Contents
Cover
About the Book
About the Author
Praise
Also by Thich Nhat Hanh
Title Page
PART ONE: The Four Noble Truths
1. Entering the Heart of the Buddha
2. The First Dharma Talk
3. The Four Noble Truths
4. Understanding the Buddha’s Teachings
5. Is Everything Suffering?
6. Stopping, Calming, Resting, Healing
7. Touching Our Suffering
8. Realizing Well-Being
PART TWO: The Noble Eightfold Path
9. Right View
10. Right Thinking
11. Right Mindfulness
12. Right Speech
13. Right Action
14. Right Diligence
15. Right Concentration
16. Right Livelihood
PART THREE: Other Basic Buddhist Teachings
17. The Two Truths
18. The Three Dharma Seals
19. The Three Doors of Liberation
20. The Three Bodies of Buddha
21. The Three Jewels
22. The Four Immeasurable Minds
23. The Five Aggregates
24. The Five Powers
25. The Six Paramitas
26. The Seven Factors of Awakening
27. The Twelve Links of Interdependent Co-Arising
28. Touching the Buddha Within
PART FOUR: Discourses
1. Turning the Wheel of the Dharma (Dhamma Cakka Pavattana Sutta)
2. The Great Forty (Mahacattarisaka Sutta)
3. Right View (Sammaditthi Sutta)
Index
Figures
Copyright
In The Heart of the Buddha’s Teaching, Thich Nhat Hanh brings his gift of clear and poetic expression to an explanation of the Four Noble Truths, the Noble Eightfold Payh and other core Buddhist teachings. He makes these practices accesible to Buddhists and non Buddhists alike, showing us all how the very suffering that is holding us down can be the path to our liberation. He reveals how the heart of the Buddha lies within each of us, and entering it means to be present for ourselves, our suffering and our joys. To enter the heart of the Buddha means to touch the world of no-birth and no-death, the world where water and wave are one.
Thich Nhat Hanh, a Vietnamese Zen master, poet, best-selling author and peace activist, has been a Buddhist monk for over 40 years. He was chairman of the Vietnamese Buddhist Peace delegations during the Vietnam War and was nominated by Dr Martin Luther King for the Nobel Peace Prize. In 1966 he visited the United States and Europe on a peace mission and was unable to return to his native land. Today he heads Plum Village, a meditation community in southwestern France, where he teaches, writes, gardens and aids refugees worldwide.
Be Still and Know
Being Peace
The Blooming of a Lotus
Breathe! You Are Alive
Call Me by My True Names
Cultivating the Mind of Love
The Diamond That Cuts through Illusion
For a Future To Be Possible
Fragrant Palm Leaves
The Heart of Understanding
Hermitage among the Clouds
Interbeing
Living Buddha, Living Christ
The Long Road Turns to Joy
Love in Action
The Miracle of Mindfulness
Old Path White Clouds
Our Appointment with Life
Peace Is Every Step
Plum Village Chanting and Recitation Book
Present Moment Wonderful Moment
Stepping into Freedom
The Stone Boy
The Sun My Heart
Sutra on the Eight Realizations of the Great Beings
A Taste of Earth
Teachings on Love
Thundering Silence
Touching Peace
Transformation and Healing
Zen Keys
Thich Nhat Hanh has a retreat community in southwestern France (Plum Village), where monks, nuns, laymen and laywomen practise the art of mindful living. Visitors are invited to join the practice for at least one week. For information, please write to:
Plum Village
13 Martineau
33580 Dieulivol
France
NH-office@plumvillage.org (for women)
LH-office@plumvillage.org (for women)
LH-office@plumvillage.org (for men)
www.plumvillage.org
Please contact the Community of Interbeing, the charity practising in the tradition of Thich Nhat Hanh in the UK, for information on retreats, events, and local and national sanghas:
Tel: 0870-041-1242
www.interbeing.org.uk
‘Thich Nhat Hanh writes with the voice of the Buddha.’
Sogyal Rinpoche
‘Thich Nhat Hanh is more my brother than many who are nearer to me in race and nationality, because he and I see things in exactly the same way.’
Thomas Merton
The page references in this index correspond to the printed edition from which this ebook was created. To find a specific word or phrase from the index, please use the search feature of your ebook reader.
Note: Page numbers in italics indicate figures. Page numbers followed by “n” indicate footnotes.
A
Abhidharma (Buddhist psychology), 230n; on attention, 64; on the links of Interdependent Co-Arising, 230–231; on mental formations, 71
acceptance: in calming, 26
action: as the measure of realization, 98; of non-action, 39–40, 122, 157–158, 191; from suffering, 85–86; understanding and, 82–83; volitional (See formations); “What Am I Doing?” practice, 61. See also Right Action
active concentration, 105–106
afflictions (kleshas), 74; as causes of suffering, 22–23; seeds of, 206–207, 208; as the source of perceptions, 53–54, 179
aggregates. See Five Aggregates
agitation, 74–75; stopping and calming, 24–26
aimlessness (apranihita), 152–154
alayavijñana. See store consciousness
alcohol: not consuming, 96–97
Amida Buddha: contemplating, 76n
Ananda: and the Buddha, 49, 77, 165, 190, 225–226; on phenomena, 77; realization of, 217
Anapanasati Sutta (Discourse on the Full Awareness of Breathing), 68
anatman. See nonself
anger (vyapada), 78–79, 186; embracing, 25–26, 72–73, 195–196, 203–205
animitta. See signlessness
anitya. See impermanence
anxiety (domanassa), 78, 154
appreciation. See reverence for life
apranihita (aimlessness), 152–154
arising (creating) (of suffering) (samudaya), 9–11, 10; cessation of (See cessation (of suffering)); looking deeply into, 37–38; as no arising, 122; realizing, 39–40; recognizing, 31–38; stopping, 38, 39
arising (of things). See Interdependent Co-Arising
arya ashtangika marga. See Noble Eightfold Path
ashrava (setbacks), 31, 74
attachment (grasping) (upadana), 229
attention (manaskara), 64; nourishing the object of, 65–66
Avalokiteshvara (Kwan Yin), 79n, 86–87, 88, 172, 242; invoking the name of, 239. See also Heart Sutra
