Beginning Anew: A Plum Village Buddhist Practice for Healing and Harmony

Key Takeaways

Core Purpose: Beginning Anew is a structured, four-step method to restore communication, resolve conflicts, and heal relationships by addressing grievances while they are small.
The Four Steps: The practice involves watering flowers (appreciation), expressing regret, sharing suffering, and asking for support.
Foundational Pillars: Rooted in mindfulness, ethical conduct, loving speech, and compassionate listening.
Universal Application: Can be practiced individually for self-reflection or collectively within families, workplaces, and communities.
Buddhist Framework: Draws on principles expressed in Right Effort, encouraging the recognition of unwholesome states and the cultivation of wholesome qualities.
Outcome: Aims to transform mistaken perceptions and unskillful mental patterns into understanding and love, helping practitioners acknowledge regret without becoming trapped in self-blame or shame.

1. Introduction

In the rush of modern life, small misunderstandings often go unaddressed. We frequently tell ourselves that a minor irritation is not worth mentioning, yet these small grievances can accumulate like dust, eventually forming a wall that blocks genuine connection. The Buddhist practice of Beginning Anew offers a concrete way to clear this dust and keep the doors of communication open.

Beginning Anew is not a request for forgiveness in the traditional sense. Rather, it is a process of changing one’s own heart and mind. By returning to ourselves and looking deeply at our thoughts and speech, we can transform the mistaken perceptions and unskillful mental patterns that contribute to conflict. This practice allows us to experience the joy of being alive by replacing resentment with understanding and love. It is a practice of personal transformation that recognises that regardless of past conditioning, we have the capacity to change the texture of our lives.

For a mature web audience navigating the complexities of relationships at home, at work, and in the community, Beginning Anew provides a practical, repeatable framework. It does not require any prior Buddhist knowledge. It simply asks for a willingness to look honestly at our own minds and to communicate with kindness. This article will explore the Buddhist foundations of the practice, its connection to both early Buddhist and Mahayana traditions, the psychological dynamics involved in perception, conflict, and reconciliation, and how it can be applied in daily life.

2. What Beginning Anew Is, and Is Not

Before exploring the practice in depth, it is helpful to be clear about its nature and origins. This transparency allows practitioners to engage with the practice honestly, understanding both its value and its place within the broader Buddhist tradition.

Beginning Anew is:

A modern practice developed within the Plum Village tradition established by Thich Nhat Hanh.
A method for healing relationships and restoring communication.
Rooted in Buddhist teachings on mindfulness, ethical conduct, loving speech, and reconciliation.
Inspired by older monastic practices of confession and mutual care.

Beginning Anew is not:

A practice found in this four-step form in the Pali Nikayas, the earliest Buddhist discourses.
Identical to the Vinaya’s Pavarana ceremony, though it shares historical affinities.
A substitute for professional mediation, counselling, or safety planning in serious conflicts.
A practice that requires agreement about who is right.
A technique that guarantees safety in situations involving abuse, coercion, or significant power imbalance.

This practice does require a willingness to listen and to examine one’s own contribution to conflict. It invites vulnerability and honesty, but it should never be used to pressure someone into reconciliation or disclosure. Where there is abuse, coercive control, intimidation, or a significant power imbalance, direct confrontation may be inappropriate or unsafe. In such situations, appropriate professional, organisational, or community support may be necessary.

It is also worth noting that Beginning Anew does not necessarily require the other person to adopt the practice formally. The Plum Village tradition describes ways of applying its principles informally, including when the other person is unfamiliar with Beginning Anew. However, this should not be confused with trying to conduct a one-sided reconciliation process on someone who does not wish to participate.

3. The Buddhist Schools and Origins

Beginning Anew is a key practice within the Plum Village tradition established by Thich Nhat Hanh. Plum Village is rooted in Vietnamese Thien (Zen) and Mahayana Buddhism, while its teachings also draw extensively on early Buddhist and Nikaya teachings.

