Giving the speaker a space when listening is the essential method for receiving the Prajñā Hṛdaya Sūtra and any teaching. Instead of bringing in your own opinions and preconceptions for comparison, your consciousness must faire le vide—that is:

• create an inner space, free from prejudice or comparison
• silently receive, like a patient coming to a doctor, sincerely asking to be shown the imbalances in body and mind in order to heal oneself

The Prajñā Hṛdaya Sūtra (which appeared about 100 years before Christ, Sūtra number 229 in the Taishō Tripiṭaka) is the first document of the Prajñā literature, consisting of both verse (Gāthā) and prose sections. The main purpose of the Mahāyāna movement through this sūtra is presented as follows:

1. The Mahāyāna ideal: The Bodhisattva practices not only for themselves but “for the world, to remove obstacles and afflictions, to give rise to pure faith in nirvāṇa.”
2. Dedication of merit: Every new Dharma door, every skillful means to teach and liberate beings, all originate from the supreme power of the Tathāgata, just as all the rivers of India flow from Lake Anavatapta, guarded by the Nāga King.
3. The first thunderclap: “the wondrous object cannot be grasped, there is no attainment, no Bodhi” signals the teaching of non-attainment and non-abiding, followed by the theory of the emptiness of the five skandhas (form, feeling, perception, mental formations, consciousness), helping the Bodhisattva to be “utterly unattached, without abiding anywhere,” for self-awakening and awakening others.

The Prajñā Pāramitā Sutra teaches us to practice prajñā in order to transform the seeds of fear and attachment that lie deep in our subconscious. The fear of nothingness (abhāva) arises because we are caught in the notions of birth and death, being and non-being, and from there we cling to a false self. The wisdom of Prajñā opens the way for us to see that there is nothing to attain, no enlightenment to chase after (the fifth gāthā on non-attainment), and to realize the emptiness of the five skandhas in order to liberate ourselves from all suffering (the sixth gāthā on non-abiding). Practicing mindful walking, mindful breathing, or being present with each small task is the key that helps us clearly see the illusory, magical nature—like the tricks of a magician—and awaken to the emptiness of all phenomena.

When we look deeply into the five skandhas, we realize there is no separate self, no self-nature, only assemblies of interdependent conditions—interbeing, neither one nor many. Body, feelings, perceptions, mental formations, and consciousness are all illusions, not worthy of our long-term investment; letting go of both being and non-being, we find true freedom, no longer fearing nothingness or being caught in existence. The seed of insight already lies within us like an egg that needs warmth to hatch into the bird of wisdom, carrying us beyond the cycle of samsāra and suffering.

According to the Prajñā Pāramitā Sutra, the five skandhas are:

• Form (body)
• Feelings (sensations)
• Perceptions
• Mental formations
• Consciousness

Dear community,

“Công phu nở đoá sen ngàn cánh” (The Practice of Opening the Lotus of a Thousand Petals) is a Dharma talk series in which Zen Master Thich Nhat Hanh gives detailed explanations of the sutras, chants, and verses found in the 2000 edition of the “Nhật Tụng Thiền Môn” (Daily Chanting Book of the Zen Monastery). Currently, this book has newer versions with a few additional chants, but all the essential sutras and main chants remain unchanged. Through this Dharma talk series, we can gain a thorough understanding of the sutras and chants used in the daily practice sessions as presented in the book. These Dharma talks were given by the Zen Master between 1997 and 1999; due to technological limitations at that time, the audio and video quality may not be very clear, and we hope for your understanding.

April 19, 2011. 97-minute dharma talk given in English, with consecutive translation into Mandarin, with Thich Nhat Hanh. This is the third day of a five-day retreat in Taipei, Taiwan.

Before we begin the dharma talk, Thay took a few minutes to introduce two of the monastics. The first is Phap Lien, who is English and has been a strong support for the Wake Up Movement and the second was Phap De, also known as Young Brother, who is an American practicing both Christianity and Buddhism.

We continue the Anapanasati Sutta (we covered the first six exercises during the April 18 talk). Working with strong emotions. Provides meditation instruction of focusing on abdomen breathing. The seventh exercise is to become aware of a painful feeling. We should recognize it and return to our breathing.

Mental formations. There is a river of mind flowing with many feelings and emotions. To meditate is to sit on the bank of the river. The tenth exercise is to touch the wholesome mental formations. Feelings like love, compassion, and joy. We all have mental formations in the form of a seed. When we come to a retreat like this, the seed of goodness is watered in us. In Buddhist psychology, we talk of store and mind consciousness. In store they are seeds and in mind they are mental formations. Flower watering is a method of selective watering of the wholesome seeds in others.

In this segment of the talk, Thay talks about restoring communication, especially with our loved ones. Our wife. Our husband. Father. Mother. Son. Daughter. How can we do it? Practical steps are offered.

