Episodes

Dec 12

Imagine feeling a burst of joy every time someone else wins. A friend gets a promotion, your sister finds love, a stranger shares good news, and you feel happiness with them. That spark of delight is the heart of sympathetic joy, or mudita, a Buddhist practice that flips the script on comparison and jeaousy. It turns the happiness of others into a source of our own happiness. It's not magic, but it feels like it. When sympathetic joy is practiced with the bodhicitta intention to become a Buddha for the benefit of all beings, it becomes "Immeasurable Joy." Immeasurable Joy is a trained capacity, a state of mind you can cultivate until it becomes natural and limitless. When we learn to genuinely rejoice in others' good fortune, our own heart becomes lighter. Life feels less like a competition and more like a shared celebration. Science-backed Benefits of Sympathetic Joy: Greater life satisfaction and happiness Better relationships More willingness to help others Better health outcomes and lower stress (Smith, 2022) Ways to practice sympathetic joy: Use meditation: Start with a loved one: Begin by focusing on someone you care about and genuinely rejoicing in their happiness. Expand the feeling: Gradually extend this feeling to others you are neutral toward, and then to those you find difficult. Change your mindset: Instead of feeling that happiness is scarce, recognize the interconnectedness of all beings and cultivate an appreciation for what you have. Practice gratitude: Cultivating a sense of gratitude for your own life can help you rejoice in the good fortune of others without feeling like there is less for you. Sympathetic joy is one of the Four Immeasurables in Mahayana Buddhism: Immeasurable Love Immeasurable Compassion Immeasurable Joy Immeasurable Equanimity "One day, a Brahmin man asked the Buddha, 'What can I do to be sure that I will be with Brahma after I die?' The Buddha replied,'As Brahma is the source of Love, to dwell with him you must practice the Brahma-viharas [Four Immeasurables]—love, compassion, joy, and equanimity. (Hahn, 1997)" References with links: Smith, Jeremy Adam (March, 2022). What Is Sympathetic Joy and How Can You Feel More of It? Greater Good: The Science of a Meaningful Life. Retrieved from: https://greatergood.berkeley.edu/article/item/what_is_sympathetic_joy_and_how_can_you_feel_more_of_it Hahn, Thich Naht (1997). Dharma Talk: The Four Immeasurable Minds. Parallax Press. Retrieved from: https://www.parallax.org/mindfulnessbell/article/dharma-talk-the-four-immeasurable-minds-2/ Find us at the links below: Our Link Tree: https://linktr.ee/BuddhismForEveryone Facebook: https://www.facebook.com/Buddhismforeveryone Private Facebook Group:: https://www.facebook.com/groups/sanghatalk/ Website: Buddhismforeveryone.com Instagram: @buddhism4everyone X: @Joannfox77 TikTok: @buddhism4everyone YouTube: @Buddhism4Everyone To learn more about virtual classes with JoAnn Fox: Buddhist Study Program To learn about Life Coaching with JoAnn Fox visit www.BuddhismforEveryone.com/coaching or email JoAnn Fox at joann@buddhismforeveryone.com

Nov 30

We constantly make small choices that shape the reality of our relationships, whether with our partner, children, friends, or colleagues. They determine whether we deepen connection or cause resentment and distance to quietly grow. Every moment holds a fork in the road: Will I feed love, or will I feed pain? In this episode, we look the difference between love and attachment. Love is the wish that another person be happy. Attachment is the wish that they make us happy. Attachment is the habit of selfishness in relationships that causes pain. The strength of a relationship is directly proportional to how much more love is practiced, rather than attachment. Buddhist Teacher, JoAnn Fox, also shares a simple mindfulness practice to help us feed love and not pain. All the happiness there is in this world Arises from wishing others to be happy. And all the suffering there is in this world Arises from wishing oneself to be happy. Shantideva Find us at the links below: Our Link Tree: https://linktr.ee/BuddhismForEveryone Facebook: https://www.facebook.com/Buddhismforeveryone Private Facebook Group:: https://www.facebook.com/groups/sanghatalk/ Website: Buddhismforeveryone.com Instagram: @buddhism4everyone X: @Joannfox77 TikTok: @buddhism4everyone YouTube: @Buddhism4Everyone To learn more about virtual classes with JoAnn Fox: Buddhist Study Program To learn about Life Coaching with JoAnn Fox visit www.BuddhismforEveryone.com/coaching

Nov 5

Longtime Buddhist Teacher, JoAnn Fox, explores five powerful Buddhist antidotes to anger and aversion: patience acceptance recognizing karma remembering impermanence seeing other people or challenges as spiritual teachers compassion Learn how to meet challenges with wisdom instead of reaction. Buddha reminds us that peace isn't about avoiding pain; it's about understanding it. By practicing a simple yet profound method, W.A.I.T What Am I Thinking, we begin to free ourselves from the fires of aversion and cultivate genuine calm instead. In this way, we can transform difficult people and situations into profound opportunities for spiritual growth. "Because I am patient and do no wrong to those who harm me, I have become a refuge to many." - Buddha References and Links Buddha (1986).The Dhammapada: Verses and Stories, Verse 399. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=399 Find us at the links below: Our Link Tree: https://linktr.ee/BuddhismForEveryone Facebook: https://www.facebook.com/Buddhismforeveryone Private Facebook Group:: https://www.facebook.com/groups/sanghatalk/ Website: Buddhismforeveryone.com Instagram: @buddhism4everyone X: @Joannfox77 TikTok: @buddhism4everyone YouTube: @Buddhism4Everyone To learn more about virtual classes with JoAnn Fox: Buddhist Study Program To learn about Life Coaching with JoAnn Fox visit www.BuddhismforEveryone.com/coaching

Oct 24

Delusions are distorted ways of looking at things that make our mind unpeaceful and uncontrolled. Anger exaggerates someone's faults. Attachment exaggerates someone's good qualities. Both lead us away from reality and keep us trapped in craving or aversion. Buddha taught that what fuels delusions is inappropriate attention. When we dwell on thoughts that feed our delusions, we are engaging in "inappropriate attention." The way all delusions arise: Object + inappropriate attention = Delusion With anger, inappropriate attention might look like replaying an insult, focusing only on someone's faults, or exaggerating how much they've harmed us. Each time we dwell on these thoughts, our anger grows stronger. Appropriate attention brings peace. We might notice the impermanence of the situation, remember the person's good qualities, or recognize that anger hurts us more than it hurts anyone else. This kind of attention dissolves anger's grip. The same process that fuels anger also feeds jealousy and attachment. When we compare ourselves to others or fixate on what we lack, jealousy arises. When we focus on only the pleasurable or ideal aspects of someone or something, attachment takes root. Both are forms of clinging to illusions. We can train our minds to shift this attention. When you notice your train of thought is leading to the darkside--inappropriate attention-- you can say to yourself: "W.A.I.T. What am I thinking?" Are these thoughts leading me to peace or away from peace? How can I redirect my thoughts? This simple shift of attention offers profound freedom. By learning to direct our attention wisely, we begin to choose peace over pain, compassion over comparison, and clarity over illusion. All experience is preceded by mind, Led by mind, Made by mind. Speak or act with a corrupted mind, And suffering follows As the wagon wheel follows the hoof of the ox. All experience is preceded by mind, Led by mind, Made by mind. Speak or act with a peaceful mind, And happiness follows Like a never-departing shadow. --Buddha, The Dhammapada, Verse 1 - 2 References and Links Buddha. The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. Find us at the links below: Our Link Tree: https://linktr.ee/BuddhismForEveryone Facebook: https://www.facebook.com/Buddhismforeveryone Private Facebook Group:: https://www.facebook.com/groups/sanghatalk/ Website: Buddhismforeveryone.com Instagram: @buddhism4everyone X: @Joannfox77 TikTok: @buddhism4everyone YouTube: @Buddhism4Everyone To learn more about virtual classes with JoAnn Fox: Buddhist Study Program To learn about Life Coaching with JoAnn Fox visit www.BuddhismforEveryone.com/coaching

Oct 19

In this episode, JoAnn Fox shares the practice of W.A.I.T.—What Am I Thinking? to help us cultivate self-compassion and retrain the often-critical voice in our minds. Through mindfulness, we can begin to notice the thoughts that shape how we treat ourselves, and choose a kinder, more beneficial way to respond. The Buddha said: All experience is preceded by mind, Led by mind, Made by mind. Our world is created by our thoughts. Every word, every action, every mood begins as a whisper in the mind. And sometimes, those whispers aren't so kind. When we notice the narrator in our head becoming unkind, we can pause and think, 'WAIT! What am I thinking?' Then we try to speak to ourselves with compassion instead of judgment. Observe any specific automatic patterns of self-criticism, doubt, or fear. Gradually try to replace them with thoughts rooted in compassion, understanding, and encouragement. For a more on the practice of W.A.I.T for developing self-compassion, see our blog post Awakening Self-Compassion. The Five Gates of Speech The Buddha, in his gentle wisdom, offered a path to mindful speech through what he called "The Five Gatekeepers of Speech." These gatekeepers stand like sentinels, reminding us to pause and make sure our words can pass through these five gates: Is it true? Is it kind? Is it beneficial? Is it necessary? Is it the right time? References and Links Buddha. The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. Neff, Kristin. (n.d.). What is self-compassion? Self-Compassion.org. Retrieved https://self-compassion.org/what-is-self-compassion Find us at the links below: Our Link Tree: https://linktr.ee/BuddhismForEveryone Facebook: https://www.facebook.com/Buddhismforeveryone Private Facebook Group:: https://www.facebook.com/groups/sanghatalk/ Website: Buddhismforeveryone.com Instagram: @buddhism4everyone X: @Joannfox77 TikTok: @buddhism4everyone YouTube: @Buddhism4Everyone To learn more about virtual classes with JoAnn Fox: Buddhist Study Program To learn about Life Coaching with JoAnn Fox visit www.BuddhismforEveryone.com/coaching

Sep 20

"The rain could turn to gold and still your thirst would not be slaked," the Buddha said. He was pointing to the endless cycle of craving, the restless thirst that keeps us searching outside ourselves for satisfaction. Even if we were showered with gold, our longing would not end. So how do we free ourselves from this thirst? In this Fan Favorite episode, we look for the answer in understanding the connection between emptiness and craving. When Buddhism speaks of emptiness (shunyata), it doesn't mean that nothing exists. It means that nothing exists inherently or independently. Everything arises because of many causes and conditions. Think about a table. It seems to be a table all on its own. But in truth, it depends on wood, on carpenters, on the label "table," and on our own minds to recognize it. Without these causes (and many more), the table as we know it doesn't exist. Even beauty works this way. If we see a flower as beautiful, we think the beauty is "out there." Yet without our mind, that beauty would never appear. Emptiness reveals that our world is far more fluid and interdependent than it seems. The Buddha described craving as tanha, which literally means thirst. This isn't just enjoying things; it's clinging to them for happiness or pleasure. He compared it to tasting honey on a razor's edge. The first taste is sweet, but pain follows. That's what happens when we cling to pleasures, possessions, or people: we suffer when they change, disappear, or fall short of our hopes. Craving always promises satisfaction but never delivers. At the root of craving is a misunderstanding. We think things exist solidly and permanently, as if beauty, pleasure, or comfort live inside them. But emptiness shows us this isn't true. When you enjoy a sunset, your mind is part of creating that beauty. When you savor a meal, your mind is shaping the pleasure. But we don't see it this way. We believe the joy is built into the object itself. So we cling, hoping to hold it forever. Once we understand emptiness, craving begins to dissolve. We see the truth: things are impermanent, interdependent, and shaped by the mind. We can still enjoy them, but we don't need to grasp so tightly. The Buddha taught that the end of craving is the end of suffering. When we realize emptiness, ignorance loosens its grip. We don't stop enjoying life! We stop demanding that impermanent things give us permanent happiness. Instead of chasing after more, we can finally enjoy and relax in freedom. References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=386 Find us at the links below: Our Link Tree: https://linktr.ee/BuddhismForEveryone Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group: Join our private group at: https://www.facebook.com/groups/sanghatalk/ Website: Buddhismforeveryone.com Instagram: @buddhism4everyone X: @Joannfox77 TikTok: @buddhism4everyone To learn more about virtual classes with JoAnn Fox: Buddhist Study Program To learn about Life Coaching with JoAnn Fox visit www.BuddhismforEveryone.com/coaching

Sep 2

The Buddha said that the minds of his followers should "constantly, day and night, delight in spiritual practice." But what practice can we stitch into the fabric of ordinary days? This fan-favorite epsiode explores a spiritual thread that can run through work, family, errands, and all the passing moments that make up our lives. Cherishing others requires no shrine, no retreat, no special circumstance—only a special intention. To cherish another means we think and act on this intention, "Y our happiness matters. I will work for your happiness." Whether it's the barista, a child, a colleague, or a stranger in the grocery store, cherishing others transforms every interaction into a step on the spiritual path. Cherishing others is loving-kindness, or metta, in action. This practice softens the heart. It also dismantles the walls of self-cherishing (selfishness), our habit of "me first" that actually gives rise to our own pain. The Buddha taught that cherishing others is the root of all good qualities, from patience to compassion, and the sacred root from which enlightenment eventually blossoms. The Buddha also taught that cherishing others helps solve problems and creates the causes of happiness (through creating good karma). And science, centuries later, agrees. A 2024 study involving three countries and 4,000 people found that even one act of kindness a week toward others decreased loneliness, social anxiety, neighborhood conflict, and isolation. Even our bodies rejoice when we cherish others. Researchers at the University of British Columbia found that people who regularly performed kind acts had lower blood pressure and reduced inflammatory markers—key factors in long-term health. And a study from Carnegie Mellon University showed that offering support to loved ones was linked to lower cortisol levels and improved immune response. Cherishing others is beneficial for the mind and weaves joy into everyday life. What if, day and night, we delighted in this? If you are interested in working with JoAnn Fox as a Life/Spiritual Coach, visit https://buddhismforeveryone.com/coaching References and Links Buddha. The Dhammapada, Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 76 Gill, Sharman. (Nov. 2024). BYU study shows that even one act of kindness a week improves wellbeings for individuals, communites. Retrieved from: https://www.verywellmind.com/how-random-acts-of-kindness-can-boost-your-health-5105301 Find us athe links below: Facebook:https://www.facebook.com/Buddhismforeveryone Facebook Group: Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: @buddhism4everyone X: @Joannfox77 TikTok: @buddhism4everyone To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

Aug 15

We're bringing back a fan favorite episode from the Buddhism for Everyone archives with an exploration of fear, anxiety, and bravery. Fearlessness is often spoken of in Buddhist teachings, but here we go beyond the idea of simply "being brave" to uncover how the Buddha understood fear itself. Together, we'll look at what causes fear, the antidotes that dissolve it, and how we can tap into the quiet courage already within us. In Buddhism, there is a distinction between skillful fear and unskillful fear. Skillful fear can protect us. An example of skilful fear is noticing a subway train barreling down the tracks and stepping back. But unskillful fear? That's the kind that traps us, limits us, and leads to actions that cause suffering. In this beloved episode, we explore unskillful fear and how to meet it with wisdom, compassion, and practical tools for everyday life. We also examine the common forms unskillful fear takes, such as: Fear of things that may or may not happen Fear of the inevitable changes of life, like aging Fear for the safety or happiness of those we love This episode has been replayed again and again by listeners who say it's brought them peace, clarity, and even a little spark of bravery. We're so happy to share it with you once more. Find us at the links below: Facebook:https://www.facebook.com/Buddhismforeveryone Facebook Group: Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: @buddhism4everyone X: @Joannfox77 TikTok: @buddhism4everyone To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

Aug 1

Have you ever walked away from a conversation and thought, "Why did I just say that?" Oh, me too. But thankfully, the Buddha left us plenty of tools to transform even our speech into something sacred. In this episode, we explore an acronym I recently added to my spiritual toolbox, W.A.I.T. — Why Am I Talking? Before we speak, we can pause and ask ourselves this simple question to check our motivation. Are we trying to connect or control? Are we speaking from kindness or merely from habit? The Four Gates of Speech Another powerful filter comes directly from the Buddha. Before we speak, we can ask ourselves if our words pass through these Four Gates: Is it true? Is it kind? Is it necessary? Is it the right time? The Downfalls of Speech In the Buddhist teaching on Right Speech, the Buddha identified four types of unskillful speech that cause harm: Lying – intentionally deceiving Divisive speech – creating conflict or turning people against each other Harsh speech – cruel, aggressive, or hurtful words Idle gossip– pointless talk that distracts and wastes energy We can gradually reduce these habits and move toward speech that uplifts, heals, and connects. A Practice You Can Try Today Next time you're about to speak, even just in casual conversation, take a beat and ask: "W.A.I.T — Why am I talking?" You might find there's wisdom in the silence. Or you might find your words come from a more beautiful place, a place of kindness, truth, and intention. Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group: Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: @buddhism4everyone X: @Joannfox77 TikTok: @buddhism4everyone To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

Jul 12

This episode is a gentle return to something simple, sacred, and too often forgotten: the present moment. The only moment we ever truly have. We explore what it means to really be present. True calm arises when we're not lost in yesterday's story or tomorrow's worries but rest in the stillness of the now. JoAnn Fox, a Buddhist teacher of over twenty years, will talk about why presence is the ground of peace, the birthplace of connection, and the secret doorway to joy. Let's take a breath and be here now. They do not grieve over the past, Nor do they yearn for the future; They live only in the present — That is why their face is so calm. It's from yearning for the future, And from grieving over the past; This is how fools become withered Like a fresh reed that's been hacked down. –Buddha, from the Arañña Sutta (A Face So Calm) Resources Buddha, translated by Andrew Olendzki, 2006. The Arañña Sutta: A Face So Calm. Retrieved from: https://www.accesstoinsight.org/tipitaka/sn/sn01/sn01.010.olen.html Find us at the links below: Get Free Tickets to Live Class July 19, 2025 on Zoom: www.Buddhismforeveryone.com Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group: Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: @buddhism4everyone X: @Joannfox77 TikTok: @buddhism4everyone To learn more about virtual classes with JoAnn Fox: Buddhist Study Program Our Dharma Shop on Etsy: https://www.etsy.com/shop/BuddhismForEveryone

Jun 25

We chase happiness like it's just around the corner. Could our final destination, "happiness," be hidden in a new relationship, job title, city, or home? But His Holiness the Dalai Lama, with his childlike laugh and mountain-like presence, has let us in on a little secret: the true source of happiness isn't getting what we want. It's cherishing others. It's being kind. The Dalai Lama says, "The basic source of all happiness is a sense of kindness and warm-heartedness towards others." Buddhist teachings remind us again and again that when we shift the spotlight from ourselves, a strange thing happens. Our minds soften. Our hearts open. And we begin to feel...better. Lighter. More connected. Cherishing others means genuinely caring about their happiness and well-being, just like we do for ourselves. And when we practice this, whether by listening with full attention, letting someone go ahead of us in line, or sending a silent wish for a stranger's joy, we start to feel more joy ourselves. Real joy. The kind that doesn't depend on circumstances. According to the Dalai Lama, "Thinking only about yourself—having a very self-centered attitude—creates a lot of anxiety, loneliness, fear, and anger." It turns out that the road to lasting happiness isn't paved with self-fulfillment, but with love that stretches beyond the self. Resources Dalai Lama. The purpose of life is to be happy. Retrieved from:https://www.dalailama.com/messages/transcripts-and-interviews/the-purpose-of-life-is-to-be-happy Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox X: @Joannfox77 TikTok: @buddhism4everyone To learn more about virtual classes with JoAnn Fox: Buddhist Study Program Our Dharma Shop on Etsy: https://www.etsy.com/shop/BuddhismForEveryone

Jun 2

This episode is about those moments when life doesn't go according to plan: when things go wrong, fall apart, or just feel too heavy to bear. At these times, mental strength becomes our most valuable refuge. But what does it really mean to be mentally strong? How can we cultivate that strength without becoming rigid or emotionally shut down? We'll be exploring one of my favorite quotes from the great Buddhist master Shantideva: "If something can be done, why worry? If nothing can be done, why worry?" This deceptively simple teaching holds the key to freedom from anxiety, overwhelm, and emotional reactivity. In this episode, we explore practical strategies to move through worry and return to peace, even in the middle of life's messiness. 1. If Something Can Be Done, Why Worry? When facing a challenge that has a solution, taking action (even a very small steps) restores our sense of agency. Can you make a call? Write something down? Apologize? Ask for help? Tiny acts of courage move the mind from helplessness to confidence. But often, we don't take action because our own minds get in the way. 2. If Nothing Can Be Done, Why Worry? Sometimes, there's nothing we can do to change a situation. We have no control over a loss, an illness, or someone else's behavior. This is where mental strength blossoms, not from resistance, but from acceptance. Here are a few practices for these moments: Limit your worry window. Give yourself 20–30 minutes to think it through, write it out, or talk it out. Then gently close the door on worry for the day. This boundary creates emotional breathing room. Let other people be who they are. Much of our suffering comes from trying to manage others' choices. We can still love them and maintain boundaries, but we cannot fix or control them. Let them. Don't believe every thought. Especially the ones that say, "This will never get better," or "I can't handle this." Thoughts are not facts. Watch them arise like clouds, but don't let them storm your peace. Mental strength isn't the absence of emotion or difficulty. It's the quiet courage to respond rather than react—to act when we can and let go when we must. So next time something goes wrong, take a breath and ask yourself: "Can something be done?" If yes, begin. If not, release. That's the wisdom of worry-less living.

May 8

"Praise and blame, fame and shame, gain and loss, pleasure and pain come and go like the wind. To be happy, rest like a giant tree in the midst of them all." ― Buddha We're exploring a truth so simple yet profound it almost feels like a secret; every problem we have comes from just one thing, our own mind. Specifically, our problems come from misperceiving reality: we see our worries, fears, and stresses as big, immovable mountains. In reality, they're more like clouds, shifting and changing with the winds of the mind. Nothing is as fixed as it seems. Everything depends on perception (even that thing you're stressing about right now). The mind of worry conjures up what we fear. The worst-case scenario hasn't happened, may not happen, but we let these figments of our imagination torment us. Instead, we're going to practice a beautiful little mind trick: instead of thinking, "What's the worst that could happen?" we'll try asking, "What's the best that could happen?" Perhaps everything will play out in ways that are incredibly healing or positive...there's no way to know for sure. So why not plant seeds of hope instead of fear and watch what grows? This small shift that can open up a whole new way of experiencing your life. To register for two free virtual classes, "Developing Universal Love and Compassion" on Saturday, May 10 and 17, 2025 visit www.BuddhismForEveryone.com References with Links Lama Zopa Rinpoche, 2008. How Things Exist: Teachings on Emptiness. Lama Zopa Rinpoche Edited by Ailsa Cameron. Lama Yeshe Wisdom Archive. Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group: Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: @buddhism4everyone or https://www.instagram.com/buddhism4everyone X: @Joannfox77 TikTok: @buddhism4everyone

May 1

We're exploring a truth so simple yet profound it almost feels like a secret; every problem we have comes from just one thing--our own mind. Specifically, our problems come from misperceiving reality: we see our worries, fears, and stresses as big, immovable mountains. In reality, they're more like clouds, shifting and changing with the winds of the mind. Nothing is as fixed as it seems. Everything depends on perception (even that thing you're stressing about right now). Could we change our perception and enjoy whatever arises? Buddhist Teacher, JoAnn Fox, offers two ways to practice this wisdom. Practice 1 Radical Love "The universe is an example of love. Like a tree. Like the ocean. Like my body. Like my wheelchair. I see the love." "I love every thing in the universe. That's all I do all day." --Ram Dass What if we opened our hearts wide enough to love everything that arises — the sweet, the strange, the inconvenient, and the miraculous? This practice invites us to shift our perception and welcome everything that happens. This practice is not about pretending things don't hurt or denying difficulty—but softening into life so deeply that we stop resisting what arises. What we perceive depends upon the mind that perceives it. For example, the mind of anger perceives irritating or threatening things. Conversely, when the mind is pervaded by love, that mind loves whatever it sees. Could we train our minds to love everything we see? A long line, a loud neighbor, a mistake, a moment of joy, a compliment… each becomes a chance to stay open. Today, try saying, "I love this," no matter what happens. Just see how it feels. Maybe you'll catch a glimpse of the blissful mind that can love it all. Practice 2: What's the best that could happen? The mind of worry conjures up what we fear. The worst-case scenario hasn't happened and may not happen, but we let these figments of our imagination torment us. Instead, we can practice a beautiful little mind trick: instead of thinking, "What's the worst that could happen?" we'll contemplate, "What's the best that could happen?" Perhaps everything will play out in ways that are incredibly healing or positive; there's no way to know for sure. So why not plant hope instead of fear and watch what grows? This small shift can reveal a whole new way of experiencing your life. Whoever Knows [one's own] former lives, Sees both the heavens and states of woe, Has attained the end of birth, Is a sage, perfected in the higher knowledges, And has perfected all perfections, I call a brahmin. (423) --Buddha, The Dhammapada Verse 423 References with Links Buddha (1986).The Dhammapada: Verses and Stories, Verses 419 and 420. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=423 Tsering, Geshe Tashi (2005). The Four Noble Truths: The Foundation of Buddhist Thought Volume 1 (Kindle). Wisdom Publications. *** To register for two free virtual classes, "Developing Universal Love and Compassion" on Saturday, May 10 and 17, 2025 visit www.BuddhismForEveryone.com Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox X: @Joannfox77 TikTok: @buddhism4everyone

Apr 11

In this episode, we practice one of the most powerful antidotes to anger and aversion: compassion. I know—when we're irritated, hurt, or downright fuming, compassion is usually the last thing on our minds. But in Buddhism, compassion isn't weakness—it's strength. It's the most powerful way to interrupt the cycle of harm and start creating peace, inside and out. The Story of Aṅgulimāla The Buddha's radical teachings on non-violence reveal how to respond rather than react when things get heated. I also share the story of Angulimala—yes, the guy who was literally collecting fingers from those he killed. We look at how Buddha loved and accepted Angulimala and that even someone so far gone was transformed by compassion. Spoiler alert: If Angulimala can change, there's hope for all of us. Him I call a brahmana, who is fearless like a bull, who is noble and diligent, who is a seeker of high moral virtues and a conqueror (of three Maras), who is free from craving, who has been cleansed of moral defilements and knows the Four Noble Truths. --Buddha, The Dhammapada Verse 422 References with Links Buddha (1986).The Dhammapada: Verses and Stories, Verses 419 and 420. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=422 Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox X: @Joannfox77 TikTok: @buddhism4everyone To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

Apr 3

Who—or what—are you, really? If you start peeling back the layers, things get interesting fast. You have a body, but you're not just your body. You have thoughts, but if you were your thoughts, wouldn't you have disappeared the last time your mind went blank? And if you were your emotions, who were you before that bad mood showed up? Buddhism teaches that the self we cling to so tightly—this solid, unchanging "me"—is actually empty of independent existence. That doesn't mean you don't exist; it means you exist in a far more fluid, interconnected, and expansive way than you ever imagined. In this episode, we're diving into the profound teaching of no self —not to make you feel like a ghost, but to help you discover the freedom that comes with letting go of that tightly held "I." We'll explore the five aggregates—the ever-shifting components that we mistake for a fixed self—and how understanding their emptiness can unlock a sense of limitless potential. When we stop clinging to a rigid identity, we can actually relax, let go of suffering, and open up to the vast, luminous space of possibility. Let's explore the mystery of who you really are! Him I call a brahmana, who does not cling to the past, future and present khandha aggregates and who is free from moral defilements and attachment. --Buddha, The Dhammapada Verse 421 References with Links Buddha (1986).The Dhammapada: Verses and Stories, Verses 419 and 420. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=419 Tsering, Geshe Tashi (2005). The Four Noble Truths: The Foundation of Buddhist Thought Volume 1 (Kindle). Wisdom Publications. Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox X: @Joannfox77 TikTok: @buddhism4everyone To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

Mar 18

The Buddha taught that dukkha—suffering and dissatisfaction—doesn't come from the outside world. Our problems don't arise from difficult people or hardships. Our problems come from within our own mind, from the way we react to life. The same is true for happiness. We spend so much of our lives trying to control the world around us—fixing this, avoiding that, chasing after happiness like it's some rare butterfly. But what if we've been looking in the wrong place? What if the source of both our problems and our joy has been inside us all along? in this episode, we explore how shifting our focus inward can bring real peace and unshakable contentment. We tend to think, 'If I just had this... If they would just stop doing that... If things were different, then I'd be happy.' But even when we get what we want, happiness is fleeting. Why? Because external conditions are always changing, and more importantly, because our mind is always grasping, craving, and resisting. The real source of peace isn't out there—it's inside us. Him I call a brahmana, who knows the death and rebirth of beings in every detail, who is detached, who follows the good practice and knows the Four Noble Truths. Him I call a brahmana, whose destination the devas or gandhabbas or men do not know who has eradicated moral intoxicants and is an arahat. --Buddha, The Dhammapada Verse 419 and 420 References with Links Buddha (1986).The Dhammapada: Verses and Stories, Verses 419 and 420. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=419 Tsering, Geshe Tashi (2005). The Four Noble Truths: The Foundation of Buddhist Thought Volume 1 (Kindle). Wisdom Publications. Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

Mar 11

Attachment has a sneaky way of making us hold on too tightly—to things, to people, to our own comfort zones. We cling, we grasp, we hesitate to let go, fearing we might lose something essential. But what if the very act of giving could set us free? In this episode, we explore the transformative practice of giving as an antidote to attachment. Discover how generosity can help you break free from the things that hold you back. Buddhism teaches that generosity is not just a nice thing to do; it is a powerful practice of liberation. From the bodhisattva's perfection of giving to the four types of generosity, we dive into practical ways to let go of attachment and open your heart. Tune in and find out how giving can be your path to freedom, joy, love, and a feeling of abundance. Whoever, having given up human bondage, Has gone beyond heavenly bondage, Is unbound from all bondage, I call a brahmin. (417) Whoever, having given up liking and disliking, Has become cooled, without attachments, A hero overcoming the entire world, I call a brahmin. (418)* --Buddha, The Dhammapada Verse 417 and 418 References and Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=417 Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox X: @ Joannfox77 To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

Mar 4

Giving, or dāna, is one of the most fundamental and beautiful practices in Buddhism. In this episode, we explore how giving is not just an act of generosity—it is a path to freedom, a way to dissolve the tight grip of self-centeredness and open our hearts to others. The Buddha taught that giving benefits both the giver and the receiver, creating the karmic cause for an abundance of whatever we give, be it materially, love, Dharma, or fearlessness. Giving also reduces attachment, and deepens our sense of interconnectedness. Four Ways to Practice Giving: - Materially - Dharma - Fearlessness - Love Giving Materially The simplest and most immediate form of generosity is offering material support—food, clothing, shelter, or financial aid. The Buddha and his monastic followers relied entirely on the generosity of laypeople for their survival, and even today, supporting others in need is considered a vital Buddhist practice. But material giving is not only about wealth; it is also about sharing whatever we have, no matter how small. Even a single grain of rice, when offered with a pure heart, carries immense merit (good karma). Giving Dharma We give Dharma by sharing wisdom, offering guidance, and teaching the path to liberation. Giving Dharma is considered the highest form of giving. A single word of wisdom, a book on Buddhist teachings, or even a moment of genuine encouragement can plant the seeds of awakening in another's heart. Unlike material gifts, which can be used up, the gift of Dharma continues to benefit a person for their entire life and beyond. Giving Fearlessness To give fearlessness is to offer safety, protection, and freedom from fear to others. This might mean standing up for someone who is vulnerable, comforting a friend in distress, or simply creating a space where people feel safe to be themselves. To give fearlessness can also be saving the lives of insects, animals, or people! Giving Love At its deepest level, all acts of generosity are rooted in love. Giving love can be through a kind word or simply by listening with undivided attention. It is to offer our presence, our patience, and our open-hearted acceptance. When we give love freely, without expectation, we emulate the boundless compassion of the Buddha. The Freedom of Letting Go In practicing generosity, we learn one of the greatest lessons of the Dharma: that clinging brings suffering, and letting go brings freedom. And in this giving, we find real joy—not in what we possess, but in what we share. Him I call a brahmana, who, in this world, has given up craving, and leaving the home-life has become a bhikkhu; who has eradicated craving and has come to the end of existence. --Buddha, The Dhammapada, Verse 416 References and Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=416 Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox X: @ Joannfox77 To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

Feb 23

Attachment is like a rope that binds us—tying our happiness to people, possessions, and circumstances. In Buddhism, attachment isn't just about clinging to things we love; it's the grasping, craving, and fear of loss that keep us trapped in cycles of dissatisfaction. The tighter we hold on, the more suffering we create. But don't worry—there are antidotes to this challenging habit of attachment! In this episode, we'll uncover practical tools from the Buddhist path to help us shift from attachment to true freedom. How can we love without clinging? Enjoy without suffering? These antidotes aren't just abstract teachings; they're actionable, life-changing practices that can transform our everyday experiences. Him I call a brahmana, who, in this world, has given up sensual pleasures, and leaving the home-life has become a bhikkhu; who has eradicated sensual desires and has come to the end of existence. --Buddha, The Dhammapada , Verse 415 References and Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=415 Yeshe, Lama Thubten (2005) Introduction to Tantra: The Transformation of Desire [Kindle]. Wisdom Publications. To learn more about virtual classes with JoAnn Fox: Buddhist Study Program Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox X: @ Joannfox77 Buddhist Blog: buddhismforeveryone.com/buddhist-blog To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

Feb 17

In the rush of daily life, our minds often feel like restless seas—waves of thoughts crashing, emotions rising and falling. But beneath the surface, there is a deep, still place. Tranquility meditation, or shamatha, is the practice of sinking into that stillness, calming the waters of the mind so that clarity and peace can naturally arise. In this episode, JoAnn Fox guides a tranquility meditation and explores the power of this practice. At its heart, tranquility meditation is about resting in focused awareness. We choose an object like the breath—and gently anchor our attention there. Each time the mind wanders, we kindly guide it back. No struggle, no judgment. Just the steady return to presence. As the practice deepens, the mind settles. Thoughts no longer pull us in a hundred directions. A sense of spaciousness grows, and with it, a gentle peace. This tranquility isn't just a fleeting calm; it's the foundation for wisdom. Buddha taught that cultivating tranquility prepares us for insight—the ability to see into the true nature of things, to understand the causes of suffering, and, ultimately, to find liberation. Only when the mind is still can we begin to see reality as it is. But even if enlightenment feels far away, tranquility meditation offers something invaluable in this moment: the ability to pause, to breathe, relax, and touch a little peace—right now. Him I call a brahmana, who, having traversed this dangerous swamp (of passion), this difficult road (of moral defilements), the ocean of life (samsara) and the darkness of ignorance (moha), and having crossed the fourfold Flood, has reached the other shore (Nibbana); who practices Tranquility and Insight Meditation, who is free from craving and from doubt, who clings to nothing and remains in perfect peace. --Buddha, The Dhammapada, Verse 414 References and Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=414 Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox X: @ Joannfox77 To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

Feb 10

The spiritual path begins with a mind conditioned by anger, attachment, and ignorance—and a stirring wish for change. The culmination of the path is a mind liberated—compassionate, boundless, and freed by wisdom. What comes between is unyielding, joyful effort. Buddha himself and his disciples are the living proof that the task is not beyond our reach. They show us that anyone who follows the path can accomplish the same goals. But what is needed is effort. The three obstacles to spiritual effort Procrastination Attachment to what is meaningless or non-virtuous Discouragement Procrastination Procrastination is the quiet voice that says, "Not now," allowing us to put off the work of self-cultivation until some elusive "better time." This postponement becomes a barrier that subtly entrenches old habits, robbing us of the momentum we need to progress. Overcoming procrastination requires recognizing that each moment offers a unique chance for growth. A traditional antidote to procrastination is remembering the preciousness of this human life, which affords us everything we need to attain enlightenment in this very lifetime! We can also remind ourselves that we don't know how long this particular human vehicle will last (it does seem to have more squeaks and problems under the hood than it used to!) In reality, the time of death is uncertain. Now is the time! Attachment to What is Meaningless or Non-virtuous We can check whether we are devoting too much time to fleeting pleasures, material desires, or activities that may bring temporary satisfaction but leave us feeling empty. Attachment to what is meaningless or non-virtuous distracts us from pursuing true joy and clarity. Perhaps we discover we don't just enjoy playing video games or binge-watching Netflix; we've become ensnared! Overcoming this attachment requires discerning the difference between fleeting pleasures and the enduring fulfillment of spiritual progress, choosing the latter as our aim. Every time we choose spiritual practice and activities, we loosen the grip of those attachments that block our spiritual growth. We give energy to more meaningful pursuits that align with our highest purpose and bring us closer to liberation. Discouragement Discouragement is the shadow that insists our progress is not enough. It saps our energy, making the spiritual journey seem arduous and our own potential small. Facing our own inner critic is a challenge that invites us to cultivate resilience and trust in our capacity for spiritual growth. Each small step on the path is significant. To rebel against this critical inner voice is to gather strength and to remember that the journey itself, with all its challenges, is the transformation. Him I call a brahmana, who, like the moon (in a cloudless sky), is pure, clear and serene, and in whom craving for existence is extinct. --Buddha, The Dhammapada, Verse 413 References and Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=413 Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 3 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. To get the Zoom link for the virtual Buddhist class on Feb. 15, 2025, email joann@buddhismforeveryone.com Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox X: @ Joannfox77 To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

Feb 3

What if you could instantly reduce stress, anxiety, and worry—not by changing your circumstances, but by changing how you see them? So much of our discomfort comes from labeling things as "good" or "bad," clinging to what we want and resisting what we don't. But what if these labels aren't inherently true? In this episode of Buddhism for Everyone, we'll explore the Buddhist teaching that nothing is truly good or bad on its own—it only appears that way based on our perspective. By understanding this, we gain the ability to meet life's challenges with wisdom, flexibility, and peace. So, if you've ever wished you could let go of stress, worry, or frustration over "bad" things happening, this episode is for you. Let's journey beyond good and bad—to a place of inner freedom. H im I call a brahmana, who, in this world, has transcended both ties good and evil; who is sorrowless and, being free from the taints of moral defilements, is pure. --Buddha, T he Dhammapada , Verse 412 References and Links Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=412 Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 3 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox X: @ Joannfox77 To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

Jan 27

In this episode, we dive into the very heart of Buddhist wisdom: the Four Noble Truths. These foundational teachings illuminate why we experience suffering and dissatisfaction and the path to inner peace and freedom. Buddha explained that dukkha, translated as suffering or dissatisfaction, arises from craving (attachment) fueled by ignorance. To use these Truths in daily life, Buddhist Teacher JoAnn Fox suggests a powerful practice for letting go of attachment: "Welcome Everything." Welcome Everything What does it mean to truly embrace life as it unfolds, without clinging or resistance? We can use this simple yet profound mindset of welcoming everything to cultivate peace and free ourselves from the cycles of craving and dissatisfaction. The Four Noble Truths: The Truth of Suffering (Dukkha): Life is pervaded by suffering and dissatisfaction. Suffering includes not only physical pain but also emotional pain, such as anxiety, depression, and grief. The Truth of the Origin of Suffering (Samudaya): Suffering arises from craving (also called attachment) fueled by ignorance. The Truth of the Cessation of Suffering (Nirodha): It is possible to end suffering and dissatisfaction by letting go of attachment. The Truth of the Path Leading to the Cessation of Suffering (Magga): The way to the end of suffering and dissatisfaction is through the Noble Eightfold Path, a practical guide to ethical living, mental discipline, and wisdom. Him I call a brahmana, who has no desire either for this world or for the next, who is free from craving and from moral defilements. Him I called a brahmana, who has no craving, who through knowledge of the Four Noble Truths is free from doubt, and has realized Nibbana the Deathless. --Buddha, The Dhammapada (Verse 410 and 411) References and Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=410 Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 and Volume 2 ( Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

Dec 8, 2024

What does it mean to live generously? In this episode of Buddhism for Everyone, we explore the subtle ways we can practice abandoning stealing—not just materially, but in the countless small ways we might take without realizing it, like stealing time, being late, or complaining. Living generously is about cultivating a mindset of abundance and integrity. In daily practice, it means transforming our actions into gifts of kindness, consideration, and fairness. Small, mindful shifts can make a big impact on the way we live and interact with the world. Through Buddha's teachings, stories, and practical tips, we'll uncover how letting go of taking leads to greater peace and joy in our lives. Him I call a Brahmana, who, in this world takes nothing that is not given him, be it long or short, big or small, good or bad. Whoever in this world Takes nothing not given, Whether it is long or short, Large or small, Beautiful or not, I call a brahmin. (409) —Buddha, The Dhammapada References with Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=409 Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

Nov 24, 2024

Buddha taught that "A disciplined mind brings happiness." In this episode, we explore how shedding the habits of mind that are harmful to ourselves or others is the key to our own happiness. In the stillness of reflection, we may notice how easily the mind clings to habits that bring harm—to ourselves, to others, to the fragile beauty of our relationships. Perhaps it is anger, rising like a sudden storm, that steals our peace. Or it could be an endless loop of self-criticism that pains us. These are habits of mind that obscure our happiness. When we take up the work of letting go—of releasing judgment, anger, envy, fear—we are not losing anything. We are gaining the freedom to connect with the happiness that has always been ours to reap. This letting go requires discipline, yes. But not the cold, harsh kind. It is the discipline of kindness, of gently steering our minds away from harm and toward healing. Buddha's teaching reminds us that we are not our anger, our jealousy, our despair. These are visitors, and we can send them on their way! In that letting go, we return to ourselves—whole, radiant, and alive with joy. It is a daily practice and perhaps a lifelong one. But as we strive in this practice, we uncover the deep truth of life: our joy is not something to be sought; it is something to be revealed. May we each take up this practice with courage and tenderness, knowing that as we uncover our joy, we offer it to the world. Whoever lets passion, aversion, Conceit, and hypocrisy fall away Like a mustard seed from the tip of an awl, I call a brahmin. --Buddha, The Dhammapada Verse 407 References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. [Kindle] Pages 143-149. Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

Sep 24, 2024

The Buddha, in his gentle wisdom, offered us a path to mindful speech through what he called "The Five Gatekeepers of Speech." These gatekeepers stand like sentinels, reminding us to pause before we speak. We ask ourselves: Is it true? Is it kind? Is it beneficial? Is it necessary? Is it the right time? Our speech, whether it lands on another's heart or drifts unnoticed through the air, always leaves its karmic mark on us. If we are kind to others with our speech, we create causes for our own happiness. When we are unkind to others, we create suffering for ourselves. Words are the most powerful tool we carry, shaping not only the world around us but also the spirit within us. With every sentence, we build up or break down—not just others but ourselves. This power is so profound because we wield it constantly. Each time we speak, we either sow seeds of healing or harm. And those words linger. Even when forgotten by others, their echoes remain within us, shaping our character--shaping our future. Beautiful speech Beautiful mind Beautiful world The Buddha taught us to tend to our speech mindfully, as one would a garden. The mind, planted with our words, will grow the fruits we eventually consume. So, let us speak with intention, knowing that every word has the power to uplift or diminish, and in the end, each of us must live among the gardens we plant. Whoever speaks What is true, informative, and not harsh, Who gives offense to no one, I call a brahmin. --Buddha, The Dhammapada (Verse 408) The Five Gatekeepers of Speech Buddha taught that we should check that our speech passes through these five gates before we speak: Is it true? Is it kind? Is it beneficial? Is it necessary? Is it the right time? The Four Downfalls of Speech Lying Divisive speech Harsh speech Idle gossip References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

Sep 19, 2024

Metta, or loving-kindness, is a beautiful practice in Buddhism that calls on the heart to soften, to expand, to reach out with the wish for others's happiness and well-being. It's about nurturing love, not just for those who easily come to mind, but for everyone—the stranger, the difficult ones, and even ourselves. Metta practice, at its core, is deeply intertwined with non-violence because it cultivates the kind of love that makes harm unthinkable. In a world that so often pushes us towards division, Metta reminds us to see the shared humanity in each person. When you practice Metta, you are not just sending love out into the world, but you are transforming yourself. This practice dissolves the walls of anger, fear, and separation that lead to violence. It teaches us to see others not as enemies or obstacles, but as beings deserving of love, just like us. Non-violence isn't just the absence of harm; it's the presence of compassion. Through Metta, we learn that the peace we long to see in our world begins within—through the quiet revolution of our hearts. A Practice Metta Metta Prayer May all beings be peaceful. May all beings be happy. May all beings be safe. May all beings awaken to the light of their true nature. May all beings be free. To practice the Metta Prayer begin by sitting comfortably, closing your eyes, and taking a deep breath. As you breathe, let the world fall away and center yourself in stillness. Start Metta with yourself—because, yes, you, too, deserve your own love and kindness. Silently repeat: May I be peaceful. May I be happy. May I be safe. May I awaken to the light of my true nature. May I be free. Let those words settle into your soul. Feel their warmth, their truth. Then think of someone you love dearly, someone who brings you joy. Offer the same blessing to them: May you be peaceful. May you be happy. May you be safe. May you awaken to the light of your true nature. May you be free. Next, turn to someone you feel neutral about, maybe a person you pass by daily but hardly notice. Offer the prayer to them, with sincerity: May you be safe. May you awaken to the light of your true nature. May you be free. Then, in a brave act of compassion, think of someone who has hurt you, someone difficult. Send them these same loving-kind words. This is where true healing begins. May you be safe. May you awaken to the light of your true nature. May you be free. Finally, let your love expand to include all beings everywhere, those you know and those you will never meet. Visualize the world bathed in the light of this blessing: May all beings be peaceful. May all beings be happy. May all beings be safe. May all beings awaken to the light of their true nature. May all beings be free. You may not change the world in this moment, but you will have changed yourself—and in doing so, you sow the seeds of peace that ripple far beyond what you imagine. Whoever is not mixed up with Householders or renunciants, Who has no abode and few desires, I call a brahmin. (404)* Having given up violence Toward beings both timid and strong, Whoever neither kills nor causes others to kill, I call a brahmin. (405)* Whoever is unopposing among those who oppose, Peaceful among the violent, Not clinging among those who cling, I call a brahmin. (406)* —Buddha, The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 . Pages 222-223. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Ruiz, Don Miguel. The Four Agreements. Amer-Ellen Publishing, 2011. pp. 34-38. Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox Direct link to sign up for classes: Buddhist Study Program

Jul 6, 2024

This episode explores how to make mindful choices that lead to happiness and well-being in the future. We can learn how to distinguish between virtuous actions and nonvirtuous actions Virtuous actions are those that lead to positive outcomes, both for oneself and others. They are rooted in wholesome mental states such as generosity, compassion, and wisdom. With mindfulness, we can detect whether our mind is in a virtuous mental state. Virtuous states of mind feel, like loving-kindness, feel pleasant and peaceful. Conversely, non-virtuous actions are those that lead to negative outcomes, causing harm to oneself and others. They arise from unwholesome mental states such as greed, anger, and ignorance. Sometimes these "unwholesome mental states" are called "delusions" because they distort reality. Anger, for example, is a mental state that always sees its object as unpleasant, though no person or experience is innately unpleasant. When our mental state is non-virtuous, it feels uncomfortable and tight. Checking to see how we are feeling before we act will let us know if we're acting with a non-virtuous state of mind. When we act out of non-virtue, the result is harmful to us because it leads to suffering in our future (bad karma). A simple mindfulness practice of checking whether our choices will bring happiness or suffering in the future follows: Before you act, ask yourself: How does this make me feel? Will it bring happiness to myself and others? Is it the right time? Buddha gave a similar directive when talking about speech: "Monks, a statement endowed with five factors is well-spoken, not ill-spoken. It is blameless & unfaulted by knowledgeable people. Which five? "It is spoken at the right time. It is spoken in truth. It is spoken affectionately. It is spoken beneficially. It is spoken with a mind of good-will." -- Buddha, The Vaca Sutra, AN 5.198 By consciously engaging in wholesome actions, nurturing positive mental states, and adhering to ethical principles, we can transform our lives and the effects we have on those around us. Let us commit to this journey of virtue, knowing that each step brings us closer to true happiness and enlightenment. Him I call a brahmana, who is wise and is profound in his knowledge, who knows the right way from the wrong way, and who has attained the highest goal ( i.e., arahatship). --Buddha, the Dhammapada Verse 403 References with Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=403 Buddha. Vaca Sutta, The Book of Fives, AN 5.198. suttacentral.net. Retrieved from: https://suttacentral.net/an5.198/en/thanissaro?lang=en&reference Je Tsongkhapa (2014). Karma. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 ( Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Find us at the links below: To learn about the Buddhist Study Group or Courses, visit our Website: BuddhismforEveryone.com Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

