Each cell in the body is assigned a specialized function – such as nerve cells transmitting information, lung cells breathing, liver cells transforming toxins – while at the same time always nourishing itself through the activity of two types of protein molecules on the cell membrane:

1. Receptor proteins receive information from the external and internal environment
2. Effector proteins rely on the received data to generate impulses for movement, protection, and nourishment of the cell

Inside the cell is the cytoplasm containing the nucleus with the system of chromosomes (chromosome, gene) carrying the hereditary seeds, along with organelles such as mitochondria that produce energy. Every organ, even the central and peripheral nervous systems (sympathetic, parasympathetic), develops from a primitive cell that contains all these capacities.

Similarly, each monastic member in the Sangha, when taking on a specialized responsibility – cooking, building, organizing retreats, and so on – must continuously nourish themselves through sitting meditation, walking meditation, mindful breathing, maintaining freshness and mindfulness in their deportment, so as not to “die as a cell of the Sangha body.”

In the upcoming winter retreat, the Sangha will:

1. Review the foundational teachings of Plum Village (Dị Bộ Tông Luân Luận)
2. Divide into specialized groups – children’s program, logistics, Dharma sharing, etc. – to record and systematize more than 20 years of organizational experience
3. Maintain continuous communication through Dharma sharing, working together, and even in daily activities, in order to build a healthy, harmonious, and joyful Sangha body

The Five Eyes include

• The flesh eye (the physical eye, the worldly eye, the dusty eye) cannot see far or deep
• The heavenly eye, the Dharma eye, and the Buddha eye are to see clearly the true nature
• The Sangha eye: a new contribution of Plum Village to 2,500 years of Buddhism

From the scientific perspective, all living beings – from single-celled organisms that appeared after 3 billion years to multicellular beings after 750 million years – are sangha, assemblies of cells that specialize (differentiation) into various systems: central and peripheral nervous systems for communication, heart, liver, kidneys… The cell membrane, only 7 nanometers thick, contains lipids and proteins forming a “mem-brain” that receives and processes both internal and external signals, manifesting subtle intelligence. Thanks to this, the cell knows how to open and close its doors to let in oxygen and nutrients, and expel toxins, just like reflexes in the peripheral nervous system.

The sangha body is also a biological organism: each member is like a cell that needs

1. Harmony in dwelling together (living together 24 hours a day)
2. Harmony in practicing the precepts together (mindfulness–silence–observing the precepts)
3. Harmony in sharing views (integrating all information from within and without)
4. Harmony in sharing benefits
5. Harmony in sharing aspirations
6. Harmony in practicing the precepts together

When communication is good – from Dharma discussions, mindfulness, specialized meetings (sound, cooking, children…) to mindful walking – the sangha operates like a common river: specialization, coordination, and sharing of information to make timely decisions, avoid difficulties, and generate strength and happiness, maintaining longevity just like a healthy body.

The practice of mindfulness is effective when we practice correctly according to the Dharma and for a sufficient amount of time to nourish the energies of concentration and insight; only then do we have the capacity to handle sorrow, anger, and craving. If mindfulness is still weak, afflictions become stronger, and the effectiveness of mindfulness will manifest immediately when we practice correctly; if there are not yet results, we need to seek out a teacher or the Sangha for consultation. Mindfulness, concentration, and insight are the backbone of Buddhism; we should not ask whether mindfulness is effective or not, but rather whether we are practicing correctly according to the Dharma.

To build a strong Sangha, first we must have a great aspiration, a vast bodhicitta, to avoid loneliness and a sense of lack. The brotherhood and the relationship between teacher and student nourish each other, and this very love also nourished the Buddha. Preventing attachment is always easier than dealing with attachment. When we discover attachment, we need to:

1. Use “Sangha eyes” to share with a fellow practitioner and verify whether it is truly a difficulty or not.
2. If four or more people agree, bring it to the larger precepts council so that immediate measures can be taken to prevent it.

The Great Bell in the morning and evening is a tradition of the meditation hall that has existed for thousands of years. The bell inviter, before inviting the bell, must bow to the bell and practice mindful breathing according to the gatha:

• Body, speech, and mind in perfect oneness, I send my heart along with the sound of the bell.
• May all who hear it awaken from forgetfulness and transcend the path of sorrow and pain.
  Each sound of the bell brings mindfulness back to the present moment, uplifts the breath, creates Noble Silence, and brings joy and peace to the heart. The morning bell, with its short intervals, encourages radiant energy; the evening bell, with its spacious resonance, creates a space of deep tranquility.

The sound of the bell not only serves the sangha, from the abbot to the youngest novice, but also awakens the conscience of those outside, and can cause a thief to lay down his knife, or a murderer to startle and drop his weapon. The bell is a companion on the path, a reminder to live mindfully, to sow wholesome seeds, and to help protect the sacred spirit of the land and the spiritual culture with each mindful breath.

Daily schedule during the retreat:

1. Wake up at 5 a.m., practice walking meditation to and from the meditation hall, sit meditation for 45 minutes, and practice Touching the Earth.
2. 7:30 a.m. group walking meditation, 8:30 a.m. silent breakfast.
3. 10 a.m. Dharma talk, 12:30 p.m. mindful lunch.
4. 4 p.m. Dharma discussion, followed by community work or sports.
5. 6:30 p.m. dinner, 8 p.m. sitting meditation for 45 minutes and chanting (if any).
6. 9:30 p.m. lights out, Noble Silence until 6 a.m.