第 1 章
The Meeting of East and West: Where Buddha and Christ Converge
When Thich Nhat Hanh's "Living Buddha, Living Christ" was published in 1995, it sent ripples through both Buddhist and Christian communities. Here was a Vietnamese Buddhist monk claiming he kept an image of Jesus on his altar alongside Buddha, finding profound spiritual nourishment from both traditions. The book quickly became a spiritual classic, with figures like Oprah Winfrey citing it as transformative to her understanding of religion. What made this work revolutionary wasn't just its interfaith dialogue but its experiential approach - Nhat Hanh wasn't theorizing about similarities between traditions but sharing how he personally encountered the living presence of both spiritual giants through mindfulness practice. As religious extremism continues to fuel global conflicts, this gentle monk's vision of religious harmony offers a radical alternative: what if the deepest truths of different faiths aren't contradictory but complementary? What if the Buddha and Christ are not competing figures but spiritual brothers whose teachings illuminate different facets of the same ultimate reality?
第 2 章
Beyond Religious Boundaries: A Path to Authentic Dialogue
Twenty years before writing this book, Thich Nhat Hanh shocked a conference of theologians by revealing he had participated in the Eucharist with Catholic priest Daniel Berrigan. This admission disturbed both Buddhists and Christians present. For Nhat Hanh, however, religious life is life itself - why limit oneself to tasting just one kind of spiritual fruit? He argues that we can be nourished by multiple traditions' best values without compromising authenticity.
The danger lies in believing one's faith contains the only truth, which inevitably leads to violence. The second precept of Nhat Hanh's Order of Interbeing teaches non-attachment from views - perhaps the most essential practice for peace. When we cling rigidly to our perspectives, we create the conditions for conflict.
During the Vietnam War, Nhat Hanh witnessed firsthand how ideological certainty led to devastating violence. Communists and anti-communists destroyed each other because each believed they alone possessed truth. When an American soldier spat on his young disciple Nhat Tri, the monk considered joining the National Liberation Front to fight against Americans. Through meditation, Nhat Hanh helped him see that everyone involved in war is a victim - including American soldiers trapped by wrong perceptions and policies.
Nhat Hanh's path to discovering Jesus as a spiritual ancestor wasn't easy. French colonization of Vietnam was deeply connected to Christian missionary efforts. In the 17th century, missionary Alexandre de Rhodes wrote of defeating the "cursed" Buddha. Later, Catholic Archbishop Ngo Dinh Thuc used his brother President Diem's political power to evangelize Vietnam. When Diem prohibited celebrating the Buddha's birthday in 1963, thousands of Buddhists demonstrated for religious freedom, eventually leading to the regime's overthrow.
Only through friendships with Christians who truly embodied Jesus's spirit of understanding and compassion was Nhat Hanh able to touch Christianity's depths. Meeting Martin Luther King Jr., he immediately recognized a holy person. Others like Hebe Kohlbrugge, who saved thousands of Jews during WWII, and Reverend Heinz Kloppenburg helped him experience Jesus Christ through their embodiment of his teachings.
For dialogue to be fruitful, we must live deeply in our tradition while listening deeply to others. Through deep looking and listening, we become free to appreciate multiple spiritual paths. True dialogue requires both sides to be willing to change, believing truth can come from outside our group. Most fundamentally, dialogue must begin within ourselves - our capacity to make peace with others depends on making peace within.
第 3 章
The Holy Spirit and Mindfulness: Two Names for One Reality
A Catholic priest in Florence once told Nhat Hanh that the Holy Spirit is "the energy sent by God." This description resonated deeply with his understanding of mindfulness in Buddhism. When asked what he and his monks practiced, the Buddha simply replied, "We sit, we walk, and we eat," but with awareness. This mindfulness resembles the Holy Spirit - both heal, transform, and bring love and understanding.
The practice begins with conscious breathing, identifying each breath while bringing mind and body into alignment. Mindfulness is a Buddha's substance. When we enter deeply into the present moment, we touch reality's true nature, finding liberation and peace. Nhat Hanh offers this simple exercise: "Breathing in, I calm my body. Breathing out, I smile. Dwelling in the present moment, I know this is a wonderful moment."
The first line refreshes like cool water. The second reminds us that one smile relaxes hundreds of facial muscles. The third brings us fully into the now, rather than postponing life for some future achievement. We can even shorten this to "Calming, Smiling, Present moment, Wonderful moment."
