Buddhism for Everyone with JoAnn Fox

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In this episode we explore how to start a daily meditation practice and the basic mechanics of meditation. Many people misunderstand meditation, thinking we are trying to empty our mind of thoughts. Good luck with that! :) There are several different types of meditation, such as breathing meditation, analytical meditation and tantric meditation. In this episode, you're encouraged to try a ten minute daily meditation this week. The meditation will begin by watching your breath to calm the mind. Then we contemplate the benefits of cherishing others for several minutes. This analytical meditation culminates in generating the intention to cherish others, feeling the wish and promising ourselves to do it. There is a more detailed explanation of the meditation below. This meditation has five parts (or stages) (This is a common meditation from a Tibetan Buddhist lineage) Breathing meditation to calm and focus the mind. Analytical meditation stage Placement meditation stage Dedication of your good karma to benefit all beings Mindfulness practice during your daily life The Meditation on Cherishing Others Breathing meditation. Begin by watching your breath at your nostrils.for a ten minute meditation, this stage could last about 2 minutes, more or less. Instead of paying attention to thoughts, allow your only thought to be watching the breath. Like watching the water lapping at the shore, calm the mind by watching the gentle rise and fall of the breath at the tips of your nostrils. When your mind wanders, without judging yourself, bring it back to the breath. Analytical meditation. Then we move from breathing meditation to contemplating a virtuous object. "Virtuous" simply means that it is a cause of peace in the mind. In this meditation, we contemplate the benefits of cherishing others for several minutes, around 6 minutes for this ten minute meditation. The Benefits of Cherishing Others * Cherishing others is the cause of all happiness. In this stage of the meditation, we might analyze the following points…..Good karma is the root cause of every moment of pleasure or happiness, from wealth and beauty to a moment enjoying a magnificent sunset. For example, we gave to others in the past and that created the karma for us to have enough resources in this life. Why did we give to others in the past? Because we cherished them and felt their happiness was important, we gave to them to alleviate some need they had--like hunger-- or to give them pleasure. Every positive action we undertook in the past was motivated by cherishing others in some way. Thus, every happiness we enjoy comes from having cherished others in the past. Even a sky filled with diamonds is not as valuable as this mind of cherishing others. I must make cherishing others my main practice in daily life. * Solves all problem * Makes relationships harmonious and stable * Is the cause of success and happiness in this life * Cherishing others leads to all good qualities. * Leads to the lasting peace and bliss of full enlightenment Placement meditation. Briefly remind yourself of a benefit that affected you the most, and generate the strong intention to cherish others. Place your mind on this intention and hold it for a few moments. Imagine that from your wish to cherish all beings, you transform into a being of pure, universal love. Your body fills with light. You imagine this light has the actual power to give happiness to others. Imagine you send this light to all beings. Imagine living beings and their sufferings in particular; for example, you can imagine that to all the lonely, the light brings them companionship...to the hungry, it brings food...and so on. Lastly, the light rays you send out transform all beings into beings of pure love also. Dedicate. Arise from meditation and dedicate the good karma you created the happiness and peace of all living beings, without exception. Mindfulness practice in daily life...try to keep your intention throughout the day to cherish others. Better than a thousand ritual sacrifices Offered every month for a hundred years Is one moment's homage offered To one who has cultivated herself. (106) Better than a hundred years In the forest tending a ritual fire Is one moment's homage offered To one who has cultivated himself. (107) Whatever sacrifice or offering a merit seeker Might perform in an entire year Is not worth one-fourth as much as Expressing respect to those who are upright. (108) For the person who shows respect And always reveres worthy people, Four things increase: Life span, beauty, happiness, and strength. (109) Better than one hundred years lived With an unsettled [mind], Devoid of virtue, Is one day lived Virtuous and absorbed in meditation. (110)* Better than one hundred years lived With an unsettled [mind], Devoid of insight, Is one day lived With insight and absorbed in meditation. — Buddha, The Dhammapada References: The Dhammapada, by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 20

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

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

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

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