Living Buddha, Living Christ

Living Buddha, Living Christ Plot Summary

Introduction

The gentle sound of a bell rings in the distance, calling a group of diverse spiritual seekers to gather under the shade of an ancient oak tree. Christians and Buddhists sit together in a circle, not as representatives of competing religions, but as fellow travelers on a journey toward deeper understanding. Their faces reflect both curiosity and openness as they prepare to share insights across traditional boundaries. This scene exemplifies the heart of spiritual dialogue—creating sacred space where wisdom from different traditions can flow freely, nourishing all who participate. In our increasingly divided world, the dialogue between Buddhism and Christianity offers a refreshing alternative to religious isolation and conflict. This path of mutual exploration reveals striking parallels between these traditions: both emphasize presence, compassion, and the transformation of suffering. By examining how mindfulness practices complement Christian prayer, how Buddhist non-self relates to Christian self-surrender, we discover not just theological connections but practical approaches to living more fully in the present moment. The journey through these complementary wisdom traditions invites us to look beyond doctrinal differences to find the common ground of human experience—where breath becomes prayer, where awareness becomes communion, and where our shared humanity becomes the foundation for genuine spiritual growth.

Chapter 1: The Mindful Path: Finding Buddha and Christ Within

A Catholic priest once approached a Buddhist teacher after a conference, asking to learn more about Buddhism. The teacher suggested they begin by exploring the Holy Spirit, which the priest described as "the energy sent by God." This simple exchange opened a doorway between traditions. The Buddhist teacher explained how this understanding of the Holy Spirit resonated with the Buddhist concept of mindfulness—the energy of awareness that transforms everything it touches. Just as Christians believe the Holy Spirit brings healing and understanding, Buddhists experience mindfulness as a force that brings clarity and compassion to difficult situations. When Jesus was baptized, the Holy Spirit descended upon him like a dove, and through this divine presence, his capacity for healing and compassion was manifested. Similarly, when Buddhists practice mindfulness, they touch the healing energy within themselves. The capacity to be fully present—to truly see someone who is suffering, to listen deeply to someone in pain—creates the conditions for transformation. This attentive presence is the substance of both traditions at their best. This parallel between mindfulness and the Holy Spirit reveals a profound truth: the capacity for awareness, compassion, and understanding is available to everyone, regardless of religious tradition. As the Buddhist teacher noted, "When you become aware of something, you begin to have enlightenment." This illumination might be as simple as truly experiencing the act of drinking a glass of water, being fully present to the blue sky, or genuinely listening to another person's words. The foundational practices appear remarkably similar across traditions. Buddhists begin with conscious breathing—identifying each in-breath and out-breath—to bring body and mind into alignment. Christians practice the presence of God through prayer and contemplation. Both approaches create a sanctuary in the present moment where healing and understanding become possible. The divine presence—whether conceptualized as the Holy Spirit or as mindfulness—is not something distant or separate from our lives but the very ground of our being, accessible through the simplest act of paying attention.

Chapter 2: The Art of Presence: How Mindfulness Transforms Daily Life

At a Buddhist conference, a Protestant minister approached a Buddhist monk during a meal and asked rather abruptly, "Are you a grateful person?" The monk reflected silently that yes, he did feel deeply grateful for everything. The minister continued, "If you are really grateful, how can you not believe in God? God has created everything we enjoy, including the food we eat. Since you do not believe in God, you are not grateful for anything." The monk was surprised by this assumption. Later, he proposed establishing a Buddhist Thanksgiving Day at his monastery, where practitioners would express gratitude for mothers, fathers, ancestors, friends, and all beings—making tangible their deep appreciation for life. This story illustrates how mindfulness transforms even the most ordinary activities into sacred experiences. In Buddhist monasteries, meals are eaten in silence to foster complete attention to the food and the community. Before eating, practitioners recite: "This food is the gift of the whole universe—the earth, the sky, and much hard work." Each morsel is chewed thoroughly, often thirty times or more, creating a profound connection with the nourishment being received. This attention transforms a biological necessity into communion with all of existence. Similarly, in Jewish tradition, meals hold deep spiritual significance. Cooking, setting the table, and eating occur in the presence of God. The Passover Seder, for example, uses specific foods to help participants touch historical suffering and hope. Christians continue this tradition in the Eucharist, where bread and wine become vehicles for divine presence. Jesus told his disciples, "This is My body. This is My blood," inviting them to move beyond superficial awareness into profound communion with the reality before them. When we bring full attention to our food—or any aspect of our lives—we touch what Buddhism calls "interbeing." The bread we eat contains the sunshine, rain, soil, and human labor that made it possible. Nothing exists in isolation. Through mindful eating, we recognize our interconnection with all of life. This awareness naturally evokes gratitude, whether expressed as thankfulness to God or appreciation for the countless conditions that sustain our existence. The practice transforms not just the particular moment of eating but extends into how we perceive and engage with the world in every moment.