3.1 The Mahayana Context

In the Mahayana tradition, the path is framed as the Bodhisattva’s aspiration to achieve awakening for the benefit of all beings. Beginning Anew embodies this universal compassion by focusing on the welfare of the community and the healing of relationships. It emphasises that our own peace is inextricably linked to the peace of those around us.

The practice has parallels with older Buddhist practices of confession, mutual admonition, and reconciliation. One particularly relevant precedent is the Pavarana ceremony described in the Vinaya, in which monastics at the end of the rains residence invite one another to point out offences that have been seen, heard, or suspected. Pavarana is not identical to Beginning Anew, however, and the four-step Beginning Anew framework is a modern Plum Village development. It incorporates much broader elements of appreciation, regret, expressing hurt, and requesting support.

3.2 The Early Buddhist Foundation

The practice is also grounded in the early discourses of the Buddhist tradition, which emphasise individual mind purification and ethical conduct. It draws on the Buddha’s teaching of Right Effort, the sixth factor of the Noble Eightfold Path. Right Effort concerns the deliberate prevention and abandonment of unwholesome states and the development and maintenance of wholesome states.

Beginning Anew can be understood as a contemporary relational practice that applies some of the principles expressed in Right Effort. It takes this abstract principle and gives it a concrete, relational form.

3.3 Why This Matters for Modern Practitioners

Understanding the roots and nature of Beginning Anew is important for anyone who wishes to practice it. It shows that the practice is not a new invention disconnected from tradition, but a modern practice that draws on Buddhist teachings and practices with much older roots. It also demonstrates that the Buddhist path is not confined to silent meditation on a cushion. It is a path of engagement, of relationship, of learning to live harmoniously with others.

Whether one identifies with the early Buddhist or Mahayana approach, the core insight remains the same. Mistaken perceptions and unskillful actions can contribute to suffering, and we have the capacity to transform that suffering through mindful effort.

4. Beginning Anew and Right Effort

Beginning Anew is not a traditional formulation of Right Effort. However, some aspects of the practice can be usefully understood in relation to the four forms of right effort described in early Buddhist texts. The Buddha described these as the Four Right Efforts, a set of four practical categories of mental training. They are also counted among the thirty-seven qualities that contribute to awakening, a framework that appears across the early discourses.

4.1 The Effort to Prevent

The first of the four efforts is the effort to prevent unwholesome states from arising. This is called saṃvara-padhāna in Pali. It involves proactively guarding the senses and being careful about what we take in through our eyes, ears, nose, tongue, body, and mind. When we guard our senses, we are ensuring that negative influences do not take root in the mind. For example, if we know that a particular conversation or media source tends to stir up anger or jealousy, we can choose to avoid or limit our exposure to it. This is not suppression. It is wise protection of our mental environment.

4.2 The Effort to Abandon

The second effort is the effort to abandon unwholesome states that have already arisen. This is called pahāna-padhāna. When anger, jealousy, or despair have already manifested in the mind, we do not simply watch them grow. We apply a remedy. Buddhist practice offers various approaches for working with unwholesome states, such as cultivating patience in the face of anger or sympathetic joy in the face of jealousy. This effort involves recognising the unwholesome state, letting go of identification with it, and actively cultivating its opposite. The Buddha offered practical methods for this in the Vitakkasaṇṭhāna Sutta (MN 20), where he explained five ways to remove unwholesome thoughts, including replacing them with their opposites and examining their dangers.

4.3 The Effort to Develop

The third effort is the effort to develop wholesome states that have not yet arisen. This is called bhāvanā-padhāna. This is the proactive cultivation of kindness, generosity, compassion, and wisdom. It is not enough to simply remove the negative. We must actively plant and nurture the positive. This can be done through formal meditation practices such as loving-kindness meditation, or through simple acts of service and generosity in daily life. Every time we choose to act from a place of kindness rather than reactivity, we are engaging in this effort.

