Effortless concentration arises when we touch the deep seed in our store consciousness—our deepest desire, the mind of enlightenment (bodhicitta). When that seed is nourished, concentration flows without effort, even during everyday activities. Thay identifies five mental concomitants essential to practice:

1. desire 欲 (chanda)
2. determination 勝解 (adhimokṣa)
3. mindfulness 念 (smṛti)
4. concentration 定 (samādhi)
5. understanding 慧 (prajñā)
   Mind consciousness is the gardener and store consciousness the garden: the task is to bury the kōan or seed deeply so that 24-hour mindfulness naturally nourishes the “baby” within.

Walking meditation becomes a fragrant practice when each of us acts as a bell of mindfulness for the Sangha. Placing a sticker on our shoes reading “I walk for you,” we support one another’s presence in every step. Finally, Thay guides a traditional water-blessing liturgy invoking Bodhisattva Avalokiteśvara’s compassion, transforming water into the nectar of purification. Sprinkled on our feet, this water turns the very land we walk upon into a pure land of collective mindful presence.

When I began my journey as an artist, I used a book called Tien Nhat Dung Thek Yau, which contains poems for mindful living. Practicing mindfulness daily is essential for discipline and following precepts. Thich Nhat Hanh emphasizes mindfulness and Vinaya, integrating Buddhism into daily life. Despite personal loss, mindfulness and compassion guided his spiritual journey. Reflecting on teachings, mindfulness illuminates the path, harmonizing the five skandhas and resolving conflicts. Cultivating mindfulness through breathing and meditation reveals clarity and inner harmony. Listening to Dharma talks nurtures wisdom, inspiring mindful living. Practice texts like Prajnaparamita, Rangnakuta, Avatamsaka, Vimalakirti Sutra, Lotus Sutra, and 50 verses of Vijnana Vajra offer a solid foundation for mindfulness and meditation.

“Come home with me in silence, that is where we will meet…” opens an invitation to mindful walking—each step in love and peace, listening to raindrops and birds, and creating a place of mindfulness. Inspired by Natalie Goldberg’s note, Thay proposes an exercise on first love, writing a short chapter each day, and offers the Zen kōan “Tell me, my friend, how was your face before the birth of your mother?” as a way to look deeply and rediscover our original face.

The Sangha is presented as our primary refuge: true practice depends on roots in community, loving relationships and the art of Sangha-building. Dharma teachers must learn to organize practice as a family of brothers and sisters, for transformation arises only when we walk, breathe and smile for one another. Study of the Ugradattaparipṛcchā Sūtra (Pháp Cảnh kinh) and the Upāli Sūtra (Ratnakūṭa) reveals three core questions:

1. How does a lay bodhisattva practice?
2. How does a bhikṣu or bhikṣuṇī bodhisattva practice?
3. How can a lay bodhisattva practice so as to match or surpass monastic practice?

Mahayana’s evolution moves from the critical tone of the Vimalakīrti Sūtra to the reconciling warmth of the Lotus Sutra, uniting monks, nuns and laypeople in one compassionate community. Thay then shares his personal first love—the silent, shy meetings with a young nun whose serene vows (“Cạo sạch mái tóc…”, “Thệ độ nhất thiết nhân”) revealed to him the beauty of renunciation—and the poem he wrote that night, titled “The Beauty of Spring Blocks My Way,” marking the birth of that deep, life-shaping love.

The sutra on catching a snake emphasizes attentiveness in studying the Dharma, likening mishandling teachings to mishandling a snake. The Dharma is a raft to cross suffering’s river; clinging to it indefinitely leads to suffering. Misunderstandings of Buddha’s teachings persist, illustrated by monks like Arita. Buddha valued mindful enjoyment of simple pleasures and warned against excessive attachment. Misinterpretations can trap us in concepts, causing unhappiness. Buddha’s teachings on emptiness and non-self reveal the illusion of a permanent self, promoting liberation from misconceptions. Misunderstandings arise, accusing Buddha of nihilism, but his teachings alleviate suffering, emphasizing mindful engagement with Dharma.

In Plum Village, teachings on anger management emphasize not holding onto anger for more than 24 hours, expressing it calmly, acknowledging it honestly, and setting peaceful meetings to address conflicts. Creating a peace treaty outlines acceptable actions and fosters harmony. Love and aspiration often clash, creating inner conflicts intertwined with deepest aspirations. Vietnamese culture views love as a bond of protection and guidance. Buddhism must evolve to address modern challenges, integrating teachings into daily life. The Diamond Sutra emphasizes liberation for all beings, recognizing interconnectedness and transcending notions of self. Mindful practices cultivate ecological harmony and interconnectedness, fostering well-being and unity.

