Many of the great religious leaders have asked us to practice non-retaliation, to turn the other cheek, and practice nonviolence. The Buddha explained that non-retaliation is not only important for the person who harms us, but for the protection of our self. Buddha once said that if you throw burning coal at someone, you will definitely get burnt. In the same way, when we retaliate in our mind by harboring resentment, we experience that harm by drawing out the suffering we experience. If we retaliate verbally or physically, we create negative karma that will cause us to suffer again in the future. To this point, Buddha once asked this question: if someone gives us a gift but we refused to accept, who owns the gift? When we choose not to retaliate we lay the burden of our own suffering down. JoAnn Fox explains a simple practice for non-retaliation that can be done both in meditation and in daily life.

A practice of non-retaliation 

Step one: Choose peace. Know that forgiveness of another person is necessary for our own mental peace and sanity. When we forgive others it helps us most of all. 

If we’ve already lost our peace of mind and have become angry, the advice is to step away from the situation until we become calm.

Step two: Generate Compassion. Try to separate the person from their uncontrolled minds like anger, jealousy, attachment and so forth. These uncontrolled minds are the real enemies of ourselves and others. They destroy our happiness and cause us to harm others. 

Also contemplate the ways that the person who harms us is suffering or is causing their own future suffering. We try to generate real compassion for them. 

At the end of a meditation: Develop resolve. We make a determination that through the week, whenever we start to think negatively about that person, we will instead move our mind to consider the ways that they suffer. We will try, through mindfulness, to replace our thoughts of anger with thoughts of compassion.

Condensed practice: Choose peace, generate compassion. 

As an elephant in battle 

Endures an arrow shot from a bow, 

So will I endure verbal abuse; 

Many people, indeed, lack virtue. (320) 

The tamed elephant is the one 

They take into a crowd. 

The tamed elephant is the one 

The king mounts. 

Best among humans is the tamed person 

Who endures verbal abuse.

-Buddha, The Dhammapada

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. (Link)

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma.

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=320

Taking refuge is the key expression of commitment to Buddhism. If you want to identify as a Buddhist in a more formal way, you can take refuge by saying the refuge prayer: “I go for refuge to Buddha, Dharma and Sangha.” When we take refuge, we are committing ourselves to peace and the path to that inner peace. The Buddha is the teacher, and the Sangha (spiritual community) assists you in your practice, but the real refuge is the jewel of the teaching, because experience of the teachings protects our mind and solves our problems. 

You are now at the end of life; 

You’re headed for Yama’s presence 

With no resting place along the way, 

No provisions for the journey. 

Make an island for yourself. 

Be quick in making effort. Be wise. 

Unblemished, with corruption removed, 

You will experience birth and old age no more. (Verse 238)

—Buddha, The Dhammapada

Links and References

Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.62.

Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume 1. Pages 206-208. Translated by the Lamrim Chenmo Translation Co.

Attachment has a sneaky way of making us hold on too tightly—to things, to people, to our own comfort zones. We cling, we grasp, we hesitate to let go, fearing we might lose something essential. But what if the very act of giving could set us free? In this episode, we explore the transformative practice of giving as an antidote to attachment. Discover how generosity can help you break free from the things that hold you back. 

Buddhism teaches that generosity is not just a nice thing to do; it is a powerful practice of liberation. From the bodhisattva’s perfection of giving to the four types of generosity, we dive into practical ways to let go of attachment and open your heart. Tune in and find out how giving can be your path to freedom, joy, love, and a feeling of abundance.

Whoever, having given up human bondage,
Has gone beyond heavenly bondage, 

Is unbound from all bondage, 

I call a brahmin. (417)

Whoever, having given up liking and disliking, 

Has become cooled, without attachments, 

A hero overcoming the entire world, 

I call a brahmin. (418)*

--Buddha, The Dhammapada Verse 417 and 418

References and Links

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=417

Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Find us at the links below: 

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X: @Joannfox77

To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

“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.

In this verse, the Buddha says that the greatest corruption is ignorance. Ignorance is an unknowing; it is not knowing something. What is it that we do not know that is our greatest corruption because it is the underlying cause of all our suffering and confusion? It is ignorance of the way things actually exist as opposed to the way they appear. It is an unknowing of reality. 

The mistaken way we are viewing everything is that we believe that all things exist exactly as they appear, in an independent and self contained way. We believe things exist independently of our perception, that a cup is a cup independent of our labeling it a cup. In fact, all things are dependent arising; they depend on many factors bringing them into existence including our own perception and labeling of them. We label ourselves good, bad, tall, short, skinny, fat. We label our life good or bad and all of our experiences we label as good or bad. We do not label them as appearances to our mind. But, in reality ourselves, other people, and all the experiences of our life are actually appearances that we have created with our mind. The special wisdom is called the wisdom of emptiness. This is a wisdom that realizes that our reality and all the things that we see are empty of inherent existence. Things do not exist inherently, independent of causes and conditions or the perception of our mind. Things do exist, but they do not exist the way that they appear.

More corrupt than these,

Is ignorance, the greatest corruption. 

Having abandoned this corruption, 

Monks, remain corruption free! (Verse 243)

--Buddha, the Dhammapada

References

Buddha. The Dhammapada, translated by Gil Fronsdale. (2011). Shambala, pp.63. 

Guide to the Bodhisattva’s Way of Life by Acharya Shantideva. Translated into 

Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume 3. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Pages 1961, 2014, 2019. 

Buddhism, one could say, is the gradual path to happiness. The essence of all the teachings of Buddha can be summed up by the Four Noble Truths and the Eightfold Path. The Noble Truths reveal Buddha’s realization that life is pervaded by suffering, the cause of suffering are the toxins in the mind like attachment, aversion and ignorance, and that there is a solution to all suffering. The Eightfold Path is contained within the Fourth Noble Truth and is the guide on how exactly to gradually end our sufferings and reveal an authentic, stable happiness from within.

Buddha reveals in the Four Noble Truths that, specifically, life is inseparably mixed with something he calls dukkha. The Pali word dukkha is often translated as suffering, but it means something deeper than suffering and pain. It refers to a basic unsatisfactoriness running through our lives, the lives of all but the buddhas. Sometimes this unsatisfactoriness manifests as sorrow, grief, disappointment or pain. Usually dukka is a sense that things are never quite right, never really meet our expectations. There is an agitation of wanting something more.

The eight practices of the Eightfold Path are Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. The Eightfold Path contains three basic parts: ethical discipline, mental discipline, and wisdom.                 

Buddha entitled these eight practices the Noble Path. When we think of a path we perhaps  imagine a clearing through dense woods, something that takes us somewhere. When we encounter the teachings of the Buddha,  we stand before two paths: one path is our ordinary path carrying us forward in the same way we basically have been. The other path, the spiritual path, beckons a transformation from dukka to satisfaction and peace. Yet, this path requires dedication, effort, and letting go of our ordinary ways. In the coming weeks’ episodes we will look deeply at each of the eight parts of the Eightfold Path, following along with Buddha’s verses. 

Now is the time to ask ourselves:  Do I want to make a change? What would life be like if I followed the spiritual path with great dedication? Am I ready to dedicate myself to the spiritual path?

The best of paths is the Eightfold [Path]; 

The best of truths, the Four [Noble Truths]. 

The best of qualities is dispassion; 

And the best among gods and humans 

Is the one with eyes to see. 

This is the path 

For purifying one’s vision; there is no other. Follow it, You’ll bewilder Māra. 

Follow it, You’ll put an end to suffering. 

This is the path I have proclaimed, 

Having pulled out the arrows. (273–275)

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 70 (Link)

Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999.  BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf

The only thing that goes with us into the next life is our karma. Our friends and relatives, our wealth, even our body we will leave behind. When Buddha states this truth, it is to encourage us to focus today on creating good karma and engaging in spiritual practice. If we look into the mirror of karma, what we are doing today shapes who we become and what we experience in the future, both in this life and future lives. 

Relatives, friends, and companions 

Rejoice 

When a long-absent person

Returns from afar

Just so, in passing from this world to the next, 

The merit we have made

Receives us

As a family does the return of a beloved relative.

--Buddha, The Dhammapada

Links and References

Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 44.

Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment,, Volume 1. Pages 297-301. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

When Buddha was accused of sexual relations with a young, beautiful woman named Sundari, and his followers were accused of murdering her, Buddha remained unphased. Buddha merely used it as an opportunity to teach about karma. If only we could remain so calm amidst the storms of life! In this episode, we learn about a practice to help us let go of anger taught by Thich Nhat Hanh. This meditation involves a mindfulness of anger: breathing in, I recognize my own anger; breathing out, I smile at my anger. 

The Story of Sundari the Wandering Female Ascetic

While residing at the Jetavana monastery, the Buddha uttered Verse (306) of this book, with reference to Sundari, a wandering female ascetic.

As the number of people revering the Buddha increased, the non-Buddhist ascetics found that the number of their following was dwindling. Therefore, they became very jealous of the Buddha; they were also afraid that things would get worse if they did not do something to damage the reputation of the Buddha. So, they sent for Sundari and said to her, "Sundari, you are a very beautiful and clever young lady. We want you to put Samana Gotama to shame, by making it appear to others that you are having sexual dealings with him. By so doing, his image will be impaired, his following will decrease and many would come to us. Make the best use of your looks and be crafty."

Sundari understood what was expected of her. Thus, late in the evening, she went in the direction of the Jetavana monastery. When she was asked where she was going, she answered, "I am going to visit Samana Gotama; I live with him in the Perfumed Chamber of the Jetavana monastery." After saying this, she proceeded to the place of the non-Buddhist ascetics. Early in the morning the next day, she returned home, if anyone asked her from where she had come she would reply, "I have come from the Perfumed Chamber after staying the night with Samana Gotama." She carried on like this for two more days. At the end of three days, those ascetics hired some drunkards to kill Sundari and put her body in a rubbish heap near the Jetavana monastery.

The next day, the ascetics spread the news about the disappearance of Paribbajika Sundari. They went to the king to report the matter and their suspicion. The king gave them permission to search where they wished. Finding the body near the Jetavana monastery, they carried it to the palace. Then they said to the king, "O king, the followers of Gotama have killed this Paribbajika and have thrown away her body in the rubbish heap near the Jetavana monastery to cover up the misdeed of their teacher." To them the king replied, "In that case, you may go round the town and proclaim the fact." So they went round the town carrying the dead body of Sundari, shouting, "Look! What the followers of Gotama have done; see how they have tried to cover up the misdeed of Gotama!" The procession then returned to the palace. The bhikkhus living in the Jetavana monastery told the Buddha what those ascetics were (doing to damage his reputation and impair his image. But the Buddha only said, "My sons, you just tell them this," and then spoke in verse as follows:

Verse 306: One who tells lies (about others) goes to niraya; one who has done evil and says "I did not do it" also goes to niraya. Both of them being evil-doers, suffer alike (in niraya) in their next existence.

The king next ordered his men to further investigate the murder of Sundari. On investigation, they found out that Sundari had died at the hands of some drunkards. So they were brought to the king. When questioned, the drunkards disclosed that they were hired by the ascetics to kill Sundari and put her body near the Jetavana monastery. 

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 77 (Link)

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma.

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=305

Hahn, T.N. Taking care of anger. (YouTube). https://youtu.be/9OvLOna5_1A

In this last of a three episode series on Right Intention, one of the Noble Eightfold Path, we look at how to practice the aspect of harmlessness. Right intention has three parts: Renunciation, Loving-kindness, and Harmlessness. Buddhist Teacher, JoAnn Fox, also shares a meditation and daily mindfulness practice to help us cultivate harmlessness.

What is harmlessness in Buddhism

Harmlessness is a mind that opposes the wish to harm. It is also a path we cultivate gradually to its highest fruition—becoming harmless toward all living beings. It is compassion that helps us develop harmlessness. If there is the wish to harm or a lack of empathy that causes us to inadvertently cause harm, we use compassion to render ourselves harmless. Compassion is cultivated gradually until it is unconditional and extends to all living beings being exception. It is at this point that we possess the pure Right Intention of Harmlessness. 

What are the benefits of developing compassion:

• Creates good karma
• Purifies bad karma 
• Makes our mind strong and resilient
• Solves problems between people
• Creates the cause of enlightenment

The Dalai Lama has also said it is the cause of success in life. Recently, he has even said that compassion is not a luxury, but a necessity for the survival of humanity:

“We need compassion and human affection not only to survive; they are the ultimate sources of success in life.” -Dalai Lama

The best of paths is the Eightfold [Path]; 

The best of truths, the Four [Noble Truths]. 

—Buddha, The Dhammapada

The eight parts of the Noble Eightfold Path:

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

References and Links

Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp.37-39+.  BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link)

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.

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)

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 Lojong slogan "Work with your greatest defilements first" emphasizes the importance of addressing the negative habit that is most deeply disturbing our inner peace and happiness. Lojong, which means "mind training" in Tibetan, is a set of teachings in Tibetan Buddhism aimed at developing compassion, wisdom, and the ability to transform adverse circumstances into opportunities for spiritual growth. Central to Lojong are short, pithy instructions called "slogans," like "Work with your greatest defilements first." By working with the habit that causes us the most problems first, we can make significant strides in our quest for peace and happiness. 

In Buddhism, defilements (or kleshas in Sanskrit) refer to mental states that cloud the mind and lead to suffering. Sometimes called delusions or afflictions, common defilements include greed, anger, ignorance, pride, and jealousy. 

Tackling our greatest defilement first helps us in two ways. First, we can open up so much more peace and joy in our lives. We also remove a major obstacle to spiritual growth. This approach acknowledges that we all have deeply ingrained habits that hinder our progress toward liberation and mental peace. It takes courage and vulnerability to take responsibility like this, especially if it’s creating a big mess in our lives or affecting others.

