Buddhism for Everyone with JoAnn Fox

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

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!

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

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:

1. Begin by visualizing the person in front of you.

2. Try to recognize their humanity, acknowledge that they experience suffering and desire happiness just like you.

3. Consider the ways in which this person suffers.

4. Imagine a day walking in their shoes. What causes them pain or frustration?

5. 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

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.

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

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

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 

1. 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.

2. 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.”

3. 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

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:

1. 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.

2. 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!?

3. 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? 

4. 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.

5. 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.  

6. 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.

7. 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

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

1. 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. 

2. 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

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

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

1. 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.”

2. Think of the instructor as a doctor.

3. Think of the teachings as medicine.

4. Think of sincere practice as the way to cure your disease.

5. Think of the Buddhas as excellent beings.

6. 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. 

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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)

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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)

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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

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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)

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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

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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

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"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

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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

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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

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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)

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

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

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

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/

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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.

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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/

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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:

1. Refrain from taking the life of any living being

2. Refrain from taking what is not given

3. Refrain from engaging in sexual misconduct

4. Refrain from false speech

5. 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: 

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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)

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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)

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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)

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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

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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

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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

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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

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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/

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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

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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

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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)

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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)

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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

1. Notice the craving mind
2. Loosen the fixation
3. 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)

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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

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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:

1. 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

1. 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

3. 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

4. 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

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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

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Join our private group at: https://www.facebook.com/groups/sanghatalk/

https://www.instagram.com/buddhism.with.joann.fox

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

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

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

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

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.

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

1. Lying
2. Divisive speech
3. Harsh speech 
4. Idle chatter 

5 Factors of Right Speech:

1. Is it true?
2. Is it beneficial? 
3. Is it kind?
4. Is it spoken with a mind of good will?
5. 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/

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:

1. Killing 
2. Stealing
3. Sexual Misconduct

The karmic results of the three nonvirtuous actions of body

1. 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. 
2. 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. 
3. 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.

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.

--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

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:

1. Regret
2. Applying Remedies 
3. Promise 
4. 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.

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: 

1. killing
2. stealing 
3. sexual misconduct 
4. lying 
5. harsh speech 
6. divisive speech 
7. gossip or meaningless chatter 
8. covetousness
9. malice
10. 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

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

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

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

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.

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

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

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

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

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:

1. It doesn’t cause any unwanted side effects or more problems
2. It makes us feel peaceful 
3. It predictably makes us feel peaceful everytime we turn to it
4. 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

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

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

To forgive, seek:

1. Your own Freedom. Want your own freedom from pain 
2. Compassion. Compelled by their delusions
3. 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

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

1. 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

2. 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. 

3. 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. 

4. 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

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

1. Our spiritual practice becomes powerful and pure
2. We engage in spiritual peace 
3. Buddha said that people would never fight or argue if they fully realized they were going to die.
4. Reduced attachment 
5. Gratitude for each moment of our precious human life 
6. An appreciation of human vulnerability that leads to greater compassion for self and others 
7. 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 
8. A reduced fear of our own death, which can help us die in a state of peace rather agitation 
9. 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)

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)

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

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

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/

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

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

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

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 

1. 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.
2. 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.
3. 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.
4. 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)

1. procrastination 
2. attachment to what is meaningless or non-virtuous 
3. 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.

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 

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:

1. Eightfold Path are Right View
2. Right Intention
3. Right Speech
4. Right Action
5. Right Livelihood 
6. Right Effort
7. Right Mindfulness
8. 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)

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:

1. Eightfold Path are Right View
2. Right Intention
3. Right Speech
4. Right Action
5. Right Livelihood 
6. Right Effort
7. Right Mindfulness
8. 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)

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)

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 

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

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

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

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:

1. Watch our mind for harm we do to others, even subtle harm. 
2. 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

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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

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 

1. Giving (dāna )
2. Observing the moral precepts (sīla )
3. Meditation (bhāvanā )
4. Showing respect to one's superiors (apacāyana )
5. Attending to their needs (veyyāvacca )
6. Transferring merit (pattidāna )
7. Rejoicing at the merit of others (pattānumodana )
8. Listening to the Dharma, that is, the Buddha's teachings (dhammasavana )
9. Preaching the Dharma (dhammadesanā )
10. 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)

“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?

1. Does it cause unwanted side effects?
2. Every time we turn to it for pleasure does it make us happy?
3. Does it bring peace
4. 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)

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.

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. 

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

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.

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

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.

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.

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

1. Antidote to jealousy 
2. Mental peace
3. Creates the karma to have the quality or good fortune we are rejoicing in
4. Better relationships with other people
5. 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.

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.

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. 

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

1. Right understanding (Samma ditthi)
2. Right thought (Samma sankappa)

• Right speech (Samma vaca) 

• Right action (Samma kammanta)

• Right livelihood (Samma ajiva)

1. Right effort (Samma vayama)
2. Right mindfulness (Samma sati)
3. 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.

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.

1. 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.

1. 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). 

1. Power of Promise or Restraint: Make a promise to yourself not to repeat a certain negative or unhelpful behavior (or way of thinking).

1. 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)

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.

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.

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.

Right speech is abstaining from:

• false speech
• divisive speech
• harsh speech
• frivolous speech 

1. 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.
2. 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.
3. Harsh speech: is saying something unpleasant, which may be either true or false, about someone else. 
4. 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.

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 

1. Refrain from killing
2. Refrain from stealing
3. Refrain from sexual misconduct
4. Refrain from lying
5. 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.

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.

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.

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. 

1. 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.”

1. 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.

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..

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.

The faults of anger:

1. We become unhappy and uncomfortable 
2. Makes us lose our reason and good sense
3. Destroys relationships
4. Karmic cause of future ugliness and makes us appear unattractive in the moment 
5. Destroys good karma 

The section on the divisions of patience has three parts:

1. Developing the patience of disregarding harm done to you
2. Developing the patience of accepting suffering 
3. Developing the patience of certitude about the teachings

Two ways to give up anger and disregard harm done to you

1. See that that anger is unjustified
2. 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 

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:

1. Persons who have patience will not have many enemies later on.
2. They will not have many separations from those they are close to.
3. They will have much happiness and contentment. 
4. They will have no regret at the time of death
5. They will be reborn in the happy realms of high status.
6. Patience is the best approach for dealing with the inclination to disregard others’ welfare.
7. Patience clears away much harm in this and future lives.
8. 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. 

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.

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.