This is the first Dharma talk in the series on basic Buddhism (also known as the heart of the Buddha) by Zen Master Thich Nhat Hanh. This series was delivered by the master during the years 1993-1994 to provide practitioners with fundamental knowledge of the teachings and practical methods for daily life. Due to the outdated recording technology of that time, the audio and video quality are quite limited.

Note: this description was automatically sourced from existing YouTube descriptions and other sources. Please ‘Suggest Edit’ if it’s incorrect.

Learning the Dharma correctly is to untangle misunderstandings and ignorance, helping the mind become lighter. If we learn only to accumulate knowledge, we will become burdened. Misconceptions and deadlocks create prejudices, causing us suffering. True teachings must help clear the mind “like the sun melts the snow,” not as theories but as methods of practice. When listening to a lecture or studying a sutra and feeling lighter, it is a sign that we have absorbed it.

True Dharma needs to ensure two elements: khế lý and khế cơ. Khế lý means being in accordance with the fundamental principles of the teachings such as impermanence and non-self. Khế cơ refers to being suitable for the circumstances and psychology of the listener. These two concepts embrace each other and cannot be separated. A good Dharma teacher must contemplate to clearly understand the disposition of the listener, grasp their cultural, religious context, and their sufferings, in order to share the teachings deeply and meaningfully. “Preaching the Dharma is not about displaying knowledge but bringing benefits to the listener.”

The Dharma talk also explains dependent origination (Pratitiya Samutpada) - the interconnection and interdependence of all things. This is the foundation to transcend the notions of space and time. “This is because that is” - a simple yet profound truth showing that everything relies on each other to exist. The image of “interbeing” (three reeds leaning on each other) illustrates this concept. The Buddha taught that whoever perceives dependent origination sees the Buddha. Tools like the two truths, the Four Siddhantas, and dependent origination help us delve deeply into the forest of teachings, identify and correct misunderstandings in the tradition.

*After attaining enlightenment under the Bodhi tree, the World-Honored One sought out his five former “ascetic friends” at the Deer Park (Lộc Uyển), initiating the “Turning of the Dharma Wheel” by delivering the first teaching on the Four Noble Truths to the five original bhikkhus. The Buddha affirmed that he had gone through the three “turnings” (presentation, encouragement, realization) and the twelve aspects of the Four Noble Truths, thus attaining the “eye of clear wisdom,” dispelling afflictions, and preparing for his forty-five-year mission of teaching the Dharma.

*The Four Noble Truths – the four noble realities:

1. Suffering (Dukkha): clearly recognizing suffering and its three forms—suffering of suffering, suffering of change, and pervasive suffering.
2. Origin (Samudāya): the cause of suffering, the “nutriments” that feed suffering.
3. Cessation (Nirodha): the absence of suffering and its causes, true peace and happiness.
4. Path (Magga): the path of practice—the Noble Eightfold Path—to transform and end suffering.

*This teaching is founded on the Middle Way—avoiding both extreme asceticism and indulgence in sensual pleasures—and interweaves the two truths: Conventional Truth (suffering, origin, cessation, path) and Ultimate Truth (transcending all notions of suffering and happiness) through dependent co-arising. The practice consists of three stages: recognizing, generating the aspiration to transform, and realizing—forming the “three turnings” so that the Dharma wheel continues to turn endlessly.

Suffering is not only bitterness but also a state of non-joy, non-equanimity—a disagreeable feeling that lies between sweetness (pleasant feeling) and neutrality (neutral feeling). In Pali/Sanskrit, dukkha means “not pleasant” (ill-being), the opposite of well-being. To study the Four Noble Truths, we need to use the two truths (conventional truth and ultimate truth) together with dependent co-arising, like a ruler and a compass, acknowledging the coexistence of suffering and happiness—like the left hand and the right hand—so that we can go deeply from conventional truth into ultimate truth without skipping the intermediate stage.

