A 13-minute segment on the second door of liberation – signlessness. The talk takes place on August 17, 2007 during the Stonehill College retreat during the U.S. Tour. The retreat theme is Mindfulness, Fearlessness, and Togetherness and this is part three of a four-part series.
The second door of liberation. Sign here is the appearance. When we look deeply we have to see the nature of signlessness. The seed of corn has an appearance, we see it as a seed of corn. But when it grows, it no longer appears as a seed of corn. But the seed of corn is still there; it’s only changed how it appears.
Say you fall in love with a cloud. Thay helps us smile by recognizing our beloved cloud. It has not died. A cloud never dies. This too has been confirmed by scientists.
Piece of paper. Can you establish the birthdate of this sheet of paper? Was it at the paper mill? But the paper hasn’t come from nothing. Even if we burn the sheet of paper, it will continue. Being and non-being are just ideas. They do not apply to reality. These are conventional designations.
More examples. A drop of water falls from the sky. What happens? Does it become nothing? Before you were born. Were you there? Did you exist before the moment of conception? It is all a continuation. The same applies to “so called” death.
In the moment of great despair, great anguish, signlessness is there to rescue you.
This is a 78-minute dharma talk from Zen Master Thich Nhat Hanh in Hanoi during the “Engaged Buddhism in the 21st Century” retreat. This is the sixth and final talk on May 11, 2008 and the talk is offered in English.
The Dharma is something you need to come and see for yourself. It is experiential. Meditation holds the keys. We can unlock the door of reality. Among them are the Three Doors of Liberation. Emptiness. Signlessness. Aimlessness. These are the keys.
What are these Three Doors of Liberation?
Along with this, we take a deeper look at several pairs of opposites (in the context of signlessness).
birth and death
being and nonbeing
coming and going
sameness and otherness
We can liberated from our fear, our anger, our despair.
The story of the flame is quite humorous and enjoyable.
This 74-minute dharma talk in the Ocean of Peace Meditation Hall takes place on Sunday, February 1, 2004. The monastic and lay community are practicing together during the 2004 Rainy Season Retreat from January 4 to March 14 at Deer Park Monastery. Both audio and video versions are available with this post.
In the process of renewing Buddhism, many people disagreed with me. Today, Thay offers some words on renewing Christianity. The teaching of living deeply in the present moment is also very clear in the gospel. We should take care of today. Living happily in the present moment is possible. Our basic practice during this Rainy Season Retreat is this: living happily in the present moment. If the Buddha is there, the pure land is there too. If God is there, then the kingdom of God is there too. This practice is not difficult. Mindfulness will help us be in the present moment. Thay proposed that theologians and Christian teachers offer us the teaching and practice to help us live in the present moment. The same is said to Buddhist teachers. Walking and contemplating in the pure land or the Kingdom of God. Then we no longer have to run after fame, power, wealth, and sex.
The teaching should be embodied by the teacher. The life of the teacher can then be authentic. If you are Dharma Teacher, you have to embody the teaching of living happily in the present moment. If you want others to be able to stop suffering and to live happily. Every moment of our daily life can be seen as a miracle. Thay offers a few examples of how we embody the practice.
If you are beginner, a new practitioner, there are brothers and sisters who are more experienced. And these more experienced practitioners can show how we can live in the present moment. Mindfulness and concentration bring about happiness, solidity, understanding, and compassion. And this will nourish us and the other people around us. We can help those around us. Thay offers some examples of how this is practiced. Practicing is helping the sangha.
There are those who have received the Five Trainings, and yet sometimes there are those who have not received the trainings who may be more solid in their practice. We can learn from these students because their present in the sangha is a blessing too. It makes the sangha more beautiful and a better refuge. It’s not because of have received the Five Trainings that makes us more important. Anyone can be the teacher. Our teacher is a little bit everywhere. Signlessness. Not caught by the form. The same is true for the Order of Interbeing member – those without the brown jacket may be better practitioners than us. When we wear the brown jacket, we have to be more careful and embody the Fourteen Mindfulness Trainings. Our real value, as members of the Order of Interbeing, is how we practice these trainings. In order to do this, we have to be solid in our daily practice and see our teacher in others. As members of the Order, we have a duty of setting up a sangha. We have to do the work of sangha building. The sangha is protecting and supporting us. So, whether you have received the Five Trainings or not, whether you have received the Fourteen Trainings or not, whether you have received the Ten Novice Precepts – we need a sangha.
Daily Practice worksheet – there is a column for each day. And in the evening before you go to sleep, we can evaluate our practice. We start with waking up – when you woke up, did you practice? Were you aware and present with waking up. In the teaching, we continue through the other parts of the day where we can enjoy and practice in each moment – putting on your shoes, folding your blanket, opening and closing the door, etc. There are also verses (Gathas) of practices.
