The principle of living peacefully in the present—the practice of dwelling happily in the present moment—is emphasized through the study of three fundamental sutras in meditation practice:

1. The Anapanasati Sutra (Mindfulness of Breathing)
2. The Satipatthana Sutra (Contemplation of the Body, Feelings, Mind, and Objects of Mind)
3. The Sutra on Knowing How to Live Alone (Bhaddekaratta Sutta)

The Sutra on Knowing How to Live Alone teaches us to dwell in the present moment, not to regret the past, not to worry about the future, and helps our meditation practice to remain true to the authentic path of the Buddha.

The teaching of dependent co-arising—the teaching of interbeing—shows that all phenomena arise and cease because of each other; for example, suffering and happiness can only be understood through their interrelationship; the breath becomes happiness only when we deeply recognize its value. In the Pure Land tradition, there appear three realms of Pure Land as skillful means:

1. The Land of Great Happiness—where beings are free from suffering and experience peace and joy
2. The Land of Wondrous Joy—miraculous joy, an unmoving mind
3. The Pure Land of Maitreya—Maitri, steadfast and boundless love

All these Pure Lands invite us to recognize and practice happiness right here and now.

This morning, I would like to share about the practice of taking refuge in the Three Jewels—not merely as a blind declaration of faith, but as a profound path of practice. Within us, there are always two poles: an upward direction—where peace and awakening reside—and a downward direction—where we are immersed in anger and ignorance. These two poles support and give rise to each other, like flowers and compost: if we are not moving toward the flower, we are heading toward the compost, but looking deeply, we see that flowers are born from compost and vice versa. The insight of non-duality helps us embrace both and use the energy of the downward pole to move toward the flower.

Practicing mindfulness in daily life—breathing, walking, cooking, sweeping the house—is an effective way to take refuge in the Three Jewels, to maintain solidity and happiness. The role of the Sangha is very important: when we are peaceful, others may find the ability to stop their descent and return to take refuge. The Five Mindfulness Trainings are a practice belonging to the Dharma, a very concrete way to express the Three Refuges, helping us to fully embrace the Three Jewels:

• Buddha
• Dharma
• Sangha

bringing peace and freedom in every moment.

The tradition of meditation practice is a living stream, always evolving to suit the capacities and circumstances of each era. From the history of meditation in India–China–Vietnam, the Truc Lam school, to Plum Village meditation and Engaged Buddhism, each practice—walking meditation, silent meals, the five prostrations, the three prostrations—has its deep origin and reason. This year’s Winter Retreat will continue that journey, exploring the history of meditation from the Tran dynasty, while also discovering modern methods of practice at Plum Village to bring the Dharma into every step of daily life.

Since 1935, the concept of Humanistic Buddhism appeared in the Đuốc Tuệ journal in Hanoi – the teaching of the Buddha is not only practiced in temples, but is also applied in the daily life of lay people. In 1973, the book “Buddhism Enters Life,” initiated by Thay Nhat Hanh and Thay Hien Quang with the platform of Engaged Buddhism, laid the foundation for Buddhism to enter society. Since then, the concept of Engaged Buddhism was born, spreading from Plum Village to the world, continuing the tradition of bringing the Dharma into every step of each person.

Important terms:

• Humanistic Buddhism – the Buddha’s teaching in daily life, not limited to temples or monasteries
• Buddhism Enters Life – the Dharma for both monastics and lay people, serving as the backbone of daily living
• Engaged Buddhism – Buddhism in action, helping to overcome suffering, ideological struggles, and war
• Accordance with the Dharma and with circumstances – the unchanging truth and its relevance to the capacities and situations of modern people

The central practice is taking refuge in the Three Jewels and the island within (Attadipa Sarana): returning to take refuge in the mind with mindfulness, concentration, and insight through mindful breathing. This practice nourishes faith – relying on oneself – and spreads happiness and compassion to others.

Mindfulness is true presence in the present moment, and mindful breathing is the core method to nourish lasting mindfulness. This method was taught by the Buddha in the Anapanasati Sutra (Mindfulness of Breathing), recorded fully in the Pali Canon and with equivalents found in the Chinese Āgama. For nearly 2,600 years, both the Southern (Nikāya) and Northern (Āgama) traditions have preserved the teachings on mindfulness of breathing, demonstrating the indestructibility and timeless value of this Dharma door.

Practicing conscious breathing helps us “dwell at home” with the five aggregates (form, feeling, perception, mental formations, consciousness), caring for body and mind as a king cares for the affairs of state. When there is mindfulness through the breath, we do not allow suffering, anger, or anxiety to arise chaotically, but instead welcome, recognize, and embrace them as a mother soothes her child. From the moment of waiting to hear the bell, sitting down to eat, walking meditation, to sitting meditation, simply breathing in—breathing out with awareness of the breath, body and mind become one, awakening inner security and happiness.