4.4 The Effort to Maintain

The fourth effort is the effort to maintain and bring to full fruition the wholesome states that are already present. This is called anurakkhaṇā-padhāna. Once we have cultivated a sense of peace, joy, or compassion, we must learn to sustain it. This is not about clinging, but about protecting and nourishing the good that has arisen. It means continuing to practice, continuing to return to mindfulness, and continuing to act from our highest intentions even when challenges arise.

4.5 How Beginning Anew Relates to Right Effort

Beginning Anew can be understood as applying some principles of Right Effort in a relational context. It encourages practitioners to recognise unwholesome states, cultivate wholesome qualities, and prevent harmful patterns from becoming established.

The first step, watering the flowers, is an act of developing and maintaining wholesome states of appreciation and goodwill. The second step, expressing regret, involves acknowledging harm and resolving to act more skillfully in the future. The third and fourth steps, sharing suffering and asking for support, support the prevention of future conflict and the development of deeper understanding. In this way, principles from the ancient framework of Right Effort find a living expression in everyday relationships.

5. The Psychology of Perception and Conflict

At the heart of many conflicts are wrong perceptions. In many buddhist traditions, wrong perceptions are regarded as an important source of suffering and conflict. This emphasis has clear connections with early Buddhist teachings on perception, ignorance, craving, and the construction of experience, although the Nikaya teachings do not reduce the causes of suffering to mistaken perception alone.

5.1 The Nature of Perception

In Pali, perception is called saññā. Saññā is the aggregate of perception or recognition. It plays a role in recognising and identifying what is experienced. Perception can be conditioned and misleading. Our labels and interpretations are often constructed based on past conditioning, present moods, and self-view.

5.2 A Familiar Philosophical Analogy

A familiar Indian philosophical analogy illustrates the problem of mistaken perception. Imagine walking in the dim light of dusk and seeing a coiled rope on the ground. Your mind instantly labels it as a snake, and fear arises. Your heart races, your muscles tense, and you may even jump back. But then someone shines a light, and you see that it is only a rope. The fear vanishes instantly. The snake was not actually present. The fear arose from a mistaken interpretation of what was perceived.

5.3 How This Plays Out in Relationships

In relationships, we often perceive others’ actions as being against us or unfair based on our own internal filters. A partner forgets to do a chore, and we perceive it as a sign of disrespect. A colleague offers constructive feedback, and we perceive it as a personal attack. A friend does not return a call promptly, and we perceive it as rejection. In each case, our mind has constructed a story, a label, that may have little to do with reality.

These stories are shaped by our past experiences, our fears, and our deep-seated beliefs about ourselves and others. Beginning Anew helps us shine the light of mindfulness on these perceptions, allowing us to see people and situations more clearly. It invites us to ask, “Is this really true? Or am I seeing a snake where there is only a rope?”

5.4 The Role of Mental Formations

In Buddhist psychology, mental formations, or saṅkhārā, are a broad category in Buddhist teaching and can have different meanings depending on context. As the fourth of the five aggregates, saṅkhārā refers to conditioned mental activities and formations, including volitional processes. It should not simply be treated as a synonym for every mental state.

In the early discourses, vedanā (feeling) and saññā (perception) are called citta-saṅkhāra, the formations of mind, because they condition the mind. This is a specific technical usage. When we practice Beginning Anew, we are learning to observe our mental states without being swept away by them. We see that anger is not who we are. This can be described as passing weather patterns in the sky of the mind. This insight gives us the space to choose our response rather than reacting automatically.

6. The Importance of Beginning Anew in Modern Life

Modern life often intensifies artificial wants and chronic discontent, leading to frequent interpersonal friction. We are bombarded with messages that tell us we need more, we are not enough, and others are to blame for our unhappiness. We often operate based on wrong perceptions, which are influenced by our unique backgrounds and past experiences. When these perceptions clash, they manifest as irritation and resentment.