Chapter 3: Crossing Spiritual Boundaries: Personal Encounters with Faith

The path to spiritual understanding often crosses unexpected boundaries. "My path to discovering Jesus as one of my spiritual ancestors was not easy," confessed the Buddhist teacher. Growing up in Vietnam, his experience with Christianity had been entangled with colonization. French missionary Alexandre de Rhodes had written in the 17th century about defeating the "sinister and deceitful" Buddha. Later, in the 1960s, Catholic President Ngo Dinh Diem prohibited the celebration of Wesak, the most important Buddhist holiday, leading to widespread Buddhist protests. "In such an atmosphere of discrimination and injustice against non-Christians," the teacher explained, "it was difficult for me to discover the beauty of Jesus' teachings." Yet everything changed through personal relationships. "It was only later, through friendships with Christian men and women who truly embody the spirit of understanding and compassion of Jesus, that I have been able to touch the depths of Christianity." The moment he met Martin Luther King Jr., he knew he was in the presence of a holy person. Hebe Kohlbrugge, who saved thousands of Jewish lives during World War II, dedicated herself to helping Vietnamese orphans during the war. Reverend Heinz Kloppenburg demonstrated such openness and understanding that few words were needed between them. Through these embodiments of Christian love, the Buddhist teacher could finally touch Jesus Christ and his tradition. This personal journey reveals how authentic dialogue requires moving beyond abstract doctrines to genuine human connection. "When participants are willing to learn from each other, dialogue takes place just by their being together," the teacher observed. "When those who represent a spiritual tradition embody the essence of their tradition, just the way they walk, sit, and smile speaks volumes about the tradition." True dialogue emerges not from theological debates but from lived experience—from people whose actions manifest the core values of their faith. The beauty of this approach is how it deepens understanding of one's own tradition. By engaging with Christianity more deeply, the Buddhist teacher came to recognize his own prejudices—such as thinking Buddha must have been a more accomplished teacher because he taught for forty-five years while Jesus taught for only two or three. Through dialogue, he discovered the richness in both traditions. For meaningful spiritual exchange to occur, we must be willing to acknowledge both positive and negative aspects of our own tradition while remaining open to the gifts of others. Only then can we create the conditions for mutual transformation.

Chapter 4: The Communion of Mindfulness: Shared Practices Across Traditions

Inside a small, sparsely furnished room at Columbia University in April 1968, an unusual gathering took place. A Buddhist monk shared the Eucharist with the Catholic priest and peace activist Daniel Berrigan. As part of the sacred readings that evening, the monk recited the Heart Sutra in Vietnamese. Later that same night, they attended a lecture, only to receive the devastating news that Dr. Martin Luther King Jr. had been assassinated. In that moment of shared grief, the boundaries between their traditions seemed to dissolve in the face of a greater truth—that all who dedicate their lives to compassion and justice participate in the same sacred work. This remarkable communion exemplifies how spiritual practices can transcend religious divisions. While maintaining distinct identities, Buddhism and Christianity offer complementary approaches to touching the sacred dimension of life. When Christians pray, "Our Father who art in Heaven," they reach toward the ultimate dimension of reality. When Buddhists practice mindfulness meditation, they touch what they call nirvana or "the ultimate dimension." Though the language differs, both traditions seek to connect the historical dimension of everyday life with something timeless and transcendent. The beauty of this shared landscape becomes clear when examining core practices. Christian contemplation includes "resting in God," which parallels the Buddhist practice of touching nirvana. The Buddhist teaching that "the wave does not have to die to become water" resonates with the Christian understanding that we need not die to enter the Kingdom of God—both are available here and now. The energy Christians call the Holy Spirit parallels what Buddhists describe as mindfulness—the awareness that brings us fully into the present moment where transformation becomes possible. These parallels don't erase the distinct flavors of each tradition but rather invite practitioners to go deeper into their own path while remaining open to insights from others. As the Buddhist teacher observed, "I have noticed that Christians and Buddhists who have lived deeply their contemplative lives always come to express themselves in more non-dualistic, non-dogmatic ways." When we move beyond concepts to direct experience, the language of division naturally falls away, revealing the common ground of human spiritual experience—where compassion, presence, and understanding become not just religious ideals but lived realities.

