Dwelling Happily in the Present Moment
Aware that life is available only in the present moment and that it is possible to live happily in the here and now, we are committed to training ourselves to live deeply each moment of daily life. We will try not to lose ourselves in dispersion or be carried away by regrets about the past, worries about the future, or craving, anger, or jealousy in the present. We will practice mindful breathing to come back to what is happening in the present moment. We are determined to learn the art of mindful living by touching the wondrous, refreshing, and healing elements that are inside and around us, and by nourishing seeds of joy, peace, love, and understanding in ourselves, thus facilitating the work of transformation and healing in our consciousness.
Wednesday, October 01, 2008
Interview: Opening the Door to Buddhism for Westerners
Melvin McLeod: You’ve been in the West now for a long time. What do you think are the best ways to present Buddhism to meet the needs of Western students?
Thich Nhat Hanh: I think Buddhism should open the door of psychology and healing to penetrate more easily into the Western world. As far as religion is concerned, the West already has plenty of belief in a supernatural being. It’s not by the law of faith that you should enter the spiritual territory of the West, because the West has plenty of this.
So the door of psychology is good. The abhidharma literature of Buddhism represents a very rich understanding of the mind, which has been developed by many generations of Buddhists. If you approach the Western mind through the door of psychology, you may have better success helping people to understand their mind, helping people to practice in such a way that they can heal the mind and the body.
The mind and body are very much linked to each other, and we can say that the practice of Buddhist meditation has the power to heal the body and the mind. You see this very clearly when you study the basic texts of Buddhist meditation, like the Anapannasati Sutra, on the practice of mindful breathing, and the Sutra of the Four Foundations of Mindfulness. The practice of meditation helps us to release the tension—within the body, within the mind, within the emotions—so that healing can take place. Even if you take a lot of medicine, it won’t work very well if the tension is still strong in your body and your mind. So the Buddha offers very practical methods, such as, “Breathing in I’m aware of body; breathing out I release the tension in my body. Breathing in I’m aware of the emotion in me; breathing out I release the tension in the emotion. I embrace my body and my feelings with the energy of mindfulness.”
The practice of releasing tension in the body and mind is the foundation of healing. In the beginning it helps to bring you relief. Then, with more mindfulness and concentration, you practice looking more deeply into the pain and the tension, and you find its roots, the cause of the ill-being. You discover the second noble truth. You can identify the source of that tension, that depression, that ill-being. And when you identify the roots of the suffering, namely the second noble truth, then you begin to see the fourth noble truth, the way that leads to the cessation of the ill-being, the tension, and the pain. That is the most important thing to see—the path. If you follow the path, very soon ill-being will disappear and give way to well-being, which is the third noble truth. So the Buddhist principle is the principle of medicine.
Another door that we should open is the door of ecology, because in Buddhism there is a deep respect toward animals, vegetables, and even minerals. In Mahayana Buddhism we say that everyone has buddhanature—not only humans but animals, vegetables, and even minerals. When you study the Diamond Sutra you can see that the Diamond Sutra is the oldest text on the protection of environment. The idea of self is removed, because self is made of non-self elements, and the idea of man is removed, because man is made of non-man elements, mainly animals, vegetables, minerals, and so on. That means that in order to protect man you have to protect the non-man elements. It’s very clear.
So the door of ecology is a very wonderful door to open. And the door of peace, because Buddhism is about peace. The true Buddhist cannot refuse working for peace. And I think the door of feminism, the nondiscrimination between genders. The Buddha opened the door for women to enter the holy order and that was a very revolutionary act on his part.
I think all these dharma doors should be opened wide so the West can receive the true teaching of the Buddha. These dharma doors all exist within the roots of Buddhism, but many generations of Buddhists have lost these values. Buddhists should practice in such a way as to restore these values to the tradition so they can offer them to other people.
Thich Nhat Hanh: I think Buddhism should open the door of psychology and healing to penetrate more easily into the Western world. As far as religion is concerned, the West already has plenty of belief in a supernatural being. It’s not by the law of faith that you should enter the spiritual territory of the West, because the West has plenty of this.
So the door of psychology is good. The abhidharma literature of Buddhism represents a very rich understanding of the mind, which has been developed by many generations of Buddhists. If you approach the Western mind through the door of psychology, you may have better success helping people to understand their mind, helping people to practice in such a way that they can heal the mind and the body.
