One of the great social problems of our contemporary world is the large and growing population within prisons. The hundreds of thousands of inmates, a large percentage of them young men who committed offenses in their teen years, create a financial and human burden that has reached staggering proportions. In the state of California in the USA, prison budgets now exceed the allotment for higher education. Those of us who visit and teach in prisons appreciate the willingness of a Buddhist leader such as Ven. Thich Nhat Tu to address this issue directly, showing tenderness and compassion for a group that are so often treated with indifference. He reminds us of how methods and policies affect the welfare of those who have violated concrete prohibitions of communities. As a Buddhist teacher he approaches this group with reference to individual conduct, and uses the counsel and advice based on precepts of his tradition.In the teaching, he has used gentle and sensitive instruction aimed at the development of qualities and capacities latent in the individual listeners, abilities that can help them face their situation. Thus, his goal has been to assist the inmates by giving help that will assist them in mastering some of the difficulties that are involved in prison life, providing them with new knowledge to use as a part of their mental life. It is difficult to fully comprehend the impact of his presence when he visits the facilities. For many inmates after a long period of being away from family and friends, there are no visitors, no letters, and no attention from loving and caring people. When Ven. Thich Nhat Tu enters to talk with them and spend time teaching and listening, he is seen as an individual but also in an iconic fashion as the very embodiment of morality and compassion.His message gives solace; there can be an “Inner Freedom” even in the face of a daily life that is restricted. For many ofthe inmates, the hardest task is to live with the guilt they feel over their actions, actions that caused harm and sorrow toothers. It is at this basic level of experience that the teachings provide the necessary quality for remorse to give the powerto receive, hold, and absorb understanding of reality and the possibility of inner transformation. It is a message that canhave application to all of us, as we face the problems of our past and present life. Lewis Lancaster Emeritus Professor, University of California, Berkeley Adjunct Professor, University of the West
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Preface vii Preface ix Turn around and there is the shore 1 Temptation leads to suffering 3 Story of a robber who became enlightened 5 When stopping means beginning 6 Dropping violence and bad deeds 8 Controlling ego 9 Lessons in compassion 12 Changing for good 15 Contemplate everyday 19 Renewing your life 21 Creating life out of waste 23 Refreshing everyday life 24 Story of ambapali 25 Life is changing every moment 29 Never too late for a fresh start 31 Bad comparisons 35 Facing suffering courageously 38 Sharing amidst troubles 40 Renew life for happiness 45 Inner freedom 51 External freedom and inner freedom 53 Considerate actions 55 Attaining inner freedom 56 Freedom through meditation 57 Checking bad habits 59 Intelligent investigation 61 Controlling desires 64 Cultivating moral character 65 Renouncing the errant life 69 The cunning tiger 71 A sad life with no exit 73 Fruit of good deeds 76 Poems of regret 77 Consequences of wrong thoughts 79 Karma in buddhism 83 Misinterpreting errant life 88 Escaping traps wisely 90 Errant life is short 93 Your life can be changed 95 Turning around for a new life 98 Changing destiny 103 Amnesty as result of practice 105 The taste of freedom 106 Effort to renew one’s life 108 Don’t blame others for your own problems 111 Transforming by changing habits 114 Moving from suffering to happiness 117 Taking refuge in the triple gem 122 About the author 125
