
Nine Contemplations, and those who practice the Observation
of Impermanence. There are also bhikkhus who are already
practicing Full Awareness of Breathing.
105
II
O bhikkhus, the Full Awareness of Breathing, if developed
and practiced continuously, will be rewarding 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 12. Breathing in, I liberate my mind. Breathing out, I liberate my
a long breath.
2. Breathing in a short breath, I know I am breathing in a short 13. Breathing in, I observe the impermanent nature of all
breath. Breathing out a short breath, I know I am breathing dharmas. Breathing out, I observe the impermanent nature
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.
106
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.
mind. He or she practices like this.
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.
107
15. Breathing in, I observe the no-birth, no-death nature of
all phenomena. Breathing out, I observe the no-birth,
no-death nature of all phenomena. 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.
III
In what way does one develop and continuously practice the
Full Awareness of Breathing, in order to succeed in the practice
of the Four Establishments of Mindfulness?
When the practitioner breathes in or out a long or a short
breath, aware of his breath or his whole body, or aware that he is
making his whole body calm and at peace, he abides peacefully
in the observation of the body in the body, persevering,
fully awake, clearly understanding his state, gone beyond all
attachment and aversion to this life. These exercises of breathing
with Full Awareness belong to the First Establishment of
Mindfulness, the body.
When the practitioner breathes in or out aware of joy or
happiness, of the mental formations, or to make the mental
formations peaceful, he abides peacefully in the observation
of the feelings in the feelings, persevering, fully awake, clearly
understanding his state, gone beyond all attachment and
aversion to this life. These exercises of breathing with Full
Awareness belong to the Second Establishment of Mindfulness,
the feelings.
108
When the practitioner breathes in or out with the awareness
of the mind, or to make the mind happy, to collect the mind
in concentration, or to free and liberate the mind, he abides
peacefully in the observation of the mind in the mind,
persevering, fully awake, clearly understanding his state,
gone beyond all attachment and aversion to this life. These
exercises of breathing with Full Awareness belong to the Third
Establishment of Mindfulness, the mind. Without Full Awareness
of Breathing, there can be no development of meditative stability
and understanding.
When the practitioner breathes in or breathes out and
contemplates the essential impermanence or the essential
disappearance of desire or the no-birth, no-death nature
of all phenomena or letting go, he abides peacefully in the
observations of the objects of mind in the objects of mind,
persevering, fully awake, clearly understanding his state,
gone beyond all attachment and aversion to this life. These
exercises of breathing with Full Awareness belong to the Fourth
Establishment of Mindfulness, the objects of mind.
The practice of Full Awareness of Breathing, if developed and
practiced continuously, will lead to perfect accomplishment of
the Four Establishments of Mindfulness.
IV
Moreover, if they are developed and continuously practiced, the
Four Establishments of Mindfulness will lead to perfect abiding in
the Seven Factors of Awakening. How is this so?
When the practitioner can maintain, without distraction, the
practice of observing the body in the body, the feelings in the
feelings, the mind in the mind, and the objects of mind in the
objects of mind, persevering, fully awake, clearly understanding
his state, gone beyond all attachment and aversion to this life,
with unwavering, steadfast, imperturbable meditative stability, he
will attain the First Factor of Awakening, namely mindfulness.
109
When this factor is developed, it will come to perfection.
When the practitioner can abide in meditative stability without
being distracted and can investigate every dharma, every object
of mind that arises, then the Second Factor of Awakening will be
born and developed in him, the factor of investigating dharmas.
When this factor is developed, it will come to perfection.
When the practitioner can observe and investigate every
dharma in a sustained, persevering, and steadfast way, without
being distracted, the Third Factor of Awakening will be born
and developed in him, the factor of energy. When this factor is
developed, it will come to perfection.
When the practitioner has reached a stable, imperturbable
abiding in the stream of practice, the Fourth Factor of Awakening
will be born and developed in him, the factor of joy. When this
factor is developed, it will come to perfection.
When the practitioner can abide undistractedly in the state of
