of Thich Nhat Hanh
A lady who was here with us yesterday had to leave because his mother is dead. I think that really would have liked to stay with us and share the Dharma talk, but listen for her. When a person who is very dear to us dies we do not know where to go, and we do not know if we will meet again in the future, somewhere. In the teaching of the Buddha is spoken not to come and go. This is a profound way to see if that loved one is still with us or no longer exists.
We will now set a period not to go on and do not come. The other day I said that in Buddhism you prefer the word event rather than a construction, when we make the act of lighting a match in reality we are not lighting up the flame, but rather help to manifest. If you look deeply into this box of matches, potremo vedere che la fiamma c'è già, non la vediamo davvero, ma sappiamo che la fiamma c'è ed aspetta solo di manifestarsi.
Tutte le condizioni sono già sufficienti tranne una, e l'ultima è il movimento della mia mano. Già da ora possiamo parlare alla fiamma e dirle: "Per favore, fiamma, manifestati". Se non ci fosse, non potremmo parlarle così. Per piacere, aiutatemi a parlare alla fiamma ed ecco la risposta della fiamma: vedete, la fiamma si è manifestata, starà un pochino con noi e poi se ne andrà.
Ora parliamo di nuovo alla fiamma: "Cara fiamma, da dove sei venuta? Dove sei andata, mi manchi tanto". Nello stesso modo una persona che ci è molto cara si è manifestata ad some point in our lives and then went away. We believe that first appeared there, and that after his death no longer exists because we have the notion of being and nonbeing. Qualified prior to the event and the event as not being as being. Then, after the cessation of the event is again a non-being. According to the Buddha, these two concepts can not be applied to reality. Before the flame posters you can not call it "not", and when it happens it is wrong to consider "being." Finally, when the show ends again saying it is not wrong.
According to the Buddha, then, the nature of the flame is neither being nor non-being. The true nature of the flame is free from the notion of being and nonbeing. In the teaching of the Buddha, "being and not being is not the problem." Nirvana is the absence of all ideas, including one on being and nonbeing. We call then the flame, "Where did you come?", And if we listen deeply the flame will tell us: "Dear friend, I did not come from nowhere, when conditions are clear enough to me. And I will go anywhere, no matter where, when the conditions are sufficient. the event will cease, but not going anywhere. "
We can understand the argument made by the flame, and we understand that the nature of the flame is neither go nor come. The reality is free from the notions of being, not to be, come and go.
When we happen to lose someone very close, I pray, practice as recommended by the Buddha. You can really touch your presence if you eliminate the notions of being and non being, coming and going. I once made a Dharma talk to Plum Village and in children's eyes I read that they understood this to be and not be, do not go and do not come. If children pay attention, they too can understand the Dharma talks. We call upon the occurrence of flame, inhale and exhale with attention and help me to apply the flame to occur, "Dear flame, please come." Let's light a candle, the flame is the same as that of the first or is it different? Please do not reply immediately, before we have to practice looking deeply. It is the same or different?
The Buddha would say that they are neither the same nor are different, because the reality transcends the ideas of the same and different. If we let the candle and then return half an hour, we see that the flame is still there and the flame will be the same, or better, we think that the flame is the same, but if we look deeply we will see that each has its own oxygen flame which burn its fuel in which to live, and if we look more deeply we will see that there is a succession of flame, which is not the same flame that has a certain duration, but rather the succession of a multitude of flames.
imagine that someone in the dark take a flashlight in hand with that light and draw a circle: If we are not far from the person we have the impression that it is a circle of fire, while it is not a circle of fire as the sequence of movement to give us the impression of a circle of fire. Similarly, if we have a camera, we can do a similar experiment: the sequence of many frames give the impression of movement. But looking deeply we can see the succession of a multitude of images. So I think the flame is the same is an optical illusion, but also say they are different flames, which have no connection between them is incorrect. With the practice of looking deeply we can say that the nature of the flame is neither to be the same or be different. Now, lest we forget, we need someone to write on the blackboard the words: "Do not go, do not come, not, not not be, not the same and not different." We believe that the flame is born when thay did not die on and off when thay did, so we still have a notion of birth and death. At the beginning of this speech I have invited you to think of phenomena as something that occurs and not something that is born.