May 21, 2024

In this episode we explore one of the core teachings of the Buddha—the Five Aggregates and their connection to our problems and suffering. The Buddha taught that life is pervaded by dukkha, which means dissatisfaction or suffering. More specifically, in the First Noble Truth, Buddha taught that "The five aggregates subject to clinging are suffering." These aggregates—form, sensation, perception, mental formations, and consciousness—are the parts that make our self. When our five aggregates, including our consciousness, are conditioned by ignorance, we experience an unenlightened life subject to dissatisfaction. In essence, our unenlightened life is suffering. Enlightened life is Nirvana, which is free of dissatisfaction and suffering. How do we experience an enlightened life? Buddha said that when we purify our aggregates of delusions, such as attachment and ignorance, we experience an enlightened life. In this episode, we begin a journey to purify our intentions and actions of delusions. JoAnn Fox teaches a simple way to check whether your intention is motivated by delusion. She also guides a meditation on this technique and offers a mindfulness practice for daily life. The five aggregates are: form feeling discrimination mental formations (or influences of a previous life, mental states or delusions) consciousness Mindfulness Practice Observe your intentions before acting by asking yourself "What are the consequences of this choice?" Will it bring happiness? What is my intention? Observe how you feel. Delusions make our minds uncomfortable. If we're feeling uncomfortable, a delusion like anger or attachment is present in our minds, making our intention unskillful. This is a simple way to see if the intention is good or bad. Him I call a brahmana, who even in this existence realizes the end of dukkha (i.e., Nibbana), who has laid down the burden (of the skandhas) and who is free from moral defilements. --Buddha, The Dhammapada, Verse 402 Interested in live weekly classes with Joann Fox? Visit www.Buddhismforeveryone.comongoing-buddhist-study-program/ to enroll or learn more. Find us at the links below: Website: BuddhismforEveryone.com Facebook: https://www.facebook.com/Buddhismforeveryone Podcast Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Apr 25, 2024

Joy and pleasures are woven into the fabric of our lives. The teachings of Buddha invite us to dance with moments of delight without the chains of attachment. In this episode, we explore how to savor the pleasures of life while releasing the grip of attachment. Way to enjoy life's pleasures without the pain of attachment: Enjoy the Moment Accept what is Let go of the past and future Enjoy the moment We discover a world of joy by fully immersing ourselves in each moment. Instead of fixating on the past or yearning for the future, let's learn to be present, allowing joy to arise from the most simple pleasures. Cultivating the art of presence also means learning to enjoy life's pleasures without trying to possess, control them, or keep them. Accept what is Non-attachment, a cornerstone of Buddhist philosophy, encourages us to accept what is. Non-attachment means we accept what is without wishing people, experiences, and things to be different. Releasing attachments allows us to discover freedom in the vast expanse of the human experience. We let other people be who they are at present. We let ourselves be. We let the experience be what it is. Without grasping at people and things being different, we can actually enjoy them! Let go of the past and future Remembering impermanence can help us let go of the past. Impermanence is like a river; it only flows in one direction—change. Go with the flow because change is inevitable. What we once obsessed over is eventually gone or boring or broken. The phrase "go with the flow" suggests we navigate the river of impermanence with grace. We let people go. Embracing impermanence is not a call to detach from life's pleasures but an invitation to savor them with a heart wide open. We find peace by releasing our grasp on the transient. Mindfulness of the present moment can help us detach from worries or cravings of the future. Mindfulness, as taught by Buddha, is like a dance with the present moment. Incorporating mindfulness into our daily life allows us to savor the present joys without clinging, much like a dancer who moves gracefully through a performance, fully immersed in the rhythm without thinking about the next step. Embracing life's pleasures without clinging is an art. Once mastered, it unlocks the door to true peace. We discover the profound beauty that arises when we learn to enjoy life without clinging. Like water on a lotus leaf Or a mustard seed on the tip of an awl Whoever does not cling to sensual craving Him I call a Brahman --Buddha, The Dhammapada (Verse 401) References with Links The Dhammapada, by Buddha. Translated by Gil Fronsdale. Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 ( Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Find us at the links below: Website: BuddhismforEveryone.com Online Study Program: https://buddhismforeveryone.com/ongoing-buddhist-study-program/ Facebook: https://www.facebook.com/Buddhismforeveryone Podcast Facebook Group: Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Apr 14, 2024

For the average person, Moments of anger are inevitable. They can flare up in response to various triggers, from personal frustrations to global injustices. However, according to the Buddha's teachings, there is a powerful antidote to this destructive emotion: compassion. In Buddhism, compassion is revered as a guiding light, illuminating the path towards healing and awakening. At the heart of Buddhist philosophy lies the understanding of interconnectedness. Understanding interconnectedness leads to an awareness that everything we do as an individual affects the rest of humanity. It is also the idea that all beings are deeply interconnected by sharing a common desire for happiness and freedom from suffering. This fundamental principle forms the basis for cultivating compassion to overcome anger. Compassion is not merely a lofty ideal but a practical tool for navigating the complexities of human emotions. Buddha invites us to embrace the humanity in others, even in moments of conflict and turmoil. Through the lens of compassion, Buddha reminds us that every soul carries its burdens, and every heart yearns for solace and peace. In the face of anger, Buddha encourages us to pause and breathe. Witness the storm raging within with gentleness and understanding. Like a fragile bloom breaking through rocks, we can nurture the seeds of compassion within our hearts, even in the harshest environment. Buddha's teachings invite us to reclaim our power from the clutches of anger. No one benefits more from our patience and compassion than we do! Compassion can be like a warm embrace—soothing our weariness as we acknowledge the pain and struggles everyone faces. By extending compassion to others, we dissolve the barriers that separate us. Relying on compassion as an antidote to anger requires daily mindfulness—the awareness of our thoughts, emotions, and actions in the present moment. Through mindfulness, we observe the arising of anger without becoming consumed by it. Instead of feeding our painful feelings with angry thoughts, we feed them with thoughts of compassion towards that person. Rather than suppressing our emotions, we acknowledge them with compassion and guide them to pass without causing harm. By cultivating compassion, we can overcome the grip of anger and replace the habit with a sense of connection and harmony with all beings. In a world filled with turmoil and conflict, may we each strive to embody compassion and sow the seeds of peace and understanding wherever we go. In this episode, JoAnn Fox guides a meditation called taking and giving that helps us develop compassion toward someone who makes us angry or that we have some resentment toward. To practice taking and giving meditation with someone you feel anger toward: Begin by visualizing the person in front of you. Try to recognize their humanity, acknowledge that they experience suffering and desire happiness just like you. Consider the ways in which this person suffers. Imagine a day walking in their shoes. What causes them pain or frustration? Contemplate how you make them suffer. This meditation not only transforms your relationship with this person, but it also creates inner peace and harmony in your life. Him I call a brahmana, who is free from anger, who practises austerity, who is virtuous and free from craving, who is controlled in his senses and for whom this body (i.e., existence) is the very last. --Buddha, The Dammapada, Verse 400 References with Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=400 Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 and Volume 2 ( Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Find us at the links below: To learn about the Buddhist Study Group or Courses, visit our Website: BuddhismforEveryone.com Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Mar 8, 2024

In this episode, we delve into a universal human experience: anger. But fear not! We're not just exploring the problem; we're diving into solutions. Get ready for an enlightening journey as we uncover practical strategies rooted in Buddhist wisdom to tame the flames of anger and cultivate inner peace. We can learn how to transform the energy of anger into understanding and compassion. Through understanding and compassion we can heal ourselves and be a refuge of peace for others. In fact, in the story associated with the following verse, Buddha said: 'Because I am patient and do no wrong to those who do me wrong, I have become a refuge to many." Then the Buddha spoke in verse as follows: Him I call a brahmana, who, without anger endures abuse, beating and being bound, and to whom the strength of patience is like the strength of an army. --Buddha, The Dhammapada (Verse 399) Interested in live weekly classes with Joann Fox? Visit www.Buddhismforeveryone.com to enroll or learn more. Find us at the links below: Website: BuddhismforEveryone.com Facebook: https://www.facebook.com/Buddhismforeveryone Podcast Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox References with Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=399 Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2 ( Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Mar 1, 2024

Virtual Classes with JoAnn Fox start this Saturday, March 2nd! You can enroll any time! What: An ongoing study program to practice the entire path of Buddhism. Join us at any point! When: Saturdays 10 am EST Why: People often have to study Buddhism in a piecemeal fashion. JoAnn participated in a virtual teacher training program for over ten years that presented the whole path of Buddhism. This systematic approach makes the path very clear. It makes it much easier to practice and creates deeper inner change. JoAnn wants others to have the same opportunity! We'll also find ways to create a connected sangha. How: Live Classes will be held on Zoom. Or watch the recordings Two Class Options: Join the ongoing study program or enroll in short courses. Enroll on the website Buddhismforeveryone.com - For Ongoing Buddhist Study Program: https://buddhismforeveryone.com/ongoing-buddhist-study.../ - Short Courses: https://buddhismforeveryone.com/short-buddhist-courses.../ You can pause or cancel your subscription at any time. 100% Satisfaction Guarantee: If you discover the classes aren't for you, get a full refund within the first 30 days. Questions: email joann@buddhismforeveryone.com

Feb 21, 2024

Renunciation is the determination to be free from our own cycle of suffering and dissatisfaction. Renunciation is a state of mind, like patience, compassion, or contentment. Much like these virtuous states of mind, developing renunciation leads us to deeper and deeper levels of inner peace. In this episode, we explore how renunciation directs our focus toward spiritual development, creates happiness, and how we can develop this state of mind. Normally, we're always looking for something...something to ease discomfort, abate dissatisfaction or boredom, or give us pleasure. If we're lonely, we might seek out a new partner. If we're depressed, we might eat a bowl of ice cream or drink to intoxication. We turn to these things for some refuge, but the relief is brief, and they don't address our real problem. In fact, these sources of relief often bring us more problems! The first step in developing renunciation (the wish to be free of the cycle of suffering and dissatisfaction) is to understand that these external sources of refuge don't work. But don't just believe me! You can check whether the things you are trying to solve your problems are true or false refuge. The four-point way to check whether something is a false refuge or real refuge: 1. Does it create any unwanted side effects or more problems? 2. Does it address the real source of the problem? 3. Does it create peace in the mind? 4. Does it always give you relief when you turn to it? If you answered yes to all four questions = real refuge If you answered no to any of these questions = false refuge When we realize that we seek relief in false sources of refuge, we look for real solutions. This search for real solutions is renunciation. Often, people hear the teachings on renunciation and think it's about giving up worldly pleasure. Because renunciation is necessary for the attainment of enlightenment, we might think that enlightenment is only possible for monks or nuns. Renunciation is not about giving up worldly pleasure but relating to pleasures differently. As we develop renunciation, we begin to transcend the desire for the fleeting happiness or relief that arises from worldly pursuits. But when delight graces our path, we welcome it, savoring the enjoyment without chaining it to our expectations. Wouldn't it be wonderful if we weren't shocked or sad when something we really enjoyed ended? Perhaps, for example, we'd be grateful for the good times when a relationship ended, knowing they were bound to end somehow. Often, we become angry when the most pleasurable things cease to give us the same pleasure but instead give us mostly pain. Generally, we don't attribute this pain to our mental habits. We keep getting lost in the valley of some familiar pain. Or we addictively desire the same peak of pleasure. We experience the same cycles of pain because our mind is set up for similar disappointments or dissatisfaction. The solution to pain or dissatisfaction, therefore, is within the mind. With this growing wisdom of renunciation, we turn to what can help us solve our real problems. For Buddhists, this means taking refuge in the teachings, the teacher, and the spiritual community. When we start developing real sources of refuge, like patience or compassion, we stop being tossed on the waves of changing fortune and turn our attention to a higher goal: cultivating our inner potential. Him I call a brahman who has cut the strap of ill will, the thong of craving, and the cord of wrong views together with latent defilements, who has lifted the bar that fastens the door of ignorance, and who knows the Truth. —Buddha, The Dhammapada, Verse 398 References with Links Fronsdal, Gil (2023).The Dhammapada: A Translation of the Buddhist Classic with Annotations. (Kindle). Published by Shambala ( Link ). Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 and Volume 2 ( Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Find us at the links below: Website: BuddhismforEveryone.com Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Feb 2, 2024

In today's episode, we explore the profound concept of renunciation in Buddhism. True renunciation isn't about abandoning pleasure but transforming our relationship with it. Join us as we unravel the complexities of renunciation and explore a path to genuine contentment. Renunciation is the wish to break free from the cycle of suffering (samsara) by overcoming our deeply ingrained mental habits of ignorance and attachment. We begin by realizing the futility of expecting lasting satisfaction from transient phenomena (material things, people, opinions, expectations of others, etc.) Renunciation, therefore, is not a denial of happiness but a liberation from the cycle of suffering caused by our grasping, exaggerating, and distorting attitude toward pleasure and happiness. Renunciation creates a profound shift in perspective where we no longer rely on sensory pleasures for happiness. When we realize renunciation, we awake to an unlimited, internal source of happiness. Whoever, having cut off every fetter, Does not tremble, Is unbound and beyond attachment, I call a brahman --Buddha, The Dhammapada (Verse 397) References with Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=396 Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 ( Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Find us at the links below: Website: BuddhismforEveryone.com Facebook: https://www.facebook.com/Buddhismforeveryone Podcast Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox Donate through Paypal: https://www.paypal.com/donate/?hosted_button_id=5XPAHDDMJGD7S

Jan 21, 2024

In this episode, we explore the antidotes to the three poisons — greed, anger, and ignorance. The three poisons are the fundamental sources of suffering. Join us to discover how generosity counters greed, loving-kindness conquers anger, and the realization of emptiness opposes ignorance. Explore the transformative power of applying ancient wisdom to today's busy life. Anger blinds individuals to compassion and disrupts our inner peace. Anger is also the most potent destroyer of good karma. Greed, or attachment, arises from the craving for possessions, experiences, or people. Attachment leads to a perpetual cycle of desire and dissatisfaction. Ignorance is a lack of understanding of the true nature of reality, which causes the poisons of anger, attachment, and all other delusions, such as jealousy, pride, etc. Overcoming these three poisons through mindfulness, wisdom, and ethical conduct is crucial for attaining enlightenment and freeing oneself from cycles of suffering. The three mental poisons explained by Buddha: ignorance attachment (also called craving) anger (also called hatred or ill will) The practices that act as antidotes to the three mental poisons: Wisdom opposes ignorance Generosity opposes attachment Loving-kindness opposes anger Generosity opposes Greed/Attachment Giving without expecting something in return loosens the grip of attachment (also referred to as greed or craving in Buddhism). Attachment arises from a misperception of scarcity. We may think we don't have enough love, money, success, beauty, etc., to be happy. The belief that there's not enough leads us to cling to possessions, relationships, or experiences out of fear of lacking. Generosity changes this perception of scarcity in several ways. Generosity is a powerful antidote to attachment by helping us accept impermanence, cultivate gratitude, and embrace simplicity. Through these practices, we transform our relationship with material possessions and move towards a simpler and more content way of life. Loving-kindness Opposes Anger Hatred, or aversion, is rooted in the delusion that some people or groups are separate from us. This can be remedied with the practice of loving-kindness, or metta. By consciously cultivating goodwill for both ourselves and our "enemies," we neutralize the impact of this poison and open a space in which we can become aware of the true roots of hatred in our own wounds. As James Baldwin said, "One of the reasons people cling to their hates so stubbornly is because they sense, once hate is gone, they will be forced to deal with pain." Wisdom Realising Emptiness Oppeses Ignorance The cultivation of wisdom, particularly the realization of emptiness (Shunyata), stands in opposition to ignorance. Ignorance is the root cause of suffering (dukkha). The cultivation of wisdom realizing emptiness opposes ignorance by challenging misconceptions about the nature of reality. Embracing the concept of emptiness leads to an understanding of interdependence, the impermanent nature of all phenomena, and the absence of inherent existence. This wisdom is a transformative force that liberates us from the cycle of suffering. I do not call him a brahmana just because he is born from the womb of a brahmana mother. He is just a bhovadi brahmin if he is not free from moral defilements. Him I call a brahmana, who is free from moral defilements and from attachment. (Verse 396) --Buddha, the Dhammapada References with Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=396 Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 and Volume 2 ( Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Find us at the links below: Website: BuddhismforEveryone.com Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Jan 4, 2024

Buddha's teachings on impermanence empower practitioners to develop a mindset far less prone to suffering, anxiety, and worry. By embracing the ever-changing nature of existence, we create a wise and resilient approach to life's challenges. In this episode, listeners are encouraged to apply impermanence to something causing them to suffer. Practical ways to apply impermanence to alleviate our suffering: Accepting Change: Impermanence teaches that all phenomena are transient and subject to change. Nothing in this world--including our emotions, relationships, material possessions, self, and others--is permanent. Accepting this constant flux can help us let go of attachments and unrealistic expectations. Reducing Attachment and Clinging: Attachment often leads to suffering when those attachments change or cease to exist. Understanding that everything is impermanent makes us less likely to cling to things, people, or situations. We can also remember the truth of impermanence to reduce attachment to something we want, or this truth can help us let go. Embracing impermanence creates a relaxed, accepting attitude toward life and other people. Wouldn't that be great!? Coping with Loss: Like Kisagotami in her famous story, recognizing that loss is a natural part of life can help us cope with death and other forms of separation. See if a gentle understanding that death is a part of life eases the pain. Buddha also said that every meeting ends in parting; does accepting this truth help? Living in the Present: Impermanence emphasizes the importance of living in the present moment. Since the past is gone and the future is uncertain, focus on the present moment to fully experience and appreciate the richness of life. Focusing on the present moment can also keep us from being preoccupied with the past or what might happen. Easing Anxiety and Worry: Anxiety often arises from fear of the unknown or concerns about the future. Impermanence teaches that the future is inherently uncertain and that worrying about it is futile. To find some relief from anxiety, try to embrace the present moment and let go of excessive concern about the future. Understanding the Nature of Life: Impermanence is closely tied to the First Noble Truth, which states that life is inevitably marked by suffering. Recognizing the impermanent nature of pleasurable and painful experiences can help us accept that suffering is a part of the human condition and that it's also impermanent. Encouraging Equanimity: Impermanence fosters the development of equanimity, the ability to remain calm and balanced in the face of life's ups and downs. When we understand that both joy and suffering are temporary, there is a greater capacity to face challenges with resilience and inner peace. Him I call a brahmana who wears robes made from rags (picked up from a dust heap), who is lean with veins standing out, who meditates alone in the forest. Verse 395 —Buddha, The Dhammapada References with Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=395 Find us at the links below: Website: BuddhismforEveryone.com Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Dec 27, 2023

There is a way to purify negative karma! Phew. Buddha taught the Four Powers of Purification as a method to purify the negative karma we've created in the past. The powers of purification act together or alone. For example, as soon as we have even a moment of regret for some harm we've done, we start to purify that karma. However, to fully purify negative karma form previous actions, the four powers can be used as a meditation. This practice illuminates Buddhism's most essential tenet: that we can profoundly change--and even become a completely pure, enlightened being. How to purify negative karma through the Four Powers: 1. Regret 2. Reliance 3. Remedy 4. Resolve The Power of Regret The first power is healthy regret. This type of regret stands in contrast to guilt. Guilt is anger towards oneself. It makes us feel bad about ourselves. Regret, however, understands we acted out of delusions like anger, jealousy, pride, or greed, but our nature remains pure and good. A mind of regret wants to be free of these delusions like getting poisons out of ourselves. Regret makes us naturally desire not to repeat that action and the harm we caused. The Power of Reliance To understand the power of reliance, imagine that making a mistake is like falling down on the ground. Just as we depend on the ground to stand up again, when we cause harm, we can purify it only by depending on the two types of beings we harmed: the Buddha (who is a wise guide, like a doctor) and ordinary living beings. First, we rely on the Buddha by following his teachings to become better. If you're not a Buddhist, you can still do something similar. You could renew your commitment to follow the advice of someone you admire, or dedicate yourself again to good things you want to do. You can practice reliance in the meditation on the four powers by asking a higher power for help, like praying to Jesus or asking Buddha for help to purify. Second, we rely on other living being by developing compassion and love for them. 3. The Power of Remedy This refers to the power of applying remedies. In this step, we need to do something positive to counteract the negative energy we created, JoAnn Fox shares a traditional method for applying remedies by reciting the mantra of Vajrasattva, Buddha of Purification (see the mantra below.) If you feel comfortable visualizing an enlightened being, you can visualize a figure such as Buddha or Vajrasattva above your head. You can visualize Buddha as you've seen him depicted or simply as a being made of golden light. Vajrasattva can be imagined in a simple way as a being of white light. While reciting the mantra, imagine light flowing down from the holy being at your crown. The light flows down, through the crown of your head, and fills your entire body purifying all your negative karma and delusions. If you do not feel comfortable visualizing such a being, you can imagine a sphere of light above your head, thinking that it represents all enlightened qualities like love and compassion. Visualize light flowing down from the sphere and filling you. The short Mantra of Vajrasattva, Buddha of Purification Om Vajra Sattva Hum 4. The Power of Resolve The power of resolve (sometimes called the power of promise) involves a promise to try to refrain from a harmful action in the future. If you're trying to purify a specific negative action, it can be especially meaningful to refrain from an action that is similar to that original harmful action. For example, if you're trying to purify stealing, you can promise to refrain from stealing in the future. Alternatively, you can decide to act in more positive ways, such as being more generous or promising to donate to a charity. "First, if all the causes and conditions for something to occur come together and there is nothing opposing its arising, the effect is certain to occur. For example, if a barley seed (the cause) is planted, the conditions of moisture, warmth, sunlight, and nutrients come together, and opposing conditions such as frozen ground, disease, and being trampled by animals, don't oppose it, a barley plant is certain to grow. Similarly, if you have the karmic seeds of anger and that anger is not opposed by your practice of patience, understanding of emptiness, or a vow or commitment not to get angry, when you meet with someone (the external condition) who says or does something you experience as harmful, your karmic urge will drive you to get angry." --Je Tsongkhapa O foolish one! What is the use of wearing matted hair? What is the use of your wearing a garment made of antelope skin? In you, there is a forest (of moral defilements); you clean yourself only externally. —Buddha, The Dhammapada. Verse 394 References with Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=394 Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 ( Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pg 209-214. Find us at the links below: Website: BuddhismforEveryone.com Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Dec 5, 2023

Within Tibetan Buddhism, Buddhists are sometimes referred to as "inner beings." What this means is that we turn inward. We learn to cultivate happiness and solve problems by changing our thoughts and actions. Like a sculptor with clay, our mind shapes our experiences. By observing thoughts, feelings, and habits, we gain insight into the workings of the mind. With this awareness, we can transform mental mental states to alleviate suffering. Understanding that the source of a problem is inside a person doesn't imply blame but highlights our potential for growth and transformation. Recognizing internal causes allows us to engage in practices like mindfulness and meditation to address the root of problems and make real change. For example, the mind of anger distorts the way a person appears to us. Anger makes a person we normally love seem full of faults and unpleasant. Seeing our loved one through the lens of anger, causes us to see an enemy. By understanding the nature of anger and that its causes are thoughts, feelings, and the habit of anger, we can change these inputs. We could change our angry thoughts that focus on their faults to thoughts of appreciation for them. We can change our feeling to one of compassion for them. Ultimately, through practice, we can change our underlying habit of anger and live in a much more peaceful world. This process holds true for all our habits of mind. When we accept responsibility for our actions, feelings, and mental states, we take a huge step towards addressing the root causes of our problems. Not by matted hair, not by clan, Not by birth does one become a brahmin. The one in whom there is truth and Dharma Is the one who is pure, is a brahmin (Fronsdale, 2011) —Buddha, The Dhammapada, Verse 393 References with Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=393 Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox Website: Buddhismforeveryone.com

Nov 29, 2023

Learning how to listen to teachings and having respect for the teacher create the right conditions for your mind to change. In this episode, we explore Je Tsongkhapa's instructions on "How to listen to the teachings by relying on the Six Ideas. Your mind opens when you feel the teaching is medicine that can cure your specific suffering or difficulty. Buddhist Teacher JoAnn Fox explains how to put these instructions into practice with some struggle you're currently experiencing. When you receive Buddhist teachings in a formal setting and see the teacher being prostrated before or given gifts, it may seem strange in our modern world. Respect for the teacher, however, is a cause. The effect is that your mind opens to the meaning behind the words and their value to your life. Therefore, respect for the teacher and teachings is a condition for transformation to happen. When you pay homage or make offerings, it shows that you believe it's precious. How to listen to the Teachings by relying on the Six Ideas Think of yourself as a sick person. "Stricken with the virulent and chronic disease of the three mental poisons [attachment, hostility, and ignorance], we are extremely sick, but we are completely unaware that we are ill." Think of the instructor as a doctor. Think of the teachings as medicine. Think of sincere practice as the way to cure your disease. Think of the Buddhas as excellent beings. Wish that the teaching will endure for a long time (Je Tsongkhapa, 2014). If from somebody one should learn the Teaching of the Buddha, he should respectfully pay homage to that teacher, as a brahmin worships the sacrificial fire. (Verse 392) —Buddha, The Dhammapada References with Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=392 Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 ( Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pg 58-63. Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox Website: Buddhismforeveryone.com

Nov 11, 2023

This episode explores the art of ethical living, guided by the practice of restraint. Restraint involves intentionally moderating and controlling one's actions, speech, and thoughts. We cultivate restraint to minimize the harm we cause and to build the foundation for spiritual development. A good guide for our practice of restraint is the Five Precepts. The Five Precepts were given to his lay (not ordained) followers as ethical guidelines that include the vow to abstain from killing, stealing, engaging in sexual misconduct, lying, and becoming intoxicated. How to practice the ethical discipline of restraint: Generate the motivation to practice restraint with some action Decide we're going to do it Use mindfulness to remember that we've decided to practice restraint Put this decision into practice Whoever does no ill Through body, speech, and mind, And is restrained in these three areas, I call a brahmin. (Verse 391) --Buddha, The Dhammapada Reference with Link: Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. (Link) Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group: Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox Website: Buddhismforeveryone.com

Nov 11, 2023

This episode explores the question "Where does anger come from?" Buddhist teacher, JoAnn Fox, also provides several practical ways to prevent anger from arising (when it typically would)! Anger doesn't come from another person or a situation. Anger comes from our thoughts. Specifically, when we pay inappropriate attention to an unpleasant object and dwell on its faults, we work ourselves up until anger arises. That point at which anger is manifest is when the mind is unpeaceful and uncontrolled. A very sad aspect of anger is that this mental state has the wish to harm. The intention to harm is the nature of anger, just as the nature of fire is to burn. We don't want to harm those we love and cherish, but when we're angry that mind wants to harm them. That makes Buddha's advice to turn " away from the intent to harm" and not "set anger loose" so important for all our relationships. The first step in solving an anger problem is to admit we have one and decide we must do something about it. Lama Zopa Rinpoche gave this advice to a person who worked as a driver for a Dharma center. The driver complained of being very angry with his family and asked Rinpoche for some mantras to help him. Lama Zopa's response began: "My dear one, You have recognized that anger arising is not good and that you must do something about it. You're responsible for stopping that problem. Even this is progression toward peace and happiness." How beautiful and powerful is this first discovery and the wish to change! One should not strike a brahmin And a brahmin should not set [anger] loose. Shame on the one who hits a brahmin And greater shame on the one who sets [anger] loose. (389)* For the brahmin, nothing is better Than restraining the mind From what it cherishes. Whenever one turns away from the intent to harm, Suffering is allayed. (390) —Buddha, The Dhammapada Reference with Link Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 (Link) Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group: Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox Website: Buddhismforeveryone.com

Oct 7, 2023

The primary motivation behind wanting to become a Buddha for the sake of all living beings is boundless compassion. This unconditional love and concern for the well-being and liberation of all sentient beings, without exception, takes effort to cultivate. A bodhisattva is someone who, out of compassion, vows to attain enlightenment for the benefit of all beings. The wish itself is called "bodhicitta." What marks becoming a bodhisattva is that their intention to become a Buddha is unmovable (meaning they've developed bodhicitta). While the Bodhisattva Vow is central to the Mahayana Buddhist tradition, this aspiration to become a Buddha transcends cultural, religious, and philosophical boundaries. It is a universal call to alleviate suffering for all living beings, regardless of their background or beliefs. Some may view the aspiration to become a Buddha as a sacred duty, a calling that arises from a deep sense of responsibility towards all living beings and the world as a whole. The practice of Taking and Giving, or Tonglen, is a powerful method for cultivating compassion and ripening bodhicitta. It does so by developing empathy, erasing boundaries between self and other, transforming negative mental states, and deepening one's commitment to the welfare of all beings. Through consistent practice, we can gradually mature in our capacity for selfless love and compassion. By day shines the sun; by night shines the moon; in regalia shines the king; in meditation shines the arahat; but the Buddha in his glory shines at all times, by day and by night. Verse 387 —Buddha , The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=386 Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox Website: Buddhismforeveryone.com

Sep 23, 2023

Metta meditation, also known as loving-kindness meditation, is a fundamental practice in Buddhism that cultivates feelings of love, compassion, and goodwill towards oneself and others. The word "Metta" is a Pali term that translates to "loving-kindness" or "benevolence." In this meditation, practitioners typically sit in a comfortable position and focus on generating feelings of love and kindness. The practice involves silently repeating phrases or affirmations that express well-wishes, such as "May you be happy, may you be healthy, may you be safe, may you live with ease." The meditation progresses through stages, starting with sending loving-kindness to oneself, then extending it to loved ones, people we're neutral toward, and then to those we feel aversion or anger toward. The ultimate aim is to cultivate a boundless, unconditional love for all sentient beings. It also fosters a sense of interconnectedness and reduces emotions like anger and indifference. Metta meditation is considered a powerful tool for developing compassion, empathy, and universal love and compassion. It is practiced in various forms across different Buddhist traditions. People from diverse backgrounds also use Metta meditation for its universal message of love and goodwill. In this episode, we practice only the first round of the metta mediation, practicing loving-kindness toward ourselves: May I be well May I be happy May I be peaceful Whoever is Seated, absorbed in meditation, Done what had to be done, Free of contaminants, Who has reached the highest goal, I call a brahmin. (386) —Buddha, The Dhammapada —Buddha, The Dhammapada. References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox Website: Buddhismforeveryone.com

Sep 13, 2023

The Lojong slogan "Work with your greatest defilements first" emphasizes the importance of addressing the negative habit that is most deeply disturbing our inner peace and happiness. Lojong, which means "mind training" in Tibetan, is a set of teachings in Tibetan Buddhism aimed at developing compassion, wisdom, and the ability to transform adverse circumstances into opportunities for spiritual growth. Central to Lojong are short, pithy instructions called "slogans," like "Work with your greatest defilements first." By working with the habit that causes us the most problems first, we can make significant strides in our quest for peace and happiness. In Buddhism, defilements (or kleshas in Sanskrit) refer to mental states that cloud the mind and lead to suffering. Sometimes called delusions or afflictions, common defilements include greed, anger, ignorance, pride, and jealousy. Tackling our greatest defilement first helps us in two ways. First, we can open up so much more peace and joy in our lives. We also remove a major obstacle to spiritual growth. This approach acknowledges that we all have deeply ingrained habits that hinder our progress toward liberation and mental peace. It takes courage and vulnerability to take responsibility like this, especially if it's creating a big mess in our lives or affecting others. How to work with your greatest defilements first The practice starts with self-awareness. We identify the habit causing us the most difficulties or suffering. Perhaps it is a delusion like jealousy that is currently very strong, like a thorn raking through our hearts. Or it is a habit that frequently bothers us. Through mindfulness, we observe how the habit is triggered. We also try to understand the consequences it brings. Once revealed through mindfulness and self-reflection, our greatest defilement can then become a target, something we gradually work on as we gather spiritual tools. If it's anger, for example, one can find Buddhist teachings focusing on anger or seek therapy to address it. Several episodes of this podcast are dedicated to working on anger, for example. We can't expect to solve our greatest defilement right away. However, we take a huge step toward peace just by becoming aware and taking responsibility for it. Him I call a brahmana who has for him neither this shore (i.e., the sense-bases) nor the other shore (i.e., the sense objects ), and who is undistressed and free from moral defilements. (Verse 385) --Buddha, The Dhammapada Links to References Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=385 Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox Website: Buddhismforeveryone.com

Sep 4, 2023

In this episode we look at the practice of wisdom. In particular, this refers to wisdom realizing the true nature of reality. Little by little we touch reality as we gain wisdom. We come to understand why we suffer, where our problems truly come from, and how to solve our problems inwardly. Buddha's guidance remains as practical for his followers today as it was when he first shared it. This is a journey of finding peace and understanding, accessible to all who seek it. The Buddha taught the Four Noble Truths to provide a clear framework for understanding the nature of our suffering and offering a path to liberation from the cycle of suffering. The Fourth Noble Truth, in particular, reveals how to end suffering: the Eightfold Path. This path consists of eight parts, grouped into three essential elements of Buddhist practice: ethical conduct, mental discipline, and wisdom. The Noble Eightfold Path: Right understanding Right thought Right speech Right action Right livelihood Right effort Right mindfulness Right concentration The eight parts of the Noble Eightfold Path can be categorized under three main practices: ethical conduct mental discipline wisdom While the realization of wisdom is ultimately what ushers in our own enlightenment, all the other factors of the eightfold path gradually clear away the obstacles to this highest attainment. The eight factors of this path are meant to be practiced simultaneously as we gradually gain experience of all of them. When the brahmana is well-established in the two dhammas (i.e., the practice of Tranquillity and Insight Meditation), then, in that knowing one, all fetters are destroyed. (Verse 384) --Buddha, The Dhammapada References and Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=384 Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox Website: Buddhismforeveryone.com

Aug 26, 2023

"The rain could turn to gold and still your thirst would not be slaked' the Buddha said. In this episode we explore the connection between the Buddhist teachings of emptiness and craving. Understanding this connection is fundamental to understanding the nature of suffering and the path to liberation. Emptiness (Shunyata) Emptiness refers to the fundamental nature of reality, which is devoid of inherent, fixed, or independent existence. The empty nature of all things is the opposite of how we normally perceive reality. If we see something as beautiful, we do not think our mind has anything to do with creating that beauty. We see a table, and we naturally think a table has an inherent identity as a table. According to the Buddha, all phenomena, including physical objects, mental states, and even the self, lack an unchanging essence or self-nature. Emptiness is not a form of nothingness, but rather the absence of inherent, permanent, or self-existing characteristics. Craving (Tanha) or Thirst Craving (Tanha) is another crucial concept in Buddhism, often identified as the root cause of suffering. Sometimes Tanha is translated as "greed," "attachment," or "thirst." In this episode, we related to this concept mainly as thirst. Thirst can be understood as a relentless attachment to sensory pleasures, material possessions, and other living beings. Thirst/craving is not merely enjoying these things, but becoming attached to them, so that if we can't have them or they disappoint us, we suffer. Buddha said attachment is like tasting honey on the razor's edge; the first taste is sweet, but, inevitably, pain follows. Understanding the connection between emptiness and craving At the deepest level, thirst arises due to our ignorance of the true nature of reality, emptiness. According to the teachings of emptiness, nothing arises independently or in isolation. Instead, everything arises in dependence on causes and conditions. Emptiness means that all things lack inherent existence. For example, all things in reality depend on the name they are given, their function, label, and our mind's imputation (and more). Craving arises due to ignorance of this interdependent nature of things. We develop attachments and desires based on the mistaken idea of independent and fixed things of beauty or pleasure. We don't think that our mind is creating the beauty or pleasure we're craving, but it is! Cessation of Craving and Liberation The Buddha taught that the cessation of craving leads to the cessation of suffering. The realization of the emptiness of all phenomena leads to the eradication of ignorance and, consequently, the cessation of craving. When craving is extinguished, suffering ceases, and one attains enlightenment, O Brahmana, cut off the stream of craving with diligence, and abandon sense desires. O Brahmana, perceiving the cessation of the conditioned, be an arahat who realizes Nibbana, the Unconditioned. (Verse 383) —Buddha, The Dhammapada. References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=386 Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group: Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox Website: Buddhismforeveryone.com

Aug 14, 2023

The Buddha said that an earnest practitioner, even when just beginning the path to enlightenment, "lights up this world like the moon set free from a cloud." This episode explores how to relate to being this light in our world, specifically through the practice of metta, or loving-kindness. Metta practice involves cultivating a heartfelt attitude of unconditional love, benevolence, and goodwill towards oneself and all sentient beings. Metta meditation is a practical way to strengthen these qualities. It can be done in formal meditation or "off the cushion" with the simple recitation of a metta prayer for someone you're with or thinking about. A Metta Mindfulness Practice The metta mindfulness practice suggested in this episode is to deeply relate to being someone who "Lights up this world like the moon set free from a cloud." Recite the following prayer for others you are with (or thinking about) and feel the wish in your heart: "May you have happiness and peace. May you soon know your Buddha-nature." Or simply the metta prayer to: May you soon know your Buddha-nature." Just remember that the practice of metta is not about superficially reciting phrases or well wishes. It involves generating genuine feelings of warmth, kindness, and goodwill. Over time, through consistent practice, these feelings become more natural and integrated into one's daily life, transforming the way they perceive and interact with the world. Metta meditation is not limited to Buddhists; it can be practiced by anyone seeking to cultivate compassion, empathy, and a more positive outlook on life. A bhikkhu filled with delight And pleased with the Buddha's teachings Attains happiness, the stilling of formations, The state of peace. (381) Engaged in the Buddha's teachings, Even a young bhikkhu Lights up this world Like the moon Set free from a cloud. (382) --Buddha, The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=381 Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox Website: Buddhismforeveryone.com

Aug 9, 2023

The mind is the creator of everything—all happiness and suffering. Thus, gaining control over the mind is the only real and reliable way to live a happy, peaceful life. Buddha said that "we make our destiny, "therefore, control yourself." To tame the mind, a practitioner relies on mindfulness. Although "mindfulness" is a broadly used term, its original meaning in Buddhist texts means remembering the right actions and avoiding the wrong ones. During meditation, this involves remembering and remaining on the meditation objective you've chosen. For example, when doing a breathing meditation like counting the breath, mindfulness means maintaining a moment-by-moment awareness of the breath. However, in daily life, mindfulness means remembering our planned practice and staying aware of what our body, speech, and mind are up to! Mindfulness refers to knowing what's going on in your body, speech, and mind and being mindful of your actions, words, and thoughts. When we're mindful, we're not acting on autopilot. How does controlling the mind protect us from suffering? The purpose of mindfulness is to control our minds and, therefore, our actions. According to Buddhist teachings, our harmful past actions, or karma, lead to misfortunes and dangers. An intention in the mind always precedes these actions, so negative karma comes from an uncontrolled mind. On the other hand, a disciplined mind restrains us from harmful actions and encourages virtuous behavior, keeping us safe. The Indian Buddhist master Shantideva said that taming our minds won't necessarily save us if we are attacked by a tiger, lion, or elephant. But it will prevent us from accumulating the karma that would lead to such dangers in the future. How does controlling the mind lead to all happiness? All good qualities come from the mind, including the six perfections of a Bodhisattva: generosity, ethical discipline, patience, joyful effort, concentration, and wisdom. From good habits in the mind, like these, arise good intentions, so we give to others. We are patient and kind. We make an effort to meditate and so forth, creating good actions or karma. From good karma comes every happiness we experience, as Taylor Swift sings in her song "Karma:" "Karma is the breeze in my hair on the weekend Karma's a relaxing thought Aren't you envious that for you it's not? Sweet like honey, karma is a cat Purring in my lap 'cause it loves me" Good karma ripens as anything from having a mind predisposed to happiness, generosity, or patience, to pleasant experiences like seeing a beautiful sunset. Training our minds in good habits leads to positive actions, which directly leads to our moments of happiness and their causes. Admonish yourself. Control yourself. O bhikkhu, self-guarded and mindful, You will live happily. (379) Oneself, indeed, is one's own protector. One does, indeed, make one's own destiny. Therefore, control yourself As a merchant does a fine horse. (380) --Buddha, The Dhammapada Links to References Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011 ( Link ) Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=379 Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox Website: Buddhismforeveryone.com

Jul 29, 2023

In Buddhism, equanimity (upekkha in Pali) is a state of calmness, balance, and non-reactivity in the face of both pleasant and unpleasant experiences. Equanimity is a quality of mind that is gradually cultivated through spiritual practice. Equanimity is considered one of the four sublime states or divine abidings (Brahma-viharas) in Buddhism, alongside loving-kindness, compassion, and sympathetic joy. These qualities are seen as essential for developing the awakened mind of enlightenment. Equanimity does not mean indifference towards others or the world. Instead, it is the ability to maintain a balanced and non-preferential attitude, free from excessive attachment or aversion. Practicing equanimity involves two things: 1) cultivating a mind that is undisturbed by the ups and downs of life 2) loving all beings impartially. In this episode, we look at how to cultivate the first aspect of equanimity, the ability to maintain a sense of calm and clarity amidst changing circumstances. Praise and blame, gain and loss, fame and shame, pleasure and pain come and go like the wind. To be happy, rest like a giant tree in the midst of them all. —The Buddha By developing equanimity, we navigate the world with a calm, balanced mind. We gain the ability to respond to situations with wisdom, kindness, and understanding, rather than just reacting with our old habits. Equanimity can give us so many happy moments we would otherwise lose to anger, envy, or attachment. The practice helps us experience longer and longer periods of peace and well-being, until our peace is unbroken and we attain enlightenment. As jasmine sheds its withered flowers So, bhikkhus, shed passion and aversion. (377) Peaceful in body, peaceful in speech, The bhikkhu peaceful and well-concentrated Who has rejected the world's bait Is called "one at peace." (378)* --Buddha, The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link )

Jul 24, 2023

How do we start the path to enlightenment? After the Buddha attained enlightenment, he spent 45 years walking from place to place to give teachings. Buddha always tailored his teachings to reach people from all walks of life, religions, and social status. For some, he suggested focusing on emptiness; for others, loving-kindness or moral discipline. To those newly embarked on the spiritual path, he said, "This is the beginning (of the practice leading to Nirvana): control of the senses, contentment, and restraint according to the Fundamental Precepts. Associate with good friends, who are energetic and whose livelihood is pure." In short, the supportive framework for those beginning the spiritual path has four parts: Control the senses Contentment Restraint according to the Precepts Associate with good friends. Contentment: Contentment is the practice of finding satisfaction and peace with what one has and not constantly seeking external sources of happiness. Contentment is a way to counteract desires and attachments that lead to suffering. By learning to be content with simplicity, we can focus our energy on spiritual growth and inner peace. Control of the Senses: The senses (sight, hearing, taste, smell, and touch) are like powerful rivers through which attachment can arise. Practicing control of the senses involves being mindful and disciplined in how we interact with sensory stimuli. Exercising restraint means not indulging in sensory pleasures excessively or in harmful ways. Experiencing pleasure is OK and is the result of good karma. Practicing restraint in regard to pleasures that harm ourselves or others, however, helps us develop self-discipline and cultivate a more balanced mind. Restraint According to the Fundamental Precepts: The 5 Precepts in Buddhism are taken by people who are not a monk or a nun. The 5 Precepts are ethical guidelines that lay the foundation for spiritual progress and a compassionate life. Taking the 5 Precepts is the traditional way one becomes a Buddhist. The 5 Precepts include refraining from killing living beings, stealing, engaging in sexual misconduct, lying, and becoming intoxicated. Association with Good Friends: The company we keep strongly influences our thoughts, behaviors, and spiritual development. Associating with good friends, often referred to as "Kalyanamitta" or "Kalyanamitra" in Buddhism, means surrounding oneself with individuals who are sincere in their spiritual practice, ethical in their conduct, and supportive of one's spiritual aspirations. Good friends inspire and motivate each other on the path to enlightenment, providing guidance, encouragement, and a positive environment for growth. References and Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=368

Jul 20, 2023

In Buddhism, the concept of "emptiness" (Sunyata) is a fundamental teaching that refers to the absence of inherent existence or independent selfhood. All things, including our self, are empty of inherent existence. The notion of a fixed, permanent, and independent self is an illusion. The concept of emptiness is closely associated with the teaching of dependent origination (Pratityasamutpada), which explains that all phenomena arise and exist dependently on other factors. In other words, everything in existence is interdependent and lacks a separate, inherent essence. When applied to the self, emptiness suggests that there is no autonomous, enduring self that exists apart from the ever-changing and interconnected nature of phenomena. Instead, the self is regarded as a fluid, composite entity, constantly influenced and shaped by various causes and conditions. Belief in a substantial, inherently existing self leads to attachment, craving, and suffering. It is a form of ignorance (avidya) that obscures the true nature of reality. By understanding emptiness of the self, one can overcome attachment, cultivate wisdom, and ultimately attain liberation from the cycle of suffering (Samsara). It is important to note that emptiness does not imply nihilism or the non-existence of the self. Rather, it emphasizes the lack of inherent, independent existence. The self does exist conventionally; it is a conventional designation. Understanding conventional truth, we see how labeling all the things in our world allow us to interact with each other and do things. The self we relate to is a product of interdependent causes—always changing—rather than an enduring, fixed entity. Conventionally we do function in certain ways. Actions of body, speech and mind are generally beneficial, neutral, or harmful. Most actions are neutral: breathing, brushing our hair, driving unless we're cutting someone off or something. If most of our actions are beneficial or neutral, that would cause people to label us as a good person. If a person does profoundly harmful things to others, with few good actions and many neutral actions, people would probably label them a bad person. Someone who frequently steals or physically abuses their partner, for example, might be labeled a bad actor who needs to be off the streets. But if that same bad actor turned his life around and started performing many good and beneficial actions while stopping their harmful actions, they would then be labeled a good person. Labels like good and bad are not stuck to a person, they aren't inherent, because the way a person functions changes. All the labels we've been called from "hardworking" to "angry" only exist for as long as we function in a way that supports that label. We can change. We aren't inherently anything. A blade can be used to kill someone in anger, then it's a weapon, or it can be used as a tool to cook a nutritious meal. The blade could be a surgical instrument to remove a tumor. Whether we call it a weapon or a tool for good depends on how it is used. That is the same with our body and minds. Do we mainly use our speech as a tool for good or a weapon? Because we are an empty self, we can change and function in any way we choose. By changing certain ways we function, we will be able to let go of painful labels and exist in more healthy ways. To look honestly at ways we are functioning that harm ourselves or others requires compassion for ourselves. Compassion is the wish that someone doesn't suffer, and it is a warm, loving mind. Practicing this self compassion helps us to see that we are a Buddha in the making, currently caught in the thorns of anger, attachment, and ignorance. Rather than grasping at our deficiency, we try to develop the compassion that sees our limitations as temporary. In fact, we simply need to create the causes to experience the permanent peace and bliss of enlightenment. Buddha taught that for all beings, our destiny is enlightenment. Anyone who doesn't cherish as "mine" Anything of body-and-mind And who doesn't grieve for that which doesn't exist, Is indeed called a bhikkhu. (367)* --Buddha, The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=367

Jul 6, 2023

Wisdom realizing emptiness is the realization that leads directly to enlightenment. This wisdom is also the direct remedy for all the misguided notions we harbor about our identity and the true nature of the world. As long as we carry the weight of these misconceptions, we find ourselves ensnared within a realm of self-imposed illusions, doomed to endlessly wander in the cycle of discontent we have forged. The Buddhist concept of "empty of inherent existence" is a fundamental teaching that all phenomena, including ourselves and the world around us, lack inherent or independent existence. This means that nothing possesses an essential, fixed, or unchanging nature. According to Buddhism, everything is interdependent and arises due to various causes and conditions. Objects, people, and experiences are not isolated entities with inherent qualities, but rather temporary and contingent manifestations. They are composed of multiple parts and are influenced by countless factors. The concept of emptiness challenges our ordinary way of perceiving and conceptualizing reality. It invites us to recognize the illusory nature of inherent existence and to transcend our attachment to fixed ideas and identities. By understanding that things lack inherent existence, we can cultivate wisdom, alleviate suffering, and develop a more accurate and compassionate view of the world "Not coincidentally, he had gone from an inner-hell-realm experience to that of a pure realm (the Tibetan equivalent of heaven), even though his outer circumstances hadn't changed. The Buddha taught that to live from our small sense of self (ego, meaning "I" in Latin) is a recipe for misery. To live with a vast sense of Self that includes all sentient beings is a recipe for happiness." Anyone who doesn't cherish as "mine" Anything of body-and-mind And who doesn't grieve for that which doesn't exist, Is indeed called a bhikkhu. (367)* --Buddha, The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=367