First, we recognize suffering in the five aggregates, especially feeling (vedana), which has three types: unpleasant feeling, pleasant feeling, and neutral feeling. Unpleasant feeling arises from the form aggregate (physical imbalance) or from wrong perceptions (mistaken views), leading to psychological suffering. Some schools say that suffering is only the object of feeling, but most believe that all aggregates—form, feeling, perception, mental formations, and consciousness—carry suffering. Repeating “this is suffering” is only the beginning; we need to practice deep mindfulness to call each suffering by its true name (for example, headache, toothache), then contemplate its causes (origin: delusion, craving, anger…) in order to arrive at the ultimate truth of transformation.

The Path – the way of liberation arises right in the midst of present suffering: There is no need to go far; that path is precisely the Noble Eightfold Path, beginning with Right View – a direct understanding of the Four Noble Truths. The path is not separate from suffering, but only arises when we dare to “face” suffering, contemplating it as the lotus must grow from the mud. If we run away, the method of practice cannot be found, because suffering is the necessary condition for the path to be revealed.

Right View and the practice of listening, reflecting, and practicing:

1. Listening – learning through hearing teachings and reading books to grasp the concepts of suffering, its origin, cessation, and the path.
2. Reflecting – contemplating and looking deeply with wisdom, calling suffering by its true name and seeing clearly its causes (origin) in order to see the possibility of cessation.
3. Practicing – applying mindfulness in sitting meditation, walking meditation, eating in silence, cleaning… “putting the practice into action” by asking, “What am I doing?” so that each action becomes a miracle, transforming suffering into peace and leading to the realization of ultimate truth.

The Four Noble Truths consist of suffering (dukkha – ill-being), the origin (samudāya – the accumulation of the causes of suffering), cessation (nirodha – the ending), and the path (magga – the path of transformation of suffering). To see suffering, its origin, and its cessation is to see the path; only those who have experienced suffering are able to recognize the path of liberation. The Path is not reserved for the elderly but is a “way of living” present in all daily activities such as arranging flowers, making tea, or archery.

The Path begins with three steps: hearing, reflecting, and practicing:

1. Hearing – learning, listening with an open mind.
2. Reflecting – contemplating, looking deeply into the teachings based on wisdom and experience.
3. Practicing – applying the teachings in daily life so that speech and actions are in harmony.

Right View is also nourished by three kinds of “food” that sustain body and mind:

1. Edible food – material food;
2. Sense impression – impressions from the senses (form, sound, smell, taste, touch, objects of mind);
3. Volitional food – desires, intentions (cetana).

Through hearing, reflecting, and practicing, the seeds of Right View are watered and allowed to sprout, helping to transform the origin into cessation, bringing freedom and peace.

Right View is both a cause and an effect: there is no “first cause” according to dependent co-arising; all phenomena are simultaneously cause and effect. In the Noble Eightfold Path, which consists of eight elements (with Right View as the first element), the other seven elements are conditions for the arising of Right View, and at the same time, Right View nourishes them. The eight elements interact inseparably, manifesting the interdependent nature of the Eightfold Path.

Right Thinking (Samyak Sankalpa) arises from Right View and in turn nourishes Right View, differing from wrong thinking—which is entangled, causing sorrow and suffering. Right Thinking includes vitarka (initial thought, first intention) and vicara (deep reflection), directing our thoughts toward impermanence, non-self, and dependent co-arising. From there, Right Speech, Right Action, and Right Livelihood arise, contributing to the nourishment of collective happiness.

The matter does not stop at concepts or words: through the process of listening, reflecting, and practicing, conceptual knowledge is transformed into living insight. When we let go of notions and words (beyond conceptualization), we come into direct contact with the wondrous reality, attaining deep concentration and true insight.