When we touch our heart with mindfulness, we recognize its vital role in sustaining our life and peace. The practice extends to our entire body - touching our eyes and appreciating their gift of sight brings immediate joy. Mindfulness helps us make peace with our body and feelings, surveying our inner territory to understand what's happening within. The conflicts inside us inevitably manifest as conflicts with others. Through meditation, we calm these internal wars, bringing harmony to conflicting elements.
Our presence is the most precious gift we can offer others. True love requires making ourselves available - when we embrace our beloved with mindfulness, they bloom like flowers. By recognizing another's suffering, we already offer relief through understanding and compassion. The energy of mindfulness is like the Holy Spirit - both help us touch the ultimate dimension of reality. Mindfulness connects us to nirvana, while the Holy Spirit offers a door to the Trinity.
Buddha means "one who is awake." When Buddhists greet each other, they acknowledge the seeds of Buddhahood in both themselves and others. Though we can touch the Holy Spirit or Buddhahood alone, practicing in community makes it easier. Our true home is the present moment - the miracle is walking on the green earth now, not walking on water. Peace surrounds and fills us; we need only bring body and mind into the present to touch what heals and transforms us.
第 4 章
Sacred Nourishment: The Eucharist and Mindful Eating
During a conference on religion and peace, a Protestant minister questioned whether Nhat Hanh could be grateful without believing in God. Yet he feels deeply grateful for everything - food, flowers, fresh air. At Plum Village, his monastery in France, they celebrate a Buddhist Thanksgiving, expressing gratitude to parents, ancestors, friends, and all beings. During meals, gratitude is their practice - they're thankful for their community and food, expressing this through full awareness.
Mindful eating nourishes awareness. In Buddhist monasteries, monks eat in silence, chewing each morsel thoroughly to truly connect with their food. Before meals, they recite the Five Contemplations, recognizing that food comes from the entire universe and committing to eat in ways that prevent illness and foster understanding and love. Looking deeply at food brings happiness and compassion, especially when remembering the forty thousand children who die daily from hunger.
Christianity continues Judaism's tradition of mindful eating. During the Last Supper, Jesus broke bread saying, "This is My body," and poured wine saying, "This is My blood" - a drastic way to awaken his disciples from forgetfulness. The Eucharist resurrects those who appear spiritually dead, helping them touch the Kingdom of Life. Holy Communion serves as a powerful bell of mindfulness.
When we eat bread deeply, we touch the sun, clouds, earth - the entire cosmos. We touch life itself and the Kingdom of God. Ironically, many congregants today feel distracted during mass, having heard the words too often - precisely what Jesus tried to overcome by saying, "This is My body. This is My blood." When we dwell deeply in the present moment, we see that bread and wine truly contain Christ's Body and Blood. The body of Christ is the body of ultimate reality, residing deep within us.
When Buddhists and Christians share meals mindfully, they practice deep Communion. Holding bread with complete awareness, calling it by name as we would a beloved, allows it to reveal itself fully. This mindful eating transforms every meal into both the Last Supper and the First Supper - everything becomes fresh and new. The food and community become objects of mindfulness, making the ultimate present.
第 5 章
The Living Teachers: Buddha and Christ Beyond History
We must distinguish between the historical Buddha born in Kapilavastu and the living Buddha who transcends space and time. Similarly, we distinguish between the historical Jesus and the living Christ. The historical Jesus was a carpenter's son who became a teacher and was crucified at thirty-three, while the living Jesus is the resurrected Son of God. By deeply examining Jesus's life and teachings, we can touch the reality of God.
Jesus embodied love, understanding, and courage, touching people through the Holy Spirit within him. As both Son of Man through Mary and Joseph, and Son of God through the Holy Spirit, Jesus demonstrated non-duality. His actual life - living exactly as he taught - is his most fundamental teaching, more important than even faith in resurrection.
The Buddha was a human who awakened beyond life's afflictions. While some Buddhists focus on faith in universal Buddhas, the actual lives of Buddha and Jesus are most important because they lived in ways we can emulate. Jesus was already enlightened when "the heavens opened and the Holy Spirit descended upon Him like a dove." Born as Son of Man, he became manifest as Son of God when he opened his heart. Yet the Holy Spirit isn't just for Jesus - it's for all of us.