May 12, 2023

In Buddhism, envy is considered a painful state of mind because it arises from a fundamental misunderstanding of the nature of reality and the origin of happiness. Envy is rooted in the belief that one's own happiness and well-being are dependent on the possessions, achievements, or circumstances of others. This belief leads to comparison with others and a sense of inadequacy or lack, which actually causes the suffering of envy. Happiness and suffering both depend on the mind Envy is one of the 16 defilements of the mind. Envy can lead to negative actions and harmful behaviors towards others. These harmful actions create negative karma, perpetuating the cycle of suffering. In Buddhism, the path to freedom from envy involves cultivating a sense of contentment and gratitude for what one has, rather than longing for what others have. Envy involves just two people, you and tge one who seems to have something you want. Such envy between you and a friend or if-worker separates them from your Lovingkindness. This ten year comes from discontent Envy Antidote content, gratitude. Rejoicing Jealousy antidote identify where it's coming from. Rejoice in their happiness. Your love should make them feel free Jealousy with a partner creates a separation from them, where you don't really care about their happiness or freedom. Jealousy comes from insecurity One shouldn't scorn what one has received, Nor envy others. The mendicant who envies others Doesn't become concentrated. (365)* The gods praise the mendicant Who lives purely and untiringly And who doesn't scorn What he or she receives, Even if receiving just a little. (366) Envy versus contentment Envy = desire for what another has mixed with some anger toward that person References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 . Pages 224-225. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Simmer-Brown, J (2015). Transforming the Green-eyed Monster. Tricycle Magazine. Retrieved from https://tricycle.org/magazine/transforming-green-eyd-monster/ Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Apr 29, 2023

Many of us may have a spiritual practice but often struggle to maintain it amidst the hustle and bustle of our daily routines. Whether it's work, family, or simply the demands of modern life, it can be challenging to find the time and space for our spiritual practice. In this episode, we focus on the practice of lovingkindness, also known as Metta, and explore how it can help us integrate our spiritual practice into our daily lives. Lovingkindness is a meditation practice that involves sending love, kindness, and goodwill to ourselves, loved ones, acquaintances, and even strangers. The practice of lovingkindness can be used in various contexts, such as at work, with family and friends, and even with strangers. The benefits of this practice are profound: increased compassion, empathy, and resilience. The mindfulness practice suggested for the week is to integrate Lovingkindness into the main rivers of our lives. We might choose to practice with our close family in our household, job, extended family, or our neighbors. We contemplate how we can practice lovingkindness with them specifically, imagining what actions or mindsets we can develop toward them. We then use mindfulness to remember our determination to practice Lovingkindness in this way, transforming the rivers of our lives into spiritual training. Loving Kindness practice: May you have happiness and the causes of happiness. May you be free of suffering and the causes of suffering." The Story of the monk Dhammarama Upon hearing of the Buddha's upcoming Parinibbana in four months, most of the monks without high realizations were depressed and stayed close to the Buddha. However, the monk called Dhammarama aimed to attain enlightenment before the Buddha's passing. He ardently practiced Insight Meditation in solitude. Some of the other monks, however, misunderstood his behavior.. These monks brought Dhammarama to the Buddha, saying he showed no affection or reverence for him. Dhammarama explained to the Buddha that he aimed to attain enlightenment before Buddha's Parinibbana and had been alone practicing Insight Meditation. Buddha was very pleased and said, "My son, Dhammarama, you have done very well. A bhikkhu who loves and respects me should act like you. Those who made offerings of flowers, scents and incense to me are not really paying me homage. Only those who practice the Dhamma are the ones who truly pay homage to me." Then the Buddha spoke in verse as follows: The bhikkhu who abides in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, and is ever mindful of the Dhamma, does not fall away from the Dhamma of the virtuous. (Verse 364) At the end of the discourse Thera Dhammarama attained enlightenment. References and Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=364 Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 41-43. Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Apr 26, 2023

Apr 20, 2023

One of the principle tenets of Buddhism is to try to avoid harming living beings. To avoid harming others we generally need to practice restraint out of lovingkindness. It's just too easy to inadvertently hurt others, or not foresee the consequences of our actions. Even spiritual practitioners, wishing not to cause harm, have to mindfully practice restraint motivated by kindness. The story of the monk who killed a swan "Once there was a bhikkhu [monk] who was very skilful in throwing stones; he could even hit fast-moving objects without fail. One day, while sitting with another bhikkhu after having their bath in the Aciravati River, he saw two swans flying at some distance. He told his friend that he would get one of the swans by throwing a stone at it. At that instant, the swan, hearing voices, turned its neck and the bhikkhu threw a pebble at the bird…The bird cried out in pain and agony and dropped dead at the feet of the young bhikkhu. Other bhikkhus seeing the incident took the young bhikkhu to the Buddha. The Buddha reprimanded him and said, "My son, why have you killed this bird? Why especially you, a member of my Order, who should be practising loving-kindness to all beings and who should be striving ardently for liberation from the round of rebirths? Even during the period outside the Teaching, the wise practised morality and observed the precepts. A bhikkhu must have control over his hands, his feet and his tongue." Then the Buddha spoke in verse as follows: The one with Hands restrained, Feet restrained, Speech restrained, Who is foremost among the restrained, Inwardly delighted, Composed, Solitary, And contented, Is called a bhikkhu. (Verse 362) —Buddha, The Dhammapada The Buddha gave a talk on the 11 benefits of loving-kindness meditation, and according to this article , some of which are now supported by science (Nash, 2019). 11 Benefits of Practicing Lovingkindness You sleep well. You awaken refreshed. You don't have bad dreams. Other people regard you with affection. Animals and pets regard you with affection. Celestial beings protect you. You will be free from injury from fire, weapons, and poison. You can concentrate quickly. You have a bright complexion. You will die peacefully, free of fear and agitation. If you fail to attain enlightenment, you will have a pleasant rebirth (Nash, 2019). References and Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=362 Nash, J, Ph.D. (2019). What is Loving-kindness Meditation. PositivePsychology.com. https://positivepsychology.com/loving-kindness-meditation/ Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Apr 10, 2023

The practice of restraint is a crucial part of the Buddhist path to enlightenment. It involves abstaining from harmful thoughts, speech, and actions that lead to suffering for oneself and others. In this episode, we look at the practice of restraint to protect and help ourselves. The Buddha speaks so much about the wisdom of guarding the sense doors and practicing restraint. For if we don't practice restraint at all, we have no control over where our life is headed. We are like a wheel spinning out of control. Guarding the sense doors: eye, ear, nose, tongue, body and mind Restraint is part of the practice of ethical discipline, one of the three pillars of Buddhist training, along with universal compassion and wisdom. Restraint is essential for cultivating virtue and good karma and developing a calm and focused mind. By restraining from harmful actions, we purify our minds and develop a sense of self-control and discipline. In Buddhism, the practice of restraint is guided by the Five Precepts, which are basic ethical guidelines that many lay followers vow to live by. These Five Precepts are: Refrain from taking the life of any living being Refrain from taking what is not given Refrain from engaging in sexual misconduct Refrain from false speech Refrain from taking intoxicants that cloud the mind In addition to the Five Precepts, there are other guidelines for restraint, such as refraining from harsh speech, divisive speech, and gossip. The practice of restraint is not just about avoiding negative actions, but also about cultivating positive qualities such as kindness, generosity, and compassion, which we will look at in the next episode. The Week's Mindfulness Practice of Restraint In your life as it is now, is there Anything you should practice restraint with? Is there Anything you're doing that feeds non-virtue? Are there habits that are harmful to yourself or others? Examples of guarding the sense doors: The ear: Is there some way you should practice restraint in listening? For example, someone may have a bad effect on you; when you talk at length, it encourages you to be angry at others. Nose and tongue: restraint regarding food Body: restraint in body, sex, stealing, killing, hurting Mind: restraint of mind, refrain from thinking and dwelling on something that causes delusion JoAnn suggests choosing one way to practice restraint in the coming week. Specifically, select the practice of restraint that will bring you the most benefit and peace. You may find that restraint looks like moderation, or it could mean restraining completely from something. In daily practice, watch for the moment when restraint is called for. Then, with mindfulness, practice restraint as you've planned. But don't be hard on yourself when you slip up! Progress is progress; perfection is enlightenment (and we aren't there yet). The Story of Five Monks "While residing at the Jetavana monastery, the Buddha uttered Verses (360) and (361) of this book, with reference to five bhikkhus [monks]. Once there were five bhikkhus in Savatthi. Each of them practised restraint of just one out of the five senses and each of them claimed that what he was practising was the most difficult. There were some heated arguments over this and they could not come to an agreement. Finally, they went to the Buddha to ask for his decision. The Buddha said to them, "Each of the senses is just as difficult to control as the other; but all bhikkhus must control all the five senses and not just one. Only those who control all the senses would escape from the round of rebirths." Then the Buddha spoke in verse as follows: Restraint in the eye is good, good is restraint in the ear; restraint in the nose is good, good is restraint in the tongue. (Verse 360) Verse 361: Restraint in body is good, good is restraint in speech; restraint in mind is good, good is restraint in all the senses. A bhikkhu [monk] restrained in all the senses is freed from all ills. (Verse 360) Source References and Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=360 Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Apr 6, 2023

Wealth destroys those who lack in wisdom, But not those who seek the beyond. Craving wealth, those lacking wisdom Destroy themselves As well as others. (355) Weeds are the ruin of fields; Passion is the ruin of people. So offerings to those free of passion Bear great fruit. (356) Weeds are the ruin of fields; Ill will is the ruin of people. So offerings to those free of ill will Bear great fruit. (357) Weeds are the ruin of fields; Delusion is the ruin of people. So offerings to those free of delusion Bear great fruit. (358) Weeds are the ruin of fields; Longing is the ruin of people. So offerings to those free of longing Bear great fruit. (359) The Sangha is one of the Three Jewels of Buddhism, alongside the Buddha and the Dharma (the teachings of the Buddha). Traditionally, the Sangha is comprised of monastics, spiritual teachers, bodhisattvas and enlightened beings. Taking refuge in the Three Jewels is considered the doorway into Buddhism, the way to become a Buddhist. Even if one has no intention of becoming a Buddhist, refuge in a teacher, the teachings, and a spiritual community is a fundamental step towards simply attaining inner peace. But refuge can be seen as the first step, or realization, toward attaining enlightenment, complete liberation from suffering. The Sangha plays an important role in Buddhist practice. It provides a supportive community for practitioners to learn from and practice with. So we can say that the people we practice with and the teachers we learn from are part of our Sangha, spiritual community. The Sangha also creates a field of merit. Merit refers to "good karma." When you have seen people, perhaps on TV, visit monasteries and make offerings to monks and nuns, they are making offerings to the field of merit in order to create exceptionally powerful "good karma." But we can create good karma towards the field of merit in many ways. For example, the Buddha or any Buddhist spiritual teacher, would be so happy for you to practice patience or compassion as an offering. This episode explains many ways we can create good karma towards the field of merit and practical ways to build or strengthen Sangha, a spiritual community, for ourselves. Wealth destroys those who lack in wisdom, But not those who seek the beyond. Craving wealth, those lacking wisdom Destroy themselves As well as others. (355) Weeds are the ruin of fields; Passion is the ruin of people. So offerings to those free of passion Bear great fruit. (356) Weeds are the ruin of fields; Ill will is the ruin of people. So offerings to those free of ill will Bear great fruit. (357) Weeds are the ruin of fields; Delusion is the ruin of people. So offerings to those free of delusion Bear great fruit. (358) Weeds are the ruin of fields; Longing is the ruin of people. So offerings to those free of longing Bear great fruit. (359) --Buddha, The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Mar 29, 2023

Taking refuge in the Dharma means we turn to the spiritual teaching of Buddha to help us solve our problems to alleviate pain. It means we commit to working on ourselves. Having taken refuge in the Dharma, reality itself becomes our greatest teacher. If we see everything as an opportunity for learning and growth, everything we experience becomes usable on our path toward freedom. We find solutions to our problems inside. People turn to many sources of false refuge: drugs or alcohol, relationships, television, food…the list of possibilities is endless. You find that false sources of refuge cause more problems, unwanted side effects, and give only the briefest relief. Sometimes they just cause suffering when you hope for relief. There is a four point way to check whether what you are turning to is false refuge or real refuge: 1. Does it create any unwanted side effects or more problems? 2. Does it address the real source of the problem? 3. Does it create peace in the mind? 4. . Does it always give you relief when you turn to it? If you answered yes to all four questions = real refuge If you answered no to any of these questions = false refuge To engage in the mindfulness practice offered in this episode, we try to solve some recurrent problem in our life by going for refuge to dharma by putting the teachings of Buddha into practice. We might respond with real refuge by developing compassion, practicing patience, or observing how our mind is creating the problem (wisdom). We can also check and mindfully observe when we are taking false refuge. For example, we can ask ourselves in a moment if observation, is what I'm doing now false refuge, does it have unwanted side effects, or cause more problems? Each of us can discover the real refuge or solution for ourselves. What a relief! The gift of Dharma surpasses all gifts. The taste of Dharma surpasses all tastes. The delight in Dharma surpasses all delights. The destruction of craving conquers all suffering. (354) --Buddha, The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Mar 23, 2023

At the start of this three part series on Refuge, this episode explores what it means to take refuge in Buddha. The most simple way to take refuge in Buddha means relying on Buddha as a teacher. This requires studying and applying dharma in daily life, which leads to an understanding that dharma and daily life are inseparable. To take refuge to a deeper level, what is called ultimate refuge in Buddha, means to identity with our Buddha-nature, to take inspiration from beings who were once just like us but are now enlightened, and follow their teachings. At this point, we start identifying ourselves with the enlightened beings of the past, present, and future. We see them as examples of what we can become and as guides to that same state of awakening. Right now awakening is just a seed, but this seed is indestructible. Awakening is in our nature, indestructible, just as sleeping and waking are irrevocably part of our daily rhythm. To say, "I take refuge in Buddha" means I put my faith in my Buddha-nature, not a man who lived in India 2500 years ago. The meaning of the man who attained enlightenment in ancient India is that he points to what we can do and what he can teach us. This is similar to what we do when we take any teacher. If we want to learn to paint with watercolors, we find a teacher whose skill we believe in, and we learn from them. What we're trying to learn from Buddha is how to experience our real nature. And to have faith in Buddha is to have faith in our pure nature and potential. When we take refuge in Buddha this way, as revealing our Buddha-nature, we identify with our indestructible seed of enlightenment. At the moment it may seem like that seed is dormant in a field of weeds, with thorny trees and patches burnt to the ground. But if we see examples like Buddha and take refuge in Buddha's teachings by practicing them, that seed begins to sprout and then take root. The more we believe in our basic goodness, the more inspired we are to nurture that pure seed. And soon the seed becomes a sapling and then a great tree of wisdom that shelters other living beings beneath it. Through refuge in Buddha, great compassion, great wisdom, and great skill will take root in us so that we ourselves come to embody these qualities. Eventually, from refuge in Buddha as a guide, we ourselves become the teacher, the Buddha, and, as such, can give immeasurable help to all beings. "I am all-conquering, all-knowing, Stained by nothing. Letting go of everything, Released through the destruction of craving And having known directly on my own, Whom could I point to [as my teacher]?" (353)* --Buddha, The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Mar 13, 2023

Fearlessness is much talked about in Buddhism, particularly the idea of becoming fearless. In this episode we look at that which causes us fear, antidotes to fear, and tapping into our own bravery. It's important to begin a discussion on fear according to Buddhism, to understand that Buddha distinguished between skillful fear and unskillful fear. Skillful fear can be a helpful tool to motivate us towards skillful action, like a person who sees a train barreling down the track and feels fear of sitting on the tracks. If the fear is unskillful, however, it leads us to unskillful action instead. This episode explores unskillful fear and how to overcome it. When we look at things which cause us unskillful fear, they range from: fear of things which may or may not happen fear of the unpleasantness of things which will happen, like aging fear for those we love The Story of Mara Trying to Frighten the Buddha's Son "While residing at the Jetavana monastery, the Buddha uttered Verses (351) and (352) of this book, with reference to Mara who had come to frighten Samanera Rahula, son of Gotama Buddha. On one occasion, a large number of monks arrived at the Jetavana monastery where Buddha was staying, together with his followers and his son, Rahula. To put up the guest monks Rahula decided to go and sleep near the door, just outside the chamber of the Buddha. Mara, representing a devil figure, wanting to annoy the Buddha through his son, took the form of an elephant and encircling the head of the samanera with his trunk made an alarming noise hoping to frighten him. But Rahula was unmoved. The Buddha, from his chamber, knew what was happening, and said, "O wicked Mara! Even a thousand such as you would not be able to frighten my son. My son has no fear, he is free from craving, he is vigilant, he is wise." Then the Buddha spoke in verse as follows: Verse 351: He who has attained arahatship [Buddhahood] is free from fear, free from craving, and free from moral defilements. He has cut off the thorns of existence (such as lust). This is the last existence (for him). Verse 352: He who is free from craving and from attachment, who is skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence is indeed called "one who has lived his last, a man of great wisdom, a great man." References and Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=351 Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Mar 4, 2023

Sometimes we find it hard to reach goals or put effort into things we desperately want to improve. Why is this—when the wish is there? Attachment to what is meaningless or nonvirtuous might be the obstacle when the wish to change is there but effort is lacking. For example, someone might want to improve their health, but they're also attached to relaxing on the couch after work rather than exercising. Someone might deeply wish to improve their relationship, but they're also attached to playing videos games rather than spending time with their loved one. We only have a limited amount of time to devote to what is truly important to us. A turning point comes when we decide to put energy into our most important goals. Check out this episode to discover how to clear the path to attaining what we value most. Verse 349: In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong. Verse 350: A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara. At the end of the discourse, the young bhikkhu attained Sotapatti Fruition." Source References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=348 Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Feb 8, 2023

Buddha said, "with effort, we have all attainments." We can achieve any goal, no matter how lofty, with enough continued effort, even becoming a bodhisattva and attaining enlightenment. So why do such noble goals seem so hard to achieve? Because there are obstacles to effort, and, often, they playa do,I aTM role in our life. The three main obstacles to effort are as follows: Procrastination Discouragement Attachment to what is meaningless or non-virtuous It is said that if you have one of these obstacles, you have all three. In this episode, we look at attachment to what is meaningless or non-virtuous, and how it keeps us from putting energy into what is most important to us. The weekly mindfulness practice that follows is to watch our mind and see how attachment is functioning to impede the attainment of important goals and investing effort into what we value most. The Story of Culadhanuggaha, speaks of attachment impeding one young monk's goals to keeping his vows. "While residing at the Jetavana monastery, the Buddha uttered Verses (349) and (350) of this book, with reference to a young bhikkhu, who was a skilful archer in one of his previous existences. Once a young bhikkhu took his alms-food in one of the shelters specially built for bhikkhus in town. After his meal he felt like drinking water. So he went to a house and asked for some drinking water, and a young woman came out to give him some water. As soon as this young woman saw the young bhikkhu she fell in love with him. Wishing to entice him, she invited the young bhikkhu to come to her house whenever he felt thirsty. After some time, she invited him to her house for alms-food. On that day, she told him that they had everything they could wish for in the house, but that there was no male to look after their affairs, etc. Hearing those words, the young bhikkhu took the hint and he soon found himself to be more and more attached to the young, attractive woman. He became very much dissatisfied with his life as a bhikkhu and was getting thin. Other bhikkhus reported about him to the Buddha. The Buddha called the young bhikkhu to his presence and said to him, "My son, listen to me. This young woman will be your undoing just as she had been to you in a previous existence. In one of your previous existences you were a very skilful archer and she was your wife. On one occasion, while the two of you were travelling, you came upon a gang of highwaymen. She fell in love with the gang leader. So, while you and the gang leader were engaged in fighting and you called out to her to give you the sword, she gave the sword to the robber who promptly killed you. Thus, she was the cause of your death. Now, too, she will be the cause of your ruin if you go after her and leave my Order for her sake." Then the Buddha spoke in verse as follows: Verse 349: In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong. Verse 350: A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara. At the end of the discourse, the young bhikkhu attained Sotapatti Fruition." Source References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=348 Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Jan 30, 2023

One way of practicing non-attachment can be expressed with the popular phrase, "Let go." In verse 348 of the Dhammwpada, Buddha says, " Let go of the past, let go of the future, let go of the present." But what does it mean to let go? When we are attached to something, we are attached because of the way we're thinking about it. For example, we don't suffer today because of what someone did to us in the past, but because of the resentment we are have thinking about it. If we worry about not having enough money in the future, it's not because that will actually happen (for how would we know), but because of how of we're thinking. To stop the suffering that comes with attachment to things of the past, present, and future, we first identify the obsessive or painful way we think about them. Then we find a new way to think about them that beings us peace and contentment rather than pain and longing. I like to call the practice: "Let go into peace." This practice of non-attachment involves mindfully noticing the disturbing way of thinking, then replacing it with a beneficial way of thinking. In the example above with a past resentment, when we catch ourselves thinking about what someone did and it causing a painful feeling to arise, we change our thoughts to compassionate ones about that person who harmed us. We let go of resentment into something beneficial, compassionate. Some ways to practicing letting go into something beneficial: Let go of the past: forgive yourself, forgive others. Let go into lessons learned. Let go of regrets and guilt. If we understand impermanence, we know we're not even the same person. Let go into compassion for our self and lessons learned. Let go of the present; let go of expectations so you can enjoy. Let go of the present and practice contentment. Enjoy the wonder of the moment. Let go of the future and stop worrying. Have hope. Have faith that you can handle anything that comes. Let go of the future, wishing for something obsessively, greener grass, and enjoy what you have. Let go and practice gratitude and contentment. The verse Buddha spoke about keep letting go car from the story of Uggasena that follows. The Story of Uggasena "While residing at the Jetavana monastery, the Buddha uttered Verse (348) of this book, with reference to Uggasena, a rich man's son who fell in love with a dancer. Once, a wandering theatrical troupe consisting of five hundred dancers and some acrobats came to Rajagaha and performed on the grounds of the palace of King Bimbisara for seven days. There, a young dancer who was the daughter of an acrobat sang and danced on top of a long bamboo pole. Uggasena, the young son of a rich man, fell desperately in love with this dancer and his parents could not stop him from marrying her. He married the young dancer and followed the troupe. As he was not a dancer nor an acrobat, he was not of much use to the party. So, as the party moved from place to place, he had to help carry boxes, to drive the carts, etc. In course of time, a son was born to Uggasena and his wife, the dancer. To this child, the dancer would often sing a song which ran thus: "O you, son of the man who keeps watch over the carts; the man who carries boxes and bundles! O , you, son of the ignorant one who can do nothing!" Uggasena heard the song; he knew that his wife was referring to him and he was very much hurt and depressed. So he went to his father-in-law, the acrobat, and requested him to teach him acrobatics. After a year's training, Uggasena became a skilful acrobat. Then, Uggasena went back to Rajagaha, and it was proclaimed that Uggasena would publicly demonstrate his skill in seven days' time. On the seventh day, a long pole was put up and Uggasena stood on top of it. At a signal given from below he somersaulted seven times on the pole. At about this time, the Buddha saw Uggasena in his vision and knew that time was ripe for Uggasena to attain arahatship. So, he entered Rajagaha and willed that the audience should turn their attention to him instead of applauding Uggasena for his acrobatic feats. When Uggasena saw that he was being neglected and ignored, he just sat on top of the pole, feeling very discontented and depressed. The Buddha then addressed Uggasena, "Uggasena, a wise man should abandon all attachment to the khandha aggregates and strive to gain liberation from the round of rebirths" (Daw Mya Tin, 1986). Let go of the past, let go of the future, Let go of the present. Gone beyond becoming, With the mind released in every way, You do not again undergo birth and old age. (348)* —Buddha, The Dhammapada References and Links AccessToInsight.org. The First Noble Truth . Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=348 Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Jan 2, 2023

Buddha taught that no chains are as powerful as attachment, and nothing bonds us to suffering like our attachment. In the First Noble Truth, Buddha didn't just say, "Life is pervaded by suffering," but defined suffering: In short, the five clinging-aggregates are dukkha (suffering). "And what is the cause by which dukkha (suffering) comes into play? Craving is the cause by which dukkha comes into play. The five aggregates are what make up everything, including our self: physical form, feelings, perceptions, mental fabrications, and consciousness. But the aggregates aren't the problem. It's everything in us that is clinging. In particular, pain and problems are caused by craving that leads us to be attached to something; whether we are attached to gems, children, our expectations, opinions, or money. Craving is an action; because it's an action, we can stop craving. If we can stop craving, we can stop suffering. Craving is the inappropriate attention we give to the object we want by dwelling on its desirable qualities. At first, we just encounter a desirable object or situation we want. But it is inappropriate attention---the thinking-dwelling-craving-- that eventually causes attachment to arise. Feed it long enough, and attachment will arise and bind us to what we want so tightly that we can't be satisfied without it. When we don't get what we're attached to, suffering follows like the shadow of a body. So what can we feed our minds instead when we very much want something? We can feed it non-attachment. We can let go. Let go of others' opinions of us…let go of how others behave…let go of ideas about how an experience would be…let go of expectations of others…let go of needing a particular thing…let go of a person that isn't healthy for us. Practicing non-attachment in this way helps us let go of disappointment, dissatisfaction, and toxic situations. And wouldn't that be wonderful? The wise do not say that bonds made of iron, of wood, and of hemp are strong bonds; they say that only passionate attachment to and care for gems and jewelry, children and wives are strong bonds. These drag one down (to lower planes of existence) and although they seem yielding are difficult to unfasten. The wise, cutting off this bond (of craving) and resolutely giving up sensual pleasures, renounce the world. Verses 345 & 346: —Buddha, The Dhammapada References and Links AccessToInsight.org. The First Noble Truth . Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=345 Thanisarro Bhikku. The Clinging to End all Clinging. Tricycle Magazine, https://tricycle.org/article/end-clinging/ Find us at the links below: https://www.facebook.com/Buddhismforeveryone Join our private group at: https://www.facebook.com/groups/sanghatalk/ https://www.instagram.com/buddhism.with.joann.fox

Dec 13, 2022

We must work on our minds to overcome the habits of attachment--which always bring suffering--whether one is a monk or a family man. The context of a monastery versus a home with young children will make the practice different in some ways, but in other ways achieving levels of nonattachment remains the same! Loving our family is not in contradiction to the practice of non-attachment. Attachment is self-focused: we are attached to what we think will make us happy. Love, the opposite of attachment, is focused on what will make our friend or loved one happy. In fact, improving our practice of non-attachment is what will make our love more unconditional and stable. We might practice non-attachment with a family member by examining what we are very attached to in our relationship with them. The things we are most attached to can be identified by looking at what causes the most discord. How sad this is. We may discover that our attachment to them being different than the way causes the most suffering. Or we are very attached to our children or partner being what we consider successful. We can then practice mindfulness with the intention to let go of attachment to that particular thing and to accept them just the way they are. That person might not know you're practicing non-attachment, but they will like it! This non-attachment will make our relationship with them much happier-- and we'll be more at peace too. The Story of an Ex-Bhikkhu "While residing at the Veluvana monastery, the Buddha uttered Verse (344) of this book, with reference to a bhikkhu who was a pupil of the Venerable Mahakassapa. As a pupil of the Venerable Mahakassapa, this bhikkhu had achieved the four mental absorptions (jhanas). But one day, as he went for alms-food to his uncle's house, he saw a woman and felt a great desire to have her. Then he left the Order of the bhikkhus. As a layman, he was a failure as he did not work hard. So, his uncle drove him out of the house, and subsequently he became mixed up with some thieves. All of them were caught by the authorities and were taken to the cemetery to be executed. The Venerable Mahakassapa saw his pupil as he was being led out and said to him, "My pupil, keep your mind steadfastly on a subject of meditation." As instructed, he concentrated and let himself be established in deep mental absorption. At the cemetery, while the executioners were making preparations to kill him, the ex-bhikkhu was very much composed and showed no signs of fear or anxiety. The executioners and the onlookers were awe-struck and very much impressed by the man's courage and composure and they reported about him to the king and also to the Buddha. The king gave orders to release the man. The Buddha on hearing about the matter sent his radiance and appeared to the thief as if in person. Then the Buddha spoke to him in verse as follows: [Though] clear of the underbrush And out of the forest, Someone attached to the forest Runs right back to it. Come, see that free person Run back into bondage. (344)* --Buddha, Dhammapada References with Links Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=344 Find us at the links below: https://www.facebook.com/Buddhismforeveryone Join our private group at: https://www.facebook.com/groups/sanghatalk/ https://www.instagram.com/buddhism.with.joann.fox

Nov 17, 2022

When we're being selfish, our actions are motivated by attachment to our happiness, reputation, opinion, expectations being met, etc. As we practiced after the last episode, we again practice cherishing others as an opponent to attachment. This time, however, we try to motivate our practice of cherishing others by a wish for all living beings to be happy and free from suffering. The following story and accompanying verses of the Buddha illustrate how living beings are trapped in a cycle of suffering and uncontrolled rebirth. The escape route is enlightenment. So the motivation for our practice of cherishing others can go as deep as the wish to become enlightened yourself. For who else can point to the escape route? The Story of a Young Sow "While residing at the Veluvana monastery, the Buddha uttered Verses (338) to (343) of this book, with reference to a young sow. On one occasion, while the Buddha was on an alms-round at Rajagaha, he saw a young dirty sow and smiled. When asked by the Venerable Ananda, the Buddha replied, "Ananda, this young sow was a hen during the time of Kakusandha Buddha. As she was then staying near a refectory in a monastery she used to hear the recitation of the sacred text and the discourses on the Dhamma. When she died she was reborn as a princess. On one occasion, while going to the latrine, the princess noticed the maggots and she became mindful of the loathsomeness of the body, etc. When she died she was reborn in the Brahma realm as a puthujjana brahma but later due to some evil kamma, she was reborn as a sow. Ananda! Look, on account of good and evil kamma there is no end of the round of existences." (Translated by Daw Mya Tin, M.A.) The following verses were spoken by Buddha after this discussion with Ananda. Verse 341: In beings, there flows happiness that is smeared with craving; those beings attached to pleasure and seeking pleasure are, indeed, subject to birth and ageing. Verse 342: People beset with craving are terrified like a hare caught in a snare; held fast by fetters and bonds they undergo dukkha (round of rebirths) again and again, for a long time. Verse 343: People beset with craving are terrified like a hare caught in a snare. Therefore, One who wishes to free himself from craving should eradicate craving. -Buddha, The Dhammapada May I be a protector for the protectorless A guide for those on the path A boat, a raft, a bridge for those who wish to cross the flood May I be a light in the darkness A resting place for the weary A healing medicine for all who are sick A vase of plenty, a tree of miracles And for the boundless multitudes of living beings May I bring sustenance and awakening Enduring like the earth and sky Until all beings are freed from sorrow And all are awaken —by Shantideva, Buddhist sage 700 A.D., India We take a practical step in that direction and make the intention to cherish others. With the mantra "May you be happy", may you be free of suffering" References with Links Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=338 Find us at the links below: https://www.facebook.com/Buddhismforeveryone Join our private group at: https://www.facebook.com/groups/sanghatalk/ https://www.instagram.com/buddhism.with.joann.fox

Oct 30, 2022

In this episode and subsequent mindfulness practice, we are working toward severing the root of craving (also known as attachment). What is the root of craving? Suffering is said to have three roots: anger, attachment, and--the root of anger and attachment--ignorance. In particular, the root of craving is ignorance of the way things exist as opposed to how they appear to us. When we crave something, it appears to be inherently good; we don't think our Mind has anything to do with making that object pleasant or desirable. Due to our ignorance, we believe our Mind has nothing to do with making an object desirable. For example, if we become attached to a diamond ring, this attachment ultimately arises from ignorance. Attachment arises as follows: pleasant appearing object or person + inappropriate attention = attachment Something we desire manifests like an illusion, and we are the magician. For this process of attachment to be set in motion, ignorance must veil the truth that we make the object appear attractive. We never say, 'Mind, why do you make me have expectations for my birthday to be so great?' We don't protest and think, 'Mind, why do you make that married person appear so attractive? Let's not.' Yet attachment can't arise unless we give inappropriate attention by dwelling on its good qualities, how it will make us happy, etc. If we continue to dwell in this way, attachment will arise and the illusion will be complete. We will then believe we can't be happy without that object or person: whether it is wanting a person, a situation to go the way we want, or a diamond ring. We can stop the attachment equation by giving appropriate attention and using wisdom thoughts to stop attachment in its tracks. For example, we might think, "The only reason I want to keep dating this person is because I am so attached. This relationship is actually toxic for me. If I break up with them, then after a while, my attachment will naturally fade, and they will appear like any other person." Wisdom thoughts can set us free, initiate the return of contentment, and keep our mind peaceful. This I say to you: Good fortune to all assembled here! Dig out the root of craving As you would the fragrant root of bīrana grass. Don't let Māra destroy you again and again, As a torrential river [breaks] a reed. (337) Just as a felled tree grows again If the roots are unharmed and strong, So suffering sprouts again and again Until the tendency to crave is rooted out. -Buddha, The Dhammapada References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Find us at the links below: https://www.facebook.com/Buddhismforeveryone Join our private group at: https://www.facebook.com/groups/sanghatalk/ https://www.instagram.com/buddhism.with.joann.fox

Oct 25, 2022

Attachment to the self causes suffering, just as suffering invariably follows attachment to any object. In general, attachment arises when we perceive an object we find attractive and become fixated on it; we exaggerate its qualities until we become glued to the object, so that it is painful if we are separated from it. For example, attachment to self might arise as a fixed sense that we have a certain quantity, like intelligence. We are attached to being perceived as intelligence so that when someone slights our intelligence in some way, we feel pain and might become angry and defensive. The following experiences come from attachment to our self: anxiety feeling defensive depression, self-loathing, guilt pride defense mechanisms A suggested mindfulness practice is to watch our mind for a week, attempting to notice when we experience any of the symptoms of attachment to self. Other ways to gain knowledge about your own attachment is to observe what triggered the attachment to arise. Or determine what exactly you're attached to in that moment. Observe any pain or problems this attachment causes. Discover what ways your attachment to self most often arises, In the next episode, we will explore ways to lessen the attachment to self that most often plagues you. Sorrow grows Like grass after rain For anyone overcome by this miserable craving And clinging to the world. (335)* Sorrow falls away Like drops of water from a lotus For anyone who overcomes this miserable craving And clinging to the world. This I say to you: Good fortune to all assembled here! Dig out the root of craving As you would the fragrant root of bīrana grass. Don't let Māra destroy you again and again, As a torrential river [breaks] a reed. (337) Just as a felled tree grows again If the roots are unharmed and strong, So suffering sprouts again and again Until the tendency to crave is rooted out. -Buddha, The Dhammapada References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Find us at the links below: https://www.facebook.com/Buddhismforeveryone Join our private group at: https://www.facebook.com/groups/sanghatalk/ https://www.instagram.com/buddhism.with.joann.fox

Sep 19, 2022

In this episode, we look at a three-step process to lessen attachment. The first step is to notice the craving mind and examine it. The craving mind focuses on its object of desire, exaggerates its good qualities, and fixates on it until it feels it can not be happy without it: it is at this stage that attachment has arisen. We might be attached to a new car, a person, being right, or an experience going the way we want it to. Our mind of attachment makes these things so desirable, imbuing them with attractiveness, and yet the attachment to them sets us up for disappointment, painful longing, or dissatisfaction. Attachment is like tasting honey on the raiser's edge; the first taste is sweet, but pain is soon to follow. A three-step practice to lesson attachment Notice the craving mind Loosen the fixation Make offerings You can meditate on the breath to loosen a fixation. Once you've noticed your mind glued to its object of attachment, this meditation frees and settles the mind because it focuses on a completely neutral object—the breath. Offering a purified version of your object of attachment to all living beings is a profound way to lessen craving and create causes to be free of it completely, eventually. For example, you might be attached to buying a new home. Your mind is fixated on it; you feel you can't be happy unless you buy a new house, but financially it would be reckless at this time. You could settle your mind and think, "may all living beings have safe and comfortable shelter." Feel that your offering creates the cause for all beings to have shelter. Giving up your object of attachment now has a universal purpose. Or it might lift you up from the narrow mind of craving to a feeling of connection and love to all living beings. If you're attached to a person for whom its inappropriate, you could think "may all beings experience pure love." Make the offering a purified version of your attachment. The craving of a person who lives negligently Spreads like a creeping vine. Such a person leaps ever onward, Like a monkey seeking fruit in the forest. (334)* --Buddha, The Dhammapada References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Find us at the links below: https://www.facebook.com/Buddhismforeveryone Join our private group at: https://www.facebook.com/groups/sanghatalk/ https://www.instagram.com/buddhism.with.joann.fox

Sep 7, 2022

Once Buddha was staying near the Himalayas in a place where the people were being very poorly treated by three cruel and ruthless kings. Buddha had the thought, 'I wonder if there is a way to get the kings to treat people better and to rule wisely?' Mara, kind of a devil figure, observed Buddha having this thought. Mara decided to try and tempt Buddha into ruling as king himself. But Buddha noticed this and said to Mara, "your teaching and my teaching are quite different." Buddha could not be tempted by power or riches. Then Buddha explained where happiness really comes from is in these verses: Happiness is having friends when need arises. Happiness is contentment with whatever there is. Happiness is merit at the end of one's life. Happiness is the abandoning of all suffering. In the world, respect for one's mother is happiness, As is respect for one's father. In the world, respect for renunciants is happiness, As is respect for brahmins. Happiness is virtue lasting through old age. Happiness is steadfast faith. Happiness is the attainment of wisdom. Not doing evil is happiness. (331–333) References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=331 Find us at the links below: https://www.facebook.com/Buddhismforeveryone Join our private group at: https://www.facebook.com/groups/sanghatalk/ https://www.instagram.com/buddhism.with.joann.fox

Aug 14, 2022

With stories of yogis who spent years practicing alone in isolated mountain caves, it might seem like Buddhism promotes a solitary path. But in reality, Buddha spoke many times of the importance of good friends. Friends that are a good influence on us are essential to our well-being and spiritual development. Once, Ananda said to the Buddha that good friends are half the Holy Life. Buddha replied, "No, Ananda, having good friends isn't half of the Holy Life. Having good friends is the whole of the Holy Life." Buddha also said, "it is better to go alone" than to have friends who negatively influence us. Because we are so easily, almost subconsciously, affected by those we spend a lot of time with, we must choose our companions carefully. In this episode, we look at how vital deep friendships are and the inner qualities of friendship. In the Sigalaka Sutra, the Buddha named these four types of friend: The helpful friend: protects you when you are careless looks after your property when you are forgetful is a refuge when you are frightened when some need arises, gives you twice the wealth required The friend who shares one's happiness and suffering: reveals their secrets to you, but guards your secrets would not abandon you when you are in trouble they would even sacrifice their life for your sake The friend who points out what is good: discourages you from doing evil or harmful things enjoins you in doing good things informs you what you have not heard points out the path of love and compassion The sympathetic friend: never rejoices in your misfortune rejoices in your good fortune stops those who speak poorly of you commends those who speak praise of you Which of these four types of friends best describes you? What qualities of friendship could you improve? In our weekly mindfulness practice, we can engage in purposeful actions to strengthen our friendships and inner qualities. If you find an intelligent companion, A fellow traveler A sage of good conduct, You should travel together, Delighted and mindful, Overcoming all dangers. (328) If you do not find an intelligent companion, A fellow traveler Of good conduct and wise, Travel alone, Like a king renouncing a conquered kingdom, Like the elephant Matanga in the forest. (329)* There is no companionship with a fool; It is better to go alone. Travel alone, at ease, doing no evil Like the elephant Matanga in the forest. (330) References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Wikipedia contributors. (2021, October 21). Kalyāṇa-mittatā. In Wikipedia, The Free Encyclopedia. Retrieved 20:38, August 14, 2022, from https://en.wikipedia.org/w/index.php?title=Kaly%C4%81%E1%B9%87a-mittat%C4%81&oldid=1051137163 Find us at the links below: https://www.facebook.com/Buddhismforeveryone Join our private group at: https://www.facebook.com/groups/sanghatalk/ https://www.instagram.com/buddhism.with.joann.fox

Aug 8, 2022

Mindfulness can be used to train the mind: to make the mind more peaceful and see your world differently. Mindfulness, in this way, is used to remember things we've learned and intend to put into practice. For example, we may have heard the teaching to gather all blame into one--our mental afflictions. We might agree that there are no external problems or enemies; our problems come from our mental afflictions, such as anger, attachment, ignorance, pride, or greed. To practice mindfulness, we could then determine to recall this wisdom when we start to get angry or upset. Mindfulness is used to remember our determination to practice this wisdom and not blame another person or situation for our unpleasant feelings. This practice helps us let the unpleasant feelings pass without clinging to them and blaming others. Mindfulness is a powerful tool for creating a happy mind. Always Rely on a Happy Mind (One of Atisha's 59 slogans of training the mind.) The Story of the Elephant Called Paveyyaka While residing at the Jetavana monastery, the Buddha uttered Verse (327) of this book, with reference to the elephant, called Paveyyaka. Paveyyaka when young was very strong; in due course, he became old and decrepit. One day, as old Paveyyaka went into a pond he was stuck in the mire and could not get on to the shore. When King Pasenadi of Kosala was told about it, he sent an elephant trainer to help the elephant get out of the mire. The elephant trainer went to the site where the elephant was. There, he made the musicians strike up a martial tune. Hearing the military airs, the elephant felt as if he were in a battlefield; his spirits rose, he pulled himself with all his might, and was soon out of the mire. When the bhikkhus told the Buddha about this he said, "Bhikkhus! Just as that elephant pulled itself out of the mire, so also, must you all pull yourselves out of the mire of moral defilements." Then the Buddha spoke in verse as follows: Take delight in mindfulness, guard your mind well. As an elephant stuck in mire pulls itself out, so also, pull yourself out of the mire of moral defilements. —Buddha, Dhammapada, Verse 327: "If in battle your sword were to fall from your hand, you would without hesitation immediately retrieve it out of fear for your life. Likewise, when you battle the afflictions and lose the weapon of mindfulness (which does not forget the subjective and objective aspects of engaging in what is to be adopted and rejecting what is to be cast aside), you must immediately reapply mindfulness." —Je Tsongkapa, Take delight in mindfulness, guard your mind well. As an elephant stuck in the mire pulls itself out, so also pull yourself out of the mire of moral defilements. —Buddha, The Dhammapada References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. (Kindle.)Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 187-197. Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=327 Find us at the links below: https://www.facebook.com/Buddhismforeveryone Join our private group at: https://www.facebook.com/groups/sanghatalk/ https://www.instagram.com/buddhism.with.joann.fox

Aug 1, 2022

The practice of Lojong has the literal translation of "mind training." The great Buddhist master Atisha taught mind training over 1,000 years ago in the form of slogans. These 59 slogans are designed to be practiced in the hustle and bustle of daily life to retrain our minds in the ways of peace, compassion, wisdom, and bodhicitta (the wish to attain enlightenment for the sake of all living beings.) In this episode, JoAnn Fox focuses on the 13th slogan, "Be grateful to everyone." Be grateful to everyone. Who does everyone include? Grateful to those who lift us up Grateful to All living brings Grateful to people we find difficult A grateful mind is a happy mind. With such a mind, we see the wonders in the world and many possibilities. Being grateful to those who are kind or help us is easier, but sometimes we forget. One way to develop gratitude to all living beings is just to consider what we had at our last meal. We didn't pick the vegetables. We didn't build the truck that delivered the vegetables. We didn't build the road the truck drove on or the roads that carry us home each day. We are connected to all living beings and benefit tremendously from them. With difficult people, we can be grateful for the things we learn from them. Only from those who challenge us can we learn great patience and resilience. They can also show us what we still need to heal. Our mind is like an open wound; others help us to understand that the wound hasn't healed yet. Gratitude for lessons learned can be a great healer of resentment. The sluggish and gluttonous simpleton Who sleeps and rolls about Like a fat, grain-fed hog Is reborn again and again. (325)* In the past, this mind went wandering Where it wished, as it liked, and as it pleased. Now I will retrain it wisely, As an elephant keeper does an elephant in rut. —Buddha, The Dhammapada References Buddha. The Dhammapada. Translated by Gil Fronsdale. (Kindie).Shambala, Boston and London, 2011. Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=325 Find us at the links below: https://www.facebook.com/Buddhismforeveryone Join our private group at: https://www.facebook.com/groups/sanghatalk/ https://www.instagram.com/buddhism.with.joann.fox

Jul 24, 2022

The Buddha taught that certain factors strengthen the karmic results of our actions. One example is that the effects of actions we do toward certain types of people are intensified because of their special relationship to us and the benefits we receive from them. Our parents are one of these types of people, since we have received so much help from them in the past. Buddha, therefore, advised that we try to take care of our parents and cherish them as much as we can. In this episode, JoAnn Fox relates the teachings on this subject in a way that can also begin to heal our experience of our parents if that is needed. "There is strength in actions directed toward the three jewels, gurus, those who are like gurus, parents, and the like, for, though you direct no intense thoughts toward them and do them only small harm or help, the ensuing misdeed and merit is great." —Je Tsongkhapa The elephant called Dhanapālaka Is hard to control when in rut; Tied down, the tusker doesn't even eat, Remembering the elephant forest. —Buddha, The Dhammapada References Buddha. The Dhammapada. Translated by Gil Fronsdale. (Kindie).Shambala, Boston and London, 2011. Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=324 Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Find us at the links below: https://www.facebook.com/Buddhismforeveryone Join our private group at: https://www.facebook.com/groups/sanghatalk/ https://www.instagram.com/buddhism.with.joann.fox

Jul 18, 2022

The word enlightenment is a translation of two Pali words that mean "awakened" and "freed from all fetters." To become enlightened then means we wake to the true nature of reality, and we free our mind from all the shackles of the delusions, like ignorance, anger, and attachment. The basic nature of the mind is purity. No matter how troubled or deluded someone's mind is currently, their basic nature is purity. In this episode, we try to get an understanding and an experience of the basic nature of the mind: purity, clarity, and awareness. "The deep, peaceful clarity of our essential mind is in the nature of love, and in this calm atmosphere the disturbances of hatred and anger have no place. While absorbed in this deep state of awareness, there is no chance for a harmful thought to agitate us. It is not a question of consciously deciding to refrain from anger and behave virtuously; this loving, benevolent feeling arises spontaneously and effortlessly, from the depths of our being. As this feeling of spaciousness grows and as we become closer to the correct view of nonconcrete non-self-existence, a sense of unity between ourselves and everything else will arise. Instead of feeling suffocated and oppressed by our surroundings — "It's me against them" — we will feel as if there is room enough for everything in the world. There is space for everything. Within the clear space of nonduality, everything flows freely in a constant process of coming and going, growing and dying, arising and disappearing. Within this expanse of non-self-existent reality, all things function perfectly without obstructing one another. There is no conflict, no confusion, and no separation. Instead of feeling alienated from our environment, from others, or even from ourselves, we share in the experience of universal harmony." —Lama Yeshe Excellent are tamed mules, Thoroughbreds, horses of the Indus valley, Tusked elephants and great elephants. But even more excellent Are people who have tamed themselves. Not by means of these animals could one go To that place not gone to, Where a self-tamed person goes By means of a well-tamed, disciplined self. (322–323)* —Buddha, The Dhammapada References Buddha. The Dhammapada. Translated by Gil Fronsdale. (Kindie).Shambala, Boston and London, 2011. Yeshe, Thupten. Introduction to Tantra. (Kindle). Wisdom Publications, Somerville, 2014. Find us at the links below: https://www.facebook.com/Buddhismforeveryone Join our private group at: https://www.facebook.com/groups/sanghatalk/ https://www.instagram.com/buddhism.with.joann.fox