6.1 The Cost of Unaddressed Conflict

Unaddressed conflict has a cost. It drains our energy, clouds our judgement, and erodes our sense of well-being. At work, it leads to reduced collaboration, poor morale, and diminished creativity. At home, it creates tension, distance, and loneliness. In our communities, it breeds division and distrust. Many people carry these burdens silently, believing there is no way to address them without making things worse.

6.2 A Structured Approach to Reconciliation

Beginning Anew is important because it provides a structured approach to address these issues before they become explosive. It encourages a way of being mindful that allows us to remain calm and peaceful even when discussing difficult topics.

In Thich Nhat Hanh’s teaching, practices such as loving speech, deep listening, and Beginning Anew are expressions of what he called true love. In his presentation, true love is not merely a feeling but a way of cultivating and expressing the four brahmaviharas: loving-kindness, compassion, sympathetic joy, and equanimity. Beginning Anew is a method for cultivating these qualities in the laboratory of real relationships.

6.3 From Personal Peace to Community Harmony

This practice fosters the reconciliation needed for both personal peace and community harmony. When we learn to reconcile within ourselves, we become more capable of reconciling with others. When we learn to reconcile in our families and workplaces, we create ripples of peace that extend outward into our communities.

Within Beginning Anew, peace is understood not merely as the absence of conflict but as the cultivation of understanding, compassion, and harmonious relationships. For laypeople seeking happiness in this life and the next, the Buddha offered practical advice on virtuous conduct, generosity, and wise relationships. Beginning Anew is a valuable step in that direction.

7. The Four Steps of the Practice

The practice is typically conducted in a circle, often with a vase of flowers in the centre to represent the beauty of the community and the freshness of the present moment. It consists of four distinct movements. Each step builds on the previous one, creating a gradual opening of the heart and a clearing of the communication channels.

7.1 Watering the Flowers

The first step is to recognise and express the good qualities of the other person. This is known as flower watering. Even when we are irritated, we look for the positive elements. Perhaps a friend has been generous with their time. Perhaps a partner has been caring in small, unnoticed ways. Perhaps a colleague has contributed something valuable to a team effort.

By starting with appreciation, we soften the atmosphere and acknowledge that the person is more than their mistakes. This step is essential because it is difficult to listen or share honestly when we are only focused on the other person’s shortcomings.

The practice of flower watering is not flattery. It is the intentional cultivation of the perception of goodness. It trains the mind to see the whole person, not just the irritant. When we water the flowers in another, we are also watering the flowers in ourselves. We are strengthening our own capacity for appreciation, gratitude, and generosity of spirit.

7.2 Expressing Regret

In the second step, we acknowledge our own unskillful actions or words that may have caused the other person to suffer. This is not about self-blame or self-punishment. It is about taking responsibility for our contribution to a conflict. It is an act of clearing the mind of the seeds of regret and guilt.

In Buddhist ethics, intention (cetanā) is important in assessing action, but responsible conduct also involves recognising what we have actually done and the suffering our actions may have caused. The Buddha emphasised the importance of being easy to admonish and engaging in self-reflection. The Anumāna Sutta (MN 15), a discourse attributed to Mahā Moggallāna, examines qualities that make a monastic receptive or unreceptive to admonishment. This teaching encourages us to examine our own actions and to welcome feedback from others as a means of growth.

Expressing regret can be as simple as saying, “I am sorry for the harsh words I used last week. I was tired and frustrated, but that does not excuse speaking to you in that way.” The key is to be specific, sincere, and without defensiveness. We are not necessarily asking for forgiveness. We are simply owning our part. This step requires courage, but it is a courage that liberates us from the heavy burden of guilt.

7.3 Sharing Suffering

The third step involves expressing our own hurt or difficulties. We share how the actions or words of others have affected us, not to accuse, but to help them understand our internal reality. This requires loving speech, speaking in a way that does not trigger defensiveness. We share our issues so that those around us can understand us better and offer the support we truly need.