Thich Nhat Hanh speaks about Right Speech and Right Thinking in the practice of the Four Noble Truths. Right Speech is truthful speech, which includes not lying, not using harsh words, not engaging in idle chatter, and not speaking divisively. Thinking is the inner language, which includes initial thought and sustained thought, contributing to the cultivation of Right View. He emphasizes that speech reflects thinking; if thinking is on the right path, it will enrich Right View and vice versa. He also shares about deeply understanding the origins of speech and actions to avoid causing harm. He encourages the practice of Right View and Right Thinking to achieve reconciliation and deep understanding among people.

Draw a circle divided into two parts: the lower part is the store consciousness (alaya, the “storehouse” containing all the seeds of the mind), and the upper part is the mental formations (the living room, manifesting as 50–51 mental formations, including feeling, perception, and 49 other formations such as initial thought (Vitarka – grasping ideas) and sustained thought (Vicara – the continuing activity of the mind). Initial and sustained thought are the “language of the mind,” like a cassette tape running non-stop in our head; when we “put on the headphones” (direct our consciousness inward), thinking is expressed as words. Each mental formation, after manifesting, returns to become a new seed in the store consciousness, which can grow or change depending on conditions.

*Mindfulness is the “lamp” that illuminates the living room of our mental formations, helping us to shine light on initial and sustained thought, to understand the wholesome or unwholesome nature of our thinking and speech. When thought arises from right view, it is right thinking; when speech arises from right thinking, it is right speech. Right speech must be connected with right view, right thinking, and the recognition of our habits and deep suffering. A typical practice of right speech is to write a letter or a practice note to a loved one every 10–15 days:

1. Write with insight and mindfulness, without haste.
2. Use poetry or prose to water the “seeds of happiness” and to transform suffering.
3. Ask the sangha or a fellow practitioner to review and offer feedback so that the next letter may be more profound.
   Through this, right speech becomes a vehicle of Bodhicitta, helping ourselves and others to be more peaceful and at ease.*

Mindfulness is the heart of the practice, beginning with being present with oneself and living in the present moment. It helps to free the mind from the past, the future, worries, and anger, bringing freedom and the ability to touch life right now. Thich Nhat Hanh emphasizes that living in the present does not mean losing oneself in material ambitions, but being awake and mindful. He also warns that destroying the body with alcohol and drugs is not living in the present. In his book “Your Appointment with Life,” he emphasizes keeping the appointment with life. Mindfulness helps avoid being pulled back into the past, the future, and areas of worry. He stresses that each day is an appointment with life, and diligent practice helps to experience the richness of life. Without the teacher, friends, and the Sangha, we easily lose mindfulness and become slaves to afflictions. He also emphasizes checking at the end of the day to see how much we have connected with life, avoiding letting negative emotions take over. He encourages trying to do better each day than the day before, not to blame oneself. Mindfulness helps us keep our appointment with life and avoid missing it.

Mindfulness is the energy of recognizing “body, feelings, mind, and objects of mind” without judging or condemning; anger is looked at like “a fresh flower” or “a wilted flower,” simply smiling at it, “like a mother lovingly embracing her child.” Breathing in, we know our body is standing here; breathing out, we know our body is still here: coming home by “sweeping the body” from the silver hair down to the heart, the lungs, “smiling to what is present,” making “peace with our body.”

1. body
2. feelings
3. mind
4. objects of mind

In every action—“walking, standing, lying down, sitting”—ask yourself: “What am I doing right now?… Why am I doing this?” Washing the dishes in mindfulness becomes “bathing a newborn Buddha.” The three key sutras are called “treasures, the three legs of the tripod”: the Discourse on the Four Establishments of Mindfulness (Satipaṭṭhāna Sutta), the Discourse on Mindful Breathing (Ānāpāna), the Discourse on Knowing How to Live Alone (Bhaddekaratta Sutta). “Dwelling happily in the present moment — Ditthadhamma Sukha Vihari” teaches us to find peace right now, not to sacrifice the present for the future.

The mantra for practice: “I have arrived, I am home, in the here and in the now”; with each step, breathing in “I have arrived,” breathing out “I am home,” “solid as a mountain, free as a white cloud.” Solidity and freedom are the two characteristics of nirvana, “healing all suffering,” bringing us to “dwell in mindfulness, in full presence.”

