Transformation And Healing: The Sutra on the Four Establishments of Mindfulness (Buddhims)

The role of our conscious breathing is to nourish and maintain our power of concentration on one object. If we look carefully and deeply, naturally we will see that the arising, enduring, and ending of the object is dependent on other things. Eventually we will see that the true nature of all dharmas is birthlessness and deathlessness, and that alt

“How, bhikkhus, does the practitioner remain established in the observation of the Four Noble Truths? “A practitioner is aware ‘This is suffering,’ as it arises. He is aware, ‘This is the cause of the suffering,’ as it arises. He is aware, ‘This is the end of suffering,’ as it arises. He is aware, ‘This is the path which leads to the end of sufferi

When we are in contact with the suffering of another, a feeling of compassion is born in us immediately. Compassion literally means “to suffer with” the other. Looking in order to see the suffering in another person is the work of meditation.

WE PRACTICE FULL awareness in order to realize liberation, peace, and joy in our everyday lives. Liberation and happiness are linked to each other: if there is liberation, there is happiness, and greater liberation brings greater happiness. We know that if there is liberation, peace and joy exist in the present moment. We do not need to wait ten or

If we know how to accept our anger, we already have some peace and joy. Gradually we can transform anger completely.

The objects of mind are also called dharmas (all that can be conceived of as existing). They include the six sense organs, the six sense objects, and the six sense-consciousnesses. The six sense organs are the eyes, ears, nose, tongue, body, and mind. The six sense objects are form and color, sound, smell, taste, tactile objects, and mind-objects (

He did not chase after things, and he did not run away from them either. The way of freedom is not running away from the Five Aggregates, but coming face to face with them in order to understand their true nature.

Just as there has to be night for there to be day, and death for there to be birth, an unwholesome seed can be transformed into a wholesome seed, and a wholesome seed can be transformed into an unwholesome seed. This fact tells us that in the darkest times of our lives, in the times of the greatest suffering, the seeds of peace, joy, and happiness

When we are standing in a line waiting to buy a ticket, or when we are just sitting down and waiting for anything, we can recite the gatha, “Breathing in, I calm my body,” in order to continue dwelling in mindfulness and to calm our body and mind.

While we are fully aware of and observing deeply an object, the boundary between the subject who observes and the object being observed gradually dissolves, and the subject and object become one. This is the essence of meditation. Only when we penetrate an object and become one with it can we understand.