The Fourteen Precepts of Interbeing – Thich Nhat Hanh
The following fourteen ‘precepts’ are views expressed by the author and Buddhist Monk Thich Nhat Hanh. Thich Nhat Hanh was born in Vietnam in 1926, and he left home as a teenager to become a Zen monk. In Vietnam, he founded the School of Youth for Social Service, Van Hanh Buddhist University, and the Tiep Hien Order (Order of Interbeing). He has taught at Columbia University and the Sorbonne, was Chair of the Vietnamese Buddhist Peace Delegation to the Paris Peace Talks, and was nominated by Martin Luther King, Jr. for the Nobel Peace Prize. Since 1966, he has lived in exile in France, where he continues his writing, teaching, gardening, and helping refugees worldwide. He is the author of seventy five books including Being Peace, The Miracle of Mindfulness, and The Sun, My Heart.
These fourteen precepts serve as guides, though some precepts need further clarification; specifically related to wealth, politics and sex. I make these clarifications at the end.
1. Do not be idolatrous about or bound to any doctrine, theory, or ideology, even Buddhist ones. Buddhist systems of thought are guiding means; they are not absolute truth.
2. Do not think the knowledge you presently possess is changeless, absolute truth. Avoid being narrow-minded and bound to present views. Learn and practice nonattachment from views in order to be open to receive others’ viewpoints. Truth is found in life and not merely in conceptual knowledge. Be ready to learn throughout your entire life and to observe reality in yourself and
in the world at all times.
in the world at all times.
3. Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education. However, through compassionate dialogue, help others renounce fanaticism and narrowness.
4. Do not avoid contact with suffering or close your eyes before suffering. Do not lose awareness of the existence of suffering in the life of the world. Find ways to be with those who are suffering, including personal contact, visits, images, and sounds. By such means, awaken yourself and others to the reality of suffering in the world.
5. Do not accumulate wealth while millions are hungry. Do not take as the aim of your life fame, profit, wealth, or sensual pleasure. Live simply and share time, energy, and material resources with those who are in need.
6. Do not maintain anger or hatred. Learn to penetrate and transform them when they are still seeds in your consciousness. As soon as they arise, turn your attention to your breath in order to see and understand the nature of your anger and hatred and the nature of the persons who have caused your anger and hatred.
7. Do not lose yourself in dispersion and in your surroundings. Practice mindful breathing to come back to what is happening in the present moment. Be in touch with what is wondrous, refreshing and healing both inside and around you. Plant seeds of joy, peace, and understanding in yourself in order to facilitate the work of transformation in the depths of your consciousness.
8. Do not utter words that can create discord and cause the community to break. Make every effort to reconcile and resolve all conflicts however small.
9. Do not say untruthful things for the sake of personal interest or to impress people. Do not utter words that cause division and hatred. Do not spread news that you do not know to be certain. Do not criticize or condemn things of which you are not sure. Always speak truthfully and constructively. Have the courage to speak out about situations of injustice, even when doing so may threaten your own safety.
10. Do not use the Buddhist community for personal gain or profit, or transform your community into a political party. A religious community, however, should take a clear stand against oppression and injustice and should strive to change the situation without engaging in partisan conflicts.
11. Do not live with a vocation that is harmful to humans and nature. Do not invest in companies that deprive others of their chance to live. Select a vocation that helps realize your ideal of compassion.
12. Do not kill. Do not let others kill. Find whatever means possible to protect life and prevent war.
13. Possess nothing that should belong to others. Respect the property of others, but prevent others from profiting from human suffering or the suffering of other species on Earth.
14. Do not mistreat your body. Learn to handle it with respect. Do not look on your body as only an instrument. Preserve vital energies (sexual, breath, spirit) for the realization of the Way. (For brothers and sisters who are not monks and nuns:) Sexual expression should not take place without love and a long term commitment. In sexual relationships, be aware of future suffering
that may be caused. To preserve the happiness of others, respect the rights and commitments of others. Be fully aware of the responsibility of bringing new lives into the world. Meditate on the world into which you are bringing new beings.
that may be caused. To preserve the happiness of others, respect the rights and commitments of others. Be fully aware of the responsibility of bringing new lives into the world. Meditate on the world into which you are bringing new beings.