Avatamsaka Sutra: on being ourselves, 152–153; on dharmas, 128
avidya. See ignorance
awakening. See liberation; mind of love/awakening
ayatanas. See sense organs and their objects
B
balani (Five Powers), 184–191
being. See coming to be
being ourselves, 152–153
beings: inanimate, 127, 152. See also human beings; living beings
beloved: paying attention to, 65–66
bhava. See coming to be
bijas. See seeds (of consciousness)
birth (jati). 229
birth and death: as continuation, 245; the place beyond, 245; reality of, 124, 126, 127, 137–139, 140, 151, 152, 245
bliss: body of, 158–159, 160, 242. See also joy (mudita/priti)
bodhichitta. See mind of love/awakening
Bodhidharma: and Emperor Wu, 61
bodhisattvas. 242; Buddha eye in the hands of, 82–83; feelings of, 240
bodhyanga. See Seven Factors of Awakening
body (form) (rupa), 176; calming, 25–26; looking deeply at, 177; mindfulness of, 68–71, 176–177, 219; nama rupa (mind/body), 36n, 227; resting, 26–27; transformation of, 110
body of bliss (Sambhogakaya), 158–159, 160, 242
body of the Dharma (Dharmakaya), 156–158, 160
body of transformation (Nirmanakaya), 159–160, 242
books: as food, 32–33, 96; writing, 91
bowing, 52
Brahmaviharas. See Four Immeasurable Minds
breath counting, 71
breathing. See mindful breathing
Buddha: and Ananda, 49, 77, 165, 190, 225–226; contact with sense objects, 242–243; as the Dharmakaya, 156–158, 160; enlightenment, 214; entering the Heart of, 3–5, 128, 250–254; humanity of, 3, 129–130; interbeing with Dharma and Sangha, 166; meaning of the word, 187, 214; native language, 16; as the Nirmanakaya, 159–160, 242; as not a philosopher, 232; practice and enlightenment, 6, 42; practicing mindfulness of, 76n; practicing with, 111–112; presence, 239; reciting the name of, 20, 76n; reluctance to teach, 200; as the Sambhogakaya, 158–159, 160, 242; and Shariputra, 198–202; and the sick monk, 165; smile, 173; and Subhadda, 49; suffering of, 205; taking refuge in, 161–164; as the Tathagata, 158n; teachings (See teachings of the Buddha); three bodies of, 156–160, 241–242; as true or false, 166; as in us, 162–163; as Vairochana, 158; and Vatsigotra, 17–18
Buddha nature (Buddhata): the seed of Buddhahood, 52, 56, 187–188, 238
Buddhaghosa: conditions of Interdependent Co-Arising, 222
Buddhism: as a practice, 56; schools. 13–17
Buddhist psychology. See Abhidharma
“Butterflies over the Golden Mustard Fields” (poem) (Nhat Hanh), 140–141
C
calming, 25–26, 66, 210; meditation practices, 76. See also stopping
capacity. See inclusiveness
cause and effect: vs. Interdependent Co-Arising, 221
causes: of Interdependent Co-Arising, 223–224; of mindfulness, 215; of suffering, 22–23, 31–38, 182
cessation (of ignorance), 109
cessation (of suffering) (nirodha), 10, 11; as no cessation, 122; realizing, 43; recognizing, 41–42; as well-being, 41, 45–46
changing the peg, 207–209
children: teaching and helping, 150–151, 216, 252
chitta. See mind
chitta samskara. See mental formations
collective practice, 34, 167, 181, 197, 248–249
coming to be (being/becoming) (bhava), 229; and nonbeing, 245
compassion (karuna), 169, 172–173; in listening, 86–89; in writing, 90–91
concentration (samadhi), 105, 107, 186, 218; and insight, 186; kinds, 105–106; mindfulness and, 186, 187; practices, 107, 110–111, 146–155; shamatha as, 210; wrong, 218. See also meditation; Right Concentration
Concentration on Aimlessness/Nonself, 111, 152–154
Concentration on Emptiness/Nirvana, 111, 147–148
Concentration on Signlessness/Impermanence, 110, 111, 148–150
concepts. See ideas
conditioned realm, 79–80
conditions of Interdependent Co-Arising, 222–225
Confucius: on his own maturation, 39; on joy in practice, 250; on silence. 92
conscious breathing. See mindful breathing
consciousness (vijñana), 36, 180–181, 227, 237–238; aspects, 12n, 110, 208, 227; as collective and individual, 75, 181; as discriminative wisdom, 145; as a nutriment, 36–37; as the object of concentration, 108; as a tool of transformation, 239–240; transforming, 181, 238–239, 241. See also mind; mind consciousness; store consciousness; thinking
consuming mindfully, 96–97, 197
contact (with sense objects) (sparsha), 32–34, 96, 227; in a Buddha, 242–243
contemplations on interdependence, impermanence, and compassion, 80
continuity: and Interdependent Co-Arising, 224–225
craving (kama/trishna), 78–79, 229; as the cause of suffering, 22–23; freedom from, 78–79
creating of suffering. See arising (creating) (of suffering)
“Cuckoo Telephone” (poem) (Nhat Hanh), 12
D
dana. See giving
death: old age and death, 229. See also birth and death
deep ecology, 127
deep listening. See mindful listening
deep looking. See looking deeply
dependent origination. See Interdependent Co-Arising
Descartes, René: on existence, 59
desire. See craving
desire realm, 79
developing thought (vichara), 60
development conditions: and Interdependent Co-Arising, 224
Dharma, 164; asking about, 49; body of (See Dharmakaya); interbeing with Buddha and Sangha, 166; as a raft, 136; taking refuge in, 156, 161–164; Three Dharma Seals, 21–22, 131–145; as true or false, 166; as in us, 163. See also sutras (discourses); teachings of the Buddha; turning the wheel of the Dharma; and specific sutras
Dharma Seals. See Three Dharma Seals
Dharma talks, 17; opening to, 12–13
Dharmakaya (Dharma body), 156–158, 160, 241
dharma-pravichaya (investigation of phenomena), 76, 216
dharmas. See phenomena
dhatus (Eighteen Elements), 76–77
dhyana. See meditation
Diamond Sutra, 126, 210; dialectics, 129; on human beings, 147; on perceptions, 179–180; on signs (images), 148, 149, 151
diligence (effort/energy) (virya), 185, 192, 206–209, 216–217; sources, 100–103, 216–217; wrong, 99. See also Right Diligence
Discourse in 8,000 Verses, 210
Discourse on Knowing the Better Way to Live Alone, 68