Impermanence is life itself and “good news”: nothing—houses, mountains, regimes—can stay the same, and from this opening all change and healing arise. Suffering does not inhere in things but in our ignorance and grasping. Our perception of “self,” “Buddha,” or any object is merely a sign or mark (lakṣaṇa, nimitta); where there’s a sign there is deception. To touch reality and “see the Tathāgata,” we must learn the art of handling and finally killing our notions—however useful they may seem—to free ourselves from their trap.

Thich Nhat Hanh then presents the Three Doors of Liberation, a teaching woven through the Diamond Sūtra and Mahāyāna texts:

1. Door of Signlessness
   • Do not grasp reality via external marks or concepts.
   • Transcend the four mental categories—self, man, living being, lifespan—so you see the one in the many.
2. Door of Emptiness (śūnyatā)
   • Everything is “empty of what?”—empty of separate existence yet full of non-A elements (time, space, consciousness).
   • Emptiness is not non-existence but interbeing; the sheet of paper contains the whole cosmos.
3. Door of Wishlessness (apraṇihita)
   • Nothing to attain, nothing to run after. “My practice is the practice of non-practice.”
   • You are already what you seek—nirvana and Buddhahood are here and now when seen without grasping.

Practice the Six Pāramitās without form—generosity, precepts, patience, energy, dhyāna, and understanding (prajñāpāramitā)—so happiness is boundless. Walk the Middle Way, free from extremes (permanence/impermanence, self/non-self, existence/non-existence), and look deeply at every “thing” to uncover its true nature of interbeing and liberation.

In June 1992, a moon walking meditation was practiced in Lower Hamlet. Today, let’s practice walking meditation in the moonlight, guided by the moon in our hearts. Understanding Dharma gradually, openness matters more than intellect. Embrace sleepiness in meditation without guilt. Vietnamese familial language emphasizes interconnectedness, fostering mutual respect and unity. Trust and respect are essential in relationships, nurturing mindfulness and embodying Buddha’s teachings. Plum Village children embody Dharma effortlessly. Understanding arises from interconnected influences, reflecting Buddha’s teachings. Engaged Buddhism emphasizes compassion, societal welfare, and interconnectedness. Mindfulness treaties help manage emotions like anger, emphasizing mindful breathing, expressing emotions calmly within 24 hours, and practicing mindfulness in daily activities. Recognize interconnected suffering and alleviate it for communal well-being.

Invite questions openly, either spoken or written. Explore karma and reincarnation in Buddhism, emphasizing impermanence and appreciation for form. Sister True Virtue will delve deeper. Thây advises practicing the Five Precepts sincerely, suggesting renewal if not practiced since receiving them. Physical pain, managed through mindfulness, reveals its impermanent nature. Anatapindika’s dying meditation with Buddha’s qualities eased his pain. Practicing peace, mindfulness, and loving-kindness alleviates suffering. Upholding precepts nurtures mindfulness and Sangha support. Buddhism adapts to cultural contexts, reflecting unique traditions. Lay practitioners can attain greatness, balancing family life with bodhisattva paths. Healing starts within, acknowledging and transforming anger and pain through mindfulness. Mindfulness in meditation and action fosters unity and peace amidst war. Upholding non-killing precepts requires humility and continuous learning. Break for lunch before the next Q&A session.

My grandmother Rose Edelstein taught me Zen concepts through bedtime stories, emphasizing impermanence, which deeply affected me. At 16, I cherished my grandparents and missed them terribly when they went to Miami Beach. Joining them at the Carlisle Hotel marked my first plane journey and taught me to make grilled cheese sandwiches, a cherished memory. Katagiri Roshi’s teachings on impermanence resonated deeply, challenging concepts of permanence and emphasizing staying present amidst life’s transient nature. Zen teachings continued through profound experiences, including Roshi’s passing, emphasizing interconnectedness and accepting life’s impermanence. Lazy Days and moments of rest are valuable practices, emphasizing the importance of turning inward and embracing relaxation.

The Avatamsaka Sutra teaches mindfulness in daily rituals, transforming simple actions like drinking tea or coffee into serene rituals for profound connection and joy. By slowing down, we regain control over our time and attention, preventing life’s currents from sweeping us away. This mindful practice helps reclaim sovereignty, fostering happiness inseparable from freedom. Compassion, transformative and profound, stems from understanding and deep looking. The Buddha’s essence resides in teachings, transcending physical form, embodying compassion and wisdom. The Avatamsaka Realm symbolizes interconnectedness, abundant light, and infinite beauty, revealing profound truths about interconnectedness and mindfulness shaping reality. Practice mindfulness exercises focusing on life’s transient nature and interconnectedness for well-being.

