We can't find the internet
Attempting to reconnect
Something went wrong!
Hang in there while we get back on track. If this problem persists help us by reporting it so we can investigate it.
Watch this talk
Login or create a free account to watch this talk and discover other teachings from Zen Master Thich Nhat Hanh.
Log in or create an account
The Tree of Precepts: Growing Mindfulness into Concentration and Insight
Mindfulness is the substance of the precepts, or śīla, which are translated as mindfulness trainings. There are five, ten, fourteen, two hundred fifty, and three hundred fifty mindfulness trainings, all coming from the practice of mindfulness. As a spiritual practitioner, we have a precept body (śīlakāya), which is received from the teacher and the Sangha. This body is like a tender tree that needs to be cared for, and the best soil for it is the Sangha. The life of our wisdom depends on the life of our precept body. This wisdom life, or tuệ mạng, is linked to the precept body because precepts bring concentration, and concentration brings insight. Precept (giới), concentration (định), and insight (tuệ) are the three trainings. Insight is a flower that blooms on the tree of precepts, and if we still suffer a lot, it means our insight is not yet important enough.
The precepts have several aspects: the practice of the precept that can be seen (giới hạnh), the mark or presentation of the precept (giới tướng), the precept as Dharma (giới pháp), and the strength within the precept body (giới thể). There are two kinds of precepts:
- Tính giới: A precept that, when violated, brings suffering right away.
-
Già giới: A blocking precept that prevents the opportunity for the first kind of violation, like refusing to drink the first glass of wine to prevent the third.
While most of us need to follow the practice with its appearance (tùy tướng giới), there is also a practice without any outside appearance (vô tướng giới) for bodhisattvas. The practice should be intelligent, not just imitating.
The practice is to invest one hundred percent of ourselves into every moment, such as making a step in walking meditation. A step made in mindfulness is not for ourselves alone, but for the Sangha, our ancestors, and the whole world. The quality of our life depends on our capacity of being mindful, not on running after fame, wealth, sex, and good food. The practice is twofold: to enjoy the wonderful things that are still available to us, and to take care of your sorrow by embracing it. Happiness can only be identified clearly against the background of suffering.