How to work with your greatest defilements first

The practice starts with self-awareness. We identify the habit causing us the most difficulties or suffering. Perhaps it is a delusion like jealousy that is currently very strong, like a thorn raking through our hearts. Or it is a habit that frequently bothers us. Through mindfulness, we observe how the habit is triggered. We also try to understand the consequences it brings. 

Once revealed through mindfulness and self-reflection, our greatest defilement can then become a target, something we gradually work on as we gather spiritual tools. If it’s anger, for example, one can find Buddhist teachings focusing on anger or seek therapy to address it. Several episodes of this podcast are dedicated to working on anger, for example. We can't expect to solve our greatest defilement right away. However, we take a huge step toward peace just by becoming aware and taking responsibility for it. 

--Buddha, The Dhammapada

 Links to References

 Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma.

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=385

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Website: Buddhismforeveryone.com

"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!

Attachment is like a rope that binds us—tying our happiness to people, possessions, and circumstances. In Buddhism, attachment isn’t just about clinging to things we love; it’s the grasping, craving, and fear of loss that keep us trapped in cycles of dissatisfaction. The tighter we hold on, the more suffering we create.

But don’t worry—there are antidotes to this challenging habit of attachment! In this episode, we’ll uncover practical tools from the Buddhist path to help us shift from attachment to true freedom. How can we love without clinging? Enjoy without suffering? These antidotes aren’t just abstract teachings; they’re actionable, life-changing practices that can transform our everyday experiences.

Him I call a brahmana, who, in this world, has given up sensual pleasures, and leaving the home-life has become a bhikkhu; who has eradicated sensual desires and has come to the end of existence.

--Buddha, The Dhammapada, Verse 415

References and Links

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=415

Yeshe, Lama Thubten (2005) Introduction to Tantra: The Transformation of Desire [Kindle]. Wisdom Publications.

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The primary motivation behind wanting to become a Buddha for the sake of all living beings is boundless compassion. This unconditional love and concern for the well-being and liberation of all sentient beings, without exception, takes effort to cultivate.  

A bodhisattva is someone who, out of compassion, vows to attain enlightenment for the benefit of all beings. The wish itself is called "bodhicitta." What marks becoming a bodhisattva is that their intention to become a Buddha is unmovable (meaning they've developed bodhicitta). 

While the Bodhisattva Vow is central to the Mahayana Buddhist tradition, this aspiration to become a Buddha transcends cultural, religious, and philosophical boundaries. It is a universal call to alleviate suffering for all living beings, regardless of their background or beliefs. Some may view the aspiration to become a Buddha as a sacred duty, a calling that arises from a deep sense of responsibility towards all living beings and the world as a whole.

The practice of Taking and Giving, or Tonglen, is a powerful method for cultivating compassion and ripening bodhicitta. It does so by developing empathy, erasing boundaries between self and other, transforming negative mental states, and deepening one's commitment to the welfare of all beings. Through consistent practice, we can gradually mature in our capacity for selfless love and compassion.

By day shines the sun; 

by night shines the moon; 

in regalia shines the king; 

in meditation shines the arahat; 

but the Buddha in his glory shines at all times, 

by day and by night. Verse 387

—Buddha, The Dhammapada

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 (Link)

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=386

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Website: Buddhismforeveryone.com

This episode is dedicated to Right View, one part of The Noble Eightfold Path. Right View has two parts to it: a mundane right view and a superior right view (emptiness).Today we look at mundane right view which adopts the understanding and belief in karma. It is specifically, “right view of the ownership of action” (kammassakata sammaditthi). What does it mean to live mindfully in accordance with the of karma?

“All created things are suffering.” 

Seeing this with insight, 

One becomes disenchanted with suffering. 

This is the path to purity. (278)*

—Buddha, The Dhammapada

The eight parts of the Noble Eightfold Path:

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

References and Links

Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp 12-21.  BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link)

In this episode, we explore the antidotes to the three poisons — greed, anger, and ignorance. The three poisons are the fundamental sources of suffering. Join us to discover how generosity counters greed, loving-kindness conquers anger, and the realization of emptiness opposes ignorance. Explore the transformative power of applying ancient wisdom to today's busy life.

Anger blinds individuals to compassion and disrupts our inner peace. Anger is also the most potent destroyer of good karma. Greed, or attachment, arises from the craving for possessions, experiences, or people. Attachment leads to a perpetual cycle of desire and dissatisfaction. Ignorance is a lack of understanding of the true nature of reality, which causes the poisons of anger, attachment, and all other delusions, such as jealousy, pride, etc. Overcoming these three poisons through mindfulness, wisdom, and ethical conduct is crucial for attaining enlightenment and freeing oneself from cycles of suffering. 

The three mental poisons explained by Buddha:

• ignorance

• attachment (also called craving)

• anger (also called hatred or ill will)

The practices that act as antidotes to the three mental poisons:

• Wisdom opposes ignorance

• Generosity opposes attachment

• Loving-kindness opposes anger 

1. Generosity opposes Greed/Attachment 

Giving without expecting something in return loosens the grip of attachment (also referred to as greed or craving in Buddhism). Attachment arises from a misperception of scarcity. We may think we don't have enough love, money, success, beauty, etc., to be happy. The belief that there's not enough leads us to cling to possessions, relationships, or experiences out of fear of lacking. Generosity changes this perception of scarcity in several ways.

Generosity is a powerful antidote to attachment by helping us accept impermanence, cultivate gratitude, and embrace simplicity. Through these practices, we transform our relationship with material possessions and move towards a simpler and more content way of life.

2. Loving-kindness Opposes Anger

Hatred, or aversion, is rooted in the delusion that some people or groups are separate from us. This can be remedied with the practice of loving-kindness, or metta. By consciously cultivating goodwill for both ourselves and our “enemies,” we neutralize the impact of this poison and open a space in which we can become aware of the true roots of hatred in our own wounds. As James Baldwin said, “One of the reasons people cling to their hates so stubbornly is because they sense, once hate is gone, they will be forced to deal with pain.”

3. Wisdom Realising Emptiness Oppeses Ignorance

The cultivation of wisdom, particularly the realization of emptiness (Shunyata), stands in opposition to ignorance. Ignorance is the root cause of suffering (dukkha). The cultivation of wisdom realizing emptiness opposes ignorance by challenging misconceptions about the nature of reality. Embracing the concept of emptiness leads to an understanding of interdependence, the impermanent nature of all phenomena, and the absence of inherent existence. This wisdom is a transformative force that liberates us from the cycle of suffering. 

I do not call him a brahmana just because he is born from the womb of a brahmana mother.

He is just a bhovadi brahmin if he is not free from moral defilements. 

Him I call a brahmana, who is free from moral defilements and from attachment. (Verse 396)

 --Buddha, the Dhammapada

References with Links

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=396

Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 and Volume 2 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

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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:

1. It doesn’t create any unwanted side effects or more problems. 
2. It addresses the real source of the problem.
3. 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.

In this episode, we delve into a universal human experience: anger. But fear not! We're not just exploring the problem; we're diving into solutions. Get ready for an enlightening journey as we uncover practical strategies rooted in Buddhist wisdom to tame the flames of anger and cultivate inner peace. 

We can learn how to transform the energy of anger into understanding and compassion. Through understanding and compassion we can heal ourselves and be a refuge of peace for others. In fact, in the story associated with the following verse, Buddha said:

‘Because I am patient and do no wrong to those who do me wrong, I have become a refuge to many."

Then the Buddha spoke in verse as follows:

Him I call a brahmana, 

who, without anger endures abuse, beating and being bound, 

and to whom the strength of patience is like the strength of an army. 

--Buddha, The Dhammapada (Verse 399)

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Find us at the links below: 

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References with Links

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=399

Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

How does anger arise? Anger observes an object it finds unpleasant, dwells with inappropriate attention on the faults of that object. Then anger arises when the mind has become unpeaceful and uncontrolled. The great Buddhist Master Shantideva said there are two reasons we get angry: when we don’t get what we want and when we have to put up with things we don’t want.

Edict of ancient Rome was: “If you want peace, you must prepare for war.” The result of this traditional way of thinking: 2,000 years of war, misery, destruction and annihilation. Millions of serious casualties. In the atomic age it is now high time we reversed this motto: “If you want peace, you must prepare for peace.” This means disarming instead of rearming.”

—Dalai Lama 

Inner peace in the minds of human beings is the only foundation upon which a last outer peace--a world without war--is possible. The way to heal ourselves and society is the same. Loving-kindness and compassion are the antidotes to anger and hatred. A powerful antidote to anger is to accept people as they are. Another is having compassion for their struggles and personality quirks. We all have a personality quirk or two…Thich Nhat Hanh says that "We are challenged to apply an antidote as soon as anger arises, because of the far-reaching social effects of individual anger." 

A profound understanding of interdependence arises when we see others with compassion and take universal responsibility for the correlation between our inner peace and outer, or world peace. The vast web of life is such that the action of one person reverberates across the entire web. Do we have a universal responsibility to end the war within ourselves as an act of nonviolence and peace for the whole world?

Always wide awake 

Are the disciples of Gotama 

Whose minds constantly, day and night, 

Delight in harmlessness.

-Buddha, The Dhammapada

If you are interested in learning how you can work with JoAnn Fox as a Life/Spiritual Coach, visit https://buddhismforeveryone.com/coaching

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 75-76

Dalai Lama. Our Only Home: A Climate Appeal to the World Kindle Edition. Disarming instead of rearming. pp. 87

In this episode, we look at a three-step process to lessen attachment. The first step is to notice the craving mind and examine it. The craving mind focuses on its object of desire, exaggerates its good qualities, and fixates on it until it feels it can not be happy without it: it is at this stage that attachment has arisen. We might be attached to a new car, a person, being right, or an experience going the way we want it to. Our mind of attachment makes these things so desirable, imbuing them with attractiveness, and yet the attachment to them sets us up for disappointment, painful longing, or dissatisfaction. Attachment is like tasting honey on the raiser’s edge; the first taste is sweet, but pain is soon to follow.

A three-step practice to lesson attachment

1. Notice the craving mind
2. Loosen the fixation
3. Make offerings

You can meditate on the breath to loosen a fixation. Once you’ve noticed your mind glued to its object of attachment, this meditation frees and settles the mind because it focuses on a completely neutral object—the breath. 

Offering a purified version of your object of attachment to all living beings is a profound way to lessen craving and create causes to be free of it completely, eventually. For example, you might be attached to buying a new home. Your mind is fixated on it; you feel you can’t be happy unless you buy a new house, but financially it would be reckless at this time. You could settle your mind and think, “may all living beings have safe and comfortable shelter.” Feel that your offering creates the cause for all beings to have shelter. Giving up your object of attachment now has a universal purpose. Or it might lift you up from the narrow mind of craving to a feeling of connection and love to all living beings. If you're attached to a person for whom its inappropriate, you could think “may all beings experience pure love.” Make the offering a purified version of your attachment. 

The craving of a person who lives negligently 

Spreads like a creeping vine. 

Such a person leaps ever onward, 

Like a monkey seeking fruit in the forest. (334)*

--Buddha, The Dhammapada

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. (Link)

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"The rain could turn to gold and still your thirst would not be slaked' the Buddha said. In this episode we explore the connection between the Buddhist teachings of emptiness and craving. Understanding this connection is fundamental to understanding the nature of suffering and the path to liberation.

Emptiness (Shunyata)

Emptiness refers to the fundamental nature of reality, which is devoid of inherent, fixed, or independent existence. The empty nature of all things is the opposite of how we normally perceive reality. If we see something as beautiful, we do not think our mind has anything to do with creating that beauty. We see a table, and we naturally think a table has an inherent identity as a table. 

According to the Buddha, all phenomena, including physical objects, mental states, and even the self, lack an unchanging essence or self-nature. Emptiness is not a form of nothingness, but rather the absence of inherent, permanent, or self-existing characteristics.

Craving (Tanha) or Thirst

Craving (Tanha) is another crucial concept in Buddhism, often identified as the root cause of suffering. Sometimes Tanha is translated as “greed,” “attachment,” or “thirst.” In this episode, we related to this concept mainly as thirst. Thirst can be understood as a relentless attachment to sensory pleasures, material possessions, and other living beings. Thirst/craving is not merely enjoying these things, but becoming attached to them, so that if we can’t have them or they disappoint us, we suffer. Buddha said attachment is like tasting honey on the razor’s edge; the first taste is sweet, but, inevitably, pain follows. 

 Understanding the connection between emptiness and craving

At the deepest level, thirst arises due to our ignorance of the true nature of reality, emptiness. According to the teachings of emptiness, nothing arises independently or in isolation. Instead, everything arises in dependence on causes and conditions.

Emptiness means that all things lack inherent existence. For example, all things in reality depend on the name they are given, their function, label, and our mind’s imputation (and more). Craving arises due to ignorance of this interdependent nature of things. We develop attachments and desires based on the mistaken idea of independent and fixed things of beauty or pleasure. We don’t think that our mind is creating the beauty or pleasure we’re craving, but it is! 

Cessation of Craving and Liberation

The Buddha taught that the cessation of craving leads to the cessation of suffering. The realization of the emptiness of all phenomena leads to the eradication of ignorance and, consequently, the cessation of craving. When craving is extinguished, suffering ceases, and one attains enlightenment,

O Brahmana, cut off the stream of craving with diligence, and abandon sense desires.

O Brahmana, perceiving the cessation of the conditioned,

be an arahat who realizes Nibbana, the Unconditioned. (Verse 383)

—Buddha, The Dhammapada.