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WEALTH
5. Do not accumulate wealth while millions are hungry. Do not take as the aim of your life fame, profit, wealth, or sensual pleasure. Live simply and share time, energy, and material resources with those who are in need.
5. Do not accumulate wealth while millions are hungry. Do not take as the aim of your life fame, profit, wealth, or sensual pleasure. Live simply and share time, energy, and material resources with those who are in need.
Wealth (at this time) is a driver of society. And the accumulation of wealth empowers the accumulator. Money then becomes an extension of their intention. Better to empower an idea that serves the greater good through the accumulation and investment of wealth in the right areas than not. Providing necessities to the millions of unfortunate is only possibly through the deliberate and intelligent organization of material resources. The best known ‘motivator’ for the deliberate and intelligent organization of materials resources is money. That may change in the future, but it is what it is for now.
The key here is that you must KNOW yourself before the accumulation of wealth. Otherwise you can fool yourself into believing you have good intentions until you acquire wealth and then squander it on sensual / ego pleasure. This caution was expressed best by Lord Acton in a letter to Bishop Mandell Creighton in 1887:
“Power tends to corrupt, and absolute power corrupts absolutely. Great men are
almost always bad men.”
almost always bad men.”
According to Lord Acton some great men were NOT bad men – those not corrupted by power deserve careful study. What you may find is that the truly ‘great’ are first masters of themselves. They develop this self mastery through great self study / awareness and adjustment.
POLITICS
10. Do not use the Buddhist community for personal gain or profit, or transform your community into a political party. A religious community, however, should take a clear stand against oppression and injustice and should strive to change the situation without engaging in partisan conflicts.
10. Do not use the Buddhist community for personal gain or profit, or transform your community into a political party. A religious community, however, should take a clear stand against oppression and injustice and should strive to change the situation without engaging in partisan conflicts.
Politics is an amoral tool, it can be used for good or evil. It should not be seen as something to avoid, but rather something to carefully guide. If you transform an educated community into a force for good in the world – why not do it? A great deal of good can be accomplished through leveraging political power. A democratic government in its essence is made up ‘of the people, by the people, for the people’; it is a community with a shared aim. Therefore the political ambitions of a community if alignment with the majority of the people can serve a great purpose, such as the fair and efficient distribution of resources FOR ALL, whether that be on a small or large scale.
SEX
14. .. Sexual expression should not take place without love and a long term commitment. In sexual relationships, be aware of future suffering that may be caused. To preserve the happiness of others, respect the rights and commitments of others. Be fully aware of the responsibility of bringing new lives into the world. Meditate on the world into which you are bringing new beings.
14. .. Sexual expression should not take place without love and a long term commitment. In sexual relationships, be aware of future suffering that may be caused. To preserve the happiness of others, respect the rights and commitments of others. Be fully aware of the responsibility of bringing new lives into the world. Meditate on the world into which you are bringing new beings.
Precept #14 needs clarification: “sexual expression should not take place without love and a long term commitment.” If only it were that simple. Love is not always distinguishable from lust. Lust can create the illusion of ‘we’ll be together forever’. In some religions or cultures where sex is only appropriate when married – people make a long term commitment to satisfy their lust. This is not done consciously, they don’t say to themselves: “I’m going to get married so I can satisfy my lust.” Instead they say something like, “I feel this incredible chemistry with this person, I feel so amazing when I’m with them – I want to take our relationship to the next level. I could see us together forever.” Only to regret their decision later. They might stay together because they made the commitment when in fact they would be better off separated.
Irresponsible sexual relations are unsafe, deceptive, manipulative and not only cause pain to the participants but perhaps more importantly may bring life into the world that is not guaranteed a ‘long term commitment’ by its parents – which is something nature presupposes (Have sex, rear children long term).
But responsible sex between two self aware, individuals can actually help them define biological lust over a more soulful love. The experience of sex can actually create more clarity in the relationship. And even if the relationship isn’t intended to be long term – responsible and consensual sex can still be beneficial. For example in some Gnostic and Hindu practices temple ‘whores’ were incorporated into meditative practice as a way to achieve divine spiritual union between the male and female.
I would venture to guess that Thich Nhat Hanh is coming from an ideological direction which sounds good in theory, but in practice correctly combining ‘love’ and ‘long term commitment’ with sexual relations is not quite so easy.