The breath is the “boat that carries us” to practice mindfulness in the four domains: the body, feelings, mental formations, and objects of mind. Breathing in, “I am in touch with my eyes”; breathing out, “I smile to them.” We practice in the same way with “the heart,” “the liver,” letting the body be “embraced by mindfulness,” generating “mindful joy and happiness,” soothing and transforming suffering such as “toothache” or “jealousy.” Mindfulness “does not struggle,” it simply “embraces all states” like “a mother holding her crying child,” transforming “garbage into flowers.”

Mindfulness is the key that nourishes the entire Noble Eightfold Path, which includes:

1. Right View
2. Right Thinking
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Diligence
7. Right Mindfulness
8. Right Concentration

That energy illuminates the Five Mindfulness Trainings: “not to harm,” “not to steal,” “not to engage in sexual misconduct,” (the fourth training is not mentioned), “not to use intoxicants and poisons,” helping to “protect life,” “bring about social justice,” and “build physical and mental well-being.” The mind contains “fifty mental formations,” while dharmas are “fifty-one kinds – that is, the objects of mind”; the Discourse on the Four Establishments of Mindfulness and the Discourse on Mindful Breathing are likened to “great diamond mines,” which will need “hundreds of years” of further exploration so that “many people can walk together.”

The Four Noble Truths and the Noble Eightfold Path

The four truths in Buddhist teachings are suffering, the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering. This path is not just theoretical but must help us face and transform suffering. The Noble Eightfold Path is the core of the teachings, consisting of 8 interconnected elements from right view to right concentration. From the first sermon to the last teachings, the Buddha always emphasized the Noble Eightfold Path as the solid foundation of the teachings.

Practicing mindfulness through breathing

The Sutra on the Full Awareness of Breathing guides 16 breathing methods to contemplate four areas: body, feelings, mind, and objects of mind. In practice, we need to shine the light of awareness on each action, from walking, standing, sitting to lying down. The Buddha taught that studying and practicing is to use the light of mindfulness to embrace feelings with loving arms. When breathing in and out with mindfulness, the breath becomes deeper and slower, bringing calm and peace. Practicing “breathing in, the mind becomes calm; breathing out, peace” helps us dwell in the present moment.

Living fully in the present moment

Happiness does not lie in external conditions but in our hearts. We are often enslaved by the past and the future, but happiness can be found right in the present moment. When we touch the present, we realize there is no need to do anything more, as everything necessary is already available around us. In an age full of anxiety and fear, the remedy is to let go of all worries and live fully in each moment. Happiness does not come from the goal but from the action itself, like washing dishes with mindfulness and peace. Living in the present is the only way to heal anxiety and suffering, bringing peace even in difficulties.

On the mountaintop, Thay teaches his students about the Noble Eightfold Path, which includes: right view, right livelihood, right speech, right mindfulness, right thinking, right concentration, right diligence. Thay reminds them about the Sutra on the Full Awareness of Breathing and the contemplation of feelings. Thich Nhat Hanh advises practicing the contemplation of minor emotions to prepare for stronger emotions, using breathing, body posture, walking meditation, and the sangha. He emphasizes building the sangha little by little, like accumulating gold. In daily life, every word and action contributes to building the sangha. He also speaks about the 51 mental formations, including wholesome, unwholesome, and special ones, and how to take care of and transform emotions with mindfulness. He stresses the deep understanding of the nature of perception and imagination to achieve wisdom, seeing, and attaining the path. He tells a story about happiness and suffering, emphasizing seeing through the nature of perception. He encourages practicing walking meditation, eating in silence, living mindfully, and building a strong sangha community. He also shares about taking Magnesium to support the body and emphasizes the importance of faith and concentrated spirit in practice.

