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PLUM VILLAGE FACILITATION GUIDELINES

For Joyful Garden Sangha Lay Practitioners 2nd Edition

JGS Facilitation Guidelines (2nd May 19 11)

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Dear friends on the path,


Our Joyful Garden Sangha was formed a few years ago, with a group of friends who were inspired by the practice of mindfulness, taught by our dear Thay Zen Master Thich Nhat Hanh and practiced in Plum Village. Last September (2010), we were fortunate to receive Thay and Plum Village Sangha in Singapore, listen to his dharma talks and be in a retreat under his guidance. It was then that more fresh breezes were brought to the Sangha. Two months after Thays retreat, even though our Sangha is new and inexperienced, we have been able to organize Monthly Days of Mindfulness together.

Some of us are new to the practice, and even more to facilitation. As you put the practice of mindfulness into your daily lives, there may be satisfaction, excitement, happiness as well as disappointments and difficulties. Being a facilitator helps you share these experiences. This small guidebook is presented to you in an effort to help you enjoy the practice and be able to share it with others. The information presented in this guide book was compiled from established international Sanghas, the Singapore Kong Meng San 2010 September Retreat Booklet, and Chanting from the Heart Plum Villages practice manual. denotes our Sangha members sharings (mostly dear Hoangs). There are detailed instructions for facilitating the various activities, in accordance with Plum Village tradition. Please do not be intimidated and feel like you have to rote memorize all the details. Most important is that you realize the essence of the practice to be mindful in each and every moment, so that you are able to touch life with its many wonders, and in a way, nourish your inner peace and happiness. It is because you enjoy the practice that you share; and as you share, you do it from your loving heart. Your sharing will benefit the participants a great deal, so that they may experience each mindfulness activity with joy and inspiration. Heres a sharing from an Order of Interbeing (OI) member, which you may find helpful as a new facilitator: Leading is a practice in itself. Leading is not a distraction that you have to overcome in order to meditate. Since leading means watching a clock and, perhaps, mentally preparing comments, it is difficult to carry on with a normal meditation. The practice of leading is to be mindful. Speaking in public and running any activity can be distracting and intimidating. Mindfulness when leading can be useful for building concentration, getting in touch with anxiety and fear, identifying issues of wanting to be approved and liked, judgments about our capabilities, fear of making a mistake and so on. Leading involves many actions and procedures such as bell ringing. It is okay to make a mistake. Getting it right is much less important than doing it mindfully. Please enjoy this book as you read. Hope that it helps strengthen your practice and nurture your joy.
You are me, and I am you. Isnt it obvious that we inter-are? You cultivate the flower in yourself, so that I will be beautiful. I transform the garbage in myself, so that you will not have to suffer. I support you; you support me. I am in this world to offer you peace; you are in this world to bring me joy. (Thich Nhat Hanh, 1989, Interrelationship)

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Table of Contents

WELCOME/INTRODUCTIONS .......................................................................................................................... 4 ANNOUNCEMENTS ...................................................................................................................................... 4 MINDFULNESS: THE CORE OF OUR PRACTICE ................................................................................................. 4 BELLS OF MINDFULNESS ............................................................................................................................... 4 SITTING MEDITATION ..................................................................................................................................... 6 PREPARATION BEFORE SESSION ..................................................................................................................... 6 INSTRUCTIONS - POSTURE .......................................................................................................................... 6 INSTRUCTIONS - METHOD (CONSCIOUS BREATHING) ..................................................................................... 6 BELL INVITATION..7 WALKING MEDITATION................................................................................................................................... 8 GUIDELINES..8 EXPLANATION....8 BELL INVITATION..9 LISTENING TO A DHARMA TALK.................................................................................................................. 11 DHARMA SHARING/DISCUSSION ................................................................................................................ 12 MINDFUL MEAL: THE 5 CONTEMPLATIONS .............................................................................................. 13 EXPLANATION..13 PROCEDURE..13 5 MINDFULNESS TRAININGS RECITATION CEREMONY .......................................................................... 14 DEEP RELAXATION ......................................................................................................................................... 19 THE CLOSING CIRCLE .................................................................................................................................... 21 GUIDED MEDITATION EXERCISES ............................................................................................................... 22

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WELCOME/INTRODUCTIONS
(From Mindfulness Practice Center Guidebook, Quechee, Vermont)

The Welcome at the beginning of the DOM or retreat is important. It sets the tone of the DOM/retreat as well as provides important information to participants. Smiling and bowing Perhaps these are the most basic practices to express our joy and appreciation to other people. So smile more often and bow to acknowledge each others presence, I am here for you and you are there for me. I am happy

ANNOUNCEMENTS
There are a number of announcements to make that we believe are important: We emphasize that sitting and other practices are not supposed to hurt and that there is no virtue in pain. We advise people to use chairs or move mindfully if necessary during sittings. We carefully emphasize the importance of silence, making the point that silence is not simply the absence of talking. Our practice is about being mindful and that we need to be mindful of the way we walk, move furniture, and close doors. We point out that being quiet not only helps each participant remain mindful but also is a gift to those around us. At the welcome, we ask three of our members to stand and we advise participants to seek out one of these three members if they have questions during the retreat.

MINDFULNESS: THE CORE OF OUR PRACTICE


(From Laughing Rivers Sangha Guidelines, Pittsburgh, Pennsylvania)

Share what mindfulness means in Plum Village tradition and how to practice mindfulness in our daily lives: Capacity of being aware of what is happening in the present moment, an awareness of everything that is happening within and around us. Bringing 100% of attention to what we are doing. A moment to moment, open hearted, nonjudgmental awareness. Mindfulness "practice" includes more than the formal practices of sitting and walking; it also includes taking it off the cushion and applying it in our daily lives. Mindful living. Mindfulness in other areas of life, interbeing, of larger connections to world.

BELLS OF MINDFULNESS
(From Peaceful Mind, Open Heart Retreat Booklet, Kong Meng San Monastery, Singapore)

Explanation to Participants: On your arrival you might hear a bell sound and suddenly people around you have stopped still, stopped talking, and stopped moving. It might be the clock chiming or the dining bell sounding. These are our bells of mindfulness. When we hear the sound of the bell we relax our body and become aware of our breathing. We do that naturally, with enjoyment, and without solemnity or being stiff. When we hear one of these mindfulness bells ring, we stop whatever we are doing and bring our awareness to our breathing. The ringing bell has called out to us:
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JGS Facilitation Guidelines (2nd May 19 11)

Listen, listen, this wonderful sound brings me back to my true home. By stopping to breathe and restore our calm and our peace, we become free, our work becomes more enjoyable and the friend in front of us becomes more real. Back home we can use the ringing of our telephone, the local church bells, the cry of a baby, or even the sound of fire engines and ambulances as our bells of mindfulness. With just three conscious breaths, we can release the tensions in our body and mind and return to a cool and clear state of being.