Thay continues to speak about the practice of mindfulness of breathing, including the 51 mental formations, and the practice of deep listening and loving speech.

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

Thay begins with a guided meditation recognizing that we are a continuation of our ancestors and teachers. Thay then illustrates the idea of continuation using the example of a seed of corn that grows into a plant of corn. Meditation can help us see the Buddha’s teaching that nothing dies but continues always in other forms.

Thầy delves into the practice of looking deeply into the river of the mind, using exercises from the Sutra on the Full Awareness of Breathing. He gives a quick overview of the first eight exercises and continues, elaborating the next four exercises. He discusses the ninth, recognizing mental formations; the tenth, selective watering of seeds; the eleventh, concentrating the mind; and the twelfth, liberating the mind. Thầy emphasizes that impermanence is the nature of things and that believing otherwise causes us to suffer. He promises to discuss the last four exercises later.

Thầy offers teachings on the Three Doors of Liberation: emptiness, signlessness, and aimlessness.

This is the third talk in a series of five given during the Together We Are One: Nurturing the Beloved Community retreat in the year 2011. Thầy offered this talk at Deer Park Monastery, Escondido, California, in the United States.

A Concrete Recommendation of Practice

Thầy first guides us in a meditation on gratitude and joy for what we have and then invites us to recall the fifth of the Five Mantras (treated in the previous talk): This moment is a happy moment. He then reviews the Three Jewels of Buddhism as represented by the “kāyas” or “bodies” that we all possess: the Buddhakāya, our compassion and understanding; the Dharmakāya, our practice; and the Sanghakāya, “the best kind of environment” in which the first two will flourish.

Thầy’s primary purpose in this talk “is a very concrete recommendation of practice” for each of the first three days of the new year. It consists of three components each day:

1. Preparation for that day’s Beginning Anew practice though loving-kindness meditation.
2. Beginning Anew, which is one of Thầy’s models for guided “loving kindness” (maitrī or mettā) meditation (see below for details).
3. Touching the Earth, Thầy’s modern version of a traditional meditation-prostration practice of honoring and thanking our ancestors and teachers, all living beings, Mother Earth (and letting go of our separateness), the gift of being alive, and our freedom in the present moment.

In the course of the talk, Thầy specifies each of the three day’s practices:

Day One:

1. The preparation is focused upon one’s self, because “the practice of love should be directed to oneself first.” I “reconcile with myself.” I work with my “mental formations,” identifying and understanding the wholesome and the unwholesome seeds within myself. I vow to stop watering the seeds of anger, hatred, jealousy, etc., and to water seeds such as kindness, compassion, and gratitude.

2. The focus of the Beginning Anew practice is myself. We say, “May I be. . . .” I offer myself peace, happiness, safety, etc.

3. Touching the Earth focuses on my gratitude to everyone and all conditions that have given me life, belonging, love, and freedom.

Day Two:

1. The preparation is for “love extended to another person,” whether ancestor or living loved one, whether a beloved one to whom we are deeply grateful—a celebration—or a loved one with whom we have had misunderstandings or conflict, moving toward forgiveness or resolution. If the latter, this also is an occasion to focus upon one’s own unwholesome mental formations—faulty projections or assumptions—as well as upon the other’s positive sides. Thầy gives specific guidance for preparing and delivering a letter or phone call to an unreconciled loved one.

2. In the Beginning Anew practice, we say, “May he/she/they be. . .” (or call the recipient’s name).

3. Touching the Earth follows its protocol, which emphasizes one’s non-separation from all beings, including those with whom we have had previous disagreement.

Day Three:

1. The preparation is for expanding our circle of gratitude and compassion to all living beings, including those who we believe have injured us or acted as enemies (alternately or additionally, I can “address loving kindness to the person I used to consider as an enemy”). This could mean continuing work on my own unwholesome mental formations and assumptions or building deep understanding of their suffering and essential humanness.

2. In the Beginning Anew practice, we say, “May all beings. . . .”

3. Touching the Earth follows its protocol, setting the intention to open our heart to all without exception.

In closing this talk, Thầy shifts to focus upon time, given the convention of thinking that the last day of a year is different from the first day of another. Units of time are “invented by the human mind.” Thầy distinguishes between the “historical dimension,” in which we assume that everything has a beginning and an end, and, looking more deeply, the “ultimate dimension,” in which there is “no birth and no death,” only continuation. With deep enough practice, we can see that there is “no death and no birth”—“You enter into timelessness.” This insight is “the ultimate aim of the practice.” “This moment is a wonderful moment,” if one can see that.