On June 10, 1992, in the Upper Hundred, discussions centered on finding and connecting with the Buddha, emphasizing the unity of perceived form (tướng) and true nature (tan). Thich Nhat Hanh used the metaphor of a wave and water to illustrate interconnectedness. Different Buddhist schools focus on phenomenal or noumenal worlds, with teachings like Madhyamika addressing noumena and Avatamsaka encompassing both realms. Nirvana signifies the extinction of notions and attributes. The interconnectedness of all beings and phenomena was highlighted, emphasizing mindfulness and contemplation to uncover the essence of teachings like impermanence and non-self. The Avatamsaka Sutra reveals profound unity, where each part contains the whole. Vipassana practice helps transform ignorance into insight, fostering compassionate action. The realm of Avatamsaka offers abundant joy and fulfillment beyond material desires, illustrating interconnectedness and timeless existence.

Bow deeply to a caterpillar, surrendering completely to receive its strength. Practicing humility connects us to the wisdom of Buddhas and Bodhisattvas. The Diamond Sutra teaches us to transcend notions of self-worth and interconnectedness. Sudhana’s journey in the Avatamsaka Sutra symbolizes the quest for knowledge and growth. Inside the Vairocana Tower, interconnectedness transcends time and space. Monk Do Thuong shared ten doors to Avatamsaka, emphasizing simultaneous arising and mutual inclusion. The cosmos resides within the tiniest particle, reflecting interconnectedness. Through artifices, Dharma is conveyed to illuminate insight for others. Embrace the teachings of Avalokiteshvara, recognizing interconnectedness and transcending illusions. The Hawaiian School of Buddhism teaches ten wonderful doors for pleasure, emphasizing immersion in Dharma’s music for profound peace and joy.

In 1952, supportive Sangha in Hanoi and the south nurtured spiritual growth. Despite separation, communal support sustained practice. In the mid-1950s, guiding monks and nuns amidst hierarchy challenges fostered Buddhism’s adaptation. Bodhicitta, akin to beginner’s mind, thrives in supportive Sangha, essential for Dharma practice. Love evolves from attachment to interconnectedness, embodying Buddha nature. Vietnamese government’s 1976 efforts to weaken Buddhism were countered by steadfast resilience. Bodhicitta-driven aspirations guided monks and nuns, emphasizing supportive Sangha for spiritual progress. Love transcends time, transforming through mindfulness and mutual support. Dharma practice expands love, fostering interconnectedness and compassion. Establishing supportive Sangha nurtures bodhicitta, vital for enduring challenges.

Anger is addressed with nine practices and five purposes. Meditation reveals interconnectedness, showing that distinctions between self and other, animate and inanimate, are illusions. Humans, like flowers, impact the whole organism of Earth. The Avatamsaka Sutra teaches unity and compassion, guiding monks and nuns to protect life and the environment. Mahayana Buddhism emphasizes enlightenment potential in all beings. Bodhisattvas practice for the welfare of all, transcending societal roles. The Lotus Sutra teaches unity of all paths to enlightenment, revealing inherent Buddha nature. Avalokiteshvara symbolizes compassion, guiding us to transform suffering through love and presence.

Stepping on a fallen leaf, we practice touching both its historical dimension—its yearly cycle of birth, decay, and return—and its ultimate dimension, in which it is always present, free from the notions of birth and death, one and many, time and space. In looking deeply, the leaf reveals its capacity to call back all its manifes­tations, just as Śākyamuni Buddha is everywhere and always present.

Healing our childhood wounds begins by seeing parents—and ourselves—as vulnerable five-year-olds.
• “Breathing in, I see myself as a five-year-old boy (or girl).”
• “Breathing out, I smile to that child with compassion.”
By cultivating this compassion we transform our seeds of suffering, awaken bodhicitta, and vow to protect others—turning our own healing into the practice of love.

Every gesture can be samādhi: cutting carrots, eating bread, the call of a cuckoo, or the blossom of an almond tree invite us to touch the Dharmadhātu while living in history. Skillful means (prātihārya) manifest in three ways:

1. như ý túc thị hiện – miraculous power, calling forth light or life at will
2. khiêm nhường thị hiện – modest manifestation, perceiving another’s suffering and needs
3. giáo huấn thị hiện – teaching and training that bring liberation and joy
   Through tòng tướng nhập tánh—from form into true nature—we learn that every form can reveal the boundless, immeasurable realm of awakening.

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