BELL INVITATION TIPS


All of us have tried inviting the bell, however, some are more skillful than others. Practice makes perfect. I suggest that you read the guidelines in the booklet and also pay attention to Thays dharma talk shown during our previous meetings. A few things to bear in mind when we invite the bell: First, breathe in and breathe out. Be calm, and be present for the bell. Bow to it. Second, you can recite the gatha of inviting the bell, either silently or aloud: (Breathe in): Body, speech and mind dwell in perfect oneness (Breathe out): I am sending my heart along with this sound of the BELL (Breathe in): May those who hear it awaken from their forgetfulness (Breathe out): And transcend all anxieties and sorrow One tip here, if you cannot remember the gatha, dont worry. Just try to be there with the bell and send your well wishes along with the sounds of the bell that youre going to invite. Be at one with the bell. Third, wake the bell up - this is what most of us often forget. Imagine, if the bell is in its resting state and you suddenly hit it, will it be startled? So, gently wake the bell up by striking it and keep it the inviter (the wooden stick) on the bell for a while, so that everyone hears a short sound. This prepares the bell ad everyone present for the full sound of the bell that will follow a second or two later. Now, you can invite the bell by moving it in a curve (parabol). Try to bring the sound of the bell UP, rather than pressing it down this will make the sound fly up and be free. You can breathe in and out in between two consecutive sounds. However, dont keep it too short or too long. Most importantly, RELAX your body, your shoulders, your arms, your hands, and your back Smile gently as you invite it. Here is a bell instruction video by Thay: http://www.youtube.com/watch?v=E7fzUBz_PWA A beautiful and inspirational video by Sister Dang Nhgiem: http://youtu.be/E6aYE3irqFQ

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SITTING MEDITATION
(From Mindfulness Practice Center Guidebook, Laughing Rivers Sangha Guidelines, and Chanting from the Heart, Plum Village)

PREPARATION BEFORE SESSION


The facilitator should check the room to make sure that both bells (a large round bell and waking/hand bell) are present, all necessary readings are at hand, and that the cushions have been set up properly. Be sure that chairs are also available. If guided, the facilitator should select the guided sitting exercise that s/he wants to use, and the readings that s/he would like other(s) to share at the end of the sitting time. The facilitator should be present and sitting (face the center of the circle) before anyone arrives. There can be a facilitators assistant present to help individuals get comfortable sitting. The assistant also needs to invite people to sit down as they arrive in the room. If there is no one to help, the facilitator may get up and invite people to sit and show newcomers in the most comfortable position.

INSTRUCTIONS - POSTURE
After everyone has sat down, and if there are new comers, the facilitator shares how to sit: Welcome to our morning/afternoon/evening sitting. Please find for yourself a comfortable sitting position. You can choose to sit on a cushion or a chair, whichever works best for you. Begin with a solid, stable base (lotus, half lotus, Indian style, kneeling, or in a chair). If you are sitting on a cushion, be sure that both knees touch the floor. The three points of bodily contact with the floor created by this position provide an extremely stable position. Please keep your back straight. Your neck and head should be aligned with your spinal column; they should be straight but not stiff. Keep your head slightly tilted down and eyes focused a yard or two in front of you. You can either choose to close or half-close your eyes; pick one method and stay with it. Place your hands with palm side up, one hand in another, or hands on knees or any other position you are comfortable with. Breathe in and raise your sternum, then let shoulders relax/drop from that position. Relax all muscles of body. Come to a place of rest. If you can, maintain a half smile. As the half smile appears, all the facial muscles begin to relax. The longer the half smile is maintained, the better. Let all the muscles in your hands, fingers, arms and legs relax. Hold on to nothing but your breath and the half smile. Release every muscle in your body. During the sitting, if you have some bothersome pain in your legs, feel free to alternate your position or change to another sitting position. Move slowly and attentively, following the breath. Questions?

INSTRUCTIONS - METHOD (CONSCIOUS BREATHING)


Facilitator gives a brief explanation on conscious breathing as a vehicle to bring about the unity of body and mind in the here and now. Conscious breathing is used as a tool: breathing unites/links body and mind. Remain conscious/aware whole length of in-breath/out-breath.
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JGS Facilitation Guidelines (2nd May 19 11)

If possible, inhale through your nostrils and notice your abdomen expand. Then, as you exhale, notice your abdomen return to normal size. Simply allow breath to happen, no forcing or controlling. When thoughts arise, simply let go and return to the breath without any judgment or comment. Acknowledge their presence; dont chase away. Don't let anything arise without recognizing it in mindfulness. "Welcome everything, push away nothing." If we find our mind wandering, know that this is a wonderful moment - we are awake! One way to help maintain awareness of breathing is to recite a gatha. When you breathe in, say silently in. As you breathe out, say silently out. Questions?

BELL INVITATION
Bell Invitation to Start Sitting: Facilitator silently recites the bell invitation gatha before inviting one wake-up sound and three full sounds of the large bell to signal the beginning of the sitting period (with three in-breaths and three out-breaths between each full sound). Guided Sitting: The facilitator begins the guided sitting with a wake-up sound of the large bell and reads the first exercise clearly and slowly so everyone can hear and follow the words as they breathe in and breathe out. Breathing in, I know I am breathing in. Breathing out, I know I am breathing out. In/Out (twice) Followed by one full sound of the large bell. Facilitator should allow between 5 and 10 breaths (about 2 minutes) for each exercise before she invites another wake-up sound, which signals the beginning of the next exercise. This process should be followed until the Exercise has been read in its entirety.