The Kingdom of God, like a mustard seed within us, grows when planted in our daily lives. We don't need to die to reach Heaven - we need to be truly alive, touching life deeply. Jesus described himself as "the door" to the Kingdom of God. Similarly, Buddha is a door to mindfulness and peace. Buddhism recognizes 84,000 Dharma doors, and encourages opening more doors for future generations.
The Buddha's Dharma body matters more than his physical body - it's mindfulness manifested in daily life. Each of us carries the "womb of the Buddha" (tathagatagarbha), the seed of mindfulness that can reveal the Enlightened One through practice. Buddhists see Buddha as teacher and brother, not god. In Buddhism, Prajnaparamita (Perfection of Wisdom) is the mother of all Buddhas, balancing the masculine wisdom aspect with feminine compassion. Understanding (prajna) and love (maitri) are inseparable - true love requires understanding, and true understanding requires love.
Every breath is a precious opportunity to manifest the Buddha, the Dharma, and the Sangha - or the Father, Son, and Holy Spirit. Through mindful walking, peaceful breathing, and appreciating life's beauty, we help these living presences continue. By truly enjoying being alive, we ensure their teachings endure.
第 6 章
Communities of Practice: The Sangha and the Church
While some traditions teach that contemplative life cannot coexist with worldly work, in Vietnam Nhat Hanh created "engaged Buddhism" to maintain contemplative practice while helping war victims. Even monastic life requires cooking and cleaning. The key is practicing mindfulness during these activities, which allows us to touch the ultimate dimension of reality. This practice flourishes best in communities where everyone shares the same mindful approach.
Monasteries transform insight into action through their very environment. When city dwellers enter a monastery's peaceful grounds, hearing bells and seeing monks walking mindfully, healing begins before any formal teaching. The monks and nuns offer retreats teaching practices that visitors can continue in daily life. This monastic culture provides stability, joy and freedom that becomes more accessible when practiced with others.
Christianity teaches there's no salvation outside the church. Similarly, in Buddhism, the Sangha - monks, nuns, laymen and laywomen practicing together - is essential. While some Buddhists only respect the original Holy Sangha of Buddha's time, an imperfect Sangha moving toward transformation is sufficient. Without a Sangha, practice becomes difficult, like a tiger leaving its mountain to be caught in the lowlands. Taking refuge in Sangha isn't devotion but practical necessity.
Jesus's teaching "I am the vine, you are the branches" parallels Buddhist understanding that without mindfulness, we cannot bear love's fruit. When "two or three gather in my name," Christ is present - similar to Buddhism requiring at least four practitioners to form a Sangha. Living in community, we practice the Six Concords: sharing space and essentials, observing precepts together, using harmonious speech, sharing insights, and respecting others' viewpoints.
Just as one hand helps the other without claiming charity, Buddhist generosity (dana) serves without separation between helper and helped. Christians see church members as parts of Christ's body; Buddhists see Sangha members as Buddha's limbs. A community filled with misunderstandings isn't authentic, regardless of beautiful buildings. True communities cultivate mindfulness, understanding and love.
To improve a struggling Sangha, begin by transforming yourself - becoming the first candle that lights others. Only after deep personal practice fails to transform your community should you consider finding or creating another Sangha. Similarly with churches - first try bringing the Holy Spirit through living Jesus's teachings deeply.
Are today's religious communities truly embodying their founders' examples? Buddha engaged in interfaith dialogue and removed class barriers by accepting untouchables. Jesus taught women freely, revealing himself first to a woman after resurrection. Both lived in voluntary poverty, remaining accessible to people and resisting violence. Today's religious institutions must examine whether they truly practice these principles: serving the oppressed, living simply, touching those who suffer, opposing social injustice, and practicing nonviolence rather than blessing wars.
第 7 章
Transforming Anger: The Peaceful Heart
Jesus taught "Blessed are the peacemakers: for they shall be called the children of God," but many who work for peace aren't at peace themselves. When we try to overcome evil with evil, we become exactly like our enemies. Jesus warned that anger itself is hell - not a place we're sent to, but a state we're already in. Our true enemy isn't other people but our collective consciousness of violence. We need collective enlightenment through meditation that produces awareness in ourselves and society.
Peace isn't merely the absence of weapons - the roots of war lie in our hearts and minds. Even if we removed all bombs, we would eventually make new ones if we don't transform our prejudices, fears, and ignorance. Jesus taught nonviolence: "turn to him the other cheek" instead of seeking revenge. Looking deeply together as a community or church is essential to find ways to resolve conflicts without killing.