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. (Link)

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=386

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One way of practicing non-attachment can be expressed with the popular phrase, “Let go.” In verse 348 of the Dhammwpada, Buddha says, “ Let go of the past, 

let go of the future, let go of the present.” But what does it mean to let go? When we are attached to something, we are attached because of the way we’re thinking about it. For example, we don't suffer today because of what someone did to us in the past, but because of the resentment we are have thinking about it. If we worry about not having enough money in the future, it's not because that will actually happen (for how would we know), but because of how of we're thinking. To stop the suffering that comes with attachment to things of the past, present, and future, we first identify the obsessive or painful way we think about them. Then we find a new way to think about them that beings us peace and contentment rather than pain and longing. I like to call the practice:

“Let go into peace.”

This practice of non-attachment involves mindfully noticing the disturbing way of thinking, then replacing it with a beneficial way of thinking. In the example above with a past resentment, when we catch ourselves thinking about what someone did and it causing a painful feeling to arise, we change our thoughts to compassionate ones about that person who harmed us. We let go of resentment into something beneficial, compassionate. 

Some ways to practicing letting go into something beneficial:

• Let go of the past: forgive yourself, forgive others. Let go into lessons learned.
• Let go of regrets and guilt. If we understand impermanence, we know we’re not even the same person. Let go into compassion for our self and lessons learned.
• Let go of the present; let go of expectations so you can enjoy. 
• Let go of the present and practice contentment. Enjoy the wonder of the moment. 
• Let go of the future and stop worrying. Have hope. Have faith that you can handle anything that comes. 
• Let go of the future, wishing for something obsessively, greener grass, and enjoy what you have. Let go and practice gratitude and contentment. 

The verse Buddha spoke about keep letting go car from the story of Uggasena that follows. 

The Story of Uggasena

“While residing at the Jetavana monastery, the Buddha uttered Verse (348) of this book, with reference to Uggasena, a rich man's son who fell in love with a dancer.

Once, a wandering theatrical troupe consisting of five hundred dancers and some acrobats came to Rajagaha and performed on the grounds of the palace of King Bimbisara for seven days. There, a young dancer who was the daughter of an acrobat sang and danced on top of a long bamboo pole. Uggasena, the young son of a rich man, fell desperately in love with this dancer and his parents could not stop him from marrying her. He married the young dancer and followed the troupe. As he was not a dancer nor an acrobat, he was not of much use to the party. So, as the party moved from place to place, he had to help carry boxes, to drive the carts, etc.

In course of time, a son was born to Uggasena and his wife, the dancer. To this child, the dancer would often sing a song which ran thus: "O you, son of the man who keeps watch over the carts; the man who carries boxes and bundles! O , you, son of the ignorant one who can do nothing!" Uggasena heard the song; he knew that his wife was referring to him and he was very much hurt and depressed. So he went to his father-in-law, the acrobat, and requested him to teach him acrobatics. After a year's training, Uggasena became a skilful acrobat.

Then, Uggasena went back to Rajagaha, and it was proclaimed that Uggasena would publicly demonstrate his skill in seven days' time. On the seventh day, a long pole was put up and Uggasena stood on top of it. At a signal given from below he somersaulted seven times on the pole. At about this time, the Buddha saw Uggasena in his vision and knew that time was ripe for Uggasena to attain arahatship. So, he entered Rajagaha and willed that the audience should turn their attention to him instead of applauding Uggasena for his acrobatic feats. When Uggasena saw that he was being neglected and ignored, he just sat on top of the pole, feeling very discontented and depressed. The Buddha then addressed Uggasena, "Uggasena, a wise man should abandon all attachment to the khandha aggregates and strive to gain liberation from the round of rebirths” (Daw Mya Tin, 1986).

Let go of the past, 

let go of the future, 

Let go of the present. 

Gone beyond becoming, 

With the mind released in every way, 

You do not again undergo birth and old age. (348)*

—Buddha, The Dhammapada 

References and Links

AccessToInsight.org. The First Noble Truth.

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. (Link)

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma.

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=348

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If we want to live in a beautiful world, we must give up the fault-finding mind. The more we give up faulting-finding, the happier we will be. Our relationships will also be more harmonious. We can decide what kind of world we want to live in-- a beautiful world or a world full of faults and problems.

To celebrate the 100th episode, I am giving away a 30 minute phone call with me to talk about your practice (or anything you would like) and a mala I made and blessed. For a chance to win, go to www.JoAnnFox.net and enter your email between March 14th -  March 21, 2021. Winner will be announced on March 21, 2021 on the podcast, social media, and notified by email. Good luck and thank you for listening! 

Beauty and faults are not inherent in a person. Beauty and faults originate from our mind. Beauty is in the proverbial eye of the beholder and so our faults. Moreover, what you see in another person they show you back. What they show you back, they begin to believe about themselves. If you start to see beauty in another person, they will start to see it in themselves.

Are you looking in their garden or are you looking in their garden?

If you need to deliver some criticism, check this first:

* What is the motivation behind it?

& Deliver it when you’re calm

It’s easy to see the faults of others,

     But hard to see one’s own.

One sifts out others faults like chaff

     But conceals one’s own,

     As a cheat conceals a bad throw of the dice.

If one focuses on others’ faults

     And constantly takes offense

One’s own toxins flourish 

And one is far from their destruction. (253)

--Buddha, The Dhammapada

Buddha has phrased this in such a kind way; he isn’t saying we’re bad people because we have a habit of criticizing others. He says it’s easy to see the faults of others but hard to see our own faults. It’s so important to be able to know what’s in our mind—this is the meaning of being mindful. The first step in changing any habit is to be aware of it. First we become aware of how a habit like anger or jealousy robs us of our peace and happiness, and only then do we have the wisdom and motivation to change. What are compared our mind and our potential to a diamond lying in the dirt. Encrusted in dirt and dust, 

Links and References

Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.65.

What truly makes a person wise? Buddha answered this succinctly in the verse from the Dhammapada we examine during this episode. It is not merely one who talks about the dharma, he says, or that can wax philosophical on the teachings. Rather, it is a person that embodies three attributes…

He is not just if he decides a case arbitrarily;

the wise man should decide after considering both what is right and what is wrong.

The wise man who decides not arbitrarily but in accordance with the law is one who safeguards the law; he is to be called 'one who abides by the law (dhammattho).'

He is not a wise man just because he talks much; only he who is peaceful, free from enmity, and does no harm to others, is to be called 'a wise man'.

The affirmations of the wise

I am peaceful.

I am a friend to all.

I harm no living being.

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.

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:

1. Mindfulness
2. Investigation of the meditation object
3. Energy
4. Rapture or happiness
5. Calm
6. Concentration
7. 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.

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:

1. 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.

1. 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.

3. 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. Appreciative joy is the remedy for jealousy. It also makes us less self-centered. Jealousy is very detrimental in a relationship, because the pain a person feels when they are jealous is intense, like poison through the body. The lashing out, ill will, or reaction to try to control the situation is strong and equally dangerous to that relationship. With appreciative joy, we try to find happiness in what makes the other person happy. With strangers, we rejoice in anything that would bring them happiness. We can share that appreciative joy in another’s good qualities and complement them. Whenever we admire or rejoice in another’s good qualities, it creates the karma for us to have those good qualities in the future. For a person trying to develop spiritually, the practice of appreciative joy is so important.

4. EQUANIMITY

Equanimity is the attitude of regarding all beings as equals, regardless of their relationship to us. If we are serious about generating equanimity, we become determined to remove the bias from our mind, in which we feel aversion to some and clinging to others. Thich Nhat Hanh  once said, “You must love in such a way that the person you love feels free.” Equanimity is the mind that a mother feels when she regards all her children as equally precious. Equanimity is the mind the mother generates when her child leaves home to live on their own. It is warm and open-hearted but does not cling. It treats everyone as important.

“If, while on your way,

You meet no one your equal or better,

Steadily continue on your way alone.

There is no fellowship with fools.”

--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

In this episode we look at a practice to help us generate compassion for those who harm us. This can free us from the painful experience of anger. The method given in this episode is called taking and giving. It is a highly effective practice for overcoming many types of anger, including resentment and guilt. 

1. Analyzing your commitment

“I committed myself to achieving the benefit and happiness of all living beings when I generated the spirit of enlightenment. I act for others’ welfare and care for all beings.”

1. Showing that compassion is appropriate 

Contemplate from the depths of your heart, “All living beings have been in cyclic existence since beginningless time, and there is not one who has not been my friend and relative—father, mother, etc. Being impermanent, they lose their lives and are miserable due to the three types of suffering. Crazed by the demon of the afflictions, they destroy their own welfare in this and future lives. [411] I must generate compassion for them. How could it be right to get angry or to retaliate for harm?”

—Je Tsongkhapa 

For the ever-wakeful— 

Training day and night, 

Intent on Nirvana— 

The toxins disappear.

—Buddha, The Dhammapada 

Links and References

Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.60.

Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 165-166.

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. 

The Buddhist canon contains many methods to calm the fires of anger and increase our patience. In this episode we look at a method for averting anger by understanding that harm is created by the power of our own karma. The suffering generated by harm is the effect of previous bad karma; by experiencing it, we exhaust this karma. We can even view them as kind because it is as though they are engaged in actions for the sake of clearing away our own bad karma.

“The experience of suffering produced by those who harm occurs from concordant causes; that is to say, from non-virtuous actions we have done in the past.” —Je Tsongkhapa 

Engaging in the Bodhisattva Deeds states:

“I, at a former time, inflicted Harm such as this on living beings.”

—Shantideva

“If, blinded by craving, I have obtained This abscess with a human form, So painful that it cannot bear to be touched, With whom should I be angry when it is hurt?” —Shantideva

If one speaks the truth, 

Is not angry, 

And gives when asked, even when one has little, 

Then one comes into the presence of the gods.

Sages who do no harm, 

Constantly restrained in body, 

Go to the immovable state 

Where they do not grieve. (225)* 

—Buddha, The Dhammapada 

Links and References

Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.60.

Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 163-164..

In the rush of daily life, our minds often feel like restless seas—waves of thoughts crashing, emotions rising and falling. But beneath the surface, there is a deep, still place. Tranquility meditation, or shamatha, is the practice of sinking into that stillness, calming the waters of the mind so that clarity and peace can naturally arise. In this episode, JoAnn Fox guides a tranquility meditation and explores the power of this practice.

At its heart, tranquility meditation is about resting in focused awareness. We choose an object like the breath—and gently anchor our attention there. Each time the mind wanders, we kindly guide it back. No struggle, no judgment. Just the steady return to presence.

As the practice deepens, the mind settles. Thoughts no longer pull us in a hundred directions. A sense of spaciousness grows, and with it, a gentle peace. This tranquility isn’t just a fleeting calm; it’s the foundation for wisdom.

Buddha taught that cultivating tranquility prepares us for insight—the ability to see into the true nature of things, to understand the causes of suffering, and, ultimately, to find liberation. Only when the mind is still can we begin to see reality as it is.

But even if enlightenment feels far away, tranquility meditation offers something invaluable in this moment: the ability to pause, to breathe, relax, and touch a little peace—right now.

Him I call a brahmana, who, having traversed this dangerous swamp (of passion), this difficult road (of moral defilements), the ocean of life (samsara) and the darkness of ignorance (moha), and having crossed the fourfold Flood, has reached the other shore (Nibbana); who practices Tranquility and Insight Meditation, who is free from craving and from doubt, who clings to nothing and remains in perfect peace.

--Buddha, The Dhammapada, Verse 414

References and Links

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=414

Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

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X: @Joannfox77

To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

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 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.

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:

1. Making ourselves calm and relaxed for the benefit of others. Practice the relaxing breathing meditation (see instructions below).
2. Being mindful of our actions in order to protect those who are at-risk of great suffering from Covid-19.
3. 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

1. Straighten your back comfortably. Rest your hands in the lap. Close your eyes.
2. Breathe deeply from the diaphragm, feeling your stomach expand.
3. Breathe out more slowly than you breathe in. 
4. Count during your inhalation, starting at one.
5. 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.
6. Continue this breathing meditation until you feel peaceful in your body and mind. 
7. 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.
8. 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. 
9. 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.

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.

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."

Sometimes we find it hard to reach goals or put effort into things we desperately want to improve. Why is this—when the wish is there? Attachment to what is meaningless or nonvirtuous might be the obstacle when the wish to change is there but effort is lacking. For example, someone might want to improve their health, but they’re also  attached to relaxing on the couch after work rather than exercising. Someone might deeply wish to improve their relationship, but they’re also attached to playing videos games rather than spending time with their loved one. 

We only have a limited amount of time to devote to what is truly important to us. A turning point comes when we decide to put energy into our most important goals.  Check out this episode to discover how to clear the path to attaining what we value most.

Verse 349: In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong.

Verse 350: A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara.

At the end of the discourse, the young bhikkhu attained Sotapatti Fruition.”

Source

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. (Link)

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma.

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=348

Find us at the links below: 

Facebook:https://www.facebook.com/Buddhismforeveryone

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

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

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.

What does it mean to live a holy life in this modern world? The Pali word ‘nekkhamma’ in the Buddhist canon is generally translated as "renunciation". This word also conveys the meaning of giving up the world and leading a holy life. What would our most holy life look like? Do we want to pursue and prioritize a holy life? This episode is dedicated to searching inside ourselves to ask these most meaningful questions. 

“What the development of true renunciation implies is that we no longer rely on sensory pleasures for our ultimate happiness; we see the futility of expecting deep satisfaction from such limited, transitory phenomena. It is important to understand this point clearly. Renunciation is not the same as giving up pleasure or denying ourselves happiness. It means giving up our unreal expectations about ordinary pleasures. These expectations themselves are what turn pleasure into pain. It cannot be said too often that there is nothing wrong with pleasure. It is our grasping, exaggerating, distorting, and polluting attitude toward pleasure that must be abandoned.” —Lama Yeshe

“Although we are social animals, forced to live together, we lack a sense of responsibility toward our fellow humans. Does the fault lie in the basic structures of family and society? In the facilities produced by science and technology? I don’t think so. I think that despite the rapid advances that civilization has made over the past century, the immediate cause of our present situation is exclusively privileging material progress above all else. We have thrown ourselves so frantically into its pursuit that we have neglected to pay attention to the essential human needs of love, kindness, cooperation, and caring. It is clear to me that an authentic sense of responsibility can emerge only if we develop compassion. Only a spontaneous feeling of empathy toward others can motivate us to act on their behalf.” -Dalai Lama 

People hold dear those 

Who have done their own work, 

Complete in virtue and vision, 

Established in the Dhamma, 

And who speak the truth. (217) 

Anyone who aspires to the Indescribable, 

Whose mind is expansive, 

And whose heart is not bound to sensual craving 

Is called “one bound upstream.”

