Click for more information on our Delivery Options. Transformation and Healing presents one of the Buddha's most fundamental teachings and the foundation of all mindfulness practice. The Sutra on the Four Establishments of Mindfulness has been studied, practiced, and handed down with special care from generation to generation for 2, years. This sutra teaches us how to deal with anger and jealo While every attempt has been made to ensure stock availability, occasionally we do run out of stock at our stores. Prices and stock availability may vary between Webstore and our Retail Stores.
Fulfilment Centre Email: sims kinokuniya. Check Retail Stores' phone number. Wish List Welcome! Want to Read saving…. Want to Read Currently Reading Read. Other editions. Enlarge cover. Error rating book. Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for telling us about the problem. Return to Book Page. The Sutra has been studied, practiced, and handed down with special care from generation to generation for 2, years. In these commentaries, Thich Nhat Hanh guides the reader to an understanding of the fundamental basis of the Buddhist practice and encourages application in daily life.
The book describes the four methods of mindfulness: mindfulness of the body, the feeli The Sutra has been studied, practiced, and handed down with special care from generation to generation for 2, years. The book describes the four methods of mindfulness: mindfulness of the body, the feelings, the mind, and the object of mind. It teaches how to deal with anger and jealousy; to nurture the best qualities in our children, spouse, and friends; and to greet death with compassion and equanimity.
Three versions of the Sutra on the Four Establishments of Mindfulness are presented here, along with Thich Nhat Hanh's insightful commentary, his discussion of breathing techniques, and 23 exercises — or contemplations — to aid in the daily practice of mindfulness. Accessible to novice Buddhists as well as more advanced practitioners, this second edition features a new introduction by the author. Get A Copy.
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Transformation and Healing
To ask other readers questions about Transformation and Healing , please sign up. Be the first to ask a question about Transformation and Healing. Lists with This Book. Community Reviews. Showing Rating details. More filters. Sort order. Oct 25, deZengo marked it as sacredspace-studio. The more I read, the more I want to read. This is a short passage from Hanh that I found online when I was researching the book.
There's a seed of anger in every one of us. There is also a seed of fear, a seed of despair. And when the seed of anger manifests, we should know how to recognize it, how to embrace it, and how to bring [ourselves] relief. When the seed of fear manifests itself as energy in the upper level of our consciousness, we should be abl The more I read, the more I want to read. When the seed of fear manifests itself as energy in the upper level of our consciousness, we should be able to recognize it, to embrace it tenderly, and to transform it.
And the agent of transformation and healing is called mindfulness.
- Sutra on the Four Establishments of Mindfulness.
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If we know how to practice mindful breathing, mindful walking, mindful smiling, then we should be able to touch the seed of mindfulness in us and transform it into a zone of energy. And with that energy of mindfulness, we can recognize our anger, our fear, our despair. We practice recognizing and embracing. When a mother working in the kitchen hears the cries of her baby, she puts anything she is holding down and goes to the room of the baby, picks the baby up and holds the baby dearly in her arms.
Transformation & Healing: The Sutra on the Four Establishments of Mindfulness | PIMC
We do exactly the same thing when the seed of anger and fear manifest in us; our fear, our anger is our baby. Let us not try to suppress and to fight our fear and our anger. Let us recognize its presence; let us embrace it tenderly like a mother embracing her baby. When a mother embraces her baby, the energy of tenderness begins to penetrate into the body of the baby. The mother does not know, yet, what is the cause of the suffering of the baby, but the fact that she is holding the baby tenderly can already help. The energy of tenderness and compassion in a mother begins to penetrate into the body of the baby, and the baby gets some relief right away.
The baby may stop crying. And if the mother knows how to continue the practice of holding the baby mindfully, tenderly, she will be able to discover the cause of the suffering of the baby. The attitude is the attitude of non-duality, non-violence. Our fear, our anger are not our enemies; they are us. We have to treat our fear, our anger in a most non-violent way, the most non-dualistic way, like we are treating our own baby.
So if you are a good practitioner of meditation, you will know exactly what to do when the seed of anger is watered and begins to manifest in the upper level of your consciousness. With the practice of mindful breathing or mindful walking, you generate the energy of mindfulness, and exactly with that energy, you can recognize the energy of anger, of fear in you. Anger is… energy number one. By practicing mindful breathing or mindful walking, we generate the energy number two: the energy of mindfulness.
We call it in Buddhist terms: mindfulness of anger. Mindfulness is always mindfulness of something. When you drink your water mindfully, that is called mindfulness of drinking. When you eat mindfully, that is called mindfulness of eating. When you breathe mindfully, in and out, that is called mindfulness of breathing. When you walk mindfully, it is called mindfulness of walking. So, when you recognize your anger, embrace your anger tenderly with that energy of mindfulness, it is called mindfulness of anger, mindfulness of despair, mindfulness of fear.
We should be able to learn and help the young people to learn how to do it. It's very important. The Buddha offers us very concrete and simple exercises in order to become mindful. The first exercise on mindful breathing is: Breathing in--I know I am breathing in. Breathing out--I know I am breathing out. You can reduce the length of the sentence to one word. While you are breathing in, you just recognize that this is your in breath, and you use the word, in. And you are wholly concentrated on your in breath. Nothing else. You become your in breath. You're not thinking of anything. You're not thinking of the past, of the future, of your projects.
You release everything. You just follow your in breath, and you become one with your in breath. And the energy of mindfulness is generated together with the energy of concentration. Nov 21, Mariana rated it really liked it.
Thich Nhat Hanh
This great Sutra, I hope, will help me become more aware of the inner wounds and scars that keep me from enjoying the present moment. Aug 05, Zachary Flessert rated it liked it Shelves: buddhism , meditation , philosophy. When you go to a farmer's market, you might look around see a lot of fruit and vegetables. You could know them by their characteristics - this one is sweet, this one requires a lot of preparation before eating, this one is ripe, this one is rotten, and so on. But all you know is what fruit is there, and what it is like. Perhaps you imagine in your mind someone picking a seed from a bag, planting it in the soil, providing that spot with water, fertilizer, and sunlight, and then caring for the pla When you go to a farmer's market, you might look around see a lot of fruit and vegetables.
Perhaps you imagine in your mind someone picking a seed from a bag, planting it in the soil, providing that spot with water, fertilizer, and sunlight, and then caring for the plant until a fruit is grown, and so on. In this book, Thay invites the reader to go from one who is just casually aware of the fruits of life and to investigate it in depth.
Through a foundation in mindfulness of the breath, he guides the reader through different exercises to become aware of how our minds work, from seeds in our consciousness to the fruit of our feelings, actions, and words. Other than being a general guide to Buddhist meditation that can bring about calm and insight, he also makes a handful of claims about the veracity of suttas and the nature of practice.
For example, he takes the position that while jhana states can be healing, they are not essential to the path. He discusses this only quickly, so anyone interested in a more in-depth analysis of jhana should look for other books. I would consider this a good book for someone who has been introduced to meditation and wondering how time on the cushion is expanded beyond "pay attention to the breath".