(In this post, anything in quotation marks will be from The Heart of the Buddha’s Teaching by Thich Nhat Hanh, as I’ll be referencing it throughout this post.)
This is part 2 of a two-part post.
“The Second Dharma Seal is nonself. Nothing has a separate existence or a separate self. Everything has to inter-be with everything else.”
My husband Mike and I recently had a conversation on whether/how nonself differed or was synonymous with interbeing. He came up with a great metaphor (no surprise – he has a true gift for creating metaphors.). He said: Nonself (aka a separate self) is what our cup is empty of; interbeing is what it’s full of. Brilliant!
My own working definition of nonself, as it differs but is related closely and is inseparable from interbeing: the more I come to see clearly my nonself nature – that I am a collage of an endless stream of causes and conditions – the more my insight of interbeing blooms and flourishes.
“Nonself is not a doctrine or a philosophy. It is an insight that can help us live life more deeply, suffer less, and enjoy life much more. We need to live the insight of nonself.”
“Nonself means that you are made of elements which are not you.”
Once again, how do we practice with this Dharma Seal so that we aren’t at risk of intellectualizing this teaching to a detriment?
Here’s what I came up with for myself.
While sitting in meditation this morning, I fashioned this verse for myself:
May I experience moments of ease today.
May I experience moments of joy today.
May I experience moments of gratitude today.
May I experience moments of solidity today.
May I experience moments of letting go today,
allowing the river of life to flow through me,
without erecting dams or putting up obstacles
in its path.
On Saturday, August 10th, a short article I wrote for the Community of Faith column ran in the Missoulian. Here it is, in its entirety:
In our Buddhist based practice, the Plum Village tradition led by Zen Master Thich Nhat Hanh, we are encouraged to practice with the question: Am I sure? Let’s say, for example, that I am confronted with someone whose way of engaging with the world is quite contrary to my own and I think to myself: Gosh, that person is crazy. In times such as these, my practice is to ask myself: Am I sure? Am I sure that I know full well what that person is going through and where they are coming from? Am I sure that I know what’s fueling their behavior or approach to a particular situation? Am I sure this person is crazy? The answer, on all counts, is clear. Of course not! I often have little to no idea of the causes and conditions that are propelling someone else’s thoughts, speech, and/or actions. My reactionary judgments that arise, in any given situation, are not at all an accurate and full accounting of what’s actually taking place.
It’s so very easy for me to think I know something when in truth I really have no idea at all, especially when it comes to assessing someone else’s character or behavior. Using the Am I sure? question affords me the opportunity to create space in between what’s happening externally and the thoughts/speech/actions that I engage in as a result. It allows me to move from reacting to responding.
Recently, I attended a local outdoor concert where a homeless resident of Missoula came on the scene and proceeded to disrupt the event by yelling violently, both to herself and to the band that was playing. In response to her behavior, there was a critical and disrespectful approach taken with her. In short order, I realized that I was likely the only one on hand that saw the immensity of distress present in this homeless woman. Others seemed only to be focused on how inappropriate and rude she was being, in an otherwise peaceful gathering. Had the other event-goers at the time been reflecting on the Am I sure? question, perhaps it would’ve become clear that the homeless woman was likely suffering deeply from the results of untreated mental illness, versus intentionally trying to cause harm and upset of a personal nature.
Thich Nhat Hanh adds further that if when we ask our self the question Am I sure? the answer is: Yes! that we should ask the question again.
I have great affection for this wisdom teaching and I use this practice question often in my daily life. I have found that it helps to keep me angled in the direction of understanding, compassion, and kindness, which are three foundational tenets of human connection.
Nicole Dunn is an ordained member of the Order of Interbeing in the Plum Village tradition and serves as the director of the Open Way Mindfulness Center and the program director of the Be Here Now Sangha.
For original article in the Missoulian, click here.
The Thirteenth Mindfulness Training: Generosity
Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, we are committed to cultivating generosity in our way of thinking, speaking, and acting. We will practice loving kindness by working for the happiness of people, animals, plants, and minerals, and 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.
In Thay’s commentary on the Thirteenth Mindfulness Training in the book Interbeing, he states:
This training is closely linked with the Fourth (Awareness of Suffering), the Fifth (Simple, Healthy Living), the Eleventh (Right Livelihood), and the Twelfth (Reverence for Life). In order to understand this mindfulness training deeply, we need to meditate on those four other trainings.
– pg. 49, third edition, 1998.
I just started reflecting on this training this week, along with a friend of mine who is an OI aspirant I am helping to mentor. We’ve been making our slow way through all of the Fourteen Mindfulness Trainings, spending two-weeks on each training. Reading and reflecting on each one and watching associated Dharma talks by the Plum Village monastics on youtube. It’s been a lovely practice spending concentrated, quality time with each of the trainings.