—Buddha, The Dhammapada 

Links and References

Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 43-44.

H.H. Dalai Lama. My Spiritual Journey. Translated by Charlotte Mandell. Harper Collins, pp. 138-139. 

Yeshe, Thupten. Introduction to Tantra. (Audiobook). Wisdom Publications, Somerville, 2014, pp.39-41.

By making cherishing others our main daily practice, we will discover a real source of happiness in our lives. Cherishing others means acting to make others happy. It opposes selfishness. As we deal with the challenges coming from the Coronavirus pandemic, practicing cherishing others will give us some immediate relief from our problems. Below are the some of the results of cherishing others, but we should discover them ourselves!  

The Benefits of Cherishing Others

1. Is the cause of happiness. 
2. Solves all problems 
3. Makes relationships harmonious and stable
4. Is the cause of success and happiness in this life
5. Leads to all good qualities.
6. Leads to the lasting peace and bliss of full enlightenment

How is cherishing others the cause of our own happiness?

When an action is motivated by the intention to cherishing others, to make them happy or help them, it creates good karma. Good karma is the root cause of every moment of pleasure or happiness, from health and harmony in relationships to a moment of joy. For example, we gave to others in the past and that created the karma for us to have enough resources in this life. Why did we give to others in the past? Because we cherished them and felt their happiness was important. 

In the past, we gave to others to alleviate some need they had--like hunger--or to give them pleasure. Later we experience a similar result: we have delicious, plentiful food or we have a mind predisposed to happiness. Every positive action we undertook in the past was motivated by cherishing others in some way. Thus, every happiness we enjoy comes from cherishing others. Even a sky filled with diamonds is not as valuable as this mind of cherishing others. 

**In our meditation we come to this object: a heartfelt conclusion and intention, “I must make cherishing others my main practice in daily life.”

“Whether or not we are aware of it, from the day we are born, the need for affection is in our very blood. I believe that no one is born without this need for love. And contrary to certain modern schools of thought, this demonstrates that human beings are not limited to the physical plane alone. No material object, no matter how beautiful or precious it is, can give us the feeling of being loved, because our deeper identity, our true character, is rooted in the subjective nature of the mind.” —Dalai Lama, My Spiritual Journey 

References:

Dalai Lama (2009). My Spiritual Journey. Translated by Charlotte Mandell. Harper Collins. 

Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume 2. Pages 181-208. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. 

In this episode, we look at the meaning of going for refuge. Typically when we think of refuge, it means a source of protection. Refuge is comfort and safety in the storm. The way a person becomes a Buddhist is by going for refuge to the Three Jewels: Buddha, Dharma and Sangha. Someone enters into Buddhism by seeking a solution to their pain or problems in the Dharma, or the teachings. The refuge we speak of is actually the experience of finding a solution to our suffering through the practice of a teaching. The other two Jewels of Refuge are Buddha--the source of the teachings--and Sangha, the spiritual community that supports our practice. 

We have been seeking temporary refuge since we first cried in pain or hunger. The first thing we turned to for refuge was our mother. When we were suffering and could not yet speak, she tried to discover the source of our pain and solve it for us. Since then, we have adopted so many sources of refuge. Some things we have come to turn to in an effort to alleviate our pain may even cause us more confusion and pain. 

We can distinguish between temporary refuge and ultimate refuge. Ultimate refuge meets certain criteria:

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

We can check whether something is temporary refuge by examining how we are trying to solve a certain problem or feel better in a situation. For example, if someone is uncomfortable in a social situation and drinks a lot of alcohol to quell their anxiety-- it may cause a lot of unwanted side effects, from a hangover to some regrettable behavior. By contrast, ultimate refuge is when we turn to wisdom to help us solve our problem or feel better. For example, if a close family member irritates us, we might try to look at the situation differently and develop compassion for them. Everytime we feel compassion for them in a circumstance that would normally annoy us, and our mind remains peaceful rather than upset, we have sought an ultimate refuge. Ultimate refuge, life Refuge in the Three Jewels, is turning inward to solve our problems. We become an inner being, with the tools to transform any external situation. 

Always wide awake 

Are the disciples of Gotama 

Who constantly, day and night, 

Are mindful of the Buddha. (296)

 Always wide awake 

Are the disciples of Gotama 

Who constantly, day and night, 

Are mindful of the Dharma. (297) 

Always wide awake 

Are the disciples of Gotama 

Who constantly, day and night, 

Are mindful of the Sangha.

--Buddha, The Dhammapada

If you are interested in learning how you can work with JoAnn Fox as a Life/Spiritual Coach, visit https://buddhismforeveryone.com/coaching

References and LinksBuddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 75-76

In this episode we explore a method to help us avoid becoming angry when others criticize us or say hurtful things. We can learn to become an observer rather than becoming entangled with others’ actions. Further, we can become an observer of our own thoughts and feelings instead of being controlled by them. 

If someone says you talk too much it’s not about you, it’s about them. It’s a reflection of the weather inside their mind. If their mind is clear and peaceful like a blue sky, their words and actions reflect that. But if their mind is stormy with anxiety or anger, their words are like the lightning and thunder—they aren’t about you.

Ancient is this [saying], O Atula, 

It is not just of today: 

They find fault in one sitting silently, 

They find fault in one speaking much, 

They find fault in one speaking moderately. No one in this world is not found at fault. (227)* 

No person can be found 

Who has been, is, or will be 

Only criticized 

Or only praised. (228) 

—Buddha, The Dhammapada 

Links and References

Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.60.

Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 165-166.

In this episode, we 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.

In this episode, we explore non-harmfulness. Non-harm is so central to Buddhism, the two can not be separated from each other. Our own inner peace is dependent upon lessening and eventually eliminating the harm we do to others. Inner peace is the great victory and prize for removing this harm from our actions of body, speech and mind. 

-----------------------------------------

While residing at the Jetavana monastery, the Buddha uttered Verse (270) of this book, with reference to a fisherman named Ariya.

Once, there was a fisherman who lived near the north gate of Savatthi. One day through his supernormal power, the Buddha found that time was ripe for the fisherman to attain Sotapatti Fruition. So on his return from the alms-round, the Buddha, followed by the bhikkhus, stopped near the place where Ariya was fishing. When the fisherman saw the Buddha, he threw away his fishing gear and came and stood near the Buddha. The Buddha then proceeded to ask the names of his bhikkhus in the presence of the fisherman, and finally, he asked the name of the fisherman. When the fisher man replied that his name was Ariya, the Buddha said that the Noble Ones (ariyas) do not harm any living being, but since the fisherman was taking the lives of fish he was not worthy of his name.

Then the Buddha spoke in verse as follows:

Verse 270: He who harms living beings is, for that reason, not an ariya (a Noble One); he who does not harm any living being is called an ariya.

At the end of the discourse the fisherman attained Sotapatti Fruition.

--Buddha, The Dhammapada

------------------------------------------------

Mindfulness practice:

1. Watch our mind for harm we do to others, even subtle harm. 
2. What causes us to harm? Can you notice what precedes the wish to strike out?

------------------------------------------------

4 of Noble Eightfold Path include not harming through:

Right thought

Right speech 

Right action 

Right livelihood 

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"A monk decides to meditate alone.

 Away from his monastery, he takes a boat and goes to the middle of the lake, closes his eyes and begins to meditate.

 After a few hours of unperturbed silence,

 he suddenly feels the blow of another boat hitting his.  With his eyes still closed, he feels his anger rising and, when he opens his eyes, he is ready to shout at the boatman who dared to disturb his meditation.

 But when he opened his eyes,

 he saw that it was an empty boat, not tied up, floating in the middle of the lake ...

 At that moment, the monk achieves self-realization and understands that anger is within him;

it simply needs to hit an external object to provoke it.

 After that, whenever he meets someone who irritates or provokes his anger, he remembers;

 the other person is just an empty boat.

 Anger is inside me.  "

---Thich Nhat Hanh

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On most mornings I see all the little birds eating at my birdfeeder. A squirrel comes, a rabbit, and also a huge glossy Ibis all eat together peacefully. Now when a hawk is nearby all the birds scream and warn each other. Sometimes the mockingbirds or the Blue Jays band together and gang up on the hawk to drive him away. I always find it curious that even though the ibis is as big as the hawk or perhaps larger, the little birds all know that the Ibis won’t harm them. They gather together in harmony and without fear. Somehow they know that the ibis is not a danger to them. I can’t help but dream of a world where the animals know that humans are not a harm to them or a danger. Currently they know that we are a danger to them and that causes me great pain. I long to see a day when humans are the caretakers of the earth and all her species. When humans are the protectors of those more vulnerable and the environment, not a source of fear and destruction.

Links and References

Buddha. The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. Edited by Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. Link: https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=270

Metta meditation, also known as loving-kindness meditation, is a fundamental practice in Buddhism that cultivates feelings of love, compassion, and goodwill towards oneself and others. The word "Metta" is a Pali term that translates to "loving-kindness" or "benevolence."

In this meditation, practitioners typically sit in a comfortable position and focus on generating feelings of love and kindness. The practice involves silently repeating phrases or affirmations that express well-wishes, such as "May you be happy, may you be healthy, may you be safe, may you live with ease."

The meditation progresses through stages, starting with sending loving-kindness to oneself, then extending it to loved ones, people we're neutral toward, and then to those we feel aversion or anger toward. The ultimate aim is to cultivate a boundless, unconditional love for all sentient beings. It also fosters a sense of interconnectedness and reduces emotions like anger and indifference.

Metta meditation is considered a powerful tool for developing compassion, empathy, and universal love and compassion. It is practiced in various forms across different Buddhist traditions. People from diverse backgrounds also use Metta meditation for its universal message of love and goodwill. 

In this episode, we practice only the first round of the metta mediation, practicing loving-kindness toward ourselves:

May I be well

May I be happy 

May I be peaceful

Whoever is 

Seated, absorbed in meditation, 

Done what had to be done, 

Free of contaminants, 

Who has reached the highest goal, 

I call a brahmin. (386)

—Buddha, The Dhammapada

—Buddha, The Dhammapada.

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 (Link)

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Website: Buddhismforeveryone.com

Perhaps we connect deeply with the idea of universal love and compassion? Or we want to become a bodhisattva bound for enlightenment? But then we wonder, “how can I actually develop love for all living beings?” In this episode, we begin the seven point practice to develop bodhicitta, the wish to attain enlightenment for the benefit of all living beings. The seven steps include a practical method to develop great love and compassion, the basis for bodhicitta.

Seven Point Cause and Effect Method to Develop Bodhicitta

1. Recognizing that all beings have been our mother 
2. Remembering the kindness of our mothers
3. Developing the wish to repay the kindness of our mothers 
4. Great Love
5. Great Compassion
6. Exceptional resolve
7. Bodhicitta

This is the second episode detailing a method to develop bodhicitta, the wish to attain enlightenment to relieve the suffering of all living beings. The world needs such noble pursuits, which take responsibility for one another. 

Seven Point Cause and Effect Method to Develop Bodhicitta

1. Recognizing that all beings have been our mother 
2. Remembering the kindness of our mothers
3. Developing the wish to repay the kindness of our mothers 
4. Great Love
5. Great Compassion
6. Exceptional resolve
7. Bodhicitta

Developing Great Compassion

The object of compassion is all living beings. The intentions of great compassion are thinking:

“How nice it would be if living beings were free from suffering,”

“May they be free from suffering,” 

“I will cause them to be free from suffering.” 

The steps of the meditation to develop great compassion are first to cultivate it toward someone dear, then toward someone for whom you have neutral feelings, and, finally, toward someone you have aversion to. When you have equal compassion for your enemies and friends, cultivate it gradually toward all living beings in the ten directions.

When you spontaneously feel compassion which has the wish to completely eliminate the sufferings of all living beings—just like a mother’s wish to remove her dear child’s unhappiness—then your compassion is complete and is called great compassion.

The cultivation of wholehearted resolve

At the conclusion of meditating on love and compassion think, “These dear living beings for whom I feel affection are deprived of happiness and tormented by suffering; how can I provide them happiness and free them from suffering?” Thinking in this way, train your mind in this thought in order to take on the responsibility to liberate living beings.

Bodhicitta 

The great Buddhist master, Kamalaśīla, said, “When you have committed yourself to being a guide for all living beings by conditioning yourself to great compassion, you effortlessly generate bodhicitta, which has the nature of aspiring to unexcelled perfect enlightenment.”

Someone aspiring to become a bodhisattva should hold the training in the bodhicitta as the core instruction that motivates all our spiritual practices. Try to sustain the motivation it in and out of meditation.

Kamalaśīla’s second Stages of Meditation says: “Cultivate this compassion toward all beings at all times, whether you are in meditative concentration or in the course of any other activity.”

References and Links

Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 43-50.

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

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.

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.

Metta, or loving-kindness, is a beautiful practice in Buddhism that calls on the heart to soften, to expand, to reach out with the wish for others’s happiness and well-being. It’s about nurturing love, not just for those who easily come to mind, but for everyone—the stranger, the difficult ones, and even ourselves.  Metta practice, at its core, is deeply intertwined with non-violence because it cultivates the kind of love that makes harm unthinkable. In a world that so often pushes us towards division, Metta reminds us to see the shared humanity in each person.