Dharma is the fourth field of Mindfulness, not only the teachings but also all phenomena, including physical Dharma and mental Dharma. Dharma encompasses 51 mental formations and the objects of the mind such as Contact (the contact between the senses and the object), Perception (cognition), and Attention (mindfulness). Contemplating Dharma means using the breath and mindfulness to illuminate the present object in the mind. This is equivalent to Dharma Selection - one of the seven factors of enlightenment, and relates to the Five Faculties of Mindfulness.

The Buddha taught about many types of realms for contemplation. The 18 realms include six senses, six sense objects, and six consciousnesses, reflecting the nature of the universe. The six elements include earth, water, fire, wind, space, and consciousness. We can also contemplate six other realms: desire, non-desire, anger, non-anger, harm, and non-harm. Vegetarianism is the practice of non-harm, nurturing compassion. The Buddha also taught about three realms: the form realm, the desire realm, and the formless realm, along with two realms: the conditioned realm and the unconditioned realm. Contemplating these realms helps overcome delusion and transform suffering.

Right diligence is a part of the Noble Eightfold Path and is practiced through the Four Right Efforts: preventing unwholesome states that have not arisen, transforming unwholesome states that have arisen, developing wholesome states that have not arisen, and nurturing wholesome states that have arisen. Right diligence must be nurtured with joy and lightness. The Buddha taught about the five faculties and five powers which include Faith, Diligence, Mindfulness, Concentration, and Wisdom. Faith is belief in the path, Diligence is energy, Mindfulness is mindfulness, Concentration is not only in meditation but in all daily activities, and Wisdom is the insight arising from practice.

Today, we study the Four Noble Truths at Lower Hamlet, continuing the lesson on Right Diligence, emphasizing diligence from joy, faith, enthusiasm, and peace. Thich Nhat Hanh shares spiritual experiences, emphasizing that true joy does not come from exhausting effort. He speaks about the zeal in practice despite difficulties and the joyful experience of chanting sutras. He emphasizes guidance and focus in practice, avoiding coercion. He shares about waking up with a smile, living fully in each moment, keeping a pure heart, and viewing life with compassion. He also discusses the Buddha’s path, the Noble Eightfold Path, which includes eight elements: right view, right livelihood, right speech, right mindfulness, right concentration, right thought, right action, and right effort. He emphasizes mindfulness in every action, including eating and drinking. He discusses the concept of “samadhi” in meditation, deeply focusing on a specific object. He shares about transcending imagination, looking deeply into true reality, and attaining a state beyond perception. He emphasizes looking deeply into internal knots, ignorance, achieving the wisdom of equality, and transforming delusions into the Four Wisdoms. He discusses the three types of samadhi: emptiness samadhi, signlessness samadhi, and aimlessness samadhi. He emphasizes recognizing the impermanence, non-self, and interdependent origination of all things, achieving right view through mindfulness and concentration.

We are in the midst of Right Concentration and Right View, and in order to understand the three samādhis—the three important concentrations (the three doors of liberation)—we must first clearly grasp the three Dharma seals, the “imprint of the true Dharma.” Any teaching that does not bear these three seals is not an authentic teaching of the Buddha.

The three Dharma seals are usually understood as:

1. Impermanence (anitya)
2. Non-self (anatma)
3. Nirvana (nirvana)

In the Theravada tradition, the three Dharma seals are often understood as impermanence, suffering, and non-self, while the Mahayana tradition emphasizes impermanence, non-self, and nirvana. The Samyukta Agama Sutra 262 repeats at least five times: “All conditioned things are impermanent, all dharmas are non-self, nirvana is the ultimate peace,” affirming that all phenomena are impermanent, without a separate self, and that Nirvana is the state of peace and cessation.