Let this piece of paper and we think it came out of nowhere. Why be born in our minds means that we become something from nothing. Being born means that no one becomes someone. Birth means that we become not to be. Misperceptions. This piece of paper before the paper was something? Looking deep inside the paper we can see the presence of trees and forests, sun, water. All in a sheet of paper. And so it is easy to see that piece of paper before it was something. It would be wrong to say that the paper came out of nowhere, one in which we see now is just a new manifestation. Before being born as a sheet of paper, already had been tree, rain, sun, and the time that we believe is the birth is actually just a continuation. The giorno del nostro compleanno è più appropriato cantare: "Buona continuazione", anziché: "Buon compleanno". Vorrei chiedere a questo bambino quando è nato. Prima di quella data esistevi già? "Sì". Quindi, se esistevi già qual è il significato di nascere? Lo chiediamo a questa bambina. Esistevi prima di essere nata? "No". E se non esistevi già, come hai fatto a nascere da tua madre?
Alcuni mesi prima che tu nascessi, la mamma già ti sentiva, eri già lì, quindi la data che è sul tuo certificato di nascita non è esatta. E prima del concepimento esistevi già? Almeno per il 50% nella tua mamma e il 50% in tuo padre. Guardando in questo modo scoprirai che ci sei sempre been, and that your true nature is the nature of no birth. Our friends from the Christian tradition believe that Jesus did not exist prior to conception. It was already there before birth. And in his teaching, even after the crucifixion, continued to be. Its nature is not death, not only Christ and Buddha are not the nature of birth and not death, but all of us.
The French scientist Lavoisier said: "Nothing is born and nothing dies," did not know the Buddhism, but he said the same thing as the Heart Sutra that we sang this morning. We do an experiment: try to burn this piece of paper and see if it gets nothing, because in our minds when something comes from nothing and then dies becomes then again become something for nothing. The sheet of paper is burned at all. No, this is nothing, became something different, first in smoke rose into the sky and reached a cloud: we can look at the sky and greet the paper burned. But it was also transformed into heat, almost burned my fingers and that heat has penetrated into my body and in your. And so when you return home, bring that paper with you.
One of you can lead this ash in a field and maybe next year when I return for another retreat will find it transformed into a flower. Then the moment of death of the paper is nothing more than a moment of continuation. For the same reason we should be sad when someone dies, because his death is a moment of continuation. Not only during a birthday we sing: "Good going, but when one dies. It is a time for a new beginning, and if we look through the eyes of Buddha, we can not feel such despair. If you look in the sky we can see many beautiful clouds and when the time will turn into lies, the cloud will not be afraid. Being a cloud that moves across the sky, but in the same way to be the rain that falls on land is also a wonderful thing. If we would only see the cloud, cry when you turn into rain, so we look deeply into meditation vedere la nuova manifestazione dei nostri cari, e allora potremo dire loro: "So dove siete e cercherò di identificare la vostra nuova manifestazione".
Il Buddha disse: "Se guardi in profondità nella tua vera natura scoprirai che la tua vera natura è di non nascere e di non morire, non venire e non andare, non uguale e non diverso, non essere e non non essere. Se riuscirai a vedere la tua vera natura, allora sarai libero dalla sofferenza."
Nel buddhismo esiste un termine che molti non comprendono: nirvana. Nirvana significa estinzione, ovvero estinzione di tutte le idee e di tutti i concetti, dell'idea di andare, venire, essere e non essere. Perciò dovremmo praticare abbastanza in modo da guardare in profondità e riconoscere our true nature.
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The purpose of the practice is to free us from suffering, but the biggest relief is to touch our true nature of not being born and dying. That's why we should not be too busy in their daily lives, but always find time to practice this wonderful teaching of the Buddha which is the cream, nectar, would be a terrible waste not being able to practice it.
At the time of the Buddha, was a practitioner named Anathapindika businessman who was a very generous both in terms of material resources put at the service of the energies of the weak and poor. The people in her country she loved him, especially as he had given this name which means "one who takes care of the marginalized." One day he went into the bamboo grove where the Buddha meditated and asked him to accept him as his disciple and then invited him to visit his native land, Kosala. And when the Buddha accepted, he happily returned to his country to find a place worthy of hosting the Buddha and his disciples, he found the palace of a prince who was happy to make it available to the Buddha and his disciples as a center of circulation. Then the businessman with his wife and three children took five wonderful awareness training and practiced with the Buddha. Five years later, Anathapindika became seriously ill and the Buddha himself visited him at home, then asked his senior disciple, Sariputra, to take care of that man. Sariputra was a close friend of Anatapindika because when the latter asked the Buddha in his country had helped organize the reception. Sariputra asked the Venerable Ananda, his brother Dharma, to accompany him to visit the dying.