When you practice Metta, you are not just sending love out into the world, but you are transforming yourself. This practice dissolves the walls of anger, fear, and separation that lead to violence. It teaches us to see others not as enemies or obstacles, but as beings deserving of love, just like us. Non-violence isn't just the absence of harm; it’s the presence of compassion. Through Metta, we learn that the peace we long to see in our world begins within—through the quiet revolution of our hearts.

A Practice Metta

Metta Prayer

May all beings be peaceful.

May all beings be happy.

May all beings be safe.

May all beings awaken to the light of their true nature.

May all beings be free.

1. To practice the Metta Prayer begin by sitting comfortably, closing your eyes, and taking a deep breath. As you breathe, let the world fall away and center yourself in stillness. 

2. Start Metta with yourself—because, yes, you, too, deserve your own love and kindness. Silently repeat: May I be peaceful. May I be happy. May I be safe. May I awaken to the light of my true nature. May I be free. Let those words settle into your soul. Feel their warmth, their truth.

3. Then think of someone you love dearly, someone who brings you joy. Offer the same blessing to them: May you be peaceful. May you be happy. May you be safe. May you awaken to the light of your true nature. May you be free.

4. Next, turn to someone you feel neutral about, maybe a person you pass by daily but hardly notice. Offer the prayer to them, with sincerity: May you be safe. May you awaken to the light of your true nature. May you be free.

5. Then, in a brave act of compassion, think of someone who has hurt you, someone difficult. Send them these same loving-kind words. This is where true healing begins. May you be safe. May you awaken to the light of your true nature. May you be free.

6. Finally, let your love expand to include all beings everywhere, those you know and those you will never meet. Visualize the world bathed in the light of this blessing: May all beings be peaceful. May all beings be happy. May all beings be safe. May all beings awaken to the light of their true nature. May all beings be free.

You may not change the world in this moment, but you will have changed yourself—and in doing so, you sow the seeds of peace that ripple far beyond what you imagine.

Whoever is not mixed up with 

Householders or renunciants, 

Who has no abode and few desires, I call a brahmin. (404)* 

Having given up violence 

Toward beings both timid and strong, 

Whoever neither kills nor causes others to kill, I call a brahmin. (405)*

Whoever is unopposing among those who oppose, 

Peaceful among the violent, 

Not clinging among those who cling, I call a brahmin. (406)*

—Buddha, The Dhammapada

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 (Link)

Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1. Pages 222-223. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Ruiz, Don Miguel. The Four Agreements. Amer-Ellen Publishing, 2011. pp.  34-38.

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Gray hair

     Does not make one an elder.

Someone ripe only in years

     Is called “an old fool.”

It is through truth,

     Dharma, harmlessness, restraint, and self-control,

That the wise one, purged of impurities

     Is called “an elder.” (Verse 260-261)

The Eightfold Path consists of eight practices: right view, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness

As a person who generates the spirit of enlightenment and then promises to train in the bodhisattva deeds, you have promised to endow all living beings with the ornament of the ethical discipline of the perfect buddhas; therefore, you must accomplish the aims of all beings. In this regard you must first develop the strength of your own pure ethical discipline, for, if your own ethical discipline is impure and degenerates, you will fall to a miserable rebirth and will therefore not even achieve your own welfare, never mind the welfare of others. Hence, once you begin working for the welfare of others, value highly your ethical discipline. You need to sharply focus on safeguarding it and restraining your behavior. Do not be lax.

Thanissaro Bhikkhu. The Dignity of Restraint. 

In this episode we explore one of the core teachings of the Buddha—the Five Aggregates and their connection to our problems and suffering.

The Buddha taught that life is pervaded by dukkha, which means dissatisfaction or suffering. More specifically, in the First Noble Truth, Buddha taught that “The five aggregates subject to clinging are suffering.” These aggregates—form, sensation, perception, mental formations, and consciousness—are the parts that make our self. When our five aggregates, including our consciousness, are conditioned by ignorance, we experience an unenlightened life subject to dissatisfaction. 

In essence, our unenlightened life is suffering. 

Enlightened life is Nirvana, which is free of dissatisfaction and suffering. 

How do we experience an enlightened life? Buddha said that when we purify our aggregates of delusions, such as attachment and ignorance, we experience an enlightened life. 

In this episode, we begin a journey to purify our intentions and actions of delusions. JoAnn Fox teaches a simple way to check whether your intention is motivated by delusion. She also guides a meditation on this technique and offers a mindfulness practice for daily life.

The five aggregates are:

1. form

2. feeling

3. discrimination 

4. mental formations (or influences of a previous life, mental states or delusions) 

5. consciousness

Mindfulness Practice

1. Observe your intentions before acting by asking yourself “What are the consequences of this choice?” Will it bring happiness?

2. What is my intention?

Observe how you feel. Delusions make our minds uncomfortable. If we’re feeling uncomfortable, a delusion like anger or attachment is present in our minds, making our intention unskillful. This is a simple way to see if the intention is good or bad. 

Him I call a brahmana, who even in this existence realizes the end of dukkha (i.e., Nibbana), who has laid down the burden (of the skandhas) and who is free from moral defilements.

--Buddha, The Dhammapada, Verse 402

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Visit www.Buddhismforeveryone.comongoing-buddhist-study-program/ to enroll or learn more.

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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.

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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.

In Buddhism, envy is considered a painful state of mind because it arises from a fundamental misunderstanding of the nature of reality and the origin of happiness.

Envy is rooted in the belief that one's own happiness and well-being are dependent on the possessions, achievements, or circumstances of others. This belief leads to comparison with others and a sense of inadequacy or lack, which actually causes the suffering of envy. Happiness and suffering both depend on the mind

Envy is one of the 16 defilements of the mind. Envy can lead to negative actions and harmful behaviors towards others. These harmful actions create negative karma, perpetuating the cycle of suffering.

In Buddhism, the path to freedom from envy involves cultivating a sense of contentment and gratitude for what one has, rather than longing for what others have. 

Envy involves just two people, you and tge one who seems to have something you want. Such envy between you and a friend or if-worker separates them from your Lovingkindness. This ten year comes from discontent 

Envy Antidote content, gratitude. Rejoicing 

Jealousy antidote identify where it’s coming from. Rejoice in their happiness. Your love should make them feel free

Jealousy with a partner creates a separation from them, where you don’t really care about their happiness or freedom. Jealousy comes from insecurity 

One shouldn’t scorn what one has received, 

Nor envy others. 

The mendicant who envies others 

Doesn’t become concentrated. (365)* 

The gods praise the mendicant 

Who lives purely and untiringly 

And who doesn’t scorn 

What he or she receives, 

Even if receiving just a little. (366)

Envy versus contentment 

Envy = desire for what another has mixed with some anger toward that person

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 (Link)

Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1. Pages 224-225. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Simmer-Brown, J (2015). Transforming the Green-eyed Monster. Tricycle Magazine. Retrieved from https://tricycle.org/magazine/transforming-green-eyd-monster/

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This episode explores how to make mindful choices that lead to happiness and well-being in the future. We can learn how to distinguish between virtuous actions and nonvirtuous actions Virtuous actions are those that lead to positive outcomes, both for oneself and others. They are rooted in wholesome mental states such as generosity, compassion, and wisdom. With mindfulness, we can detect whether our mind is in a virtuous mental state. Virtuous states of mind feel, like loving-kindness, feel pleasant and peaceful. 

 Conversely, non-virtuous actions are those that lead to negative outcomes, causing harm to oneself and others. They arise from unwholesome mental states such as greed, anger, and ignorance. Sometimes these "unwholesome mental states" are called "delusions" because they distort reality. Anger, for example, is a mental state that always sees its object as unpleasant, though no person or experience is innately unpleasant. When our mental state is non-virtuous, it feels uncomfortable and tight. Checking to see how we are feeling before we act will let us know if we're acting with a non-virtuous state of mind. When we act out of non-virtue, the result is harmful to us because it leads to suffering in our future (bad karma). 

A simple mindfulness practice of checking whether our choices will bring happiness or suffering in the future follows:

Before you act, ask yourself:

How does this make me feel?

Will it bring happiness to myself and others?

Is it the right time?

 Buddha gave a similar directive when talking about speech: 

“Monks, a statement endowed with five factors is well-spoken, not ill-spoken. It is blameless & unfaulted by knowledgeable people. Which five?

“It is spoken at the right time. It is spoken in truth. It is spoken affectionately. It is spoken beneficially. It is spoken with a mind of good-will.”

-- Buddha, The Vaca Sutra, AN 5.198

By consciously engaging in wholesome actions, nurturing positive mental states, and adhering to ethical principles, we can transform our lives and the effects we have on those around us. Let us commit to this journey of virtue, knowing that each step brings us closer to true happiness and enlightenment.

Him I call a brahmana, who is wise and is profound in his knowledge, 

who knows the right way from the wrong way, 

and who has attained the highest goal (i.e., arahatship). 

--Buddha, the Dhammapada Verse 403

References with Links

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=403

Buddha. Vaca Sutta, The Book of Fives, AN 5.198. suttacentral.net. Retrieved from: https://suttacentral.net/an5.198/en/thanissaro?lang=en&reference

Je Tsongkhapa (2014). Karma. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

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This episode begins a series in which we take a deep dive into the practice of each part of the Noble Eightfold Path. The Noble Eightfold Path is Buddha’s guide to a gradual path to happiness and, if one chose to take it all the way, to enlightenment. In this episode we look at Right Intention. Right intention has three parts: Loving-kindness, Harmlessness, and Renunciation. We begin with the practice of renunciation. 

What is renunciation?

Renunciation is not giving up pleasures, shaving our head, or giving away all our material possessions. Lama Yeshe explained, “If a situation is difficult, we can renounce it by giving it up or avoiding it; this may be called renunciation but it is not the renunciation of samsara. Or perhaps our heart is broken because we fought with our friend, so we move to another city to escape further pain. Again, this is not renunciation.” 

Renunciation is abandoning the unreal expectation that lasting happiness can be found in anything other than the development of inner causes of haplessness, such as mental peace, universal love, and wisdom. Renunciation is not giving up anything external, not giving up pleasures. It is a deep knowing that the ordinary happiness that relies on impermanent things will only lead to disappointment and dissatisfaction and a wish to be free of this cycle of pain. 

In Tibetan, renunciation is called the mind of definite emergence, implying that it is the mind that will definitely emerge from dissatisfaction and suffering. To practice renunciation means that, as our experience of renunciation deepens, we begin to turn toward the inner causes of happiness. The deeper our renunciation, the more we solve our problems inwardly and create a stable inner source of happiness and contentment. 

“We can always find some external cause to blame for our dissatisfaction — “There is not enough of this, not enough of that” — but this is never the real reason for our restlessness and disappointment. What is missing is inside and this is what we all have to recognize. Satisfaction is not dependent on material objects; it is something that comes from simplicity, inner simplicity.” —Lama Yeshe 

The eight practices of the Eightfold Path are Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. The Eightfold Path contains three basic parts: ethical discipline, mental discipline, and wisdom.    

Is there this itch of dissatisfaction that follows you?

Or think of what causes you the greatest suffering in life…

Could following the spiritual path help you solve this?

Could following the spiritual path help you find satisfaction and happiness? 

Do you have the wish to follow the spiritual path? 

It is up to you to make strong effort; 

Tathāgatas merely tell you how. 

Following the path, those absorbed in meditation 

Will be freed from Māra’s bonds. (276)* 

“All created things are impermanent.”

 Seeing this with insight, 

One becomes disenchanted with suffering.

This is the path to purity.

—Buddha, The Dhammapada 

References and Links

Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp.   BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link)

Yeshe, Thubten. Introduction to Tantra. Wisdom Publications; Revised ed. edition (June 10, 2005). (Kindle) pp. 39-41. Link 

The Buddha sometimes spoke in metaphor to convey very deep and complex truths. In this episode, we examine a beautiful verse that describes how we can attain freedom from suffering and difficulties. In particular, the episode is devoted to understanding the meaning of eternalism and nihilism. This refers to avoiding the extremes of eternalism and nihilism. This wisdom of the Middle Way avoids the extremes of thinking things exist inherently or eternally (i.e., the way things normally appear to us) as well as the other extreme of thinking nothing exists (nihilism). We begin by examining emptiness, which describes how our reality does exist. Emptiness means that nothing exists inherently, eternally, concretely, independently of its causes, conditions, name, etc. The practical application of this is to not readily accept how things appear to us— good, bad, fortunate, unfortunate. Things in our reality don’t exist in a fixed way. We don't fall under the spell of believing that the experiences and people in our life are inherently good or bad.

But things do exist! Buddhism teaches us to avoid a nihilistic view that thinks nothing exists. We do exist, with a name, a body, and ways that we function. Our self and all things exist in dependence upon causes and conditions. Understanding that things are empty, we can change the label we give something, and it changes. We can change the label from “They are a BAD person” to “they are a suffering person,” and the person appears very different. We can also change the way things function. As a person, we can start to function more compassionately, more kindly, or with more integrity, and the ways things appear to us will also change. Because our whole reality is empty, we can change the label of things in our lives or the way we function, and the things that appear in our lives will change. Changing the way we function will greatly impact the names others give us too, HA!

Buddha spoke these words 2,500 years ago:

Having killed 

Mother, father, 

Two warrior kings, 

A kingdom and it's subjects

The brahmin, undisturbed, moves on. (295)* 

Having killed 

Mother, father, 

Two learned kings, 

And a tiger, 

The brahmin, undisturbed, moves on. (295)* 

--Buddha,The Dhammapada 

If we insert the meaning of the metaphors, it roughly means:

Having killed 

Craving, conceit 

Views of eternalism and nihilism

And doubt

The spiritual person, undisturbed, moves on from all suffering. 