June 23, 1994, at Lower Hamlet, studying the Noble Eightfold Path. A week to complete the exercise together with everyone. Thich Nhat Hanh encourages practicing meditation in daily work to increase creativity and focus on the present moment. He emphasizes that every daily action, such as washing dishes or chopping wood, is an opportunity to practice mindfulness. He tells a story about a philosopher asking the Buddha, emphasizing practical application. He also shares about sweeping the house, asking “Why are we doing this?” to awaken and transform. He encourages creating songs and meditation phrases to live in the present. He emphasizes returning to our roots and practicing the three refuges: returning, relying on the door, and the ocean of self. He tells a story about Professor Hinn asking about thoughts during meditation. He emphasizes not waiting to practice, creating positive habits immediately. He tells a story about family traditions and the habit of incessant work. He emphasizes the spirit of living meaningfully, the spirit of freedom and clarity. He tells a story about a short retreat and experiencing tranquility. He tells a story about investing in the future through the present. He tells a story about spiritual traditions and taking refuge in the Buddha, Dharma, and Sangha. He tells a story about transmitting the energy of understanding and compassionate love to those who cause suffering. He tells a story about maintaining spiritual traditions and returning to the spiritual homeland within each person. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about remembering and applying the core principles of Buddhist spirituality in daily life. He tells a story about organizing a three-day Dharma assembly for everyone to share about suffering and approaches to it. He tells a story about remembering and applying the core principles of Buddhist spirituality in daily life. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about remembering and applying the core principles of Buddhist spirituality in daily life. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about the spirit of Buddhism and maintaining each person’s spiritual tradition. He tells a story about

The Three Doors of Liberation are three gateways leading to liberation: emptiness (sunyata), signlessness (animita), and aimlessness (apranihita). Emptiness represents the void, signlessness is the absence of form, and aimlessness is action without attachment. The three Dharma seals (impermanence, non-self, and nirvana) are three keys that help shatter illusions in life.

The First Door - Emptiness Liberation Door:

• “Emptiness” is not absence but liberation - based on the insight of impermanence and non-self
• “The nature of emptiness” - things inherently possess emptiness from the moment they exist, not waiting until they fade
• When contemplating a flower, we see the flower as impermanent, lacking identity - the flower is composed of non-flower elements: light, space, clouds, earth
• Humans are the same - formed from non-human elements like plants, minerals, and animals

When practicing Emptiness Contemplation, in daily activities such as bowing, eating, and walking meditation, we become aware of interbeing - the one who bows and the one being bowed to are not separate, both embody emptiness. In the family, parents represent all ancestral generations; when children bow, they are not only bowing to the self of the parents but also to the generations that have built the cultural heritage.

The Second Door - Signlessness Liberation Door:

• The appearance of things can deceive us - “where there is form, there is deception”
• Form and perception are inseparable - no object exists independently outside of perception
• To practice, one must see the signlessness of form - a flower is not just a flower but the sun, clouds, compost, and the earth
• Seeing a flower in garbage is understanding the signlessness of form

Applying the view of signlessness to other fields like politics, economics, and education helps us recognize the deep causes of social issues. When looking deeply into children, we realize they are the result of many factors such as society, culture, education, and ancestors.

Current education lacks teaching how to breathe, smile, and transform negative emotions. Children need to learn how to control emotions from a young age. Young people preparing to start a family need to understand the art of living together to avoid causing harm to each other and their children.

Samadhi is the state of keeping the mind at a normal level, neither too high (excited) nor too low (depressed), helping us truly be present in the moment. Practicing mindfulness in daily life and achieving samadhi is the foundation for understanding and applying the three doors of liberation.

Signlessness helps us escape the concepts of being, non-being, birth, and death, and liberates us from sorrow and disappointment. In the Northern tradition, the three doors of liberation are emphasized, while in the Southern tradition, this teaching has not been fully developed.

The Three Doors of Liberation - The Path to Liberation

The Three Doors of Liberation consist of three gates: Emptiness, Signlessness, and Aimlessness. Emptiness is not merely the absence, but the interdependence, interrelation, and co-arising. When contemplating Emptiness, we recognize the connection between all things and transcend the barrier of the self. Signlessness indicates that all things manifest through forms, and we are often deceived by these forms, leading to fear, anger, and hatred. Suffering arises from being caught in the four signs: the sign of self, the sign of person, the sign of living beings, and the sign of life span. Aimlessness (wishlessness) means there is no need to do anything or pursue any project, because we are already nirvana.