IN SUMMARY
With a little clarification, the 14 precepts of Interbeing serve as a ‘good’ guideline for the long term health of society.
With a little clarification, the 14 precepts of Interbeing serve as a ‘good’ guideline for the long term health of society.
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Anger and Mindfulness by Thich Nhat Hanh Part 1
Our anger is a part of us. We should not pretend that we are not angry when in fact we are angry. A good way to take care of our anger is to stop and return to our breathing.
Think of your anger as your little baby brother or sister, or your child. No matter how they act you have to treat him or her with tenderness and love. In the same way, you need to treat your anger with tenderness and love.
When you are angry say:-
'Breathing in, I know I am angry.
Breathing out, I am taking good care of my anger.'
While you are breathing and saying this, you may still be angry. But you are safe, because you are embracing your anger the way a mother embraces her crying baby. After doing this for a while, your temper will begin to calm down and you will be able to smile at your anger:-
'Breathing in, I see anger in me,
Breathing out, I smile at my anger.'
When we take care of our anger like this, we are being Mindful. Mindfulness acts just like the rays of the sun. Without any effort, the sun shines on everything and everything changes because of it. When we expose our anger to the light of Mindfulness, it will change too, like a flower opening to the sun.
--Thich Nhat Hanh--
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Anger and Mindfulness by Thich Nhat Hanh Part 2
Sometimes when we become angry during the day, it is difficult to remember to stop and breathe. I know a good way for you to remember to stop and breathe when you are angry or upset. First, go for a walk and find a pebble that you like. Then, go sit near a Buddha statue or your meditation spot with your pebble in your hand and simply say:-
'Dear Buddha,
Here is my pebble. I am going to practice with it when things go wrong in my day. Whenever I am angry or upset, I will take the pebble in my hand and breathe deeply. I will do this until I calm down.'
Now put your pebble in your pocket and take it with you wherever you go. When something happens during the day that makes you unhappy, put your hand in your pocket, take hold of the pebble, breathe deeply, and say to yourself :-
'Breathing in, I know I am angry. Breathing out, I am taking good care of my anger.'
Do this until you feel better and can smile again..
-- Thich Nhat Hanh
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Walking Mindfully
Another wonderful way to calm down when we are upset is by walking.
As we walk, we pay attention to each step we take. We notice how the foot touches the ground.
The Earth is our Mother. When we are away from Mother Nature, we get sick. Each step we take allows us to touch our Mother, so that we can be well again. A lot of harm has been done to Mother Earth, so now it is time to kiss the Earth with our feet, with our love.
During your walk, stop to observe the beautiful things around you, above you, and below you. Continue to breathe in and out in order to get in touch with these wonderful things. The moment you stop being aware of your breathing, the beautiful things may vanish, and thinking and worrying may settle in your mind again.
Just allow yourself to be! Allow yourself to enjoy being in the present moment. The Earth is so beautiful. Enjoy the planet Earth. You are beautiful too, you are a marvel like the Earth. To walk like this is called 'Walking Meditation'.
Remember that while you are walking, you are not going anywhere, yet every step helps you to arrive. To arrive where? To arrive in the present moment, to arrive in the here and now. You don't need anything else to be happy.
-- Thich Nhat Hanh--
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Pebble Meditation by Thich Nhat Hanh
Pebble Meditation
by Thich Nhat Hanh
by Thich Nhat Hanh
I would like to ask you to sing the song of the practice, in which there is a flower, there is a mountain, there is still water, and there is space. Let us sing together:Breathing in, breathing out.
Breathing in, breathing out.
I am blooming as a flower.
I am fresh as a dew.
I am solid as a mountain.
I am firm as the earth.
I am free.
Breathing in, breathing out.
Breathing in, breathing out,.
I am water reflecting.
What is real, what is true.
And I feel there is space.
Deep inside of me.
I am free; I am free; I am free.
Children can practice sitting meditation together in a circle. You bring your pebbles in, and after having breathed in and out with the bell, you pick out four pebbles, and you put them on your left. One of you will be the leader of sitting meditation. You invite the bell one time for people to breathe in and out, allow themselves the time to breathe in and out three times. And after having practiced three sounds of the bell, you begin your pebble meditation. I would like you to draw four things for me.