Anatapindika was happy to see the two monks arrive at her bedside, but was so weak from not being able to sit up and then Sariputra said: "Dear friend, you must not sit down, we will take two chairs and we sit next to you to talk. " After sitting
Sariputra asked: "Dear friend, how are you? The pain of the body is declining or growing?" "Dear venerable Sariputra, the pain of my body does not seem to diminish, is increasing somewhat." Shariputra then proposed the meditation of the three Remembrance: the remembrance of the Buddha, Dharma and the remembrance of the remembrance of the Sangha.
Sariputra was one of the most intelligent disciples of the Buddha, he knew that for more than twenty years Anatapindika had taken pleasure to serve the Buddha, Dharma and Sangha, and therefore knew that he would practice with three memories watered the seeds of joy and, therefore, suggested just this year. Imagine the two monks sitting at the bedside of the man who guided meditation practice. After about eight minutes the pain diminished and the smile reappeared on her face. We must remember the experience of Sariputra when we sit next to someone who was seriously ill, so watering the seeds of joy and relief to his mind and his body. Soon after, he invited Ananda Sariputra Anatapindika to continue and a meditation on the six sense organs:
"These eyes are not me,
I'm into those eyes;
this body is not me, I'm into
this body, mind consciousness
this is not me,
I'm into this mental consciousness. "
You must know that the six sense organs, namely the five senses plus the mind, occur when the conditions are sufficient and if we identify with them, the disintegration of the body becomes very painful. So we should not identify with the six sense organs, including the mental consciousness and the body. In this way we can erase all the fear we feel on the verge of death.
There is a practice that says
"The earth element is not me, I'm not
enclosed by land;
the water element is not me, I
are not limited by the element water;
the element of fire, the warmth in me, not me, I
are not limited by the element fire;
the air element is not me, I
are not limited by the element air. "
When conditions are sufficient, then the body is manifest, but the body is not going anywhere. Before the manifestation of the body can not describe the body as non-existent. After termination of manifestation of the body can not describe the body as non-existent. The nature of the body and also of our mind is the nature of birth, death, do not go, do not come. And it is this teaching of not being born, do not die, do not go, do not come that we learned at the beginning of the discourse of Dharma.
When he came to this practice, the tears began to fall along the cheeks and Anatapidika Ananda, surprised, asked him what was happening to him: "Why are you crying, do you have regrets?" "No, Venerable Ananda, I have no regrets. "" Or you have not practiced successfully guided meditation? "" No, venerable sir, I practiced very successfully guided meditation "" Then why are you crying? "" I'm crying because I am moved, I practiced the refuge in the Buddha, Dharma and Sangha for more than thirty years, but I've never tried a practice so wonderful as that made to me today from the venerable Sariputra try. "To which Ananda replied:" Dear friend, this teaching the Buddha gives a We monks and nuns every day. "Anatapitika said:" Please go and tell that it is true that there are people who do not practice the teaching of being and not be, do not go and do not come, not to be born and not die, but there are many others, however, that they love to practice it. I therefore request that the Buddha also offer this teaching to the laity and not just the monks. "This was the last sentence uttered by Anatapidika before he died in peace.
This story is found in the book just published:" The songs of Plum Village , in the section devoted to the teachings for the modern man. Please, just get vision, my advice is not to be too busy in their daily lives. We should have time to practice these lessons every day, because if you truly liberating practice of fear , our happiness will increase hundreds of times, and if we sit next to a person dying without fear we can really help a non aver paura.
Thich Nhat Hanh, 1° novembre 2000, Castelfusano (Roma).
Trascrizione del discorso di chiusura del ritiro di Castelfusano.
La prima parte è l'insegnamento che Thich Nhat Hanh ha rivolto ai bambini presenti al ritiro.
Dal sito "Essere Pace": http://www.esserepace.org/testi/011100.html
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