-Julius-Kei Kato, PhD
Introduction: Thich Nhat Hanh and Me
I’ve
been acquainted with Zen Master Thich Nhat Hanh’s (henceforward, TNH) person
and teaching for some 30 years now since reading his Living Buddha, Living
Christ[1] back
when I was a graduate student in Rome in the mid-90s. From that book, I began
to learn a lot about TNH's (or “Thay” as his students call him
fondly) interpretation of the Buddha and Buddhism that make them relevant for
our contemporary world.
It was in the 2010s however when I began to
confront Thay’s person and teaching with more seriousness, putting more energy
and concentration into studying, meditating on, and practicing his seemingly
simple yet, at the same time, quite profound iteration of the Dharma for today.
And then came the 2020s. That period started
with a “bang” in the form of a terrible worldwide pandemic. We were all
“trapped” inside our homes and could not relate in person with one another
aside from our fixed “bubbles.” One consequence was that we could not assemble
in our usual places of worship. That situation naturally favored the
development of a more contemplative way of life. I for one eagerly embraced it.
That was one good result of the pandemic for me because it connected me more
firmly with Thich Nhat Hanh and his way.
By that time, I was already convinced that TNH’s
person and teaching could not only renew Buddhism for today (He has actually stated
this aim in an explicit way when he was alive).[2] I began
to believe deeply that Thay’s iteration of the principal teachings of Buddhism could
also be a powerful yet gentle invitation to people who have given up on
religion or who have not been touched at all by religion (the so-called SBNRs,
religious “Nones” or religious “Dones”) in this, our secular world, to wade
into the rivers of—what I consider—the core of all religious traditions. That heart
of all religion is commonly known as SPIRITUALITY.[3]
I cannot pinpoint the moment exactly but,
at a certain point, I decided to become a “novice” of Thich Nhat Hanh and his
Way. “Novice” of course is also Catholic religious jargon. It refers to a
person who is learning the spiritual teachings and way of life of a religious
order or a spiritual master, in a process called “formation.” And my novitiate
continues until now. TNH’s way, commonly known nowadays as “The Plum Village
tradition”[4] has
strongly resonated with me and I continue to try to deepen myself in its
specific teachings and practices, as well as study it as a
scholar-practitioner.
I thought I’d begin with that brief background about my relationship with Thich Nhat Hanh in order to say that, as a serious student of TNH for 20+ years, I’ve thought deeply about this session’s theme while endeavoring to apply it to the Plum Village tradition.
Thich Nhat Hanh’s Contribution toward Inclusive and Ethical Global Policies
In
this session, we are interested in how faith-based (and civic)
organizations can contribute to shaping inclusive and ethical global policies.
As stated, I’m applying that question to a tradition and a group that I have
some knowledge of -- the Plum Village tradition started by Zen master Thich
Nhat Hanh. Of course, you know that TNH has written or recorded—what feels
like—a “million works.” It’s hard even to compile a comprehensive bibliography
of this Zen master’s vast output. To put more focus on my presentation, here,
I’ll be asking: What can Zen master Thich Nhat Hanh and his teaching contribute
to shaping inclusive and ethical global policies?
The very first thing that comes to mind about
this theme is TNH’s famous teaching called “the Five Mindfulness Trainings.”[5] This teaching is a contemporary, engaged-Buddhist
reinterpretation of the traditional Buddhist teaching called in Sanskrit the pañca-śīla
(pan-chuh shi-la), or in English, “the five precepts.” We can see
reflected in these trainings TNH’s effort to develop a socially engaged
spirituality rooted in the Buddhist tradition but open to all humans of good
will, even if they are not explicitly religious or spiritual.
We can claim with fairness that the five
mindfulness trainings are TNH’s proposal for “a Global Ethic.” A global ethic
contains ethical principles that any human being (in as much as they possess
humanity) could in principle affirm, support, and practice.