Jul 13, 2022

Many of the great religious leaders have asked us to practice non-retaliation, to turn the other cheek, and practice nonviolence. The Buddha explained that non-retaliation is not only important for the person who harms us, but for the protection of our self. Buddha once said that if you throw burning coal at someone, you will definitely get burnt. In the same way, when we retaliate in our mind by harboring resentment, we experience that harm by drawing out the suffering we experience. If we retaliate verbally or physically, we create negative karma that will cause us to suffer again in the future. To this point, Buddha once asked this question: if someone gives us a gift but we refused to accept, who owns the gift? When we choose not to retaliate we lay the burden of our own suffering down. JoAnn Fox explains a simple practice for non-retaliation that can be done both in meditation and in daily life. A practice of non-retaliation Step one: Choose peace. Know that forgiveness of another person is necessary for our own mental peace and sanity. When we forgive others it helps us most of all. If we've already lost our peace of mind and have become angry, the advice is to step away from the situation until we become calm. Step two: Generate Compassion. Try to separate the person from their uncontrolled minds like anger, jealousy, attachment and so forth. These uncontrolled minds are the real enemies of ourselves and others. They destroy our happiness and cause us to harm others. Also contemplate the ways that the person who harms us is suffering or is causing their own future suffering. We try to generate real compassion for them. At the end of a meditation: Develop resolve. We make a determination that through the week, whenever we start to think negatively about that person, we will instead move our mind to consider the ways that they suffer. We will try, through mindfulness, to replace our thoughts of anger with thoughts of compassion. Condensed practice: Choose peace, generate compassion. As an elephant in battle Endures an arrow shot from a bow, So will I endure verbal abuse; Many people, indeed, lack virtue. (320) The tamed elephant is the one They take into a crowd. The tamed elephant is the one The king mounts. Best among humans is the tamed person Who endures verbal abuse. -Buddha, The Dhammapada References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=320

Jul 5, 2022

This episode is the last of a three part series on the ten nonvirtuous actions, and the focus is on actions of mind. Actions of mind you say! Yes, actions of mind do create karma. In fact, mental actions are continuously creating our reality. Our mind can create a heaven or a hell right on earth. Our mind can also create a happy life—or at least 80% happier. Nonvirtuous actions of mind: covetousness ill will Wrong view Finding fault in what's not at fault And seeing no fault in what is, Those who take up wrong views Go to a bad rebirth. (318) But knowing fault as fault, And the faultless as the faultless, Those who take up right views Go to a good rebirth. -Buddha, The Dhammapada References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Jun 20, 2022

When the Buddha explained the ten nonvirtuous actions to abandon, four are devoted to our speech. Our words are an incredibly powerful tool; they can build ourselves and others up. Or they can tear ourselves and others down. In a sentence they can destroy a relationship, friendship, or employment; such is the power of our speech. In fact, a mindfulness practice of purifying our speech is one that can change our lives completely. The Four Nonvirtous Action of Speech Lying Divisive speech Harsh speech Idle chatter 5 Factors of Right Speech: Is it true? Is it beneficial? Is it kind? Is it spoken with a mind of good will? Is is the right time? The karmic results of the 4 Nonvirtuous actions of speech which are similar to the cause, explained by Je Tsongkhapa: [as a result of lying] others would slander you a great deal, and they would deceive you; [as a result of divisive speech] your helpers would not get along and would misbehave; [as a result of offensive speech] you would hear unpleasant and quarrelsome speech; [183] [as a result of senseless speech] your words would not be respected or understandable, and your confidence would not be unshakable; Je Tspnkhaoa also explained that abandoning the four nonvirtues of speech is the karmic cause of trustworthy words., "The effect of trustworthy words is that through kind speech, purposeful behavior, and being one whose aims are the same as the disciples', you gather living beings and mature (teach and guide) them." " The word is pure magic, and when you adopt the first agreement, magic just happens in your life. Your intentions and desires come easily because there is no resistance, there is no fear; there is only love. You are at peace, and you create a life of freedom and fulfillment in every way. Just this one agreement is enough to completely transform your life into your personal heaven. Always be aware of how you are using the word, and be impeccable with your word." —Adapted from The Fifth Agreement: A Practical Guide to Self-Mastery. Copyright© 2010 by Miguel Angel Ruiz, M.D., Jose Luis Ruiz, and Janet Mills. Reprinted by Permission of Amber-Allen Publishing, Inc., San Rafael, California Seeing danger in what's not dangerous And not seeing danger in what is, Those who take up wrong views Go to a bad rebirth. (317) -Buddha, The Dhammapada References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Right Speech. Access to Insight (website). https://www.accesstoinsight.org/ptf/dhamma/sacca/sacca4/samma-vaca/index.html The Fifth Agreement: A Practical Guide to Self-Mastery. Copyright© 2010 by Miguel Angel Ruiz, M.D., Jose Luis Ruiz, and Janet Mills. Reprinted by Permission of Amber-Allen Publishing, Inc., San Rafael, California. https://www.thefouragreements.com/the-first-agreement-be-impeccable-with-your-word/

Jun 12, 2022

Buddha explained the Ten Nonvirtuous Actions as a way to guide our actions of body, speech, and mind. "Nonvirtuous" means that it brings suffering to us in the future by way of negative karmic results. Yet it is easy to be confused about what is nonvirtuous if everyone around us is doing it or if our society sanctions it. That is why we are encouraged in Buddhism to bring the light of awareness to our actions. To see, in the light of our own wisdom, if our actions are helpful or harmful. The daily mindfulness practice JoAnn Fox suggests begins by contemplating what unskillful actions of body we currently engage in and deciding if we want to abandon them. Over the course of the week, with mindfulness, we observe our thoughts when the impulse to engage in that behavior arises. We try to understand why we engage in that behavior and make an effort to abandon it. The Three Nonvirtuous Actions of Body: Killing Stealing Sexual Misconduct The karmic results of the three nonvirtuous actions of body Killing: a short lifetime. Things in the external environment such as food and drink, medicine, and fruits will have little strength, be ineffective, have little potency and power, or, being difficult to digest, will induce illness. Hence, most living beings will die without living out their expected life spans. Stealing: a lack of resources. The environmental effects of stealing are that you will have few fruits, the fruits will not be perfect, will change, or will be partially spoiled. There will be severe droughts or torrential downpours. The fruits will dry up or disappear. Sexual misconduct: an unruly spouse; inability to find a lasting relationship. The environmental effects of sexual misconduct are living where there is excrement and urine, mud, filth, unclean things, many evil smells, misery, and discomfort. Ashamed of what's not shameful And not ashamed of what is, Those who take up wrong views Go to a bad rebirth. (316)* --Buddha, The Dhammapada References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

May 31, 2022

Where we place our thoughts is how we produce happiness, calm, and peace. The real trap we're all in is believing that we will be happy when_______. Think about how many times we've said this: "I'll be happy when I get my own room. I'll be happy when I can drive. I'll be happy when I can move out. I'll be happy when I can move back in. When I graduate college, I'll be happy, and when I get that great job. I'll be happy when I get married. I'll be happy when I get divorced. I'll be happy when I have kids. I'll be happy when these kids finally leave. I'll be happy when I retire." We're always pursuing something that we think will give us satisfaction we crave. The Buddha suggested that instead of pursuing this endless cycle of searching, we learn how to make ourselves happy. Then we get to be peaceful and happy no matter the circumstances. This appears elusive to us because our minds are untamed and uncontrolled—so being happy most of the time seems crazy. Yet it is possible, and it's not a high spiritual attainment beyond our grasp. JoAnn Fox explains her experience of being able to train the mind enough--by watching our thoughts--to be happy most of the time. We will see our level of happiness increasing by being mindful of our thoughts and rerouting our thoughts in an appropriate direction when they go in the wrong direction. (The wrong direction being thoughts that lead us to dissatisfaction, resentment, anxiety, etc.) JoAnn explains a simple mindfulness technique that anyone can practice for these transformative results. "Everyone you meet always asks if you have a career, are married, or own a house as if life was some kind of grocery list. But no one ever asks you if you are happy." --Heath Ledger Just as a fortified city Is guarded inside and out, So guard yourself— Don't let a moment pass you by. Those who let the moment pass Grieve when they're consigned to hell. (315) --Buddha, The Dhammapada References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=315

May 16, 2022

There is a way to purify negative karma! Phew. Buddha taught the Four Powers of Purification. The first power is healthy regret. This type of regret stands in contrast to guilt. Healthy regrets teaches us that we should try to not be angry or unkind to ourselves when we experience regret. Regret makes us naturally desire not to repeat that action and the harm we caused. The second power of purification is applying remedies. In this episode, JoAnn Fox shares a traditional method for applying remedies, reciting the mantra of Vajrasattva, Buddha of Purification (see the mantra below.) The third is the power of promise, in which we promise to try to refrain from that harmful action in the future. Finally, the power of reliance is to ask for help to a higher power; for some this could be praying to Jesus or it could be asking the objects of Buddhist refuge (Buddha, Dharma, and Sangha) for help. The powers of purification act together or alone. For example, as soon as we regret some harm we have done we start to purify that karma. This practice illuminates Buddhism's most essential tenet, we can change...Profoundly change. How to purify negative karma through the 4 powers: Regret Applying Remedies Promise Reliance The short mantra of Vajrasattva, For purification Om Vajra Sattva Hum Just as kusa grass cuts the hand That wrongly grasps it, So the renunciant life, if wrongly grasped, Drags one down to hell. (311) A lax act, corrupt practice, Or chaste life lived dubiously Doesn't bear much fruit. (312)* With steady effort One should do what is to be done Because the lax renunciant stirs up Even more dust. (313)* A foul deed is best not done— The foul deed torments one later. A good deed is best done— For, having done it, one has no regret. (314) -Buddha, The Dhammapada References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 77 ( Link ) Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=314 Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 . (Kindle). Pages 251-253. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

May 8, 2022

From two stories told by the Buddha referencing people who didn't think their actions of harm were any big deal, we see that the results of karma can be powerful and that the practice of restraint is wise for our present and future happiness. In this episode, we look at both the law of karma and the practice of ethical discipline. In particular, we look at the power of restraint to change our behavior in our lives for the better! Better to eat a flaming red-hot iron ball Than to be an immoral and unrestrained person Feeding on the alms-food of the people. (308)* Four results come to the careless person Who consorts with the spouse of another: Demerit, Disturbed sleep, Disgrace, And hell. For the frightened pair Delight is brief [And then comes] Demerit, Rebirth in an evil state, And harsh punishment from the king. Therefore a person should not consort with another's spouse. (309–310)* --Buddha, The Dhammapada We try to practice restraint from the 10 non-virtuous actions: killing stealing sexual misconduct lying harsh speech divisive speech gossip or meaningless chatter covetousness malice wrong views Karmic Effects Similar to the Cause The Precious Garland says: By taking life, we will be short-lived. Violence will bring us lots of harm. Through stealing, we will lack possessions. Through adultery, we will face rivals. Through speaking falsely, we'll face slander. Divisive talk will separate us from our friends. Harsh speech will mean hearing unpleasant words. Gossip will cause our speech to lack nobility. Covetousness will destroy our hopes. Malice will bring us many fears. And wrong view will bring inferior beliefs. References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=308 https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=309

May 2, 2022

When Buddha was accused of sexual relations with a young, beautiful woman named Sundari, and his followers were accused of murdering her, Buddha remained unphased. Buddha merely used it as an opportunity to teach about karma. If only we could remain so calm amidst the storms of life! In this episode, we learn about a practice to help us let go of anger taught by Thich Nhat Hanh. This meditation involves a mindfulness of anger: breathing in, I recognize my own anger; breathing out, I smile at my anger. The Story of Sundari the Wandering Female Ascetic While residing at the Jetavana monastery, the Buddha uttered Verse (306) of this book, with reference to Sundari, a wandering female ascetic. As the number of people revering the Buddha increased, the non-Buddhist ascetics found that the number of their following was dwindling. Therefore, they became very jealous of the Buddha; they were also afraid that things would get worse if they did not do something to damage the reputation of the Buddha. So, they sent for Sundari and said to her, "Sundari, you are a very beautiful and clever young lady. We want you to put Samana Gotama to shame, by making it appear to others that you are having sexual dealings with him. By so doing, his image will be impaired, his following will decrease and many would come to us. Make the best use of your looks and be crafty." Sundari understood what was expected of her. Thus, late in the evening, she went in the direction of the Jetavana monastery. When she was asked where she was going, she answered, "I am going to visit Samana Gotama; I live with him in the Perfumed Chamber of the Jetavana monastery." After saying this, she proceeded to the place of the non-Buddhist ascetics. Early in the morning the next day, she returned home, if anyone asked her from where she had come she would reply, "I have come from the Perfumed Chamber after staying the night with Samana Gotama." She carried on like this for two more days. At the end of three days, those ascetics hired some drunkards to kill Sundari and put her body in a rubbish heap near the Jetavana monastery. The next day, the ascetics spread the news about the disappearance of Paribbajika Sundari. They went to the king to report the matter and their suspicion. The king gave them permission to search where they wished. Finding the body near the Jetavana monastery, they carried it to the palace. Then they said to the king, "O king, the followers of Gotama have killed this Paribbajika and have thrown away her body in the rubbish heap near the Jetavana monastery to cover up the misdeed of their teacher." To them the king replied, "In that case, you may go round the town and proclaim the fact." So they went round the town carrying the dead body of Sundari, shouting, "Look! What the followers of Gotama have done; see how they have tried to cover up the misdeed of Gotama!" The procession then returned to the palace. The bhikkhus living in the Jetavana monastery told the Buddha what those ascetics were (doing to damage his reputation and impair his image. But the Buddha only said, "My sons, you just tell them this," and then spoke in verse as follows: Verse 306: One who tells lies (about others) goes to niraya; one who has done evil and says "I did not do it" also goes to niraya. Both of them being evil-doers, suffer alike (in niraya) in their next existence. The king next ordered his men to further investigate the murder of Sundari. On investigation, they found out that Sundari had died at the hands of some drunkards. So they were brought to the king. When questioned, the drunkards disclosed that they were hired by the ascetics to kill Sundari and put her body near the Jetavana monastery. References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 77 ( Link ) Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=305 Hahn, T.N. Taking care of anger . (YouTube). https://youtu.be/9OvLOna5_1A

Apr 18, 2022

Dharma often refers to the teachings of Buddha, but the specific meaning of dharma is that which holds us back from suffering. If we say we are a Buddhist or a dharma practitioner, it means we are making an effort to hold ourselves back from suffering by putting the teachings into practice. In other words, we are trying to tame our own mind. At the moment, our mind is like a wild horse, going anywhere it wishes. If our feelings get hurt, the mind may race off in anger and speech that is destructive to a relationship with someone. We might regret it later, but the damage has been done. Wouldn't it be better if we could use our thoughts to restrain our mind, calm it, and guide it in a positive direction? Training the mind begins by trying to develop the wish to tame our mind. Usually, we think that we would be happy if we just had the right partner, the right amount of money, the right job, the right house, or the right body. We want the things we believe will make us happy. But external things are unpredictable. For example, there are many wealthy, famous, beautiful people that are very unhappy. If wealth, fame, or beauty were real causes of happiness, anyone who passed them would be happy. But we know too many examples of people who seem to have such wonderful external conditions but are at the same time deeply unhappy. Buddhism suggests that we go straight for happiness! Develop the wish to be happy from an inner source, and then train yourself to produce your own happiness. The tools that we have to train our minds are mindfulness and meditation. Meditation and mindfulness help us train the mind to make it capable of guiding ourselves in a positive direction and away from destructive emotions like anger, greed, and jealousy. In this context, mindfulness observes our thoughts and actions, staying very aware of what we are doing, and reminds us of what we said we were supposed to be doing. When we meditate on the breath, for example, mindfulness makes us aware that we've lost our concentration and reminds us to bring our attention back to the breath. Or mindfulness may notice when we start becoming irritated and reminds us that we intend to practice patience or positivity. Mindfulness is like the reins of the horse used to guide our mind in the direction that we choose. Taming our mind should be approached like taming a wild horse, with gentleness and kindness toward ourselves. The first steps to taming a wild horse are simply putting it in a pasture with other calm, tame horses, being kind to the horse, connecting with it to build trust, and making being with humans seem like a positive experience. In the same way, we can't use our deepening awareness and wish to train our minds to beat ourselves up. Taming is a gentle, slow process of transformation, not a sudden change. In verse 305 of the Dhammapada, Buddha speaks of the virtues of being alone in the princess of taming oneself. This means dwelling in solitude is conducive to meditation and spiritual training. But I also think that being alone, following the spiritual path in this modern world, can be thought of the way Brene Brown describes the courage to stand alone: "Everything I've ever done that's ever really made a contribution, I have felt alone in doing it and afraid but alive. What I have found is that after the first time and it really only takes one time, but after the first time you up to brave the wilderness, you pull away from what a group of people thinks, maybe it's your creative community, it's your critics, the first time you pull away and find power and standing on your own, I think you belong into the wilderness in a different way because, anytime after that, when you choose fitting in over belonging to yourself, it's painful." —Brene Brown Sitting alone, resting alone, walking alone, Untiring and alone, Whoever has tamed oneself Will find delight in the forest. --Buddha, The Dhammapada References and Links Brown, Brene. (2021, July 24). Have the courage to stand alone. [Video] . YouTube. https://youtu.be/x_sYCThUQc8 Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 77 ( Link ) Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=305 Planks on, Katie. Taming a Horse: How to Tame Horse in Real Life . Horse Bonding Success. https://horsebondingsuccess.com/horse-training/taming-a-horse

Apr 11, 2022

Buddha asserted that all living beings have Buddha-nature, a consciousness that is the seed of enlightenment. No matter how deluded someone is at this moment, they have within them the potential to become a fully enlightened being. Our nature is essentially pure and good (and empty of inherent existence). Even when it is raining, and clouds completely cover the sun, the clouds do not change the essential light-giving power of the sun. In the same way, the clouds of delusions like anger, greed, and ignorance do not change the pure nature of living beings. If we are not yet enlightened, then, of course, we will sometimes "malfunction" with anger or other bad habits of mind. Rather than becoming discouraged or feeling like a bad person, we can have compassion for ourselves and try to relate to our Buddha-nature. If we train our minds, we can perfect the following six qualities and become an awakened being, just like Buddha did. What are the Six Perfections? generosity ethical discipline patience effort concentration wisdom From afar, good people Shine like the Himalayan mountains. Close up, bad people disappear, Like arrows shot into the night (verse 304) --Buddha, The Dhammapada References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 77 ( Link ) Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=304

Apr 5, 2022

Have you ever wondered how to practice karma? In this episode, we look at how to practice karma by maintaining mindfulness of the law of karma and acting in accordance with it. The word karma literally means action. Every action is like a seed planted in the field of our mind. Virtuous actions, like those actions coming from the intention of compassion, generosity, love, understanding and so on, plant a seed in our mind that will eventually give rise to happiness in the future. In this way karma shapes our world. The world we are experiencing today has been shaped by our actions of the past. Our world of tomorrow will be shaped by her actions of today and (as well as previous actions.) In the verse from the Dhammapada, Buddha Illustrates the power of virtuous actions. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 King of Concentrations Sūtra says: Like illusions, bubbles, mirages, and lightning, All phenomena are like the moon [reflected] in water. It is not the case that living beings—who die And go on to their next lives—are offspring of Manu [the first human at the beginning of the eon]. Yet the karma that you possess does not disappear; The virtuous and nonvirtuous give rise to their effects accordingly; This logical approach is sound; though subtle and difficult to see, It is within the scope of the Conqueror. Cause of Fame: The cause of consummate lineage is first overcoming pride and then making obeisance and so forth to gurus and the like, and respecting others as if you were their servant. The effect of consummate lineage is that people carry out your spiritual instructions without disregard. Cause of Wealth: The cause of consummate power [weath] is giving food, clothing, and so forth to those who request them; even when they are not requested, giving such assistance; and giving to those who suffer and to recipients who have good qualities but no possessions. The effect of consummate power [wealth] is that through giving you gather living beings and can then help them mature spiritually. People endowed With faith, virtue, fame, and wealth Are revered Wherever they go. --Buddha, The Dhammapada References and Links Buddha. The Dammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 77 ( Link ) Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=303 Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 (Kindle). Pages 244-248. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Mar 23, 2022

It could be said that all of the Buddha's teachings are about suffering and how to end suffering. In this episode, we hear the story of a monk who, standing alone in his monastery while the rest of his city celebrated the festival of the constellations, thought: "There can be no one whose lot is worse than mine." Haven't we all had a similar thought before when we were down, thinking our situation was just the worse! To the monk, the Buddha said that everyone suffers. Buddha says it is hard to be a monk; it is hard to be married with a family; it is hard just to live with other people. Ultimately Buddha said that anyone in samsara (with an uncontrolled mind) would experience suffering wherever their circumstances are. The only way to end suffering is to stop the causes of suffering from within--from our mental habits of ignorance, anger, attachment, greed, and so forth. Understanding that suffering and happiness arise from our mind, rather than external circumstances, we can try to lift our mind back up to happiness as a spiritual practice. I suggest a one-day practice as an experiment. For this mindfulness practice, try for an entire day to keep lifting your mind back up when it becomes tense or unhappy. Utilize thoughts of gratitude or simply your determination to be peaceful and happy all day. I do this practice and find it really works! Just know that sometimes turning your mind back to happiness is easy, like turning a motorbike, but sometimes it is like turning a cruise ship around--it takes a long time. Verse 302: It is hard to become a bhikkhu; it is hard to be happy in the practice of a bhikkhu. The hard life of a householder is painful; to live with those of a different temperament is painful. A traveller in samsara is continually subject to dukkha; therefore, do not be a traveller in samsara; do not be the one to be subject to dukkha again and again. - Buddha , The Dhammapada References and Links Buddha. The Dhammapada : Verses and Stories. Translated by Daw Mya Tin, M.A. Edited by Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986 (Online). Courtesy of Nibbana.com Link: https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=302

Mar 14, 2022

The Buddha said that the minds of his followers should "constantly, day and night, delight in spiritual practice." What practice can we weave through our days and use our own life as a spiritual path? What practice can we do at work, at home, with strangers, children, parents, and our partner? Cherishing others is a practice we can do whenever we have an intention; in other words, wherever we are awake. Cherishing others directly opposes our own selfishness, also known as self-cherishing. Cherishing another means that we have the intention: your happiness is important. I myself will work for your happiness . Cherishing others has so many benefits. It is the basis of all good qualities, and, if practiced until it is our only intention, will lead to enlightenment. Cherishing others solves all problems between ourselves and others. Conversely, selfishness leads to pain and conflict; it is the foundation of all suffering. In this episode, JoAnn Fox explains how to practice cherishing others in daily life. She also guides a short meditation on cherishing those closest to us. Modern science reveals that cherishing others even has health benefits. A study in The Journals of Gerontology found that "in an ethnically diverse group of older adults, those who gave social support to others experienced much lower rates of mortality compared with those who didn't offer assistance." Cherishing others can also reduce levels of the stress hormone cortisol. A study in the journal Integrative Psychological and Behavioral Science found that people who "practiced a kindness mindset had 23% lower cortisol levels than the average person." Chronically high cortisol has been linked to health conditions like cardiovascular disease, weight gain, osteoporosis, insulin resistance, and diabetes. So cherishing others is good for your health! Always wide awake Are the disciples of Gotama Whose minds constantly, day and night, Delight in spiritual practice. -Buddha, The Dhammapada If you are interested in learning how you can work with JoAnn Fox as a Life/Spiritual Coach, visit https://buddhismforeveryone.com/coaching References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 76 Sweet, Joni (Feb. 2021). How Random Acts of Kindness Can Boost Your Health During the Pandemic. Very Well Mind. https://www.verywellmind.com/how-random-acts-of-kindness-can-boost-your-health-5105301

Mar 7, 2022

The Buddha spoke many times of the importance of practicing harmlessness. The most harmful mind is the mind of anger. The nature of anger is that it wishes to harm its object. Just as the nature of fire is to burn, the nature of anger is to harm. In this episode, we look at the causes of anger and conflict in our hearts. Sometimes we are at war with someone, a family member, a person at work, with society, our government, or a political party. We can understand and touch the war within ourselves. We can lay our conflicts down and experience peace where there was pain and turmoil. How does anger arise? Anger observes an object it finds unpleasant, dwells with inappropriate attention on the faults of that object. Then anger arises when the mind has become unpeaceful and uncontrolled. The great Buddhist Master Shantideva said there are two reasons we get angry: when we don't get what we want and when we have to put up with things we don't want. Edict of ancient Rome was: "If you want peace, you must prepare for war." The result of this traditional way of thinking: 2,000 years of war, misery, destruction and annihilation. Millions of serious casualties. In the atomic age it is now high time we reversed this motto: "If you want peace, you must prepare for peace." This means disarming instead of rearming." —Dalai Lama Inner peace in the minds of human beings is the only foundation upon which a last outer peace--a world without war--is possible. The way to heal ourselves and society is the same. Loving-kindness and compassion are the antidotes to anger and hatred. A powerful antidote to anger is to accept people as they are. Another is having compassion for their struggles and personality quirks. We all have a personality quirk or two…Thich Nhat Hanh says that "We are challenged to apply an antidote as soon as anger arises, because of the far-reaching social effects of individual anger." A profound understanding of interdependence arises when we see others with compassion and take universal responsibility for the correlation between our inner peace and outer, or world peace. The vast web of life is such that the action of one person reverberates across the entire web. Do we have a universal responsibility to end the war within ourselves as an act of nonviolence and peace for the whole world? Always wide awake Are the disciples of Gotama Whose minds constantly, day and night, Delight in harmlessness. -Buddha, The Dhammapada If you are interested in learning how you can work with JoAnn Fox as a Life/Spiritual Coach, visit https://buddhismforeveryone.com/coaching References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 75-76 Dalai Lama. Our Only Home: A Climate Appeal to the World Kindle Edition . Disarming instead of rearming. pp. 87

Mar 4, 2022

In this episode we explore mindfulness of the body. Many of us spend our work days sitting in front of a computer, disconnected from our bodies. Sometimes we are in a beautiful place but not really present. Mindfulness of the body can help us become present in our bodies. We can learn how to release tension and stress or remind ourselves be kind to our body. Buddha taught several types of mindfulness of the body: Mindfulness of the breath Mindfulness of the postures Activities Impurities Real nature 4 elements Charnel grounds Always wide awake Are the disciples of Gotama Who constantly, day and night, Are mindful of the body. -Buddha, The Dhammapada If you are interested in learning how you can work with JoAnn Fox as a Life/Spiritual Coach, visit https://buddhismforeveryone.com/coaching References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 75-76

Feb 21, 2022

In this episode, we look at the meaning of going for refuge . Typically when we think of refuge, it means a source of protection. Refuge is comfort and safety in the storm. The way a person becomes a Buddhist is by going for refuge to the Three Jewels: Buddha, Dharma and Sangha. Someone enters into Buddhism by seeking a solution to their pain or problems in the Dharma, or the teachings. The refuge we speak of is actually the experience of finding a solution to our suffering through the practice of a teaching. The other two Jewels of Refuge are Buddha--the source of the teachings--and Sangha, the spiritual community that supports our practice. We have been seeking temporary refuge since we first cried in pain or hunger. The first thing we turned to for refuge was our mother. When we were suffering and could not yet speak, she tried to discover the source of our pain and solve it for us. Since then, we have adopted so many sources of refuge. Some things we have come to turn to in an effort to alleviate our pain may even cause us more confusion and pain. We can distinguish between temporary refuge and ultimate refuge. Ultimate refuge meets certain criteria: It doesn't cause any unwanted side effects or more problems It makes us feel peaceful It predictably makes us feel peaceful everytime we turn to it It addresses the real cause of the problem We can check whether something is temporary refuge by examining how we are trying to solve a certain problem or feel better in a situation. For example, if someone is uncomfortable in a social situation and drinks a lot of alcohol to quell their anxiety-- it may cause a lot of unwanted side effects, from a hangover to some regrettable behavior. By contrast, ultimate refuge is when we turn to wisdom to help us solve our problem or feel better. For example, if a close family member irritates us, we might try to look at the situation differently and develop compassion for them. Everytime we feel compassion for them in a circumstance that would normally annoy us, and our mind remains peaceful rather than upset, we have sought an ultimate refuge. Ultimate refuge, life Refuge in the Three Jewels, is turning inward to solve our problems. We become an inner being, with the tools to transform any external situation. Always wide awake Are the disciples of Gotama Who constantly, day and night, Are mindful of the Buddha. (296) Always wide awake Are the disciples of Gotama Who constantly, day and night, Are mindful of the Dharma. (297) Always wide awake Are the disciples of Gotama Who constantly, day and night, Are mindful of the Sangha. --Buddha, The Dhammapada If you are interested in learning how you can work with JoAnn Fox as a Life/Spiritual Coach, visit https://buddhismforeveryone.com/coaching References and LinksBuddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 75-76

Feb 7, 2022

The Buddha sometimes spoke in metaphor to convey very deep and complex truths. In this episode, we examine a beautiful verse that describes how we can attain freedom from suffering and difficulties. In particular, the episode is devoted to understanding the meaning of eternalism and nihilism. This refers to avoiding the extremes of eternalism and nihilism. This wisdom of the Middle Way avoids the extremes of thinking things exist inherently or eternally (i.e., the way things normally appear to us) as well as the other extreme of thinking nothing exists (nihilism). We begin by examining emptiness, which describes how our reality does exist. Emptiness means that nothing exists inherently, eternally, concretely, independently of its causes, conditions, name, etc. The practical application of this is to not readily accept how things appear to us— good, bad, fortunate, unfortunate. Things in our reality don't exist in a fixed way. We don't fall under the spell of believing that the experiences and people in our life are inherently good or bad. But things do exist! Buddhism teaches us to avoid a nihilistic view that thinks nothing exists. We do exist, with a name, a body, and ways that we function. Our self and all things exist in dependence upon causes and conditions. Understanding that things are empty, we can change the label we give something, and it changes. We can change the label from " They are a BAD person " to " they are a suffering person ," and the person appears very different. We can also change the way things function. As a person, we can start to function more compassionately, more kindly, or with more integrity, and the ways things appear to us will also change. Because our whole reality is empty, we can change the label of things in our lives or the way we function, and the things that appear in our lives will change. Changing the way we function will greatly impact the names others give us too, HA! Buddha spoke these words 2,500 years ago: Having killed Mother, father, Two warrior kings, A kingdom and it's subjects The brahmin, undisturbed, moves on. (295)* Having killed Mother, father, Two learned kings, And a tiger, The brahmin, undisturbed, moves on. (295)* --Buddha,The Dhammapada If we insert the meaning of the metaphors, it roughly means: Having killed Craving, conceit Views of eternalism and nihilism And doubt The spiritual person, undisturbed, moves on from all suffering. According to Gil Frondsdale, the translator of the Dhammapada we are referencing: "Mother" refers to craving, "father" to conceit. " The two warrior kings to metaphysical views of eternalism and nihilism, the kingdom to the twelve sense spheres (āyatana), and the subjects of the kingdom to the passion for pleasure dependent on the sense spheres. "A tiger" is a translation of veyyagghapañcamaṃ, literally, "with a tiger as fifth" or "that of which its fifth element pertains to tigers." The DhpA commentary describes this as referring to either the five hindrances (sensual desire, ill will, sloth and torpor, restlessness and anxiety, and doubt) or just to the fifth hindrance, doubt." References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 75-76 and glossary 295* ( Link ) Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=294

Jan 31, 2022

The 3 obstacles to effort Procrastination Attachment yo what is non-virtuous or meaningless Discouragement The toxins multiply For the insolent and negligent Who reject what they should do And do instead what they should not. But the toxins come to an end For those who are mindful and alert, Who are constantly well-engaged With mindfulness of the body, Who don't resort to what they should not do But persist in doing what they should. (292–293) —Buddha, The Dhammapada References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 75-76 ( Link ) Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=292

Jan 25, 2022

To forgive, seek: Your own Freedom. Want your own freedom from pain Compassion. Compelled by their delusions The Lesson. How can I learn from this? Forgiveness means stopping the cycle of anger and harm. On analysis of whether the object has self-control, anger is unjustified. The master Candrakīrti also states: "This is not living beings' fault, Rather it is the fault of the afflictions." But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you. —Jesus, Matthew 5:44 Those who seek their own happiness By causing suffering for others Are entangled in hostility. From hostility they are not set free. (Verse 291) —Buddha, The Dhammapada References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 ( Link ) Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=291

Dec 31, 2021

The Buddha taught that small, good karmic actions lead to great results in the future, a powerful motivation for making even small positive changes in our lives. In this episode we look at the Four Powers of Effort, a process for making positive changes last. 1,200 years ago, the Buddhist Master Shantideva offered this Buddhist approach to lasting change and building confidence in his Guide to the Bodhisattva's Way of Life . The Four Powers of Effort are guiding principles to reaching a goal by aspiring to who you want to become, creating a joyful process for change, and steadfastly sticking to it. The Buddha said that "with effort we have all attainments," meaning we can do anything we aspire to with enough effort—even attain enlightenment! The Four Powers of Effort Aspiration. A strong wish is fundamental for accomplishing an important goal. How can we best create a strong wish and harness the power of it fir change? By visualizing the future self. We decide who we want to become and visualize it, preferably in the quiet of meditation. We imagine what this new identity feels like, what they do each day, and the positive effects they have on others and our selves. For example, if we aspire to meditate every day, we imagine becoming a meditator, the newfound peace, and less anxiety. Or you might imagine becoming a fit and healthy person, and you visualize a future self that exercises most days of the week, feels light in your body, enjoys active pleasures like biking with friends or hiking. A shift in identity will follow changing our habits, but choosing who we want to become helps us understand what processes we need to adopt in order to become that person. (Emptiness of the self at work here!). The most powerful wishes come when the outcome is meaningful to us and is an expression of our values. Living in accordance with our values is a path toward happiness. Engaging in the positive process is a type of success that can reliably bring us satisfaction. External success may or may not be achieved. External success may not deliver the happiness we believed it would, but acting in accordance with our values will bring us peace whatever the outcome. Outcomes are invariably unpredictable, but good will come if we make positive changes. "Identity change is the North Star of habit change" —James Clear Steadfastness. What is the smallest, most manageable step you can take in the next 24 hours to move in the direction of your goal? Very clearly identify the first step, according to your capacity. Plan the step for the following day, and even at a certain time and place. Make the plan specific. The plan, "I will meditate tomorrow" is less likely to be fulfilled than: "I will meditate tomorrow morning after I have my coffee while still sitting at the kitchen table." Try to make one small step toward reaching your new identity each day. If we diligently put these planned steps into action, from this steadfastness will come a newfound confidence. We will eventually be confident in our new identity because we have performed this activity steadfastly over a period of time. Joy. Try to make the plan for change a joyful one. We won't do what makes us suffer for very long! Adopting new habits will be challenging, but the experience can't be very unpleasant. The spiritual path should be a joyful one if we are practicing correctly. Try to make your plan for change as easy and pleasant as possible, like setting out your meditation cushion the night before if you intend to meditate in the morning. Rest. Rest is a power of effort. Plan to take rest and have a break. Also, when we have an unexpected rest (when we diverge from our plan or slip up, don't feel that you have failed, you just needed a little rest from all that willpower!) Steadfastness means we are going in the direction of our dreams, not that we are perfect. From Atomic Habits by James Clear: I will [BEHAVIOR] at [TIME] in [LOCATION]. Meditation. I will meditate for one minute at 7 a.m. in my kitchen. Studying. I will study Spanish for twenty minutes at 6 p.m. in my bedroom. Exercise. I will exercise for one hour at 5 p.m. in my local gym. Marriage. I will make my partner a cup of tea at 8 a.m. in the kitchen. If by giving up small pleasures great happiness is to be found, the wise should give up small pleasures seeing (the prospect of) great happiness. (Verse 290) —Buddha, The Dhammapada Apply for a free life coaching session: To apply for a complimentary 30-minute life coaching session with JoAnn Fox (for the first 5 that apply in December) visit https://buddhismforeveryone.com/coaching References with Links Buddha (1986). The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=290 Clear, J. (2018). Atomic Habits. Avery. https://www.amazon.com/Atomic-Habits-Proven-Build-Break-ebook/dp/B07D23CFGR/ref=sr_1_1?crid=1QMEEZSP01C91&keywords=atomic+habits+james+clear&qid=1640962723&s=books&sprefix=Atomic%2Cstripbooks%2C142&sr=1-1

Dec 20, 2021

Our modern culture tends to make us turn away from thoughts about death and even our own aging. Yet death is something that all of us, without exception, will experience. In Buddhism, there is a focus on coming to terms with our own death ans impermanence. This world is not our home, it is said. We are a traveler destined for other worlds, other lives. By becoming mindful of our own mortality, that the time of our death is uncertain, and even that we might die today, we develop a great urgency for spiritual practice. In this episode we look at the many benefits of and do a meditation on a death. Paradoxically, this meditation gives us a great zest for life, and we can do it quite joyfully. Benefits of mindfulness of death Our spiritual practice becomes powerful and pure We engage in spiritual peace Buddha said that people would never fight or argue if they fully realized they were going to die. Reduced attachment Gratitude for each moment of our precious human life An appreciation of human vulnerability that leads to greater compassion for self and others A diminished anxiety about death, the death of our loved ones, and dying in the world around us. This helps us to support others during their dying process and friends and family who are grieving A reduced fear of our own death, which can help us die in a state of peace rather agitation Greater zest for life Atisha's contemplations on death: Death is inevitable. Our life span is decreasing continuously. Death will come, whether or not we are prepared for it. Human life expectancy is uncertain. There are many causes of death. The human body is fragile and vulnerable. At the time of death, our material resources are not of use to us. Our loved ones cannot keep us from death. Our own body cannot help us at the time of our death. Only spiritual practice will help us at the time of death. "Here I will live during the rainy season, And here during the winter and summer." So the fool ponders Unaware of the danger. Intoxicated by children and cattle, That addict Is swept away by Death, As a sleeping village is by a great flood. (Verse 286-287) Children, parents, and relatives Are not a protection For someone seized by Death, Relatives are no protection Knowing this, The wise person, Restrained by virtue, Should quickly clear the path To Nirvana, (288-289) Apply for a free life coaching session: To apply for a complimentary 30-minute life coaching session with JoAnn Fox (for the first 5 that apply in December) visit https://buddhismforeveryone.com/coaching References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 73 ( Link )

Dec 6, 2021

In this episode we look at attachment to self. In particular, we try to identify what attachment to self is and how to lessen it so that we experience more peace and light-heartedness. To recognize attachment to self, we can contemplate extreme examples: Extreme examples of when we feel attachment to self Embarrassment Excessive shame or guilt Reactions to criticism like anger or dismissing the person Strong pride or self-aggrandizement In general, attachment arises when we perceive an object we find attractive and exaggerate its good qualities until we become glued to the object, such that we feel pain when we are separated from that object. Attachment to self exists because we perceive a fixed self and become attached to this perception of a fixed, inherent self. Some examples of these attached perceptions of self range from "I am a good person," "I am smart," and also "I am a bad person," "I am a loser. One way to lessen our attachment to self is to recognize that we do not exist as a fixed, inherent self. Just like all things, our self exists as an interdependent phenomena; our self depends upon causes and conditions, labels, and the mind appearing it a certain way. Our self does exist, just not in the way it normally appears, as fixed and inherent. Our self exists like a rainbow appearing in a clear sky. A rainbow arises in dependence upon rain droplets, the rays of the sun, and our location to the rainbow. We can never reach out and touch a rainbow, because it depends on our position in relation to it. Like a rainbow, our self depends on many causes in each moment of perception. Others see only a rainbow when they see us; their perception depends upon their perception, as well as how we appear to function. There is no fixed self to be attached to, to be offended over, embarrassed by, or anxious over! This is a subtle and complex subject, so the daily mindfulness practice encouraged is to start by just trying to identify our attachment to self when it arises. You can feel the attachment when we are hurt by criticism, anxious, guilty, shameful, embarrassed, or prideful. The meditation we practice in this episode is called "Taking by means of Compassion, Giving by means of Love" or Toglen. We use our own self as our object of love and compassion. Practicing love and acceptance of our ever-changing, empty self is a powerful way to weaken the attachment to a fixed self that causes us all sorts of problems. Let's try to practice self-compassion and not take ourselves too seriously. Laugh at ourselves a little, forgive ourselves a lot. Destroy attachment to self As you could an autumn lily in your fist Cultivate the path to peace The Nirvana taught by the Well-Gone-One. (285) - Buddha , The Dhammapada Apply for a free life coaching session: To apply for a complimentary 30-minute life coaching session with JoAnn Fox (for the first 5 that apply in December) visit https://buddhismforeveryone.com/coaching References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 73 ( Link )

Nov 22, 2021

In this episode, we explore attachment and some simple ways to practice non-attachment. The concept of non-attachment is often misunderstood. For example, we still love people even while practicing non-attachment. We still have homes, jobs, and goals even as we lesson our attachment. Non-attachment does not mean being separated from people or things, but changing the way we relate to them. Lessened worry and anxiety, peace of mind, and more enjoyment are only a few of the innumerable benefits that come from non-attachment, Benefits of non-attachment Less worry Less anxiety Greater enjoyment in relationships Contentment and satisfaction Better mood Less stress A more peaceful mind What is attachment? Attachment arises from: Focusing on an object we find desirable, dwelling on it with inappropriate attention until our mind becomes glued to it, such that we feel we can't be happy without it. Attachment is not desire. We desire many things in a positive, non-attached way, like brushing our teeth. What attachment involves is "sticky desire." This type of desire is like sticking duct tape to a hairy arm; when it is ripped away it is VERY painful (like when we are ripped away from our object of attachment). We experience attachment to: Things Status People Relationships Children Past Future Situations in the present being other than they are And much more… Cut down the forest of craving, not the real tree; the forest of craving breeds danger (of rebirth). Cut down the forest of craving as well as its undergrowth and be free from craving. So long as craving of man for woman is not cut down and the slightest trace of it remains, so long is his mind in bondage as the calf is bound to its mother. —Buddha, The Dhammapada References with links Buddha. The Dhammapada:Verses and Stories. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=283

Nov 15, 2021

In this episode we look at Right Concentration, one part of the Noble Eightfold Path. In general, concentration in meditation is single-pointedness on the object of meditation. Like a laser, concentration eliminates distraction. When one attains a state of single-pointed concentration a unique feeling of tranquility accompanies it. Thus, there are two features of concentration: unbroken attentiveness on an object and a feeling of peace that arises with this absorption. When training in concentration, this feeling makes you very clearly aware that your consciousness has become more subtle. It is a beautiful experience, but generally it doesn't happen every time you meditate. Enjoy it when it does! Right Concentration is a particular kind of one-pointedness. A sommelier tasting fine wine, a sniper taking aim—both act with superior concentration, but theirs cannot be characterized as Right Concentration.Buddha used the term "Samadhi" to describe the type of concentration he taught. It is exclusively one-pointedness on virtuous objects with the intention to raise the mind to a higher, more pure state of awareness. The ability to stay with a task without distraction improves study, work, sports, relationships…nearly everything. Buddha compared a mind untrained in concentration as like a fish taken out of water: it flaps about uncontrollably. Bhikku Bodhi said, "Such a distracted mind is also a deluded mind. Overwhelmed by worries and concerns, a constant prey to the defilements, it sees things only in fragments, distorted by the ripples of random thoughts. But the mind that has been trained in concentration, in contrast, can remain focused on its object without distraction. This freedom from distraction further induces a softness and serenity." Wisdom arises from [spiritual] practice; Without practice it decays. Knowing this two-way path for gain and loss, Conduct yourself so that wisdom grows. (282) * - Buddha , The Dhammapada References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 ( Link ) Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp 86-90. BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf

Nov 8, 2021

In this episode we explore Right Mindfulness, one of the Noble Eightfold Path. In general, mindfulness means awareness, presence of mind, or attentiveness. What sets Right Mindfulness apart from secular mindfulness is that it is taught as a skill that supports the Buddhist path to enlightenment. Mindfulness in this context is part of the eightfold path that leads to the realization of the four noble truths and the end suffering. In Pali, the phrase referring to Buddhist mindfulness is samma sati , which translates as "wise mindfulness."Mindfulness as a factor of concentration helps us stay on our objects of concentration and penetrate the wisdom of reality, emptiness. Mindfulness also helps us to notice and maintain our daily life intentions to be kind, compassionate, and avoid harming others. Mindfulness helps us notice when we stray from Right Speech, Right Action, or Right Livelihood. Wise mindfulness has these particular goals and therefore helps us progress along the spiritual path. Wisdom arises from [spiritual] practice; Without practice it decays. Knowing this two-way path for gain and loss, Conduct yourself so that wisdom grows. (282) * - Buddha , The Dhammapada To apply for a complimentary 30-minute coaching session with JoAnn Fox (for the first 5 that apply) visit https://buddhismforeveryone.com/coaching References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 ( Link ) Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp 70-85. BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf https://buddhismforeveryone.com/coaching/

Oct 25, 2021

This episode dives deep into Right Livelihood, one of the Noble Eightfold Path as laid out by the Buddha. The Eightfold Path is a spiritual path that leads us to deeper and deeper levels of peace and happiness. Ultimately, following all eight of the Eightfold Path until our mind is purified of ignorance, attachment, and selfishness, leads us to enlightenment. When we talk about a path, it signifies a way that leads us somewhere. For anyone who has ever been given the wrong directions to a destination, we know there are things that lead us in the right direction and also in the wrong direction. When we talk about Right Action, Speech, or Livelihood, Right is meant not as a judgement, but pointing to behavior that leads us toward peace and enlightenment. Right Livelihood speaks of how we can acquire wealth and work that still leads us toward inner peace and Buddhahood. Right Livelihood also addresses a deep and pressing question: how do we integrate our spiritual practice with our everyday life? We spend ⅓ of our days at work, and, if we could make our work part of our practice, we would see progress so much more quickly. We would also lessen the stress we often feel at work. Right Livelihood can also increase our sense of curiosity and purpose at work. First, Buddha explains ways of acquiring wealth that directly lead away from enlightenment and serenity. In the Vanijja Sutta (from the Tripitaka), the Buddha said, "A lay follower should not engage in five types of business. business in weapons, business in human beings, business in meat, business in intoxicants, and business in poison." Ultimately, Right Livelihood means we try not to avoid causing suffering through our means of obtaining money. The Buddha mentions five specific kinds of livelihood that cause suffering to others and are therefore to be avoided: dealing in weapons, in human beingsa (slave trade and prostitution), animals (including raising animals for slaughter and meat production) in poisons, and in intoxicants. The Thai treatise discusses the positive aspects of right livelihood. Rightness regarding: actions persons objects. "Rightness regarding actions" means that we should fulfill our responsibilities conscientiously, not claiming to have worked longer hours than we did, pocketing what belongs to the company, or idling away time. "Rightness regarding persons" means that we are kind, honest, and respectful to people as we work: to employers, coworkers, employees, and customers. An employer, for example, should pay employees adequately, not overwork them, promote them when they deserve it, and give them adequate rest and vacation. Colleagues should try to help each other rather than compete, and speak kindly to one another and about each other. We should be honest and fair in dealing with customers. "Rightness regarding objects" means that objects being sold should be represented without deceit. With mindfulness, we can check how our work affects our mind. Though most of us have many jobs throughout our life, our mind goes with us to each one. I think it is more important to practice mindfulness and kindness at work than it is to "get ahead." Our heart and mind will dictate whether we are happy or unhappy. We will not always be at the job we are at currently, but, wherever we go, there we are. "Our vocation can nourish our understanding and compassion, or erode them. We should be awake to the consequences, far and near, of the way we earn our living." (The Heart of the Buddha's Teaching [Parallax Press, 1998], p. 104) —Thich Nhat Hanh Watchful in speech and well-restrained in mind, Do nothing unskillful with your body. Purify these three courses of action; Fulfill the path taught by the sages. (281) —Buddha, The Dhammapada References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 ( Link ) Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp -56. BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf

Oct 18, 2021

In this episode we take a deep dive into what Buddha meant by Right Action or conduct. Right Action is part of the Noble Eightfold Path, which lays out the gradual path to enlightenment. Right action means a abstains from non-virtuous actions of body, principally: Killing Stealing Sexual misconduct Abandoning taking life This refers not just to killing human beings, but to refrain from intentionally killing any living, specifically sentient beings means humans, animals and insects. The positive aspect of abandoning killing is having compassion and kindness toward all living beings. We not only avoid taking life, we have heartfelt concern for the welfare of all living beings. The highest aspect of this is the Bodhisattvas path, with a commitment to attaining enlightenment for the benefit of all living beings so you can have the greatest capacity to help others. Abandoning stealing (1) stealing (2) fraudulence (3) deceitfulness Stealing refers to taking what is not one's own through deceitful actions, cheating, or fraud. Honesty is the positive counterpart of this, as well as contentment. The most eminent opposite virtue is generosity, giving away one's own wealth and possessions in order to benefit others. Abandoning sexual misconduct To refrain from sexual activity with: Anyone who has a partner Anyone other than your partner of you have one Someone with a vow of celibacy like a monk, nun or priest Someone who haven't given consent Someone inappropriate due to convention like a close relative Someone still under the of their parents, someone too young to give consent The essential purpose, as was said, is to prevent sexual relations which are hurtful to others. "The holy life at its highest aims at complete purity in thought, word, and deed, and this requires turning back the tide of sexual desire." --Bhikku Bodhi Watchful in speech and well-restrained in mind, Do nothing unskillful with your body. Purify these three courses of action; Fulfill the path taught by the sages. (281) —Buddha, The Dhammapada References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 ( Link ) Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp 49-54. BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf

Oct 13, 2021

This episode explores Right Speech, as part of a series on the Buddhist Noble Eightfold Path. In the context of the spiritual path, Right Speech is more than just an ethical discipline of behavior. Right Speech is a vital part of purifying our mind so that we can attain spiritual realizations and deeper levels of wisdom. Almost everyone in our modern society engages in some type of unskillful speech. Yet, our speech is so powerful to affect others. If our speech comes from loving-kindness, we can be a mirror that shows someone their beautiful qualities. Conversely, our words can do great harm--harm that haunts that other person and negative karma that haunts our future. Becoming mindful and positive with our speech will lead to more inner calm, happy relationships, and spiritual insights. The four types of non-virtuous speech to purify: Lying Slander Harsh speech (abusive speech, insult, sarcasm) Idle chatter Watchful in speech and well-restrained in mind, Do nothing unskillful with your body. Purify these three courses of action; Fulfill the path taught by the sages. (281) —Buddha, The Dhammapada References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 ( Link ) Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp 43-48. BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf

Oct 5, 2021

This episode focuses on Right Effort, one part of the Noble Eightfold Path. Buddha repeatedly taught the importance of effort, for realizing the rest of the eightfold spiritual path depends on effort. In this context effort means energy directed toward cultivating the mind. The path begins with an impure mind and a wish to change; the liberated mind is the culmination of the path.what comes between is unrelenting effort. Here we focus on the four powers of effort, which teaches us how to make positive change unstoppable. Time and again the Buddha has stressed the need for effort, for diligence, exertion, and unflagging perseverance. The reason why effort is so crucial is that each person has to work out his or her own deliverance. The Buddha does what he can by point- ing out the path to liberation; the rest involves putting the path into practice, a task that demands energy. This energy is to be applied to the cultivation of the mind, which forms the focus of the entire path. The starting point is the defiled mind, afflicted and deluded; the goal is the liberated mind, purified and illumi- nated by wisdom. What comes in between is the unremitting effort to transform the defiled mind into the liberated mind. The work of self-cultivation is not easy — there is no one who can do it for us but ourselves — but it is not impossible. Buddha himself and his accomplished disciples provide the liv- ing proof that the task is not beyond our reach. They assure us, too, that anyone who follows the path can accomplish the same goal. But what is needed is effort, 4 powers of effort Aspiration. Dream. Wish. You have to develop a strong wish to accomplish an important goal or personal change. Visualize yourself having accomplished it. In your imagination, feel how wonderful it is. Imagine what your life is like having attained this goal/change. Steadfastness. Steadfastly put these planned steps into action. Accomplish your daily goals. Decide what has to be done to accomplish this goal--according to your capacity. Very clearly identify the first step (what you will do tomorrow.) Plan what the steps will be the following day toward realizing your goal. Create a step-by-step plan. Joy. Your plan to change must be a joyful one. We won't do what makes us suffer for very long! The path toward change will be challenging, but it cannot be very unpleasant. The Buddhist path should always be a joyful one if we are practicing correctly. Rest. Rest is a power of effort. Plan to take rest and have a break. Also, when we have an unexpected rest (when we diverge from our plan), don't feel that you have failed. Steadfastness means we are going in the trajectory of our dreams, not that we are perfect. Through the steadfast accomplishment of daily actions toward your goal or personal change, confidence will naturally arise. Eventually, you will be familiar with this new way of being. You will have become a new person, with new habits and a new life! 3 Lazinesses (obstacles to effort) procrastination attachment to what is meaningless or non-virtuous discouragement The eight practices of the Eightfold Path are Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness Right Concentration. Right Effort Inactive when one should be active, Lazy [though] young and strong, Disheartened in one's resolves, Such an indolent, lethargic person Doesn't find the path of insight. (280)* —Buddha, The Dhammapada References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 ( Link ) Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. (Kindle.)Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 187-197.