Bell Invitation to End Sitting: At the end of the sitting, the facilitator should invite one wake-up sound and three full sounds of the large bell to indicate the end of sitting. After a few in-breaths and out-breaths (usually three of each), facilitator then asks participants to take a moment to undo, stretch, and massage their legs. In summary: You can have a short introduction about the sitting (what are we going to do, how to sit, the purpose of sitting, e.g. to calm the mind) before the start of the sitting. 2-3 minutes is enough. Invite the bell three times, at the beginning and at the end of the sitting session. In between, after you recite one gatha (e.g. breathing in, I know I am breathing. Breathing out, I know I am breathing out. In. Out.), you can invite the bell one time (without waking it up). Time your session. Give participants 10-15 minutes of totally silent sitting (before ending the session). Enjoy your sitting Dont worry about what is the next activity. This is a link to a sitting meditation session in PV tradition: http://youtu.be/3qaEH1quEuE
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JGS Facilitation Guidelines (2nd May 19 11)

WALKING MEDITATION
(From Mindfulness Practice Center Guidebook, Quechee, Vermont and Laughing Rivers Sangha Guidelines)

GUIDELINES
First gather all participants in a circle inside the room Sing some songs *** Introduce walking meditation, share instructions (see below) Before we start the walk, we can bow to each other and as we end the walk, we bow again. (Isnt it a beautiful practice?) You may notice that it takes quite long time for 40 people to put on their shoes. After the facilitator gets out of the room, please walk very slow for a few minutes, or purposely stop for a while somewhere near the 1st staircase waiting for all participants to be ready. Please remember that as we walk, we are walking with the sangha so the facilitator should adjust his/her pace so that the sangha flows like a river. Sometimes, you can stop for a while in the middle of the path to watch the scenery. It is also to give everyone a chance to be in the sangha river. The river is flowing, Flowing and growing, The river is flowing, Back to the sea... *** Notes: Singing I think it is best if we start the walking with some songs, rather than at the beginning of the sitting mediation (as practiced in PV monasteries). So may be the facilitator can guide the rest in one three songs to fresh up the atmosphere. Theres a special video guided walking meditation by Thay. Be inspired: http://youtu.be/QdO1vZJgUu0

EXPLANATION
The purpose of mindful walking is to enjoy each step we take. We want to arrive at each step because each step is life and we do not want to miss our appointment with life. With each step, we reclaim our stability and freedom. Please follow your natural breathing and make one step every time you breathe in or breathe out. Walk in a slow and relaxed way, head upright and smiling. Be aware of the contact between the foot and the floor. Bring all your awareness to the soles of your feet as you walk; feel the contact with floor, and feel your weight shifting. You may choose to use a simple gatha. Silently say in as you are breathing in and making one step; say out as you are breathing out and making another step. If person in front of you is slower, shorten your steps; remain aware of those around us and spacing between us. Walk in a way to put peace and serenity on Earth. Questions?

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Explanation from Nhan: Walking meditation is a chance for us to come back to ourselves. When we walk, we allow anxiety and worries during the day to drop on the Earth. Every step is made with total freedom and love, like we are using out feet to kiss Mother Earth. This can be very healing and bring us happiness right away. To deepen the practice, we can choose to break each step into three parts: lifting, moving, touching and synchronize our feet movement with our breathing: Breathe in, I made one step. Breathe out, I made another step. In, out... In,out Walking with total enjoyment and concentration brings us back to the present moment and allows our wounded souls to be healed, our minds to be nourished and our hearts to become open to wonders of life around. We know that we are taken well care by the universe and there is no longer hurry or struggle needed.

BELL INVITATION
Bell Invitation to Start Walking There are variants on how to use the bell to signal the start and end of walking meditation. Below is a format adopted by an established Sangha: Facilitator invites a wake-up sound of the waking bell to get the attention of the group. S/he asks everyone to rise, stand behind their cushions and asks everyone to bow to the altar or each other (if standing in a circle); at the next full sound of the bell, please rise to face the altar / inside of the circle and bow to each other. One full sound of the waking bell is then invited and everyone bows. Standing still for a moment, facilitator then tells everyone to turn to their left for slow mindful walking, in harmony with his/her conscious breathing upon hearing the next full sound of the waking bell. One full sound of the waking bell is then invited and everyone starts walking. For indoor walking meditation: Allow for one-and-a-half revolutions before inviting one wake-up sound (of the waking bell) and announcing: Please continue walking until you arrive at your own cushion.

Bell Invitation to End Walking Remind participants to gather in a circle again at the end of the session (e.g., in the dining hall). When all are standing and facing the inside of the circle, the facilitator should announce: at the next sound of the bell, please face the inside of the circle and bow to each other. Facilitator then invites one full sound of the waking bell.

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LISTENING TO A DHARMA TALK


(From Peaceful Mind, Open Heart Retreat Booklet, Kong Meng San Monastery, Singapore)

We have the opportunity to attend Dharma talks by our teacher. Please arrive early for the talk so that we may have enough time to find a seat and establish ourselves in a peaceful state of mind. Please listen to the talks with an open mind and a receptive heart. If we listen only with our intellect, comparing and judging what is said to what we already think we know or what we have heard others say, we may miss the chance to truly receive the message that is being transmitted. The Dharma is like rain. Let it penetrate deeply into our consciousness, watering the seeds of wisdom and compassion that are already there. Absorb the talk openly, like the earth receiving a refreshing spring rain. The talk might be just the condition our tree needs to flower and bear the fruits of understanding and love. Out of respect for the teachings and the teacher, we are asked to sit on a cushion or a chair during the teachings and not to lie down. If we feel tired during the talk, mindfully shift our position and practice deep breathing and gentle massage for one or two minutes to bring fresh oxygen to our brain and the areas of fatigue in our body. Please refrain from talking, or making disturbing noises in the hall during the Dharma talk. If it is absolutely necessary to leave the hall during the talk please do so with a minimum of disturbance to others.

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HARMA DHARMA SHARING/DISCUSSION


(From Peaceful Mind, Open Heart Retreat Booklet, Kong Meng San Monastery, Singapore and MPC Guidelbook)

Dharma discussion is an opportunity to benefit from each others insights and experience of the practice. It is a special time for us to share our experiences, our joys, our difficulties and our questions relating to the practice of mindfulness. By practicing deep listening while others are speaking, we help create a calm and receptive environment. By learning to speak out about our happiness and our difficulties in the practice, we contribute to the collective insight and understanding of the Sangha. Please base our sharing on our own experience of the practice rather than about abstract ideas and theoretical topics. We may realize that many of us share similar difficulties and aspirations. Sitting, listening and sharing together, we recognize our true connections to one another. We remind people that Sharing is not the time to ask practical questions, or to discuss intellectual issues. It is not group therapy or a time to discuss our views and opinions. Dharma Sharing is a time to speak personally about the joys and difficulties in our practice. These are often related to the Dharma talk but that is not necessary. We remind people that we join hands and bow before and after we speak. We ask people to practice deep listening and that includes maintaining silence for at least 3 breaths after each person speaks. Each Dharma Sharing leader can decide to pass a leaf or other item so that only the person receiving the item can speak. Other leaders might ask people not to speak a second time until everyone has had the opportunity to speak once. We discourage cross talking, i.e., two members engaging in conversations. We also let new people know that speakers do not necessarily respond to the person who spoke before them and that the Sharing is not about fixing things or solving problems. Please remember that whatever is shared during the Dharma discussion time is confidential. If a friend shares about a difficulty he or she is facing, respect that he or she may or may not wish to talk about this individually outside of the Dharma discussion time.