The practice is closely related to Right Speech. In the early Buddhist teachings, Right Speech includes abstaining from false speech, divisive speech, harsh speech, and idle or chattering speech. In situations of conflict, this supports the broader principle of speaking truthfully and beneficially without using speech to cause unnecessary harm.

It is important to understand that Beginning Anew does not mean that every expression of emotion is automatically skilful speech. Speaking about hurt requires more than honesty. It also requires care about timing, intention, manner, and likely consequences. The practice invites us to speak our truth, but to do so in a way that serves understanding and reconciliation rather than merely venting frustration.

When sharing suffering, we speak from our own experience using “I” statements. For example, “When the project deadline was changed without consulting me, I felt overwhelmed and disrespected.” This is very different from saying, “You always change things without telling me, and you don’t care about my workload.” The first invites understanding. The second invites defensiveness. The practice of sharing suffering is an art, and like all arts, it improves with practice.

7.4 Asking for Support

Finally, we share the challenges we are currently facing and ask for the support we need. This might involve asking for help with a specific task or simply asking for patience as we work through a difficult emotion. This step recognises that we are all interconnected and that we need the community, the sangha, to thrive.

Asking for support is often the hardest step for people who are accustomed to independence and self-reliance. But it is also one of the most healing. To say, “I am struggling with this, and I would be grateful for your help,” is an act of trust and vulnerability. It acknowledges that we are not alone. It invites others into our process of healing.

In a family, this might mean asking a partner to take on extra chores during a stressful period. In a workplace, it might mean asking a colleague to review a project or simply to listen. In a community, it might mean asking for practical assistance, encouragement, or simply compassionate presence.

8. Daily Life Application

Beginning Anew is not limited to formal ceremonies. It can be integrated into daily life at home or in the office. The formal ceremony is a powerful container for the practice, but the spirit of Beginning Anew can infuse every interaction.

8.1 Self-Reflection

A contemporary adaptation of Beginning Anew can also be used for self-reflection. We look deeply at our own wholesome and unwholesome mental activities, vowing to water our seeds of joy and forgiveness. This involves identifying areas for positive focus, such as the aspiration to be peaceful and light in body and mind.

Self-reflection can be practiced through journaling, meditation, or simply sitting quietly and asking, “What am I holding onto? What am I ready to let go of? What do I need to forgive myself for?” The practice of self-forgiveness is not about excusing harmful behaviour. It is about releasing the burden of guilt so that we can move forward with clarity and compassion. When we are at war with ourselves, we cannot be at peace with others.

8.2 Maintaining a Notebook

One practical method is to keep a notebook to record the good qualities of those we live or work with. Reflecting on these qualities regularly helps maintain a positive environment. It allows us to look deeply into ourselves and others even when we are not in a traditional meditation setting.

The notebook can be simple. Each day, write down one thing you appreciate about someone you interact with regularly. Over time, this practice may help cultivate a stronger habit of noticing and expressing appreciation rather than focusing on the weeds.

8.3 Conscious Breathing

Before engaging in a difficult conversation, practicing mindful breathing may help us speak from a calmer state rather than from immediate anger or reactivity.

The Ānāpānasati Sutta (MN 118) presents sixteen exercises involving awareness of the body, feelings, mind, and mental qualities. Even a few conscious breaths can make a significant difference. Before you send that email, before you make that phone call, before you speak that difficult truth, pause. Breathe in. Breathe out. Feel your feet on the ground. Let the storm in your mind settle. Then speak.

The Buddha also stressed the importance of reflection before, during, and after action in the Ambalaṭṭhikā-Rāhulovāda Sutta (MN 61), a teaching that can complement the practice of conscious breathing.

8.4 A Real-Life Example

Consider a family with two working parents and two young children. The parents are both exhausted. Small irritations have been building for weeks. One parent feels that the other is not helping enough with the household chores. The other feels that the first is overly critical and never acknowledges the things they do. One evening, instead of another tense exchange, they decide to practice Beginning Anew.