GLOBAL ETHIC succinct definition (based
on Parliament of the World’s Religions and TNH)
A global ethic refers to a
set of shared moral values and principles that transcend religious, cultural,
and national boundaries, serving as a common foundation for ethical action in a
pluralistic world. As articulated by the Parliament of the World’s Religions,
it emphasizes commitments such as nonviolence, justice, truthfulness, and care
for the Earth—principles affirmed by the world’s major religious and spiritual
traditions. Thich Nhat Hanh similarly promotes a global ethic grounded in
interbeing and mindfulness, advocating for compassion, non-harming, and deep
ecological awareness as universal responsibilities essential for peace and
planetary well-being.
The Five Mindfulness Trainings are the
finest expression of TNH’s socially engaged spirituality and ethical spirit. Note
that they emphasize not only individual ethical conduct, but,
importantly, they include collective responsibility in our present context,
which is a world that is globalized and interdependent.
TNH expressed these teachings as “five
mindfulness trainings.” Why “trainings”? Because each and every training
is a practical/actionable factor rooted in the effort to live in a
spirit of mindfulness. And, of course, let us not forget that mindfulness is
one of the core teachings of TNH’s lifelong interpretation of the Dharma.
In this sense, each training encourages
anyone/everyone, to cultivate mindfulness, compassion, and nonviolence in
several explicitly identified areas, such as, consumption, communication, love
and sexuality, fairness, and economic justice.
Let’s go back to our question: Why the
shift from the traditional Buddhist term “precepts” to “trainings”? TNH
recounts that he realized that these so-called precepts (as traditionally
called) are not rigid moral commandments. Instead, they are dynamic; they are a
form of training.[6]
For my part, when we mention “training,” I’m thinking about the Japanese word shugyō
(修行), a discipline, a training to
enable you to act properly at all times, but especially when acting properly,
skillfully, and ethically is most needed.
Here are those so-called five trainings as
taught by TNH:
1. One, reverence for life.
2. Two, true happiness, founded on a generous heart and spirit
3. Three, true love, expressed particularly in the area of sexual responsibility.
4. Four, loving speech and deep listening, and
5. Five, nourishment and healing. This fifth training deals with the ethics of consumption. How do we consume things in such a way that could bring wholeness instead of harm to us? [7]
I’d like to emphasize that, the teaching on
these five mindfulness trainings is, for me, TNH’s foremost contribution
to shaping inclusive and ethical global policies. What that means in
effect is this: It is as if TNH were telling us: If there are five things that
we can do (notice that the emphasis is on practice- shugyō) for the
purpose of building an inclusive and ethical world, these are the most
important ones: [1] Have reverence for life; [2] Be generous and that will lead
to true happiness; [3] Practice true love, particularly by being sexually
responsible; [4] Practice loving speech, and deep listening; and [5] Practice
an ethical way of consuming things in a way that nourishes and heals your
spirit and body.
Of course, there are many other things that
could be done to build an inclusive and ethical world, but the fact that TNH
zeroed in on these five areas should call our attention. It goes without saying,
one has to read the full description of each training in order to see the
complete nuance TNH had in mind when he expressed these teachings. And I will
leave that to your own meditation and reflection.[8] A
fuller description and elaboration of TNH’s “five mindfulness trainings” can be
found in his teaching called “The Fourteen Mindfulness Trainings of Engaged
Buddhism.”[9]
There
are other significant declarations (“manifestos” if you will) that reflect the
spirit and intention of TNH in his “the five mindfulness trainings.” Foremost
among them would be the UNESCO "Manifesto 2000 for a Culture of Peace and
Non-Violence".[10] Of
course, TNH was one of the principal collaborators in the formulation of this
manifesto with the explicit intention of building “a culture of peace and
nonviolence.” UNESCO launched this document in Paris, France, on March 4th,
1999.
In this document, there are six personal
pledges to transform the culture of war and violence into a culture of peace
and nonviolence. These pledges practically reflect the five mindfulness
trainings that have already been discussed above. We can consider the UNESCO Manifesto
2000 as an elaboration on the five mindfulness trainings. All those five
mindfulness trainings are included either explicitly or implicitly in one way
or another in the UNESCO Manifesto.
Another, very significant document or
teaching to compare TNH’s Five Mindfulness Trainings with is, of course,
the Parliament of the World's Religions (PWR) so-called “five directives.”