According to Gil Frondsdale, the translator of the Dhammapada we are referencing:

 “Mother” refers to craving, “father” to conceit. “ The two warrior kings to metaphysical views of eternalism and nihilism, the kingdom to the twelve sense spheres (āyatana), and the subjects of the kingdom to the passion for pleasure dependent on the sense spheres. “A tiger” is a translation of veyyagghapañcamaṃ, literally, “with a tiger as fifth” or “that of which its fifth element pertains to tigers.” The DhpA commentary describes this as referring to either the five hindrances (sensual desire, ill will, sloth and torpor, restlessness and anxiety, and doubt) or just to the fifth hindrance, doubt.”

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 75-76 and glossary 295* (Link)

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma.

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=294

Understanding that suffering and happiness arise from our mind, rather than external circumstances, we can try to lift our mind back up to happiness as a spiritual practice. I suggest a one-day practice as an experiment. For this mindfulness practice, try for an entire day to keep lifting your mind back up when it becomes tense or unhappy. Utilize thoughts of gratitude or simply your determination to be peaceful and happy all day. I do this practice and find it really works! Just know that sometimes turning your mind back to happiness is easy, like turning a motorbike, but sometimes it is like turning a cruise ship around--it takes a long time. 

Verse 302: It is hard to become a bhikkhu; 

it is hard to be happy in the practice of a bhikkhu. 

The hard life of a householder is painful; 

to live with those of a different temperament is painful. 

A traveller in samsara is continually subject to dukkha; 

therefore, do not be a traveller in samsara; 

do not be the one to be subject to dukkha again and again. 

-Buddha, The Dhammapada 

References and Links

Buddha.The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. Edited by Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986 (Online). Courtesy of Nibbana.com

Link: https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=302

The Buddha, in his gentle wisdom, offered us a path to mindful speech through what he called "The Five Gatekeepers of Speech." These gatekeepers stand like sentinels, reminding us to pause before we speak. We ask ourselves:

Is it true?

Is it kind?

Is it beneficial?

Is it necessary?

Is it the right time?

Our speech, whether it lands on another's heart or drifts unnoticed through the air, always leaves its karmic mark on us. If we are kind to others with our speech, we create causes for our own happiness. When we are unkind to others, we create suffering for ourselves.

Words are the most powerful tool we carry, shaping not only the world around us but also the spirit within us. With every sentence, we build up or break down—not just others but ourselves. This power is so profound because we wield it constantly. Each time we speak, we either sow seeds of healing or harm. And those words linger. Even when forgotten by others, their echoes remain within us, shaping our character--shaping our future.

Beautiful speech

Beautiful mind

Beautiful world

The Buddha taught us to tend to our speech mindfully, as one would a garden. The mind, planted with our words, will grow the fruits we eventually consume. So, let us speak with intention, knowing that every word has the power to uplift or diminish, and in the end, each of us must live among the gardens we plant.

Whoever speaks 

What is true, informative, and not harsh, 

Who gives offense to no one, 

I call a brahmin.

--Buddha, The Dhammapada (Verse 408)

The Five Gatekeepers of Speech 

Buddha taught that we should check that our speech passes through these five gates before we speak:

Is it true?
Is it kind?
Is it beneficial?
Is it necessary?
Is it the right time?

The Four Downfalls of Speech

Lying

Divisive speech

Harsh speech

Idle gossip 

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011.

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In this episode we look at what it means to be an “Upholder of the Dharma” according to Buddha, and how we can, in a practical way, be one. In particular, we try to lessen the harm we do.

One does not uphold the Dharma

    Only because one speaks a lot.

Having heard even a little,

    If one perceives the Dharma with one’s own body

And is never negligent of the Dharma,

    Then one is indeed an upholder of the Dharma. (Verse 259)

--Buddha, The Dhammapada

Doing no harm, 

Practice what’s skillful, 

Purify one’s mind: 

This is the teaching of the buddhas.

--Buddha, The Dhammapada

References

Buddha. The Dhammapada: The Buddha’s Path of Wisdom. Translated by Acharya Buddharakkhita. Buddhist Publication Society Kandy, 1985. pp. 48.

The Story of Ekudana the Arahat.The Dhammapada: Verse and Stories, Translated by Daw Mya Tin, M.A. Edited by Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=259

When we’re jealous, there’s a wish that another would not have the happiness or good fortune we’re observing. It is the opposite of a bodhisattva wish for others to be happy, for jealousy actually wishes that others not have happiness. This is why jealousy is such a hindrance on the path to enlightenment because it conjures a very different intention than the compassionate, bodhicitta intention were trying to cultivate. 

A Buddhist definition of jealousy: A disturbing state of mind that involves an inability to bear another’s fortune due to being attached to something someone else has. It involves hatred and has the function of causing discomfort of mind and not abiding in happiness.

Jealousy uncovers an unmet need, an unfulfilled wish, or an insecurity. When our mind is focused on jealous thoughts it feeds our insecurity, perception of being less, not having what we want. The more more we let our mind dwell in jealousy, the more our insecurity or feeling of lack grows. 

Sometimes we’re jealous and we want that happiness for selves; they got the promotion that we wanted. They got the girl that we wanted. At other times we don’t want them to be happy because we feel it obstructs our own happiness. For example, when we don’t want our partner to go out and have fun with their friends because we want them to stay with us and make us happy.

Benefits of rejoicing in others good qualities or good fortune

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

According to their faith,

      According to their satisfaction,

People give.

This being the case,

If one is envious 

      Of the food and drink given to others,

One does not attain samadhi 

      By day or night.

But by cutting out, uprooting and discarding,

      This envious state 

One gains samadhi 

       By day or by night. (Verse 249-250)

--Buddha, The Dhammapada

Links and References

Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.63-64.

Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 144-150.

In this episode we take a deep dive into what Buddha meant by Right Action or conduct. Right Action is part of the Noble Eightfold Path, which lays out the gradual path to enlightenment. Right action means a abstains from non-virtuous actions of body, principally:

• Killing
• Stealing
• Sexual misconduct
  
  

Abandoning taking life

This refers not just to killing human beings, but to refrain from intentionally killing any living, specifically sentient beings means humans, animals and insects. 

The positive aspect of abandoning killing is having compassion and kindness toward all living beings. We not only avoid taking life, we have heartfelt concern for the welfare of all living beings. The highest aspect of this is the Bodhisattvas path, with a commitment to attaining enlightenment for the benefit of all living beings so you can have the greatest capacity to help others. 

Abandoning stealing

(1) stealing

(2) fraudulence

(3) deceitfulness

Stealing refers to taking what is not one’s own through deceitful actions, cheating, or fraud.  Honesty is the positive counterpart of this, as well as contentment. The most eminent opposite virtue is generosity, giving away one’s own wealth and possessions in order to benefit others.

Abandoning sexual misconduct 

To refrain from sexual activity with:

• Anyone who has a partner
• Anyone other than your partner of you have one
• Someone with a vow of celibacy like a monk, nun or priest
• Someone who haven’t given consent 
• Someone inappropriate due to convention like a close relative 
• Someone still under the of their parents, someone too young to give consent 

The essential purpose, as was said, is to prevent sexual relations which are hurtful to others. 

“The holy life at its highest aims at complete purity in thought, word, and deed, and this requires turning back the tide of sexual desire.” --Bhikku Bodhi

Watchful in speech and well-restrained in mind,

Do nothing unskillful with your body. 

Purify these three courses of action; 

Fulfill the path taught by the sages. (281) 

—Buddha, The Dhammapada

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link)

Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp 49-54.  BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf

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. 

Renunciation is the determination to be free from our own cycle of suffering and dissatisfaction. Renunciation is a state of mind, like patience, compassion, or contentment. Much like these virtuous states of mind, developing renunciation leads us to deeper and deeper levels of inner peace. In this episode, we explore how renunciation directs our focus toward spiritual development, creates happiness, and how we can develop this state of mind. 

Normally, we're always looking for something...something to ease discomfort, abate dissatisfaction or boredom, or give us pleasure. If we're lonely, we might seek out a new partner. If we're depressed, we might eat a bowl of ice cream or drink to intoxication. We turn to these things for some refuge, but the relief is brief, and they don't address our real problem. In fact, these sources of relief often bring us more problems! The first step in developing renunciation (the wish to be free of the cycle of suffering and dissatisfaction) is to understand that these external sources of refuge don't work. But don't just believe me! You can check whether the things you are trying to solve your problems are true or false refuge.

The four-point way to check whether something is a false refuge or real refuge:

1. Does it create any unwanted side effects or more problems?

2. Does it address the real source of the problem?

3. Does it create peace in the mind?

4. Does it always give you relief when you turn to it? 

If you answered yes to all four questions = real refuge 

If you answered no to any of these questions = false refuge 

When we realize that we seek relief in false sources of refuge, we look for real solutions. This search for real solutions is renunciation. Often, people hear the teachings on renunciation and think it's about giving up worldly pleasure. Because renunciation is necessary for the attainment of enlightenment, we might think that enlightenment is only possible for monks or nuns. Renunciation is not about giving up worldly pleasure but relating to pleasures differently. As we develop renunciation, we begin to transcend the desire for the fleeting happiness or relief that arises from worldly pursuits. But when delight graces our path, we welcome it, savoring the enjoyment without chaining it to our expectations. 

Wouldn't it be wonderful if we weren't shocked or sad when something we really enjoyed ended? Perhaps, for example, we'd be grateful for the good times when a relationship ended, knowing they were bound to end somehow. Often, we become angry when the most pleasurable things cease to give us the same pleasure but instead give us mostly pain. Generally, we don't attribute this pain to our mental habits. We keep getting lost in the valley of some familiar pain. Or we addictively desire the same peak of pleasure. We experience the same cycles of pain because our mind is set up for similar disappointments or dissatisfaction. 

The solution to pain or dissatisfaction, therefore, is within the mind. With this growing wisdom of renunciation, we turn to what can help us solve our real problems. For Buddhists, this means taking refuge in the teachings, the teacher, and the spiritual community. When we start developing real sources of refuge, like patience or compassion, we stop being tossed on the waves of changing fortune and turn our attention to a higher goal: cultivating our inner potential. 

Him I call a brahman

who has cut the strap of ill will,

the thong of craving,

and the cord of wrong views together with latent defilements,

who has lifted the bar that fastens the door of ignorance,

and who knows the Truth. 

—Buddha, The Dhammapada, Verse 398

References with Links

Fronsdal, Gil (2023).The Dhammapada: A Translation of the Buddhist Classic with Annotations. (Kindle). Published by Shambala (Link).

Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 and Volume 2 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Find us at the links below: 

Website: BuddhismforEveryone.com

Facebook: https://www.facebook.com/Buddhismforeveryone

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

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There is a way to purify negative karma! Phew. Buddha taught the Four Powers of Purification as a method to purify the negative karma we’ve created in the past. The powers of purification act together or alone. For example, as soon as we have even a moment of regret for some harm we’ve done, we start to purify that karma.  However, to fully purify negative karma form previous actions, the four powers can be used as a meditation. This practice illuminates Buddhism’s most essential tenet: that we can profoundly change--and even become a completely pure, enlightened being.

How to purify negative karma through the Four Powers:

1. Regret

2. Reliance

3. Remedy

4. Resolve

1. The Power of Regret

The first power is healthy regret. This type of regret stands in contrast to guilt. Guilt is anger towards oneself. It makes us feel bad about ourselves. Regret, however, understands we acted out of delusions like anger, jealousy, pride, or greed, but our nature remains pure and good. A mind of regret wants to be free of these delusions like getting poisons out of ourselves. Regret makes us naturally desire not to repeat that action and the harm we caused. 

2. The Power of Reliance

To understand the power of reliance, imagine that making a mistake is like falling down on the ground. Just as we depend on the ground to stand up again, when we cause harm, we can purify it only by depending on the two types of beings we harmed: the Buddha (who is a wise guide, like a doctor) and ordinary living beings.

First, we rely on the Buddha by following his teachings to become better. If you're not a Buddhist, you can still do something similar. You could renew your commitment to follow the advice of someone you admire, or dedicate yourself again to good things you want to do. You can practice reliance in the meditation on the four powers by asking a higher power for help, like praying to Jesus or asking Buddha for help to purify. Second, we rely on other living being by developing compassion and love for them.

3. The Power of Remedy

This refers to the power of applying remedies. In this step, we need to do something positive to counteract the negative energy we created, JoAnn Fox shares a traditional method for applying remedies by reciting the mantra of Vajrasattva, Buddha of Purification (see the mantra below.) 

If you feel comfortable visualizing an enlightened being, you can visualize a figure such as Buddha or Vajrasattva above your head. You can visualize Buddha as you’ve seen him depicted or simply as a being made of golden light. Vajrasattva can be imagined in a simple way as a being of white light. While reciting the mantra, imagine light flowing down from the holy being at your crown. The light flows down, through the crown of your head, and fills your entire body purifying all your negative karma and delusions.

If you do not feel comfortable visualizing such a being, you can imagine a sphere of light above your head, thinking that it represents all enlightened qualities like love and compassion. Visualize light flowing down from the sphere and filling you.

The short Mantra of Vajrasattva, Buddha of Purification

Om Vajra Sattva Hum

4. The Power of Resolve

The power of resolve (sometimes called the power of promise) involves a promise to try to refrain from a harmful action in the future. If you’re trying to purify a specific negative action, it can be especially meaningful to refrain from an action that is similar to that original harmful action. For example, if you’re trying to purify stealing, you can promise to refrain from stealing in the future. Alternatively, you can decide to act in more positive ways, such as being more generous or promising to donate to a charity.

“First, if all the causes and conditions for something to occur come together and there is nothing opposing its arising, the effect is certain to occur. For example, if a barley seed (the cause) is planted, the conditions of moisture, warmth, sunlight, and nutrients come together, and opposing conditions such as frozen ground, disease, and being trampled by animals,  don’t oppose it, a barley plant is certain to grow. Similarly, if you have the karmic seeds of anger and that anger is not opposed by your practice of patience, understanding of emptiness, or a vow or commitment not to get angry, when you meet with someone (the external condition) who says or does something you experience as harmful, your karmic urge will drive you to get angry.” --Je Tsongkhapa

O foolish one! 