Sep 29, 2021

In this episode, we explore Right View connoting the realization of emptiness. Right View is part of the Noble Eightfold Path, laid out by Buddha as the gradual path to enlightenment. All eight parts of the path are practiced concurrently as we move along our spiritual journey. The eight parts are not sequential or practiced one-at-a-time, but you could say that the realization of emptiness is what directly leads to enlightenment. All the other parts are absolutely necessary to prepare and purify the mind until it can realize the true nature of reality, emptiness. Emptiness describes how reality actually exists as opposed to the way it appears. Emptiness does not mean nothingness. When you say your glass is empty and you want a refill, it means your glass is empty of something. Similarly, when Buddha says reality is empty, it means reality is empty of something specific: reality is empty of inherent existence. A chair is empty of existing inherently as a chair, for example. You are empty of existing as "I" (there are countless other beings also perceiving themselves as "I"). We are empty of existing inherently as old, young, a painter, a lawyer, smart, dumb, or any other label we have accepted. These are just mere labels, mere appearances to mind. To explain how conventional reality does exist, Buddha explained that all things are mere labels or mere appearance to mind. Right View then has two parts: the ultimate truth that all things are empty and conventional truth, that all things are mere name, mere label, mere appearance, and impermanent. Conventional and Ultimate Truth are two sides of the same coin. They are the two ways that reality does exist, and not the way things normally appear to us. We grasp at things as inherently attractive; if we didn't, we would never get attached. We grasp at things as inherently unattractive; if we didn't, we would never get upset. We believe our mind's projections of beauty and ugliness. A traditional analogy to help us understand how conventional reality exists is the magician's illusion. A magician might conjure the illusion of a ferocious tiger lunging into the audience, and the audience is frightened and crying. The magician, however, is unmoved because he knows it is an illusion. We are like a magician casting an illusion of the reality of our personal world, but believing the illusion we created. We chase attractive illusions and run from unpleasant illusions. Why does our reality appear the way it does? Our karma causes appearances to be attractive or unpleasant, not the things themselves. The karmic appearances that come from good karma are beautiful or pleasant. Karmic appearances from negative karma are unpleasant or frightening. But these appearances are all just like magician's illusions--things are not inherently beautiful or unpleasant. Realizing the conventional truth of reality, that things are mere appearances to mind, is like the magician knowing his illusion isn't real. This knowing magician remains at peace in the midst of illusion. Similarly, when we understand conventional and ultimate truth, even a little, we have more flexibility of mind to change the way we see things. We can choose to see a difficult situation differently. We can even come to see that challenging situation in a way that we will feel grateful for it. When we understand that reality is empty of existing inherently, it becomes infinitely full of possibilities. "All created things are suffering." Seeing this with insight, One becomes disenchanted with suffering. This is the path to purity. (278)* "All things are not-self." Seeing this with insight, One becomes disenchanted with suffering. This is the path to purity. (279)* Links and References Her Daughter Was Kidnapped by Traffickers. So She Trafficked Herself. Vice World News. https://www.vice.com/en/article/5dbv4a/mother-rescue-trafficked-daughter-bangladesh-india Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 ( Link ) Yeshe, Thubten. Introduction to Tantra. Wisdom Publications; Revised ed. edition (June 10, 2005). (Kindle). Link

Sep 12, 2021

This episode is dedicated to Right View, one part of The Noble Eightfold Path. Right View has two parts to it: a mundane right view and a superior right view (emptiness).Today we look at mundane right view which adopts the understanding and belief in karma. It is specifically, "right view of the ownership of action" (kammassakata sammaditthi). What does it mean to live mindfully in accordance with the of karma? "All created things are suffering." Seeing this with insight, One becomes disenchanted with suffering. This is the path to purity. (278)* —Buddha, The Dhammapada The eight parts of the Noble Eightfold Path: Eightfold Path are Right View Right Intention Right Speech Right Action Right Livelihood Right Effort Right Mindfulness Right Concentration References and Links Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp 12-21. BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 ( Link )

Sep 5, 2021

In this last of a three episode series on Right Intention, one of the Noble Eightfold Path, we look at how to practice the aspect of harmlessness. Right intention has three parts: Renunciation, Loving-kindness, and Harmlessness. Buddhist Teacher, JoAnn Fox, also shares a meditation and daily mindfulness practice to help us cultivate harmlessness. What is harmlessness in Buddhism Harmlessness is a mind that opposes the wish to harm. It is also a path we cultivate gradually to its highest fruition—becoming harmless toward all living beings. It is compassion that helps us develop harmlessness. If there is the wish to harm or a lack of empathy that causes us to inadvertently cause harm, we use compassion to render ourselves harmless. Compassion is cultivated gradually until it is unconditional and extends to all living beings being exception. It is at this point that we possess the pure Right Intention of Harmlessness. What are the benefits of developing compassion: Creates good karma Purifies bad karma Makes our mind strong and resilient Solves problems between people Creates the cause of enlightenment The Dalai Lama has also said it is the cause of success in life. Recently, he has even said that compassion is not a luxury, but a necessity for the survival of humanity: "We need compassion and human affection not only to survive; they are the ultimate sources of success in life." -Dalai Lama The best of paths is the Eightfold [Path]; The best of truths, the Four [Noble Truths]. —Buddha, The Dhammapada The eight parts of the Noble Eightfold Path: Eightfold Path are Right View Right Intention Right Speech Right Action Right Livelihood Right Effort Right Mindfulness Right Concentration References and Links Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp.37-39+. BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 ( Link )

Aug 28, 2021

In this episode, we look at one aspect of Right Intention—loving-kindness. Buddhist Teacher, JoAn Fox, teaches how to practice loving-kindness in daily life, as well as a way to cultivate it through meditation. She teaches and guides the metta meditation, a powerful method to increase our loving-kindness, redirect our love from our usual self-focus, and gradually extend it to all living beings. What is Right Intention from the Noble Eightfold Path Right Intention is one of the Noble Eightfold Path, the Buddha's guide to the gradual path to enlightenment. Right intention has three intentions to cultivate: renunciation, loving kindness, and harmlessness. These oppose attachment, ill will, and harmfulness. When Buddha was meditating in the forest before attaining enlightenment, he noticed his thoughts fell into one of two categories. One category consisted of negative karmic thoughts and were motivated by either attachment, ill will, or harmfulness. The other category of thoughts were characterized by the intentions of renunciation, loving-kindness, or harmlessness. When a negative karmic way of thinking arose, Buddha would redirect his intention with its opponent. For example, when he was feeling ill will or anger, he would try to develop the intention of metta. The Pali word metta has been translated as love, good will, or loving-kindness. What is loving-kindness in Buddhism? Loving-kindness is characterized by the wish that another be happy. This wish is accompanied by a feeling of warmth and affection. Think of the love a mother has for her child, it is a warm feeling that wishes her child to always be happy, healthy, and safe. She wishes this whether her child is with her or is all grown up and living far away. It is less self-focused than the love we usually feel for others. Metta is selfless in a similar way, but more profound, pure, and universal in nature. It is said that metta needs to be cultivated through meditation; otherwise our experiences of metta are more spontaneous and less stable. The metta prayer used in metta meditations varies between traditions, but it is really just the true utterance of loving kindness. A common metta prayer is this: "May you be happy." "May you be healthy." "May you be safe." "May you be peaceful." Metta is intended to be cultivated and purified until it is not conditional upon others' relationship to us. Generally, we reserve our "love" for a very few in this world, perhaps only our family. Metta, by contrast, is unconditional and meant to be extended to all living beings. All beings are to be loved and we become a being of love. This is our only and highest duty. The best of paths is the Eightfold [Path]; The best of truths, the Four [Noble Truths]. —Buddha, The Dhammapada References and Links Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp. 33-36. BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 ( Link )

Aug 21, 2021

This episode begins a series in which we take a deep dive into the practice of each part of the Noble Eightfold Path. The Noble Eightfold Path is Buddha's guide to a gradual path to happiness and, if one chose to take it all the way, to enlightenment. In this episode we look at Right Intention. Right intention has three parts: Loving-kindness, Harmlessness, and Renunciation. We begin with the practice of renunciation. What is renunciation? Renunciation is not giving up pleasures, shaving our head, or giving away all our material possessions. Lama Yeshe explained, "If a situation is difficult, we can renounce it by giving it up or avoiding it; this may be called renunciation but it is not the renunciation of samsara. Or perhaps our heart is broken because we fought with our friend, so we move to another city to escape further pain. Again, this is not renunciation." Renunciation is abandoning the unreal expectation that lasting happiness can be found in anything other than the development of inner causes of haplessness, such as mental peace, universal love, and wisdom. Renunciation is not giving up anything external, not giving up pleasures. It is a deep knowing that the ordinary happiness that relies on impermanent things will only lead to disappointment and dissatisfaction and a wish to be free of this cycle of pain. In Tibetan, renunciation is called the mind of definite emergence, implying that it is the mind that will definitely emerge from dissatisfaction and suffering. To practice renunciation means that, as our experience of renunciation deepens, we begin to turn toward the inner causes of happiness. The deeper our renunciation, the more we solve our problems inwardly and create a stable inner source of happiness and contentment. "We can always find some external cause to blame for our dissatisfaction — "There is not enough of this, not enough of that" — but this is never the real reason for our restlessness and disappointment. What is missing is inside and this is what we all have to recognize. Satisfaction is not dependent on material objects; it is something that comes from simplicity, inner simplicity." —Lama Yeshe The eight practices of the Eightfold Path are Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. The Eightfold Path contains three basic parts: ethical discipline, mental discipline, and wisdom. Is there this itch of dissatisfaction that follows you? Or think of what causes you the greatest suffering in life… Could following the spiritual path help you solve this? Could following the spiritual path help you find satisfaction and happiness? Do you have the wish to follow the spiritual path? It is up to you to make strong effort; Tathāgatas merely tell you how. Following the path, those absorbed in meditation Will be freed from Māra's bonds. (276)* "All created things are impermanent." Seeing this with insight, One becomes disenchanted with suffering. This is the path to purity. —Buddha, The Dhammapada References and Links Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp. BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 ( Link ) Yeshe, Thubten. Introduction to Tantra. Wisdom Publications; Revised ed. edition (June 10, 2005). (Kindle) pp. 39-41. Link

Aug 13, 2021

Buddhism, one could say, is the gradual path to happiness. The essence of all the teachings of Buddha can be summed up by the Four Noble Truths and the Eightfold Path. The Noble Truths reveal Buddha's realization that life is pervaded by suffering, the cause of suffering are the toxins in the mind like attachment, aversion and ignorance, and that there is a solution to all suffering. The Eightfold Path is contained within the Fourth Noble Truth and is the guide on how exactly to gradually end our sufferings and reveal an authentic, stable happiness from within. Buddha reveals in the Four Noble Truths that, specifically, life is inseparably mixed with something he calls dukkha . The Pali word dukkha is often translated as suffering, but it means something deeper than suffering and pain. It refers to a basic unsatisfactoriness running through our lives, the lives of all but the buddhas. Sometimes this unsatisfactoriness manifests as sorrow, grief, disappointment or pain. Usually dukka is a sense that things are never quite right, never really meet our expectations. There is an agitation of wanting something more. The eight practices of the Eightfold Path are Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. The Eightfold Path contains three basic parts: ethical discipline, mental discipline, and wisdom. Buddha entitled these eight practices the Noble Path . When we think of a path we perhaps imagine a clearing through dense woods, something that takes us somewhere. When we encounter the teachings of the Buddha, we stand before two paths: one path is our ordinary path carrying us forward in the same way we basically have been. The other path, the spiritual path, beckons a transformation from dukka to satisfaction and peace. Yet, this path requires dedication, effort, and letting go of our ordinary ways. In the coming weeks' episodes we will look deeply at each of the eight parts of the Eightfold Path, following along with Buddha's verses. Now is the time to ask ourselves: Do I want to make a change? What would life be like if I followed the spiritual path with great dedication? Am I ready to dedicate myself to the spiritual path? The best of paths is the Eightfold [Path]; The best of truths, the Four [Noble Truths]. The best of qualities is dispassion; And the best among gods and humans Is the one with eyes to see. This is the path For purifying one's vision; there is no other. Follow it, You'll bewilder Māra. Follow it, You'll put an end to suffering. This is the path I have proclaimed, Having pulled out the arrows. (273–275) References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 70 ( Link ) Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999. BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf

Aug 13, 2021

Buddhism, one could say, is the gradual path to happiness. The essence of all the teachings of Buddha can be summed up by the Four Noble Truths and the Eightfold Path. The Noble Truths reveal Buddha's realization that life is pervaded by suffering, the cause of suffering are the toxins in the mind like attachment, aversion and ignorance, and that there is a solution to all suffering. The Eightfold Path is contained within the Fourth Noble Truth and is the guide on how exactly to gradually end our sufferings and reveal an authentic, stable happiness from within. Buddha reveals in the Four Noble Truths that, specifically, life is inseparably mixed with something he calls dukkha . The Pali word dukkha is often translated as suffering, but it means something deeper than suffering and pain. It refers to a basic unsatisfactoriness running through our lives, the lives of all but the buddhas. Sometimes this unsatisfactoriness manifests as sorrow, grief, disappointment or pain. Usually dukka is a sense that things are never quite right, never really meet our expectations. There is an agitation of wanting something more. The eight practices of the Eightfold Path are Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. The Eightfold Path contains three basic parts: ethical discipline, mental discipline, and wisdom. Buddha entitled these eight practices the Noble Path . When we think of a path we perhaps imagine a clearing through dense woods, something that takes us somewhere. When we encounter the teachings of the Buddha, we stand before two paths: one path is our ordinary path carrying us forward in the same way we basically have been. The other path, the spiritual path, beckons a transformation from dukka to satisfaction and peace. Yet, this path requires dedication, effort, and letting go of our ordinary ways. In the coming weeks' episodes we will look deeply at each of the eight parts of the Eightfold Path, following along with Buddha's verses. Now is the time to ask ourselves: Do I want to make a change? What would life be like if I followed the spiritual path with great dedication? Am I ready to dedicate myself to the spiritual path? The best of paths is the Eightfold [Path]; The best of truths, the Four [Noble Truths]. The best of qualities is dispassion; And the best among gods and humans Is the one with eyes to see. This is the path For purifying one's vision; there is no other. Follow it, You'll bewilder Māra. Follow it, You'll put an end to suffering. This is the path I have proclaimed, Having pulled out the arrows. (273–275) References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 70 ( Link ) Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999. BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf

Aug 7, 2021

In this episode we look at the singular cause of our pain and suffering and the solution! Our problems and suffering come from the toxins in our mind such as anger, attachment, selfishness, and ignorance. The Buddhist path presents many methods to reduce and finally eliminate these toxins from our mind. This a gradual process with a variety of practices to achieve this goal. In the episode's brief meditation, listeners determine what causes them the most suffering in their life currently, either most often or most deeply. They then contemplate 1) how are they currently thinking regarding the situation 2) how they could think that would help them remain peaceful. During the week, use mindfulness to notice when you're starting to become disturbed in that specific circumstance and try thinking in the alternate way that brings peace. We take a deep dive into verse 271-271 of the Dhammapada, a collection of the actual words of the Buddha.Buddha spoke these verse with reference to some monks in the following story. One day a group of monks approached Buddha and seated themselves beside him. They said this: "We have acquired virtue; we have taken upon ourselves the pure practices; we are exceedingly learned; we dwell in places of abode that are solitary and remote; we have developed the supernatural powers by ecstatic meditation. For us it would be no hard matter to attain arahatship; indeed, we could attain arahatship any day we wished." The Buddha replied to them: Not with Virtue or religious practice Great learning Attaining samadhi Dwelling alone, Or [thinking], "I touch the happiness of renunciation unknown by ordinary people," Should you, monk, rest assured Without having destroyed the toxins. (Verses 271-272) References and Links Buddha. The Dhammapada . Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 69-70 ( Link ) Buddha. Treasure of Truth, Illustrated Dhammapada . Translated by Ven. A. Mahinda. BuddhaNet. https://www.buddhistelibrary.org/buddhism-online/e-books/dhammapada-txt.pdf

Jul 18, 2021

In this episode, we explore non-harmfulness. Non-harm is so central to Buddhism, the two can not be separated from each other. Our own inner peace is dependent upon lessening and eventually eliminating the harm we do to others. Inner peace is the great victory and prize for removing this harm from our actions of body, speech and mind. ----------------------------------------- While residing at the Jetavana monastery, the Buddha uttered Verse (270) of this book, with reference to a fisherman named Ariya. Once, there was a fisherman who lived near the north gate of Savatthi. One day through his supernormal power, the Buddha found that time was ripe for the fisherman to attain Sotapatti Fruition. So on his return from the alms-round, the Buddha, followed by the bhikkhus, stopped near the place where Ariya was fishing. When the fisherman saw the Buddha, he threw away his fishing gear and came and stood near the Buddha. The Buddha then proceeded to ask the names of his bhikkhus in the presence of the fisherman, and finally, he asked the name of the fisherman. When the fisher man replied that his name was Ariya, the Buddha said that the Noble Ones (ariyas) do not harm any living being, but since the fisherman was taking the lives of fish he was not worthy of his name. Then the Buddha spoke in verse as follows: Verse 270: He who harms living beings is, for that reason, not an ariya (a Noble One); he who does not harm any living being is called an ariya. At the end of the discourse the fisherman attained Sotapatti Fruition. --Buddha, The Dhammapada ------------------------------------------------ Mindfulness practice: Watch our mind for harm we do to others, even subtle harm. What causes us to harm? Can you notice what precedes the wish to strike out? ------------------------------------------------ 4 of Noble Eightfold Path include not harming through: Right thought Right speech Right action Right livelihood ------------------------------------------------ "A monk decides to meditate alone. Away from his monastery, he takes a boat and goes to the middle of the lake, closes his eyes and begins to meditate. After a few hours of unperturbed silence, he suddenly feels the blow of another boat hitting his. With his eyes still closed, he feels his anger rising and, when he opens his eyes, he is ready to shout at the boatman who dared to disturb his meditation. But when he opened his eyes, he saw that it was an empty boat, not tied up, floating in the middle of the lake ... At that moment, the monk achieves self-realization and understands that anger is within him; it simply needs to hit an external object to provoke it. After that, whenever he meets someone who irritates or provokes his anger, he remembers; the other person is just an empty boat. Anger is inside me. " ---Thich Nhat Hanh ------------------------------------------------------ On most mornings I see all the little birds eating at my birdfeeder. A squirrel comes, a rabbit, and also a huge glossy Ibis all eat together peacefully. Now when a hawk is nearby all the birds scream and warn each other. Sometimes the mockingbirds or the Blue Jays band together and gang up on the hawk to drive him away. I always find it curious that even though the ibis is as big as the hawk or perhaps larger, the little birds all know that the Ibis won't harm them. They gather together in harmony and without fear. Somehow they know that the ibis is not a danger to them. I can't help but dream of a world where the animals know that humans are not a harm to them or a danger. Currently they know that we are a danger to them and that causes me great pain. I long to see a day when humans are the caretakers of the earth and all her species. When humans are the protectors of those more vulnerable and the environment, not a source of fear and destruction. Links and References Buddha. The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. Edited by Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. Link: https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=270

Jul 10, 2021

In this episode, we look at creating merit by intentionally engaging in activities that are good karma. Merit, or good karma, propels our spiritual practice forward. Thus accumulating merit is a central activity of a bodhisattva, one striving for enlightenment for the benefit of all beings, as well as those who believe in the law of karma. Ten merit-making activities Giving (dāna ) Observing the moral precepts (sīla ) Meditation (bhāvanā ) Showing respect to one's superiors (apacāyana ) Attending to their needs (veyyāvacca ) Transferring merit (pattidāna ) Rejoicing at the merit of others (pattānumodana ) Listening to the Dharma, that is, the Buddha's teachings (dhammasavana ) Preaching the Dharma (dhammadesanā ) Having right beliefs (diṭṭhijjukamma ) Guru Padmasambhava said, "My realization is higher than the sky. But my observance of karma is finer than grains of flour." One is not a mendicant Just because one begs from others. Nor does one become a mendicant By taking on domestic ways. But whoever sets aside Both merit and evil, Lives the chaste life, And goes through the world deliberately Is called "a mendicant." (266–267)* Not by silence Does an ignorant fool become a sage. The wise person, who, As if holding a set of scales, Selects what's good and avoids what's evil Is, for that reason, a sage. Whoever can weigh these two sides of the world Is, for that reason, called "a sage." (268–269)* —Buddha, The Dhammapada References Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 69-70 ( Link )

Jul 5, 2021

"Renunciation is not the same as giving up pleasure or denying ourselves happiness. It means giving up our unreal expectations about ordinary pleasures. These expectations themselves are what turn pleasure into pain." —Lama Yeshe Is it is real cause of happiness? Does it cause unwanted side effects? Every time we turn to it for pleasure does it make us happy? Does it bring peace Does it set us up for disappointment or pain? If you answer yes to 1 and 4 or no to 2 and 3, it can't be a real cause of happiness. Not by means of shaven head Does someone dishonest and undisciplined Become a renunciant. How could someone filled with longing and greed Be a renunciant? Someone who has pacified evil, Small and great, In every way, Is, for that reason, called a renunciant. (Verse 264-265) —Buddha, The Dhammapada References Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 69. ( Link ) Yeshe, Thupten. Introduction to Tantra. (Kindle). Wisdom Publications, Somerville, 2014. ( Link )

Jun 28, 2021

I'm this episode we look at what the Buddha said about character. The English word for character comes from the Greek word chisel. A sculptor uses a chisel to mold a piece of stone into a work of art, or to cut away what is unnecessary. We chisel our character like a sculptor transforms stone into beauty. How? By our choices and intentions. Strengthening character can be a conscious, active process. We can also create our character through the intentions we have. We can choose to be generous. We can set the intention to rejoice in others happiness and good fortune rather than being envious. We can choose to be trustworthy. Our character is developed by repeated actions that allign with our values, until we can rely on these good qualities like kindness, generosity, integrity, and tolerance. One might say that when you have 'good character' people can trust you to do the right thing. Why do they trust you? Because you usually do the right thing. By your own actions. Not by how we could profit or how it makes us look, but because it comes from our core values. How then do we build character... By doing the right thing. It does take discipline to build character. It also requires mindfulness. We can decide, 'I want to be a more generous person.' We set the intention: I will watch for opportunities to be generous, and I will seize upon those opportunities joyfully to strengthen this character trait of generosity. We practice mindfulness by watching for those opportunities. After we have acted skillfully, we reflect on how it made us feel. What consequence did it have? How did it help another person? Not through talk alone or by good looks Does someone envious, stingy, and treacherous Become a person of good character. But with these cut off, uprooted, and destroyed, A person wise and purged of faults Is called "of good character." (verse 262-263) --Buddha, The Dhammapada Possessing good character here would be: the opposite of envy- rejoicing in others happiness and good fortune and encouraging others the opposite of being stingy - generous the opposite of treacherous - trustworthy Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.63-64.

Jun 14, 2021

Gray hair Does not make one an elder. Someone ripe only in years Is called "an old fool." It is through truth, Dharma, harmlessness, restraint, and self-control, That the wise one, purged of impurities Is called "an elder." (Verse 260-261) The Eightfold Path consists of eight practices: right view, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness As a person who generates the spirit of enlightenment and then promises to train in the bodhisattva deeds, you have promised to endow all living beings with the ornament of the ethical discipline of the perfect buddhas; therefore, you must accomplish the aims of all beings. In this regard you must first develop the strength of your own pure ethical discipline, for, if your own ethical discipline is impure and degenerates, you will fall to a miserable rebirth and will therefore not even achieve your own welfare, never mind the welfare of others. Hence, once you begin working for the welfare of others, value highly your ethical discipline. You need to sharply focus on safeguarding it and restraining your behavior. Do not be lax. Thanissaro Bhikkhu. The Dignity of Restraint.

May 30, 2021

In this episode we look at what it means to be an "Upholder of the Dharma" according to Buddha, and how we can, in a practical way, be one. In particular, we try to lessen the harm we do. One does not uphold the Dharma Only because one speaks a lot. Having heard even a little, If one perceives the Dharma with one's own body And is never negligent of the Dharma, Then one is indeed an upholder of the Dharma. (Verse 259) --Buddha, The Dhammapada Doing no harm, Practice what's skillful, Purify one's mind: This is the teaching of the buddhas. --Buddha, The Dhammapada References Buddha. The Dhammapada: The Buddha's Path of Wisdom. Translated by Acharya Buddharakkhita. Buddhist Publication Society Kandy, 1985. pp. 48. The Story of Ekudana the Arahat .The Dhammapada: Verse and Stories, Translated by Daw Mya Tin, M.A. Edited by Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=259

May 24, 2021

What truly makes a person wise? Buddha answered this succinctly in the verse from the Dhammapada we examine during this episode. It is not merely one who talks about the dharma, he says, or that can wax philosophical on the teachings. Rather, it is a person that embodies three attributes… He is not just if he decides a case arbitrarily; the wise man should decide after considering both what is right and what is wrong. The wise man who decides not arbitrarily but in accordance with the law is one who safeguards the law; he is to be called 'one who abides by the law (dhammattho).' He is not a wise man just because he talks much; only he who is peaceful, free from enmity, and does no harm to others, is to be called 'a wise man'. The affirmations of the wise I am peaceful. I am a friend to all. I harm no living being.

Apr 19, 2021

Buddha taught that the door to enlightenment depends on realizing the correct view of emptiness. The wisdom of emptiness realizes the way phenomena exist as opposed to the way it naturally appears to us. This wisdom cuts away ego grasping and gives us real freedom from disturbances of mind like anger, attachment, and jealousy. In this episode, we look specifically at the union of the two truths, emptiness and conventual truth. There is no footprint in the sky, no ascetic on the outside, folk delight in impediments, the Realised are free of them. There is no footprint in the sky, no ascetic on the outside, there are no constant conditions, no disturbance for the Buddhas. —Buddha, The Dhammapada References and links: Buddha. The Dhammapada. Translation at Www.Ancient-Buddhist-Texts.net

Mar 15, 2021

If we want to live in a beautiful world, we must give up the fault-finding mind. The more we give up faulting-finding, the happier we will be. Our relationships will also be more harmonious. We can decide what kind of world we want to live in-- a beautiful world or a world full of faults and problems. To celebrate the 100th episode, I am giving away a 30 minute phone call with me to talk about your practice (or anything you would like) and a mala I made and blessed. For a chance to win, go to www.JoAnnFox.net and enter your email between March 14th - March 21, 2021. Winner will be announced on March 21, 2021 on the podcast, social media, and notified by email. Good luck and thank you for listening! Beauty and faults are not inherent in a person. Beauty and faults originate from our mind. Beauty is in the proverbial eye of the beholder and so our faults. Moreover, what you see in another person they show you back. What they show you back, they begin to believe about themselves. If you start to see beauty in another person, they will start to see it in themselves. Are you looking in their garden or are you looking in their garden? If you need to deliver some criticism, check this first: * What is the motivation behind it? & Deliver it when you're calm It's easy to see the faults of others, But hard to see one's own. One sifts out others faults like chaff But conceals one's own, As a cheat conceals a bad throw of the dice. If one focuses on others' faults And constantly takes offense One's own toxins flourish And one is far from their destruction. (253) --Buddha, The Dhammapada Buddha has phrased this in such a kind way; he isn't saying we're bad people because we have a habit of criticizing others. He says it's easy to see the faults of others but hard to see our own faults. It's so important to be able to know what's in our mind—this is the meaning of being mindful. The first step in changing any habit is to be aware of it. First we become aware of how a habit like anger or jealousy robs us of our peace and happiness, and only then do we have the wisdom and motivation to change. What are compared our mind and our potential to a diamond lying in the dirt. Encrusted in dirt and dust, Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.65.

Mar 1, 2021

The slogan 'Three objects, three poisons, and three seeds of virtue. Some feelings are painful, like hate, but we often don't recognize that feelings are suffering. We are busy focusing on an object that appears to be causing the hate or the lust, rather than understanding that feelings are manifestations of our karma. Positive feelings like happiness are the product of good karma. Feelings can be endured, transformed into virtue, or be a trigger to react in a way that causes more negative karma. The three poisons are anger, attachment, and ignorance, the delusions- or uncontrolled states of mind at the root of all delusions. Objects are the objects of our attachment, anger and delusion: the people and things we lust over, crave, or become angry with, "Three objects, three poisons, three roots of virtue." This slogan of the mind training practice, called Lojong in Tibetan, was prescribed by the great Indian Buddhist master Atisha to transform difficulties into the path to awakening. The objects of the three poisons are not innately desirable or undesirable. The experience of the three poisons also do not have to lead to creating negative karma. In this episode, we use the meditation practice called Taking and Giving to use our experiences of anger, lust, or craving as a cause of awakening. There's no fire like lust, No grasping like hate, No snare like delusion, No river like craving. (252) —Buddha, the Dhammapada Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.63-64.

Feb 16, 2021

When we're jealous, there's a wish that another would not have the happiness or good fortune we're observing. It is the opposite of a bodhisattva wish for others to be happy, for jealousy actually wishes that others not have happiness. This is why jealousy is such a hindrance on the path to enlightenment because it conjures a very different intention than the compassionate, bodhicitta intention were trying to cultivate. A Buddhist definition of jealousy: A disturbing state of mind that involves an inability to bear another's fortune due to being attached to something someone else has. It involves hatred and has the function of causing discomfort of mind and not abiding in happiness. Jealousy uncovers an unmet need, an unfulfilled wish, or an insecurity. When our mind is focused on jealous thoughts it feeds our insecurity, perception of being less, not having what we want. The more more we let our mind dwell in jealousy, the more our insecurity or feeling of lack grows. Sometimes we're jealous and we want that happiness for selves; they got the promotion that we wanted. They got the girl that we wanted. At other times we don't want them to be happy because we feel it obstructs our own happiness. For example, when we don't want our partner to go out and have fun with their friends because we want them to stay with us and make us happy. Benefits of rejoicing in others good qualities or good fortune Antidote to jealousy Mental peace Creates the karma to have the quality or good fortune we are rejoicing in Better relationships with other people Creates a harmonious workplace, home, etc. According to their faith, According to their satisfaction, People give. This being the case, If one is envious Of the food and drink given to others, One does not attain samadhi By day or night. But by cutting out, uprooting and discarding, This envious state One gains samadhi By day or by night. (Verse 249-250) --Buddha, The Dhammapada Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.63-64. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 144-150.

Feb 1, 2021

In order to change our experiences, we have to change the way we think, feel, and react. As long as we maintain the same habits of mind, our lives will continue with a similar amount of suffering, anxiety, or anger. Buddha teaches us that our lives are projected from our mind. In this episode, we will attempt a daily meditation and mindfulness practice to change our thoughts and feelings and project a new, more peaceful reality. Easy is life For someone without a conscience, Bold as a crow, Obtrusive, deceitful, reckless, and corrupt. Difficult if life For someone with a conscience, Always searching for what's pure, Discerning, sincere, cautious, and clean-living. One digs up one's own root Here is this very world If one kills, steals, lies, Goes to another's partner Or gives oneself up to drink and intoxicants. Good person, know this: Evil traits are reckless! Don't let greed and wrongdoing Oppress you with long-term suffering. (verse 248) --Buddha, The Dhammapada Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.63-64. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 144-150.

Jan 4, 2021

In this verse, the Buddha says that the greatest corruption is ignorance. Ignorance is an unknowing; it is not knowing something. What is it that we do not know that is our greatest corruption because it is the underlying cause of all our suffering and confusion? It is ignorance of the way things actually exist as opposed to the way they appear. It is an unknowing of reality. The mistaken way we are viewing everything is that we believe that all things exist exactly as they appear, in an independent and self contained way. We believe things exist independently of our perception, that a cup is a cup independent of our labeling it a cup. In fact, all things are dependent arising; they depend on many factors bringing them into existence including our own perception and labeling of them. We label ourselves good, bad, tall, short, skinny, fat. We label our life good or bad and all of our experiences we label as good or bad. We do not label them as appearances to our mind. But, in reality ourselves, other people, and all the experiences of our life are actually appearances that we have created with our mind. The special wisdom is called the wisdom of emptiness. This is a wisdom that realizes that our reality and all the things that we see are empty of inherent existence. Things do not exist inherently, independent of causes and conditions or the perception of our mind. Things do exist, but they do not exist the way that they appear. More corrupt than these, Is ignorance, the greatest corruption. Having abandoned this corruption, Monks, remain corruption free! (Verse 243) --Buddha, the Dhammapada References Buddha. The Dhammapada, translated by Gil Fronsdale. (2011). Shambala, pp.63. Guide to the Bodhisattva's Way of Life by Acharya Shantideva. Translated into Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume 3. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Pages 1961, 2014, 2019.

Dec 14, 2020

Within the Four NobleTruths, Buddha taught the method to end suffering, which is the Eightfold Path. The Eightfold Path has three areas of focus: moral discipline, mental discipline, and wisdom. In almost all his discourses when teaching directly to people, Buddha included the Eightfold path. In this verse, Buddha is giving an explanation on moral discipline, and if we look at early Buddhism, directly from Buddha, we see that there is a great emphasis on right conduct and moral discipline. Why would this be? It is because moral discipline is the foundation of happiness. Bad conduct is corruption in a person; Stinginess, corruption in a giver. Evil traits corrupt people In both this world and the next. (242)* —Buddha, The Dhammapada The Noble Eightfold Path Right understanding (Samma ditthi) Right thought (Samma sankappa) Right speech (Samma vaca) Right action (Samma kammanta) Right livelihood (Samma ajiva) Right effort (Samma vayama) Right mindfulness (Samma sati) Right concentration (Samma samadhi) Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.62-63. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 144-150.

Nov 23, 2020

What is joyous perseverance (effort)? "When you have focused upon something virtuous, joyous perseverance is enthusiasm for it. Engaging in the Bodhisattva Deeds says: What is joyous perseverance? It is delight in virtue. The Bodhisattva Levels explains it as a flawless state of mind that is enthusiastic about accumulating virtue and working for the welfare of living beings, together with the physical, verbal, and mental activity such a state of mind motivates." —Je Tsongkhapa (reference below) Joyous perseverance is supreme among virtues; Based on it, you subsequently attain the rest. One who has joyous perseverance Is not brought down By prosperity, afflictions, Discouragement, or petty attainments. —Ornament for the Mahāyāna Sūtras As rust corrupts The very iron that formed it, So transgressions lead Their doer to states of woe Oral teachings become corrupted when not recited, Homes become corrupted by inactivity, Sloth corrupts physical beauty, Negligence corrupts a guardian. ( Verse 241) —Buddha, The Dhammapada Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.62. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 183-185.

Nov 17, 2020

Power of Reliance: Pray for help to any holy being you feel connected to or simply pray. In Tibetan the word prayer means "wish path" and a prayer is a karmic action or path leading you to a new reality. Power of Release (sometimes translated as the power of regret). Generate the strong wish to purify the karma causing you suffering, that is perpetuating your current way of being that you wish to change. Then visualize purifying what you need to let go of by imagining the negative karma, appearing as dark, oily smoke, being pushed out of every pour of your body (pushed out from the power of your wish to release at your heart). Power of Promise or Restraint: Make a promise to yourself not to repeat a certain negative or unhelpful behavior (or way of thinking). Power Opponent Force: Promise yourself that you will take actions that will begin your change to a new, more positive way of being. For every defilement the Buddha in his compassion has given us the antidote, the method to emerge from it and vanquish it. By learning these principles and applying them properly, we can gradually wear away the most stubborn inner stains and reach the end of suffering, the "taintless liberation of the mind." —Bhikkhu Bodhi As a smith does with silver, The wise person Gradually, Bit by bit, Moment by moment, Removes impurities from herself. (Verse 239)

Nov 2, 2020

Taking refuge is the key expression of commitment to Buddhism. If you want to identify as a Buddhist in a more formal way, you can take refuge by saying the refuge prayer: "I go for refuge to Buddha, Dharma and Sangha." When we take refuge, we are committing ourselves to peace and the path to that inner peace. The Buddha is the teacher, and the Sangha (spiritual community) assists you in your practice, but the real refuge is the jewel of the teaching, because experience of the teachings protects our mind and solves our problems. You are now at the end of life; You're headed for Yama's presence With no resting place along the way, No provisions for the journey. Make an island for yourself. Be quick in making effort. Be wise. Unblemished, with corruption removed, You will experience birth and old age no more. (Verse 238) —Buddha, The Dhammapada Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.62. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume 1 . Pages 206-208. Translated by the Lamrim Chenmo Translation Co.

Oct 20, 2020

A Buddhist is sometimes referred to as an inner being. This is one who solves their problems and seeks happiness within. In this episode, we look at how to recognize whether we are seeking inner or outer refuge, the difference being whether it can truly solve our problem and give us peace—or not. Yama's henchmen are standing by. You stand at the door of death With no provisions for the journey. Make an island for yourself. Be quick in making effort. Be wise. Unblemished, with corruption removed, You'll enter the divine realm of the noble ones. —Buddha, The Dhammapada Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.62. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume 1 . Pages 206-208. Translated by the Lamrim Chenmo Translation Co.

Oct 5, 2020

According to the Buddha, thoughts create karma, our present reality and our future. Yet our thoughts can be so deceptive. This episode will help us explore and question our thoughts, as well as direct them toward what is beneficial. Specifically, we will look at the three non-virtuous actions of mind: coveting, malice and wrong view. "Coveting: The bases of covetousness are the wealth or possessions of another. The motivation is the desire to make the wealth or property your own. The culmination is thinking "May it become mine," about wealth and the like. Asaṅga describes this as "the determination that it will become yours." For this to be full-fledged covetousness, five qualities are required: (1) having a mind that is exceedingly attached to your own resources; (2) having a mind of attachment that wants to accumulate resources; (3) having a mind of longing due to comprehending or experiencing the good things of others—their wealth and so forth; (4) having an envious mind, thinking that whatever is another's should be your own; (5) having a mind that is overcome, due to covetousness, by shamelessness and an obliviousness about the determination to be free from the faults of covetousness. 2. Malice: Thinking such thoughts as, "How nice it would be if they were killed, or bound, or their resources were ruined, either naturally or by another person." Moreover, it is complete if the following five attitudes are present. The five are: (1) an attitude of hostility driven by a reifying apprehension of the characteristics of the causes of harm and the phenomena related to them; (2) an impatient attitude by way of not being patient with those doing the harm to you; (3) a resentful attitude based on repeated, improper attention to and mindfulness of the causes of your anger; (4) an envious attitude which thinks, "How nice if my enemy were beaten or killed"; (5) an attitude that is dominated by a lack of shame about your malice and obliviousness about the determination to be free of its faults." -- Je Tsongkhapa, Great Treatise of the Stages of the Path to Enlightenment (see reference below) 3. Wrong Views: Holding tightly to a denial of the existence of an object of wisdom that is very beneficial to us, such as the law of karma. It is not simply having doubts. It is a very closed mind. Karmic results of the 3 non-virtuous actions of mind: covetousness — comes a predominance of attachment malice — comes a predominance of hostility wrong views — comes a predominance of confusion Guard against anger erupting in your mind; Be restrained with your mind. Letting go of mental misconduct Practice good conduct with your mind. The wise are restrained in body, Restrained in speech. The wise are are restrained in mind. They are fully restrained. —Buddha, The Dhammapada Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.61. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume 1 . Pages 224-227. Translated by the Lamrim Chenmo Translation Co.

Sep 21, 2020

Right speech is abstaining from: false speech divisive speech harsh speech frivolous speech Lying (false speech): The performance is indicating something false through speaking, through choosing not to speak, or through gesture. Causing others to engage in the three types of speech—lying, divisive speech, or offensive speech—is the same as doing it yourself. Divisive speech: the motivation is the desire that living beings who are compatible be separated or the desire that living beings who are incompatible remain so. Harsh speech: is saying something unpleasant, which may be either true or false, about someone else. Frivolous speech (idle chatter) speaking about something that is not meaningful. Karmic results that are similar to the cause: from lying—much slander from divisive speech—loss of friendships from offensive speech—hearing unpleasant words from senseless speech—others not listening to your words Guard against anger erupting in your speech; Be restrained with your speech. Letting go of verbal misconduct Practice good conduct with your speech. —Buddha, The Dhammapada Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.60. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment,, Volume 1 . Pages 222-236. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Sep 14, 2020

Moral discipline is the foundation of the spiritual path in Buddhism. Virtue means something that creates happiness or inner peace (good karma). When we determine that an action is virtuous or non-virtuous, it doesn't imply judgment or that a person is good or bad, but rather that the action will either bring happiness or suffering in the future. Virtue creates the experience of freedom from guilt, and this helps us continue to develop spiritually through joy and confidence toward inner peace, wisdom, and liberation. Non-virtuous actions of body include killing, stealing and sexual misconduct. These also form the first three of the Pratimoksha Vows, vows taken by lay followers of Buddha (those who are not monks or nuns). Monks and nuns have lots more vows to take! A virtuous life is not a set of rules or a burdensome duty. A virtuous life is a source of happiness, and the sacrifice of non-virtuous pleasures enables us to experience more satisfying ones. The Pratimoksha Vows Refrain from killing Refrain from stealing Refrain from sexual misconduct Refrain from lying Refrain from becoming intoxicated Whether an action is virtuous or non-virtuous depends on a combination of: the mental state, including intention, that the action arises from the effects on those to whom the action is directed the virtues or vices that it expresses and helps to cultivate "Since the self of others is dear to each one, let him who loves himself not harm another" —Buddha Guard against anger erupting in your body; Be restrained with your body. Letting go of bodily misconduct Practice good conduct with your body. —Buddha, The Dhammapada Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.60. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment,, Volume 1 . Pages 218-220. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Sep 8, 2020

In this episode, we consider our own Buddha-nature, the real nature of our mind: pure, peaceful, wise and compassion. We also learn how to do the practice of taking and giving (or Tonglen in Tibetan) to generate compassion for ourselves and to purify our future self. 'Monks, this mind is brightly shining, but it is defiled by adventitious defilements' —Buddha Who is worthy enough to find fault In one who is like a coin of the finest gold— Blameless in conduct, Intelligent, Endowed with insight and virtue, Praised by the wise after being observed day after day? Such a one is praised even by the gods, Even by Brahmā. (229–230 —Buddha, The Dhammapada Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.60.

Aug 31, 2020

In this episode we explore a method to help us avoid becoming angry when others criticize us or say hurtful things. We can learn to become an observer rather than becoming entangled with others' actions. Further, we can become an observer of our own thoughts and feelings instead of being controlled by them. If someone says you talk too much it's not about you, it's about them. It's a reflection of the weather inside their mind. If their mind is clear and peaceful like a blue sky, their words and actions reflect that. But if their mind is stormy with anxiety or anger, their words are like the lightning and thunder—they aren't about you. Ancient is this [saying], O Atula, It is not just of today: They find fault in one sitting silently, They find fault in one speaking much, They find fault in one speaking moderately. No one in this world is not found at fault. (227)* No person can be found Who has been, is, or will be Only criticized Or only praised. (228) —Buddha, The Dhammapada Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.60. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 165-166.