The mind and body are very much linked to each other, and we can say that the practice of Buddhist meditation has the power to heal the body and the mind. You see this very clearly when you study the basic texts of Buddhist meditation, like the Anapannasati Sutra, on the practice of mindful breathing, and the Sutra of the Four Foundations of Mindfulness. The practice of meditation helps us to release the tension—within the body, within the mind, within the emotions—so that healing can take place. Even if you take a lot of medicine, it won’t work very well if the tension is still strong in your body and your mind. So the Buddha offers very practical methods, such as, “Breathing in I’m aware of body; breathing out I release the tension in my body. Breathing in I’m aware of the emotion in me; breathing out I release the tension in the emotion. I embrace my body and my feelings with the energy of mindfulness.”
The practice of releasing tension in the body and mind is the foundation of healing. In the beginning it helps to bring you relief. Then, with more mindfulness and concentration, you practice looking more deeply into the pain and the tension, and you find its roots, the cause of the ill-being. You discover the second noble truth. You can identify the source of that tension, that depression, that ill-being. And when you identify the roots of the suffering, namely the second noble truth, then you begin to see the fourth noble truth, the way that leads to the cessation of the ill-being, the tension, and the pain. That is the most important thing to see—the path. If you follow the path, very soon ill-being will disappear and give way to well-being, which is the third noble truth. So the Buddhist principle is the principle of medicine.
Another door that we should open is the door of ecology, because in Buddhism there is a deep respect toward animals, vegetables, and even minerals. In Mahayana Buddhism we say that everyone has buddhanature—not only humans but animals, vegetables, and even minerals. When you study the Diamond Sutra you can see that the Diamond Sutra is the oldest text on the protection of environment. The idea of self is removed, because self is made of non-self elements, and the idea of man is removed, because man is made of non-man elements, mainly animals, vegetables, minerals, and so on. That means that in order to protect man you have to protect the non-man elements. It’s very clear.
So the door of ecology is a very wonderful door to open. And the door of peace, because Buddhism is about peace. The true Buddhist cannot refuse working for peace. And I think the door of feminism, the nondiscrimination between genders. The Buddha opened the door for women to enter the holy order and that was a very revolutionary act on his part.
I think all these dharma doors should be opened wide so the West can receive the true teaching of the Buddha. These dharma doors all exist within the roots of Buddhism, but many generations of Buddhists have lost these values. Buddhists should practice in such a way as to restore these values to the tradition so they can offer them to other people.
Saturday, September 20, 2008
Sixth of the 14 Mindfulness Trainigs
Dealing with Anger
Aware that anger blocks communication and creates suffering, we are determined to take care of the energy of anger when it arises and to recognize and transform the seeds of anger that lie deep in our consciousness. When anger comes up, we are determined not to do or say anything, but to practice mindful breathing or mindful walking and acknowledge, embrace, and look deeply into our anger. We will learn to look with the eyes of compassion at those we think are the cause of our anger.
Aware that anger blocks communication and creates suffering, we are determined to take care of the energy of anger when it arises and to recognize and transform the seeds of anger that lie deep in our consciousness. When anger comes up, we are determined not to do or say anything, but to practice mindful breathing or mindful walking and acknowledge, embrace, and look deeply into our anger. We will learn to look with the eyes of compassion at those we think are the cause of our anger.
Wednesday, September 17, 2008
Sacred Balance: Interdependence
"Human beings depend on Earth and its life-forms for every aspect of their survival and life. It is impossible to draw lines that delineate separate categories of air, water, soil and life. You and I don't end at our fingertips or skin - we are connected through air, water and soil; we are animated by the same energy from the same source in the sky above. We are quite literally air, water, soil, energy ad other living creatures."
- DAVID SUZUKI, The Sacred Balance
- DAVID SUZUKI, The Sacred Balance
An Interview with Thay: Coming to the West
John Malkin: Why did you come to the United States for the first time in 1966, and what happened while you were here?