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MINDFUL MEAL: THE 5 CONTEMPLATIONS


(From Peaceful Mind, Open Heart Retreat Booklet, Kong Meng San Monastery, Singapore)

Please note that our meal is divided into 2 parts: 1st part formal meal: 20 minutes of complete silence. Participants are reminded to remain in their seats until the next bell is invited. 2nd part: Free and easy

EXPLANATION
Let us enjoy every morsel of our food and the presence of the dharma brothers and sisters around us. Let us establish ourselves in the present moment, eating in such a way that solidity, joy and peace be possible during the time of eating. We should take our time as we eat, chewing each mouthful at least 30 times, until the food becomes liquefied. This aids the digestive process. Upon finishing our meal, we take a few moments to notice that we have finished, our bowl is now empty and our hunger is satisfied. Gratitude fills us as we realize how fortunate we are to have had this nourishing food to eat, supporting us on the path of love and understanding. We may also like to say the following gatha: The meal is finished. My hunger is satisfied. I vow to live for the benefit of all beings.

PROCEDURE
[WAKE-UP] [BELL, BELL, BELL] The Buddha, the Awakened One, invites us to enjoy our meal in mindfulness, establishing ourselves in the present moment so that we can be aware of the food in front of us and of the community surrounding us. We eat in such a way that makes peace, joy, brotherhood and sisterhood possible during the whole time of eating. Dear friends, at the sound of the BELL, please practice the Five Contemplations. [BELL] 1. This food is the gift of the whole universe, the earth, the sky, numerous living beings and much hard, loving work 2. May we eat and live in mindfulness so as to be worthy to receive this food 3. May we recognize and transform our unwholesome mental formations, especially our greed and learn to eat with moderation 4. May we keep our compassion alive by eating in such a way that we reduce the suffering of living beings, preserve our planet and reverse the process of global warming 5. We accept this food in order to nourish our brotherhood and sisterhood, build our Sangha and to nourish our ideal of serving all living beings [BELL] After 20 minutes, invite 2 sounds of the bell to let the sangha know that formal meal has ended. They can leave if they have finished their meals or continue eating if they havent.
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JGS Facilitation Guidelines (2nd May 19 11)

RAININGS 5 MINDFULNESS TRAININGS RECITATION CEREMONY


(Courtesy of Plum Village Hong Kong Sangha)

1. Sitting for 10-15 minutes


After everyone is seated, facilitator should remind friends to keep their back straight ad follow their breathing. S/he then silently recites the bell invitation gatha before inviting one wake-up sound and three full sounds of the large bell to signal the beginning of another sitting period (with three in-breaths and three out-breaths between each full sound). At the end of the sit, facilitator invites one wake-up sound followed by one full sound of the large bell.

2. Sutra Opening Verse


Namo tassa Bhagavato Arahato Samma Sambuddhassa (3 times) The Dharma is deep and lovely We now have a chance to see it, study it, and practice it We vow to realize its true meaning (BELL)

(BELL)

3. The Heart of Perfect Understanding


The Bodhisattva Avalokita, While moving in the deep course of perfect understanding, Shed light on the five skandhas and found them equally empty After this penetration, he overcame ill-being Listen, Shariputra, Form is emptiness, emptiness is form Form is not other than emptiness, emptiness is not other than form The same is true with feelings, perceptions, mental formations, and consciousness.

(BELL)

(BELL)

Listen, Shariputra, All dharmas are marked with emptiness They are neither produced nor destroyed Neither defiled nor immaculate; Neither increasing nor decreasing Therefore in emptiness there is neither form, nor feelings, nor perceptions, nor mental formations, nor consciousness

No eye, or ear, or nose, or tongue, or body, or mind No form, no sound, no smell, no taste, no touch, no object of mind; No realms of elements (from eye to mind consciousness) No interdependent origins and no extinction of them (From ignorance to death and decay) No ill-being, no cause of ill-being, no end of ill-being, and no path No understanding, no attainment.

(BELL)

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Because there is no attainment The bodhisattvas, grounded in perfect understanding Find no obstacles for their minds Having no obstacles, they overcome fear Liberating themselves forever from illusion, and realizing perfect nirvana All buddhas in the past, present and future Thanks to this perfect understanding Arrive at full, right and universal enlightenment Therefore one should know that perfect understanding. Is the highest mantra, the unequaled mantra The destroyer of ill-being, the incorruptible truth A mantra of prajnaparmita should therefore be proclaimed. Gata gata paragate, Parasamgate, Bodhi Svahah (3 times)

(BELL)

(BELL, BELL)

4. Sanghakarman Procedure
Sanghakarman Master: Has the entire community assembled? Sangha Convener: The entire community has assembled. Sanghakarman Master: Is there harmony in the community? Sangha Convener: Yes, there is harmony. Sanghakarman Master: Is there anyone not able to be present who has asked to be represented, and have they declared themselves to have done their best to study and practice the Five Mindfulness Trainings? Sangha Convener: No, there is not.
or

Sangha Convener: Yes, (name), for health reasons, cannot be at the recitation today. She has asked (name) to represent her and she declares that she has done her best to study and practice the mindfulness trainings. Sanghakarman Master: What is the reason for the community gathering today? Sangha Convener: The community has gathered to practice the recitation of the Five Mindfulness Trainings. Sanghakarman Master: Noble community, please listen. Today, (date), has been declared to be the Mindfulness Training Recitation Day. We have gathered at the appointed time. The noble community is ready to hear and recite the mindfulness trainings in an atmosphere of harmony, and the recitation can proceed. Is the proposal clear and complete? Everyone: Clear and complete (BELL)

5. Introductory Words
Sisters and brothers in the community, this is the moment when we enjoy reciting the Five Mindfulness Trainings together. The Five Mindfulness Trainings represent the Buddhist vision for a global spirituality and ethic. They are a concrete expression of the Buddhas teachings on the Four Noble Truths and the Noble Eightfold Path, the path of right understanding and true love, leading to healing, transformation, and happiness for ourselves and for the world. To practice the Five Mindfulness Trainings is to cultivate the insight of interbeing, or Right View, which can remove all discrimination, intolerance, anger, fear, and despair. If we live according to the Five
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Mindfulness Trainings, we are already on the path of a bodhisattva. Knowing we are on that path, we are not lost in confusion about our life in the present or in fears about the future. Please listen to each mindfulness training, and answer yes, silently, every time you see that you have made the effort to study, practice, and observe it.