joy, he will feel his body and mind light and at peace. At this
point the Fifth Factor of Awakening will be born and developed,
the factor of ease. When this factor is developed, it will come to
perfection.
When both body and mind are at ease, the practitioner can
easily enter into concentration. At this point the Sixth Factor
of Awakening will be born and developed in him, the factor of
concentration. When this factor is developed, it will come to
perfection.
110
When the practitioner is abiding in concentration with deep
calm, he will cease discriminating and comparing. At this
point the Seventh Factor of Awakening is released, born, and
developed in him, the factor of letting go. When this factor is
developed, it will come to perfection.
This is how the Four Establishments of Mindfulness, if
developed and practiced continuously, will lead to perfect
abiding in the Seven Factors of Awakening.
V
How will the Seven Factors of Awakening, if developed and
practiced continuously, lead to the perfect accomplishment of
true understanding and complete liberation?
If the practitioner follows the path of the Seven Factors
of Awakening, living in quiet seclusion, observing and
contemplating the disappearance of desire, he will develop the
capacity of letting go. This will be a result of following the path
of the Seven Factors of Awakening and will lead to the perfect
accomplishment of true understanding and complete liberation.
VI
This is what the Lord, the Awakened One, said; and everyone
in the assembly felt gratitude and delight at having heard his
teachings.
Anapanasati Sutta, Majjhima Nikaya, 118*
*For commentary, see Thich Nhat Hanh, Breathe! You Are Alive: Sutra on the Full
Awareness of Breathing, Revised Edition (Berkeley, CA: Parallax Press, 1996) and The
Path of Emancipation (Berkeley, CA: Parallax Press, 2000)
111
Invoking the Bodhisattvas Names
We invoke your name, Avalokiteshvara. We aspire to learn
your way of listening in order to help relieve the suffering
in the world. You know how to listen in order to understand.
We invoke your name in order to practice listening with all
our attention and openheartedness. We will sit and listen
without any prejudice. We will sit and listen without judging
or reacting. We will sit and listen in order to understand.
We will sit and listen so attentively that we will be able to hear
what the other person is saying and also what is being left
unsaid. We know that just by listening deeply we already
alleviate a great deal of pain and suffering in the other person.
[ BELL]
We invoke your name, Manjushri. We aspire to learn your way,
which is to be still and to look deeply into the heart of things and
into the hearts of people. We will look with all our attention and
openheartedness. We will look with unprejudiced eyes.
We will look without judging or reacting. We will look deeply so
that we will be able to see and understand the roots of suffering,
the impermanent and selfless nature of all that is. We will practice
your way of using the sword of understanding to cut through the
bonds of suffering, thus freeing ourselves and other species.
[ BELL]
112
We invoke your name, Samantabhadra. We aspire to practice your
vow to act with the eyes and heart of compassion, to bring joy to
one person in the morning and to ease the pain of one person in
the afternoon. We know that the happiness of others is our own
happiness, and we aspire to practice joy on the path of service.
We know that every word, every look, every action, and every
smile can bring happiness to others. We know that if we practice
wholeheartedly, we ourselves may become an inexhaustible
source of peace and joy for our loved ones and for all species.
[ BE L L ]
We invoke your name, Kshitigarbha. We aspire to learn your way
of being present where there is darkness, suffering, oppression,
and despair, so we can bring light, hope, relief, and liberation to
those places. We are determined not to forget about or abandon
those in desperate situations.
We will do our best to establish contact with those who can-
not find a way out of their suffering, those whose cries for help,
justice, equality, and human rights are not being heard. We know
that hell can be found in many places on Earth. We will do our
best not to contribute to creating more hells on Earth, and to
help transform the hells that already exist.
We will practice in order to realize the qualities of perseverance
and stability, so that, like the Earth, we can always be supportive
and faithful to those in need.
[ BE L L ]
113
We invoke your name, Sadaparibhuta. We aspire to learn your
way of never disparaging or underestimating any living being.
With great respect, you say to all you meet, You are someone
of great value, you have Buddha nature, I see this potential
in you. We will look with a wise, compassionate gaze, so
we are able to hold up a mirror where others can see their
ultimate nature reflected. We will remind people who feel
worthless that they too are a precious wonder of life.