Aug 17, 2020

In this episode we look at a practice to help us generate compassion for those who harm us. This can free us from the painful experience of anger. The method given in this episode is called taking and giving. It is a highly effective practice for overcoming many types of anger, including resentment and guilt. Analyzing your commitment "I committed myself to achieving the benefit and happiness of all living beings when I generated the spirit of enlightenment. I act for others' welfare and care for all beings." Showing that compassion is appropriate Contemplate from the depths of your heart, "All living beings have been in cyclic existence since beginningless time, and there is not one who has not been my friend and relative—father, mother, etc. Being impermanent, they lose their lives and are miserable due to the three types of suffering. Crazed by the demon of the afflictions, they destroy their own welfare in this and future lives. [411] I must generate compassion for them. How could it be right to get angry or to retaliate for harm?" —Je Tsongkhapa For the ever-wakeful— Training day and night, Intent on Nirvana— The toxins disappear. —Buddha, The Dhammapada Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.60. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 165-166.

Aug 3, 2020

The Buddhist canon contains many methods to calm the fires of anger and increase our patience. In this episode we look at a method for averting anger by understanding that harm is created by the power of our own karma. The suffering generated by harm is the effect of previous bad karma; by experiencing it, we exhaust this karma. We can even view them as kind because it is as though they are engaged in actions for the sake of clearing away our own bad karma. "The experience of suffering produced by those who harm occurs from concordant causes; that is to say, from non-virtuous actions we have done in the past." —Je Tsongkhapa Engaging in the Bodhisattva Deeds states: "I, at a former time, inflicted Harm such as this on living beings." —Shantideva "If, blinded by craving, I have obtained This abscess with a human form, So painful that it cannot bear to be touched, With whom should I be angry when it is hurt?" —Shantideva If one speaks the truth, Is not angry, And gives when asked, even when one has little, Then one comes into the presence of the gods. Sages who do no harm, Constantly restrained in body, Go to the immovable state Where they do not grieve. (225)* —Buddha, The Dhammapada Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.60. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 163-164..

Jul 4, 2020

The Merriam-Webster Dictionary defines patience as: the ability to remain calm when dealing with a difficult or annoying situation, task, or person. Everyone has different triggers that cause them to become upset, annoyed or furious, but, like any ability we possess, the capacity to remain calm can be cultivated with practice. This episode is part of a series on patience as we explore the chapter called "Anger" in the Dhammapada, a collection of the teachings Buddha gave as he walked from town to town 2,500 years ago. Conquer anger with non-anger; Conquer wickedness with goodness; Conquer stinginess with goodness And a liar with the truth. (Verse 223) —Buddha, The Dhammapada Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.59. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 160-163.

Jun 28, 2020

The faults of anger: We become unhappy and uncomfortable Makes us lose our reason and good sense Destroys relationships Karmic cause of future ugliness and makes us appear unattractive in the moment Destroys good karma The section on the divisions of patience has three parts: Developing the patience of disregarding harm done to you Developing the patience of accepting suffering Developing the patience of certitude about the teachings Two ways to give up anger and disregard harm done to you See that that anger is unjustified Feel that compassion is appropriate The one who keeps anger in check as it arises As one would a careening chariot, I call a charioteer. Others are merely rein-holders. (Verse 222) —Buddha, The Dhammapada

Jun 23, 2020

Patience means our mind stays peaceful when things are difficult or we experience something (or someone) unpleasant. In this episode, we begin to learn how to practice patience. We can grow this habit of mind until our mind is strong and immovable from peace, like a tall tree that cannot be uprooted by the even the strongest winds. The benefits of patience: Persons who have patience will not have many enemies later on. They will not have many separations from those they are close to. They will have much happiness and contentment. They will have no regret at the time of death They will be reborn in the happy realms of high status. Patience is the best approach for dealing with the inclination to disregard others' welfare. Patience clears away much harm in this and future lives. Patience is the karmic cause of beauty. Give up anger, give up conceit, Pass beyond every fetter. There is no suffering for one who possesses nothing, Who doesn't cling to body-and-mind. (Verse 221) —Buddha, The Dhammapada Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.59. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 151-154.

Jun 15, 2020

The only thing that goes with us into the next life is our karma. Our friends and relatives, our wealth, even our body we will leave behind. When Buddha states this truth, it is to encourage us to focus today on creating good karma and engaging in spiritual practice. If we look into the mirror of karma, what we are doing today shapes who we become and what we experience in the future, both in this life and future lives. Relatives, friends, and companions Rejoice When a long-absent person Returns from afar Just so, in passing from this world to the next, The merit we have made Receives us As a family does the return of a beloved relative. --Buddha, The Dhammapada Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 44. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment,, Volume 1 . Pages 297-301. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Jun 1, 2020

What does it mean to live a holy life in this modern world? The Pali word 'nekkhamma' in the Buddhist canon is generally translated as "renunciation". This word also conveys the meaning of giving up the world and leading a holy life. What would our most holy life look like? Do we want to pursue and prioritize a holy life? This episode is dedicated to searching inside ourselves to ask these most meaningful questions. "What the development of true renunciation implies is that we no longer rely on sensory pleasures for our ultimate happiness; we see the futility of expecting deep satisfaction from such limited, transitory phenomena. It is important to understand this point clearly. Renunciation is not the same as giving up pleasure or denying ourselves happiness. It means giving up our unreal expectations about ordinary pleasures. These expectations themselves are what turn pleasure into pain. It cannot be said too often that there is nothing wrong with pleasure. It is our grasping, exaggerating, distorting, and polluting attitude toward pleasure that must be abandoned." —Lama Yeshe "Although we are social animals, forced to live together, we lack a sense of responsibility toward our fellow humans. Does the fault lie in the basic structures of family and society? In the facilities produced by science and technology? I don't think so. I think that despite the rapid advances that civilization has made over the past century, the immediate cause of our present situation is exclusively privileging material progress above all else. We have thrown ourselves so frantically into its pursuit that we have neglected to pay attention to the essential human needs of love, kindness, cooperation, and caring. It is clear to me that an authentic sense of responsibility can emerge only if we develop compassion. Only a spontaneous feeling of empathy toward others can motivate us to act on their behalf." -Dalai Lama People hold dear those Who have done their own work, Complete in virtue and vision, Established in the Dhamma, And who speak the truth. (217) Anyone who aspires to the Indescribable, Whose mind is expansive, And whose heart is not bound to sensual craving Is called "one bound upstream." —Buddha, The Dhammapada Links and References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 43-44. H.H. Dalai Lama. My Spiritual Journey . Translated by Charlotte Mandell. Harper Collins, pp. 138-139. Yeshe, Thupten. Introduction to Tantra. (Audiobook). Wisdom Publications, Somerville, 2014, pp.39-41.

May 18, 2020

This is the second episode detailing a method to develop bodhicitta, the wish to attain enlightenment to relieve the suffering of all living beings. The world needs such noble pursuits, which take responsibility for one another. Seven Point Cause and Effect Method to Develop Bodhicitta Recognizing that all beings have been our mother Remembering the kindness of our mothers Developing the wish to repay the kindness of our mothers Great Love Great Compassion Exceptional resolve Bodhicitta Developing Great Compassion The object of compassion is all living beings. The intentions of great compassion are thinking: "How nice it would be if living beings were free from suffering," "May they be free from suffering," "I will cause them to be free from suffering." The steps of the meditation to develop great compassion are first to cultivate it toward someone dear, then toward someone for whom you have neutral feelings, and, finally, toward someone you have aversion to. When you have equal compassion for your enemies and friends, cultivate it gradually toward all living beings in the ten directions. When you spontaneously feel compassion which has the wish to completely eliminate the sufferings of all living beings—just like a mother's wish to remove her dear child's unhappiness—then your compassion is complete and is called great compassion. The cultivation of wholehearted resolve At the conclusion of meditating on love and compassion think, "These dear living beings for whom I feel affection are deprived of happiness and tormented by suffering; how can I provide them happiness and free them from suffering?" Thinking in this way, train your mind in this thought in order to take on the responsibility to liberate living beings. Bodhicitta The great Buddhist master, Kamalaśīla, said, "When you have committed yourself to being a guide for all living beings by conditioning yourself to great compassion, you effortlessly generate bodhicitta, which has the nature of aspiring to unexcelled perfect enlightenment." Someone aspiring to become a bodhisattva should hold the training in the bodhicitta as the core instruction that motivates all our spiritual practices. Try to sustain the motivation it in and out of meditation. Kamalaśīla's second Stages of Meditation says: "Cultivate this compassion toward all beings at all times, whether you are in meditative concentration or in the course of any other activity." References and Links Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 43-50.

May 9, 2020

Perhaps we connect deeply with the idea of universal love and compassion? Or we want to become a bodhisattva bound for enlightenment? But then we wonder, "how can I actually develop love for all living beings?" In this episode, we begin the seven point practice to develop bodhicitta, the wish to attain enlightenment for the benefit of all living beings. The seven steps include a practical method to develop great love and compassion, the basis for bodhicitta. Seven Point Cause and Effect Method to Develop Bodhicitta Recognizing that all beings have been our mother Remembering the kindness of our mothers Developing the wish to repay the kindness of our mothers Great Love Great Compassion Exceptional resolve Bodhicitta

Apr 26, 2020

By making cherishing others our main daily practice, we will discover a real source of happiness in our lives. Cherishing others means acting to make others happy. It opposes selfishness. As we deal with the challenges coming from the Coronavirus pandemic, practicing cherishing others will give us some immediate relief from our problems. Below are the some of the results of cherishing others, but we should discover them ourselves! The Benefits of Cherishing Others Is the cause of happiness. Solves all problems Makes relationships harmonious and stable Is the cause of success and happiness in this life Leads to all good qualities. Leads to the lasting peace and bliss of full enlightenment How is cherishing others the cause of our own happiness? When an action is motivated by the intention to cherishing others, to make them happy or help them, it creates good karma. Good karma is the root cause of every moment of pleasure or happiness, from health and harmony in relationships to a moment of joy. For example, we gave to others in the past and that created the karma for us to have enough resources in this life. Why did we give to others in the past? Because we cherished them and felt their happiness was important. In the past, we gave to others to alleviate some need they had--like hunger--or to give them pleasure. Later we experience a similar result: we have delicious, plentiful food or we have a mind predisposed to happiness. Every positive action we undertook in the past was motivated by cherishing others in some way. Thus, every happiness we enjoy comes from cherishing others. Even a sky filled with diamonds is not as valuable as this mind of cherishing others. **In our meditation we come to this object: a heartfelt conclusion and intention, "I must make cherishing others my main practice in daily life." "Whether or not we are aware of it, from the day we are born, the need for affection is in our very blood. I believe that no one is born without this need for love. And contrary to certain modern schools of thought, this demonstrates that human beings are not limited to the physical plane alone. No material object, no matter how beautiful or precious it is, can give us the feeling of being loved, because our deeper identity, our true character, is rooted in the subjective nature of the mind." —Dalai Lama, My Spiritual Journey References: Dalai Lama (2009). My Spiritual Journey . Translated by Charlotte Mandell. Harper Collins. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume 2. Pages 181-208. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Apr 20, 2020

What if we could tune our body and mind, like a fine instrument, to peacefulness? What if we could be calm, relaxed and peaceful all the time? In this episode we return to a simple, effective mindfulness practice to de-stress. We also try to strengthen our motivation to become a peaceful person beyond ourselves alone. Mindfulness Practice to De-stress Aspire to become a calm and peaceful person, even in challenging situations. Try to be mindful of whether you're feeling calm and when you start to become tense. Calm yourself. When you start to feel tension or stress, turn toward calming yourself—rather than doing anything to affect the situation. This is vital. When you notice tension and stress, start breathing deeply from the diaphragm, feeling your stomach expand. Or, if possible, close your eyes and begin a brief breathing meditation (see below). Breathe deeply and say to yourself "calm" "relaxed". Try to tune your body to these feelings...calm...relaxed. Continue this Diaphragmatic breathing or a breathing meditation until you feel relaxed. This might take only a minute or it might take much longer. Remember the world is empty and dreamlike. Put a little smile on your face. Try to have fun and find joy in things. Keep trying this mindfulness practice and calming technique whenever you need it. You'll get better at with practice, and eventually you will be able to tame your mind and be calm all day. Relaxing Meditation If you find yourself getting stressed—and have time and space for a five minute meditation—this can help you reset your state to calm and relaxed. Close your eyes. Check that you have a nice straight back. Breathe through nostrils. You can put your hands in the mudra of meditative equipoise. Place your hands in your lap, the right hand resting in the left, and the thumbs gently touching forming a bridge. Breathe deeply from your diaphragm. Count, starting at one, as you breathe in. 1….2….3….4….5 Count as you exhale, but exhale more slowly as your breathe out. 1….2….3….4….5….6…..7….8…..9….10 You can meditate for only as long as it takes your body and mind to enter a more peaceful state. When you arise from your meditation, look at your experiences as a projection of your mind, like a dream. Try to stay peaceful. Relax. Enjoy. Hunger is the foremost illness; Saṇkhāras the foremost suffering. For one who knows this as it really is, Nirvana is the foremost happiness. (203)* References Buddha. The Dhammapada, translated by Gil Fronsdale. (2011). Shambala, pp. 54.

Apr 13, 2020

This is the third of a series to help us with problems, anxiety and fear during these difficult times caused by the Covid 19 pandemic. We can transform our activities into a deeply spiritual practice by having the compassionate intention to alleviate the suffering of others. Simply by remembering that we are staying at home out of compassion for those who might become ill, our same actions have the function of compassion, which has five effects: It purifies our bad karma Creates good karma Makes our mind strong and resilient Lessons problems between people Creates the cause of enlightenment "In every life situation, you need compassion. When you live with your family, you need compassion. Without compassion, your family life is full of problems and suffering." —Kyabje Lama Zopa Rinpoche References Kyabje Lama Zopa Rinpoche. (August, 1997). Practicing the Good Heart [oral teaching]. Retrieved from https://www.lamayeshe.com/article/chapter/chapter-five-practicing-good-heart Parsons, S. (March 31, 2020). China's Divorce Spike Is a Warning to Rest of Locked-Down World. Bloomberg [online article]. Retrieved from https://www.bloomberg.com/news/articles/2020-03-31/divorces-spike-in-china-after-coronavirus-quarantines

Apr 5, 2020

By being present we actually experience life. It is only in this moment that we live. Being present can help us enjoy the gift that is this day, this hour, this sunset, this connection. By the simple practice of reminding yourself to "be present," we can bring ourselves back into the moment and free be from worrying about the future or dwelling on the past. This episode is the second in a series to help people through the challenges caused by the Coronaviris, such anxiety, worry and isolation. Do not pursue the past. Do not lose yourself in the future. The past no longer is. The future has not yet come. Looking deeply at life as it is In the very here and now, The practitioner dwells In stability and freedom. —Buddha, Sutra on Knowing the Better Way to Live Alone "The miracle of mindfulness is, first of all, that you are here. Being truly here is very important—being here for yourself, and for the one you love. How can you love if you are not here? A fundamental condition for love is your own presence. In order to love, you must be here. That is certain."--Thich Nhat Hann "Fortunately, being here is not a difficult thing to accomplish. It is enough to breathe and let go of thinking or planning. Just come back to yourself, concentrate on your breath, and smile. You are here, body and mind together. You are here, alive, completely alive. That is a miracle."--Thich Nhat Hann References Buddha. Sutra on Knowing the Better Way to Live Alone . Beginners Mind Sangha [website PDF]. Retrieved from https://static1.squarespace.com/static/56cf7b141bbee0d2dcf8f7a1/t/5729213b9f72666203df42cd/1462313276936/Sutra+on+Knowing+the+Better+Way+to+Live+Alone.pdf Thich Nhat Hanh. You Are Here: Discovering the Magic of the Present Moment , 2010.

Apr 5, 2020

By being present we actually experience life. It is only in this moment that we live. Being present can help us enjoy the gift that is this day, this hour, this sunset, this connection. By the simple practice of reminding yourself to "be present," we can bring ourselves back into the moment and free be from worrying about the future or dwelling on the past. This episode is the second in a series to help people through the challenges caused by the Coronaviris, such anxiety, worry and isolation. Do not pursue the past. Do not lose yourself in the future. The past no longer is. The future has not yet come. Looking deeply at life as it is In the very here and now, The practitioner dwells In stability and freedom. —Buddha, Sutra on Knowing the Better Way to Live Alone "The miracle of mindfulness is, first of all, that you are here. Being truly here is very important—being here for yourself, and for the one you love. How can you love if you are not here? A fundamental condition for love is your own presence. In order to love, you must be here. That is certain."--Thich Nhat Hann "Fortunately, being here is not a difficult thing to accomplish. It is enough to breathe and let go of thinking or planning. Just come back to yourself, concentrate on your breath, and smile. You are here, body and mind together. You are here, alive, completely alive. That is a miracle."--Thich Nhat Hann References Buddha. Sutra on Knowing the Better Way to Live Alone . Beginners Mind Sangha [website PDF]. Retrieved from https://static1.squarespace.com/static/56cf7b141bbee0d2dcf8f7a1/t/5729213b9f72666203df42cd/1462313276936/Sutra+on+Knowing+the+Better+Way+to+Live+Alone.pdf Thich Nhat Hanh. You Are Here: Discovering the Magic of the Present Moment , 2010.

Mar 28, 2020

This episode is about a very old Buddhist practice called 'transforming adversity into the spiritual path' and is intended to give quick relief and peace in these challenging times. Our world has changed so much since the arising of the coronavirus pandemic. We can transform our personal struggles and anxiety into the spiritual path by cherishing others. This will bring us inner calm, happiness and solve tension between people. This practice involves cherishing others in three ways: Making ourselves calm and relaxed for the benefit of others. Practice the relaxing breathing meditation (see instructions below). Being mindful of our actions in order to protect those who are at-risk of great suffering from Covid-19. Cherishing those we are spending most of our time with. In Buddhism love is a verb. We cherish others by behaving in ways and doing things to make them happy or peaceful. A Simple Breathing Meditation to Relax your Body and Mind Straighten your back comfortably. Rest your hands in the lap. Close your eyes. Breathe deeply from the diaphragm, feeling your stomach expand. Breathe out more slowly than you breathe in. Count during your inhalation, starting at one. Count during your exhalation, also beginning at one and making sure your count is longer during the breath out. This way of breathing has a physiological effect of calming the body. Continue this breathing meditation until you feel peaceful in your body and mind. Breath, enjoy and abide in this peacefulness. More experienced meditators can do this meditation for an extended period. Do it as long as you enjoy it. At the end of your meditation, breathe out slowly and say inwardly to yourself "calm" "relaxed". Try to tune your body to these feelings...calm...relaxed. Put a little smile on your face. Try to find joy in things. Whenever you start feeling stressed, you can do this breathing meditation with your eyes open during your daily activities. Do it until you feel relaxed. This might take only a minute or it may take longer. You'll get better at this calming technique with practice. With enough practice, eventually you can tame your mind and be calm all day. Ideally, meditate every morning to set the tone of your day to one of peace and calm. References and Links Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 173-175.

Mar 15, 2020

Mar 7, 2020

Attachment is defined as a mental affliction, which is a habit that robs causes us suffering. Attachment arises like this: We encounter something pleasant + inappropriate attention/exaggerating its good qualities = attachment arises (the feeling we can not be happy without it) Sometimes we are attached to people being different than they are, to being right, drugs, alcohol, or unhealthy food. In all these cases, it is not the person or object that makes us unhappy, but our attachment that causes us to suffer. What attachment is not: Letting go of attachment does not mean that we don't own things, but that those things don't own us. Letting go of attachment doesn't mean that we don't have love others, but that we love them without attachment. Longing gives rise to grief; Longing gives rise to fear. For someone released from longing There is no grief; And from where would come fear? (212) Affection gives rise to grief; Affection gives rise to fear. For someone released from affection There is no grief; And from where would come fear? (213) Infatuation gives rise to grief; Infatuation gives rise to fear. For someone released from infatuation There is no grief; And from where would come fear? (214) Sensual craving gives rise to grief; Sensual craving gives rise to fear. For someone released from sensual craving There is no grief; And from where would come fear? (215) Craving gives rise to grief; Craving gives rise to fear. For someone released from craving There is no grief; And from where would come fear? —Buddha, The Dhammapada References Buddha. The Dhammapada, translated by Gil Fronsdale. (2011). Shambala, pp. 56-57

Feb 29, 2020

It is so easy to get entangled with the pressures of work, family dramas, relationship issues etc. The body and mind are finely tuned to handle acute stress, but not the prolonged, daily stress we experience from these emotional entanglements. How then do we follow the Buddha's advice, "Don't get entangled with what you long for or dislike"? In this episode, we explore how we turn situations and people into things we long for or dislike. We can engage in a mindfulness practice to stop ourselves from getting stressed, angry or attached by reminding ourselves: "Don't get entangled. It is empty." Don't get entangled With what you long for or dislike. Not seeing what you long for is suffering; So also is seeing what you dislike. (210)* Therefore, do not turn anything Into something longed for, For then it's dreadful to lose. Without longing or dislike, No bonds exist. —Buddha, The Dhammapada References Buddha. The Dhammapada, translated by Gil Fronsdale. (2011). Shambala, pp. 56.

Feb 22, 2020

The ancient meditation known as the 'the magical practice of taking and giving' is a profound method to: transform our suffering into a tool to help others purify our negative karma make our mind strong and resilient develop universal compassion eventually attain enlightenment In this episode, we learn how to do this practice formally, seated, as well as in daily life. This practice can be done with our eyes open, whenever we see someone suffering. It can help us make our own suffering meaningful and easier to bear, and even purify the karmic causes of it. Practicing what one shouldn't, Not practicing what one should, Having abandoned the goal, Clinging to what is dear, One comes to envy those who practice. (209)* —Buddha, The Dhammapada References Buddha. The Dhammapada, translated by Gil Fronsdale. (2011). Shambala, pp. 56.

Feb 15, 2020

This episode is devoted to the meditation of loving-kindness, a profound method to develop love for all living beings. It creates immeasurable good karma, diminishes ill will toward others and creates the cause of our own enlightenment. Scientific research has also been done on the results of people practicing this meditation. Research indicates these benefits: Increases positive emotions. One study showed that seven weeks of practicing the loving-kindness meditation increased multiple positive emotions including love, joy, contentment, gratitude, pride, hope, interest, amusement, and awe. Quiets your inner critic Strengthens capacity for empathy Decreases migraines Increases compassion Slows the aging process. In another eye-opening study researchers found that women with experience in loving-kindness meditation had relatively longer telomere length (a biological marker of aging) when compared to age-matched controls. Loving-kindness Prayer Within the Meditation May you be happy May you be well May your body and mind be at ease May all good fortune and successes in life come to you May you be healthy May you have all the wealth you need May your happiness increase day by day May you never know a day of sadness May you experience the supreme happiness of enlightenment. Verse 206-208 of The Dhammapada It's good to see the noble ones; Their company is always a delight. Free from the sight of fools, One would constantly be happy. One who keeps company with fools Will grieve for a long, long time. Living with fools is painful, As is living with foes. Living with the wise is delightful, Like relatives gathered together. Therefore: You should always follow a good, intelligent person Who is wise, insightful, learned, Committed to virtue, dutiful and noble, As the moon follows the path of the stars. (208) —Buddha, The Dhammapada References Abrahmson, L. 6 Amazing Benefits of Loving Kindness Meditation Backed by Science. Lifehack (blog post). Retrieved from https://www.lifehack.org/361244/6-amazing-benefits-loving-kindness-meditation-backed-science Buddha. The Dhammapada, translated by Gil Fronsdale. (2011). Shambala, pp. 54-55.

Feb 8, 2020

To bring more joy and lessen the stress in our lives, we can turn to the practice of kindfulness. Mindfulness, the conscious awareness of our thoughts and intentions, tuned into ways to be kind to others is 'kindfulness.' First coined by the monk Ajahn Brahm, kindfulness is a gentle way to more align our life with the law of karma. According to the law of karma, every act of kindness creates the cause for our own future happiness. Being kind usually makes us feel pretty good in the moment too! Research also indicates that kindness has many good effects on our heath and even slows the aging process! Dr David Hamilton, author of The Five Side-Effects Of Kindness, says, "Being kind generates the "kindness" hormone oxytocin, which also happens to be a major cardiovascular hormone. It keeps the arteries clear and lowers blood pressure by reducing levels of harmful free radicals and inflammation, which cause disease. These are also the main culprits for causing ageing to our cells, so you could also say that kindness slows the ageing process." Tasting the flavor Of solitude and peace, One becomes free of distress and evil, Drinking the flavor of Dharma joy. (Verse 205) —Buddha, The Dhammapada References Buddha. The Dhammapada, translated by Gil Fronsdale. (2011). Shambala, pp. 54. Carlyle, R. (2018, May 20). Kindfulness: It's the new twist on mindfulness — being consciously kind to others. The best thing? It's good for you, too. Retrieved from https://www.dailymail.co.uk/femail/article-5750811/Kindfulness-new-twist-mindfulness-consciously-kind-others.html

Feb 2, 2020

For many, the practice of contentment is a completely new idea. Learning, practicing and becoming good at contentment means we come to enjoy our life more and more. In this episode we discover how to practice contentment with ourselves, other people, and our life. Link to the Character Strength Survey mentioned, https://www.viacharacter.org Health is the foremost possession, Contentment, the foremost wealth, Trust, the foremost kinship, And Nirvana, the foremost happiness. —Buddha, The Dhammapada References Buddha. The Dhammapada, translated by Gil Fronsdale. (2011). Shambala, pp. 54. Kaufman, S. (Host). (2019, Mar. 21) "Ignite Your Character Strengths" [Podcast]. The Psychology Podcast. Retrieved from https://podcasts.apple.com/us/podcast/the-psychology-podcast/id942777522?i=1000432732066 McGrath, R., & Niemiec, R. (2020). "VIA Survey" [website]. Retrieved from https://www.viacharacter.org

Jan 18, 2020

What if we could tune our body and mind, like a fine instrument, to peacefulness? What if we could be calm, relaxed and peaceful all the time? In this episode we return to a simple, effective mindfulness practice to de-stress. We also try to strengthen our motivation to become a peaceful person beyond ourselves alone. Mindfulness Practice to De-stress Aspire to become a calm and peaceful person, even in challenging situations. Try to be mindful of whether you're feeling calm and when you start to become tense. Calm yourself. When you start to feel tension or stress, turn toward calming yourself—rather than doing anything to affect the situation. This is vital. When you notice tension and stress, start breathing deeply from the diaphragm, feeling your stomach expand. Or, if possible, close your eyes and begin a brief breathing meditation (see below). Breathe deeply and say to yourself "calm" "relaxed". Try to tune your body to these feelings...calm...relaxed. Continue this Diaphragmatic breathing or a breathing meditation until you feel relaxed. This might take only a minute or it might take much longer. Remember the world is empty and dreamlike. Put a little smile on your face. Try to have fun and find joy in things. Keep trying this mindfulness practice and calming technique whenever you need it. You'll get better at with practice, and eventually you will be able to tame your mind and be calm all day. Relaxing Meditation If you find yourself getting stressed—and have time and space for a five minute meditation—this can help you reset your state to calm and relaxed. Close your eyes. Check that you have a nice straight back. Breathe through nostrils. You can put your hands in the mudra of meditative equipoise. Place your hands in your lap, the right hand resting in the left, and the thumbs gently touching forming a bridge. Breathe deeply from your diaphragm. Count, starting at one, as you breathe in. 1….2….3….4….5 Count as you exhale, but exhale more slowly as your breathe out. 1….2….3….4….5….6…..7….8…..9….10 You can meditate for only as long as it takes your body and mind to enter a more peaceful state. When you arise from your meditation, look at your experiences as a projection of your mind, like a dream. Try to stay peaceful. Relax. Enjoy. Hunger is the foremost illness; Saṇkhāras the foremost suffering. For one who knows this as it really is, Nirvana is the foremost happiness. (203)* References Buddha. The Dhammapada, translated by Gil Fronsdale. (2011). Shambala, pp. 54.

Jan 11, 2020

Almost everyone wants to be less stressed and more peaceful. Even as our modern world ramps up the external stressors, we can learn to make ourselves calm and relaxed. The Buddha said, "there is no happiness higher than peace". This episode guides us through a simple process to become more peaceful and to de-stress. Mindfulness Practice to De-stress Aspire to become a calm and peaceful person, even in challenging situations. Try to be mindful of whether you're feeling calm. Notice when you start to feel tense. Calm yourself. When you start to feel tension or stress, turn toward calming yourself—rather than doing anything to affect the situation. This is vital. When you notice tension and stress, start breathing deeply from the diaphragm, feeling your stomach expand. Or, if possible, close your eyes and begin a brief breathing meditation (see below). Breathe deeply and say to yourself "calm" "relaxed". Try to tune your body to these feelings...calm...relaxed. Continue this Diaphragmatic breathing or a breathing meditation until you feel relaxed. This might take only a minute or it might take much longer. Remember the world is empty and dreamlike. Put a little smile on your face. Try to have fun and find joy in things. Keep trying this mindfulness practice and calming technique whenever you need it. You'll get better at with practice, and eventually you will be able to tame your mind and be calm all day. Part 2 Daily Meditation Ideally, meditate every morning. You can do the simple breathing meditation or any meditation you'd like. If you are new to meditating daily, you can meditate for only a few minutes. Or you can meditate for only as long as it takes your body and mind to enter a more peaceful state. Sometimes you might not be able to move your mind to a more relaxed state; no worries, just meditate anyway. Take the seat. Putting effort to begin the day in a state of peace will help you be mindful of peacefulness and help you stay relaxed. Let the experiences of life dissolve into your peaceful state. Think of your world as empty, dreamlike. Keep a little smile on your face. Enjoy everything you can. There is no fire like lust No misfortune like hate, No suffering like the aggregates And no happiness higher than peace. —Buddha, The Dhammapada A Simple Breathing Meditation Sit with your back straight and your shoulders dropped and relaxed. You can put your hands in the mudra of meditative equipoise. To do this, place your hands in your lap with your palms facing upward. Rest your right hand in your left. Touch your thumbs, forming a bridge. Breathe through your nostrils. Breathe deeply, from your diaphragm. Observe the sensation of your breath at your nostrils. Instead of paying attention to thoughts, allow your only thought to be watching the breath. Like watching the water lapping at the shore, calm the mind by watching the gentle rise and fall of the breath at your nostrils. When you exhale, really feel yourself relaxing...deeper and deeper with every exhalation. When your mind wanders, without judging yourself, bring it back to the breath. References Buddha. The Dhammapada, translated by Gil Fronsdale. (2011). Shambala, pp. 54. Oz, M. (2019), Apr. 11). America's Doctor: The Dr. Oz Podcast. How to Stress Less [ podcast]. Episode 94.

Jan 4, 2020

1,200 years ago, the Buddhist Master Shantideva offered a Buddhist approach to lasting change in his Guide to the Bodhisattva's Way of Life . The four powers of effort can be used as steps to making a specific change reaching a goal. The Four Powers of Effort Aspiration. A strong wish (aspiration) is a fundamental basis to accomplish an important goal. The most powerful wishes comes when the outcome is meaningful to us and is an expression of our values. Living in accordance with our values is a path toward happiness and is a type of success that can reliably bring us satisfaction. External success may or may not be achieved or even deliver the happiness we believed it would. But acting in accordance with our values will bring us peace. Steadfastness. What is the smallest, most manageable step you can take in the next 24 hours to move in the direction of your goal? Very clearly identify the first step, according to your capacity. Plan the step for the following day. Try to make one step toward your goal each day. If we diligently put these planned steps into action, from this steadfastness will come a newfound confidence. The Buddha said that "with effort we have all attainments". Joy. Try to make the plan for change a joyful one. We won't do what makes us suffer for very long! Adopting new habits will be challenging, but the experience can't be very unpleasant. The spiritual path should be a joyful one if we are practicing correctly. Rest. Rest is a power of effort. Plan to take rest and have a break. Also, when we have an unexpected rest (when we diverge from our plan or slip-up), don't feel that you have failed. Steadfastness means we are going in the direction of our dreams, not that we are perfect. The verses from the Dhammapada we studied in this episode are: Ah, so happily we live, We who have no attachment, We shall feast on joy, As do the radiant gods. Victory gives birth to hate, The defeated sleep in anguish. Giving up both victory and defeat, Those who have attained peace sleep happily. — Buddha , the Dhammapada References Buddha. The Dhammapada, translated by Gil Fronsdale. (2011). Shambala, pp. 54. Esposito, C. (2015). The Calm Living Blueprint. [podcast] Episodes 10-11. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment , Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Pages 181-208.

Dec 28, 2019

Within a series of episodes on happiness, we look at how to de-stress. First, we can become mindful of emptiness as an antidote to stress. We can also try to "always do our best" to loosen the grip that busyness has on us and become less attached to outcomes. To always do our best can also mean that we look honestly at where our own ethics or beliefs don't line up with our actions. For a happier and more peaceful life, we can become mindful of emptiness and practice always doing our best. Ah, so happily we live, Without ambition among those with ambition. Among people who are ambitious We live without ambition. (199) --Buddha (Dhammapada, verse 46) References Buddha. The Dhammapada, translated by Gil Fronsdale. (2011). Shambala, pp. 53. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume 3. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Pages 1961, 2014, 2019.

Dec 23, 2019

The Benefits of Cherishing Others Cherishing others is the cause of all happiness. Good karma is the root cause of every moment of pleasure or happiness, from wealth and beauty to a moment enjoying a magnificent sunset. For example, we gave to others in the past and that created the karma for us to have enough resources in this life. Why did we give to others in the past? Because we cherished them and felt their happiness was important, we gave to them to alleviate some need they had--like hunger-- or to give them pleasure. Every positive action we undertook in the past was motivated by cherishing others in some way. Thus, every happiness we enjoy comes from having cherished others in the past. Even a sky filled with diamonds is not as valuable as this mind of cherishing others. I must make cherishing others my main practice in daily life. Solves all problems Makes relationships harmonious and stable Is the cause of success and happiness in this life Cherishing others leads to all good qualities. Leads to the lasting peace and bliss of full enlightenment

Dec 14, 2019

How can we be truly happy? We may wonder if it's even possible. Buddhism is a more scientific study of the mind and offers a path to happiness. As we study the chapter called Happiness in the Dhammapada , we look specifically at how to be happy and uproot what causes us misery in our lives. Thus, there is a two-fold solution: address what causes us unhappiness and create the causes of future happiness. This episode explores both and offers a mindfulness practice to lift the mind up and create the causes of future happiness. It's easy to be happy when things are going well. The magic happens when discover how to be peaceful and happy when things aren't going the way we would have liked. It takes a switch of the mind in the moment. It takes turning our attention from what's wrong…...to all the things that are right. As humans, there are so many things going right for us. If we are able to train our mind to pay attention to the positive rather than the negative, we can live a bright new world. Secondly, to create the causes of future happiness we can train our mind to be in the present moment and to cherish others. The mind of cherishing others, will lead us all the way to enlightenment. The Buddha pointed to the power of cherishing others when he spoke of the Bodhisattva, a person who has dedicated their life to waking up for the benefit of all living beings—out of compassion. As inspiration for our mindfulness practice this week, also our Bodhisattva practice, we ask ourselves The Three Questions from Leo Tolstoy's short story. The Emperor's three questions to the wise hermit were: When is the best time to start something? Who are the most important people? What is the most important thing to do? The answers and our mindfulness practice: The time to start is now. The most important person is the one you are with. The most important thing to do is to cherish this person— to do them good. Ah, so happily we live, Without misery among those in misery. Among people in misery We live without misery. (198) —Buddha, The Dhammapada References and Links Brahm, A. [Buddhist Society of Western Australia].(2009, June). On Patience [Youtube video]. Retrieved from https://youtu.be/Gl0Lyxi8nbQ Buddha. The Dhammapada: The Buddha's Path of Wisdom. Translated by Acharya Buddharakkhita . Buddhist Publication Society Kandy, 1985. pp. 53. Tolstoy, L. The Three Questions . [web PDF] Friends Acedemy. Retrieved from https://www.fa.org/uploaded/US_Attachments/SR9Questions.pdf Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 161-164.

Dec 9, 2019

The first person harmed by anger is oneself. The Buddha said that harming others in anger is like thrusting a burning torch at another person, but doing it upwind, so that the flames blow and scorch our own face. In this episode we look at an antidote to anger, the practice of loving kindness. Lovingkindness is the intention that wishes another to be happy. A prayer of loving kindness is "May you be happy, may you be free [from suffering]". In this episode we meditated on loving kindness in three rounds as an antidote to our own anger. First loving kindness to ourselves, recognizing the anger harms us terribly. Secondly, will you choose someone that we normally have intermittent anger towards at the moment and weTo think about the ways that this person suffers and wish them to be happy and free. Finally, we generated loving kindness towards all living beings and imagined we sent out rays of light to each living being bringing them happiness and freedom from hatred. We imagined a world beyond hatred, where all wars have ceased and all people practice lovingkindness towards one another. Being mindful of our own anger and trying to quell it before it manifest through lovingkindness is our mindfulness practice for the week. Ah, so happily we live, Without hate among those with hate. Among people who hate We live without hate. (197)* —Buddha, The Dhammpada References Buddha. The Dhammapada: The Buddha's Path of Wisdom. Translated by Acharya Buddharakkhita . Buddhist Publication Society Kandy, 1985. pp. 53. Doering, S. (2004). In This World, Hate Never Yet Dispelled Hate. Insight Journal [article]. Retrieved from https://www.buddhistinquiry.org/article/in-this-world-hate-never-yet-dispelled-hate/ . Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 161-164.

Dec 2, 2019

The Bodhisattva Prayer May I be a protector for the protectorless A guide for those on the path A boat, a raft, a bridge for those who wish to cross the flood May I be a light in the darkness A resting place for the weary A healing medicine for all who are sick A vase of plenty, a tree of miracles And for the boundless multitudes of living beings May I bring sustenance and awakening Enduring like the earth and sky Until all beings are freed from sorrow And all are awaken —by Shantideva, Buddhist sage 700 A.D., India You can commit the prayer to memory. You can use it as a daily prayer to cultivate great compassion and become a bodhisattva. It can also be uttered spontaneously when confronted by the suffering of others. It is said this Prayer is performed each morning by His Holiness the Dalai Lama.

Nov 23, 2019

We've been working for our own happiness our whole lives. Every action we've taken has been to create or restore happiness. If we have put all this effort into a singular objective—our own happiness—and we are still not happy and satisfied, then we must be using the wrong methods. The Buddha taught that our obsessive self concern, which seeks our own happiness alone, actually destroys the causes of happiness. Instead the Buddha advises that we open our heart and start working for the happiness of all living beings. This supremely altruistic intention makes our life meaningful and joyful. If we develop an unselfish wish for the happiness of all living beings, how do we fulfill this wish? The Buddha suggests that that the very best thing you can do for all beings is to become an awakened person yourself. This wish to become an enlightened being for the benefit of all is called bodhicitta. A person who has developed this spontaneous, unwavering wish is a bodhisattva. The practice for the week is the first training of the bodhisattva, equanimity. Equanimity is an equal, open hearted love for all things. No enemies. This episodes includes a meditation to develop equanimity and a mindfulness practice to train in it during daily life. "If we truly wish to fulfill our highest potential—or even if we only want to achieve a certain mundane satisfaction in our daily life—then we must overcome this self-cherishing and dedicate ourselves as fully as possible to the welfare of others. This is the only way to achieve a completely opened heart, the only way to experience lasting happiness." —Lama Yeshe Happy is the arising of buddhas; Happy is the teaching of the true Dharma; Happy is the harmony of the Sangha; Happy is the ardent practice of those in harmony. (194)* The merit of worshipping those worthy of worship, q. Be they buddhas or disciples Who have transcended their obsessive thinking, Passed beyond sorrow and grief, Gone to peace, And who have nothing to fear, Can never be calculated by any estimation. —Buddha, The Dhammapada References Buddha. The Dhammapada: The Buddha's Path of Wisdom. Translated by Acharya Buddharakkhita . Buddhist Publication Society Kandy, 1985. pp. 51. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 36.

Nov 16, 2019

The Buddha taught The Four Noble Truths to show people a path to lasting peace and happiness. Buddha, like universal doctor, diagnosed why we suffer and have dissatisfaction. The prognosis is good, for there is a cure. The cure lies in the Eightfold Path, a noble, wise and compassionate way of life. This episode offers a mindfulness practice on the right intention, part of the Eightfold Path. The Four Noble Truths The Truth of Suffering The Origin of Suffering The End of Suffering The Path The Noble Eightfold Path Right View Right Intention Right Speech Right action Right Livelihood Right Effort Right Mindfulness Right Meditation But when someone going for refuge To the Buddha, Dharma, and Sangha Sees, with right insight, The Four Noble Truths: Suffering, The arising of suffering, The overcoming of suffering, And the Eightfold Path Leading to the ending of suffering, Then this is the secure refuge; This is the supreme refuge. By going to such a refuge One is released from all suffering. (190–192)* It's hard to find a noble person; Such a person is not born everywhere. When such a wise one is born, The family flourishes in happiness. (193) --Buddha, The Dhammapada References Buddha. The Dhammapada . Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 50-51.

Nov 11, 2019

We're always going to refuge to something to solve our problems or alleviate our suffering. We've been doing this our whole life. We might take refuge in drugs, wealth, another person or food. But these are 'false refuge' because they do not provide lasting satisfaction and can even cause more problems. Buddhism speaks of another type of refuge. Traditionally, taking refuge in Buddhism means to turn to the 3 jewels to solve our problems and pain: dharma (the teachings), sangha (spiritual community) Buddha (the source of the teachings) Going for refuge to the three jewels is the way one becomes a Buddhist, if they are interested in that label. In Tibetan, another term for a Buddhist is nangpa, meaning "inner being". One becomes an inner being by creating a source of happiness inside, and they also solve their problems inwardly. I believe this means anyone, of any religion, can be an inner being. Just as someone who is Jewish or Muslim or Christian would go to the therapist and rely on their advice to solve some of their problems, anyone can use Buddhism to solve their problems and make their mind a source of happiness. There is a three point system to check whether what you are turning to for refuge is false refuge or real refuge. Real refuge will do the following: It doesn't create any unwanted side effects or more problems. It addresses the real source of the problem. It creates peace in the mind. When we engage in the mindfulness practice offered in this episode, we try to solve some recurrent problem in our life by going for refuge—putting the teachings of Buddha into practice. We might respond with real refuge by developing compassion, practicing patience, or observing how our mind is creating the problem. We can also check and mindfully observe when we are taking false refuge. What are we doing now that is false refuge, and does it have unwanted side effects or cause more problems? I bet it does! Each of us will have to discover the real refuge solution for ourselves. It is always a noble response. When you identify what it is that would be true refuge, you can look the subject up in previous podcast episodes or you can message me if you have a question. Instagram @buddhism.with.joann.fox or Facebook Buddhism for Everyone with JoAnn Fox But when someone going for refuge To the Buddha, Dharma, and Sangha Sees, with right insight, The Four Noble Truths: Suffering, The arising of suffering, The overcoming of suffering, And the Eightfold Path Leading to the ending of suffering, Then this is the secure refuge; This is the supreme refuge. By going to such a refuge One is released from all suffering. (190–192)* —Buddha, The Dhammapada References The Dhammapada , by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 50. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 . Pages 297-301. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Nov 4, 2019

This week we try to practice and improve our patience.The practice of patience is to keep a peaceful state of mind by accepting things as they are— having given up the idea that things should be other than the way they are. Further, this week we will try to untie a knot in our life, something that continuously causes us to become unpeaceful. Will do this by trying to accept the situation and changing the way that we view it. The opposite of patience, anger, arises when we experience unpleasant feelings in the mind and we start to focus on it with inappropriate attention. This inappropriate attention is what gives rise to anger. Instead of reacting with blame or thoughts of the faults about the situation/person, this week we will try to have a different way of thinking about it. We can try to see the promise in the problem. In other words, we ask ourselves how the situation will help us. We see how it is the unfolding of something positive. We also meditated on the benefits of patience, a traditional way to begin our practice of patience. Benefits of Patience: Persons who have patience will not have many enemies later on. You will not have many separations from those to whom you are close. much happiness no regret at the time of death fortunate rebirth patience stops you from turning away from others' welfare Solves your problems long lasting relationships karmic cause of beauty in future happiness in this life and the next Not disparaging others, not causing injury, Practicing restraint by monastic rules, Knowing moderation in food, Dwelling in solitude, And pursuing the higher states of mind, This is the teachings of the buddhas. --Buddha, the Dhammapada References Buddha. The Dhammapada: The Buddha's Path of Wisdom. Translated by Acharya Buddharakkhita . Buddhist Publication Society Kandy, 1985. pp. 48. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pop.152-154.

Oct 27, 2019

Whenever we patiently except some suffering, pain or irritation we purify karma that created it. To mindfully harness the power of this process, we can do a karma cleanse . The karma cleans e described in this episode requires we fast from blame—no blame for one week. In particular, we refrain from blaming any living being. It might appear to us that the source of a problem is something a person did or said. But problems are inside our mind; they are not outside of our mind. What is patience? Patience accepts things as they are, having given up the idea that things should be other than the way that they are. Buddhist Master Je Tsonghapa said, "Perfecting patience means that you simply complete your conditioning to a state of mind wherein you have stopped your anger and the like. It is not contingent upon all living beings becoming free from undisciplined conduct because you would not be able to bring this about, and because you accomplish your purpose just by disciplining your own mind." Doing no evil, Engaging in what's skillful, And purifying one's mind: This is the teaching of the buddhas. (183) Patient endurance is the supreme austerity. The buddhas say that Nirvana is supreme. One who injures others is no renunciant; One who harms another is no contemplative. (184)* -- Buddha , The Dhammapada References Buddha. The Dhammapada: The Buddha's Path of Wisdom. Translated by Acharya Buddharakkhita . Buddhist Publication Society Kandy, 1985. pp. 48. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pop.152-154.

Oct 20, 2019

The teachings of Buddha show us how to develop habits of happiness and peace. By practicing mindfulness we can train our mind and become anyway we want. No matter how confused, lonely, anxious or angry we are habitually, we can change. In this episode, we look at a verse that distill all of Buddha's teaching into three practices: Do no harm Practice what's skillful Purify your mind The great Tibetan Buddhist Master Je Tsongkhapa, explains how to practice mindfulness, "examine your physical, verbal, and mental actions all day and all night. By this means, you will put an end to miserable rebirths. However, if at the outset you are not versed in the classifications of cause and effect, understanding only a fragment of their depth and having a lax attitude with your physical, verbal, and mental actions, then you are merely throwing open the door to the miserable realms." It is difficult to be born a human; Difficult is the life of mortals; It is difficult to hear the true Dharma; Difficult is the arising of buddhas. (182) Doing no harm, Practice what's skillful, Purify one's mind: This is the teaching of the buddhas. --Buddha, The Dhammapada References Buddha. The Dhammapada: The Buddha's Path of Wisdom. Translated by Acharya Buddharakkhita . Buddhist Publication Society Kandy, 1985. pp. 48. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 . Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pop. 210-245.