The First Mindfulness Training -- Reverence For Life


Aware of the suffering caused by the destruction of life, I am committed to cultivating the insight of interbeing and compassion and learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to support any act of killing in the world, in my thinking, or in my way of life. Seeing that harmful actions arise from anger, fear, greed, and intolerance, which in turn come from dualistic and discriminative thinking, I will cultivate openness, non-discrimination, and non-attachment to views in order to transform violence, fanaticism, and dogmatism in myself and in the world. This is the first of the Five Mindfulness Trainings. Have you made an effort to study and practice it during the past two weeks? (silence) (BELL)

The Second Mindfulness Training -- True Happiness


Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to practicing generosity in my thinking, speaking, and acting. I am determined not to steal and not to possess anything that should belong to others; and I will share my time, energy, and material resources with those who are in need. I will practice looking deeply to see that the happiness and suffering of others are not separate from my own happiness and suffering; that true happiness is not possible without understanding and compassion; and that running after wealth, fame, power and sensual pleasures can bring much suffering and despair. I am aware that happiness depends on my mental attitude and not on external conditions, and that I can live happily in the present moment simply by remembering that I already have more than enough conditions to be happy. I am committed to practicing Right Livelihood so that I can help reduce the suffering of living beings on Earth and reverse the process of global warming. This is the second of the Five Mindfulness Trainings. Have you made an effort to study and practice it during the past two weeks? (silence) (BELL)

The Third Mindfulness Training -- True Love


Aware of the suffering caused by sexual misconduct, I am committed to cultivating responsibility and learning ways to protect the safety and integrity of individuals, couples, families, and society. Knowing that sexual desire is not love, and that sexual activity motivated by craving always harms myself as well as others, I am determined not to engage in sexual relations without true love and a deep, long-term commitment made known to my family and friends. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct. Seeing that body and mind are one, I am committed to learning appropriate ways to take care of my sexual energy and cultivating loving kindness, compassion, joy and inclusiveness which are the four basic elements of true love for my greater happiness and the greater happiness of others. Practicing true love, we know that we will continue beautifully into the future. This is the third of the Five Mindfulness Trainings. Have you made an effort to study and practice it during the past two weeks? (silence) (BELL)
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The Fourth Mindfulness Training -- Loving Speech and Deep Listening


Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and compassionate listening in order to relieve suffering and to promote reconciliation and peace in myself and among other people, ethnic and religious groups, and nations. Knowing that words can create happiness or suffering, I am committed to speaking truthfully using words that inspire confidence, joy, and hope. When anger is manifesting in me, I am determined not to speak. I will practice mindful breathing and walking in order to recognize and to look deeply into my anger. I know that the roots of anger can be found in my wrong perceptions and lack of understanding of the suffering in myself and in the other person. I will speak and listen in a way that can help myself and the other person to transform suffering and see the way out of difficult situations. I am determined not to spread news that I do not know to be certain and not to utter words that can cause division or discord. I will practice Right Diligence to nourish my capacity for understanding, love, joy, and inclusiveness, and gradually transform anger, violence, and fear that lie deep in my consciousness.
This is the fourth of the Five Mindfulness Trainings. Have you made an effort to study and practice it during the past two weeks? (silence) (BELL)

The Fifth Mindfulness Training -- Nourishment and Healing


Aware of the suffering caused by unmindful consumption, I am committed to cultivating good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I will practice looking deeply into how I consume the Four Kinds of Nutriments, namely edible foods, sense impressions, volition, and consciousness. I am determined not to gamble, or to use alcohol, drugs, or any other products which contain toxins, such as certain websites, electronic games, TV programs, films, magazines, books, and conversations. I will practice coming back to the present moment to be in touch with the refreshing, healing and nourishing elements in me and around me, not letting regrets and sorrow drag me back into the past nor letting anxieties, fear, or craving pull me out of the present moment. I am determined not to try cover up loneliness, anxiety, or other suffering by losing myself in consumption. I will contemplate interbeing and consume in a way that preserves peace, joy, and well-being in my body and consciousness, and in the collective body and consciousness of my family, my society and the Earth. This is the fifth of the Five Mindfulness Trainings. Have you made an effort to study and practice it during the past two weeks? (silence) (BELL)

6. Concluding Words
Brothers and Sisters, we have recited the Five Mindfulness Trainings, the foundation of happiness for the individual, the family, and society. We should recite them regularly so that our study and practice of the mindfulness trainings can deepen day by day. Please, those who have been ordained as Upasaka and Upasika stand up with joined palms in the direction of the Buddha, our teacher. Please touch the earth three times, once after each sound of the bell.

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7. Read a sutra (can be selected from the discourses included in the Plum Village Chanting book or
KMS Retreat Booklet) Facilitator wakes the bell up, followed by one full sound of the bell. After the sound of the bell stops resonating, facilitator then announces: Now, let us continue to enjoy our breathing as we listen to the following reading. Facilitator sits as beautiful and solid as a mountain for at least three more in-breaths and out-breaths before s/he picks up the text and passes it on to the person whom s/he would like to invite to read. When the reading is over, facilitator may suggest everyone to sing a song together.

8. Three Refuges
I take refuge in the Buddha, the one who shows me the way in this life. I take refuge in the Dharma, the way of understanding and of love. I take refuge in the Sangha, the community that lives in harmony and awareness. (BELL) Dwelling in the refuge of Buddha, I clearly see the path of light and beauty in the world. Dwelling in the refuge of Dharma, I learn to open many doors on the path of transformation. Dwelling in the refuge of Sangha, shining light that supports me, keeping my practice free of obstruction. (BELL) Taking refuge in the Buddha in myself I aspire to help all people recognize their own awakened nature, realizing the mind of love. Taking refuge in the Dharma in myself I aspire to help all people fully master the ways of practice, and walk together on the path of liberation. Taking refuge in the Sangha in myself I aspire to help all people build four-fold communities, to embrace all beings and support their transformation. (BELL BELL)

9. Sutra Closing Verse


Reciting the trainings, practicing the way of awareness, Gives rise to benefits without limit We vow to share the fruits with all beings We vow to offer tribute to parents, teachers, friends, numerous beings Who give guidance and support along the path

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EEP DEEP RELAXATION


(From Peaceful Mind, Open Heart Retreat Booklet, Kong Meng San Monastery, Singapore)