Happiness does not need to be sought in the future but is already available in the present. Finding happiness in the present moment is the key to liberation from suffering. Every action in daily life, from walking meditation to drinking tea or sweeping the house, can bring happiness if we practice mindfulness. There is no need to wait for another purpose, because simple acts are already wonders, and happiness can manifest in every moment.

In modern society, issues such as violence and substance abuse reflect the suffering and lack of inner happiness. Practicing to find peace is the foundation to help others. Learning and practice must go hand in hand - learning without practice, knowledge becomes dry. Understanding the nature of suffering correctly is important - suffering is not a doctrinal concept but a reality that needs to be recognized and transformed. The three kinds of suffering (suffering of suffering, suffering of change, all-pervasive suffering) are all related to impermanence and the transformation of life.

Dependent origination is the object of right view: “this is because that is… this ceases because that ceases,” like a bundle of reeds leaning on each other to stand firm. In the Northern tradition, it is simplified into four conditions (paccaya):

1. Condition of cause (the small seed limited by boundaries)
2. Condition of support (favorable or unfavorable, watering seeds of joy or suffering)
3. Condition of immediate continuity (continuous, like boiling potatoes requires at least 20 minutes of fire)
4. Condition of object (the object of mind, as suffering must be directed toward something)

In the Abhidhamma of the Northern tradition, there are six kinds of causes (hetu):

1. Productive cause (giving strength, not causing obstruction)
2. Coexistent cause (existing simultaneously, like the head A and tail B of a line)
3. Homogeneous cause (of the same kind, whether wholesome or unwholesome)
4. Corresponding cause (supporting each other to develop)
5. Universal cause (mental formations such as contact, perception, intention are present everywhere)
6. Ripening cause (the result ripens late or early depending on conditions)

The teaching of the twelve links of dependent origination (from delusion to old age and death) is sometimes presented as nine, ten, or twelve links—not as a linear timeline but as a relationship of interbeing, both horizontally and vertically. The purpose is not to prove samsāra, but as a method of transformation: “when delusion ceases, understanding arises,” using the mind of awakening and wisdom to transform suffering, nourish happiness, and realize liberation.

“Our enemy is not human… only compassion is worthy,” the poem Dặn Dò set to music resounds, then “nectar from the ten directions… the radiance sweeps away all dangers,” praising Avalokiteshvara Bodhisattva. Thay recounts his trip to Italy to give a Dharma talk at the “Cathedral Basilica in Florence”; the book contains Thay’s photograph and “offerings” sent back to Plum Village as a practice of “Jesus and Buddha walking together.”

From “February 6, 1994… studying the Noble Eightfold Path,” Thay goes directly into “dependent origination with the Twelve Links”; distinguishing deluded mind dependent origination that creates a “small hell” and true mind dependent origination that builds a “world of Avatamsaka flowers.”
The Twelve Links of Dependent Origination:

1. delusion (ignorance)
2. formations
3. consciousness
4. name and form
5. six sense bases
6. contact
7. feeling
8. craving
9. grasping
10. becoming
11. birth
12. old age and death

The key: “contact and feeling must be protected by mindfulness” in order to replace “craving” with “loving kindness, compassion, joy, and equanimity.” The four Brahma-Viharas (Four Immeasurable Minds):

1. loving kindness (maitri/metta) – “offering joy”
2. compassion (karuna) – “relieving suffering”
3. joy (mudita) – “true joy”
4. equanimity (upekkha) – “freedom, non-discrimination”

“Dwelling happily in the present moment” requires the seven factors of awakening; the seven factors are clearly stated:

1. mindfulness
2. investigation of dharmas
3. diligence
4. joy
5. ease
6. concentration
7. insight

Thay dispels old misunderstandings: the practice of the Four Immeasurable Minds cannot be separated from “the Four Noble Truths and the Noble Eightfold Path,” and is not just an “internal aspiration” but must be transformed into the “Six Paramitas” of action. “To practice is to love, to love very much and to love in a healthy way,” because “the Buddha was not dry or emotionless, but was very rich in feeling.”