Oct 11, 2019

The habit of attachment gives rise to craving, and craving robs us of our inner peace and happiness in the most deceptive ways. Attachment is on of the main mental afflictions Buddha described. The afflictions of anger and jealousy obviously steal our peace, but attachment might seem like it is creating happiness! An affliction is defined as a metal habit that, when it arises, disturbs the mind. To eliminate afflictions, you must know the afflictions' faults, characteristics, remedies, and the causes of their arising. In this episode, we will discover attachments faults and remedies for this mental poison. Attachment means noticing a pleasant or attractive object and desiring it. When attachment clings to its object and grows stronger, it is hard to tear yourself away from the object, just as it is difficult to remove oil which has soaked into a cloth. Mindfulness practice: Choose peace. Let go. The Buddha's victory cannot be undone; No one in the world can approach it. By what path would you guide him, Who has no path, Whose field is endless? (179) The Buddha has no ensnaring, embroiling craving To lead him; By what path would you guide him, Who has no path, Whose field is endless? Even the gods envy The awakened ones, The mindful ones, The wise ones Who are intent on meditation And delight in the peace of renunciation. --Buddha, The Dhammapada References: Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 47-48. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment., Volume 2 . Pages 104-105, 147, 184-185. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Oct 6, 2019

In Buddhism, generosity is defined as the virtue of a generous attitude and any physical and verbal actions motivated by this intention. Thus, generosity is fundamentally a state of mind. Our goal would be to completely condition our mind to giving. It is conditioning our mind to wish to be the gift, the blessing, the miracle for other living beings. The practice of generosity entails generating, in various ways, the intention to give and steadily increasing this generosity, even though you may not be actually giving something away to others. Buddha once said, "If beings knew, as I know, the results of giving, they would not eat without having given, nor would the stain of selfishness overcome their minds. Even if it were their last bite, their last mouthful, they would not eat without having shared". There are many ways to practice generosity—by giving material things, spiritual teachings or care for the sick, saving the bugs or animals in danger and giving love. In an era in which we are always advertised to, spurring our attachment and over-consumption, generosity is a much-needed practice. Giving our material possessions helps to diminish attachment and craving, which increases our peace and good fortune. In general, there are Four Ways to Give: -Materially -Dharma -Fearlessness (saving living beings from harm or caring for the sick) -Love Fools don't praise generosity; Misers don't go to the world of gods. The wise rejoice in generosity And so find happiness in the hereafter. (177) — Buddha, The Dhammapada References: Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 46. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment., Volume 2 . Pages 113-130. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Sep 29, 2019

Our speech can create the most beautiful, peaceful life if we are mindful to speak with kindness and wisdom. If we lack mindfulness of our words, we can cause another to believe something negative about themselves that they carry their whole lives. We might end a long friendship with only a few sentences motivated by anger. in the episode, we learn how to become mindful of our words and purify our speech of four downfalls. This can change our lives so completely. Where there was once drama and confusion, there can be peace and stable relationships. Some might even say that if we purify our speech, we will purify our world! The four downfalls of speech to try to let go of: Lying Lying is when someone else—the recipient of the lie—comprehends the meaning of the lie. The motivation is your desire to misrepresent your perception. The performance of the lie can be through speaking, through choosing not to speak, or through gesture. It is said that even causing others to engage in the three non-virtuous types of speech—lying, divisive speech, or offensive speech—is the same as doing it yourself. Divisive Speech Speech that divides others. Offensive Speech This when we speak in an offensive manner. The performance is saying something unpleasant, which may be either true or false. Senseless Speech This is speech about a topic that is not meaningful. For people who speak falsely, Who transgress in this one way, And who reject the world beyond, There is no evil they won't do. (176)* —Buddha, The Dhammapada "The first agreement is the most important one and also the most difficult one to honor. It is so important that with just this first agreement you will be able to transcend to the level of existence I call heaven on earth. The first agreement is to be impeccable with your word. It sounds very simple, but it is very, very powerful." —Don Miguel Ruiz, The Four Agreements References: Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 47. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 . Pages 222-223. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Ruiz, Don Miguel. The Four Agreements . Amber-Ellen Publishing, 2011. pp. 34-38.

Sep 21, 2019

Like two wings of a bird, the Buddhist Spiritual path has two essential parts: wisdom and compassion. All the teachings of Buddhism help us to develop and refine these two qualities. Also, we can use wisdom or compassion to help us to work on our problems, like anger, anxiety or an attachment causing us great pain. In this episode, we look at wisdom and compassion and ask ourselves, Who am I? Who do I want to be? Wisdom realizing emptiness is realization that leads to enlightenment. Buddha taught that the ultimate nature of all things is emptiness. Our reality is empty of something that we normally perceive, but what is it empty of? When we say our glass is empty and ask for more, the glass is empty of something. Is it empty of water or tea? This is the same with the emptiness of reality; it means our reality is empty of something. We ask then, "reality is empty of what?" Buddha taught that our reality is empty of inherent existence. Nothing exists inherently, independent of its name or without our minds perceiving it. A wine glass, for example, is not inherently a wine glass. Someone from a culture that has never seen a wine glass might see it as a vase flowers or a bowl for food. If no one ever gave it the name 'wine glass' it would not be a wine glass. The object is empty of existing inherently as a wine glass, but it does exist as a wine glass conventionally; it exists as mere name or imputation by conception. This also means the wine glass is full of possibilities for how it can exist. This state of infinite possibility is true of our self also. If we even get a taste of our self being empty, it opens up infinite possibilities for our us. We can be anything. We can exist in any new, healthy way we can imagine. We can believe with certainty that we can become a Buddha and set out on the journey to become a bodhisattva. A bodhisattva is someone who has universal compassion and has determined to become a Buddha for the benefit of all living beings. Who are you? Who do you want to become? Blind is this world; Few see clearly here. As birds who escape from nets are few, Few go to heaven. (174) Swans travel the path of the sun; Those with psychic powers travel through space; The wise travel forth from the world, Having conquered Māra and his army. --Buddha, The Dhammapada Reference Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 40. Yeshe, Thupten. Introduction to Tantra. (Audiobook). Wisdom Publications, Somerville, 2014.

Sep 12, 2019

The world that appears to us depends upon our mind: our mental habits, our views and beliefs. In this episode, Buddhist Teacher, JoAnn Fox, talks about how to purify our mind and specifically how to purify our negative karma. We can create a new mind and a new world by purifying negative karma and taking positive actions toward creating the life we really want. Karma means action. Actions that caused harm to others in the past create our present painful feelings and experiences. We can purify the negative karma we've created in the past through the following purification meditation, which also involves a special mindfulness practice in daily life. Meditation to Purifying Negative Karma has four parts: Power of regret (sometimes translated as the power of release). Generate the strong wish to purify a specific action in the past causing you suffering, that is perpetuating your current way of being that you wish to change. Power of reliance: Pray for help to any holy being you feel connected to or simply pray, thinking "please help me to purify this." Power of opponent force: means we do something to oppose the negative karmic. In this meditation, you can simply perform the following visualization as an opponent force. You can also recite the mantra of purification before the visualization. The short mantra of Vajrasattva is "Om Vajrasattva hum." You might recite this many times, a few times, or 100 times using a mala (Buddhist rosary). Then visualize a holy being of light comes to the crown of your head. This holy beings sends out liquid light, which enters your crown. The purifying light travels down your central channel, pushing the negative karma down and out of your body. Power of Promise: Make a promise to yourself to refrain from a certain negative or unhelpful behavior for a specific amount of time (a day or a week). Whoever recovers from doing evil By doing something wholesome Illuminates the world Like the moon set free from a cloud. (172) Whoever replaces an evil deed With what is wholesome Illuminates the world Like the moon set free from a cloud. (173)* —Buddha, The Dhammapada References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 43. Yeshe, Thupten. Introduction to Tantra. (Audiobook). Wisdom Publications, Somerville, 2014.

Sep 9, 2019

In the last few episodes, we have been looking at the basics of Buddhist tantric practice. In this episode, we try to get a taste of the experience of emptiness— the true nature of reality. The correct view of emptiness is one of three prerequisites for the practice of Buddhist tantra (in addition to renunciation and bodhicitta.) Over time, we try to develop this correct view of emptiness which allows us to experience this world as perfect and all living beings as perfect. Like a rainbow appearing in the sky, a real experience of emptiness ushers in a new world for us, one without stress, insecurities or isolation. Do not follow an inferior way; Don't live with negligence. Do not follow a wrong view; Don't be engrossed in the world. (167)* Rouse yourself! Don't be negligent! Live the Dharma, a life of good conduct. One who lives the Dharma is happy In this world and the next. (168) Live the Dharma, a life of good conduct. Don't live a life of bad conduct. One who lives the Dharma is happy In this world and the next. If one sees the world as a bubble If one sees it as a mirage, One won't be seen By the King of Death. Come, look on this world As a beautified royal chariot. Fools flounder in it, But the discerning do not cling. (171) —Buddha, The Dhammapada References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 40-41. Yeshe, Thupten. Introduction to Tantra. (Audiobook). Wisdom Publications, Somerville, 2014.

Sep 2, 2019

How a person functions in this world and whether they appear to be a good person or not, depends upon the intentions that most often pervade their mind. This is because intentions cause actions. What is the highest intention a human can have? Only the most benevolent intention can create actions so powerful it can radically transform us. In this episode, we look at a human's ultimate potential and the intentions that ripen it. It's easy to do what is not good And things that harm oneself. It's very difficult to do Things beneficial and good. (163) The unwise who rely on evil views To malign the teachings of the noble arahants Who live the Dharma Produce fruit that destroys themselves, Like the kathaka reed that dies upon bearing fruit. (164)* Evil is done by oneself alone; By oneself is one defiled. Evil is avoided by oneself; By oneself alone is one purified. Purity and impurity depend on oneself; No one can purify another. (165) Don't give up your own welfare For the sake of others' welfare, however great. Clearly know your own welfare And be intent on the highest good. (166) —Buddha, The Dhammapada References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 39-40. Yeshe, Thupten. Introduction to Tantra. (Audiobook). Wisdom Publications, Somerville, 2014.

Aug 26, 2019

The three principal aspects of the Buddhist Path are the prerequisites for the practice of Buddhist tantra. These three are renunciation, bodhicitta and the correct view of emptiness. In this episode, we look at the mind of renunciation. The Tibetan term for renunciation is translated as "definite emergence". What are we emerging from through this practice? We emerge from dissatisfaction and suffering. If you look up renunciation in the dictionary, the definition is something like, " to formally give something up or reject something." Renunciation is not the same as giving up pleasure or denying ourselves happiness. It means giving up our unrealistic expectations about ordinary pleasures. What we want is happiness all the time. We expect the external world to provide us with endless sources of pleasure and contentment. Check if this is true. We never want to be in pain, be angry or bored or sick. We want to be happy all the time. So we seek out the things that make us happy. A romantic partner appears to make us happy, but sometimes they make us crazy or miserable. Perhaps we then find a new romance and for a while it is wonderful... the grass is greener, firmer. We are in love! After a while, we find this grass is thinning; in fact, it is receding! They are not as attractive as they once were to us. Do we then seek ANOTHER partner? We are like a shark that can not stop moving, can not sleep, always hungry and looking for another source of happiness. We want a new car. Then we want a boat. We want a delicious meal, but then we are hungry again. In this ordinary cycle of dissatisfaction, we are always looking for happiness. Definite emergence is learning to create happiness. Renunciation is not giving up pleasure, but developing a mental attitude that no longer relies on transitory pleasures to give us happiness. We have to seek happiness from within to find a lasting source of happiness. Renunciation is to stop expecting ordinary pleasures to give us lasting happiness. It is these unrealistic expectations that cause the things that give us pleasure to turn into pain. There is nothing wrong with pleasure. The happiness that comes from sense objects--beautiful tastes, smells, people, experiences--is a result of our good karma. It is the misunderstanding that happiness and problems are external to our mind that pollutes our mind and causes us pain and dissatisfaction. True satisfaction is not dependent on things or people. Satisfaction comes from inner acceptance of the way things are, even appreciation of the way things are. The mind of definite emergence, renunciation helps you loosen your grip on external things and relax. You become simpler, more easy-going. We turn away from our ordinary preoccupations and start to focus on cultivating our mind's potential for peace and happiness. Renunciation creates space in our mind for spiritual practice. When we create happiness with our mind by changing the way we are perceiving something, we create a bridge out of darkness, of definite emergence. Every time we practice mindfulness and apply a teaching to solve our problems it is an act of definite emergence. When we merely look for happiness this is not a bridge, not an act of definite emergence. This week we try to build as many bridges as possible, thinking each day "How can I create happiness?" How can I create happiness right now? We let what unfolds throughout our day pose this question and answer it, many times. Oneself, indeed, is one's own protector. What other protector could there be? With self-control One gains a protector hard to obtain. By oneself alone is evil done. Born of oneself, produced by oneself, It grinds down those devoid of wisdom, As a diamond grinds down a gem. (161) They who cover themselves with their own corrupt conduct, Like a creeper covers a tree, Do to themselves What an enemy wishes for them. (162) It's easy to do what is not good And things that harm oneself. It's very difficult to do Things beneficial and good. —Buddha, The Dhammapada References References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 43-44. Yeshe, Thupten. Introduction to Tantra. (Audiobook). Wisdom Publications, Somerville, 2014.

Aug 19, 2019

Buddhist Tantra is a set of methods to quickly attain realizations of the true nature of reality (emptiness), universal compassion and great bliss. In this introduction to tantric practice, Buddhist Teacher, JoAnn Fox shares some of the fundamentals of the two stages of tantra: generation stage and completion stage. In generation stage, we imagine dissolving our ordinary sense of self and all our ordinary appearances into emptiness. We try to have some taste--some wisdom experience--of emptiness. From emptiness we imagine we arise, like a rainbow appearing out of a clear sky, as a pure being with a body of light. We imagine we have universal compassion for all beings, feel blissful, and perceive all beings and all things in this world as pure. When we have a pure mind, free from habits like desirous attachment, Just as the mind of anger appears an unpleasant person, a pure mind sees the fundamental purity of all things. In completion stage practice of tantra, we learn to manipulate the subtle energies of our own body. Harnessing our subtle energy system, the chakras and so forth, we can cause blissful states of consciousness that can easily penetrate the veil of reality and realize emptiness. If one knew oneself to be precious, One would guard oneself with care. The sage will watch over herself In any part Of the night. (157)* In first establishing himself In what is proper And only then teaching others, The sage will not be stained. (158) As one instructs others, So should one do oneself: Only the self-controlled should restrain others. Truly, it's hard to restrain oneself. (159) —Buddha, The Dhammapada Book recommendations for those with deeper interest in practicing Buddhist tantra: Introduction to Tantra by Lama Thubten Yeshe ( link ) The Bliss of Inner Fire: Heart Practice of the Six Yogas of Naropa, by Lama Thubten Yeshe ( link ) References Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 42-43. Yeshe, Thupten. Introduction to Tantra. (Audiobook). Wisdom Publications, Somerville, 2014.

Aug 10, 2019

Buddhist tantric practice is a method for quickly gaining realizations like great compassion and wisdom. In this episode, we explore the stage of tantra in which imagine our self as an awakened being. Called generation stage tantra, this is a technique for becoming more and more familiar with the thoughts and actions of an enlightened being until awakening is actualized through much-repeated practice. Ultimately tantra is a quick method to realize emptiness and compassion for all living beings. In the meditation, we imagine our body and mind becoming a wishfulling jewel filled with light and as vast as the universe. We also try to perceive the experiences of our life, our thoughts, pleasant/unpleasant feelings, and this body as clouds passing through our vast, sky-like mind. We then contemplate the suffering of someone or a group of living beings. We try to imagine what it is really like for them, what their days and nights are like, until we generate heart-felt compassion. Then we imagine this compassion causes our mind to expand and become a wishfulfilling jewel, radiating light and as big as the universe. We then send light rays out to each and every living being, imagining we bring them temporary happiness and then the lasting inner peace of awakening. We can do this tantric meditation every day if we wish. The point of this type of practice is to experience and awaken to our true nature, great compassion and wisdom, which is intrinsically present in everyone. For our daily mindfulness practice, can send light rays from our heart to anyone we see suffering at any time. We do not need to close our eyes to do this practice, just send them light. We can also try to experience our mind as sky-like and our feelings and thoughts as clouds, just passing through. In this way, we can feel a little less affected by our passing feelings. The person of little learning Grows old like an ox: The flesh increases, But insight does not. (152) Through many births I have wandered on and on, Searching for, but never finding, The builder of [this] house. To be born again and again is suffering. House-builder, you are seen! You will not build a house again! All the rafters are broken, The ridgepole destroyed; The mind, gone to the Unconstructed, Has reached the end of craving! (153–154)* Those who have neither lived the chaste life Nor gained wealth in their youth Waste away like frail herons In a lake devoid of fish. (155)* Those who have neither lived the chaste life Nor gained wealth in their youth Lie around like [arrows misfired] from a bow, Lamenting the past. --Buddha, The Dhammapada References: Buddha, The Dhammapada . Translated by Gil Fronsdale. Shambala, 2011. pp. 21-22.

Aug 5, 2019

The root cause of all our suffering that we do not take enough time, through mindful observation, prayer, and meditation to come to know ourselves -- our true, awakened nature. Our true nature is wisdom and great love and compassion. We contemplate death and impermanence as a way to relate to our true nature, which is more than this body and this life. We are a traveler, bound beyond this life. If we can relate to our deeper, spiritual self, we naturally want to care for it. How do we care for our true nature? Only through spiritual practice. Whether you believe in an afterlife, reincarnation or nothing beyond death, it's still very valuable to live our lives with an awareness of our mortality. It helps us to prioritize our lives. When we come to the time of our dying, won't most of us want to feel we have led a meaningful life? Will we not wonder, is the world is a better place because I was here? Realizing that we will someday die helps us discover--AND ACT ON--what is most important to us. Today may be our last. There is no guarantee we will see tomorrow. This way of thinking can motivate us to live this day like it is our last! We hug our loved ones tighter and we are truly present with them. Is it any wonder that a University of Kentucky study found that "thinking about death fosters an orientation toward emotionally pleasant stimuli." The researchers who conducted the study, C. Nathan DeWall and Roy F. Baumeister, said, "We have shown that the common response to contemplating death is a nonconscious orientation toward happy thoughts." Awesome! Buddha was right :) If we believe that our spiritual awakening for the benefit of all living beings is the most meaningful function of our human life, then becoming mindful of death can lead to the conviction that we must practice today. Further, the realization that our true nature is unconditional compassion breaks through the feeling we are not enough. Like the acorn and the great oak tree, and the acorn becomes angry at itself because it can not yet provide shade or shelter like the giant oak. We can discover that the acorn is the same nature as the oak tree, even if it is still in the process of development. Likewise, we are in the nature of enlightenment, of great compassion and wisdom, even if we are still in the process of awakening. Why the laughter, why the joy, When flames are ever burning? Surrounded by darkness, Shouldn't you search for light? (146) Look at this beautified body: A mass of sores propped up, Full of illness, [the object] of many plans, With nothing stable or lasting. (147)* This body is worn out— So fragile, a nesting ground for disease. When life ends in death, This putrid body dissolves. (148)* What is the delight In seeing these dull-white bones Tossed away Like white gourds in autumn? This city is built of bones, Plastered with blood and flesh, And filled with Aging, death, conceit, and hypocrisy. (150) Even the splendid chariots of the royalty wear out. So too does the body decay. But the Dharma of the virtuous doesn't decay [For it is upheld when] the virtuous teach [it] to good people. (151) --Buddha, The Dhammapada References Baumeister, Roy F. and DeWall, C. Nathan. From Terror to Joy: Automatic Tuning to Positive Affective Information Following Mortality Salience. University of Kentucky, 2007. Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 38-39. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume 1. Pages 143-159. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Jul 28, 2019

As we conclude the chapter called "Violence" in the Dhammapada, we look at the perfection of patience. What makes this practice of patience a 'perfection' is that it is motivated by bodhicitta. Bodhicitta is the spontaneous wish to attain enlightenment motivated by great compassion for all living beings. A person who has this motivation of bodhicitta is called a bodhisattva. We try to become familiar with the following practice of the perfection of patience this week: Notice when unpleasant feelings are arising in our mind Instead of giving inappropriate attention to the faults of the situation or person, we instead think, "my problem is inside my mind. My problem is not outside my mind." Try to let this wisdom sink in and calm the mind. What is the spiritual lesson this situation is trying to teach me? I embrace the spiritual lesson. I need the spiritual lesson because I am a bodhisattva. I must attain Enlightenment for the benefit of all beings. Remember that Buddhism requires no leaps of faith. You need only hold true what is confirmed by your own experience. Even the concept of the bodhisattva is compatible with other religious perspectives. It does not seek the rejection of other spiritual and philosophical viewpoints. Embrace the bodhisattva identity if it touches your heart. Let it go if it doesn't and simply practice these methods of patience. Four Vows of a Bodhisattva Although there are many versions of these four classic vows which are phrased with slight differences, their essence is this: Living beings are countless, I vow to lead them all to the shore beyond suffering. Delusions are inexhaustible, I vow to extinguish them all. The dharmas are numberless, I vow to master them all. Enlightenment is supreme, I vow to attain it for the benefit of all. No filth, dust or dirt, No fasting or sleeping on bare ground, No austerities in a squatting posture Purify a mortal who has not overcome doubt. Even though well-adorned, If one lives at peace, Calmed, controlled, assured, and chaste, Having given up violence toward all beings, Then one is a brahmin, a renunciant, a monastic. Where in this world does one find Someone restrained by conscience, Who knows little of blame, As a good horse knows little of the whip? (143)* Like a good horse alert to the whip, Be ardent and alarmed. With faith, virtue, effort, Concentration, and discernment, Accomplished in knowledge and good conduct, Mindful, You will leave this great suffering behind. (144)* Irrigators guide water; Fletchers shape arrows; Carpenters fashion wood; The well-practiced tame themselves. — Buddha, The Dhammapada References: Buddha. The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 37-38. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment., Volume 2 . Pages 151-167. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Jul 22, 2019

Webster's Dictionary defines forgiveness as: "To cease to feel resentment against on account of a wrong committed." Resentment is the continuation of anger. When we think of some harm that was done to us and we dwell on it, causes us to get angry again. In this way resentment keeps the pain with us. It is like someone stabbing us once, and then we keep reopening the wound. Forgiving means putting down that burden of anger and resentment for ourselves. Ultimately it is an inner process of freeing ourselves. It does not change the fact that the harm was terrible. It doesn't make what they did less wrong. It also doesn't mean we stop working to right an injustice that at first enrages us. How do we resolve this continuing anger? Primarily, we decide to free ourselves from the burden of resentment (the continuum of anger) for the benefit of ourselves. We observe to discover if it harms us or keeps us from healing. We can not force ourselves to forgive. It will happen when you're ready, or it may never happen. Please don't judge yourself for an inability to forgive; it's OK if you can't. We can begin the practice of forgiveness by forgiving ourselves and (in our imagination) asking others to forgive us for harm we have done. If we are really inspired, we can always ask others forgiveness in person or by email. You get bonus points for that, but you don't have to. Asking others for forgiveness with our heart--even in our imagination--and generating real regret begins to purify the karma we created by causing that harm. There are three other variables that may help you to forgive others. These are to develop: Understanding of why they harmed us. The causes may go all the way back to their childhood or generations. Empathy. Can we consider if we have ever harmed us in a similar way or if that could be possible Compassion. Could we even wish for they to be free of the suffering and pain that causes them to inflict such harm on others? The Meditation on Forgiving Ourselves and Others Has three parts Asking others to forgive us Forgiving ourselves Forgiving others ASK OTHERS TO FORGIVE US Remember and visualize the ways you have hurt others in the past. See and feel the pain you have caused out of your own suffering. Feel your own regret. Sense that finally you can release this burden and ask for forgiveness. Picture each person and in your mind say genuinely, "Please forgive me." FORGIVING OUR SELF Think about the people you harmed in the past. What caused you to do this; were you suffering at the time? your own precious body and life. Consider the harm you caused in the first round of the meditation, and for each say genuinely, "I forgive myself." Next consider a few ways you have harmed yourself. Feel the pain you have carry from this and sense that you can release these burdens. Extend forgiveness for each of them, one by one. Repeat to yourself: I forgive myself, I forgive myself." FORGIVING THOSE WHO HAVE HARMED YOU: Let yourself picture and remember the ways you have been harmed that you have not completely forgiven. Feel the pain you have carried from this and sense that you can release this burden of resentment by extending forgiveness when your heart is ready. To the extent that you are ready, offer them forgiveness. You can imagine them in from on you and say, "I forgive you." Forgiveness cannot be forced. It will happen when you are ready. As, with a stick, a cowherd drives Cows to pasture, So aging and death drive The lives of beings. (135) Even while doing evil, Fools are ignorant of it. Like someone burned by fire, Those lacking wisdom are scorched by their own deeds. (136) Whoever uses violence to harm The nonviolent and innocent Quickly goes to one of ten conditions: Intense pain or great loss, Bodily injury or insanity, Serious illness or vicious slander, Oppression from rulers or the loss of relatives, Houses consumed by fire or wealth destroyed. And with the breakup of the body The unwise one falls to hell. (137–140) --Buddha, The Dhammapada References Buddha. The Dhammapada: The Buddha's Path of Wisdom. Translated by Acharya Buddharakkhita . Buddhist Publication Society Kandy, 1985. pp. 36-37. The Forgiveness Project. Kemal Pervanic. (Story of the Man from the Bosnian genocide, in the forgiveness project. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume 1. Pages 218-220. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume 3. P ages 53-54. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Jul 14, 2019

Sometimes anger comes quickest, harshest and most easily with those we love or care about. Unfortunately, with those we love anger can do the greatest harm and wounds made with our words may last for a long, long time. In this episode, we learn what anger is, it's function, and what causes it We also practice a mindfulness technique to prevent anger from arising. The process that causes anger: We encounter a situation or person that is irritating or painful And unpleasant feelings start arising in the mind. Then we dwell on the faults of that object (Buddha called this in appropriate attention). Through in appropriate attention, this dwelling, our mind becomes and peaceful and uncontrolled and we know that anger has arisen. Once anger is manifest our mind is uncontrolled and we say and do things that are harmful. This is because the function of anger is to harm or destroy its object. Unpleasant object or situation + inappropriate attention = anger If, like a broken bell, You do not reverberate, Then you have attained Nirvana And no hostility is found in you. (134) --Buddha, The Dhammapada References Buddha. The Dhammapada: The Buddha's Path of Wisdom. Translated by Acharya Buddharakkhita . Buddhist Publication Society Kandy, 1985. pp. 36. Guide to the Bodhisattva's Way of Life by Acharya Shantideva. Translated into English by Stephen Batchelor. Library of Tibetan Works and Archives. Dharmasala. April, 1979. Chapter 6. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume 2 . Pages 166-169, 171-174. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Jul 8, 2019

The practice of non-violence Buddha explains in the chapter of the Dhammapada called "Violence" refers to abandoning both the killing of living beings and the violence of our speech. Sometimes we harm other people most with our speech. Unlike a physical wound, hurtful words may cut a person throughout their whole life. Our words our very powerful. As people create their self (a mere perception), unkind words can shape their identity. Non-violence means to not harm or retaliate. We can learn to not retaliate towards those who irritate or harm us by developing compassion for them. These are the steps of the practice: Step one. Know that forgiveness of another person is necessary for our own mental peace and sanity. When we forgive others it helps us most of all. Step two. Try to separate the person from their uncontrolled minds like anger, jealousy, attachment and so forth. These uncontrolled minds are the real enemies of ourselves and others. They destroy our happiness and cause us to harm others. Step three. We contemplate the ways that the person who harms us is suffering or is causing their own future suffering. We try to generate real compassion for them. Step 4. We make a determination that through the week, whenever we start to think negatively about that person, we will instead move our mind to consider the ways that they suffer. We will try, through mindfulness, to replace our thoughts of anger with thoughts of compassion. In June 1965, after another self-immolation by a Buddhist monk in Vietnam, spiritual teacher Thich Nhat Hanh felt compelled to write an open letter to Dr. Martin Luther King , Jr. Dr. King had just received the Nobel Peace Prize the year before for his leadership in the struggle for racial equality. In that letter, Nhat Hanh attempted to explain the spiritual intent of the immolations. He also urged Dr. King to speak out for America's withdrawal towards peace in Vietnam. Through this gesture, Dr. King and Thich Nhat Hanh began a conversation, which transformed them both. Their engagement and eventual deep mutual friendship. In the letter, he writes: "I believe with all my heart that the monks who burned themselves did not aim at the death of the oppressors but only at a change in their policy. Their enemies are not man. They are intolerance, fanaticism, dictatorship, cupidity, hatred, and discrimination which lie within the heart of man. I also believe with all my being that the struggle for equality and freedom you lead in Birmingham, Alabama… is not aimed at the whites but only at intolerance, hatred, and discrimination. These are real enemies of man — not man himself." Through this gesture, Dr. King and Thich Nhat Hanh began a conversation, which transformed them both. Their engagement and eventual deep mutual friendship. All tremble at violence; All fear death. Seeing others as being like yourself, Do not kill or cause others to kill. (129)* All tremble at violence; Life is dear for all. Seeing others as being like yourself, Do not kill or cause others to kill. (130)* If, desiring happiness, You use violence To harm living beings who desire happiness, You won't find happiness after death. (131) If, desiring happiness, You do not use violence To harm living beings who desire happiness, You will find happiness after death. (132) Don't speak harshly to anyone; What you say will be said back to you. Hostile speech is painful, And you will meet with retaliation. (133) References Buddha. The Dhammapada: The Buddha's Path of Wisdom. Translated by Acharya Buddharakkhita . Buddhist Publication Society Kandy, 1985. pp. 35-36. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume 1. Pages 218-220. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume 3. P ages 53-54. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Project Pengyou. Message from our Founder on MLK's Legacy of Friendship with Thich Nhat Hanh. January 15th, 2018. Link to article.

Jun 29, 2019

The word "karma" literally means action. Fundamentally, Buddha explained that karma is the law of cause and effect; from actions of our body, speech and mind come results. Yet it is not as simple as saying that from an action of giving comes the result that others will give to us in the future. That will happen, but that action of generosity also changes us. Our actions condition us, shape us, and create our future personality, body, and the environment we will live in. Actions not only affect others, they affect the agent. Modern science reiterates this truth through research revealing the brain's neuroplasticity, or ability to change. We have a dynamic brain, physically changed by both external and internal factors, like thoughts. Meditation is widely studied and proven to allow practitioners to change their brain for the better. Actions, however, are also working on a more subtle level, planting seeds that ripen in all our experiences. This is so wonderful and empowering if we harness this wisdom, for we can become anything we choose. We only need to identify the actions that will lead to the person we want to function as, and then perform enough of those actions. Our ideally functioning, ultimate version of our self is possible. Practical instructions are detailed in the meditation and daily mindfulness practice in this episode. Think not lightly of good, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good. Just as a trader with a small escort and great wealth would avoid a perilous route, or just as one desiring to live avoids poison, even so should one shun evil. If on the hand there is no wound, one may carry even poison in it. Poison does not affect one who is free from wounds. For him who does no evil, there is no ill. Like fine dust thrown against the wind, evil falls back upon that fool who offends an inoffensive, pure and guiltless man. Some are born in the womb; the wicked are born in hell; the devout go to heaven; the stainless pass into Nibbana. Neither in the sky nor in mid-ocean, nor by enter- ing into mountain clefts, nowhere in the world is there a place where one may escape from the re- sults of evil deeds. Neither in the sky nor in mid-ocean, nor by enter- ing into mountain clefts, nowhere in the world is there a place where one may will not be over- come by death. —Buddha, The Dhammapada References Buddha. The Dhammapada: The Buddha's Path of Wisdom. Translated by Acharya Buddharakkhita . Buddhist Publication Society Kandy, 1985. pp. 41. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 . Pages 209-245. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Jun 23, 2019

The Law of Karma--as explained by the Buddha--is complex, and yet any understanding that leads to belief will steer our actions in a positive direction without much effort. This is why it is so beneficial to try to grow our belief and mindfulness of karma. In this episode, we look at how to practice mindfulness on karma in daily life. There is also a simple practice given to help us purify our karma. Hasten to do good; restrain your mind from evil. He who is slow in doing good, his mind delights in evil. Should a person commit evil, let him not do it again and again. Let him not find pleasure therein, for painful is the accumulation of evil. Should a person do good, let him do it again and again. let him find pleasure therein, for blissful is the accumulation of good. It may be well with the evil-doer as long as the evil ripens not. But when it does ripen, then the evil-doer sees (the painful results of) his evil deeds. It may be ill with the doer of good as long as the good ripens not. But when it does ripen, then the doer of good sees (the pleasant results of) his good deeds. Think not lightly of evil, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the fool, gathering it little by little, fills himself with evil. Think not lightly of good, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good. -- Buddha , The Dhammapada References Buddha. The Dhammapada: The Buddha's Path of Wisdom. Translated by Acharya Buddharakkhita . Buddhist Publication Society Kandy, 1985. pp. 41. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 . Pages 209-245. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Jun 15, 2019

The most liberating of all the Buddha's teachings are said to be his teachings on the Two Truths: Ultimate Truth and Conventional Truth. In this episode, we try to understand these two truths a little, and then put them into practice to free our mind of something that currently causes us pain or difficulties. The two truths explain the real nature of reality, as opposed to how we normally perceive our reality. Conventional truth tells us how our conventional, day-to-day, world truly works. Conventional truth explains that all things are "mere name", "mere label", "mere appearance to mind", and "mere imputation by conception". "You" is a mere label. "I" is a mere label. "Lamp" and "sky" are mere labels. Things exist because of what we've labeled them. Conventional truth explains that all things are impermanent. Also, that all things arise in dependence upon causes and conditions. Ultimate truth is the other deep truth of our reality. Ultimate truth reveals that all things--you, me, lamp, sky--do not exist independently. The lamp does not exist independent of the label we give it. The lamp arises in dependence upon causes and conditions, and so it does not exist inherently. There is no inherent, fixed "you" or "me"--thank goodness! The two truths actually point to one another. They are not separate truths, but two explanations of reality. When we realize that something exists as a "mere label", it reveals that it does not exist inherently. "I", for example, do not exist inherently for many reasons...but certainly because there are 7 billion other people also labeling themselves as "I"!! For our mindfulness practice during the week, we try to practice conventional truth by changing the label of something. We observe a situation that currently causes us pain or difficulty, and then identify the malfunctioning label. We decide on a new label that will bring us peace of mind. We will discover how much a "mere label" changes everything. Better than a hundred years lived Without seeing the arising a passing of things Is one day lived Seeing their arising and passing. Better than a hundred years lived Without seeing the Deathless Is one day lived Seeing the Deathless Better than a hundred years lived Without seeing the ultimate Dharma Is only day lived Seeing the ultimate Dharma. (115) --Buddha, The Dhammapada References Buddha, The Dhammapada. Translated by Gil Fronsdale. Shambala, 2011. pp. 29. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment Volume 3 . Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Snow Lion, (kindle edition), pp. 3303, 3482-3492, 4032.

Jun 10, 2019

In this episode, we explore what it means to be a spiritual warrior. We look at what Buddha described as the real enemy of living beings is and how we can help all living beings. Buddha taught that our only real enemy is our mental afflictions, such as our habits of anger, attachment, jealousy and selfishness. These destroy our inner peace and cause us to harm others. As the Buddhist Master, Shantideva, said: "Enemies such as hatred and craving Have neither feet nor hands, And are neither brave nor intelligent. How, then, have they enslaved me?" —Shantideva First we study the remedies for our mental afflictions. For example, patience and compassion overcomes anger and cherishing others remedies selfishness. This week, we try to battle our habit of selfishness. We put on the armor of compassion, and, with mindfulness, we remember to cherish others instead of following selfish intention. Becoming A spiritual Warrior Identify the enemy (our mental afflictions such as anger, attachment and selfishness) Put on the armor of compassion. Hold fast to the weapon of mindfulness and battle our mental afflictions. "When practitioners battle their afflictions, they must persevere as they become proficient in two things—taking defensive precautions and thus avoiding a wound to their mind, and, on the offensive, destroying the afflictions by applying their remedies. " -Je Tspngkhapa "Selfishness, self-centeredness! That, we think, is the root of our troubles." --Alcoholics Anonymous, 4th Edition, How It Works, pg. 62~ Better than one hundred years lived Lazily and lacking in effort Is one day lived With vigor and exertion. --Buddha, The Dhammapada, References Buddha. The Dhammapada, translated by Gil Fronsdale. Chapter 8, Verse 112. J e Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume 2. Pages 181-208. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Jun 3, 2019

In this episode we explore how to start a daily meditation practice and the basic mechanics of meditation. Many people misunderstand meditation, thinking we are trying to empty our mind of thoughts. Good luck with that! :) There are several different types of meditation, such as breathing meditation, analytical meditation and tantric meditation. In this episode, you're encouraged to try a ten minute daily meditation this week. The meditation will begin by watching your breath to calm the mind. Then we contemplate the benefits of cherishing others for several minutes. This analytical meditation culminates in generating the intention to cherish others, feeling the wish and promising ourselves to do it. There is a more detailed explanation of the meditation below. This meditation has five parts (or stages) (This is a common meditation from a Tibetan Buddhist lineage) Breathing meditation to calm and focus the mind. Analytical meditation stage Placement meditation stage Dedication of your good karma to benefit all beings Mindfulness practice during your daily life The Meditation on Cherishing Others Breathing meditation. Begin by watching your breath at your nostrils.for a ten minute meditation, this stage could last about 2 minutes, more or less. Instead of paying attention to thoughts, allow your only thought to be watching the breath. Like watching the water lapping at the shore, calm the mind by watching the gentle rise and fall of the breath at the tips of your nostrils. When your mind wanders, without judging yourself, bring it back to the breath. Analytical meditation. Then we move from breathing meditation to contemplating a virtuous object. "Virtuous" simply means that it is a cause of peace in the mind. In this meditation, we contemplate the benefits of cherishing others for several minutes, around 6 minutes for this ten minute meditation. The Benefits of Cherishing Others * Cherishing others is the cause of all happiness. In this stage of the meditation, we might analyze the following points…..Good karma is the root cause of every moment of pleasure or happiness, from wealth and beauty to a moment enjoying a magnificent sunset. For example, we gave to others in the past and that created the karma for us to have enough resources in this life. Why did we give to others in the past? Because we cherished them and felt their happiness was important, we gave to them to alleviate some need they had--like hunger-- or to give them pleasure. Every positive action we undertook in the past was motivated by cherishing others in some way. Thus, every happiness we enjoy comes from having cherished others in the past. Even a sky filled with diamonds is not as valuable as this mind of cherishing others. I must make cherishing others my main practice in daily life. * Solves all problem * Makes relationships harmonious and stable * Is the cause of success and happiness in this life * Cherishing others leads to all good qualities. * Leads to the lasting peace and bliss of full enlightenment Placement meditation. Briefly remind yourself of a benefit that affected you the most, and generate the strong intention to cherish others. Place your mind on this intention and hold it for a few moments. Imagine that from your wish to cherish all beings, you transform into a being of pure, universal love. Your body fills with light. You imagine this light has the actual power to give happiness to others. Imagine you send this light to all beings. Imagine living beings and their sufferings in particular; for example, you can imagine that to all the lonely, the light brings them companionship...to the hungry, it brings food...and so on. Lastly, the light rays you send out transform all beings into beings of pure love also. Dedicate. Arise from meditation and dedicate the good karma you created the happiness and peace of all living beings, without exception. Mindfulness practice in daily life...try to keep your intention throughout the day to cherish others. Better than a thousand ritual sacrifices Offered every month for a hundred years Is one moment's homage offered To one who has cultivated herself. (106) Better than a hundred years In the forest tending a ritual fire Is one moment's homage offered To one who has cultivated himself. (107) Whatever sacrifice or offering a merit seeker Might perform in an entire year Is not worth one-fourth as much as Expressing respect to those who are upright. (108) For the person who shows respect And always reveres worthy people, Four things increase: Life span, beauty, happiness, and strength. (109) Better than one hundred years lived With an unsettled [mind], Devoid of virtue, Is one day lived Virtuous and absorbed in meditation. (110)* Better than one hundred years lived With an unsettled [mind], Devoid of insight, Is one day lived With insight and absorbed in meditation. — Buddha, The Dhammapada References: The Dhammapada, by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 12. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Pages 35-37. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

May 27, 2019

In this episode we look at how to create a new mind and a new reality for ourselves by purifying negative karma (previous thoughts and actions) and taking positive actions toward creating the life we really want. Meditation on Your Future Self with an Emphasis on Purifying Negative Karma Imagine your future self (with some profound change for the better). Feel it, experience it vividly. Imagine how wonderful it will feel to accomplish this and how it will benefit others too. Power of Release (sometimes translated as the power of regret). Generate the strong wish to purify the karma causing you suffering, that is perpetuating your current way of being that you wish to change. Then visualize purifying what you need to let go of by imagining the negative karma, appearing as dark, oily smoke, being pushed out of every pour of your body (pushed out from the power of your wish to release at your heart). Power of Promise: Make a promise to yourself not to repeat a certain negative or unhelpful behavior (or way of thinking). Power of Action: Promise yourself that you will take actions that will begin your change to a new, more positive way of being. Power of Support: Pray for help to any holy being you feel connected to or simply pray. In Tibetan the word prayer means "wish path" and a prayer is a karmic action or path leading you to a new reality. Greater in combat Than a person who conquers A thousand times a thousand people Is the person who conquers herself. (103) Certainly it is better to conquer Oneself than others. For someone who is self-restrained And always lives with mastery, Neither a god, a gandhabba, Nor Māra and Brahmā together Could turn conquest into defeat. —Buddha, from the Dhammapada

May 12, 2019

The meditation on your future self is intended to help us create a new reality for our self. It combines imagining a new, freer, happier version of yourself and the purification of your karma (previous thoughts and actions). This meditation also helps us have some experience of the emptiness of our self, rather than intellectualizing the subtle concept. You begin by deciding what amazing new way of being you want to bring about, such as going back to school, getting fit etc. You can also choose a limiting habit or behavior you want to free your self of. Then get ready to go down the rabbit hole. Meditation of Your Future Self has four parts: 1. Imagine your future self. How wonderful do you feel? How is your life different? What positive affects does this new self have on others? Try to imagine it very vividly and feel it. 2. Release. Release is the first power of purification. It is sometimes translated as regret, but it never has the connotation that we are somehow bad. We should not feel guilty about what we have done in the past. Instead, carefully consider what it really is you are releasing. What has this done to to you in the past? 3. Promise: Promise is another power of purification. In this context, we make our self a promise of what we will change. We also make a promise of what we will do tomorrow. Each day that we are trying to change, we should remind ourselves in the morning of our promise. We need to go through this process of change one day at a time. Thus, re-stating the promise to yourself each morning is very important. 4. Support. The power of support in the purification process is when we rely on and ask for help to a holy being. Pray to God, Buddha, Buddha of Compassion, any holy being you connect to, or just pray without naming anyone. A simple prayer like "Please help me to do this" has so much power to help transform you. Repeat this promise at the start of each day. You can also journal about what you experience or discover. Use these questions to contemplate or journal about your experiences: 1. Write about your future self. 2. Release. What have you discovered so far about what you need to release? 3. Promise. How did it go with your promise today? What do you promise to do tomorrow? 4. Support. Write out your prayer. Alternatively, write a letter to the holy being you are asking to help you and supercharge your path to change. You can also write down sayings or quotes that remind you of your promise or understand more deeply...what ever helps you. Even the gods cherish Those who are without toxins, Who have abandoned conceit, Whose senses are calm, Like horses well-tamed by a charioteer. For a person Who, like the earth, is untroubled, Who is well-practiced, Who is like a pillar of Indra, Who is like a lake without mud, There is no more wandering. Calm in mind, speech, and action And released through right understanding, Such a person Is fully at peace. The person who Has gone beyond faith, Knows the Unmade, Has severed the link, Destroyed the potential [for rebirth], And eliminated clinging Is the ultimate person. (97)* In village, in forest, In low land, in high land: Delightful is the place Where the arahant dwells. (98) Delightful are forests Where the public does not delight. There the passion-free delight, Not seeking sensual pleasure. --Buddha, the Dhammapada References: Buddha, The Dhammapada . Translated by Gil Fronsdale. Shambala, 2011. pp. 22-23. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment Volume 3 . Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Snow Lion, (kindle edition), pp. 1270-1282, 1431, 1969-1975. Ve, Khenpo Tsultrim Gyamtso Rimpoche. Progressive Stages of Meditation on Emptiness. Translated by Shenpen Hookham. Longchen Foundation, 1994, pp. 19-72.

May 4, 2019

This episode is about FREEDOM: freedom from sorrow giving others freedom freedom from the past In other words, we look at how to lessen our habit of attachment. This exploration of attachment is in the context of an ordinary, modern life with marriage, children, jobs and family. Attachment is a habit of mind, like anger and jealousy are habits of mind. Attachment is the habit of viewing something as a cause of our happiness and then feeling that we need it in order to be happy. Attachment is not desire. There are many times we desire things without becoming attached. For example, we may desire to park our car. This is usually a neutral desire. However, if someone takes the parking spot we want, then attachment might arise and we become irritated. Attachment is not about the physical things, it is about how we relate to them. Giving up attachment doesn't mean we shouldn't own things, but that we don't let things own us. " You must love in such a way that the person you love feels free." --Thich Nhat Hanh If someone says, "have no attachment to your spouse or child," it does not mean giving up loving them or feeling connected to them. It means that we give up being attached to what we want them to be or do. If we are attached to them becoming a football player and they want to be in the Drama Club, we might become frustrated or disappointed in them. That disappointment or frustration comes from being attached to how we want them to be, rather than how they are. We practice non-attachment when we give them them freedom to be themselves. We try not take take things personally. We let them go through what they need to, even if it's hard. Attachment doesn't make us closer; it creates anger or lack of acceptance, which undermines the connection between two people. Attachment and love are opposites. Can there be love without pain? Yes. If we oppose our attachment habit in relationships. To have a peaceful, happy relationship, we increase our habit of love in a relationship and decrease our habit of attachment. Attachment manifests in our selfish intentions and actions. Love is the habit of cherishing them. Attachment is our selfishness with others. Practicing non-attachment also means we try to accept situations just as they are, without wishing them to be other than they are. When we are attached to something being other than they way it is, we suffer. This resistance to ' what is' is futile, but we are deeply habituated to this reaction. Buddha taught that freedom is possible right here in this ordinary way of life. The fever of passion exists not for him who has completed the journey, who is sorrowless and wholly set free, and has broken all ties. (90) The mindful ones exert themselves. They are not attached to any home; like swans that abandon the lake, they leave home after home behind. Those who do not accumulate and are wise regarding food, whose object is the Void, the Unconditioned Freedom -- their track cannot be traced, like that of birds in the air. He whose cankers are destroyed and who is not attached to food, whose object is the void, the unconditioned Freedom-- his path cannot be traced, like that of birds in the air. (93) —Buddha References: Buddha. The Dhammapada: The Buddhist Path of Wisdom. Translated by Acharya Buddharakkhita. Buddha Dharma Education Association Inc., pp. 27. (PDF version)

Apr 27, 2019

This episode begins with an explanation of how meditation works. The seven factors of awakening guide us in how to meditate on an object and adjust the mind when we notice ourselves becoming distracted or sleepy. Secondly we delve into the most profound meditation object of Buddhism, the meditation on reality itself. This meditation on ultimate truth, or emptiness, helps us to wake up little by little. Entering into reality helps us to realize the causes of our fear, loneliness, suffering and attachment are only illusions. *I promised extra notes because the subject is subtle and challenging...they are below! The seven factors of meditation (awakening) are: Mindfulness Investigation of the meditation object Energy Rapture or happiness Calm Concentration Equanimity Analogies From the Episode The rainbow The rainbow To say that something has no inherent existence means that it has no independent, fixed nature of its own. All things depend on our mind's imputation and the label we give it, among other things. A table, a person, a friend, and enemy are only labels. They have no inherent, fixed existence. A rainbow arises from the coming together of causes and conditions such as the sky, the rain, the sun, the angle of the light, and so on. Looking for a friend or enemy that exists independent of our mind is like searching for the place where the rainbow originates so we can bathe ourselves in the rainbow hues. We never find it. Friend, enemy, pain are like a rainbow appearing in the sky of our mind. We create them. We can un-create them. The dream In a dream, we can that the ultimate nature of the things that manifest is emptiness, because none of them is real. The dream fire does not have the nature of fire i.e. it cannot really burn anything. Likewise, a dream tiger cannot really bite, although it causes us great fear while we dream. Thus the fire and the tiger do not have the real nature of fire or of tiger. They are empty of that nature, and yet they appear and function in the sense that they can cause fear and suffering in the dreamer. Their appearing and functioning are what Buddha called conventional truth. Things do function for us, conventionally, but their absolute reality is emptiness. In the same way, in waking life, relative phenomena appear and perform functions and yet, although they seem to have inde­pendent existence of their own, they have no such real­ nature. Their ultimate nature is emptiness. The world of our waking life is an appearance of our mind, like things seen in a dream. Nirvana, or enlightenment, is waking from the dream of mistaken reality. Enlightenment is the absence of conceptual elaboration. The snake Clinging to the idea of a real, fixed self is like clinging to the belief that a piece of rope in the darkness is a snake. When you turn on the light, you see there is no snake there, and fear and suffering disappears. There was never a snake; it was simply the clinging to that belief of the snake that caused the suffering and nothing else. The wisdom that realizes there is no real self, no real enemies, no real lovers is like the light that reveals the rope is not a snake. What Buddhism has discovered is that the experience of suffering is always associated with a strong emotional attachment to fixed, real things. So Buddhism turns its atten­tion to the strong emotional response associated with that sense of a real self and others. From the idea of self comes that of 'other'. It is from the interaction of 'self and 'other' that desire, hatred, and delusion arise. Few are the people Who reach the other shore. Many are the people Who run about on this shore. But those who are in accord with the Dharma—with the well-taught Dharma— Will go beyond the realm of Death, So hard to cross. (86) Giving up dark ways, Sages cultivate the bright. They go from home to homelessness, To the solitude so hard to enjoy. There they should seek delight, Abandoning sensual desires, Having nothing. Sages should cleanse themselves Of what defiles the mind. (87–88)* Those who Fully cultivate the Factors of Awakening, Give up grasping, Enjoy non-clinging, And have destroyed the toxins, Are luminous, And completely liberated in this life. (89) --Buddha, The Dhammapada References: Buddha, The Dhammapada . Translated by Gil Fronsdale. Shambala, 2011. pp. 21-22. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment Volume 3 . Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Snow Lion, (kindle edition), pp. 1270-1282, 1431, 1969-1975. Ven Khenpo Tsultrim Gyamtso Rimpoche. Progressive Stages of Meditation on Emptiness. Translated by Shenpen Hookham. Longchen Foundation, 1994, pp. 19-72. PDF file.