During this retreat, we have been learning about how to take care of our body and our feelings through the Exercises on Mindful Breathing proposed by the Buddha. We are learning how to handle our feelings, whether they are pleasant, unpleasant or neutral. We have learned how to produce a feeling of joy and a feeling of happiness. In the Buddhist teachings, we learn there are 51 categories of mental formations. This is where we turn now in the dharma talk. There are positive ones – confidence, compassion, diligence, joy, etc. There are also negative ones – anger, despair, jealously, etc. And mindfulness is one of the fifty-one. These all exist in our consciousness and are of an organic nature — they can change and transform.
How do we cultivate understanding and compassion?
If you appreciate this teaching, please consider making a donation to support the ongoing efforts of the online monastery. Please make a note with your donation that it was because of this talk.
From the Rising Tide Meditation Hall at a retreat at Magnolia Grove Monastery in Batesville, Mississippi during the 2013 Nourishing Great Togetherness teaching tour. This is the third dharma talk for the 6-day retreat with the theme Healing Ourselves, Healing the World. The date is September 27, 2013. We begin with seven minutes of chanting from the monastic brothers and sisters.
Try the BetterListen Version of this entire retreat – click the image below
Thay introduces and explains the process for the Novices and Aspirants along with the 5-year program of training as a monastic. It can bring you a lot of joy. They practice the Ten Precepts of a novice. The third source of nutriment is volition – deepest desire of your life. What you want to do with your life? Knowing what you want to do can give you energy. Brotherhood and sisterhood creates a very deep love. What is life as a monastic like, how are decisions made, how do you practice? Why did Thay begin to take students after living in exile in the west? The need for dharma teachers across the world is great. Thay invites you to join the five year program.
At approximately 38-minutes into the recording, we turn to a new topic. We have talked about the art of suffering – if we know how to suffer, we will suffer much less. The art of suffering is linked to the art of happiness. Skillfully we can create joy for ourselves and others. There are many ways to create joy and happiness. The first method is to let go, to leave behind. Letting go will give birth to joy and happiness. If you let go, happiness can come right away. What are holding onto that we think is crucial for our happiness? The practice of releasing our cows. We can practice using sitting meditation and learn to release our cows. A whole country can even be caught my a cow – our ideology. The teaching of the monk Badhya who exclaimed “Oh my happiness!” during his meditation. He was able to let go.
The second way to joy and happiness is mindfulness. Mindfulness is a source of joy and a source of happiness. This is our practice. Then we have concentration – if you are very mindful, then concentration can be born. From concentration we then have insight – it can liberate us. Joy and happiness can arrive.
in the teachings of the Buddha, there are five types of energies that you can generate. They can help generate joy and happiness. The first three were covered earlier – mindfulness, concentration, and insight. The other two are faith and diligence. Faith here means confidence. The other teaching on power is cutting through / letting go. The power to cut by brought requires courage and courage requires us to have insight. The second power is wisdom. The third power is the power to love, to forgive.
How do we listen to a dharma talk? What is the zen way? We continue with a brief review from the exercises of mindful breathing.
At 86-minutes into the recording, we turn to a teaching on the three doors of liberation – emptiness, signlessness, and aimlesslessness. We hear an explanation and teaching on each of these doors.
July 29, 2013. 119-minute dharma talk given by Thich Nhat Hanh from Upper Hamlet of Plum Village during the 2013 Summer Opening. This is the thirteenth talk of the summer.
Even the Buddha was a human and suffered. In just one week we can know the art if suffering in order to generate joy and happiness. There is a usefulness to the suffering. We are always trying to run away from suffering. We use consumption to run away fr our suffering. The Buddha teaches us to do the opposite. Do you have time to look deeply at your suffering and the suffering of the other person? Can we listen to the suffering in the world and inside yourself?
The chant calling the name of Avalokiteshvara is about listening to the suffering. t’s energy can also heal your suffering. The monastics begin the chant at 36-minutes into recording.
The main talk begins at 59-minutes. Teaching on signlessmees. We do not have a separate self. We have the practice of hearing the bell to let all our cells and ancestors to listen with us. This is deep listening. We listen as a stream and we practice for everyone.
How do we practice mindfulness in our every day activities? How do we use our breath as a tool for mindfulness. How do we do walking meditation using “I have arrived. I am home.” The Kingdom of God is available everyday by the practice of mindful breathing and mindful walking.
