The details of this discussion highlight the importance of Bhavana in Buddhist literature, which means cultivating virtues such as understanding, compassion, and peace, by recognizing and nurturing the seeds already present within us. Learning means training rather than merely accumulating knowledge, as transformation requires more than theoretical knowledge. Mindfulness necessitates sustained commitment to transform negative emotions like anger, by recognizing these destructive energies and welcoming them with kindness. Taking refuge in the sangha helps to progress towards transformation, by following its practice instructions, such as smiling even in the absence of joy and avoiding speaking or acting impulsively when angry. By practicing breathing and walking meditation, one can calm anger and express suffering calmly. Honest and kind communication allows for the cultivation of compassion and reconciliation, thus helping to maintain harmonious relationships. Mindfulness involves acting consciously and correcting our erroneous perceptions, thereby fostering mutual understanding and forgiveness. Practicing together with family and friends helps to overcome difficulties and cultivate true love and mutual support, thus avoiding tragedies and cultivating peace, harmony, and compassion.

This year’s winter retreat devotes much time to exploring the meditation practices at Plum Village, grounded in the continuation of the Vietnamese Zen tradition from the Tran dynasty to the present. The focus is on the practice of taking refuge in the Three Jewels—returning to rely on the Three Precious Gems—not merely as a matter of faith, but as a journey of practice that brings peace, solidity, and freedom right in the present moment.

The practice of taking refuge in the Three Jewels consists of three interconnected aspects:

1. Returning to rely on the Buddha, discovering the “good seeds” within us—mindfulness, understanding, and compassion.
2. Returning to rely on the Dharma, practicing concretely through the breath, mindful steps, eating, and working—mindful manners and precepts are means to nourish mindfulness.
3. Returning to rely on the Sangha, sharing the energy of peace through the presence of the community, while maintaining a humble mind so as not to be caught in gain or mistaken reverence.

Alongside exploring the origins and reasons for the birth of Plum Village Dharma doors (walking meditation, silent meals, prostrations, etc.), the retreat also applies the spirit of non-duality (flower–garbage, looking up–looking down) and the teaching of interbeing to be able to receive and to transform all suffering into the substance that nourishes the seeds of joy. The daily schedule is adjusted: waking up one hour earlier, activities close to nature, reducing the use of plastic bags, and nurturing a sense of responsibility toward the environment.

Offering guidance on three fundamental practices—breathing, walking, and eating—as a refuge and doorway to the present moment.

Through mindful breathing—śamatha (calming, stopping) and vipaśyanā (insight, looking deeply)—we return to the safest, most awake state of being and “meet the Buddha within.” Four image-based breathing exercises cultivate this refuge:

1. Flower Fresh: “Breathing in, I see myself as a flower. Breathing out, I feel fresh.”
2. Mountain Solid: “Breathing in, I see myself as a mountain. Breathing out, I feel solid.”
3. Water Reflecting: “Breathing in, I see myself as still water. Breathing out, I reflect things as they are.”
4. Space Free: “Breathing in, I see myself as space. Breathing out, I feel free.”

Walking meditation teaches that “to walk is to arrive.” With each in-breath we make a step; with each out-breath we make the next, touching the earth like kissing the floor and dwelling fully in the here and now. When practiced together in the Sangha, each mindful walker becomes a bell calling everyone back to peace.

Eating becomes a practice of touching sky and earth through the Five Contemplations read before each meal:

1. This food is the gift of the whole universe: earth, sky, and much hard work.
2. May we live in a way that makes us worthy to receive it.
3. May we transform our unskillful states of mind, especially our greed.
4. May we take only foods that nourish us and prevent illness.
5. We accept this food to realize our path of practice, understanding, love, and protection of all life.
   Then, taking a single piece—like a string bean—we hold it in the hand, recognize it fully, and chew it at least fifty times, touching its sunshine, rain, mineral, vegetable, and animal worlds in every bite.

Life passes by with its impermanent nature: scenery and people are all ephemeral, only the moon and the wind quietly bring us back to ourselves. In moments of walking meditation, such as when contemplating a rose among the vineyards or listening to the sound of the bell three times, we can clearly feel the freshness of the present moment and realize that the breath, the smile, and wholesome happiness can be powerfully present even amidst impermanence.

The relationship between parents and children originates from the love that seeks to protect the most fragile part within ourselves, but when this love becomes possessive and controlling, the child easily becomes dependent or rebellious, and suffering continues from generation to generation. Vietnamese culture, with its coming-of-age ceremonies and the tradition of pinning the hairpin, helps parents and children gradually return freedom and personal sovereignty to each other. To transform suffering in the family, we need to:

1. listen deeply and non-judgmentally, following the example of Avalokiteshvara Bodhisattva;
2. practice Hugging Meditation to express love through presence and silence;
3. apply mindful consultation, so that the whole family can speak and listen together until collective insight arises.

Sustainable happiness is not based solely on romantic love but also requires the extended family, friends, society, and the sangha – the threads of connection that create stability. When parents urgently learn to let go of control, gradually hand over self-determination to their children, and accompany them through the changes of society, only then can children mature freely in peace, and the family avoid the tragedy of loneliness and breakdown.