Apr 21, 2019

The Eight Worldly Concerns represent the attachments and aversions that keep us trapped in a cycle of suffering and elation, with an unstable mind that is like a balloon in the wind. The 8 Worldly Concerns consist of the following four pairs: pleasure and pain, gain and loss, praise and blame, and fame and shame. When we experience pleasure, gain, praise and fame we are happy, but when we experience the opposite we become fearful, depressed or angry. We can look closely at our mind and see if there is a certain pair that affect us most deeply. This is an indicator of the attachment and aversion that causes us the most trouble. Perhaps we discover that we are obsessed with wealth (gain) and worry a lot about money. Understanding what keeps us locked on a rollercoaster--that is down and much as it is up--is the first step toward mental freedom. The second step is observing how this aversion and attachment affect our mind; watching your mind for this is the suggested mindfulness practice for the week. One underlying problem with being attached to the worldly concerns is that we believe our happiness comes from external sources like fame or praise. Thus we are always subject to rising and falling happiness, rather than stable happiness that comes from within. We also create negative karma by acting in unkind or unethical ways to have what we want. With strong resistance to things not going as we want them to, we sometimes respond with anger or by hurting others with words or actions. This also created negative karma, the true cause of future suffering. Once we perceive the effects of our attachment and aversion to worldly concerns, we can use many different Buddhist teachings to detach from them. Know your own mind and you will awaken. As a solid mass of rock Is not moved by the wind, So a sage is unmoved By praise or blame. (81) As a deep lake Is clear and undisturbed, So a sage becomes clear Upon hearing the Dharma. (82) Virtuous people always let go. They don't prattle about pleasures and desires. Touched by happiness and then by suffering, The sage shows no sign of being elated or depressed. A person who would not wish for success by unethical means, Not for the sake of oneself, Not for the sake of others, Not with hopes for children, wealth, or kingdom, Is a person of virtue, insight, and truth. References: The Dhammapada , by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 20-21 Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 . Pages 350-354. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Apr 13, 2019

Everyone looks for refuge or relief from their pain. This is natural, but when we turn to the wrong types of refuge it causes us more problems. For example, when people turn to drugs or alcohol for refuge from suffering, sometimes they become addicted and a host of problems follow. If we eat ice cream to relieve our anxiety, this is an incorrect refuge because it does not solve our difficulty. The sign that we are turning to the wrong objects for refuge is that it does not relieve our suffering (and often causes painful complications). What can we turn to for refuge from the daily storms of pain? In the following words of Buddha, he points to three objects of refuge that can help people relieve their suffering: Buddha as an example and a teacher; Dharma (the teachings) that truly solve our problems; and Sangha (community) that help us along the path. Like someone pointing to treasure Is the wise person Who sees your faults and points them out. Associate with such a sage. Good will come of it, not bad, If you associate with one such as this. (76) Let one such as this advise you, instruct you, And restrain you from rude behavior. Such a person is pleasing to good people, But displeasing to the bad. (77) Do not associate with evil friends; Do not associate with the lowest of people. Associate with virtuous friends; Associate with the best of people. (78) One who drinks in the Dharma Sleeps happily with a clear mind. The sage always delights in the Dharma Taught by the noble ones. (79) Irrigators guide water; Fletchers shape arrows; Carpenters fashion wood; Sages tame themselves. (80) --Buddha, The Dhammapada References: The Dhammapada , by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 20-21 Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 . Pages 297-301. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Apr 8, 2019

Most cultural forces drive us toward thinking that happiness awaits us in the realization of wealth, success, fame and other worldly measures. The Buddha taught the opposite. Buddha taught that the pleasure from things like wealth, fame, and all external sources is actually the experience of "changing suffering". For example, ice cream is a source of pleasure, but only when it relieves some hunger. When we are overly full, ice cream is a source of pain. Thus the pleasure one feels from the eating ice cream is only changing suffering , or the relief of hunger. If something is a true cause of happiness, it would never be a cause of pain. Similarly, wealth and fame seem to be a source of happiness, but some people find that when they attain these, their worries, fears, and problems increase. This is not a teaching on renouncing money, but a truth that encourages us to seek our happiness from true sources, like creating good karma, cherishing others, and moral discipline. This understanding can also help us relax about where we find ourselves in life--whether or not we have measured up to some conception of success-- for this is not the true meaning of human life. This episode points us in the direction of creating true causes of happiness and peace. Reasoning is harmful To fools; It ruins their good fortune And splits open their heads. (72) Fools will want unwarranted status, Deference from fellow monks, Authority in the monasteries, And homage from good families. "Let both householders and renunciants Believe that I did this. Let them obey me in every task!" Such are the thoughts of a fool Who cultivates desire and pride. (73–74) The way to material gain is one thing, The path to Nirvana another. Knowing this, a monk who is the Buddha's disciple Should not delight in being venerated, But cultivate solitude instead. (75)* References: The Dhammapada , by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 18. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2 . Pages 52-59. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Mar 31, 2019

Suffering happens. Sometimes people experience periods of chronic suffering, as when a loved one passes away or a physical illness debilitates them. We must find a way to transform our suffering into something meaningful. The practice of karma therapy provides three ways to meaningfully transform suffering. These ways of thinking apply to lesser pain, like a frustrating coworker, as well as deeper and long-term suffering. This is my karma. When we accept our suffering patiently, without retaliating and creating negative karma, we purify the karma we created in the past. Imagine that we draw the suffering of others who are experiencing something similar into our own pain, and we lessen their suffering. This is very powerful purification of our karma and also greatly increases our compassion. We can dedicate our acceptance of this suffering to our spiritual awakening. The practice of dedication is to make an intention that our karma will produce a certain result. At the end of each podcast recording, for example, those gathered dedicate in this way "We dedicate the good karma we created together tonight to the happiness and inner peace of all beings--without exception, and to lasting peace in this world." We want our spiritual practice to ripen as the happiness of all beings. Similarly, you can dedicate your acceptance of suffering to your own spiritual awakening (and the spiritual awakening of all beings if you wish). We can let or suffering crack us wide open and bring about our own transformation. A fool conscious of her foolishness Is to that extent wise. But a fool who considers himself wise Is the one to be called a fool. (63) A fool associating with a sage, Even if for a lifetime, Will no more perceive the Dharma Than a spoon will perceive the taste of soup. (64) A discerning person who associates with a sage, Even if for a brief moment, Will quickly perceive the Dharma, As the tongue perceives the taste of soup. (65) Fools with no sense Go about as their own enemies, Doing evil deeds that Bear bitter fruit. (66) No deed is good That one regrets having done, That results in weeping And a tear-streaked face. (67) A deed is good That one doesn't regret having done, That results in joy And delight. (68) As long as evil has not borne fruit, The fool thinks it is like honey. But when evil does bear fruit, Then the fool suffers. (69) The foolish ascetic who month after month Eats food with the tip of a blade of grass Is not worth a fraction Of a person who has fathomed the Dharma. (70) Like fresh milk, Evil deeds do not immediately curdle; Rather, like fire covered with ash, They follow the fool, smoldering.(71) References: The Dhammapada , by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 16-18 Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 . Pages 297-301. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Mar 24, 2019

A fool suffers, thinking, "I have children! I have wealth!" One's self is not even one's own. How then are children? How then is wealth? --Buddha, The Dhammapada, verse 61 Buddha said that all things are like dreams, like illusions, and like a mirage that appears to be water but is not water. While things appear to exist from their own side, independent of our mind's perception, independent of the label we give them, and fixed, nothing exists in that way. Our self, our children, our wealth exist as mere name, mere label, and are impermanent. Being impermanent, eventually they change; our children grow up, our wealth changes, and our body changes. If we are attached to the way things used to be, we will suffer. If we understand that the end of rising is falling, the end of fame is obscurity, the end of meeting is parting and the end of birth is death, we can be a little more relaxed when things change. The wisdom of impermanence encourages us to accept things as they are and to enjoy the present moment. This story from Buddha's life that illustrates this idea: Buddha and a group of monks, his followers, were eating lunch together when a farmer, very upset, ran up and asked, "Monks, have you seen my cows? The Buddha asked him, 'What happened?" and the man said, "Monks, this morning all twelve of my cows ran away. And this year my whole crop was eaten by insects! I don't think I can survive so much misfortune, I want to kill myself."" The Buddha said, "Sir, we have not seen your cows. Perhaps they have gone in the other direction." After the farmer went off in that direction, the Buddha turned to the monks and said, "Dear friends, do you know why you are the happiest people on Earth? You have no cows; you have no crops." We think our 'cows' are essential for our happiness. In fact, they may be the obstacles that prevent us from being happy is we are overly attached to them, because all things are impermanent and eventually we are parted from them. Release your cows, knowing they are impermanent, and become a free and easy person. Release your cows and you can be truly happy. References: The Dhammapada , by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 16 Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 . Pagesare 167, 184. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 3 . Page 1263. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor

Mar 17, 2019

The Buddha advised us to choose our companions well because they affect us greatly, for better or ill. If we want a peaceful life, then we must surround ourselves with people and conditions that are conducive to peace. No omniscient, holy being, looking down on all the world, would want two beings to suffer together when one could go the way alone and heal. That leaves us with a choice about an unhealthy relationship: heal the relationship or remove ourselves from it. This is advice for every type of relationship, from a romantic partner or relative to a friend or colleague. The method outlined in this episode to heal a relationship is the practice of the "Four Immeasurables": - Love - Compassion - Appreciative Joy - Equanimity Why are they called "The Four Immeasurables"? The Four Immeasurables are qualities or attitudes we develop toward others. First, they are called the "Immeasurables" because, ultimately, we want to direct these attitudes toward all living beings--who are immeasurable in number. Second, we want our feelings of love, compassion and so forth to become immeasurable or unconditional, Thirdly, they are called immeasurable because the good karma we create by practicing them is immeasurable. By cultivating the attitudes of loving-kindness, compassion, appreciative joy and equanimity, we can gradually remove ill will, cruelty, jealousy, and bias from our mind and discover an unwavering peace. This episode introduces the Four Immeasurables with the intention that we begin to develop them toward everyone we meet or think about. In the meditation and daily practice of the week ahead, we apply the Four Immeasurables to a relationship we want to begin to heal. Practicing the Four Immeasurables: LOVE. Love is the wish that another be happy. Love counters ill will or resentment. Love is an attitude that wishes the concerned person enjoy happiness and the intention that we will work toward their happiness. If we hope to heal a relationship, we must think of love as a verb. We determine to love the other person by doing things and acting in ways that are conducive to their happiness. We set about to counter our own selfish tendencies toward them. Immeasurable love is the wish that all sentient beings, without any exception, be happy. In our daily life, we can try to extend love to those we only slightly know or do not know at all. This means we care about their happiness. Out of that wish, we might let the stranger go before us, give to a charity or offer a smile, We can try to extend our love to all sentient beings in all the realms of existence, animals, insects etc. When trying to heal a relationship with someone, we have to ask ourselves: What makes this person happy? What can I do that would make them happy? If you spend a lot of time with a person, you have to act out of love A LOT. If, for example, you are trying to heal a romantic relationship, you must try to act out of love every day, multiple times a day. You can know what will make them happy if you look deeply and listen deeply. You probably already know. Perhaps they have even complained and voiced their pain. They might need demonstrations of love like holding their hand, taking out the trash, complimenting them or telling them you love them. These actions reveal the intention of love. When we don't act out of love, but instead act out of selfish intention, it damages the relationship. Conversely, every time we act out of love it builds or restores the health of a relationship. A truly healthy relationship is possible, but it does require both people cherish each other with acts of love every day. Start with yourself, and, most likely, they will be eventually be motivated to cherish you too. If they are unable to cherish you, perhaps this is when it becomes evident that this relationship cannot be healed. COMPASSION. Compassion is the wish for others not to suffer. When trying to heal a relationship with someone, we have to ask ourselves: What causes them pain? What do I do that causes them suffering or pain? What can I do (or stop doing) that will lessen the pain that they often feel? Compassion is what deeply heals a relationship. We have to plant the seeds of love and uproot the weeds of pain for the garden of the heart to truly blossom between two people. An important aspect of the practice of compassion is to realize what we are doing that causes another pain. If the relationship is unhealthy, we can almost be sure that there are things we can start doing to lessen the pain we cause them. When people are in pain, they react with anger, cruelty, coldness. This is their mistaken way of trying to stop the pain, only it makes it worse. Like a garden choked by weeds, a relationship can not endure too much pain, too many arguments, ill will or resentment. APPRECIATIVE JOY. "Appreciative Joy" is rejoicing in the happiness being experienced by another or in their good qualities. It is the joy a mother feels when her child has some success. Appreciative joy is the remedy for jealousy. It also makes us less self-centered. Jealousy is very detrimental in a relationship, because the pain a person feels when they are jealous is intense, like poison through the body. The lashing out, ill will, or reaction to try to control the situation is strong and equally dangerous to that relationship. With appreciative joy, we try to find happiness in what makes the other person happy. With strangers, we rejoice in anything that would bring them happiness. We can share that appreciative joy in another's good qualities and complement them. Whenever we admire or rejoice in another's good qualities, it creates the karma for us to have those good qualities in the future. For a person trying to develop spiritually, the practice of appreciative joy is so important. EQUANIMITY Equanimity is the attitude of regarding all beings as equals, regardless of their relationship to us. If we are serious about generating equanimity, we become determined to remove the bias from our mind, in which we feel aversion to some and clinging to others. Thich Nhat Hanh once said, "You must love in such a way that the person you love feels free." Equanimity is the mind that a mother feels when she regards all her children as equally precious. Equanimity is the mind the mother generates when her child leaves home to live on their own. It is warm and open-hearted but does not cling. It treats everyone as important. "If, while on your way, You meet no one your equal or better, Steadily continue on your way alone. There is no fellowship with fools." --Buddha, The Dhammapada, verse 60 References: The Dhammapada , by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 16 Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 . Pagesare 167, 184. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 3 . Page 1263. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor

Mar 9, 2019

In this episode and weekly practice, we first try to diagnose why we are having a particular problem in our life. Then, we begin the healing process by applying spiritual teachings to solve our problem. We also look into the meaning of terms like nirvana, samsara, and dharma and see what practical application they have for solving our problems. "Nirvana" is the state of everlasting peace and bliss experienced when one becomes enlightened. "Samsara" is the opposite of nirvana. Samsara is the experience of us enlightened beings; it is the experience of the mind of someone who still has habits of anger, ignorance, desirous attachment, greed or jealousy. These habits cause us great pain and are likened to sickness in Buddhism because they are not our true nature. Our true nature is peaceful, good, compassionate and even blissful. "Dharma" is sometimes used to refer to the teachings of Buddhism, but also means "medicine for the mind". If we apply teachings like they are medicine for our mind, we can solve any problem in our life, essentially by changing the way we look at. When we solve an acute and painful problem it feels like a miracle, and anyone who tries with perseverance can experience such a miracle. "Night is long for one lying awake. Seven miles is long for one exhausted. Samsara is long for fools Ignorant of true Dharma." --Buddha, The Dhammapada, verse 60 References: The Dhammapada , by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 16 Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 . Pagesare 167, 184. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 3 . Page 1263. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor

Mar 3, 2019

Karma therapy Part II is the practice of trying--every chance we get-- to abandon selfishness. Ultimately this is refraining from actions that create negative karma (actions that harm ourselves or others). Karma Therapy Part I is trying--every day--to create as much good karma as possible. Karma Therapy has the power to transform us into truly happy, peaceful people. To enable such a powerful transformation, however, requires a gradual increase in the belief in the law of karma so that it affects our behavior. Karma means "action". The law of karma is the universal law of cause and effect that explains why we experience everything that we do. From each action, there is a similar result. A "virtuous action", like Buddha refers to in the verses, is an action that brings about happiness in the future. A non-virtuous action is one that harms our self or others and will create the causes of suffering for our self in the future. It is said that karma is like a mirror; if we look deeply into the mirror of our present circumstances, environment, body and personality, we can know what we did in the past. For example, if today a person is poor, that reveals that they stole from others in the past or in past lives. If a person is unattractive, it is because they were often angry or unkind. We can also hold up the mirror of karma to see our future. If we are often loving and kind, others will be loving and kind to us in the future. If we steal from others, we will have little resources or be stolen from ourselves. By changing our habits of mind to virtue, in this life we can become happy and peaceful. A list of effects coming from giving up selfish actions: Actions of body: From abandoning stealing -- comes wealth From abandoning sexual conduct -- comes having a good partner and few enemies From protecting others -- comes high status From abandoning killing -- comes health and long life Actions of speech: From abandoning lying - come others will trust our words From abandoning slandering others-- come others' respect From abandoning harsh speech -- come hearing nice things From abandoning gossip -- comes others not gossiping about us From abandoning idle chatter -- comes others taking our words seriously Actions of mind: From abandoning malicious thoughts or planning retribution -- comes being free of fear and anxiety From abandoning actions of anger -- comes beauty From abandoning jealousy -- comes good fortune being without jealousy "Mara does not find the path Of those endowed with virtue, Living with vigilance And freed by right understanding. As a sweet-smelling lotus, Pleasing to the heart, May grow in a heap of rubbish Discarded along the highway So a disciple of the Fully Awakened One, Shines with wisdom, Among the rubbish heap Of blind, common people." --Buddha, The Dhammapada, verses 58-59 References: The Dhammapada , by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 13-14 Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 . Pages 297-301. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Feb 24, 2019

Karma therapy is the practice of trying--every day--to create as much good karma as possible. Karma therapy is also refraining from actions that create negative karma, namely, actions that harm ourselves or others. In the daily practice that follows this episode, we are mainly engage in this practice by seizing every opportunity to do good, help others, cherish others, or engage in spiritual practice. Though this seems simple enough, karma therapy that has the power to transform us into truly happy, peaceful people requires a gradual increase in the belief in the law of karma so that it affects our behavior. Karma means "action". The law of karma is the universal law of cause and effect that explains why we experience everything that we do. From each action, there is a similar result. A "virtuous action", like Buddha refers to in the verses, is an action that brings about happiness in the future. A non-virtuous action is one that harms our self or others and will create the causes of suffering for our self in the future. It is said that karma is like a mirror; if we look deeply into the mirror of our present circumstances, environment, body and personality, we can know what we did in the past. For example, if today a person is wealthy, that reveals that they practiced generosity in the past or past lives. If a person is beautiful, it is because they practiced patience. If one is healthy or has a long life, that is a result of having taken care of the sick, or saving the lives of others in the past. We can also hold up the mirror of karma to see our future. If we are often loving and kind, others will be loving and kind to us in the future. If we steal from others, we will have little resources or be stolen from ourselves. By changing our habits of mind to virtue, in this life we can become happy and peaceful. A list of some causes and effects for your own karma therapy: Actions of body: From giving -- comes wealth From abandoning stealing -- comes wealth From maintaining pure sexual conduct -- comes having a good partner and few enemies From protecting others -- comes high status From caring for the sick -- comes health and long life From rescuing living beings (event insects) -- comes health and long life From refraining from harming or killing -- comes health and long life Actions of speech: From avoiding lying - come others will trust our words From avoiding slandering and by making peace between people -- come others' respect From avoiding harsh speech and by talking calmly and kindly -- come hearing nice things From giving up gossip -- comes others not gossiping about us From avoiding talking on-and-on about unimportant things -- comes others taking our words seriously Actions of mind: From avoiding malicious thoughts or planning retribution -- comes being free of fear and anxiety From developing wisdom -- comes having a correct and intelligent vision of reality From patience or kindness -- comes beauty From kindness -- comes beauty From rejoicing in others' happiness -- comes good fortune From rejoicing in others' happiness -- comes being without jealousy "Just as from a heap of flowers, Many garlands can be made, So, you, with your mortal life, Should do many skillful things. The scent of flowers-- ---sandalwood, jasmine, and rosebay-- Doesn't go against the wind. But the scent of a virtuous person, Does travel against the wind; It spreads in all directions. The scent of virtue Is unsurpassed, Even by sandalwood, rosebay, Water lily and jasmine. Slight Is the scent of rosebay or sandalwood, But the scent of the virtuous is supreme, Drifting even to the gods." --Buddha, The Dhammapada, verses 53-56 References: The Dhammapada , by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 13-14 Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 . Pages 297-301. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Science of Success Podcast "Your Secret Weapon to Becoming Fearless with Jia Jiang

Feb 16, 2019

In this episode we try to discover whether or not this is true: Our problems are inside our mind. Our problems are not outside of our mind. If problems are inside our mind, we can change our mind and problems can disappear. If problems are outside the mind (a.k.a. our colleagues, partner, children, neighbor, the weather, even our health) we have no control over these external things and no ability to solve them. We give our power away by blaming others. Blaming others for our unhappiness is a path toward unhappiness. In meditation, we try to point our compass toward peace. In daily life, if we can prioritize our own inner peace over all things, accept responsibility for our own happiness, we can create a truly happy life. "Do not consider the faults of others, Or what they have or haven't done. Consider rather What you yourself have or haven't done. Like a beautiful flower, Brightly colored but lacking scent, So are well-spoken words, Fruitless when not carried out. Like a beautiful flower, Brightly colored and with scent, So are well-spoken words, Fruitful when carried out. Just as from a heap of flowers, Many garlands can be made, So, you, with your mortal life, Should do many skillful things." --Buddha, The Dhammapada, verses 50-53 References: The Dhammapada, by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 13 Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 . Pages 297-301. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Feb 9, 2019

This episode is about living like you might be living your last day. We are not guaranteed the next moment, day, month or year. If you knew this was your last day on earth, would you mend relationships? Would you be mad at your partner because they left their dishes in the sink? Would you spend more quality time with your friends or family? This contemplation is supposed to light people up to practice spiritually or practice meditation. Your time is limited. Appreciate the meaning and value of your life. Do the most important thing now. Meditate on happiness. Your happiness or unhappiness follows you wherever you may go.

Feb 4, 2019

In this episode, we try to get a feeling for emptiness, Buddha's most profound teaching and the realization that leads to enlightenment. Buddha taught that the ultimate nature of all things is emptiness. When we say our glass is empty and ask for more, the glass is empty of something. This is the same with the emptiness of reality; it means our reality is empty of something. We ask then, "reality is empty of what?" Buddha taught that our reality is empty (or lacks) inherent existence. A Tibetan singing bowl, for example, is not inherently a Tibetan singing bowl. Someone might see it as a pot for planting flowers or a bowl for chips or salsa. The object is empty of existing inherently as a Tibetan singing bowl. This also means the bowl is full of possibilities for how it can exist. This is true of our self. If we even get a slight feeling for our self being empty, it opens up infinite possibilities for our us. We can be anything. We can exist in any new, healthy way we can imagine-- we can even become a Buddha. In the meditation, we contemplate emptiness and imagine that emptiness blows up any limiting beliefs we have about our self. Emptiness is also referred to as ultimate truth. Ultimate truth is like one side of the coin of reality and conventional truth is like the other side of this coin. Here Buddha explains how things exist by convention. This is how we can relate to how things in the conventional world. However, conventional truth is not how we normally relate to things. We normally think things exist just as they appear, independent of our mind's perception. In reality, how things appear to us depends completely on our mind. Another aspect of conventional truth is impermanence. Sure, we can take the ten-year challenge on social media and compare pictures of ourselves today to photos from ten years ago and roughly understand impermanence (LOL). When Buddha points our impermanence, however, it is toward a liberating understanding of the totality of impermanence. For example, when Buddha said "knowing this body is like foam", he illustrates the subtle impermanence of the body and self. Subtle impermanence means that everything is newly arisen in every moment. Logically, the person of this moment is caused by the person of the previous moment, and a cause and an effect cannot be the same. A seed cannot be a sprout. An acorn cannot be a great oak tree. Thus, we are not the same person we were yesterday. We are not even the same person we were a moment ago. How liberating! When someone is in a rut and feels bad about themselves, they are grasping at a permanent self (and perhaps one they don't like very much). Conventional truth reveals that the self they are holding onto doesn't even exist anymore. Our past is created by the present moment. Our past is created by how we reflect on it presently. Wading a little into the truth, we can learn to let go of the past. We can learn to let go of who we think we are and make room for a new self. In the meditation, we imagined emptiness exploding our self. We tried to feel the infinite possibilities that realizing the emptiness of our self awakens. Then we reflected on the subtle impermanence of our self. We try to feel that, arising from emptiness, we are a completely new self. We are a completely different than the self we were yesterday. We will be a completely new self tomorrow, full of possibilities. "Knowing this body is like foam, Fully awake to its mirage-like nature, Cutting off Mara's flowers, One goes unseen by the King of Death." --Buddha (Dhammapada, verse 46) References: The Dhammapada , by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 12. Guide to the Bodhisattva's Way of Life by Acharya Shantideva. Translated into English by Stephen Batchelor. Library of Tibetan Works and Archives. Dharmasala. April, 1979. Pages 22-23. Great Treatise on the Stages of the Path to Enlightenmen t, by Je Tsongkhapa, Volume 3. Pages 1961, 2014, 2019. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Jan 28, 2019

The Bodhisattva and Cherishing Others In this episode we look at the Bodhisattva wish to become an awakened person for the benefit of all beings. Does this wish to help all beings resonate with us; could this be our own journey? While we pose these profound questions to ourselves, we take a practical step in that direction and make the intention to cherish others. With the mantra "May you be happy", we try to care for, help and cherish others as much as possible. We can think that every time we cherish another person it is like a rep, building the muscle of love and compassion that can transform us first into a deeply happy person and ultimately into a Buddha. "Who will master this world And the realms of Yama and the gods? Who will select a well-taught Dharma teaching, As a skilled person selects a flower? One in training will master this world And the realms of Yama and the gods? One in training will select A well-taught Dharma teaching, As a skilled person selects a flower." References: The Dhammapada, by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 12. Guide to the Bodhisattva's Way of Life by Acharya Shantideva. Translated into English by Stephen Batchelor. Library of Tibetan Works and Archives. Dharmasala. April, 1979. Pages 22-23. https://www.tibethouse.jp/about/buddhism/text/pdfs/Bodhisattvas_way_English.pdf Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1. Pages 281-282. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 3. Pages 35-37.. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Jan 21, 2019

In this episode we look at how to develop immeasurable equanimity, which is an even-minded love for all living beings. The mind of equanimity is free from attachment to some and aversion to others. It is said that on the ground of equanimity, we pour the waters of love, sow the seeds of compassion, and we will reap a bountiful harvest of enlightenment. "Neither father nor mother, Nor any relative can do One as much good, As one's own well-directed mind." --Buddha (The Dhammapada, Verse 43) References: The Dhammapada, by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 9. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1. Pages 281-282. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 3. Pages 35-37.. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Jan 12, 2019

Whatever an enemy may due to an enemy, Or haters, one to another, Far worse is the harm From one's wrongly directed mind." - Buddha, The Dhammapada, verse 42 Buddha must have known there would be haters one day, and "haters gonna hate hate hate." It is hard when people criticize us or don't like us. I remember my mother saying to me when I was little, "If you want someone to like you, like them first." That is sage advice. Do you want someone to like you? Then like them first. This is the essence of this verse: first, we remove harm from our own heart. This is one of the most pivotal points in Buddhism--harmlessness. People talk about this concept with different words, non-harm, harmlessness or non-violence. In the 4th Century, Asanga said this, "What is harmlessness? It is compassion which forms part of the absence of hatred. Its function is non-harming." Asanga explained compassion as the foundation of removing harm from our mind. Also, the function of non-harm is to prevent us from harming others. How do we get this mind to arise? First, we have to start being aware of when we're harming other people. Sometimes we have to discover the subtle ways that we harm others. If the foundation of non-harm is compassion, it is two-fold. The foundation of removing harm from our heart is compassion for others as well as compassion for our self. To examine harmfulness in Buddhism, we also think about the law of karma. The law of karma says that everything that we do to others, we are doing to ourselves-- because it is literally going to come back to us. If we cause someone to feel a certain way, we will experience that same feeling in the future. The meditation is in three parts. First, we exchange self with others by imagining going into their mind and developing compassion for them. Second, you go back into your own body and ask yourself, "do I want to experience this harm that I cause them in my future?" Finally, you come up with a plan to change. Compassion, I believe, arises naturally from deep understanding. If you understand what they're going through compassion will rise naturally. However, if you're going to restrain yourself from doing something harmful this week, you need to make a plan that you're going to change your behavior when you see them next time. You plan to restrain yourself and you plan to try to generate compassion. Please join in the discussion on Instagram or Facebook at fb.me/Buddhismforeveryone References: The Dhammapada, by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 9. Abhidharmasamuccaya, The Compendium of the Higher Teaching (Philosophy) by Asanga. Originally translated into French and annotated by Warpola Rahula. English version from the French by Sara Boin-Webb. ASIAN HUMANITIES PRESS, Fremont, California, jainpub.com, pp. 8-10.

Jan 7, 2019

Buddha said that all phenomena are like dreams, like illusions, and like the reflection of the moon in a clear lake. In this episode, we look at the meaning of this and how this wisdom can help us change difficult or painful situations. Our reality is not as it seems. Our life, our self, and our reality appear to exist independent of our own mind. However, like a dream, our life is the projection of our mind. When we change the way we look at things, the things we look at change. We studies Chapter 3, verse 38 - 39 of the Dhammapada (the words of the Buddha). "For those who are unsteady of mind, Who do not know true Dharma, And whose serenity wavers, Wisdom does not mature. For one who is awake, Whose mind isn't overflowing, Whose heart is not afflicted And has abandoned both merit and demerit, Fear does not exist." References: The Dhammapada, by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 9. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 3. Pages 1550-1565. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Dec 30, 2018

In this episode we look at how to improve our consideration for others. Consideration for others is defined as a distinct mental factor that avoids actions that harm others for their sake. It enables us to restrain from harmful physical, verbal and mental actions. Consideration for others acts as the basis for maintaining pure ethical conduct, prevents others from losing faith in us, and causes joy to arise in others' minds. Meditation Imagine the people you live with or in your close family sitting close to you, facing you. Person by person, imagine looking at each one and contemplating how you could practice consideration for this person. Then imagine looking at a few people you work with or go to school with; looking from face to face, contemplate how you could practice consideration for them. Finally make a determination to practice consideration for others this week, avoiding ways that you harm others. We studied verse 37 of The Dhammapada, a book containing the words of the Buddha spoken on various occasions and written down by his followers: "Far-ranging, solitary Incorporeal and hidden Is the mind. Those who restrain it Will be freed of Mara's bonds." References: The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 9. Abhidharmasamuccaya, The Compendium of the Higher Teaching (Philosophy) by Asanga. Originally translated into French and annotated by Warpola Rahula. English version from the French by Sara Boin-Webb. ASIAN HUMANITIES PRESS, Fremont, California, jainpub.com, pp. 8-10.

Dec 17, 2018

"Those who harbor the wish to harm others are no followers of mine" --Buddha. In this episode JoAnn Fox teaches about the virtuous mental factor "sense of shame", also sometimes translated as "self-respect.To practice this virtuous mind is to begin by examining our life with the question, "Is there something that I'm doing that is causing harm to others or to myself?" We then develop a sense of shame, thinking: "I should not do this; this is harming others." Alternatively, we might practice self-respect or a sense of shame after we caused harm or acted in a way that is harmful to ourselves by developing the intention: "I should not have done that. I will not do this again." A sense of shame is like a bright gaudian in world; guarding you from great suffering in the future. The meditation practiced in this episode is a purification meditation to help us purify our negative karma. This purification practice functions based on the generation of regret, reliance, opponent action, and promise. The verses of the Dhammapada, by Buddha, we study in this episode are from Chapter Three "The Mind", verse 36: "The mind, hard to see Subtle, alightling where it wishes-- The sage protects. The watched mind brings happiness." References: The Dhammapada, by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 9. . Abhidharmasamuccaya, The Compendium of the Higher Teaching (Philosophy) by Asanga. Originally translated into French and annotated by Warpola Rahula. English version from the French by Sara Boin-Webb. ASIAN HUMANITIES PRESS, Fremont, California, jainpub.com, pp. 8-10.

Dec 10, 2018

EPISODE 11 RECORDED 10.18.18 Buddhist Psychology Buddhist Teacher JoAnn Fox explains how the mind creates every moment of consciousness. By understanding the way the mind works we can learn to control our own mind. We can create a beautiful, happy world for ourselves, even if our world is currently dark or painful. The five all accompanying mental factors (feeling, discrimination, intention, contact, attention) work together with the eyes, ears etc. to create our experiences. Intention for example, moves our mind to the object we choose to pay attention to. Intention functions to create our karma. The mental factor feeling, on the other hand, functions to experience the results of our karma. By understanding how each mental factor works, we can change one of these factors, like our intention, and our feelings and experience will change. The verses of the Dhammapada, by Buddha, we study in this episode are from Chapter Three "The Mind", verse 33-35: "The restless agitated mind, Hard to protect, hard to control The sage makes strait, As a fletcher the shaft of an arrow. Like a fish out of water, Thrown on dry ground, This mind thrashes about, Trying to escape Mara's command. The mind,hard to control, Flighty, alighting where it wishes-- One does well to tame. The disciplined mind brings happiness." References: The Dhammapada, by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 9. . Abhidharmasamuccaya, The Compendium of the Higher Teaching (Philosophy) by Asanga. Originally translated into French and annotated by Warpola Rahula. English version from the French by Sara Boin-Webb. ASIAN HUMANITIES PRESS, Fremont, California, jainpub.com, pp. 8-10.

Nov 19, 2018

Attachment is an often misunderstood concept of Buddhism. Attachment is not about having things or relationships. Attachment is about reacting to things we find pleasant or desirable in such a way that it makes us suffer. In relationships, it is attachment habits that cause many of our problems. Love is the opposite of attachment. Love asks "What can I do to make you happy?" Attachment asks, "What can you do to make me happy?" In the episode we mainly learn to identify attachment and how it is harming us. Attachment is what makes it so we can't enjoy the things we like! This episode looks at ways we can free ourselves from the attachment that binds us. Attachment is defined as a mental affliction that arises from paying inappropriate attention to a desirable object until the mind becomes unpeaceful and uncontrolled and we feel we can not be happy without that object. Sometimes we are attached to being right; sometimes we are attached to a person being different than they are. Sometimes we are attached to a food that is unhealthy for us. Some are attached to substances. In all these cases, it is not the person or object that makes us unhappy, but our attachment that causes us to suffer. The verses of the Dhammapada, by Buddha, we study in this episode are from Chapter Two "Vigilance", verses 25 and 26: "Unwise, foolish people Give themselves over to negligence. The wise Protect vigilance as the greatest Treasure. "Don't give yourself over to negligence, Don't devote yourself to sensual Pleasure. Vigilant and absorbed in meditation One attains abundant happiness." References: The Dhammapada, by Buddha. Translated by Gil Fronsdale. Page 8. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1. Pages 228-230. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Nov 18, 2018

This episode offers a method to free ourselves from attachment that is causing pain and problems in our life. Attachment is a state of mind that arises from paying inappropriate attention to a desirable object until the mind becomes unpeaceful and uncontrolled and we feel we can not be happy without that object. Whether it is attachment to someone other than our partner, to drugs or alcohol, or to the past, this episode shows a clear path to becoming free. The verses of the Dhammapada, by Buddha, we study in this episode are from Chapter Two "Vigilance", verse 27: "Driving away negligence with vigilance, Ascending the tower of insight and free from sorrow, A sage observes the sorrowing masses As someone on a mountain Observes fools on the ground below." References: The Dhammapada, by Buddha. Translated by Gil Fronsdale. Page 8. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1. Pages 228-230. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Nov 16, 2018

In this episode, we learn the magical practice of taking and giving, known in Tibetan as tonglen. This meditation quickly awakens universal compassion, which is the wish to take away the suffering of all living beings, without exception. JoAnn Fox shares how to practice this meditation in formal meditation and in daily life, with eyes wide open. The verses of the Dhammapada , by Buddha, we study in this episode are from Chapter Two"Vigilance", verses 29 - 32: "Vigilant among the negligent, Wide awake among the sleeping, The wise one advances Like a swift horse leaving a weak One behind. With vigilance, Indra became the greatest of the gods. The gods praise vigilance, Forever rejecting negligence. The monastic who delights in Vigilance And fears negligence Advances like fire, Burning fetters subtle and gross. The monastic who delights in Vigilance And fears negligence Is incapable of backsliding And quite close to Nirvana." Reference: The Dhammapada , by Buddha. Translated by Gil Fronsdale. Page 7.

Nov 7, 2018

In Buddhism, confidence is necessary for a person to change deeply for the better. Buddha taught that humans have infinite potential for change. A person who is presently unhappy can become someone with a positive and happy disposition. Someone who is addicted to something can become and stay sober and be an inspiration for others to follow. A person who is habitually angry can become patient. The most profound teaching in Buddhism is that there is no fixed, inherent self. The self we relate to based on our current habits and those habits can change. Understanding that we are not a fixed, inherent self means there are limitless possibilities for us. About 1,200 years ago the Buddhist Master Shantideva defined the steps to developing confidence as this: Aspire. Dream. Wish. You have to develop a strong wish to accomplish an important goal or personal change. Visualize yourself having accomplished it. In your imagination, feel how wonderful it is. Imagine what your life is like having attained this goal/change. Plan and Be Steadfast. Steadfastly put these planned steps into action. Accomplish your daily goals. Decide what has to be done to accomplish this goal--according to your capacity. Very clearly identify the first step (what you will do tomorrow.) Plan what the steps will be the following day toward realizing your goal. Create a step-by-step plan. Joy. Your plan to change must be a joyful one. We won't do what makes us suffer for very long! The path toward change will be challenging, but it cannot be very unpleasant. The Buddhist path should always be a joyful one if we are practicing correctly. Rest. Rest is a power of effort. Plan to take rest and have a break. Also, when we have an unexpected rest (when we diverge from our plan), don't feel that you have failed. Steadfastness means we are going in the trajectory of our dreams, not that we are perfect. Through the steadfast accomplishment of daily actions toward your goal or personal change, confidence will naturally arise. Eventually, you will be familiar with this new way of being. You will have become a new person, with new habits and a new life! The verses from the Dhammapada we studied in this episode are: Through effort, vigilance, Restraint and self-control, The wise person can become an island No flood can overwhelm. Unwise, foolish people Give themselves over to negligence. The wise Protect vigilance as the greatest treasure. Don't give yourself over to negligence Don't devote yourself to sensual pleasure. Vigilant and absorbed in meditation One attains abundant happiness. Chapter 2, Verses 25 - 27 The Dhammapada, translated by Gil Fronsdale References The Dhammapada, translated by Gil Fronsdale Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhap, Volume 2. Pages 181-208. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Nov 2, 2018

Cherishing others is the wish that others are happy. Cherishing others is the foundation of the spiritual path. It is the endless well of good karma and the rain of happiness for the thirsty. Practicing cherishing others is also the means to solve our problems. If there is a relationship at home or at work fraught with difficulty, cherishing that person will transform this relationship. In this episode, we look at how to cherish others and its many benefits. In this episode we look study Chapter Two of The Dhammapada, verses 21- 24 Vigilance is the path to the Deathless; Negligence is the path to Death. The vigilant do not die. The negligent are as if already dead. Knowing this distinction, Vigilant sages rejoice in vigilance Delighting in the fields of the noble ones. Absorbed in meditation, persevering, Always steadfast, The wise touch Nirvana, The ultimate rest from toil. Glory grows for a person who is Energetic and mindful, Pure and considerate in action, Restrained and vigilant, And who lives the Dharma. References The Dhammapada , translated by Gil Fronsdale. Great Treatise on the Stages of the Path to Enlightenment , by Je Tsongkhap, Volume 2. Pages 35-43. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Nov 2, 2018

This episode explores the foundation of a happy life: ethical disciple. Ethical discipline is the practice of purposely refraining from non-virtuous actions for a certain amount of time. Non-virtuous actions are those that cause ourselves and others to suffer. Non-virtuous actions happen when we have confused, deluded states of mind like anger, attachment, pride, and fear. Non-virtuous actions create negative karma, which causes our unpleasant experiences-- thus good karma is the creator of experiences of happiness! This episode describes how listeners to practice ethical discipline and lay the foundation for their happiest life. The verses of the Dhammapada (Chapter 1, verse 17-18) we study in this episode are: "The evil doer suffers in this world And he suffers in the next He suffers in both He suffers when he thinks of the evil he has done And e suffers more when going on the evil path. The virtuous man delights in this world And he is happy in the next. He is happy in both. He is happy when he thinks of the good he has done, And he is still more happy when going on the good path."

Nov 2, 2018

Nov 2, 2018

"Hatred never ceased by hatred, but only by love. This is an eternal truth." --Buddha This episode explores how we can respond to harm with love and compassion. The power to not retaliate when someone appears to harm us is most extraordinary mind! This power of non-retaliation can be generated in the following ways: 1. Develop compassion for the person appearing to harm us. This person is controlled by their delusions (uncontrolled minds like anger, attachment, jealousy, pride). We can also think, "this person is harming themselves also by creating the karma to suffer in the future by harming us." This person is suffering now and in the future. 2. We can also cool the wish to retaliate by realizing that the source of our pain comes from our own delusions (uncontrolled mind) and that no one has the power to take away our happiness. This person harming us is merely an instrument delivering our own bad karma to us. Some everyday ways that we respond to harm by retaliating are responding with annoyance, saying "no" to their small requests for help, or just not liking them. Not liking someone can be so very painful to them! To learn not to retaliate we can contemplate the person with compassion, and generate a wish to respond with kindness or gentleness. We can even plan our new response in advance. the meditation called "Exchanging Self with Others" is a really powerful way to help you do this. Meditation 2: Exchanging Self with Others The meditation called "Exchanging Self with Others" guides you to walk a mile in their shoes! Step 1. Choose someone that causes you some harm or pain Step 2. Imagine that your consciousness leaves your body and enters the body of the other person. Step 3. First, simply imagine the world through their eyes. Imagine a day in their life and try to feel what they feel and see what they see. Step 4. Observe what causes them pain. Then observe what makes them happy. Step 5. View yourself through their eyes. What do you do that causes them pain? What could you do that would bring them happiness or relief? Step 6. Feel a wish for them to not suffer from anything that you do. Develop a wish to respond to them in one of the kind ways you imagined. Practice in Daily Life Determine to not retaliate to this person this week, but instead to be kind to them in the ways you imagined. Try this mindfully for a week, but ideally non-retaliation for this person will stick. It is so freeing!

Nov 2, 2018

This episode explores how to cultivate greater patience and cool the painful mind of anger. How does anger arise? Anger arises when we encounter a person or experience we find unpleasant. We then dwell on the faults of this object (this dwelling Buddha calls inappropriate attention) until our mind become unpeaceful and uncontrolled. Anger has arisen. Anger follows this formula: Unpleasant person or experience + inappropriate attention = anger All delusions follow this formula: Object + inappropriate attention = delusion (examples--jealousy, pride, fear, attachment) The solution is to notice when unpleasant feelings are arising and replace inappropriate attention with appropriate attention. Ideas for appropriate attention that stops anger are: 1. Accept the situation as it is, having given up the idea that it should be other than it is....After all, it is the way it is! 2. Think of the situation as purifying negative karma, paving the way for future happiness 3. Generate compassion for the person distressing you 4. Think of the faults of anger and tell your mind to stop Some faults of anger are: It harms our relationships We act in regrettable and unreasonable ways It destroys good karma It creates the cause to be unattractive in future lives It makes us appear unattractive now In this episode we studied The Dhammapada, Chapter One, Verse 3-5: "He abused my, he struck me, he overpowered me, he robbed me." Those harboring such thoughts do not still their hatred. He abused my, he struck me, he overpowered me, he robbed me. Those not harboring such thoughts still their hatred. Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal." Resources: http://www.buddhanet.net/pdf_file/prn1dhamma.pdf The Great Treatise on the Stages of the Path to Enlightenment, Volume Two, by Je Tsongkhapa. Translated by the Lamrim Chenmo Translation Committee.

Nov 2, 2018

Buddha taught that our mind creates our reality. Our mind creates our life and whether we are happy or unhappy. In this episode, we delve deep into HOW our minds create our reality. Here we begin the study of the Dhammapada , the oldest text in the Buddhist canon. It is a collection of things Buddha actually said 2600 years ago, written down by his followers. The mechanics of the creation of every moment of your consciousness involve the five all- accompanying mental factors. Contact - making contact with an object Feeling - a mental factor that experiences a pleasant, unpleasant, or neutral feeling. * Feeling functions to experience OUR karma Discrimination - identifies the object Intention - Moves our mind to the object. Function to CREATE karma Attention - Focuses on specific attributes of an object. We either focus on something with "appropriate attention" that gives rise to peace, or inappropriate attention that gives rise to suffering. An example of the creation of a moment of suffering is this: We experience an unpleasant feeling (due to our karma), but we discriminate the person in front of us as the cause of the pain and as "bad". Then we focus on the faults of the person with inappropriate attention, which generates our anger. Anger causes us to have the intention to harm that person because we are feeling upset. If we continue to dwell on the faults of the person (aka inappropriate attention) will continue to be angry and feel bad. No fun! We also learned three methods to create a happier reality for ourselves, particularly in a very difficult situation or in regards to a person that cause us pain or frustration. The meditation and daily practice is as follows. Step 1: Bring to mind a situation that regularly causes you pain. Or bring to mind a person that causes you pain, irritation, or frustration. Step 2: Try to think about this situation or person with gratitude for a few minutes. What are you grateful for? Try to think of at least five things you are grateful for. Step 3: Are there good qualities about this situation or person? Please contemplate at least a few good qualities you sincerely observe. Step 4: Try to generate compassion for the person, or for yourself. Compassion is a mind that really sees the suffering that is there, and, out of love, Wishes to take that suffering away so happiness remains. Remember that happy people don't go around making other people unhappy. Unhappy people inadvertently cause other people to suffer. Step 5: Choose which of these three methods (gratitude, contemplating their good quailiteis, or compassion) that most moved your mind toward peace. Determine toput this method into practice in the coming week; let it be like a swaord of mindfulness, cutting through pain. Step 6: Make a strong determination that, whenever unpleasant feelings start to arise in this partilcar situation, you will put your chosen method into practice. Generate this determination and hold it in your heart for a few moments. Daily Mindfullnes Practice: Whenever unpleasant feelings start to arise about this partilcar situation, remember the method you chose and put it into practice. Feel compassion for the person, contemplate their good qualities, or try to feel gratitude. You can do it! Let me know how it goes...Leave a message, question, or comment and I'll try to respond via: Facebook Twitter Instagram www.JoAnnFox.net In this episode we study Chapter One, Verse 1 - 2 of the Dhammapada: "All experience is created by mind Led by mind, Made by mind. Speak or act with a corrupted mind And suffering follows, As the wagon wheel follows the hoof of an ox. All experience is created by mind Led by mind, Made by mind. Speak or act with a peaceful mind, And happiness follows Like a never-departing shadow." -Buddha, The Dhammapada: A New Translation of the Buddhist Classic with Annotations , by Gil Fronsdale Other References: Abhidharmasamuccaya (The Compendium of Higher Training) by Asanga. Originally translated into French by Warhol Rahula; translated from French into English by Sara Boin-Webb