We vow to water only the positive seeds in ourselves and in

others, so that our thoughts, words, and actions can encourage
confidence and self-acceptance in ourselves, our children, our
loved ones, and in everyone we meet. Inspired by the great faith
and insight that everyone is Buddha, we will practice your way
of patience and inclusiveness so we can liberate ourselves from
ignorance and misunderstanding, and offer freedom, peace, and
joy to ourselves, to others and to our society.

[ BELL BELL]

114 115
6. Plum Village Songs 2. Happiness is Here and Now

1. Breathing In, Breathing Out
Happiness is here and now,

I have dropped my worries.
Nowhere to go, nothing to do,
Breathing in, breathing out;
no longer in a hurry.
breathing in, breathing out;
I am blooming as a flower;
Happiness is here and now,
I am fresh as the dew. I am solid as a mountain,
I have dropped my worries.
I am firm as the earth; I am free.
Somewhere to go, something to do,
but I dont need to hurry.
Breathing in, breathing out;
breathing in, breathing out;
I am water, reflecting what is real, what is true.

And I feel there is space deep inside of me;
I am free, I am free, I am free.

116 117
3. I Have Arrived
I have arrived, I am home,
in the here and in the now.
I have arrived, I am home,
in the here and in the now.
I am solid, I am free,
I am solid, I am free,
in the ultimate I dwell,
in the ultimate I dwell.
5. No Coming No Going
118
4. Island of the Self
Breathing in, I go back to the island within myself.
There are beautiful trees within the island,
there are clear streams of water,
there are birds, sunshine and fresh air,
breathing out, I feel safe.
I enjoy going back to my island.
No coming, no going, no after, no before;
I hold you close to me, I release you to be so free.
Because I am in you, and you are in me.
Because I am in you, and you are in me...
119
6. Here is the Pure Land
Here is the Pureland, the Pureland is here.
I smile in mindfulness, and dwell in the present moment.
The Buddha is seen in an autumn leaf,
The Dharma in a floating cloud,
The Sangha body is everywhere,
my true home is right here.
Breathing in, flowers are blooming.
Breathing out I am aware that bamboos are swaying.
My mind is free and I enjoy every moment.
120
7. In Gratitude
In gratitude you have watered seeds of love in me
in gratitude.
In gratitude I will water seeds of love in someone too.
I know youre there for me, and I am so happy.
In gratitude you have watered seeds of love in me
in gratitude,
In gratitude I will water seeds of love in someone too.
And when you suffer some, just call and I will come.
121
8. The Mind can Go in a
Thousand Directions
The mind can go in a thousand directions.
but on this lovely path, I walk in peace.
With each step, a gentle wind blows.
With each step, a flower blooms.
9. Take Your Time
Take your time, breathing in, breathing out,
Look deeply, as you say This is me,
You and your breath, you and this air,
as humming bird and flower,
have always been together.

Take gentle steps, feel the ground, curl your toes,

()
Is there a line between you and this path?
You and your steps, you and this earth,
as butterfly and blossom, have never been apart.



()



?

122 123
10. In, Out, Deep, Slow 12. The Nature Song

In, out; Deep, slow; I am a cloud; I am the blue sky.

Calm, ease; Smile, release; I am a bird, spreading out its swings.
Present moment, Wonderful moment. I am a flower; I am the sunshine.
I am the earth, receiving a seed.
And I am free when my heart is open.
Yes I am free when my mind is clear.

Oh dear brothers, Oh dear sisters,
Lets walk together mindfully / joyfully.

11. Dear Friends

Dear friends, dear friends,

Let me tell you how I feel.
You have given me such treasure,
I love you so.

Love, joy, inner peace
Like a Sunday morning breeze.
All my friends are so lovely / joyful / peaceful.
I love you so.
/

//

124 125
13. The Leaves of One Tree
We are the leaves of one tree.
We are the leaves of one tree.
The time has come for all to live as one.
We are the leaves of one tree.
We are the waves of one sea.
We are the waves of one sea.
The time has come for all to live as one.
We are the waves of one sea.
We are the stars of one sky.
We are the stars of one sky.
The time has come for all to live as one.
We are the stars of one sky.
We are the leaves of one tree;
We are the waves of one sea;
We are the stars of one sky.
126
14. Taking Refuge in the
Three Jewels
I take refuge in the Buddha,
the one who shows me the way in this life.
Namo Buddhaya. Namo Buddhaya.
Namo Buddhaya.
I take refuge in the Dharma,
the way of understanding & of love.
Namo Dharmaya. Namo Dharmaya.
Namo Dharmaya.
I take refuge in the Sangha,
the community that lives in harmony.
Namo Sanghaya. Namo Sanghaya.
Namo Sanghaya.
Namo Buddhaya, Namo Dharmaya,
Namo Sanghaya.
127
15. Three Refuges 17. Two Promises
I take refuge in the Buddha, I vow to develop understanding
the one who shows me the way in this life. in order to live peacefully with people, animals, plants
I take refuge in the Dharma, and minerals.
the way of understanding and love. Mmm ahh, mmm ahh, mmm ahh.
I take refuge in the Sangha,
the community that lives in harmony and I vow to develop my compassion
awareness. in order to protect the lives of people, animals, plants
and minerals.
I take refuge in these Three Jewels Mmm ahh, mmm ahh, mmm ahh.
in perfect oneness of body, speech and mind.