Discourse on Right View: text, 271–275
Discourse on the Four Establishments of Mindfulness, 67–68, 215–216
Discourse on the Full Awareness of Breathing, 68
Discourse on the Great Forty: text, 263–269
Discourse on the Many Realms, 77
Discourse on Turning the Wheel of the Dharma, 7–8, 22, 28, 122, 245; text, 257–261
discriminative perception (vikalpa), 134
discriminative wisdom (vijñana), 145
Doan Van Kham: poem, 151
drinking mindfully, 96–97
drishta dharma sukha viharin, 23, 173–174
dukkha. See suffering “dwelling happily in things as they are”, 23, 173–174
dying: assisting others, 66, 68
E
ease (prashrabdhih): practicing with, 101, 217
eating mindfully, 32, 96, 147
education (for children): reforming, 150–151, 252
effort. See diligence
Eight Concepts, 139
Eight No’s of the Middle Way, 139
Eight Right Practices, 11, 49–118; interbeing of, 50, 57, 58, 118; interbeing of the Five Mindfulness Trainings and, 97–98, 118. See also Noble Eightfold Path; and individual right practices
Eighteen Elements (dhatus), 76–77
eightfold path: ignoble, 30, 46. See also Noble Eightfold Path
elements: Eighteen Elements (dhatus), 76–77; Four Great Elements, 77; recognizing in the body, 69–70, 219; Six Elements, 77–78
embracing: the body, 176, 177; in calming, 26, 72–73. See also inclusiveness
emotions. See feelings
emptiness (shunyata), 135, 146–148; in Interdependent Co-Arising, 226. See also interbeing; nonself
encouragement (of ourselves): in turning the wheel of the Dharma, 29–31, 30, 38–39, 42, 43–44
engagement in the world, 8, 239
enlightenment. See liberation
equality: Wisdom of Equality, 110, 174–175, 241
equanimity (upeksha), 169, 174–175, 218–219, 243; as letting go, 35, 78
exploitation: preventing, 94–95, 197
extinction. See nirvana
F
faith (shraddha), 161–162, 165, 185
faiths: preserving our own, 169
fearlessness (non-fear): realizing, 152, 177, 178, 180, 211–212
feelings (emotions) (vedana), 71, 229; of bodhisattvas, 240; looking deeply into, 178; mindfulness of, 71–73, 177–178; stopping and calming, 24–26; suffering as a feeling, 141
Fifth Mindfulness Training, 96–97, 197
First Mindfulness Training, 94, 197
First Noble Truth, 9, 19–23; turning the wheel of, 29–31, 30, 117. See also suffering
Five Aggregates (skandhas), 23n, 36n, 176–183; interbeing of, 181–182; looking deeply into, 182; the Twelve Links of Interdependent Co-Arising in, 229–230. See also body; consciousness; feelings; mental formations; perceptions
Five Faculties (indriyani), 184–185, 186
Five Mindfulness Trainings, 94–98, 118, 196–197; collective practice of, 34, 197; Fourth, 84, 87, 89, 197. See also Right Mindfulness
Five Powers (balani), 184–191
Five Remembrances, 123–124
flower watering, 206–209
food: as a nutriment, 31–32; other nutriments as, 31–38
forbearance: vs. inclusiveness, 198
forgetfulness: stopping, 24–25
form. See body
form realm, 79
formations (volitional actions) (samskara), 73, 126, 180, 227; positive vs. negative, 237, 238
formless concentration, 107–110
formless realm, 79, 107–110
Four Dhyanas, 106–107
Four Establishments of Mindfulness, 67–81, 215–216
Four Great Elements (mahabhuta), 77
Four Immeasurable Minds, 36, 169–175, 199n, 205, 243–244. See also compassion; equanimity; joy; love
Four Noble Truths, 3–46, 9–11, 10, 45–46; interbeing of, 44–45, 128; turning the wheel of, 28–40, 30, 41–44, 117–118, 128, 238; value, 8. See also individual noble truths
Four Reliances, 144–145
Four Standards of Truth, 143
Four Wisdoms, 110, 239
Fourfold Right Diligence, 100
Fourth Mindfulness Training, 84, 87, 89, 197
Fourth Noble Truth, 11, 43, 46, 127–128; turning the wheel of, 30, 43–44. See also Noble Eightfold Path
freedom, 194–195; as aimlessness, 152–154; basis of, 243; from craving, 78–79; and happiness, 78; practicing, 195; realizing, 177, 178, 180. See also liberation
freshness: offering, 195
“The Fruit of Awareness Is Ripe” (poem) (Nhat Hanh), 4–5
G
Gavampati: on the Four Noble Truths, 44–45
giving (generosity) (dana), 94–95, 193–196
grasping (attachment) (upadana), 229
Great Aspiration (mahapranidhana), 238, 244
Great Mirror Wisdom, 110, 239, 241
Greater Discourse on the Example of the Elephant’s Footprint: on equanimity, 219
ground of being. See nirvana
Guishan, Master: on diligence, 102
H
habit energies (vashana): “Hello, Habit Energy” practice, 61–62; recognizing, 25, 191; stopping, 24–25, 67
happiness (sukha), 9, 78; of bodhisattvas, 240; capacity for, 188–191; “dwelling happily in things as they are”, 23; freedom and, 78; ideas of, 54; vs. joy, 173–174, 218; letting go of obstacles to, 35, 78; moment of, 153–154; as not individual, 135; nutriments of, 31–38; practicing, 42–43, 189–191; realizing, 43, 191, 250; recognizing, 41–42; Right Concentration and, 106; and suffering, 3–4, 43, 78; transforming suffering into, 42–43; without setbacks, 31. See also joy
healing (shamatha), 66, 217; preconditions, 24–27; teaching as, 143
hearing. See mindful listening
Heart Sutra, 210; teachings, 122, 124, 135, 137, 153, 183, 236
Holy Truths. See Four Noble Truths
human beings, 126, 129, 151–152; protecting, 94, 126–127, 147, 197. See also others; persons
Huong Hai, Master: poem on concentration, 105–106
I
ideas (concepts/notions): Eight Concepts, 139; as keys, 140; no idea, 55–56, 63; transcending, 129–130, 137, 139. See also signs (images) (lakshana)
ignoble eightfold path, 30, 46
ignorance (avidya), 78, 227; cessation of, 109; as a first cause, 232; and understanding, 236–237
ill-being. See suffering
illness. See sickness
images. See signs
impartiality. See Wisdom of Equality
impermanence (anitya), 21, 131–133, 136, 139; Concentration on Impermanence, 110; in Interdependent Co-Arising, 226; and nirvana, 136; and nonself, 132; value of, 132–133
inclusiveness (kshanti), 188–191, 193, 198–206; developing, 205
indriyani (Five Faculties), 184–185, 186
initial thought (vitarka), 60
injustice: understanding, 203–205