I’m a big supporter and advocate of the PWR’s
Five Directives for several reasons. In the course of my theological studies, I
was immensely drawn to the Catholic Swiss theologian Hans Küng. He was the
principal drafter of the document on a proposed global ethic which the PWR
adopted and which resulted in this declaration. There were originally four
“commitments” in the original document. Then in 2018, at the PWR in Toronto, a
fifth directive focussed more specifically on ecology, was added.[11]
Let’s mention them here:
1. The first is a commitment to a culture of nonviolence and respect for life.
2. Two, a commitment to a culture of solidarity and a just economic order.
3. Three , a commitment to a culture of tolerance and a life of truthfulness.
4. Four, a commitment to a culture of equal rights and partnership between men and women.
5. And then the fifth, a commitment to a culture of sustainability and care for the earth.
If we compare these five directives from
the PWR with TNH’s five mindfulness trainings, we find significant parallels
and similarities. This comparison plays a crucial role for discerning which
are the most important directives that could contribute to shaping inclusive
and ethical global policies. In our quest for a more inclusive and ethical
world, common ethical principles on which all humans can agree, independent of
whether they are religious or not, or whether they belong to a religious
community or not, are—I would say—of highest importance. Why? Because they are
founded on the very essence of what it means to be a human being.
To illustrate, here is a chart that gives us an idea of the similarities and differences between TNH’s five trainings and the PWR’s directives for a global ethic.
|
Ethical
Concern |
TNH’s Five Mindfulness Trainings |
PWR’s
Global Ethic Directives |
Similarity/Difference |
|
Reverence
for life |
Central |
Central |
✅
Similar |
|
Social/economic
justice |
Central |
Central |
✅
Similar |
|
Sexual
ethics |
Present |
Present |
✅
Similar |
|
Integrity: honesty/truthfulness |
Central |
Central |
✅
Similar |
|
Interreligious
Inclusivity |
Buddhist
(but verifiable by experience) / can be adopted by those with a secular
perspective |
Multi-faith/secular |
✅
Similar |
|
Emphasis:
Personal vs Collective |
Begins
with a deep personal commitment but should not stop there (TNH: external
change begins with internal transformation) |
Global,
systemic |
🔺 Slightly Different but can be
reconciled |
|
Environmental
Concern |
Implicit |
Explicit |
🔺 Slightly Different but can be
reconciled |
|
Mindful
Consumption (food, media, substances, etc) |
Central |
Not
explicit |
🔺 Different- mentioned only in one
document |
Conclusion:
To
conclude, I'd like to emphasize that, ultimately speaking, we should give
supreme importance to this: What makes us agree with our fellow human beings, on
the basis that it is part of our fundamental humanity. My theological
mentor, Hans Küng, the Swiss Catholic theologian mentioned earlier, expresses
this in the Latin word humanum, which could be described most simply as
“what makes us authentically human.”
To
elaborate further, the humanum is the essence of every single person. It
is humanity engaged in a quest for meaning with an openness to transcendence
(to something/some Being that is “bigger” and possibly ultimate).
HUMANUM: A Brief Definition:
In Hans Küng’s theology, humanum denotes the normative
ideal of what it means to be fully and authentically human—an existence
characterized by ethical integrity, relational openness, and the pursuit of
truth, freedom, and responsibility in the context of history and transcendence.
He contrasts humanum with
dehumanizing structures and behaviors, asserting that any theology or religion
must ultimately serve the humanum—that is, contribute to human flourishing and
dignity. For Küng, this concept is pivotal in interreligious dialogue, global
ethics, and his Christology, where Jesus is portrayed as the realization of the
authentically human.[12]
The humanum then is our common
denominator with everyone. Therefore, in our quest to shape inclusive and
ethical global policies, we have to prioritize the things that make us agree as
humans with each other, with regard to global ethical principles. How to go
about that? We can find expressions of those “agreements” in different
teachings.