Beginning Anew Guided Meditation:

1. May I be peaceful, happy, and light in body and in mind.
2. May I be safe, and free from accidents.
3. May I be free from anger, unwholesome states of mind, fear, and worries.
4. May I know how to look at myself with the eyes of understanding and compassion.
5. May I be able to recognize and touch the seeds of joy and happiness in myself.
6. May I learn how to nourish myself with joy each day.
7. May I be able to live fresh, solid, and free.
8. May I not fall into a state of indifference or be caught in the extremes of attachment and aversion.

Then repeat saying “May he/she/they. . .” and then, again, saying “May all being. . . .”

This talk was offered on New Year’s Eve during the Christmas and New Year Retreat in the year 2009. Thầy offered this talk at the Upper Hamlet, Plum Village, France.

Thầy dwelves on the profound connection between ourselves and our ancestors we can become aware of through meditation and mindfulness. By inviting us to reflect on the transformation from seed to corn plant, Thầy teaches interconnectedness and continuity beyond physical appearance, how visualizing one’s parents within every cell ancestral presence becomes tangible reality.

Furthermore, Thầy highlights the importance of recognizing our spiritual ancestors in Buddhism and Christianity as well as reflecting on our connections beyond humans to animals, plants, and minerals that foster kindness and protection for all beings. Finally, Thầy invites everyone to write their ancestors’ names and place it on a collective altar, recognizing interconnectedness and fostering compassion.

This is the children’s part of the third talk in a series of thirteen given during the Summer Opening in the year 2008. Thầy offered this talk at the Lower Hamlet, Plum Village, France.

This talk details the ample conditions for happiness in the present moment and the practice of mindfulness to cultivate gratitude and happiness effortlessly. Recognizing functioning organs like the heart and eyes as basic conditions for happiness, mindfulness involves savoring each moment deeply. Understanding suffering and its roots is crucial for healing and transformation, emphasizing realism in Buddha’s teachings. Through meditation, mindfulness, and compassion, suffering can be understood and alleviated. The Kingdom of God and Pure Land are accessible in the present moment through mindful breathing and walking. Young practitioners are encouraged to form Sanghas and embody mindfulness trainings for societal harmony. The Young Buddhists for a Healthy and Compassionate Society (YBHCS) aims to foster compassion and transformation globally, promoting collective mindfulness practices and societal initiatives. Joining collective activities and translating teachings into multiple languages are encouraged to support the movement.

This talk details the essence of the Flower Fresh song, emphasizing mindfulness practices to nurture inner beauty and freshness akin to flowers. Through mindful breathing and walking, inner vitality is maintained, helping others rediscover their freshness. Buddha nature lies within everyone, awakening us to life’s marvels and dangers. True Buddhists are awake to life’s wonders and sufferings. Stability and solidity, symbolized by mountains, are essential for happiness and reliability. Children naturally embody freshness but need to learn stability. Pebble meditation teaches calmness and space, vital for freedom and happiness. Offering space to loved ones is a profound act of love, akin to the beauty of spaciousness symbolized by the full moon.

A good question can benefit many people and should concern suffering, happiness, practice, or difficulties.

We begin with questions from the children:

1. If everything is in everything, why does everything get a different name?
2. How do you remember all the names of the brothers and sisters?
3. During the Vietnam War, how did you get to France?

Followed by questions from teenagers and adults:

1. Did you live in peace as a child, and what can be done if one does not live in peace at all?
2. Did you have children or not?
3. How did you become a master?
4. Why is meat never eaten in Plum Village?
5. What will happen to the summer retreat after you die?
6. How can someone who feels lonely and disconnected from themselves and others find joy and fulfillment in life?
7. How can we distinguish between a fear that is justified and protective and a fear that originates in the mind and hinders our actions?

May 27, 2012. 65-minute recording given at New Hamlet, Plum Village by Thich Nhat Hanh. This is a Day of Mindfulness. We learn who the Buddha is through the teachings of the Buddha. When we bow to the Buddha, we should see our true connection. Interbeing. The Buddha is enlightened with deep understanding and compassion. How can we produce it? The first step is awareness of suffering. The four noble truths. The Buddha is a human being. He is not a god. The Buddha is made of non-Buddha elements. Thay then makes the connection to the planet and science. The Buddha can be a sub-atomic particle. We hear two questions from the audience. How can we handle our habit energy in daily life? How can I heal violence around me? Thay reminds us the 21-day retreat begins in a few days. This will be part of our 30-year anniversary. For each dharma talk during the retreat, we will sit together in silence for 8-minutes. Stop our thinking and feel the presence of ourselves and others. There should be no noise during this time. Thay also wrote an intimate letter to a young scientist in preparation for retreat.

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

May 24, 2012. 55-minute recording given at Lower Hamlet, Plum Village by Thich Nhat Hanh. This is a Day of Mindfulness. Thay announces the next ordination for novices will be on July 4. The practice of Plum Village is mindfulness in order to transform and nourish. We can generate and store mindfulness with any action.

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