The first thing is a flower, any kind of flower, just draw a flower; and I want you to draw the flower while breathing in and breathing out. A flower represents freshness. The flower is within you because you are able to be fresh. All of us have the capacity of being fresh, if we have lost our freshness then we can practice breathing in and out and restore our freshness. So flower has flowerness within it. You also are a flower, and you have your flowerness. We are beautiful every time we restore our flowerness. With two fingers, you pick up one of the pebbles and you look at it. This is the flower. And you put the first pebble on the palm of your left hand. And you put the left hand above your right hand and you begin to practice the first pebble. “Breathing in, I see myself as a flower. Breathing out, I feel fresh.” Three times. And while you practice, “Flower, fresh.” You recuperate, you restore the flowerness in you, you become fresh. And after three breathings like that, you use your two fingers, pick up the first pebble, look at it, smile to it, and you put it on your right.
The second thing I would like you to draw is a mountain. You draw a mountain. Maybe you need only two lines in order to make a mountain. Also, breathing in and breathing out, smile when you draw the mountain. Mountain represents solidity, stability. There is a mountain within yourself because when you practice sitting and walking, you can develop the capacity of being solid, stable. Solidity and stability is very important for our happiness. And we know that we have the capacity to be stable, to be solid. And if we know how to practice walking mindfully or sitting mindfully, we cultivate our solidity, our stability. So that is the mountain within us. Now you pick up the second one. Look at it. This represents a mountain. You put it on your left hand, your left hand on your right hand, and you begin to practice Mountain. “Breathing in, I see myself as a mountain.” You have a mountain within. And you practice three times: “Breathing in, I see myself as a mountain. Breathing out, I feel solid.” You put it on your right. It is a lot of fun practicing meditation.
The third thing I’d like you to draw is water. You draw water, a lake or something like that with water, still water, because still water can reflect the sky, the clouds, the mountains, and so on. Still water is wonderful. When the water is still, it can reflect things as they are; it does not distort things. We don’t have wrong views, misunderstanding about things inside and outside of us. That is why to learn how to breathe in and breathe out mindfully, we can still ourselves, we can calm ourselves. We make the still water apparent within us. So still water is within you.The third pebble represents still water. You look at it. Still water is within you. When the water in you is still, you are calm, you are serene. You see things clearly as they are. You do not distort things. You do not have wrong perceptions. It is wonderful. “Breathing in, I see myself as still water.” Still water is one of the most beautiful things I have seen. Still water reflects the sky as it exactly is. It reflects the clouds, the mountains exactly as they are - no distortion at all. “Breathing in, I see myself as still water. Breathing out, I reflect things as they truly are.” Three times, and then you pick it up, and you put it on your right.
The fourth thing I would like you to draw is space. How can you draw space? Maybe you would like to draw the sky, representing space. Space is within you. The people who do not have space inside are not happy people. That is why you have to practice in such a way that you bring a lot of space within. It is very important. You look at the table. You think that the table is made of wood; but in fact there is a lot of space within the table. Matter is just a little bit; most of the table is space. Our body, our consciousness are also like that. That is why you have to breathe in and out and recognize that there is a lot of space within. And touching the space within, you become free; and you become happy.
Now, the fourth pebble. You look at it. You smile to it. This represents space. Remember, people without space within cannot be happy. People without space around them cannot be happy. Be like the moon traveling in the beautiful sky. It has a lot of space. Freedom is what we want, and space is inside. We have to touch the space inside to be free. Without freedom, no one can be truly happy. “Breathing in, I see myself as space. Breathing out, I feel free.” Three times, and then you pick it up, and you put it on your right. And now you have finished your pebble meditation.
Now, you only have to wait for three sounds of the bell to conclude your sitting meditation.
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Planting Seed of Happiness
Planting Seeds of Happiness
You have both seeds of happiness and unhappiness in you, planted by your parents, your ancestors, or your friends.
When seeds of happiness manifest themselves, you feel quite happy. But when seeds of sorrow, anger, and hatred manifest, you feel very unhappy. The quality of our life depends on what seeds we water in our consciousness.