This morning, while reading Thay’s commentary on the Eight Realizations of the Great Beings sutra, in his book Awakening of the Heart, I came upon the Eleven Guidelines for Daily Life. I enjoyed this teaching right away and found it deeply nourishing, so I thought I’d share it here.
Eleven Guidelines for Daily Life
By Thich Nhat Hanh, from Awakening of the Heart
“Here are eleven guidelines for daily life, based on the insights found in the sutra: (The Eight Realizations of the Great Beings):
- While meditating on the body, do not hope or pray to be exempt from sickness. Without sickness, desires and passions can easily arise.
- While acting in society, do not hope or pray not to have any difficulties. Without difficulties, arrogance can easily arise.
- While meditating on the mind, do not hope or pray not to encounter hindrances. Without hindrances, present knowledge will not be challenged or broadened.
- While working, do not hope or pray not to encounter obstacles. Without obstacles, the vow to help others will not deepen.
- While developing a plan, do not hope or pray to achieve success easily. With easy success, arrogance can easily arise.
- While interacting with others, do not hope or pray to gain personal profit. With the hope for personal gain, the spiritual nature of the encounter is diminished.
- While speaking with others, do not hope or pray not to be disagreed with. Without disagreement, self-righteousness can flourish.
- While helping others, do not hope or pray to be paid. With the hope of remuneration, the act of helping others will not be pure.
- If you see personal profit in an action, do not participate in it. Even minimal participation will stir up desires and passions.
- When wrongly accused, do not attempt to exonerate yourself. Attempting to defend yourself will create needless anger and animosity.
- The Buddha spoke of sickness and suffering as effective medicines. Times of difficulties and accidents are also times of freedom and realization. Obstacles can be a form of liberation. The Buddha reminded us that the army of evil can be the guards of the Dharma. Difficulties are required for success. The person who mistreats one can be one’s good friend. One’s enemies are as an orchard or garden. The act of doing someone a favor can be as base as the act of casting away a pair of old shoes. The abandonment of material possessions can be wealth and being wrongly accused can be the source of strength to work for justice.”
I am currently practicing with the 10th Mindfulness Training in the Plum Village tradition of the Order of Interbeing (OI), with a friend and OI aspirant mentee of mine. We are spending two weeks on each of the Fourteen Mindfulness Trainings. We try to read whichever one we’re on every day for the full two weeks and then, if we feel so inspired, we also journal about any thoughts/ideas that arise based on the training. Then we meet once a month and chat about our experience with the trainings we worked on since last we met.
Working through the Fourteen Trainings has been a lovely addition to my practice over the past few months. The only other time I’ve spent this kind of elongated practice energy with the Fourteen Mindfulness Trainings was during my own aspirancy process, before receiving ordination as an OI member in 2007.
The Tenth Mindfulness Training: Protecting and Nourishing the Sangha
Aware that the essence and aim of a Sangha is the realization of understanding and compassion, we are determined not to use the Buddhist community for personal power or profit, or transform our community into a political instrument. As members of a spiritual community, we should nonetheless take a clear stand against oppression and injustice. We should strive to change the situation, without taking sides in a conflict. We are committed to learning to look with the eyes of interbeing and to see ourselves and others as cells in one Sangha body. As a true cell in the Sangha body, generating mindfulness, concentration and insight to nourish ourselves and the whole community, each of us is at the same time a cell in the Buddha body. We will actively build brotherhood and sisterhood, flow as a river, and practice to develop the three real powers – understanding, love and cutting through afflictions – to realize collective awakening.
(To read all fourteen, please click here.)
Meet my morning meal verse.
Inspired by the Meal Contemplations in the Plum Village tradition, I wrote my own version. I invoke this particular verse only before my breakfast meal each day. For lunch and dinner, I shorthand it and simply use the first line.
Morning Meal Verse
This food is the gift of the whole universe,
the earth the sky and much hard and loving work.
May I keep my compassion alive by remembering
that there are many people who will not have enough to eat today;
who will suffer and die from starvation and malnutrition.
May I accept this food with reverence
and gratitude for the life I am afforded.
Reciting a verse before each meal, allows me to connect with the food in front of me in a conscious way, verses gobbling it up mindlessly on multi-tasking auto-pilot. It infuses a great deal of mindful energy into my daily routine. And it doesn’t take long at all to do it, just a few seconds is all.
Without these meal verses, it’s hella easy for me to take my food for granted.
If you’re interested in infusing a bit of mindful intention into your day, I would recommend the practice of using meal verses. Feel free to use the ones here or come up with your own. For me, it’s an important way to stay in contact with my aspiration to be more connected, skillful, and kind.