The process of practicing mindfulness of breathing

• Recognize the in-breath and out-breath (object of mindfulness – subject of mindfulness) without judging, simply being aware of the quality of the breath (short/long, coarse/subtle, noisy/quiet)
• Allow mindfulness to arise and continue naturally (successive conditions) on the foundation of the seed of mindfulness already present (primary condition), with the support of the sangha, the sound of the bell, and the practice environment (supporting conditions)
• Maintain continuous, simple recognition so that body and mind are in harmony, “dwelling at home” to care for the five aggregates, to transform suffering and nurture happiness that transcends time

Guided meditation is an original method from the time of the Buddha, helping us rely on the breath to dwell in mindfulness. The Anapanasati Sutra contains sixteen sample exercises, beginning with the model sentence “breathing in a long breath, I know I am breathing in a long breath,” which can be shortened to “breathing in, I know I am breathing in,” or simply “in”—“out,” while still retaining the full meaning. The shortened verse “breathing in, I feel joy; breathing out, I feel happiness” also helps the practice become light and joyful. When practicing in daily activities, such as washing hands, brushing teeth, or walking meditation, we combine mindfulness verses with the breath to maintain dwelling in the present moment and to transform wandering thoughts. The practice of Mindful Breathing Meditation has its roots in Vietnam from the third century through Zen Master Tang Hoi, and was transmitted thanks to his commentaries and those of two lay friends, Tran Tue and Bi Nghiep; today, many temples have restored this practice through the Plum Village edition.

In the T’ien-t’ai tradition, Great Master Zhiyi taught six wondrous Dharma doors of breathing in the Six Wondrous Dharma Methods to guide body and mind to a state of purity and insight:

• counting the breath
• following the breath (without counting)
• stopping (stilling body and mind)
• looking deeply (insight)
• returning (coming back)
• purity (purifying)

Sangha building is a key element to maintain mindfulness and continue the tradition: nourishing each other with love, practicing mere recognition so as not to judge, using Sangha Eye to illuminate strengths and weaknesses, and preserving the island within in each person. When brothers and sisters in practice know how to love, listen, and share, then each step, each breath becomes a journey returning to the ultimate dimension, living in peace and awakening.

The method of mindful breathing restores our sovereignty by returning to the breath in mindfulness, preventing forgetfulness from pulling us into the past or the future. At first, it may be enough to simply have “pure breath,” paying attention to each in-breath and out-breath to stabilize body and mind. Once we are steady, the breath will embrace whatever is happening in the present moment (the sound of the bell, the color of the sky, the song of the birds…), helping us to recognize and sustain our presence for longer, while also supporting the practice of insight meditation (vipassanā) in order to look deeply, understand thoroughly, and avoid wrong speech or actions that cause suffering.

At Plum Village, meditation is not limited to sitting or holding the breath, but extends to mindful work (karma yoga) and walking meditation. All daily activities—cooking, washing dishes, carrying water, chopping wood—are practiced in mindfulness, transforming work into practice. The Lotus Bud Meditation Gatha Collection gathers verses that guide us from simple to profound practice, among which the following four basic gathas are practiced continuously, anytime and anywhere:

• in, out, deep, slow
• I have arrived, I am home
• going back, taking refuge
• this is the Pure Land

Each practitioner is encouraged to try the entire collection of meditation gathas to find the practice that suits them, and at the same time has the responsibility to share the techniques of breathing, walking, sitting, and mindful work with newcomers in their very first hour. Continuous practice with the breath and meditation gathas not only brings peace and happiness to oneself, but also contributes to healing the heart and the land around us.

Mindfulness is the energy that helps the mind operate normally, just as blood circulates to nourish the body. When the “blood” of the psyche is blocked—when seeds of anger, fear, despair, hatred, and craving arise—mental illness is born. We need a “psychological massage” to bring these toxins up to the surface of consciousness, to face them, hold them tenderly, and breathe with them, instead of suppressing them with entertainment, television, or novels. Only when the seed of fear—of loneliness, aging, and death—is recognized, can the energy of mindfulness circulate, bringing clarity, lightness, and peace to the mind.

1. Applying the Five Mindfulness Trainings as “nutriments” for healing, we stop the source of toxins and welcome precious guests: Dharma talks, walking meditation, sitting meditation, mindful breathing, and smiling within the Sangha.

2. The support of spiritual friends—sisters, brothers, and practitioners—helps to strengthen the energy of mindfulness when facing great pain.

