Buddhism for Everyone with JoAnn Fox

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

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

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

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

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

The Buddha advised us to choose our companions well because they affect us greatly, for better or ill. If we want a peaceful life, then we must surround ourselves with people and conditions that are conducive to peace. No omniscient, holy being, looking down on all the world, would want two beings to suffer together when one could go the way alone and heal. That leaves us with a choice about an unhealthy relationship: heal the relationship or remove ourselves from it. This is advice for every type of relationship, from a romantic partner or relative to a friend or colleague. The method outlined in this episode to heal a relationship is the practice of the "Four Immeasurables": - Love - Compassion - Appreciative Joy - Equanimity Why are they called "The Four Immeasurables"? The Four Immeasurables are qualities or attitudes we develop toward others. First, they are called the "Immeasurables" because, ultimately, we want to direct these attitudes toward all living beings--who are immeasurable in number. Second, we want our feelings of love, compassion and so forth to become immeasurable or unconditional, Thirdly, they are called immeasurable because the good karma we create by practicing them is immeasurable. By cultivating the attitudes of loving-kindness, compassion, appreciative joy and equanimity, we can gradually remove ill will, cruelty, jealousy, and bias from our mind and discover an unwavering peace. This episode introduces the Four Immeasurables with the intention that we begin to develop them toward everyone we meet or think about. In the meditation and daily practice of the week ahead, we apply the Four Immeasurables to a relationship we want to begin to heal. Practicing the Four Immeasurables: LOVE. Love is the wish that another be happy. Love counters ill will or resentment. Love is an attitude that wishes the concerned person enjoy happiness and the intention that we will work toward their happiness. If we hope to heal a relationship, we must think of love as a verb. We determine to love the other person by doing things and acting in ways that are conducive to their happiness. We set about to counter our own selfish tendencies toward them. Immeasurable love is the wish that all sentient beings, without any exception, be happy. In our daily life, we can try to extend love to those we only slightly know or do not know at all. This means we care about their happiness. Out of that wish, we might let the stranger go before us, give to a charity or offer a smile, We can try to extend our love to all sentient beings in all the realms of existence, animals, insects etc. When trying to heal a relationship with someone, we have to ask ourselves: What makes this person happy? What can I do that would make them happy? If you spend a lot of time with a person, you have to act out of love A LOT. If, for example, you are trying to heal a romantic relationship, you must try to act out of love every day, multiple times a day. You can know what will make them happy if you look deeply and listen deeply. You probably already know. Perhaps they have even complained and voiced their pain. They might need demonstrations of love like holding their hand, taking out the trash, complimenting them or telling them you love them. These actions reveal the intention of love. When we don't act out of love, but instead act out of selfish intention, it damages the relationship. Conversely, every time we act out of love it builds or restores the health of a relationship. A truly healthy relationship is possible, but it does require both people cherish each other with acts of love every day. Start with yourself, and, most likely, they will be eventually be motivated to cherish you too. If they are unable to cherish you, perhaps this is when it becomes evident that this relationship cannot be healed. COMPASSION. Compassion is the wish for others not to suffer. When trying to heal a relationship with someone, we have to ask ourselves: What causes them pain? What do I do that causes them suffering or pain? What can I do (or stop doing) that will lessen the pain that they often feel? Compassion is what deeply heals a relationship. We have to plant the seeds of love and uproot the weeds of pain for the garden of the heart to truly blossom between two people. An important aspect of the practice of compassion is to realize what we are doing that causes another pain. If the relationship is unhealthy, we can almost be sure that there are things we can start doing to lessen the pain we cause them. When people are in pain, they react with anger, cruelty, coldness. This is their mistaken way of trying to stop the pain, only it makes it worse. Like a garden choked by weeds, a relationship can not endure too much pain, too many arguments, ill will or resentment. APPRECIATIVE JOY. "Appreciative Joy" is rejoicing in the happiness being experienced by another or in their good qualities. It is the joy a mother feels when her child has some success.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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