Chapter 5: Living in Interbeing: Transforming Self and Society

During the war in Vietnam, a young Buddhist monk named Nhât Tri was walking when an American soldier spat on his head from a military truck. Filled with anger, the monk considered leaving the monastery to join the National Liberation Front. His teacher, however, offered a different perspective: the American soldier was also a victim—a victim of wrong views and wrong policies. With this understanding, Nhât Tri continued his work for peace as a monk, becoming one of the most active workers in the Buddhist School of Youth for Social Service. This story illustrates the power of "interbeing"—the understanding that nothing exists in isolation. The Buddhist teacher explains: "When we understand and practice deeply the life and teachings of Buddha or the life and teachings of Jesus, we penetrate the door and enter the abode of the living Buddha and the living Christ." This isn't abstract philosophy but a practical approach to suffering. By recognizing our interconnection with all beings—even those who harm us—we develop compassion rather than hatred, understanding rather than judgment. The concept of interbeing challenges our notion of separate selfhood. In Buddhism, a person is understood as five elements that come together temporarily: body, feelings, perceptions, mental states, and consciousness. Nothing in these elements remains the same for two consecutive moments. Similarly, Christian mystics teach that God cannot be grasped through concepts but must be experienced directly. Saint Gregory of Nyssa wrote that when seeking God, "the soul seeks Him who is hidden in darkness" beyond all conceptual understanding. This perspective transforms how we approach both personal and social change. Instead of seeing enemies to defeat, we recognize the suffering that drives harmful actions. Instead of fixating on ideas of permanent self or unchanging truth, we touch the living reality that transcends all concepts. As the teacher notes, "We and our brothers and sisters are one. This idea of salvation is echoed in the Eastern Orthodox church, which has even more of a sense of togetherness—you can only be saved as a community." Through practices that dissolve the boundaries between self and other, we cultivate the understanding that liberation cannot be an individual achievement but must embrace all beings.

Chapter 6: Faith Beyond Concepts: Touching the Ultimate Dimension

A Zen monk was asked by his student, "Where is the world of no-birth and no-death?" The master replied, "It is right here in the world of birth and death." This paradoxical answer points to a profound truth: the ultimate dimension of reality isn't somewhere else—it's available right where we are. The Buddhist teacher explains that when St. Francis looked deeply at an almond tree in winter and asked it to speak to him about God, the tree was instantly covered with blossoms. The saint was standing on the side of the ultimate dimension, seeing what others could not yet perceive. This ability to touch the ultimate dimension within the everyday world lies at the heart of both Buddhist and Christian practice. Yet both traditions warn against getting caught in concepts rather than direct experience. When the Buddha was asked if it was possible to get out of the world of birth and death by traveling, he said no, not even at the speed of light—but he affirmed that we can transcend the world of birth and death by looking deeply into our own bodies, into the present moment. Similarly, Christian mystics emphasize the "incomprehensibility of God." Saint John Chrysostom wrote, "Let us invoke Him as the inexpressible God, incomprehensible, invisible, and unknowable." The ultimate reality cannot be contained in words or concepts. The Eastern Orthodox tradition speaks of entering the "mystical night" where the soul seeks God "who makes of darkness His hiding place." This isn't pessimistic but points to a reality beyond all mental constructs. Both traditions teach that the divine presence—whether called God, nirvana, or the Kingdom of Heaven—isn't something we can grasp intellectually. It must be experienced directly through practices that take us beyond conceptual thinking. As the Buddhist teacher explains, "When nuclear scientists want to enter the world of elementary particles, they too must abandon their notions of things and objects." Similarly, to enter the spiritual dimension, we must let go of our attachment to words and ideas. This doesn't mean abandoning faith but allowing it to evolve from intellectual belief into direct experience—what the teacher calls "the very substance of faith, the kind of faith that no one can remove from you because it is not made of images, ideas, or dogma."