They sit down together after the children are asleep. The first parent begins by watering the flowers. “I really appreciate how you have been getting the kids ready in the morning. It takes a lot of patience, and you do it so well.” The second parent visibly relaxes. Then the first parent expresses regret. “I am sorry for snapping at you last night about the dishes. I was tired and I took it out on you. That was not fair.” The second parent nods, acknowledging the apology. Then the first parent shares their suffering. “I have been feeling overwhelmed with the workload at home, and I feel like I am carrying it alone. I know you are tired too, but I need to feel like we are a team.” Finally, the first parent asks for support. “Would it be possible for us to sit down once a week and divide the chores together? And maybe you could take over bath time two nights a week so I can have a break?”

The second parent listens without interrupting. They feel heard. They feel appreciated. They feel invited to respond, not accused. This is the power of Beginning Anew in daily life. It transforms a cycle of resentment into a cycle of connection.

9. The Role of the Sangha

Beginning Anew can be especially useful when supported by a healthy Sangha or community of practice. A Sangha provides a supportive environment where we can cultivate wholesome states and generate joy together. Experienced practitioners and facilitators may provide guidance, but appropriate discernment and personal boundaries remain important.

Sangha has several meanings in Buddhist traditions. In this context, it refers to a community of practitioners supporting one another in practice. In the traditional Three Jewels, Sangha can refer more specifically to the monastic community or, in some contexts, the community of noble disciples.

In the context of Beginning Anew, a healthy Sangha can provide witnesses, facilitators, and fellow practitioners who can support us in our efforts to reconcile. Within a healthy community, sharing difficulty can allow others to offer appropriate support. This is an opportunity to practice compassion and generosity.

A Sangha can be formal, such as a local meditation group or supportive community. It can also be informal, such as a group of friends who agree to practice mindful communication together. The key is that there is a shared intention to cultivate understanding, compassion, and harmony. In such an environment, Beginning Anew becomes not just a technique but a way of life.

10. Relevant Buddhist Concepts

To fully understand Beginning Anew, it is helpful to explore the underlying concepts. These concepts form the philosophical and psychological foundation of the practice.

10.1 The Four Brahmaviharas

The four brahmaviharas, or divine abodes, are mettā (loving-kindness), karuṇā (compassion), muditā (sympathetic joy), and upekkhā (equanimity). They are called immeasurable because they can be extended to all beings without limit. These qualities are found in early Buddhist literature and are also central to Mahayana practice.

Loving-kindness is goodwill or benevolence toward oneself and others, traditionally cultivated as a wish for beings to be happy and free from hostility. It is not a sentimental feeling but a deliberate cultivation of goodwill.

Compassion is the wish that beings be free from suffering. It arises naturally when we encounter pain, whether our own or another’s, and it moves us to respond with care rather than indifference.

Sympathetic joy is the ability to rejoice in the happiness and success of others without envy or resentment. It is the opposite of jealousy and comparison.

Equanimity is the ability to remain stable and balanced in the face of life’s ups and downs. It is not indifference or coldness. It is a profound inner stillness that allows us to be fully present with joy and with sorrow without being overwhelmed by either.

Beginning Anew can be understood as a practice that cultivates all four. We water the flowers with loving-kindness, wishing for the other person’s happiness and well-being. We express regret with compassion, acknowledging the suffering we may have caused and resolving to act more skillfully. We share in others’ happiness with sympathetic joy, rejoicing in their successes rather than feeling threatened by them. And we maintain our balance with equanimity, remaining stable and present even when conversations are difficult.

Together, these four qualities form a complete emotional and ethical foundation for reconciliation. Loving-kindness opens the heart. Compassion responds to pain. Sympathetic joy celebrates the good. Equanimity keeps us grounded. When all four are present, Beginning Anew becomes not just a technique for resolving conflict but a practice for cultivating a more open, resilient, and connected way of being in the world.