18. Breathe, You Are Alive

16. Please Call Me by My True Names
Breathe, and you know that you are alive,
My joys like spring so warm,
breathe, and you know that all is helping you
it makes flowers bloom all over the Earth.
Breathe, and you know that you are the world,
My pains like a river of tears,
Breathe, and you know that the flowers
so vast it fills the four oceans.
breathing too.
Breathe for yourself, and you breathe for the world,
Please call me by my true names,
breathe in compassion, and breathe out the joy.
so I can hear all my cries and laughter at once,
Breathe, and be one with the air that you breathe,
so I can hear that my joy and pain are one.
breathe, and be one with the river that flows.
Please call me by my true names,
so that I can wake up, and the door of my heart
Breathe and be one with the earth that you tread,
breathe and be one with the fire that glows.
could be left open.
Breathe and you break the thought of birth and
death,
breathe and you see impermanence is life
Breathe for your joy to be steady and calm,
breathe for your sorrow to flow away.
Breathe to renew every cell in your blood,
breathe to renew the depths of consciousness
Breathe and you dwell in the here and now,
breathe and all you touch is new and real.

128 129
19. Waking Up This Morning 22. Mealtime Meditation
Waking up this morning, I see the blue sky This food is the gift of the whole universe,
I join my hands in thankfulness, for the many the earth, the sky, and
wonders of life. loving hands. (x2)
Lets enjoy it thankfully,
and vow to offer understanding and love to
all beings. (x2)

20. Realm of the Mind 23. Gatha for Mindful Eating

In the dimension of space & time,
The realm of the mind is mine,
We chew as rhythmically as we breathe.
I can choose, I can choose where I want to be.
Both heaven and hell, I know equally well.
Maintaining the life of all our ancestors,
The choice is up to me.
Opening an upward path for descendants.

In the dimension of space & time,

21. And When I Rise
how wonderful that we feed each other.
When I rise, let me rise like a bird, joyfully.
And when I fall, let me fall like a leaf, gracefully, Eating we maintain compassion alive,
without regrets. To take all beings to the farther shore.

And when I stand,

let me stand like a tree, strong and tall. 24. Happiness
And when I lie,
Whenever I wake up, I feel happy
let me lie like a lake, peacefully, calm and still.
Aware of my eyes, I feel happy
And when I work,
Aware of my health, I feel happy
let me work like a bee, wholeheartedly.
Because I have learned
to look deeply
And when I play,
let me play like a breeze, Whenever I walk, I feel happy
refreshingly, light and clear Whenever I sit, I feel happy
Whenever I rest, I feel happy
Because I have learned
To look deeply

130 131
Acknowledgements

Zen Master Thich Nhat Hanh

in Hong Kong 2013

ORGANIZERS supporting organizations

CO-ORGANIZERS

SPONSORS

Public Talk
Committees

Organizing Committee:
Chairman: Ven. Thich Chan Phap Kham
Vice Chairman: Ven. Sik Hin Hung
Vice Chairman: Ven. Dhammapala
Members:
Chief Coordinator: Mr. Walter Ngai
Chief Coordinator: Ms. May Lau
Art Advisor: Mr. Stanley Wong (anothermountainman) Thank you to

Executive Committee: The monastic, lay members and

volunteers of
Chief Coordinator: Mr. Walter Ngai, Ms. May Lau
Members:
Asian Institute of
Ms. Anita Choi
Mrs. Therese Khan Applied Buddhism (AIAB) and
Ms. Carol Li
Ms. Christine Tsang The Rain of Compassion Sangha
Treasurer: Ms. Julia Wong
Secretary: Ms. Della Chiu A Community of Mindfulness Practice in
the Tradition of Thich Nhat Hanh and
Working Group:
Plum Village in Hong Kong
Publicity & Promotion:
Ms. Anita Choi, Mr. Lee Joi Tong, Ms. Choi Ka Leung, website : w w w. p v f h k . o r g
Mr. Lozang Hau, Ms. Helen Kwan, Ms. Fiona Wan

Retreat Camp:
Monastics and Order of Interbeing members of Plum Village
Hong Kong Sangha, Ms. Lee Yuet Ching, Mr. Richard Tang,
Mr. Dabby Au, Mr. Paul Law

Public Talk:
Ms. Christine Tsang, Ms. Carol Li, Ms. Maggie Chau,
Ms. Dora Chang, Mr. Brian Lau, Ms. Christine Law,
Ms. Grace Tam, Mr. Wilson Ip, Ms. Louisa Chung

Financial:
Mr. William Cheung, Ms. Julia Wong, Mrs. Therese Khan