insight. See understanding (insight/wisdom)
intention. See volition
interbeing: of Buddha, Dharma, and Sangha, 166; of cause and effect, 221–222; and cloning, 181–182; of the Eight Right Practices, 50, 57, 58, 118; of the Five Aggregates, 181–182; of the Five Mindfulness Trainings and the Eight Right Practices, 97–98, 118; of the Four Immeasurable Minds, 175; of the Four Noble Truths, 44–45, 128; Interdependent Co-Arising as, 225; with others, 125–126, 135; realizing, 148; of the Six Paramitas, 202, 212; of subject and object, 53, 80; of the Twelve Links of Interdependent Co-Arising, 229, 231, 234–236, 235
interdependence: contemplation on, 80
Interdependent Co-Arising (pratitya samutpada), 221–249: vs. cause and effect, 221; conditioned aspects: true mind vs. deluded mind, 246, 247, 248–249; conditions and causes, 222–225; emptiness in, 226; impermanence in, 226; as interbeing, 225; links (See Twelve Links of Interdependent Co-Arising); realizing, 148
interest: practicing with, 101
intoxicants: not consuming, 96–97
investigation of phenomena (dharma-pravichaya), 76, 216
J
jaramarana (old age and death), 229
jati (birth), 229
joy (mudita/priti), 78, 169, 173–174; vs. happiness, 173–174, 218; practicing with, 42–43, 100–103, 121–122, 189–191; as self-enjoyment, 159; and suffering, 19, 121–122; true joy, 43, 123, 127–128. See also body of bliss; happiness
K
Kakacupama Sutta: on equanimity, 219
kama. See craving
karma: of livelihood, 114–116. See also action
karuna. See compassion
Kashyapa: and Ananda, 217
Kayagatasati Sutta, 68
killing: in daily living, 94; in making a living, 115–116; in thinking or speech, 93
kleshas. See afflictions
knowledge. See understanding (insight/wisdom)
koan practice, 44
Kondañña, 7
kshanti. See inclusiveness
Kshitigarbha (bodhisattva), 188–189
kung-an practice, 44
Kwan Yin. See Avalokiteshvara
L
lakshana. See signs (images)
Lavoisier, Antoine: on birth and death, 138
legislators: electing, 252–253
letter writing: as Right Speech, 90–91
letting go, 35, 78; practicing, 78, 217, 219
liberation (awakening/enlightenment), 125; of the Buddha, 214; factors of, 76n, 101, 214–220; suffering as the means of, 3, 5, 38, 42, 45; Three Doors of Liberation, 145, 146–155; time required for, 215. See also freedom; realization
life: helping young people find meaning in, 150–151, 216, 252; nirvana as in this very life, 140; not wasting, 102–103; reverence for, 94, 132–133; seeking meaning for, 251–252
life span, 127, 152
listening. See mindful listening
livelihood: karma of, 114–116; wrong, 113–114, 117. See also Right Livelihood
living beings: Buddha nature of, 187; vs. inanimate beings, 127, 152; protecting, 94, 126–127, 147, 197. See also human beings
looking deeply (vipashyana), 124, 205, 210, 211; into the arising (creating) of suffering, 37–38; into birth and death, 138; at the body, 177; in calming, 26; into feelings, 178; into the Five Aggregates, 182; at impermanence/nonself, 132; into mental formations, 180; miracle of mindfulness of, 66; into perceptions, 54–56, 179; at phenomena, 81; stopping and, 24; into suffering, 29–31, 37–38, 45, 128–129, 250–252. See also understanding (insight/wisdom)
Lotus Sutra: on Avalokiteshvara, 79n, 172; on Wondrous Sound, 90
love (maitri). 169, 170–172; mind of, 62, 238, 243, 244; possessive, 175; practicing, 170–172, 220, 251; true love, 170, 174, 175; and understanding, 66–67, 171, 211
loving speech, 84, 87, 89
M
mahabhuta (Four Great Elements), 77
mahapranidhana (Great Aspiration), 238, 244
Mahasanghika School, 13
Mahayana Buddhism, 13, 16–17, 210
Maitreya Buddha, 167, 172
maitri. See love
manas consciousness, 109–110, 241
manaskara. See attention
Manjushri: invoking the name of, 239
manovijñana. See mind consciousness
Many-Schools Buddhism, 13–17
Mara, 17n
marga. See Noble Eightfold Path
McNamara, Robert: Nhat Hanh and, 204
media: impacts of, 32–34, 96
meditation (meditative concentration) (dhyana), 60, 209–210; aspects, 24, 209–210; calming practices, 76; collective practice, 167; Four Dhyanas, 106–107; levels, 106–110; and mindfulness, 186; without practicing the precepts, 82; sitting meditation, 56, 99–100, 191; telephone gatha, 92; walking meditation, 91, 148; wrong diligence in, 99. See also concentration; looking deeply; stopping
mental formations (chitta samskara), 71, 73–75, 180; changing the peg, 207–209; looking deeply into, 75, 180; as seeds (See seeds (of consciousness)); wholesome and unwholesome, 73–74
mere recognition, 68–69. 74
Middle Way, 7–8; diligence in, 101
mind (chitta): calming, 25–26; mental formations, 71, 73–75; mindfulness of, 73–75; nama rupa (mind/body), 36n, 227; objects of (See phenomena); resting, 26–27; suppressing, 14–15. See also consciousness; Four Immeasurable Minds; mind consciousness
mind consciousness (manovijñana), 12n, 74–75, 110, 187, 208
mind of love/awakening (bodhichitta), 62, 238, 243, 244
mindful breathing, 70–71; and anger, 72; discourse on, 68; effects, 70, 72; and listening, 88–89; and Right Thinking, 59–60; verse, 70–71
mindful consuming, 96–97, 197
mindful listening, 12–13, 86–89, 92–93, 197
mindfulness (smriti), 64–65, 185, 187, 210, 215; of the body, 68–71; in breathing (See mindful breathing); of Buddha, 76n; causes of, 215; collective practice of, 34, 167, 181, 197, 248–249; coming back to the present moment, 64; and concentration, 186, 187; in consuming, 96–97, 197; discourse on, 67–68; in drinking, 96–97; in eating, 32, 96, 147; effects, 81, 210, 243; establishments (objects) of, 67–81; as a factor of awakening, 215–216; of feelings, 71–73; as generosity, 94–95; identifying seeds of consciousness, 51–52; in listening, 12–13, 86–89, 197; making the other present, 65; meditation and, 185; of the mind, 73–75; nourishing the object of attention, 65; of phenomena, 76–81; practicing, 33, 34, 55, 67–84, 87–89, 94–98, 117, 118, 197; relieving others’ suffering, 65–66; responsibility of persons practicing, 154–155, 251; as reverence for life, 94; and Right Thinking, 59–60; seeds of, 208, 209; and sense impressions, 33, 34; Seven Miracles of Mindfulness, 65–67; in sexual behavior, 95–96; stopping and calming agitation, 24–26; stopping creating suffering, 38; trainings (See Five Mindfulness Trainings); transforming suffering, 67; using the help of others, 30, 38; and well-being, 41; in the workplace, 116–117. See also looking deeply; Right Mindfulness