May 26, 2013. 86-minute dharma talk given by Thich Nhat Hanh from Hong Kong. The sangha is on the spring Asian Tour and this talk is given in English with consecutive translation into Chinese. The theme of the retreat is Happiness is the Way.
How do we connect with the Buddha? How do we bow to the Buddha? Emptiness. Right View is the ultimate aim of practice. To gain insight into Interbeing and emptiness. What is emptiness? How does this help us remove anger and discrimination?
Concentration allows us to discover this insight. These three practices (samadhi) to Right View are available in all Buddhist traditions. Emptiness. Signlessness. Aimlessness. These are the Three Doors of Liberation.
Mindfulness. Concentration. Insight. A good practitioner can generate these three kinds of energy. If we practice, we can produce Right Thinking and the Noble Eightfold Path. We are free of the notions of being and non-being. We hear the story of Anapindika when he was dying and how Sariputra helped him understand no birth and no death.
February 3, 2013. 91-minute dharma talk given by Thich Nhat Hanh from Upper Hamlet at Plum Village. The sangha is in the 90-day Rains Retreat (Winter Retreat). This is the twenty-sixth dharma talk of the retreat with the theme Are You The Soulmate of the Buddha? The talk is given in Vietnamese and this is a translation provided by Sr. Chan Không. It is the final talk of the winter retreat.
Are we the soulmate of the Buddha? We are asking if we are making any mistakes about the teaching. Are we misunderstanding the Buddha? We’ve learned about dualistic thinking. And we’ve learned about the unnecessary questions.
How do we practice with the Dharma body? The teaching? Everyone can practice like the Buddha. Everyone can be enlightened. It is not a religion. The teaching of the Buddha non-dualistic. Even right from the beginning Buddhism split into two schools. The misperception started right from the beginning. Again, what is being the soulmate of the Buddha? How do we keep the essential teaching and also the delusion?
What happens if we diefy the Buddha, then what happens? We can get lost in the idea of self. Discovering the middle way. Sometimes we need to dilute Buddhism a little without forgetting the essential teaching.
Signlessness. Seeing the Buddha in others and other things. The Buddha is next to you. Open your eyes. The Buddha is still there if we practice signlessness.
November 1, 2012. 76-minute dharma talk given by Thich Nhat Hanh from New Hamlet at Plum Village. The sangha is enjoying the Autumn Retreat and this is a Day of Mindfulness. This is the 8th, and final, dharma talk of the fall retreat. Thay begins with a short review of what’s been covered in the last four weeks.
Today we will look more deeply into the nature of our birth and our death. We begin with an analysis of a cloud. What is a cloud and when does it exist? We have to look at the cloud with eyes of signlessness. The rain is the new form of the cloud. How do we appy this to our own being? Is there really birth and death? There is only continuation.
Collective action. In Buddhism, the notion of action is very important. It is called karma. Triple action: thought, speech, and action. With mindfulness we can recognize our thoughts and make a decision that they produce healing and reconciliation. In order to so, we need Right View and Right Understanding. What is the connection between birth, death, and karma?
We need mindfulness and concentration to gain the insight if Right View. Birth and death inter-are with each other. Thay teaches briefly on each of the other elements of the Noble Eightfold Path.
August 24, 2012. 100-minute dharma talk given in English, with consecutive translation into German, with Thich Nhat Hanh. This is the fifth Dharma talk offered by Thay on in the German Retreat, theme of Body and Mind Are One, at the European Institute of Applied Buddhism in Waldbröl, Germany.
Can the body be without the mind? Can the mind be without the body? By looking deeply, we see this is not possible. Without the body, we cannot take care of the mind. And vice versa.
The sixteen exercises on the full awareness of mindful breathing. Teachings on impermanence and nirvana (story of the wave). Three doors of liberation.
July 15, 2012. 121-minute recording given at Lower Hamlet, Plum Village by Thich Nhat Hanh. This is the seventh dharma talk of the Summer Opening and the talk was originally given in French. This is an English translation.
We begin with a talk for the children. What is the Buddha? How can we make use of suffering? What can we do with anger? What is loving speech? The story of the corn plant. The method of meditation called Signlessness. Uses the birth of a child to illustrate.
Following the talk for children, the main talk begins at 53-minutes into the recording. In classical science things are all outside of each other. In modern science, quantum physics, we see that things are inside each other. In Buddhism, we try to look this way. There is no separate self. Coexistence. This is, because that is. Interbeing.
A teaching in the Four Noble Truths. Why do we have suffering? Hiw do we get understanding and love? How can we see the all in the one?
The noble eightfold path beginning with Right View (the fruit of our meditation). The notions of being and non-being. Right Thinking. Right Speech. Right Action.