Mindfulness Trainings of a Vietnamese Zen Buddhist Monk

Thich Nhat Hanh (1926-) was born and lived until the mid 1960s in Vietnam, where he founded the School of Youth for Social Service, Van Hanh Buddhist University, and the Tiep Hien Order, the Order of Interbeing (tiep—to be in touch, to continue [engaged]; hien—the present time; to make real, to manifest realization). Here are his fourteen precepts, or Mindfulness Trainings, for the order, as presented in chapter six, “Interbeing,” pp. 83-103 in Thich Nhat Hanh, Being Peace edited by Arnold Kotler (Berkeley, California: Parallax Press, 1987). I have omitted the long introduction and the commentary on each teaching. I add my own questions for discussion after each precept.

First: Aware of the suffering created by fanaticism and intolerance, we are determined not to be idolatrous about or bound to any doctrine, theory, or ideology, even Buddhist ones. Buddhist teachings are guiding means to help us learn to look deeply and to develop our understanding and compassion. They are not doctrines to fight, kill, or die for.

Is there anything in this teaching that would be unacceptable to a mature adherent of another religion? If saving faith—even in Buddhism—includes taking refuge in truth, how can this be done without becoming “bound” to doctrine, theory, or ideology?

Second: Aware of the suffering created by attachment to views and wrong perceptions, we are determined to avoid being narrow-minded and bound to present views. We shall learn and practice nonattachment from views in order to be open to others’ insights and experiences. We are aware that the knowledge we presently possess is not changeless, absolute truth. Truth is found in life, and we will observe life within and around us in every moment, ready to learn throughout our lives.

What resources do you find in other religions pointing in the same direction as this teaching?

Third: Aware of the suffering brought about when we impose our views on others, we are committed not to force others, even our children, by any means whatsoever—such as authority, threat, money, propaganda, or indoctrination—to adopt our views. We will respect the right of others to be different and to choose what to believe and how to decide. We will, however, help others renounce fanaticism and narrowness through compassionate dialogue.

Is there a way to proclaim truth without forcing?

Fourth: Aware that looking deeply at the nature of suffering can help us develop compassion and find ways out of suffering, we are determined not to avoid or close our eyes before suffering. We are committed to finding ways, including personal contact, images, and sounds, to be with those who suffer, so we can understand their situation deeply and help them transform their suffering into compassion, peace, and joy.

What different types of suffering are there? What are our duties and opportunities regarding those who suffer? Why are we often deficient in responding to suffering? Is there also a possible excessive sensitivity to suffering?

Fifth: Aware that true happiness is rooted in peace, solidity, freedom, and compassion, and not in wealth or fame, we are determined not to take as the aim of our life fame, profit, wealth, or sensual pleasure, nor to accumulate wealth while millions are hungry and dying. We are committed to living simply and sharing our time, energy, and material resources with those in need. We will practice mindful consuming, not using alcohol, drugs, or any other products that bring toxins into our own and the collective body and consciousness.

What post-material values are recognized today? How does “mindful consuming” promote such values?

Sixth: Aware that anger blocks communication and creates suffering, we are determined to take care of the energy of anger when it arises and to recognize and transform the seeds of anger that lie deep in our consciousness. When anger comes up, we are determined not to do or say anything, but to practice mindful breathing or mindful walking and acknowledge, embrace, and look deeply into our anger. We will learn to look with the eyes of compassion at those we think are the cause of our anger.

See the presentation of Thich Nhat Hanh’s treatment of anger: http://courses.dl.kent.edu/21020/emotionsppt2.htm

Seventh: Aware that life is available only in the present moment and that it is possible to live happily in the here and now, we are committed to training ourselves to live deeply each moment of daily life. We will try not to lose ourselves in disperson or be carried away by regrets about the past, worries about the future, or craving, anger, or jealously in the present. We will practice mindful breathing to come back to what is happening in the present moment. We are determined to learn the art of mindful living by touching the wondrous, refreshing, and healing elements that are inside and around us, and by nourishing seeds of joy, peace, love, and understanding in ourselves, thus facilitating the work of transformation and healing in our consciousness.

What happens when one is carried away by regrets about the past or worries about the future? Is there a way of awareness of past and future that enhances one’s sense of the present? What do you find in the now?