Mindfulness Trainings. See Five Mindfulness Trainings
miracles: source of, 241
Mother of All Buddhas (prajña paramita), 56, 210
mouth yoga, 70
movies: as food, 32–33, 96
mudita. See joy
N
Nagarjuna: on Interdependent Co-Arising, 226; on the Third Dharma Seal, 22
nama rupa (mind/body), 36n, 227
Never-Despising (bodhisattva), 188
Nguyen Du: on insight, 109
Nhat Dinh, Master: freedom of, 40
Nhat Hanh, Thich: and Nhât Tri, 202–204, 205; as a novice monk, 101; and the peace rally reporter, 55; poems, 4–5, 12, 70–71, 140–141; and Robert McNamara, 204; on Vulture Peak, 250; youth, 5, 184
Nhât Tri, Thich: Nhat Hanh and, 202–204, 205
Nirmanakaya (transformation body), 159–160, 242
nirodha. See cessation (of suffering)
nirvana, 21, 129, 136–140, 245; as aimlessness, 153; Concentration on Nirvana, 111; and suchness, 211; and suffering, 122; as in this very life, 140
no idea (non-thinking), 55–56, 63
Noble Eightfold Path, 10, 11, 46, 49–118; as no path, 122; practicing, 43–44, 46, 117–118; realizing, 44; recognizing, 43. See also Eight Right Practices
non-action: action of, 39–40, 122, 157–158, 191; aimlessness, 152–154
nonattachment. See equanimity
nonconception, path of, 55–56
non-fear. See fearlessness
non-harming (ahimsa), 79; as not killing, 94
nonself (anatman), 21, 132, 133–136; Concentration on Nonself, 111; and impermanence, 132; and nirvana, 136; seeing, 149–150; self as, 126. See also emptiness; interbeing
non-thinking (no idea), 55–56, 63
nothing to do (aimlessness), 152–154
nothingness: as the object of concentration, 108. See also emptiness
nutriments of happiness/suffering, 31–39
O
object: subject and, 53, 80
object conditions: and Interdependent Co-Arising, 225
objects of mind. See phenomena
obscurations. See afflictions
obstacles to development, 224
offering. See giving
old age: as nice, 125
old age and death (jaramarana), 229
others: assisting in dying, 66, 68; interbeing with, 125–126; making the other present, 65; relieving suffering caused by, 195–196; relieving the suffering of, 65–66, 188; using the help of, 30, 38
oxherding pictures: last picture, 39
P
paradise: creating, 248–249
paramitas. See perfections
paths (marga): ignoble eightfold path, 30, 46; of nonconception, 55–56. See also Noble Eightfold Path
patience. See inclusiveness
peace: capacity for, 188–191; offering, 195; recognizing, 41–42
perceptions (samjña), 52–55, 76, 178–180; afflictions as the source of, 53–54, 179; “Am I Sure?” practice. 60–61, 179; discriminative perception, 134; as erroneous, 52–53; looking deeply into, 54–56, 179; objects of (See phenomena); recognizing, 108–109
perfections (paramitas), 192–213, 193; interbeing of, 202, 212. See also diligence (effort); giving (generosity); inclusiveness; meditation; precepts; understanding (insight/wisdom)
persons (individuals), 151–152; responsibility of mindfulness practitioners, 154–155, 251; teaching and helping young people, 150–151, 216, 252; teaching as relevant to, 142–143, 143. See also human beings; others
phenomena (dharmas), 76, 80, 128; investigation of, 76, 216; mindfulness of, 76–81; things as they are, 23, 44; as us (not separate), 53, 80–81, 133–136. See also signs (images)
Plum Village, 55, 68, 102, 207
powers: Five Powers, 184–191
practicing: with the Buddha, 111–112; calming body and mind, 25–26, 76; collectively, 34, 167, 181, 197, 248–249; concentration, 107, 110–111; continuity in, 224–225; creating spaces for, 252; with ease, 101, 217; factors of awakening in, 101; the Five Powers, 187; the Five Remembrances, 123–124; the Four Noble Truths, 28–40, 30, 41–44, 117–118, 128, 238; freedom, 195; happiness, 42–43, 189–191; the ignoble eightfold path, 46; without intelligence, 20; with joy, 42–43, 100–103, 121–122, 189–191; with kung-ans, 44; letting go, 78, 217, 219; love and understanding, 170–172, 220, 251; mindfulness (See mindfulness); the Noble Eightfold Path, 43–44, 46, 117–118; not proving anything, 23; the precepts, 82; for psychotherapists, 41, 87, 88; resting while, 26–27; Right Diligence, 100–104; right now, 213; Right Thinking, 60–62; setbacks in, 31, 74; the Six Paramitas, 192–213; suffering and, 43–44, 103, 128–129; the teachings of the Buddha, 141–142; on the telephone, 91–92, 116
prajña. See understanding (insight/wisdom)
prajña paramita, 56, 210
Prasenajit, King, 165
prashrabdhih. See ease
pratitya samutpada. See Interdependent Co-Arising
precepts (shila): practicing, 82, 196–197. See also Five Mindfulness Trainings
presence: of the Buddha, 239; offering, 194; practicing (See mindfulness)
present moment: coming back to, 64; dwelling in, 173–174; as the moment of happiness, 153–154
priti. See joy
psychotherapists: practices for, 41, 87, 88
Pure Land, 192, 244
Q
Quang Due, Thich: self-immolation, 81, 191
R
Rahula (son of the Buddha): the Buddha’s instruction to, 198
Ratnakuta Sutra: on the Five Aggregates, 182–183
reading: as consuming, 32–33, 96; mindful, 12–13
reality, 147; touching, 55, 127, 136, 140, 148–149. See also nirvana; truth
realization: action as the measure of, 98; of Ananda, 217; in turning the wheel of the Dharma, 30, 31, 39–40, 43, 44. See also liberation; understanding
realizing: arising (creating) (of suffering), 39–40; cessation (of suffering). 43; freedom, 177, 178, 180; interbeing, 148; Interdependent Co-Arising, 148; the Noble Eightfold Path, 44; suffering, 31; well-being, 41–46, 127
