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Questions and Answers

Thich Nhat Hanh · December 10, 1991 · Plum Village, France

The teacher reminds us that the assignment for the 15th should be written based on our own practice experience, closely relating to happiness, suffering, and personal success and failure.

In the Vimalakirti Sutra, when Vimalakirti arranged very large seats for the Bodhisattvas to sit on, but the Śrāvakas could not sit, later Vimalakirti taught so that they could sit on those seats. Dear Teacher, please show us how we can sit on those great seats?
In the chapter on the Buddha Way, there is a passage: “Manifesting foolishness but using wisdom to tame one’s own mind.” Please, Teacher, explain the meaning of manifesting foolishness in order to tame the mind?
When we announce our family name and raise our hands in greeting, we are still not proficient. Please, Teacher, teach us again the etiquette of announcing our family name and raising our hands?
We have not yet thoroughly practiced the way of making the flower in the center and bringing the flower back. Please, Teacher, show us how to practice this?
Teacher, you said that Arhats only care for the extinction of Nirvana and do not save sentient beings. Why has the Theravada tradition still existed for 2,500 years and still carries out the practice of saving beings?
In Vietnam, there are both Northern and Southern Buddhist traditions. You teach both. Do other teachers also teach both traditions?
In the Vimalakirti Sutra, Śāriputra asked, “What is the root of inverted perception?” Vimalakirti replied, “Non-abiding is the root.” Please, Teacher, explain this clearly?
I understand that the Prajnaparamita Sutra speaks of true emptiness, and the Avatamsaka Sutra speaks of wondrous existence. Please, Teacher, explain more clearly about true emptiness and wondrous existence?
You said that when we realize true emptiness, we dwell peacefully in wondrous existence. Please, Teacher, explain the connection of this statement?
In the Dharma discussion at Phuong Khe Hermitage, you taught that when listening, we should open our eyes and look at the speaker. I do not understand the intention of this. Please, Teacher, explain?
According to the principle of non-duality in the Vimalakirti Sutra, in the present era, is it necessary to keep the Eight Reverence Rules to ensure equality between bhikshus and bhikshunis, or is such innovation too radical?