Thich Nhat Hanh: I was invited by Cornell University to deliver a series of talks. I took the opportunity to speak about the suffering that was going on in Vietnam. After that I learned that the Vietnamese government didn't want me to come home. So I had to stay on and continue the work over here. It was not my intention to come to the West and share Buddhism at all. But because I was forced into exile, I did. An opportunity for sharing just presented itself.
John Malkin: What did you learn from being in the United States during that time?
Thich Nhat Hanh: The first thing I learned was that even if you have a lot of money and power and fame, you can still suffer very deeply. If you don't have enough peace and compassion within you, there is no way you can be happy. Many people in Asia would like to consume as much as Europeans and Americans. So when I teach in China and Thailand and in other Asian countries, I always tell them that people suffer very deeply in the West, believing that consuming a lot will bring them happiness. You have to go back to the traditional values and deepen your practice.
Thich Nhat Hanh: I was invited by Cornell University to deliver a series of talks. I took the opportunity to speak about the suffering that was going on in Vietnam. After that I learned that the Vietnamese government didn't want me to come home. So I had to stay on and continue the work over here. It was not my intention to come to the West and share Buddhism at all. But because I was forced into exile, I did. An opportunity for sharing just presented itself.
John Malkin: What did you learn from being in the United States during that time?
Thich Nhat Hanh: The first thing I learned was that even if you have a lot of money and power and fame, you can still suffer very deeply. If you don't have enough peace and compassion within you, there is no way you can be happy. Many people in Asia would like to consume as much as Europeans and Americans. So when I teach in China and Thailand and in other Asian countries, I always tell them that people suffer very deeply in the West, believing that consuming a lot will bring them happiness. You have to go back to the traditional values and deepen your practice.
Sunday, September 14, 2008
Fifth of the 14 Mindfulness Trainings
Simple, Healthy Living
Aware that true happiness is rooted in peace, solidity, freedom, and compassion, and not in wealth or fame, we are determined not to take as the aim of our life fame, profit, wealth, or sensual pleasure, nor to accumulate wealth while millions are hungry and dying. We are committed to living simply and sharing our time, energy, and material resources with those in need. We will practice mindful consuming, not using alcohol, drugs, or any other products that bring toxins into our own and the collective body and consciousness.
Aware that true happiness is rooted in peace, solidity, freedom, and compassion, and not in wealth or fame, we are determined not to take as the aim of our life fame, profit, wealth, or sensual pleasure, nor to accumulate wealth while millions are hungry and dying. We are committed to living simply and sharing our time, energy, and material resources with those in need. We will practice mindful consuming, not using alcohol, drugs, or any other products that bring toxins into our own and the collective body and consciousness.
Monday, September 08, 2008
An Interview with Thay
John Malkin: Will you describe the origins of Engaged Buddhism and how you became involved in compassion-based social change?
Thich Nhat Hanh: Engaged Buddhism is just Buddhism. When bombs begin to fall on people, you cannot stay in the meditation hall all of the time. Meditation is about the awareness of what is going on-not only in your body and in your feelings, but all around you.
When I was a novice in Vietnam, we young monks witnessed the suffering caused by the war. So we were very eager to practice Buddhism in such a way that we could bring it into society. That was not easy because the tradition does not directly offer Engaged Buddhism. So we had to do it by ourselves. That was the birth of Engaged Buddhism.
Buddhism has to do with your daily life, with your suffering and with the suffering of the people around you. You have to learn how to help a wounded child while still practicing mindful breathing. You should not allow yourself to get lost in action. Action should be meditation at the same time.
Thich Nhat Hanh: Engaged Buddhism is just Buddhism. When bombs begin to fall on people, you cannot stay in the meditation hall all of the time. Meditation is about the awareness of what is going on-not only in your body and in your feelings, but all around you.
When I was a novice in Vietnam, we young monks witnessed the suffering caused by the war. So we were very eager to practice Buddhism in such a way that we could bring it into society. That was not easy because the tradition does not directly offer Engaged Buddhism. So we had to do it by ourselves. That was the birth of Engaged Buddhism.
Buddhism has to do with your daily life, with your suffering and with the suffering of the people around you. You have to learn how to help a wounded child while still practicing mindful breathing. You should not allow yourself to get lost in action. Action should be meditation at the same time.
Monday, December 31, 2007
A New Era Begins
Recently there has been some exciting news! A number of people have begun to meet again, this time at a private home of one of our sangha members. We meet on Thursday evenings, from 7:30pm - 9:30pm.