realms, 78–80; formless, 79, 107–110. See also elements
reciting the name of the Buddha, 20, 76n
recognition: in calming, 26; mere recognition, 68–69, 74; in turning the wheel of the Dharma, 29, 30, 31–38, 41–42, 43
recognizing: arising (creating) (of suffering), 31–38; the body, 68–69; cessation (of suffering), 41–42; the elements of the body, 69–70, 219; feelings, 71–72; habit energies, 25, 191; mental formations, 74; the Noble Eightfold Path, 43; perceptions, 108–109; suffering, 29, 37
refuge. See taking refuge
Relevance to the Circumstance, 142–143
Relevance to the Essence, 142–143
reliance: Four Reliances, 144–145; on ourselves, 162–163
Remembrances, Five, 123–124
responsibility: as co-responsibility, 150, 251; of persons practicing mindfulness, 154–155; sexual, 95–96, 197
resting, 26–27, 66, 217
reverence for life, 94; impermanence and, 132–133
right (samyak/samma): vs. wrong, 11n
Right Action (samyak karmanta), 94–98; Right Concentration and, 106; and Right Livelihood, 98; Right Mindfulness and, 94, 97–98; Right Thinking and, 62
Right Concentration (samyak samadhi), 105–112, 117, 118; and Right Action, 106
Right Diligence (Effort) (samyak pradhana), 99–104, 118; gatha, 102; practices associated with, 100; Right Thinking and, 62
Right Livelihood (samyag ajiva). 113–118; Right Action and, 98; as Right Mindfulness, 116–117
Right Mindfulness (samyak smriti), 56, 64–83, 117, 118; effects, 64, 79, 86; as a mother, 72; and Right Action, 94, 97–98; Right Livelihood as, 116–117
Right Speech (samyag vac), 84–93; as loving, 84, 87, 89; mindful listening and, 86–89; Right Thinking and, 85; silence and, 92; telling the truth, 84–85, 89
Right Thinking (samyak samkalpa), 59–63, 117; conscious breathing and, 59–60; practices related to, 60–62; and Right Diligence, 62; and Right Speech/Action, 85; and Right View, 59, 63
Right View (samyag drishti), 51–58, 103, 117, 210; discourse on: text, 271–275; as insight, 54, 117–118; and Right Thinking, 59, 63; as unexplainable, 54
rupa. See body
S
Saddharma Pundarika Sutra. See Lotus Sutra
samadhi. See concentration
Samantabhadra: invoking the name of, 239
Sambhogakaya (body of bliss), 158–159, 160, 242
Samiddhi Sutra: on practicing happiness, 191
samjña. See perceptions
samskara. See formations
samudaya. See arising (creating) (of suffering)
samyak (right): vs. wrong, 11n. See also individual Right Practices
Sangha, 164–165; interbeing with Buddha and Dharma, 166; taking refuge in, 161–164, 164–165; as true or false, 166; as in us, 163
sapta-bodhyanga. See Seven Factors of Awakening
Sarvastivada School, 13, 15–16; conditions of Interdependent Co-Arising, 222–225. See also Abhidharma
Satipatthana Sutta (Discourse on the Four Establishments of Mindfulness), 67–68, 215–216
saving the world, 83, 126–127, 154–155, 239–249
scanning the body, 69, 176
School of Youth for Social Service (Vietnam), 202
schools: of Buddhism, 13–17; transforming, 150–151, 252
Second Mindfulness Training, 94–95, 197
Second Noble Truth, 9–11, 46; turning the wheel of, 30, 31–40, 117. See also arising (creating) (of suffering)
seeds (of consciousness) (bijas), 12n, 36, 51–52, 74–75. 181, 186–187; of alcoholism, 97; of Buddhahood, 52, 56, 187–188, 238; cause conditions, 223–224; conditions for arising, 222–225; identifying, 51–52; of Right View, 54, 56; watering, 51–52, 55, 100, 181, 186–187, 190, 206–209, 238; wholesome/unwholesome, 51–52, 74–75, 100, 186–187, 206–209, 208
selective concentration, 106
selective touching, 52
self, 126, 151. See also nonself
self-enjoyment, 159
sense impressions: as a nutriment, 32–34, 96
sense organs, 23; transformative function, 239–240
sense organs and their objects (ayatanas), 227; contact between, 32–34, 96, 229, 242–243
setbacks (in practice) (ashrava), 31, 74
Seven Factors of Awakening (sapta-bodhyanga), 76n, 101, 214–220
Seven Miracles of Mindfulness, 65–67
sexual responsibility, 95–96, 197
Shakyamuni. See Buddha
shamatha (stopping-calming-resting-healing), 24–27, 209–210; as concentrating, 210; miracles of mindfulness of, 66
Shariputra: Lion’s Roar, 198–202; on Right View, 51; on seeing the causes of suffering, 38
shraddha (faith), 161–162, 165, 185
shunyata. See emptiness
sickness (illness): of our age, 78, 154; healing, 217; living in peace with, 205
signlessness (animitta), 108–109, 148–152
signs (images) (lakshana), 76, 148; breaking through, 108–109, 148–151; types, 151–152
silence: complete silencing, 123; and Right Speech, 92
sitting meditation, 56, 99–100; just sitting, 191
Six Elements, 77–78
Six Paramitas. See perfections
Six Realms, 78–79
six sense organs. See sense organs
skandhas. See Five Aggregates
smiling, 70, 102; the Buddha’s smile, 173
smoking: stopping, 67
smriti. See mindfulness
social justice, 94–95; including injustice, 203–205
sounds: listening to, 92–93, 166
Source Buddhism, 13, 16–17
space: creating for practice, 252; as the object of concentration, 108; offering, 195
sparsha. See contact
speech: killing in, 93; from suffering, 85–86. See also Right Speech
stability: offering, 194
Sthaviravada School, 13
stopping (shamatha), 24–25, 66, 209–210; using mindfulness, 38. See also calming
store consciousness (alayavijñana), 12n, 36n, 74–75, 109, 180–181, 186, 208; as the source of perceptions, 53–54; transformation of, 239. See also seeds (of consciousness)
student-teacher relationship, 144
Subhadda: the Buddha and, 49
subject: and object, 53, 80
suchness, 55–56, 149; and nirvana, 211