When you practice breathing, smiling, and looking at beautiful things around you, you are planting seeds of beauty and happiness. That is why we practice things like breathing in and seeing ourselves as a flower, breathing out and feeling fresh, breathing in and seeing ourselves as a mountain, breathing out and feeling solid like a mountain. This practice helps us plant seeds of solidity and freshness in ourselves. Every time we walk with calm and ease, or we smile and release the tension in us, we are planting seeds that will strengthen our happiness. With each happy, we plant a happy seed.
- Thich Nhat Hanh -
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Inviting the Bell - Thich Nhat Hanh
In the old days when there were no telephones, people who lived far apart were not able to talk to each other. When the telephone was invented, it was like a miracle. Now we are used to the telephone, so we don't see how wonderful it is. But it's really a miraculous invention. Every time we use the telephone and hear the voice of a loved one who lives far way, it can make us very happy.
The bell is a kind of telephone because listening to the sound of the bell is like listening to the voice of someone very dear. The sound of the bell is the voice of the Buddha, calling us home, reminding us to be more at peace with ourselves and with the world. Listening to the bell can be wonderful, and it can bring us peace and joy. It can bring us back to our true home. In our true home we feel at peace.
So when we hear the sound of the bell, we remember that the bell is there to help us to go back to our true home, and we let go of everything - talking, thinking, playing, singing, being with friends, or even meditating. We give it all up and go back to our true home.
You might like to invite the bell yourself. Here is how to do it. First pick up the bell, you open hand holding the bell looks very beautiful like a chrysanthemum or a lotus flower with five petals. Our hand is the lotus and the bell is the precious jewel in the lotus. We can look at it and say 'Om Mani Padme Hum'.
Holding the bell up in front of you, look at it, and smile. Then breathe in and out three times while you silently recite the following:
'Body, speech and mind in perfect oneness,
I send my heart along with the sound of the bell.
May the hearers awaken from forgetfulness
And transcend the path of anxiety and sorrow.'
Those who are listening to the sound of the bell silently recite the following gatha:
'Listen, listen,
This wonderful sound brings me back to my true home.'
As we listen to the sound of the bell, the voice of the Buddha inside, calling each of us back to our true home, the place of peace, tolerance and love.
--Thich Nhat Hanh--
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Recollection of the Buddha
Recollection of the Buddha
The practice I would like to show you is called Recollection of the Buddha and it is taught in every school of Buddhism.
SIt down quietly, breathe in and out for a few minutes to calm yourself, and then ask, "Little Buddha, are you there?"
Ask the question very deeply and quietly. In the beginning you may not hear an answer. There is always an answwer, but if you are not calm enough, you won't hear it.
"Little Buddha are you there?" And then one day you will hear the voice of your little Buddha answering, "Yes, my dear, of course. I am always here for you."
Hearing this you smile. "I know, little Buddha, you are my calm. I know you are always there, and I need you to help me be calm.. I shout and I act as if I don't have a Buddha in me. Thankyou little Buddha I need you to be there."
The little Buddha says, "Of course I'll be here for you all the time. Just come inside and visit me when you need to."
That is the practice of touching the Buddha inside. It's a very important practice for all of us.
--Thich Nhat Hanh--
The practice I would like to show you is called Recollection of the Buddha and it is taught in every school of Buddhism.
SIt down quietly, breathe in and out for a few minutes to calm yourself, and then ask, "Little Buddha, are you there?"
Ask the question very deeply and quietly. In the beginning you may not hear an answer. There is always an answwer, but if you are not calm enough, you won't hear it.
"Little Buddha are you there?" And then one day you will hear the voice of your little Buddha answering, "Yes, my dear, of course. I am always here for you."
Hearing this you smile. "I know, little Buddha, you are my calm. I know you are always there, and I need you to help me be calm.. I shout and I act as if I don't have a Buddha in me. Thankyou little Buddha I need you to be there."
The little Buddha says, "Of course I'll be here for you all the time. Just come inside and visit me when you need to."
That is the practice of touching the Buddha inside. It's a very important practice for all of us.
--Thich Nhat Hanh--
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WALKING MEDITATION WHEN ANGRY
When anger arises, we may wish to go outside to practice walking meditation. The fresh air, the green trees, and the plants will help us greatly. We can practice like this:
'Breathing in, I know that anger is here.
Breathing out, I know the anger is me.
Breathing in, I know that anger is unpleasant.
Breathing out, I know this feeling will pass.
Breathing in, I am calm.
