Buddhism for Everyone with JoAnn Fox

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

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

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

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

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/ 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

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

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

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

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

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

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

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

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

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

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,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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