This is an example of how to guide yourself or others in Deep Relaxation. Allowing your body to rest is very important. When your body is at ease and relaxed, your mind will also be at peace. The practice of Deep Relaxation is essential for your body and mind to heal. Please take the time to practice it often. Although the following guided relaxation may take you thirty minutes, feel free to modify it to fit your situation. You can make it shorterjust five to ten minutes when you wake up in the morning, before going to bed in the evening, or during a short break in the middle of a busy day. You can also make it longer and more indepth. The most important thing is to enjoy it. Lie down comfortably on your back on the floor or on a bed. Close your eyes. Allow your arms to rest gently on either side of your body and let your legs relax, turning outwards. As you breathe in and out, become aware of your whole body lying down. Feel all the areas of your body that are touching the floor or the bed you are lying on; your heels, the back of your legs, your buttocks, your back, the back of your hands and arms, the back of your head. With each out breath, feel yourself sink deeper and deeper into the floor, letting go of tension, letting go of worries, not holding on to anything. As you breathe in, feel your abdomen rising, and as you breathe out, feel your abdomen falling. For several breaths, just notice the rise and fall of your abdomen. Now, as you breathe in, become aware of your two feet. As you breathe out, allow your two feel to relax. Breathing in, send your love to your feet, and breathing out, smile to your feet. As you breathe in and out, know how wonderful it is to have two feet, that allow you to walk, to run, to play sports, to dance, to drive, to do so many activities throughout the day. Send your gratitude to your two feet for always being there for you wherever you need them. Breathing in, be aware of your right and left legs. Breathing out, allow all the cells in your legs to relax. Breathing in, smile to your legs, and breathing out, send them your love. Appreciate whatever degree of strength and health is there in your legs. As you breathe in and out, send them your tenderness and care. Allow them to rest, sinking gently into the floor. Release any tension you may be holding in your legs. Breathing in, become aware of your two hands lying on the floor. Breathing out, completely relax all the muscles in your two hands, releasing any tension you may be holding in them. As you breathe in, appreciate how wonderful it is to have two hands. As you breathe out, send a smile of love to your two hands. Breathe in and out, be in touch with all the things your two hands allow you to do: to cook, to write, to drive, to hold the hand of someone else, to hold a baby, to wash your own body, to draw, to play a musical instrument, to type, to build and fix things, to pet an animal, to hold a cup of tea. So many things are available to you because of your two hands. Just enjoy the fact that you have two hands and allow all the cells in your hands to really rest. Breathing in, become aware of your two arms. Breathing out, allow your arms, to fully relax. As you breathe in, send your love to your arms, and as you breathe out, smile to them. Take the time to appreciate your arms and whatever strength and health are there in your arms. Send them your gratitude for allowing you to hug someone else, to swing, to help and serve others, to work hardcleaning the house, mowing the lawn, to do so many things throughout the day. Breathing in and out, allow your two arms to let go and rest completely on the floor. With each out-breath, feel the tension leaving your arms. As you embrace your arms with your mindfulness, feel joy and ease in every part of your two arms.

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Breathing in, become aware of your shoulders. Breathing out, allow any tension in your shoulders to flow out into the floor. As you breathe in, send your love to your shoulders, and as you breathe out, smile with gratitude to them. Breathing in and out, be aware that you may have allowed a lot of tension and stress to accumulate in your shoulders. With each exhalation, allow the tension to leave your shoulders, feeling them relax more and more deeply. Send your tenderness and care, knowing that you do not want to put too much strain on them, but that you want to live in a way that will allow them to be relaxed and at ease. Breathing in, be aware of your heart. Breathing out, allow your heart to rest. With your in-breath, send your love to your heart. With your out-breath, smile to your heart. As you breath in and out, get in touch with how wonderful it is to have a heart still beating in your chest. Your heart allows your life to be possible, and it is always there for you, every minute, every day. It never takes a break. Your heart has been beating since you were a four-week-old fetus in your mothers womb. It is a marvelous organ that allows you to do everything throughout the day. Breathe in and know that your heart also loves you. Breathe out and commit to live in a way that will help your heart to function well. With each exhalation, feel your heart relaxing more and more. Allow each cell in your heart to smile with ease and joy. Breathing in, become aware of your stomach and intestines. Breathing out, allow your stomach and intestines to relax. As you breathe in, send them your love and gratitude. As you breathe out, smile tenderly to them. Breathing in and out, know how essential these organs are to your health. Give them the chance to rest deeply. Each day they digest and assimilate the food you eat, giving you energy and strength. They need you to take the time to recognize and appreciate them. As you breathe in, feel your stomach and intestines relaxing and releasing all tension. As you breathe out, enjoy the fact that you have a stomach and intestines. Breathing in, become aware of your eyes. Breathing out, allow your eyes and the muscles around your eyes to relax. Breathing in, smile to your eyes, and breathing out, send them your love. Allow your eyes to rest and roll back into your head. As you breathe in and out, know how precious your two eyes are. They allow you to look into the eyes of someone you love, to see a beautiful sunset, to read and write, to move around with ease, to see a bird flying in the sky, to watch a movieso many things are possible because of your two eyes. Take the time to appreciate the gift of sight and allow your eyes to rest deeply. You can gently raise your eyebrows to help release any tension you may be holding around your eyes. Here you can continue to relax other areas of your body, using the same pattern as above. Now, if there is a place in your body that is sick or in pain, take this time to become aware of it and send it your love. Breathing in, allow this area to rest, and breathing out, smile to it with great tenderness and affection. Be aware that there are other parts of your body that are still strong and healthy. Allow these strong parts of your body to send their strength and energy to the weak or sick area. Feel the support, energy, and love of the rest of your body penetrating the weak area, soothing and healing it. Breathe in and affirm your own capacity to heal, breathe out and let go of the worry or fear you may be holding in your body. Breathing in and out, smile with love and confidence to the area of your body that is not well. Finally, breathing in, become aware of the whole of your body lying down. Breathing out, enjoy the sensation of your whole body lying down, very relaxed and calm. Smile to your whole body as you breathe in, and send your love and compassion to your whole body as you breathe out. Feel all the cells in your whole body smiling joyfully with you. Feel gratitude for all the cells in your whole body. Return the gentle rise and fall of your abdomen. If you are guiding other people, and if you are comfortable doing so, you can now sing a few relaxing songs or lullabies. To end, slowly stretch and open your eyes. Take your time to get up, calmly and lightly. Practice to carry the calm and mindful energy you have generated into your next activity and throughout the day.
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THE CLOSING CIRCLE


(From Mindfulness Practice Center Guidebook, Vermont and Peaceful Mind, Open Heart Retreat Booklet, KMS, Singapore)