3. Practicing conscious breathing, contemplating the green of the trees and grass, and smiling to the moon and stars, we invite “nutriments” to nourish our soul.

The path of practice is not something to wait for until the final stage of letting go. Right in daily life, when we “eat” or “succeed,” we can have the insight to pause, to let go just enough so as not to create suffering, and to nourish the seeds of love, compassion, mindfulness, forgiveness, and joy.

Mindfulness through breathing and daily activities
The practice of dwelling happily in the present moment reminds us that happiness does not need to wait for the future, but can be present right in this very moment. When we are mindful of our in-breath and out-breath and smile, we already experience the joy of the Dharma from the very first breath; when we sit and listen to the Dharma, opening our hearts like the earth receiving the rain of the Dharma, the seeds of happiness, faith, love, and forgiveness in our hearts are watered and bloom. During a slow meal of 45 minutes, focusing only on the food and the Sangha, we live each spoonful of rice fully as an offering; daily tasks—washing pots, cleaning, chopping wood—when practiced with mindful breathing and a gentle smile, also become walking meditation, helping us to dwell peacefully in the present moment.

The Three Doors of Liberation and aimlessness (no expectation)
The three doors of liberation are:

• emptiness—non-attachment to fixed forms
• signlessness—not clinging to external appearances
• aimlessness (no expectation)—not running after results before acting

Aimlessness means recognizing that happiness is already available, stopping all running, fulfilling our responsibilities without setting up an object to chase after or waiting for a result. The mind of aimlessness is a mind at ease: whether nurturing a child, organizing the Sangha, or teaching, when we let go of expectation, we become truly light and at peace.

Letting go is not a rejection of everything, but rather letting go of wrong perceptions about the five sensual desires—wealth, sex, fame, food—when our insight into the value and the impermanent, non-self nature of form, sound, smell, taste, touch, and objects of mind is solid enough. It is our wrong perceptions that drive us to chase after craving; only when we clearly understand the innocent yet impermanent nature of these objects can we enjoy them freely without being caught. The practice of Dwelling Happily in the Present Moment encourages us to use form, sound, smell, taste, touch, and objects of mind as doors to enter the ultimate dimension, called the ultimate reality or nirvana, instead of abandoning them.

In the Hindu tradition—which corresponds to the historical and philosophical context of Buddhism—the spiritual path is divided into four major stages, guiding us from chasing desires to renunciation:

• Stage 1: the five sensual desires (wealth, sex, fame, food)
• Stage 2: personal career, letting go of some desires to achieve success
• Stage 3: service, merging the individual self into a greater self
• Stage 4: renunciation, letting go of everything to seek the eternal

The teachings on Brahman also show two approaches:

• Saguna Brahman, through the three qualities of Sat-Cit-Ananda (being, consciousness, bliss)
• Nirguna Brahman, emphasizing the ultimate reality that cannot be described in words

At Plum Village, the insight of impermanence, non-self, and interbeing is combined with two main paths of practice:

• Jnana Yoga (the path of wisdom, direct contemplation)
• Bhakti Yoga (the path of devotion, intimacy in action)

All daily activities—from cooking, cleaning, to walking meditation—are practices of letting go and service, nourishing happiness and at the same time opening the door to the ultimate dimension through insight.

A flower vase offered on the Buddha’s altar contains both flowers and “garbage”—this is a metaphor for the capacity to transform: what we consider to be garbage, if we know the way, can be transformed into flowers. Some concrete examples of the time it takes for physical garbage to decompose and transform:

• dry leaves, banana peels… need only a few months to become soil and nourish flowers
• disposable diapers require at least 200 years to decompose enough to become soil
• nuclear waste takes tens of thousands of years to become harmless “flowers”—each nuclear reactor produces about 3 cubic meters of toxic waste per year

In daily life, whenever we shop or use something, we need mindfulness to recognize garbage and limit the creation of waste that is difficult to transform (such as plastic bags), while also managing and transforming psychological garbage—fear, sorrow, anxiety—so as not to let afflictions “pollute” the environment around us. At Plum Village, people use bamboo baskets and cloth bags instead of plastic bags, and practice the Five Mindfulness Trainings so as not to worship absolute doctrines and to reduce the “poisonous garbage” from the mistakes and fanaticism of the last century.

To step into the 21st century with love and understanding, we need to together “bury” the garbage of the 20th century—war, extremism, hatred, cowardice—in a “century’s grave,” so that the garbage may decompose and become fertilizer for the flowers of love to bloom on the soft meadows of the future, as illustrated in the song “Century’s Grave” by Pham Duy.

