Buddhism for Everyone with JoAnn Fox

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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