Various ideas: At the very end of the day or the retreat, we invite everyone to sit in a circle and invite people to say their name and make any comments that they wish to. If time is short and the crowd is large, we might invite people to call out a word or words that express their feelings. This process allows amble time for everyone to have a say and the warm words bring joy. We then end with some songs and a few minutes of silent sitting. We remind participants to fill out their post-DOM/retreat evaluation forms. These forms are very important and each committee member should review them to identify suggested changes for future retreats. However, it is important to keep in mind, that one complaint or suggestion might not represent the majority view. We should bring complaints or suggestions back to the committee or our business meeting for discussion before we make changes. There is no coming and no going, for we are always with you and you, with us. When we go home and we remember to return to our breathing, we will know that the friends at Plum Village and our Sangha Body all over the world are breathing too. Any time we like, we can take refuge in the practices of conscious breathing, mindful eating, loving speech, and many other wonderful practices. When we do, we will feel very connected and not alone. We become as large as the Sangha Body. Let us continue our practice as we return to our homes, our families and society. As we have learned to live in harmony with the Sangha in Plum Village, we can also cultivate harmony in our families and in society. As we have learned to understand and appreciate our friends in the practice, we can also learn to understand and appreciate our co-workers and our neighbors. We can practice loving speech with strangers on the city bus, just as we do with the sisters and brothers at Plum Village. Mindfulness practice is everywhere we go. A lotus for you A Buddha to be After standing quietly for a moment, the facilitator extends her arms to quietly invite everyone to hold hands for the final circle. Holding hands in a circle, facilitator invites everyone to enjoy their breathing (at least three in-breaths and three out-breaths) and to be there for each other and enjoy the community of the group before everyone moves into the rest of their day.

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GUIDED MEDITATION EXERCISES


(From Peaceful Mind, Open Heart Retreat Booklet, Kong Meng San Monastery, Singapore)

In the practice of guided meditation, we have the opportunity to look deeply into the mind, to sow wholesome seeds there, to strengthen and cultivate those seeds so that they may become the means for transforming the suffering in us. Guided meditation can help make our sitting meditation more concrete. To practice guided meditation, we recite the two guiding sentences, one with our in-breath and the other with our out-breath. Then we use the key words (the condensed version of the guiding sentences) to focus our attention as we continue to breathe in and out. When we feel that our concentration is solid, we move to the next set of guiding sentences.

Joy of Meditation as Nourishment Exercise 1


Guided Sentences: 1. Breathing in, I know I am breathing in. Breathing out, I know I am breathing out. 2. Breathing in, my breath grows deep. Breathing out, my breath goes slowly. 3. Aware of my body, I breathe in. Relaxing my body, I breathe out. 4. Calming my body, I breathe in. Caring for my body, I breathe out. 5. Smiling to my body, I breathe in. Easing my body, I breathe out. 6. Smiling to my body, I breathe in. Releasing the tensions in my body, I breathe out. 7. Feeling joy (to be alive), I breathe in. Feeling happy, I breathe out. 8. Dwelling in the present moment, I breathe in. Enjoying the present moment, I breathe out. 9. Aware of my stable posture, I breathe in. Enjoying the stability, I breathe out. Key Words: In Out Deep Slow Aware of Body Relaxing Body Calming body Caring for body Smiling to body Easing body Smiling to body Releasing tensions

Feeling joy Feeling happy Being present Enjoying Stable posture Enjoying

While this exercise is easy and pleasant to practice, it also brings about many good results. Through this exercise, many people who are just beginning to meditate can taste the pure joy that meditation brings. Moreover, those who have already been practicing for some years can use this exercise to nourish body and mind and to continue further on the path of meditation.

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The first stage (in, out) is to identify the breath. If this is an in-breath, the practitioner must know that it is an in-breath. If this is an out-breath, the practitioner must know that it is an out-breath. In concentrating on the breath even a few times, the practitioner will naturally stop thinking about the past and the future, putting an end to dispersed thoughts. The mind of the meditator is wholly with the breathing in its work of identifying the in-breath and the out-breath. In this way, the meditator has become one with the breathing. The mind is no longer an anxious or a thinking mind; it is simply a breathing mind. The second stage (deep, slow) is to see that the in-breath is already growing deeper and the out-breath has already slowed down. This process happens of itself and does not require any effort on the part of the meditator. To breathe and to be aware that you are breathing (as in the first stage of the exercise) naturally makes the breathing deeper, slower, more even. In other words, the breathing has more quality. When the breathing has become even calm, and rhythmical, the practitioner begins to feel peace and joy in body as well as in mind. The tranquillity of the breathing entails the tranquillity of the body and of the mind. At this point, the meditator begins to experience meditation as the food of joy. The third stage (awareness of the whole body, relaxing the whole body) brings the mind home to the body with the in-breath, and mind becomes acquainted with the body. The breathing is the bridge that takes the meditator from the body to the mind and from the mind to the body. The function of the out-breath is to relax the whole body. While breathing out, the meditator allows the muscles in the shoulders, in the arms, and then in the whole body to relax, so that a feeling of comfort is apparent in the whole body. This stage should be practiced for at least ten in- and out-breaths. The fourth stage (calming the body, caring for the body) calms the functions of the body with the in-breath. With the out-breath, the meditator expresses a heartfelt compassion for the needs of the body. If the meditator continues to practice the third stage, the breath will be utterly calming and help the meditator to treat the body with deep respect and care. The fifth stage (smiling to the whole body, easing the body) brings relaxation to all the facial muscles. The meditator sends the half smile to the whole body, as if it were a fresh, cool stream of water. To ease the body is to feel light. This stage nourishes the whole body through the compassion of the meditator. The sixth stage (smiling to the body, releasing the tensions in the body) is a continuation of the fifth stage. Here the breathing helps remove all the tensions which still remain in the body. The seventh stage (feeling joy, feeling happy) brings awareness of the feeling of joy when the meditator breathes in. This is the joy of being alive, of being in good health (which is the same as living in awareness), of being able to nourish the body at the same time as the soul. The out-breath brings a feeling of happiness. To sit with nothing to do but breathe in awareness is a great happiness. Countless people bounce about like yo-yos in their busy lives and never have the chance to taste this meditators joy. The eighth stage (present moment, wonderful moment) brings the meditator back to the present moment with the in-breath. The Buddha taught that the past has already gone and the future has not yet come; that we find life in what is happening now. To dwell in the present is truly to return to life. Only in the present moment is the meditator really in touch with the wonders of life. Peace, joy, liberation, the buddha nature, and nirvana cannot be found anywhere else. Happiness lies in the present moment. The in-breath helps the meditator be in touch with this happiness. The out-breath also brings much happiness to the meditator, and that is why he says, wonderful moment. The ninth stage (stable posture, enjoying) steadies the meditator in the sitting position. It will help a posture which is not yet straight, not yet beautiful, to become both straight and beautiful. A stable sitting posture brings about ease and enjoyment of that stability. The meditator becomes master of his body and mind and is not pulled hither and thither by the different actions of body, speech, and mind.
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Joy of Meditation as Nourishment Exercise 2