Four conditions for mindfulness to arise and be nourished

1. seed condition (nhân duyên): the potential, the habit energy of mindfulness is already present in us but has not manifested until it meets the right conditions;
2. object condition (sở duyên): the object of mindfulness, for example, anger, love, the breath;
3. supportive condition (tăng thượng duyên): favorable or unfavorable conditions that help mindfulness to develop (rain and sunshine for the rice seed; health or sickness for the practitioner);
4. non-discontinuation condition (thứ đệ duyên): maintaining the continuous stream of mindfulness, without interruption, so that mindfulness of breathing becomes an unbroken stream of mindfulness.

The method of bare recognition in the Anapanasati Sutra

• breathing in, I know I am breathing in – breathing out, I know I am breathing out
• wait for a few breaths so that the breath naturally becomes deeper, slower
• when the breath has quality, use the energy of mindfulness to calm the body formation (embracing the shoulders, eyes, facial muscles…) and calm the mental formation (embracing anger, worry, sadness) with an attitude of neither suppression nor chasing away

Practicing noble silence to transform the habit energies of outbursts

• during a predetermined period, do not speak, but write down the sentences you wish to say, with the date and time clearly
• afterwards, read them again and contemplate to see the harm of hasty words
• two sentences are allowed to be spoken during three months:
  • Sister, is there anything you can do to help me?
  • Sister, when you do that, do you think it is alright for me?

Only six days remain until the end of the three-month Rains Retreat at Upper Hamlet, which will conclude with the Ceremony of Invitation for Admonition (Tự Tứ), an occasion when the Sangha kneels before one another to request shining light on their progress and shortcomings. The day of Tự Tứ is also the celebration of the monastic “age”—after five years of rains, one is qualified to be a Dharma teacher, and after ten years, to become a venerable elder (Hòa Thượng), able to transmit the precepts and give birth to new spiritual life in the Sangha.

After the knight Rohitassa recounted his journey flying as swift as light for a hundred years without escaping birth and death, the Buddha affirmed that there is no means of travel that can take one to the realm of the unborn and undying; the world of no birth and no death is found right within this seven-foot body, and only through deep contemplation of our own body can we discover true peace and happiness.

1. According to the teaching of dependent co-arising: “This being, that is”—flower and garbage give rise to each other, happiness is only possible when we have experienced suffering.
2. The meaning of nirvana is extinction—the absence of all notions, not dreaming of a distant realm, but living fully in each breath, each step in the present moment.
3. The original Sangha did not depend on rituals or ecclesiastical power; only the Dharma, the Sangha, and the precepts served as the compass for the practice of transforming suffering.

The long road, you walk as if leisurely, thanks to recognizing the conditions of happiness right in the present moment and letting go of the burdens of sorrow, anger, hatred, and longing, so that each step of walking meditation becomes a joy. All phenomena of nature—the sun like a bright red heart, the cool green fields, the wind, the singing birds—can all give a Dharma talk if we stop, relax, and make contact with the happiness in the present moment.

Practice the three prostrations of meditation to open the door of liberation and peace:

1. The first prostration—subject, object, and the nature of emptiness: letting go of the notion of a separate self by contemplating our blood and spiritual ancestors as well as our descendants, dissolving the attachment to self.
2. The second prostration—touching non-self through space: bowing down to become one with the Great Bodhisattvas who have never turned back and are present here and now, and with all the suffering of living beings (pirates, boat people, animals…), giving rise to compassion.
3. The third prostration—releasing the notion of body and lifespan: letting go of the idea of form and limited life, realizing our true nature of no birth and no death, becoming immortal.

We practice Dwelling Happily in the Present Moment – abiding in the present Dharma and experiencing joy – the foundation of all Dharma doors taught by the World-Honored One. Happiness is already complete in this very moment when we cherish

1. the simple in-breath and out-breath
2. two healthy lungs
3. the light in our eyes
4. the blue sky
5. the face of a loved one
6. the steady beating of our heart
   Through mindfulness (smṛti), we recognize the conditions that are already present and no longer rush after the future or regret the past.

We practice bhāvanā (cultivation) diligently and at ease to nourish mindfulness, concentration, and insight, living fully each moment:

1. sitting with mindfulness, knowing clearly that we are sitting
2. walking with mindfulness, each step is the Pure Land
3. eating and washing the pot with mindfulness, nurturing simple happiness
4. breathing consciously, the energy of mindfulness brings us back to the present
   When we practice regularly, mindfulness becomes the light that illuminates our inherent enlightenment, the mind of awakening, and the Pure Land right where we are living.

The living Zen tradition of Buddhism: The practices at Plum Village

The lively Zen tradition of the Buddha’s teachings and the practice methods at Plum Village.