In this presentation, I proposed Thich Nhat
Hanh’s Five Mindfulness Trainings. I emphasized that the teaching on the five
mindfulness trainings is highly significant because whether one is religious/spiritual,
or not, one can agree with it. One does not have to be religious in order to
practice the trainings. On the other hand, one can still adopt it, even if one is
religious or if one belongs to a faith community.
These trainings won't divide us from our
fellow human beings because of their different religious traditions. These
trainings touch upon the core of our common humanity – the humanum.
These deeply insightful and most wonderful
teachings are already present in various forms among us. Let us savor and
cherish them. Most importantly, let us practice them keeping in mind these
striking words from author Michael Beckwith:
That which transforms your life is what you practice. And what you practice constitutes your personal laws of life—not what you merely believe in, but what you practice ... Your philosophy may give you a temporary state of euphoria, but if you want to be anchored in reality, it takes practice, practice, practice. We are not here to be euphoric but to get free. Rudimentary spirituality is theory; advanced spirituality is practice.[13]
---
[1] Thich Nhat Hanh, Living
Buddha, Living Christ (New York: Riverhead Books, 1995).
[2] See Plum Village, “Engaged Buddhism: Applying the Teachings in
Our Present Moment | TWOII Podcast | Episode #9,” October 15, 2021,
https://www.youtube.com/watch?v=AI8cYCFindI. See timestamps 3:12 and 3:26, in
particular.
[3] Julius-Kei Kato, Reading
the Bible in a Secular Age: The New Testament as Spiritual Ancestry
(Eugene, OR: Cascade Books, 2023), 3-4
[4] Thich Nhat Hanh
and Katherine Weare, Happy Teachers Change the World (Berkeley, CA:
Parallax, 2017), xxx.
[5] The main primary sourcebook for this is Thich Nhat Hanh, For
a Future to Be Possible: Commentaries on the Five Mindfulness Trainings,
rev. ed. (Berkeley, CA: Parallax Press, 2007), 3-79.
[6] Cf. Thich Nhat
Hanh, For a Future to Be Possible: Buddhist Ethics for Everyday Life,
1993 paperback ed. (Berkeley, CA: Parallax Press, 1993), 8–11.
[7] The primary resource is Thich Nhat Hanh, For a Future to
Be Possible: Commentaries on the Five Mindfulness Trainings (Berkeley, CA:
Parallax Press, 1993). See also: Thich Nhat Hanh, Creating True Peace:
Ending Violence in Yourself, Your Family, Your Community, and the World
(New York: Free Press, 2003), 73-75.
[8] Plum Village
Community of Engaged Buddhism, “The Five Mindfulness Trainings,” Plum
Village, accessed July 25, 2025,
https://plumvillage.org/mindfulness-practice/the-5-mindfulness-trainings/.
[9] Thich Nhat Hanh, Interbeing:
The Fourteen Mindfulness Trainings of Engaged Buddhism, 4th ed. (Berkeley,
CA: Parallax Press, 2020).
[10] UNESCO,
“Manifesto 2000 for a Culture of Peace and Non-Violence,” UNESCO,
accessed July 25, 2025, https://www.unesco.org/en/culture-peace/manifesto2000.
[11] Parliament of the
World’s Religions, Declaration Toward a Global Ethic (Chicago:
Parliament of the World’s Religions, 1993),
https://parliamentofreligions.org/global-ethic/declaration/.
[12] Confer the following works: Hans Küng, Global
Responsibility: In Search of a New World Ethic (New York: Crossroad, 1991),
esp. 33–38, 70–75; Hans Küng and Karl-Josef Kuschel, eds., Yes to a Global
Ethic: Voices from Religions and Politics (New York: Continuum, 1996),
18–23; William Madges, “Theology and the Humanum in Hans Küng,” in Theology
and the Human Experience, ed. David Tracy (New York: Seabury Press, 1984),
123–142; Michael J. Himes, “Humanum and Christian Hope,” Theological Studies
49, no. 1 (1988): 3–17.
[13] Michael
Bernard Beckwith, Spiritual Liberation: Fulfilling Your Soul’s Potential
(New York: Atria Books / Beyond Words, 2009), 76.
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