Guided Sentences: 1. Breathing in, I know I am breathing in. Breathing our, I know I am breathing out. 2. Breathing in, my breath grows deep. Breathing out, my breath goes slowly. 3. Breathing in, I feel calm. Breathing out, I feel ease. 4. Breathing in, I smile. Breathing out, I release. 5. Dwelling in the present moment. I know this is a wonderful moment. Key Words: In Out Deep Slow Calm Ease Smile Release Present Moment Wonderful Moment

This exercise also can be practiced anywhere, in the meditation hall, in the living room, in the kitchen, or while on a train. The first stage is designed to bring body and mind back into oneness and at the same time to help bring us back to the present moment, to connect us with the miracle of life now occurring. If we can breathe in this spirit for two or three minutes, our breathing will quite naturally become light, leisurely, gentler, slower, and deeper; and naturally we shall feel much more at ease in body as well as in mind. This is the second stage, deep, slow We can stay with this stage for just as long as we like. Next we come to calm, ease. Here we can achieve deeper tranquillity (Sanskrit prasrabdhis), a great calm of body and mind, and the joy of meditation will continue to nourish us. The final two stages have already been discussed in the previous exercise. We can learn by heart the gatha and we can also sing it.

Joy of Meditation as Nourishment Exercise 3


Guided Sentences: 1. Breathing in, I know I am breathing in. Breathing out, I know I am breathing out. 2. Breathing in, I see myself as a flower. Breathing out, I feel fresh. 3. Breathing in, I see myself a mountain. Breathing out, I feel solid. 4. Breathing in, I see myself a still water. Breathing out, I reflect all that is. 5. Breathing in, I see myself as space. Breathing out, I feel free. Key Words: In Out Flower Fresh Mountain Solid Still Water Reflecting Space Free

This exercise can be practiced in the first part of any sitting meditation, or for the whole of the meditation period to nourish and calm body and mind, to enable the meditator to let go and attain freedom.
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The first stage should be practiced for as long as it takes the body and mind to become one. The second stage encourages a sense of freshness. A human being should he as fresh as a flower, for indeed we are one species of flower in the garden of all phenomena. We only need to look at the beauty of children to see that human beings are flowers. Two round eyes are flowers. The clear complexion of the face with its gentle forehead is a flower. The two hands are a flower.... It is only because we worry that our foreheads become wrinkled. It is only because we cry so much and pass so many sleepless nights that our eyes are clouded. We breathe in to restore the flower in us. This in-breath brings the flower in us back to life. The out-breath helps us be aware that we have the capacity to be, and are now, fresh as a flower. This awareness waters our flower; this is the practice of loving-kindness meditation toward ourselves. The third stage, mountain, solid, helps us to stand firmly when we are upset by vehement feelings. Whenever we feel despair, anxiety, fear, or anger, we are carried right into the heart of a whirlwind. We are like a tree standing in the gale. If we look up, we shall see our branches bending as if they are about to break and be carried away by the storm. But if we look down, we shall know that the roots of the tree are held firmly in the earth, and we shall feel more stable and at rest. Body and mind are like that. When there is a hurricane of emotions in us, if we know how to withdraw from the stormthat is, if we know how to withdraw from the turmoil of the brainwe shall not be swept away. We must transfer our attention to a place in the abdomen about two fingers width below the navel and breathe deeply and slowly according to the formula mountain, solid. In doing this, we shall see that we are not just our emotions. Emotions come and go, but we are always here. When we are oppressed by emotions, we feel very insecure and fragile; we may feel that we are in danger of losing life itself. Some people do not know how to deal with their strong emotions. When they are suffering greatly from despair, fear, or anger, they think the only way to put an end to their suffering is to put an end to their life. But those who know how to sit in a meditation position and practice breathing the exercise mountain, solid, can weather such times of difficulty and suffering. This exercise can be practiced lying down, resting easily on the back. Our entire attention should be directed to the rising and falling of the abdomen. This will enable us to leave the storm area and to know we need never go back there again. Nevertheless, we should not wait until we find ourselves in difficulty in order to practice. If we do not have the habit of practicing, we shall forget how to do the exercise, and our emotions may once again overwhelm and oppress us. To make a good habit, we should practice every day, in that way whenever painful feelings arise we shall know quite naturally how to resolve and to transform them. In addition, we can explain the practice to young people to help them ride out their stormy periods. Still water, reflecting is the fourth stage intended to calm the mind and body. In the Anapanasati sutta the Buddha taught: Breathing in I make my mind calm ... This exercise is essentially the same, the image of the still lake water simply makes the practice easier. When our mind is not calm, our perceptions are usually clouded; what we see, hear, and think does not reflect the truth of things, just as when the surface of a lake is troubled by waves, it cannot clearly reflect the clouds above. Buddha is the cool moon, Crossing the sky of utter emptiness. The lake of the mind of beings quietens, The moon reflects beautifully in it. Our sorrows, pains, and anger arise from our wrong perceptions. In order to avoid these wrong perceptions, we need to practice making the mind as still as the surface of a still lake. The breathing is what does that work. Space, free is the fifth stage. If we have too many preoccupations and cares, we will not have clarity and peace and joy. Thus the purpose of this exercise is to create space for ourselves, space in our hearts and space around us. We must rid ourselves of the anxieties and projects that burden us. We should deal in the same way with sorrows and anger. We must practice letting go of the things we carry needlessly. This sort
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of baggage only makes life heavy, even if sometimes it seems we cannot be happy without itwithout, for example, that a title, high position, fame, business, and people to run around after us. But if we look again, we shall see that this baggage is often nothing but an obstacle to our happiness. If we can just put it down, we shall have happiness. Buddha is the cool moon, Crossing the sky of utter emptiness . . . Limitless space is the sky of utter emptiness. That is why the happiness of the Buddha is so great. One day the Buddha was sitting in the forest at Vaisali and saw a farmer going past. The farmer asked the Buddha if he had seen his herd of cows, which had broken loose. He also said that earlier that year he had lost two acres of sesame fields when they were attacked by caterpillars and complained that he must be the most wretched person on earth. Perhaps, he said, he should put an end to his own life. The Buddha advised him to look in another direction. After the farmer had gone, the Buddha turned to the bhiksus who were sitting with him and smiled. He said: Bhiksus, are you aware of your happiness and freedom? You do not have any cows you need be afraid of losing. Practicing this last exercise helps us to let go of our cows, the cows of our mind and cows we have gathered around us.

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