Yesterday morning, I started watching a recent Dharma talk given by Brother Phap Dung at Plum Village Monastery, as part of the three-months Rains Retreat. In it, he spoke of a practice tool that I’d heard about a while back but had forgotten about (one that I intended to remember and put into use). He held up a business-sized card and in large bold type it read simply: 100%.
The Brother shared about how Thay (Thich Nhat Hanh) once gave all of the monks and nuns those cards as a practice tool, encouraging them to practice 100%.
In relation to the cards, the Brother also spoke about how we are the CEO of the business of making togetherness – how together, we are one. So, in a way, these cards can also serve as our actual business cards as practitioners and students of Thay. Our job is to practice mindfulness and connection; to show up in the world with compassion and kindness and curiosity; to build and strengthen and nourish community; to engage skillfully with our self and others, 100%.
I decided to make a stack of these cards with some cardstock I had on hand and a calligraphy pen. I placed one in my wallet and I made more to give out at my local sangha, for those who might be inspired to utilize its teaching. And at a gathering I went to last night, where there were some art supplies set out for community use, I fashioned a small wooden pendant with “100%” scrolled on it with colorful markers, which now dangles from the rearview mirror in my car.
(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.
Lately, I’ve been thinking about what the foundational elements of my life are, as a lay practitioner in the Plum Village Buddhist tradition. A while back, I watched a Dharma talk online from a monastic Sister where she spoke of the founding principles of monastic life at the monasteries in our tradition and I think, if I remember right, what I’ve landed on is similar to what she shared.
I’ve identified four elements – and to be clear, theses are ones I’ve simply recognized are true and in play for myself personally, this is not any sort of official list adopted by anyone other than myself.
Nicole’s Four Foundational Elements of Lay Practice Life
- Practice (includes Dharma study)
- Play (includes music/art/creative expression)
For me, it’s helpful to understand clearly what my foundational elements are as a lay practitioner so that I know what my priorities are and in what direction I want to be spending my time and limited energy. Life is about balance. And for me it’s about balancing these four elements, often on a daily basis.
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.
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.”
Last weekend, we enjoyed our local spring family retreat up on the Flathead Lake with our Montana sangha family. Twice a year, we organize local 3-day residential retreats: one in the spring and one in the fall. And each spring is a family retreat, where we invite children to attend alongside their parents. This year we had 59 adults and 25 young people, aged 3-15, for a total of 84 people.
Each spring, I serve as co-director on the retreat planning team. I also head up the children’s programming with my good friend Amy, so essentially I am on two different branches for organizing the retreat. We have one team for: managing all of the logistics with the camp facility we use, registration, and organizing the schedule for the adults and program elements with our visiting teacher(s) and another team for planning the kids programs that we offer.
Knowing I serve in this co-director capacity each spring, friends often ask me if these spring retreats are an actual retreat for me. My reply this year has been: Not in the classic sense of the word, no. These retreats for me are a rich opportunity to engage with work as spiritual and joyful practice.
I’ve recently started reading this book:
Serving with grace is a deep aspiration for me on the path of practice. And to speak to my full aspiration, I would add: serving with grace and kindness.
Supporting our young people and their parents to come on retreat; to be in touch with the nature and landscape of the lake and the surrounding woods; to be in touch with the Dharma and the Sangha is a great joy and a true calling for me. It’s also exhausting work too. But gosh, I have no qualms about getting worn out temporarily from undertaking such a lovely endeavor. Sometimes, putting all of our physical fuel into something can fill up the heart tank and gear us up for the next thing that comes along. The physical tank is easy to refill: food, rest, movement. But keeping the heart tank full, that’s where the real work happens.