Loving kindness and compassion are not only means to extinguish the fire of anger within, but also bring peace and happiness to those around us: when anger is transformed, just through the breath—“breathing in, I am aware that anger makes me ugly; breathing out, I smile”—happiness spreads. Practicing loving kindness meditation, even for a moment, is enough for a monk to be worthy of the name of a true practitioner; maintaining mindful breathing together with compassion is a miraculous method to counteract anger and to nourish deep peace. Contemplating the Four Immeasurable Minds (loving kindness, compassion, joy, and equanimity) must be deeply in touch with the suffering and happiness of the object, not just stopping at general wishes.

The Buddha pointed out seven disadvantages of holding on to anger:

1. The face becomes ugly
2. The body shrinks like a roasted shrimp
3. Body and mind do not blossom
4. One lives in poverty, both in wealth and happiness
5. Speech is unwholesome
6. One loses friends because others avoid them
7. One is reborn in dark, disharmonious places

Eleven benefits of practicing loving kindness meditation:

1. Sleep well
2. Wake up refreshed and light
3. Free from nightmares
4. Loved and cherished by people
5. Approached and liked by animals and even invisible beings
6. Supported and protected by heavenly beings
7. No fear of fire, poison, or weapons
8. Easily enter meditative concentration
9. Face always calm and serene
10. At death, not confused, but clear-minded
11. At the very least, reborn in the Brahma realms

To truly contemplate the Four Immeasurable Minds is to become one with the suffering and happiness of others, so that the energy of compassion—like the moonlight shining everywhere—penetrates, spreads boundlessly, and becomes compassionate action in daily life.

During the Basic Dharma Retreat at Upper Hamlet on February 17, 1994, Thich Nhat Hanh emphasized applying the Dharma in daily life and reflecting oneself through the Sangha’s mirror. He taught that faith in the Dharma and the Buddha is key, and that a deep understanding of the historical and ultimate dimensions helps one touch the ultimate dimension without leaving the historical one. He also discussed bowing to remember the ancestors and the country, and that taking care of the Sangha is taking care of the Buddha. Faith must be based on real experience, and the true Dharma body contains the true teachings. He warned that faith is dangerous if based on imagination and that the true Dharma body always exists even if the physical body disappears. He emphasized that caring for others in the spirit of mindfulness is caring for the Buddha, and that every daily action is a Sangha activity if it contains the spirit of the True Dharma. He concluded that understanding the interbeing teachings of the Buddha, Dharma, and Sangha helps overcome all difficulties and attain deep peace.

The Four Noble Truths and the Noble Eightfold Path are the foundation of the winter retreat at Lower Hamlet. The Four Noble Truths function like medical principles: recognizing suffering, understanding its causes, seeing the possibility of ending suffering, and practicing the path to end suffering. To clearly see the truth of suffering, one needs right view, which means recognizing and naming one’s suffering. Suffering comes in many forms such as depression, fear, despair, or the feeling of being oppressed. Instead of hiding suffering, we need to use mindfulness and concentration to illuminate its nature.

Suffering is nourished by four kinds of nutriments: edible food (physical food), sense impressions (contact through the senses), volition (thoughts), and consciousness. To end suffering, it is necessary to practice right speech, right action, and right livelihood to avoid polluting the environment and one’s own mind. The 37 aids to enlightenment can be summarized into 10 core elements: Faith, Precepts, Thought, Diligence, Mindfulness, Concentration, Wisdom, Ease, Joy, and Letting Go. Practicing within the context of the Sangha will make it easier to apply the teachings to life, transforming garbage into flowers and suffering into peace.