Eighth: Aware that lack of communication always brings separation and suffering, we are committed to training ourselves in the practice of compassionate listening and loving speech. We will learn to listen deeply without judging or reacting and refrain from uttering words that can create discord or cause the community to break. We will make every effort to keep communications open and to reconcile and resolve all conflicts, however small.

In what ways do we shut down or hinder communication? When is it appropriate to convey little? When is it unhelpful? How can we unblock communication in a constructive way?

Ninth: Aware that words can create suffering or happiness, we are committed to learning to speak truthfully and constructively, using only words that inspire hope and confidence. We are determined not to say untruthful things for the sake of personal interest or to impress people, nor to utter words that might cause division or hatred. We will not spread news that we do not know to be certain nor criticize or condemn things of which we are not sure. We will do our best to speak out about situations of injustice, even when doing so may threaten our safety.

Have you ever felt surrounded by gossip, cynicism, and distortion of truth? When should one speak out about injustice?

Tenth: Aware that the essence and aim of a Sangha is the practice of understanding and compassion, we are determined not to use the Buddhist community for personal gain or profit or transform our community into a political instrument. A spiritual community should, however, take a clear stand against oppression and injustice and should strive to change the situation without engaging in partisan conflicts.

A Sangha is a Buddhist community. How can a spiritual community take a clear stand against oppression and injustice and work for change without becoming a political instrument and getting entangled in partisan issues?

Eleventh: Aware that great violence and injustice have been done to our environment and society, we are committed not to live with a vocation that is harmful to humans and nature. We will do our best to select a livelihood that helps realize our ideal of understanding and compassion. Aware of global economic, political, and social realities, we will behave responsibly as consumers and as citizens, not investing in companies that deprive others of their chance to live.

What are the ecological and human implications of the career(s) you are considering?

Twelfth: Aware that much suffering is caused by war and conflict, we are determined to cultivate nonviolence, understanding, and compassion in our daily lives, to promote peace education, mindful mediation, and reconciliation within families, communities, nations, and in the world. We are determined not to kill and not to let others kill. We will diligently practice deep looking with our Sangha to discover better ways to protect life and prevent war.

In what ways is war so horrific? Is war ever necessary? Is all use of force properly termed “violence”? How can someone who believes that war is sometimes necessary still work for peace?

Thirteenth: Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, we are committed to cultivating loving kindness and learning ways to work for the well-being of people, animals, plants, and minerals. We will practice generosity by sharing our time, energy, and material resources with those who are in need. We are determined not to steal and not to possess anything that should belong to others. We will respect the property of others, but will try to prevent others from profiting from human suffering or the suffering of other beings.

Is there a significant ethical difference between humans and animals? Is the golden rule properly applied to our relations with animals? What are our responsibilities toward animals?

Fourteenth: (For lay members): Aware that sexual relations motivated by craving cannot dissipate the feeling of loneliness but will create more suffering, frustration, and isolation, we are determined not to engage in sexual relations without mutual understanding, love, and a long-term commitment. In sexual relations, we must be aware of future suffering that may be caused. We know that to preserve the happiness of ourselves and others, we must respect the rights and commitments of ourselves and others. We will do everything in our power to protect children from sexual abuse and to protect couples and families from being broken by sexual misconduct. We will treat our bodies with respect and preserve our vital energies (sexual, breath, spirit) for the realization of our bodhisattva ideal. We will be fully aware of the responsibility of bringing new lives into the world, and will meditate on the world into which we are bringing new beings

(For monastic members): Aware that the aspiration of a monk or a nun can only be realized when he or she wholly leaves behind the bonds of worldly love, we are committed to practicing chastity and to helping others protect themselves. We are aware that loneliness and suffering cannot be alleviated by the coming together of two bodies in a sexual relationship, but by the practice of true understanding and compassion, We know that a sexual relationship will destroy our life as a monk or a nun, will prevent us from realizing our ideal of serving living beings, and will harm others. We are determined not to suppress or mistreat our body or to look upon our body as only an instrument, but to learn to handle our body with respect. We are determined to preserve vital energies (sexual, breath, spirit) for the realization of our bodhisattva ideal.

How much insight do you find here? To what extent is sex an attempt to overcome loneliness? What teachings would you add to help our society recover better attitudes and practices regarding sex?