Jesus taught "Love your enemies, bless them that curse you," challenging us to see beyond self-centered prayers. When we look deeply into our anger, we discover that our "enemy" is suffering too, which awakens compassion. This transforms our understanding - the enemy vanishes, replaced by someone needing compassion. In Buddhism, practicing the Buddha's teachings is the highest form of prayer, not merely reciting words.
God embraces both rich and poor, not taking sides. The rich often suffer spiritually despite material wealth. Our best weapons are love and understanding, not dualistic responses motivated by anger. Through looking deeply, we gain insight into what actions will bring positive change. Nonviolence doesn't mean inaction - it means acting with love and compassion.
When Vietnamese monk Thich Quang Duc self-immolated in 1963, he first meditated for weeks and wrote loving letters explaining his decision. Like Jesus allowing himself to be crucified, his act came from compassion and the desire to awaken understanding. In situations where powerful forces control all communication channels, extraordinary acts may be necessary to make truth known.
True mindfulness practice must acknowledge the world's suffering - social injustice, hunger, violence. Yet anger alone isn't enough. Jesus taught "Father, forgive them, for they know not what they do." By looking deeply into those who cause suffering, seeing how their conditions shaped them, our anger transforms into compassion. The person we called enemy becomes our sibling. This transformation through understanding is Jesus's true teaching.
Everyone makes mistakes. When we're mindful, we see how our past actions have caused others to suffer, and how others' actions have made us suffer. True forgiveness isn't forced - it arises naturally from understanding. When we see clearly the many causes that led someone to make us suffer, compassion and forgiveness emerge.
第 8 章
Ethical Living: The Five Wonderful Precepts
Despite our technological connectivity, we suffer from deep disconnection in our families and communities. We fill our inner emptiness with distractions, becoming like time bombs ready to explode. Many young people feel uprooted, no longer believing in their ancestral traditions yet finding nothing to replace them. Spiritual leaders often fail to transmit living values, offering only empty rituals.
The Five Wonderful Precepts of Buddhism provide guidelines for transforming suffering. The First Precept calls us to cultivate compassion and protect all life. We must not kill, let others kill, or condone killing even in our thoughts. Practicing nonviolence begins with transforming the wars within ourselves through mindfulness. Though perfect nonviolence is impossible, practices like vegetarianism move us in that direction.
The Second Precept addresses exploitation and social injustice as forms of stealing and killing. Instead, we practice generosity through material gifts, helping others become self-reliant, and offering non-fear. True love requires mindfulness and presence. When we're preoccupied with work, we can't be truly present for those we love. As one twelve-year-old boy told his workaholic father when asked what he wanted for his birthday: "Daddy, I want you!" Our true presence is the greatest gift we can offer.
In Buddhism, body and mind are one - violating the body violates the mind. A sexual relationship is communion between body and spirit, not a casual encounter but a sharing of our most private selves with someone we deeply trust. True love contains respect - husband and wife should respect each other like guests. Sexual communion should be performed mindfully, with great care and love.
The Fourth Precept addresses unmindful speech, which includes lying, exaggerating, speaking with a forked tongue, and using filthy language. Speaking unmindfully destroys relationships and trust. We must dissolve prejudices and empty ourselves to listen deeply before speaking. Mindful communication helps families and societies heal divisions.
The Fifth Precept teaches that our body isn't ours alone - it belongs to our ancestors, future generations, and all living beings. Maintaining health expresses gratitude to the cosmos. We must avoid ingesting toxins, especially alcohol and intoxicants that cause widespread suffering. Drug users know their habit is destructive but continue due to pain and loneliness. Rather than fighting drug traffic with force, we should offer education, wholesome alternatives, and hope.
Can a person have two spiritual roots simultaneously? When someone has no spiritual root, they suffer tremendously. But having more than one root can actually strengthen us. Before meeting Christianity, the Buddha was Nhat Hanh's only spiritual ancestor. After encountering beautiful Christian men and women, Jesus became one of his spiritual ancestors too. On his hermitage altar in France, he has both Buddha statues and an image of Jesus Christ, feeling no conflict but rather greater strength from these multiple roots.