suffering (dukkha), 9, 10, 38, 78, 141; arising of (See arising (creating) (of suffering)); of the Buddha, 205; causes (roots), 22–23, 31–38, 182; cessation of (See cessation (of suffering)); everything as, 19–23; and happiness, 3–4, 43, 78; impermanence and, 132–133; and joy, 19, 121–122; living in peace with, 205; looking deeply into, 29–31, 37–38, 45, 128–129, 250–252; as the means of liberation, 3, 5, 38, 42, 45; and nirvana, 122; as no suffering, 122; as not a mark of all things, 21–22, 141; nutriments of, 31–38; and practicing, 43–44, 103, 128–129; realizing, 31; recognizing, 29, 37; as relative, 123; relieving others, 65–66, 86–89, 188; relieving suffering caused by others, 195–196; speech/action from, 85–86; Three Kinds of Suffering theory, 19–22; touching, 28–40; transforming, 42–43, 43–44, 67, 81–83, 103, 121–122, 160, 239–249; as Wondrous Being, 243–244
Sukhavati Sutra: on sounds, 92
suppressing ourselves, 14–15, 103, 202
Sutra of Forty-Two Chapters, 141
sutras (discourses), 17; opening to, 12–13. See also teachings of the Buddha; and specific sutras
T
Tai Xu, Master: on touching reality, 55
taking refuge, 156, 161–165, 166; verses, 161, 163, 167–168
Tamrashatiya School, 13, 15–16
Tang Hôi, Master, 36n
Tathagata, 158n
Tathagatagarbha, 158
teacher-student relationship, 144
teaching: authenticity of, 131, 141, 142–143, 166, 226; children, 150–151, 216, 252; image teaching vs. substance teaching, 55; relevance of, 142–143, 143; standards of truth, 143
teachings of the Buddha: deathbed gatha, 123; distortions of, 13–14; on the Four Immeasurable Minds, 169, 170; guides to, 142–145; on ignorance and understanding, 236–237; on inclusiveness, 198; on Interdependent Co-Arising, 221, 225–226, 231–232; on perceptions, 52–53; on phenomena, 77–80; practicing, 141–142; renewing, 17; repairing, 18; on suppressing the mind, 14; on taking refuge, 156, 163; on his own teachings, 3; three baskets, 226n; transmission streams, 13–17; on turning the wheel of the Dharma, 7–8, 22, 28, 122, 245, 257–261; understanding, 12–18, 142–145, 226. See also sutras (discourses); and specific sutras
telephone practice, 91–92, 116
television programs: as food, 32–33, 96
telling the truth, 84–85, 89
Theravada School, 16; conditions of Interdependent Co-Arising, 222
Thiên Hôi, Master: on the place of no-birth and no-death, 140, 245
things: inanimate, 127, 152; marks of all things (See Three Dharma Seals); as they are, 23, 44
thinking, 59; aspects (parts), 60; non-thinking, 63; stopping, 24–25; suppressing, 14–15; transforming, 62–63. See also Right Thinking
Third Mindfulness Training, 95–96, 197
Third Noble Truth, 11, 45–46, 127; turning the wheel of, 30, 41–43. See also cessation (of suffering)
three baskets (tripitaka), 226n
three bodies of the Buddha, 156–160, 241–242
Three Concentrations. See Three Doors of Liberation
Three Dharma Seals, 21–22, 131–145; destroying as concepts, 139. See also impermanence; nirvana; nonself
Three Doors of Liberation, 145, 146–155. See also aimlessness; emptiness; signlessness
Three Jewels, 161–168
Three Kinds of Suffering theory, 19–22
Three Times theory, 232, 233
Threefold Training, 82
Tolstoy, Leo: two enemies story, 134
touching: the Buddha within, 3–5, 128, 250–254; impermanence, 133; reality, 55, 127, 136, 140, 148–149; selective touching, 52; suffering, 28–40; what brings peace and joy, 42
Tran Thai Tong: on mindful steps, 39
transformation: body of, 159–160, 242; miracle of mindfulness of, 67
transforming: consciousness, 181, 238–239, 241; the cycle of the Twelve Links of Interdependent Co-Arising, 244, 245–248; suffering, 42–43, 43–44, 67, 81–83, 103, 121–122, 160, 239–249; thinking, 62–63
trishna. See craving
truth: Four Standards of Truth, 143; relative vs. absolute, 121–130, 143, 144–145; telling the truth, 84–85, 89. See also Four Noble Truths
Tue Trung, Master: on the Eight Concepts, 139
turning the wheel of the Dharma, 28–40, 30, 41–44; the Buddha on, 7–8, 22, 28, 122, 245; discourse on: text, 257–261
Turning the Wheel Sutra: on the Five Aggregates, 182
Twelve Links of Interdependent Co-Arising, 221–249, 226–229; as empty, 236; illustrations of, 228, 230; interbeing of, 229, 231, 234–236, 235; misunderstandings of, 231–234; positive side, 236–244; studying, 244; teaching, 245–248; theories based on, 232–234, 233; transforming the cycle, 244, 245–248; variations on, 230–231
Two Levels of Cause and Effect theory, 232–234, 233
Two Realms, 79–80
Two Relevances, 142–143, 145
Two Truths, 121–130, 145
U
unconditioned realm, 79–80
understanding: injustice, 203–205; the teachings of the Buddha, 12–18, 142–145, 226; things as they are, 44
understanding (insight/wisdom) (prajña), 179–180, 186; and action, 82–83; and anger,
understanding (continued) 203–205; in calming, 26; concentration and, 186; Dharma talks and sutras as presentations of, 17; discriminative wisdom vs., 145; Four Wisdoms, 110, 239; ignorance and, 236–237; and love, 66–67, 171, 211; miracle of mindfulness of, 66–67; offering, 196; prajña paramita, 56, 210; Right View as, 54, 117–118; source of, 109, 118. See also realization; Right View
upadana (grasping/attachment), 229
V
Vairochana, 158
vashana (habit energies): stopping, 24–25
Vatsigotra: the Buddha and, 17–18
Vibhajyavada School, 13
vichara (developing thought), 60
Vietnam War, 5, 202–205
views: all as wrong, 56. See also Right View
vijñana. See consciousness; discriminative wisdom
Vijñanavada School: conditions of Interdependent Co-Arising, 222–225; on mental formations, 74
vikalpa (discriminative perception), 134
Vimalakirti: on sickness and suffering, 3
violence: transforming, 150–151, 252
vipashyana. See looking deeply
virya. See diligence
vitarka (initial thought), 60
Vô Ngôn Thông: on silence, 92
volition: as a nutriment, 34–36. See also encouragement
volitional actions. See formations
Vulture Peak: Nhat Hanh on, 250
W
walking meditation, 91, 148
wave-water metaphor, 124–125, 127, 136, 140, 211
well-being: cessation of suffering as, 41, 45–46; realizing, 41–46, 127
Wheel of Life: links of Interdependent Co-Arising, 228, 230
will. See volition
wisdom: discriminative vs. nondiscriminative, 145; Four Wisdoms, 110, 239. See also understanding (insight/wisdom)
Wisdom of Equality, 110, 174–175, 241