What is the use of wearing matted hair? 

What is the use of your wearing a garment made of antelope skin? 

In you, there is a forest (of moral defilements); 

you clean yourself only externally.

—Buddha, The Dhammapada. Verse 394

References with Links

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=394

Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pg 209-214. 

Find us at the links below: 

Website: BuddhismforEveryone.com

Facebook: https://www.facebook.com/Buddhismforeveryone

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

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

Buddha taught that the door to enlightenment depends on realizing the correct view of emptiness. The wisdom of emptiness realizes the way phenomena exist as opposed to the way it naturally appears to us. This wisdom cuts away ego grasping and gives us real freedom from disturbances of mind like anger, attachment, and jealousy. In this episode, we look specifically at the union of the two truths, emptiness and conventual truth. 

There is no footprint in the sky, no ascetic on the outside, folk delight in impediments, the Realised are free of them.

There is no footprint in the sky, no ascetic on the outside, there are no constant conditions, no disturbance for the Buddhas.

—Buddha, The Dhammapada

References and links:

Buddha. The Dhammapada. Translation at Www.Ancient-Buddhist-Texts.net

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.

A Buddhist is sometimes referred to as an inner being. This is one who solves their problems and seeks happiness within. In this episode, we look at how to recognize whether we are seeking inner or outer refuge, the difference being whether it can truly solve our problem and give us peace—or not. 

Yama’s henchmen are standing by.

You stand at the door of death 

With no provisions for the journey.

Make an island for yourself.

Be quick in making effort. Be wise.

Unblemished, with corruption removed, 

You’ll enter the divine realm of the noble ones.

—Buddha, The Dhammapada  

Links and References

Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.62.

Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume 1. Pages 206-208. Translated by the Lamrim Chenmo Translation Co.

To forgive, seek:

1. Your own Freedom. Want your own freedom from pain 
2. Compassion. Compelled by their delusions
3. The Lesson. How can I learn from this?

Forgiveness means stopping the cycle of anger and harm.

On analysis of whether the object has self-control, anger is unjustified.

The master Candrakīrti also states: “This is not living beings’ fault, Rather it is the fault of the afflictions.” 

But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you. —Jesus, Matthew 5:44

Those who seek their own happiness

     By causing suffering for others

Are entangled in hostility.

     From hostility they are not set free. (Verse 291)

—Buddha, The Dhammapada

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link)

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma.

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=291

The 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.

Right speech is abstaining from:

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

1. Lying (false speech): The performance is indicating something false through speaking, through choosing not to speak, or through gesture. Causing others to engage in the three types of speech—lying, divisive speech, or offensive speech—is the same as doing it yourself.
2. Divisive speech: the motivation is the desire that living beings who are compatible be separated or the desire that living beings who are incompatible remain so.
3. Harsh speech: is saying something unpleasant, which may be either true or false, about someone else. 
4. Frivolous speech (idle chatter) speaking about something that is not meaningful. 

Karmic results that are similar to the cause:

• from lying—much slander
• from divisive speech—loss of friendships
• from offensive speech—hearing unpleasant words
• from senseless speech—others not listening to your words

Guard against anger erupting in your speech;

Be restrained with your speech.

Letting go of verbal misconduct 

Practice good conduct with your speech.

—Buddha, The Dhammapada  

Links and References

Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.60.

Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment,, Volume 1. Pages 222-236. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

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

1. 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. 
2. Steadfastness. What is the smallest, most manageable step you can take in the next 24 hours to move in the direction of your goal? Very clearly identify the first step, according to your capacity. Plan the step for the following day. 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”. 
3. Joy. Try to make the plan for change a joyful one. We won’t do what makes us suffer for very long! Adopting new habits will be challenging, but the experience can’t be very unpleasant. The spiritual path should be a joyful one if we are practicing correctly.
4. Rest. Rest is a power of effort. Plan to take rest and have a break. Also, when we have an unexpected rest (when we diverge from our plan or slip-up), don’t feel that you have failed. 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.  

The word enlightenment is a translation of two Pali words that mean “awakened” and “freed from all fetters.” To become enlightened then means we wake to the true nature of reality, and we free our mind from all the shackles of the delusions, like ignorance, anger, and attachment. The basic nature of the mind is purity. No matter how troubled or deluded someone’s mind is currently, their basic nature is purity. In this episode, we try to get an understanding and an experience of the basic nature of the mind: purity, clarity, and awareness. 

“The deep, peaceful clarity of our essential mind is in the nature of love, and in this calm atmosphere the disturbances of hatred and anger have no place. While absorbed in this deep state of awareness, there is no chance for a harmful thought to agitate us. It is not a question of consciously deciding to refrain from anger and behave virtuously; this loving, benevolent feeling arises spontaneously and effortlessly, from the depths of our being. 

As this feeling of spaciousness grows and as we become closer to the correct view of nonconcrete non-self-existence, a sense of unity between ourselves and everything else will arise. Instead of feeling suffocated and oppressed by our surroundings — “It’s me against them” — we will feel as if there is room enough for everything in the world. There is space for everything. Within the clear space of nonduality, everything flows freely in a constant process of coming and going, growing and dying, arising and disappearing. Within this expanse of non-self-existent reality, all things function perfectly without obstructing one another. There is no conflict, no confusion, and no separation. Instead of feeling alienated from our environment, from others, or even from ourselves, we share in the experience of universal harmony.” —Lama Yeshe 

Excellent are tamed mules,

Thoroughbreds, horses of the Indus valley, Tusked elephants and great elephants. 

But even more excellent 

Are people who have tamed themselves. 

Not by means of these animals could one go 

To that place not gone to, 

Where a self-tamed person goes 

By means of a well-tamed, disciplined self. (322–323)*

—Buddha, The Dhammapada 

References

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindie).Shambala, Boston and London, 2011.

Yeshe, Thupten. Introduction to Tantra. (Kindle). Wisdom Publications, Somerville, 2014.

Find us at the links below: 

https://www.facebook.com/Buddhismforeveryone

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

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

Learning how to listen to teachings and having respect for the teacher create the right conditions for your mind to change. In this episode, we explore Je Tsongkhapa’s instructions on “How to listen to the teachings by relying on the Six Ideas. Your mind opens when you feel the teaching is medicine that can cure your specific suffering or difficulty. Buddhist Teacher JoAnn Fox explains how to put these instructions into practice with some struggle you're currently experiencing. 

When you receive Buddhist teachings in a formal setting and see the teacher being prostrated before or given gifts, it may seem strange in our modern world. Respect for the teacher, however, is a cause. The effect is that your mind opens to the meaning behind the words and their value to your life. Therefore, respect for the teacher and teachings is a condition for transformation to happen. When you pay homage or make offerings, it shows that you believe it’s precious. 

How to listen to the Teachings by relying on the Six Ideas

1. Think of yourself as a sick person.

“Stricken with the virulent and chronic disease of the three mental poisons [attachment, hostility, and ignorance], we are extremely sick, but we are completely unaware that we are ill.”

2. Think of the instructor as a doctor.

3. Think of the teachings as medicine.

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

5. Think of the Buddhas as excellent beings.

6. Wish that the teaching will endure for a long time (Je Tsongkhapa, 2014).

If from somebody one should learn the Teaching of the Buddha, he should respectfully pay homage to that teacher, as a brahmin worships the sacrificial fire. (Verse 392)

—Buddha, The Dhammapada

 References with Links

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=392

 Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pg 58-63. 

Find us at the links below:

Facebook: https://www.facebook.com/Buddhismforeveryone

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

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Website: Buddhismforeveryone.com

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.

Patience means our mind stays peaceful when things are difficult or we experience something (or someone) unpleasant. In this episode, we begin to learn how to practice patience. We can grow this habit of mind until our mind is strong and immovable from peace, like a tall tree that cannot be uprooted by the even the strongest winds. 

The benefits of patience:

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

Give up anger, give up conceit,

Pass beyond every fetter.

There is no suffering for one who possesses nothing,

Who doesn't cling to body-and-mind. (Verse 221)

—Buddha, The Dhammapada 

Links and References

Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.59.

Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 151-154. 

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 dives deep into Right Livelihood, one of the Noble Eightfold Path as laid out by the Buddha. The Eightfold Path is a spiritual path that leads us to deeper and deeper levels of peace and happiness. Ultimately, following all eight of the Eightfold Path until our mind is purified of ignorance, attachment, and selfishness, leads us to enlightenment. When we talk about a path, it signifies a way that leads us somewhere. For anyone who has ever been given the wrong directions to a destination, we know there are things that lead us in the right direction and also in the wrong direction. When we talk about Right Action, Speech, or Livelihood, Right is meant not as a judgement, but pointing to behavior that leads us toward peace and enlightenment.  Right Livelihood speaks of how we can acquire wealth and work that still leads us toward inner peace and Buddhahood. 

Right Livelihood also addresses a deep and pressing question: how do we integrate our spiritual practice with our everyday life? We spend ⅓ of our days at work, and, if we could make our work part of our practice, we would see progress so much more quickly. We would also lessen the stress we often feel at work. Right Livelihood can also increase our sense of curiosity and purpose at work.

First, Buddha explains ways of acquiring wealth that directly lead away from enlightenment and serenity. In the Vanijja Sutta (from the Tripitaka), the Buddha said, "A lay follower should not engage in five types of business. 

• business in weapons, 
• business in human beings,
• business in meat,
• business in intoxicants, 
• and business in poison."

Ultimately, Right Livelihood means we try not to avoid causing suffering through our means of obtaining money.  The Buddha mentions five specific kinds of livelihood that cause suffering to others and are therefore to be avoided: dealing in weapons, in human beingsa (slave trade and prostitution), animals (including raising animals for slaughter and meat production) in poisons, and in intoxicants. 

The Thai treatise discusses the positive aspects of right livelihood. Rightness regarding:

• actions
• persons
• objects.

  “Rightness regarding actions” means that we should fulfill our responsibilities conscientiously, not claiming to have worked longer hours than we did, pocketing what belongs to the company, or idling away time. “Rightness regarding persons” means that we are kind, honest, and respectful to people as we work: to employers, coworkers, employees, and customers.

An employer, for example, should pay employees adequately, not overwork them, promote them when they deserve it, and give them adequate rest and vacation. Colleagues should try to help each other rather than compete, and speak kindly to one another and about each other. We should be honest and fair in dealing with customers. “Rightness regarding objects” means that objects being sold should be represented without deceit. With mindfulness, we can check how our work affects our mind. Though most of us have many jobs throughout our life, our mind goes with us to each one. I think it is more important to practice mindfulness and kindness at work than it is to “get ahead.” Our heart and mind will dictate whether we are happy or unhappy. We will not always be at the job we are at currently, but, wherever we go, there we are. 

“Our vocation can nourish our understanding and compassion, or erode them. We should be awake to the consequences, far and near, of the way we earn our living." (The Heart of the Buddha's Teaching [Parallax Press, 1998], p. 104) —Thich Nhat Hanh

Watchful in speech and well-restrained in mind,

Do nothing unskillful with your body. 

Purify these three courses of action; 

Fulfill the path taught by the sages. (281) 

—Buddha, The Dhammapada

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link)

Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp  -56.  BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf

In this episode, we look at one aspect of Right Intention—loving-kindness. Buddhist Teacher, JoAn Fox, teaches how to practice loving-kindness in daily life, as well as a way to cultivate it through meditation. She teaches and guides the metta meditation, a powerful method to increase our loving-kindness, redirect our love from our usual self-focus, and gradually extend it to all living beings. 

What is Right Intention from the Noble Eightfold Path

Right Intention is one of the Noble Eightfold Path, the Buddha’s guide to the gradual path to enlightenment. Right intention has three intentions to cultivate: renunciation, loving kindness, and harmlessness. These oppose attachment, ill will, and harmfulness. 

When Buddha was meditating in the forest before attaining enlightenment, he noticed his thoughts fell into one of two categories. One category consisted of negative karmic thoughts and were motivated by either attachment, ill will, or harmfulness. The other category of thoughts were characterized by the intentions of renunciation, loving-kindness, or harmlessness. When a negative karmic way of thinking arose, Buddha would redirect his intention with its opponent. For example, when he was feeling ill will or anger, he would try to develop the intention of metta. The Pali word metta has been translated as love, good will, or loving-kindness. 

What is loving-kindness in Buddhism?

Loving-kindness is characterized by the wish that another be happy. This wish is accompanied by a feeling of warmth and affection. Think of the love a mother has for her child, it is a warm feeling that wishes her child to always be happy, healthy, and safe. She wishes this whether her child is with her or is all grown up and living far away. It is less self-focused than the love we usually feel for others. Metta is selfless in a similar way, but more profound, pure, and universal in nature. 

It is said that metta needs to be cultivated through meditation; otherwise our experiences of metta are more spontaneous and less stable. The metta prayer used in metta meditations varies between traditions, but it is really just the true utterance of loving kindness. A common metta prayer is this: “May you be happy.” “May you be healthy.” “May you be safe.” “May you be peaceful.” Metta is intended to be cultivated and purified until it is not conditional upon others’ relationship to us. Generally, we reserve our  “love” for a very few in this world, perhaps only our family. Metta, by contrast, is unconditional and meant to be extended to all living beings.  All beings are to be loved and we become a being of love. This is our only and highest duty. 

The best of paths is the Eightfold [Path]; 

The best of truths, the Four [Noble Truths]. 