We begin with sitting meditation, then we listen to a recorded dharma talk by Thay, followed by discussion.
If you are interested in joining us, please contact Dorothy (dablythe@eastlink.ca) for directions.
We begin with sitting meditation, then we listen to a recorded dharma talk by Thay, followed by discussion.
If you are interested in joining us, please contact Dorothy (dablythe@eastlink.ca) for directions.
Friday, September 28, 2007
End of an Era
The Waves and Water Sangha will no longer be meeting on a regular basis. With the loss of our space downtown, and the absence of some of our members, it has become increasingly difficult to maintain a consistent gathering.
We will take this time to strengthen our individual practice, in the hope that when we meet again we will be a stronger and more stable community.
I will continue to use this space to post readings and excerpts from Thay's teachings, but it will not longer be reflective of the sangha's practice, but rather my own personal exploration of Buddhism.
Carrie
We will take this time to strengthen our individual practice, in the hope that when we meet again we will be a stronger and more stable community.
I will continue to use this space to post readings and excerpts from Thay's teachings, but it will not longer be reflective of the sangha's practice, but rather my own personal exploration of Buddhism.
Carrie
Saturday, April 14, 2007
Fourth of the 14 Mindfulness Trainings
I have been absent from the past couple of sangha gatherings, but the schedule has continued as usual.
This past Wednesday, April 11, we sat and walked for the first hour, then continued our discussion of the 14 mindfulness trainings. This week we look at:
Awareness of Suffering
Aware that looking deeply at the nature of suffering can help us develop compassion and find ways out of suffering, we are determined not to avoid or close our eyes before suffering. We are committed to finding ways, including personal contact, images, and sounds, to be with those who suffer, so we can understand their situation deeply and help them transform their suffering into compassion, peace, and joy.
This week we will attempt to experience the suffering around us, and not look away when faced with the suffering of others. Also, we are reminded that when faced with difficult emotions or situations, to use the power of mindfulness to calm us and bring us back to the present moment.
Third of the 14 Mindfulness Trainings
Freedom of Thought
Aware of the suffering brought about when we impose our views on others, we are committed not to force others, even our children, by any means whatsoever—such as authority, threat, money, propaganda, or indoctrination—to adopt our views. We will respect the right of others to be different and to choose what to believe and how to decide. We will, however, help others renounce fanaticism and narrowness through compassionate dialogue.
Sunday, March 18, 2007
Gathering: March 14, 2007
After sitting and walking meditation, we took a few minutes to review the form relating to our practice. We discussed bowing, breathing, moving about the room, ceremonies such as the incense offering and touching the earth, as well as a reminder of how and when to invite the bell to sound.
Afterwards we continued our discussion of the 14 mindfulness trainings with the second Mindfulness Training:
Aware of the suffering created by attachment to views and wrong perceptions, we are determined to avoid being narrow-minded and bound to present views. We shall learn and practice non-attachment from views in order to be open to others’ insights and experiences. We are aware that the knowledge we presently possess is not changeless, absolute truth. Truth is found in life, and we will observe life within and around us in every moment, ready to learn throughout our lives.
The discussion that followed was pretty intense, and would have continued much longer if our time had not run out. We talked about situations where we have found it difficult to remain openminded about another's point of view, because we so strongly believe it to be wrong. For instance, whether torture can ever be justified, or how to remain open in the presence of someone who believes it is okay to abuse women.
Afterwards we continued our discussion of the 14 mindfulness trainings with the second Mindfulness Training:
Nonattachment to Views
Aware of the suffering created by attachment to views and wrong perceptions, we are determined to avoid being narrow-minded and bound to present views. We shall learn and practice non-attachment from views in order to be open to others’ insights and experiences. We are aware that the knowledge we presently possess is not changeless, absolute truth. Truth is found in life, and we will observe life within and around us in every moment, ready to learn throughout our lives.
The discussion that followed was pretty intense, and would have continued much longer if our time had not run out. We talked about situations where we have found it difficult to remain openminded about another's point of view, because we so strongly believe it to be wrong. For instance, whether torture can ever be justified, or how to remain open in the presence of someone who believes it is okay to abuse women.