Wisdom of the Great Mirror, 110, 239, 241
Wisdom of Wonderful Observation, 110, 240, 241
Wisdom of Wonderful Realization, 110, 240
Wondrous Being, 244
Wondrous Sound (bodhisattva), 90
workaholism, 61–62
world: engagement in, 8, 239; saving, 83, 126–127, 154–155, 239–249
writing: as Right Speech, 90–91
Y
young people: teaching and helping, 150–151, 216, 252
1. The Four Noble Truths
2. The Twelve Turnings of the Wheel
3. The Interbeing of the Eight Elements of the Path
4. The Six Paramitas
5. Seeds of Mindfulness
6. The Wheel of Life
7. The Three Times and Two Levels of Cause and Effect
8. The Interbeing of the Twelve Links
9. Twelve Links: The Two Aspects of Interdependent Co-Arising
10. Twelve Links: The Two Aspects of Interdependent Co-Arising
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Significant portions of this text were translated by Sister Annabel Laity from the Vietnamese book, Trai tim cua But.
Edited by Arnold Kotler.
Figures by Gay Reineck.
Book design by Legacy Media.
Index by Brackney Indexing Service.
Chinese characters courtesy of Rev. Heng Sure.
Wheel of Life here from Cutting Through Spiritual Materialism, by
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Publications, Inc., Boston
A CIP catalogue record for this book is available from the British Library
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To the reader:
Unless otherwise noted, the tenns that appear in parentheses throughout the text are in Sanskrit. Sanskrit has been transliterated informally, without the diacritical marks. The s and ś nave been written as sh. Sanskrit and other foreign terms are italicized the first time they appear, and definitions are provided at that time. Textual sources are provided in full the first time they are cited; after that, only author and title are noted.
BUDDHA WAS NOT a god. He was a human being like you and me, and he suffered just as we do. If we go to the Buddha with our hearts open, he will look at us, his eyes filled with compassion, and say, “Because there is suffering in your heart, it is possible for you to enter my heart.”
The layman Vimalakirti said, “Because the world is sick, I am sick. Because people suffer, I have to suffer.” This statement was also made by the Buddha. Please don’t think that because you are unhappy, because there is pain in your heart, that you cannot go to the Buddha. It is exactly because there is pain in your heart that communication is possible. Your suffering and my suffering are the basic condition for us to enter the Buddha’s heart, and for the Buddha to enter our hearts.
For forty-five years, the Buddha said, over and over again, “I teach only suffering and the transformation of suffering.” When we recognize and acknowledge our own suffering, the Buddha — which means the Buddha in us — will look at it, discover what has brought it about, and prescribe a course of action that can transform it into peace, joy, and liberation. Suffering is the means the Buddha used to liberate himself, and it is also the means by which we can become free.
The ocean of suffering is immense, but if you turn around, you can see the land. The seed of suffering in you may be strong, but don’t wait until you have no more suffering before allowing yourself to be happy. When one tree in the garden is sick, you have to care for it. But don’t overlook all the healthy trees. Even while you have pain in your heart, you can enjoy the many wonders of life — the beautiful sunset, the smile of a child, the many flowers and trees. To suffer is not enough. Please don’t be imprisoned by your suffering.
If you have experienced hunger, you know that having food is a miracle. If you have suffered from the cold, you know the preciousness of warmth. When you have suffered, you know how to appreciate the elements of paradise that are present. If you dwell only in your suffering, you will miss paradise. Don’t ignore your suffering, but don’t forget to enjoy the wonders of life, for your sake and for the benefit of many beings.
When I was young, I wrote this poem. I penetrated the heart of the Buddha with a heart that was deeply wounded.
My youth
an unripe plum.
Your teeth have left their marks on it.
The tooth marks still vibrate.
I remember always,
remember always.
Since I learned how to love you,
the door of my soul has been left wide open
to the winds of the four directions.
Reality calls for change.
The fruit of awareness is already ripe,
and the door can never be closed again.
Fire consumes this century,
and mountains and forests bear its mark.
The wind howls across my ears,
while the whole sky shakes violently in the snowstorm.
Winter’s wounds lie still,
Missing the frozen blade,
Restless, tossing and turning
in agony all night.1
I grew up in a time of war. There was destruction all around — children, adults, values, a whole country. As a young person, I suffered a lot. Once the door of awareness has been opened, you cannot close it. The wounds of war in me are still not all healed. There are nights I lie awake and embrace my people, my country, and the whole planet with my mindful breathing.
Without suffering, you cannot grow. Without suffering, you cannot get the peace and joy you deserve. Please don’t run away from your suffering. Embrace it and cherish it. Go to the Buddha, sit with him, and show him your pain. He will look at you with loving kindness, compassion, and mindfulness, and show you ways to embrace your suffering and look deeply into it. With understanding and compassion, you will be able to heal the wounds in your heart, and the wounds in the world. The Buddha called suffering a Holy Truth, because our suffering has the capacity of showing us the path to liberation. Embrace your suffering, and let it reveal to you the way to peace.
1 “The Fruit of Awareness Is Ripe,” in (Berkeley: Parallax Press, 1993), p. 59.