—Buddha, The Dhammapada

References and Links

Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp. 33-36.  BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link)

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:

1. 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.
2. 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.
3. Joy. Your plan to change must be a joyful one. We won’t do what makes us suffer for very long! The path toward change will be challenging, but it cannot be very unpleasant. The Buddhist path should always be a joyful one if we are practicing correctly.
4. Rest. Rest is a power of effort. Plan to take rest and have a break. Also, when we have an unexpected rest (when we diverge from our plan), don’t feel that you have failed. Steadfastness means we are going in the trajectory of our dreams, not that we are perfect.

Through the steadfast accomplishment of daily actions toward your goal or personal change, confidence will naturally arise. Eventually, you will be familiar with this new way of being. You will have become a new person, with new habits and a new life!

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.

This episode explores the art of ethical living, guided by the practice of restraint. Restraint involves intentionally moderating and controlling one's actions, speech, and thoughts. We cultivate restraint to minimize the harm we cause and to build the foundation for spiritual development. A good guide for our practice of restraint is the Five Precepts. The Five Precepts were given to his lay (not ordained) followers as ethical guidelines that include the vow to abstain from killing, stealing, engaging in sexual misconduct, lying, and becoming intoxicated. 

How to practice the ethical discipline of restraint:
Generate the motivation to practice restraint with some action
Decide we're going to do it 
Use mindfulness to remember that we've decided to practice restraint
Put this decision into practice

Whoever does no ill 
Through body, speech, and mind, 
And is restrained in these three areas, 
I call a brahmin. (Verse 391)
--Buddha, The Dhammapada

Reference with Link: Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. (Link)

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Buddha explained the Ten Nonvirtuous Actions as a way to guide our actions of body, speech, and mind. "Nonvirtuous" means that it brings suffering to us in the future by way of negative karmic results. Yet it is easy to be confused about what is nonvirtuous if everyone around us is doing it or if our society sanctions it. That is why we are encouraged in Buddhism to bring the light of awareness to our actions. To see, in the light of our own wisdom, if our actions are helpful or harmful. The daily mindfulness practice JoAnn Fox suggests begins by contemplating what unskillful actions of body we currently engage in and deciding if we want to abandon them. Over the course of the week, with mindfulness, we observe our thoughts when the impulse to engage in that behavior arises. We try to understand why we engage in that behavior and make an effort to abandon it. 

The Three Nonvirtuous Actions of Body:

1. Killing 
2. Stealing
3. Sexual Misconduct

The karmic results of the three nonvirtuous actions of body

1. Killing: a short lifetime. Things in the external environment such as food and drink, medicine, and fruits will have little strength, be ineffective, have little potency and power, or, being difficult to digest, will induce illness. Hence, most living beings will die without living out their expected life spans. 
2. Stealing: a lack of resources. The environmental effects of stealing are that you will have few fruits, the fruits will not be perfect, will change, or will be partially spoiled. There will be severe droughts or torrential downpours. The fruits will dry up or disappear. 
3. Sexual misconduct: an unruly spouse; inability to find a lasting relationship. The environmental effects of sexual misconduct are living where there is excrement and urine, mud, filth, unclean things, many evil smells, misery, and discomfort.

Ashamed of what’s not shameful 

And not ashamed of what is, 

Those who take up wrong views 

Go to a bad rebirth. (316)* 

--Buddha, The Dhammapada

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 (Link)

Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

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.

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 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

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.

In this episode, we dive into the very heart of Buddhist wisdom: the Four Noble Truths. These foundational teachings illuminate why we experience suffering and dissatisfaction and the path to inner peace and freedom.

Buddha explained that dukkha, translated as suffering or dissatisfaction, arises from craving (attachment) fueled by ignorance. To use these Truths in daily life, Buddhist Teacher JoAnn Fox suggests a powerful practice for letting go of attachment: “Welcome Everything.”

Welcome Everything

What does it mean to truly embrace life as it unfolds, without clinging or resistance? We can use this simple yet profound mindset of welcoming everything to cultivate peace and free ourselves from the cycles of craving and dissatisfaction.

The Four Noble Truths:

1. The Truth of Suffering (Dukkha): Life is pervaded by suffering and dissatisfaction. Suffering includes not only physical pain but also emotional pain, such as anxiety, depression, and grief.

2. The Truth of the Origin of Suffering (Samudaya): Suffering arises from craving (also called attachment) fueled by ignorance.

3. The Truth of the Cessation of Suffering (Nirodha): It is possible to end suffering and dissatisfaction by letting go of attachment.

4. The Truth of the Path Leading to the Cessation of Suffering (Magga): The way to the end of suffering and dissatisfaction is through the Noble Eightfold Path, a practical guide to ethical living, mental discipline, and wisdom.

Him I call a brahmana, who has no desire either for this world or for the next, who is free from craving and from moral defilements.

Him I called a brahmana, who has no craving, who through knowledge of the Four Noble Truths is free from doubt, and has realized Nibbana the Deathless. 

--Buddha, The Dhammapada (Verse 410 and 411)

References and Links

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=410

Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 and Volume 2 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

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

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To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

Where we place our thoughts is how we produce happiness, calm, and peace. The real trap we're all in is believing that we will be happy when_______. Think about how many times we've said this: "I'll be happy when I get my own room. I'll be happy when I can drive. I'll be happy when I can move out. I'll be happy when I can move back in. When I graduate college, I'll be happy, and when I get that great job. I'll be happy when I get married. I'll be happy when I get divorced. I'll be happy when I have kids. I'll be happy when these kids finally leave. I'll be happy when I retire." We're always pursuing something that we think will give us satisfaction we crave.

The Buddha suggested that instead of pursuing this endless cycle of searching, we learn how to make ourselves happy. Then we get to be peaceful and happy no matter the circumstances. This appears elusive to us because our minds are untamed and uncontrolled—so being happy most of the time seems crazy. Yet it is possible, and it’s not a high spiritual attainment beyond our grasp. 

JoAnn Fox explains her experience of being able to train the mind enough--by watching our thoughts--to be happy most of the time. We will see our level of happiness increasing by being mindful of our thoughts and rerouting our thoughts in an appropriate direction when they go in the wrong direction. (The wrong direction being thoughts that lead us to dissatisfaction, resentment, anxiety, etc.) JoAnn explains a simple mindfulness technique that anyone can practice for these transformative results.

“Everyone you meet always asks if you have a career, are married, or own a house as if life was some kind of grocery list. But no one ever asks you if you are happy.”

--Heath Ledger 

Just as a fortified city Is guarded inside and out, 

So guard yourself— 

Don’t let a moment pass you by. 

Those who let the moment pass 

Grieve when they’re consigned to hell. (315) 

--Buddha, The Dhammapada

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 (Link)

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma.

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=315

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

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 Buddhism, equanimity (upekkha in Pali) is a state of calmness, balance, and non-reactivity in the face of both pleasant and unpleasant experiences. Equanimity is a quality of mind that is gradually cultivated through spiritual practice. 

Equanimity is considered one of the four sublime states or divine abidings (Brahma-viharas) in Buddhism, alongside loving-kindness, compassion, and sympathetic joy. These qualities are seen as essential for developing the awakened mind of enlightenment. 

Equanimity does not mean indifference towards others or the world. Instead, it is the ability to maintain a balanced and non-preferential attitude, free from excessive attachment or aversion.

Practicing equanimity involves two things: 1) cultivating a mind that is undisturbed by the ups and downs of life 2) loving all beings impartially. In this episode, we look at how to cultivate the first aspect of equanimity, the ability to maintain a sense of calm and clarity amidst changing circumstances. 

Praise and blame,

gain and loss,

fame and shame,

pleasure and pain

come and go like the wind.

To be happy, rest like a giant tree in the midst of them all.

 —The Buddha

By developing equanimity, we navigate the world with a calm, balanced mind. We gain the ability to respond to situations with wisdom, kindness, and understanding, rather than just reacting with our old habits. Equanimity can give us so many happy moments we would otherwise lose to anger, envy, or attachment. The practice helps us experience longer and longer periods of peace and well-being, until our peace is unbroken and we attain enlightenment. 

As jasmine sheds its withered flowers 

So, bhikkhus, shed passion and aversion. (377) 

Peaceful in body, peaceful in speech, 

The bhikkhu peaceful and well-concentrated 

Who has rejected the world’s bait 

Is called “one at peace.” (378)*

--Buddha, The Dhammapada

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. (Link)

The practice of Lojong has the literal translation of “mind training.” The great Buddhist master Atisha taught mind training over 1,000 years ago in the form of slogans. These 59 slogans are designed to be practiced in the hustle and bustle of daily life to retrain our minds in the ways of peace, compassion, wisdom, and bodhicitta (the wish to attain enlightenment for the sake of all living beings.) In this episode, JoAnn Fox focuses on the 13th slogan, “Be grateful to everyone.”

Be grateful to everyone. Who does everyone include? 

• Grateful to those who lift us up
• Grateful to All living brings
• Grateful to people we find difficult

A grateful mind is a happy mind. With such a mind, we see the wonders in the world and many possibilities. 

Being grateful to those who are kind or help us is easier, but sometimes we forget. 

One way to develop gratitude to all living beings is just to consider what we had at our last meal. We didn’t pick the vegetables. We didn’t build the truck that delivered the vegetables. We didn’t build the road the truck drove on or the roads that carry us home each day. We are connected to all living beings and benefit tremendously from them. 

With difficult people, we can be grateful for the things we learn from them. Only from those who challenge us can we learn great patience and resilience. They can also show us what we still need to heal. Our mind is like an open wound; others help us to understand that the wound hasn’t healed yet. Gratitude for lessons learned can be a great healer of resentment.

The sluggish and gluttonous simpleton 

Who sleeps and rolls about

Like a fat, grain-fed hog

Is reborn again and again. (325)*

In the past, this mind went wandering 

Where it wished, as it liked, and as it pleased. 

Now I will retrain it wisely, As

an elephant keeper does an elephant in rut.

—Buddha, The Dhammapada 

References

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindie).Shambala, Boston and London, 2011.

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma.

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=325

Find us at the links below: 

https://www.facebook.com/Buddhismforeveryone

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

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

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.

Buddha said, “with effort, we have all attainments.” We can achieve any goal, no matter how lofty, with enough continued effort, even becoming a bodhisattva and attaining enlightenment. So why do such noble goals seem so hard to achieve? Because there are obstacles to effort, and, often, they playa do,I aTM role in our life. 

The three main obstacles to effort are as follows:

• Procrastination 

• Discouragement 

• Attachment to what is meaningless or non-virtuous 

It is said that if you have one of these obstacles, you have all three. In this episode, we look at attachment to what is meaningless or non-virtuous, and how it keeps us from putting energy into what is most important to us. The weekly mindfulness practice that follows is to watch our mind and see how attachment is functioning to impede the attainment of important goals and investing effort into what we value most.

The Story of Culadhanuggaha, speaks of attachment impeding one young monk’s goals to keeping his vows.

“While residing at the Jetavana monastery, the Buddha uttered Verses (349) and (350) of this book, with reference to a young bhikkhu, who was a skilful archer in one of his previous existences.

Once a young bhikkhu took his alms-food in one of the shelters specially built for bhikkhus in town. After his meal he felt like drinking water. So he went to a house and asked for some drinking water, and a young woman came out to give him some water. As soon as this young woman saw the young bhikkhu she fell in love with him. Wishing to entice him, she invited the young bhikkhu to come to her house whenever he felt thirsty. After some time, she invited him to her house for alms-food. On that day, she told him that they had everything they could wish for in the house, but that there was no male to look after their affairs, etc. Hearing those words, the young bhikkhu took the hint and he soon found himself to be more and more attached to the young, attractive woman. He became very much dissatisfied with his life as a bhikkhu and was getting thin. Other bhikkhus reported about him to the Buddha.

The Buddha called the young bhikkhu to his presence and said to him, "My son, listen to me. This young woman will be your undoing just as she had been to you in a previous existence. In one of your previous existences you were a very skilful archer and she was your wife. On one occasion, while the two of you were travelling, you came upon a gang of highwaymen. She fell in love with the gang leader. So, while you and the gang leader were engaged in fighting and you called out to her to give you the sword, she gave the sword to the robber who promptly killed you. Thus, she was the cause of your death. Now, too, she will be the cause of your ruin if you go after her and leave my Order for her sake."

Then the Buddha spoke in verse as follows:

Verse 349: In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong.

Verse 350: A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara.

At the end of the discourse, the young bhikkhu attained Sotapatti Fruition.”

Source

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. (Link)

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma.

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=348

Find us at the links below: 

Facebook:https://www.facebook.com/Buddhismforeveryone

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

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

Moral discipline is the foundation of the spiritual path in Buddhism. Virtue means something that creates happiness or inner peace (good karma). When we determine that an action is virtuous or non-virtuous, it doesn’t imply judgment or that a person is good or bad, but rather that the action will either bring happiness or suffering in the future. Virtue creates the experience of freedom from guilt, and this helps us continue to develop spiritually through joy and confidence toward inner peace, wisdom, and liberation.  

Non-virtuous actions of body include killing, stealing and sexual misconduct. These also form the first three of the Pratimoksha Vows, vows taken by lay followers of Buddha (those who are not monks or nuns). Monks and nuns have lots more vows to take! A virtuous life is not a set of rules or a burdensome duty. A virtuous life is a source of happiness, and the sacrifice of non-virtuous pleasures enables us to experience more satisfying ones. 

The Pratimoksha Vows 

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

Whether an action is virtuous or non-virtuous depends on a combination of: 

• the mental state, including intention, that the action arises from 
• the effects on those to whom the action is directed
• the virtues or vices that it expresses and helps to cultivate 

“Since the self of others is dear to each one, let him who loves himself not harm another” —Buddha

Guard against anger erupting in your body;

Be restrained with your body.

Letting go of bodily misconduct 

Practice good conduct with your body.

—Buddha, The Dhammapada  

Links and References

Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.60.

Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment,, Volume 1. Pages 218-220. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.