Chapter 7: Building Bridges: Creating Communities of Understanding

In a beach in Sri Lanka, a Buddhist teacher encountered six barefoot children. Though they shared no common language, he embraced them. On impulse, he began chanting in Pali, "Buddham saranam gacchami" ("I take refuge in the Buddha"). Four children immediately joined in the chant while two stood respectfully silent. When he motioned to the non-chanting children to join, they smiled, placed their palms together, and chanted in Pali, "I take refuge in Mother Mary." The teacher embraced each child, feeling deeply connected to them despite their different traditions. This spontaneous moment of spiritual recognition across religious boundaries exemplifies the possibility of genuine dialogue. This story highlights how communities of understanding can form even in the most unexpected circumstances. The Buddhist teacher emphasizes that both Buddhist Sanghas and Christian churches function as vehicles for making spiritual teachings alive in the world. "The church is the hope of Jesus, just as the Sangha is the hope of the Buddha," he explains. "It is through the practice of the church and the Sangha that the teachings come alive." Without communities that embody and practice the teachings, spiritual traditions become mere words on paper. For communities to serve this function, they must embody the qualities they profess. A Buddhist community filled with conflict and misunderstanding cannot be an authentic Sangha, just as a church where people suppress or mistreat each other cannot truly manifest the Holy Spirit. The teacher observes, "When people appreciate each other as brothers and sisters and smile, the Holy Spirit is there. When mindfulness is present, understanding and love are there, also." The quality of our spiritual communities reflects the depth of our practice. Creating bridges between traditions requires both honoring differences and recognizing common ground. The teacher compares religions to different fruits: "It is good that an orange is an orange and a mango is a mango. The colors, the smells, and the tastes are different, but looking deeply, we see that they are both authentic fruits." Real dialogue doesn't require abandoning one's roots but rather deepening them while remaining open to learning from others. This approach transforms religious identity from a source of division into a foundation for understanding. As the teacher concludes, "When you are a truly happy Christian, you are also a Buddhist. And vice versa." In this vision, spiritual practices become not barriers that separate us but bridges that connect us to our shared humanity.

Summary

Throughout this journey exploring the meeting ground between Buddhist mindfulness and Christian spirituality, we discover that the paths of Buddha and Christ, while distinct, share profound insights into human transformation. Both traditions, at their essence, invite us to awaken to the present moment—where the Kingdom of God or nirvana isn't a distant reality but is available here and now. The practices of mindful breathing, compassionate listening, and loving presence transcend religious boundaries, offering universal tools for touching what is most sacred in our lives. The most beautiful discovery in this dialogue is how experiencing one tradition deeply can enhance our appreciation of the other. When we learn to be fully present through mindfulness practices, we may find ourselves better able to experience the presence of God in prayer. When we embrace Christian teachings of loving our enemies, we embody the Buddhist understanding of interbeing. The invitation before us is not to create a spiritual blend that dilutes both traditions, but rather to allow each to remain distinct while recognizing their complementary wisdom. In a world fragmented by division, this approach offers something precious—a way to honor our spiritual roots while extending branches of understanding toward one another, creating not just tolerance but genuine communion across the boundaries that too often divide us.

About Author

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Thich Nhat Hanh

Thích Nhất Hạnh was a Vietnamese Buddhist monk, teacher, author, poet and peace activist who then lived in southwest France where he was in exile for many years. Born Nguyễn Xuân Bảo, Thích Nhất Hạnh joined a Zen (Vietnamese: Thiền) monastery at the age of 16, and studied Buddhism as a novitiate. Upon his ordination as a monk in 1949, he assumed the Dharma name Thích Nhất Hạnh. Thích is an honorary family name used by all Vietnamese monks and nuns, meaning that they are part of the Shakya (Shakyamuni Buddha) clan. He was often considered the most influential living figure in the lineage of Lâm Tế (Vietnamese Rinzai) Thiền, and perhaps also in Zen Buddhism as a whole.

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