We all have views that we feel so strongly about, that we have great difficulty letting go of our attachment to them. We can agree that we need to be open to new and changing ideas in order to continue to grow, and that we do not have the right to say "I am right, and you are wrong", but it is a continuing challenge to remain open and compassionate.
Saturday, March 10, 2007
Gathering: March 7, 2007
On the first Wednesday of the month we have three periods of sitting and walking meditation.
During the discussion which followed, we each shared how our practice of mindful speech had unfolded throughout the week. Our experiences varied, from discovering that a typical week did not supply many opportunities for deep listening and compassionate speech, to observing how an unmindful remark can suddenly change the mood and create defensiveness in the listener. For me, I learned that my mindfulness is not yet at a level where I am able to catch my words before they leave my mouth, and instead I am left analysing the motivations and consequences of my remarks after the fact.
The story that I relayed to the group was about a conversation I was having with a friend. He began to tell me a story, and part way through I laughed at one of his remarks thinking that I knew what direction his story was going. This got me a strange look from the storyteller. As he continued, I realized his story was going in a much different direction, and my laugh was quite out of place. Thinking about this after the fact I realized it was not only a good illustration of where deep listening and mindful speech would have been useful, but it also illustrated an unrecognized trait in myself. When I laughed, it was not because what he said was particularly funny, but because I thought that was the reaction he wanted. In my own way I was trying to be considerate, and to be a good listener by giving him the feedback he wanted, but this was not true deep listening, and my laugh was an example of unmindful speech.
After our discussion we decided to continue with our efforts for the coming week, and discuss our experiences next week.
During the discussion which followed, we each shared how our practice of mindful speech had unfolded throughout the week. Our experiences varied, from discovering that a typical week did not supply many opportunities for deep listening and compassionate speech, to observing how an unmindful remark can suddenly change the mood and create defensiveness in the listener. For me, I learned that my mindfulness is not yet at a level where I am able to catch my words before they leave my mouth, and instead I am left analysing the motivations and consequences of my remarks after the fact.
The story that I relayed to the group was about a conversation I was having with a friend. He began to tell me a story, and part way through I laughed at one of his remarks thinking that I knew what direction his story was going. This got me a strange look from the storyteller. As he continued, I realized his story was going in a much different direction, and my laugh was quite out of place. Thinking about this after the fact I realized it was not only a good illustration of where deep listening and mindful speech would have been useful, but it also illustrated an unrecognized trait in myself. When I laughed, it was not because what he said was particularly funny, but because I thought that was the reaction he wanted. In my own way I was trying to be considerate, and to be a good listener by giving him the feedback he wanted, but this was not true deep listening, and my laugh was an example of unmindful speech.
After our discussion we decided to continue with our efforts for the coming week, and discuss our experiences next week.
Gathering: February 28, 2007
Instead of listening to a Dharma talk, we have decided to study and explore the 14 Mindfulness Trainings, with a focus on applying the principles discussed throughout the following week.
The first of the 14 Mindfulness Trainings:
The first of the 14 Mindfulness Trainings:
Openness
Aware of the suffering created by fanaticism and intolerance, we are determined not to be idolatrous about or bound to any doctrine, theory, or ideology, even Buddhist ones. Buddhist teachings are guiding means to help us learn to look deeply and to develop our understanding and compassion. They are not doctrines to fight, kill, or die for.
Aware of the suffering created by fanaticism and intolerance, we are determined not to be idolatrous about or bound to any doctrine, theory, or ideology, even Buddhist ones. Buddhist teachings are guiding means to help us learn to look deeply and to develop our understanding and compassion. They are not doctrines to fight, kill, or die for.
Following our discussion, we decided to use this week to observe our speech habits, to learn more about our openness towards others and their ideas.
Gathering: February 21, 2007
Being the third Wednesday of the month, we recited the Five Mindfulness Trainings. Here is an excerpt for your contemplation:
The Fourth Mindfulness Training
Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and deep listening in order to bring joy and happiness to others and relieve others of their suffering. Knowing that words can create happiness or suffering, I am determined to speak truthfully, with words that inspire self-confidence, joy, and hope. I will not spread news that I do not know to be certain and will not criticize or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord, or that can cause the family or the community to break. I am determined to make all efforts to reconcile and resolve all conflicts, however small.