第 9 章
Taking Refuge: Finding Stability in an Impermanent World
The Ten Commandments in Judaism and Christianity express limits that help us cherish God in daily life. All precepts and commandments fundamentally teach love and understanding. Jesus instructed his disciples to love God completely and neighbors as themselves. First Corinthians describes love as patient, kind, not envious or arrogant - closely resembling Buddhist teachings on love and compassion.
Peace activist A.J. Muste taught that "peace is the way" - we can realize peace in each present moment through our actions. Precepts and commandments help us dwell in peace by guiding what to do and avoid. They contain spiritual wisdom that makes our lives expressions of faith. Our collective happiness depends on widespread mindfulness and responsibility.
In Buddhism, practitioners take refuge in the Three Jewels: Buddha, Dharma, and Sangha. This trinity forms a deep practice expressed through the chant: "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 love. I take refuge in the Sangha, the community that lives in harmony and awareness."
We all seek security and permanence in an impermanent world, yearning for something stable we can rely on. Taking refuge isn't based on blind faith but on real experience. We need something good, beautiful, and true to believe in. Mindfulness - our capacity to be aware of the present moment - provides this safe refuge. When we drink water mindfully or breathe consciously, we touch the seed of mindfulness within us.
Mindfulness is "the living Buddha inside of us" that gives rise to insight and love. The Buddhist trinity of Buddha, Dharma, and Sangha represents taking refuge in our mindfulness, conscious breathing, and the five elements comprising the self. The Buddha taught, "Be an island unto yourself. Take refuge in yourself and not in anything else." This island of right mindfulness is the foundation of stability within each person.
In Orthodox Christianity, the Trinity is a profound concept sometimes called a "social program." Beginning with the Holy Spirit and Son, while the Father remains in the realm of inexpressibility, the Trinity represents taking refuge. The Holy Spirit manifests as mindfulness, understanding and love - the energy animating Jesus that helps us recognize the living Christ.
Taking refuge should be practiced daily, not just during difficulties. Whenever you feel agitated or afraid, return to your island of mindfulness. By practicing mindful walking, breathing, sitting and eating regularly, taking refuge becomes natural even in crisis. Mindfulness unites body and mind, touching the Holy Spirit and making us peaceful and solid.
第 10 章
Beyond Birth and Death: Touching the Ultimate Dimension
Nearly one-fourth of Europeans and North Americans believe in some form of reincarnation, suggesting our earthly life seems too brief to determine eternity or reflecting our fear of nothingness after death. While reincarnation implies a soul re-entering a body, Christianity generally rejects this concept, though the third-century theologian Origen taught about the pre-existence of souls before incorporation into bodies.
In Buddhism, "reincarnation" isn't the preferred term - "rebirth" is used instead, though even this is problematic. The Buddha taught that a "person" consists of five impermanent elements (skandhas): body, feelings, perceptions, mental states, and consciousness. Nothing remains the same for two consecutive moments, making both body and soul impermanent. Rather than birth and rebirth, Buddhism speaks of "manifestation" (vijnapti) and "remanifestation."
A flower doesn't come from nothing - it already existed in other forms like clouds, sunshine, and soil. Its "birthday" is simply when conditions allow it to manifest as a flower. When it "dies," its elements transform into compost and soil. We must transcend notions of birth, death, being, and non-being to understand that reality is free from all concepts.
Our faith must be alive and evolving, not a rigid set of beliefs. When our beliefs emerge from direct experience rather than borrowed concepts, they become unshakable. True faith brings joy, peace, freedom, and love through daily mindful practice. We must pray not just with our minds and hearts but with our bodies and actions, modeling ourselves after the living Buddha or Christ.
We all possess the energy of mindfulness - the Holy Spirit - though its intensity varies in each person. Our practice strengthens this power daily. There's no need to wait for Easter; when mindfulness is present, Jesus is already here. Each moment becomes a moment of renewal, beyond concepts of reincarnation, rebirth, or resurrection. Through mindful dwelling, we experience continuous renewal in every moment.
Enlightenment is alive and growing, like a tree. The Buddha's enlightenment and Christ's compassion continue to grow through us. Our bodies are the continuation of Buddha's body; our compassion and understanding are the continuation of Jesus's. Through mindful living, we encounter Buddha and Christ in every moment, as we ourselves are responsible for the growth of their enlightenment in the world.
