Introduction to Merton’s ‘Contemplative Prayer’ by Thich Nhat Hanh

From the 2015 Festival of Faiths, “Sacred Journeys and the Legacy of Thomas Merton” 

I first met Thomas Merton in 1966. It is hard to describe his face in words, to write down exactly what he was like. He was filled with human warmth. Conversation with him was so easy. When we talked, I told him a few things, and he immediately understood the things I didn’t tell him as well. He was open to everything, constantly asking questions and listening deeply. I told him about my life as a Buddhist novice in Vietnam, and he wanted to know more and more.

Our approach to prayer in Buddhism is a little different from that of Christianity. We practice silent meditation, and we try to practice mindfulness in everything we do, to awaken to what is going on inside us and all around us in each moment. The Buddha taught: “If you are standing on one shore and want to cross over to the other shore, you have to use a boat or swim across. You cannot just pray, ‘Oh, other shore, please come over here for me to step across!’” To a Buddhist, praying without also practicing is not real prayer.

In a real prayer, you ask only for the things you really need, things that are necessary for your well-being, such as peace, solidity, and freedom—freedom from anger, fear and craving. Happiness and well-being are not possible without peace, solidity and freedom. Most of our desires are not for our peace, solidity and freedom. While you pray, you are deeply aware of what you really need and what is just the object of your desire. This kind of prayer is the light of God that shines upon you, telling you which way to go in order to obtain peace, solidity and freedom. In a real prayer, you also touch the wholesome seeds in your consciousness and water them. These are seeds of compassion, love, understanding, forgiveness and joy. If while praying you can recognize these seeds in you and help them grow, your prayer is already a deep practice. Following, for instance, is a Buddhist prayer for love that is practiced by all schools of Buddhism. Our Christian brothers and sisters know that God is love. This prayer is a practice to help us touch love and bring it into our daily life:

The Nine Prayers

  1. May I be peaceful, happy and light in body and spirit. 
    May he/she be peaceful, happy, and light in body in spirit. 
    May they be peaceful, happy, and light in body in spirit.
  2. May I be free from injury. May I live in safety. 
    May he/she be free from injury. May he/she live in safety. 
    May they be free from injury. May they live in safety.
  3. May I learn to be free from disturbance, fear, anxiety and worry.
    May he/she learn to be free from disturbance, fear, anxiety and worry.
    May they learn to be free from disturbance, fear, anxiety and worry.
  4. May I learn to look at myself with the eyes of understanding and love. 
    May he/she learn to look at him/herself with the eyes of understanding and love. 
    May they learn to look at themselves with the eyes of understanding and love.
  5. May I be able to recognize and touch the seeds of joy and happiness in myself.
    May he/she be able to recognize and touch the seeds of joy and happiness in him/herself.
    May they be able to recognize and touch the seeds of joy and happiness in themselves.
  6. May I learn to identify and see the sources of anger, craving and delusion in myself.
    May he/she learn to identify and see the sources of anger, craving and delusion in him/herself. 
    May they learn to identify and see the sources of anger, craving and delusion in themselves.
  7. May I know how to nourish the seeds of joy in myself every day.
    May he/she know how to nourish the seeds of joy in him/herself every day.
    May they know how to nourish the seeds of joy in themselves every day.
  8. May I be able to live fresh, solid and free.
    May he/she be able to live fresh, solid and free.
    May they be able to live fresh, solid and free.
  9. May I be free from attachment and aversion, but not be indifferent. 
    May he/she be free from attachment and aversion, but not be indifferent.
    May they be free from attachment and aversion, but not be indifferent.

NOTE: “He/she” is first the person we like, then the person we love, then the person who is neutral to us, and finally the person we suffer when we think of.  “They” is the group, the people, the nation, or the species we like, then the one we love, then the one that is neutral to us, and finally the one we suffer when we think of.