Breathing out, I am strong enough to take care of this anger.'
To lessen the unpleasant feeling brought about b the anger, we give our whole heart and mind to the practice of walking meditation, combining our breath with our steps and giving full attention to the contact between the soles of our feet and the earth. As we walk, we recite this verse, and wait until we are calm enough to look directly at the anger. Until then, we can enjoy our breathing, our walking, and the beauties of our environment.
After a while, our anger will subside and we will fill stronger.
Then we can begin to observe the anger directly and try to understand it.
When anger arises, we may wish to go outside to practice walking meditation. The fresh air, the green trees, and the plants will help us greatly. We can practice like this:
'Breathing in, I know that anger is here.
Breathing out, I know the anger is me.
Breathing in, I know that anger is unpleasant.
Breathing out, I know this feeling will pass.
Breathing in, I am calm.
Breathing out, I am strong enough to take care of this anger.'
To lessen the unpleasant feeling brought about b the anger, we give our whole heart and mind to the practice of walking meditation, combining our breath with our steps and giving full attention to the contact between the soles of our feet and the earth. As we walk, we recite this verse, and wait until we are calm enough to look directly at the anger. Until then, we can enjoy our breathing, our walking, and the beauties of our environment.
After a while, our anger will subside and we will fill stronger.
Then we can begin to observe the anger directly and try to understand it.
--Thich Nhat Hanh--
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THE 14 PRECEPTS1. Do not be idolatrous about or bound to any doctrine, theory, or ideology. All systems of thought are guiding means; they are not absolute truth.
2. Do not think that the knowledge your presently possess is changeless, absolute truth. Avoid being narrow-minded and bound to present views. Learn and practice non-attachment from views in order to be open to receive others' viewpoints. Truth is found in life and not merely in conceptual knowledge. Be ready to learn throughout your entire life and to observe reality in yourself and in the world at all times.
3. Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education. However, through compassionate dialogue, help others renounce fanaticism and narrowness.
4. Do not avoid contact with suffering or close your eyes before suffering. Do not lose awareness of suffering in the life of the world. Find ways to be with those who are suffering, by all means, including personal contact and visits, images and sound. By such means, awaken yourself and others to the reality of suffering in the world.
5. Do not accumulate wealth, while millions are hungry. Do not take as the aim of your life fame, profit, wealth, or sensual pleasure. Live simply and share time, energy and material resources with those who are in need.
6. Do not maintain anger or hatred. Learn to penetrate and transform them while they are still seeds in your consciousness. As soon as anger or hatred arises, turn your attention to your breathing in order to see and understand the nature of your anger or hatred and the nature of the persons who have caused your anger or hatred.
7. Do not lose yourself in dispersion and in your surroundings. Practice mindful breathing in order to come back to what is happening in the present moment. Be in touch with what is wondrous, refreshing and healing, both inside and around yourself. Plant the seeds of joy, peace and understanding in yourself in order to facilitate the work of transformation in the depths of your consciousness.
8. Do not utter words that can create discord and cause the community to break. Make every effort to reconcile and resolve all conflicts, however small.
9. Do not say untruthful things for the sake of personal interest or to impress people. Do not utter words that cause division and hatred. Do not spread news that you do not know to be certain. Do not criticize or condemn things that you are not sure of. Always speak truthfully and constructively. Have the courage to speak out about situations of injustice, even when doing so many threaten your own safety.
10. Do not use the religious community for personal gain or profit, or transform your community into a political party. A religious community should, however, take a clear stand against oppression and injustice, and should strive to change the situation without engaging in partisan conflicts.
11. Do not live with a vocation that is harmful to humans and nature. Do not invest in companies that deprive others of their chance to live. Select a vocation that helps realize your ideal of compassion.
12. Do not kill. Do not let others kill. Find whatever means possible to protect life and prevent war.
13. Possess nothing that should belong to others. Respect the property of others but prevent others from enriching themselves from human suffering or the suffering of other beings.
14. Do not mistreat your body. Learn to handle it with respect. Do not look on your body as only an instrument. Preserve vital energies for the realization of the Way. Sexual expression should not happen without love and commitment. Respect the rights and commitments of others.Be fully aware of the responsibility of bringing new lives into the world. Meditate on the world into which you are bringing new beings.
--Thich Nhat Hanh--
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