Like waves realizing they are water, enlightenment comes when we recognize we are free from birth and death. The Buddha rarely spoke about nirvana because he wanted us to practice rather than just talk. He emphasized practical teachings - calming, looking deeply, taking refuge - over ontological discussions. Yet he did acknowledge "the unborn, unoriginated, uncreated, unformed" that makes escape from the world of forms possible.
Reality cannot be captured through concepts or words. As Wittgenstein said, "Concerning that which cannot be talked about, we should not say anything." The non-born, non-dying reality can only be experienced by abandoning our habit of perceiving through concepts. Whether describing God as person or non-person, these attributes mean little. When we extinguish ideas of more and less, is and is not, we attain nirvana - the extinction of ideas and notions.
The Buddha used "parayana" (the other shore) to represent the realm of no-birth, no-death, and no suffering. The crucial understanding is that the other shore is this very shore - we don't abandon this shore to reach another. Jesus pointed to the same reality, calling it the Kingdom of God. Eternal life includes death - they are like two sides of a coin, inseparable.
第 11 章
Faith and Practice: The Path to Direct Experience
Faith must be alive and growing, nourished by genuine religious experience - what Buddhism calls awakening (bodhi) or insight (prajna). This understanding brings solidity, freedom, joy, and deeper faith. To achieve awakening, we must release our notions about both the ultimate and phenomenal realms. Buddhist practice involves contemplating impermanence, non-self, emptiness, and interbeing to touch reality more deeply.
Our concepts often result from wrong perceptions, so we must abandon them to access reality directly - just as nuclear scientists must abandon conventional notions of objects to understand elementary particles. Buddhist meditation teaches us to let go of concepts, sometimes using new notions like emptiness (sunyata) to neutralize old ones. But we must avoid getting caught in these new concepts too.
Christians similarly understand God's incomprehensibility. Saint John Chrysostom wrote that God "surpasses all power of human speech" and "eludes the grasp of every mortal intelligence." Only the Son and Holy Spirit know God because they represent nonconceptual knowing, free from ideas and images. Christians describe this as "the mystical night" - where the soul seeks God who is hidden in darkness.
Spiritual practice requires tools, just as farming requires implements. Ideas and images serve as tools for cultivating peace and stability in our spiritual life. With proper instruction, we learn to work the soil of our own consciousness. The Buddha called this citta bhavana - cultivating the mind and heart. As we progress, we discover that even these tools become limiting. True realization requires abandoning all images and ideas.
This genuine experience becomes the substance of faith - not made of concepts or dogma, but of direct insight that cannot be removed. Two essentials make this possible: consistent practice that transforms belief into experience, and continuing the practice even after achieving some stability. We must not stop at the first signs of peace.
Without authentic, regular practice and spiritual maturation, believers risk falling into profound doubt. When suffering and fear intensify, previously effective prayers may no longer work. The images and ideas that once provided comfort cannot cover the vast interior emptiness. The Diamond Sutra teaches that the Tathagata cannot be seen through sounds or images, and Christian mystics similarly teach that God is invisible and beyond mental representation.
In Buddhism, our energy source is faith in our daily practice, not in changeable ideas. This experiential faith comes from tasting the reality of joy and peace in mindful walking. Buddhism speaks of touching nirvana with our bodies; Christians can likewise touch the Kingdom of God here and now. Clinging to future hope might blind us to present peace. The best way to care for the future is to fully inhabit the present moment.
Christians and Buddhists who've lived deeply contemplative lives express themselves in non-dualistic, non-dogmatic ways. Christian mystics and Zen masters speak with a nondiscursive spirit, never claiming exclusive truth or condemning other traditions. Religious experience is human experience, involving individual and collective consciousness.
The beginner's mind, the mind of love or enlightenment (bodhicitta), is essential for Buddhist practitioners - the source of energy for focusing on practice. Daily practice consolidates this mind, preventing erosion. With strong mind of enlightenment, the monk follows practice naturally, like water flowing in a stream - "stream-winning." Everything encountered becomes an object of meditation. Deep concentration helps penetrate objects and reveal their true nature.
In Buddhism, the true nature of things is cessation (nirodha) or extinction (nirvana) - the cessation of notions and illusions, the extinction of wrong perceptions. When delusion ends, craving, anger, and fear cease, allowing peace and freedom to manifest. All notions about the phenomenal world are transcended. The greatest relief comes when touching Tillich's "ground of being." We no longer identify with birth and death, as life transcends time and space.