10.2 Mental Formations (saṅkhārā)

Mental formations, or saṅkhārā, are a broad category in Buddhist teaching. As the fourth of the five aggregates, saṅkhārā refers to conditioned mental activities and formations, including volitional processes. By observing our mental formations with mindfulness, we learn that they are not who we are. They are passing phenomena. This insight allows us to respond to our own inner life with compassion rather than reactivity.

10.3 The Five Aggregates (khandha)

The five aggregates are five categories used in Buddhist analysis of experience: form, feeling, perception, formations, and consciousness. The Buddha taught that none of these should be regarded as “This is mine, this I am, this is my self.”

Understanding the aggregates helps us to see that there is no fixed, unchanging self. What we call “I” is a dynamic process, a flow of physical and mental events. This insight, when applied to conflict, is liberating. It means that we are not permanently defined by our mistakes or by the mistakes of others. Change and transformation are always possible.

11. Conclusion

Beginning Anew is a practical method for healing relationships and restoring communication. It provides tools to address the anger and fear that lead to conflict. By practicing appreciation, regret, and honest communication, we move toward a life of greater peace and understanding. As we reconcile with ourselves and those around us, we contribute to a more compassionate world, one relationship at a time.

The practice is simple, but it is not always easy. It requires courage to look honestly at our own contribution to conflict. It requires patience to listen without interrupting. It requires vulnerability to ask for support. But the rewards can be significant. A relationship that was once a source of tension can become a source of joy. A workplace that was once a battleground can become a community of collaboration. A family that was once divided can become a refuge of love.

Beginning Anew honours the ancient wisdom of the Buddhist tradition while addressing the real, everyday challenges of modern life. Whether you are new to Buddhism or a seasoned practitioner, it offers a path to healing and harmony that is available in every moment.

Glossary of Terms

Beginning Anew: A four-step Plum Village practice for reconciliation and restoring communication.
Brahmaviharas: The four divine abodes: loving-kindness, compassion, sympathetic joy, and equanimity. Known in Pali as mettā, karuṇā, muditā, and upekkhā. The Sanskrit forms are maitrī, karuṇā, muditā, and upekṣā.
Compassionate Listening: The practice of listening deeply to another’s suffering without judgement or interruption.
Equanimity (upekkhā): The quality of mental balance and stability.
Five Aggregates (khandha): Five categories used in Buddhist analysis of experience: form, feeling, perception, formations, and consciousness.
Four Right Efforts: The four categories of right effort: prevent, abandon, develop, and maintain. Known in Pali as saṃvara-padhāna, pahāna-padhāna, bhāvanā-padhāna, and anurakkhaṇā-padhāna.
Loving-Kindness (mettā): Goodwill or benevolence toward oneself and others, traditionally cultivated as a wish for beings to be happy and free from hostility. The Sanskrit form is maitrī.
Mahayana: A major Buddhist tradition emphasising the Bodhisattva path and compassion for all beings.
Mental Formations (saṅkhārā): A broad category referring to conditioned mental activities and formations, including volitional processes.
Mindfulness (sati): A quality of attentive awareness and recollection that supports clear recognition of experience and appropriate discernment.
Pavarana: A Vinaya procedure at the conclusion of the rains residence, in which monastics invite one another to point out offences that have been seen, heard, or suspected.
Perception (saññā): The aggregate of perception or recognition, which plays a role in recognising and identifying what is experienced.
Right Effort (sammā-vāyāma): The wise and balanced application of energy to cultivate the mind.
Right Speech (sammā-vācā): Abstaining from false, divisive, harsh, and idle speech.
Sangha: A community of practitioners supporting one another in practice. In the traditional Three Jewels, Sangha can refer more specifically to the monastic community or the community of noble disciples.
Theravada: A major Buddhist tradition whose canonical scriptures are preserved primarily in the Pali Tipitaka and which places strong emphasis on the early Buddhist path to liberation.
True Love: A term used by Thich Nhat Hanh to summarise the four brahmaviharas.
Wrong Perceptions: A Plum Village expression for mistaken or distorted ways of perceiving ourselves, other people, and situations.