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Be in the Sangha
In the practice of Buddhism, there is no distinction between means and ends; means are ends in themselves. Walking to the meditation hall or raking leaves are not merely tasks to be completed but opportunities to be fully present, making every movement an act of enlightenment and art. Habit energy often compels us to run toward the future, believing happiness is not possible in the here and now, but training helps cultivate the capacity to live every moment deeply. Stability and solidity are the grounds for happiness, and these are established through mindful daily actions like washing dishes or tending to the garden.
Attachment to rules and rituals, known as Giới cấm thủ, hinders true practice. Silence during walking or bowing are not rigid rules but methods to invest one hundred percent of oneself into the action. The Ten Novice Precepts are not restrictions but protections for freedom and beauty. Within the fifty-one categories of mental formations, two wholesome states are essential for progress:
- Tàm: The sense of shame regarding oneself when realizing one is not practicing despite having favorable conditions.
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Quý: The sense of shame felt in the presence of another person, such as a teacher or fellow practitioner, who is practicing well.
These formations act as adornments that encourage evaluation and transformation.
Transformation often happens unconsciously through the support of the environment, just as white chrysanthemums may turn violet by reflecting their surroundings. Trusting the Sangha allows one to be embraced and transported by the collective energy, healing the genetic and spiritual heritage within. Seniority is practiced not as a hierarchy of power but as respect for the transmission of the Dharma through generations. Sitting meditation is a time to enjoy doing nothing, keeping the spinal column upright yet relaxed, using the breath to harmonize body and mind, and generating joy and happiness.