The Fourth Mindfulness Training
Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and deep listening in order to bring joy and happiness to others and relieve others of their suffering. Knowing that words can create happiness or suffering, I am determined to speak truthfully, with words that inspire self-confidence, joy, and hope. I will not spread news that I do not know to be certain and will not criticize or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord, or that can cause the family or the community to break. I am determined to make all efforts to reconcile and resolve all conflicts, however small.
Gathering: January 17, 2007
Being the third Wednesday of the month, we recited the Five Mindfulness Trainings. Here is an excerpt for your contemplation:
The Third Mindfulness Training
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. I am determined not to engage in sexual relations without love and a
The Third Mindfulness Training
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. I am determined not to engage in sexual relations without love and a
long-term commitment. To preserve the happiness of myself and others, I am determined to respect my commitments and the commitments of others. 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.
Gathering: February 14, 2007
Throughout February we will continue to follow the schedule of three sittings on the first Wednesday of the month, a dharma talk on the second and fourth Wednesdays, and a recitation ceremoney on the third Wednesday.
We continued to listen to Thay's talk. Today he focused on Compassionate Listening. We can relieve so much suffering in others just by listening. Use the energy of mindfulness to practice deep listing. This is something we have lost, making communication impossible.
When we have problems with our loved ones, we go to a therapist, because they will listen to us. It is their job to listen to us without judging and without arguing. This is what people need when they suffer... someone to listen to them without judging.
The power of listening is very strong, and can relieve the suffering of others.
Tuesday, January 16, 2007
Gathering: January 10, 2007
Both last week and this week we continued listening to the Dharma talk by Thay. In error, we repeated a part of the talk already discussed. But Thay is worth listening to more than once!
Wednesday, December 13, 2006
Holiday Schedule
There will be no gathering on December 20th or December 27th. Our next meeting will be on January 3rd, 7:00pm, when we will have three periods of sitting and walking meditation, lead by Roberta.
Happy Holidays!
Happy Holidays!
Gathering: December 13, 2006
Tonight we continued Thay's series of talks called the Ultimate Dimension.
"The Gift of Space is True Love"
Thay reminded us that the deluded mind is characterized by anger, violence, prejudice and lack of understanding. Imagine a world where many people with deluded mind come together. It would be chaos, because we would not be able to understand each other. There would be much violence, discrimination and affliction in such a world. This closely describes the world in which we live today.
Thay then asked us to imagine a world full of people with clear, awakened mind. We would have joy, love, understanding and beauty. This is the world of the Avatamsaka. We can choose to step into this world, and experience light, peace and understanding. Through the practice of mindfulness, we can spread the light of the Avatamsaka realm to all those around us, and help bring people back from forgetfulness.
The Avatamsaka realm is characterized by light, but also by unlimited space. Space outside and inside is necessary for happiness. There is not much space in our samsaric world. We fill our space with projects, worries and ambitions. Many people believe these things are necessary to fulfill our goals and bring us happiness, but in reality these things could be obstacles to our happiness.
Thay also reminded us not to love someone in a way that deprives them of their own space and freedom. Do not be possessive. The gift of more space is true love.
"The Gift of Space is True Love"
Thay reminded us that the deluded mind is characterized by anger, violence, prejudice and lack of understanding. Imagine a world where many people with deluded mind come together. It would be chaos, because we would not be able to understand each other. There would be much violence, discrimination and affliction in such a world. This closely describes the world in which we live today.
Thay then asked us to imagine a world full of people with clear, awakened mind. We would have joy, love, understanding and beauty. This is the world of the Avatamsaka. We can choose to step into this world, and experience light, peace and understanding. Through the practice of mindfulness, we can spread the light of the Avatamsaka realm to all those around us, and help bring people back from forgetfulness.
The Avatamsaka realm is characterized by light, but also by unlimited space. Space outside and inside is necessary for happiness. There is not much space in our samsaric world. We fill our space with projects, worries and ambitions. Many people believe these things are necessary to fulfill our goals and bring us happiness, but in reality these things could be obstacles to our happiness.
Thay also reminded us not to love someone in a way that deprives them of their own space and freedom. Do not be possessive. The gift of more space is true love.
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