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

The Buddha said that an earnest practitioner, even when just beginning the path to enlightenment, "lights up this world like the moon set free from a cloud." This episode explores how to relate to being this light in our world, specifically through the practice of metta, or loving-kindness.  Metta practice involves cultivating a heartfelt attitude of unconditional love, benevolence, and goodwill towards oneself and all sentient beings. Metta meditation is a practical way to strengthen these qualities. It can be done in formal meditation or "off the cushion" with the simple recitation of a metta prayer for someone you're with or thinking about.  A Metta Mindfulness Practice The metta mindfulness practice suggested in this episode is to deeply relate to being someone who "Lights up this world like the moon set free from a cloud." Recite the following prayer for others you are with (or thinking about) and feel the wish in your heart: “May you have happiness and peace. May you soon know your Buddha-nature.”  Or simply the metta prayer to: May you soon know your Buddha-nature.”  Just remember that the practice of metta is not about superficially reciting phrases or well wishes. It involves generating genuine feelings of warmth, kindness, and goodwill. Over time, through consistent practice, these feelings become more natural and integrated into one's daily life, transforming the way they perceive and interact with the world. Metta meditation is not limited to Buddhists; it can be practiced by anyone seeking to cultivate compassion, empathy, and a more positive outlook on life. A bhikkhu filled with delight  And pleased with the Buddha’s teachings  Attains happiness, the stilling of formations,  The state of peace. (381)  Engaged in the Buddha’s teachings,  Even a young bhikkhu  Lights up this world  Like the moon  Set free from a cloud. (382) --Buddha, The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. (<a href="https://www.amazon.com/Dhammapada-text-only-G-Fronsdal/dp/B004GX8T0K/ref=sr_1_2?dchild=1&amp;keywords=fronsdal+dhammapada&amp;qid=1625505373&amp;sr=8-2" rel="nofollow" target="_blank">Link</a>) 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 <a href="http://Nibbana.com" rel="nofollow" target="_blank">Nibbana.com</a>. For free distribution only, as a gift of dhamma. <a href="https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=381" rel="nofollow" target="_blank">https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=381</a> Find us at the links below:  Facebook:<a href="https://www.facebook.com/Buddhismforeveryone" rel="nofollow" target="_blank">https://www.facebook.com/Buddhismforeveryone</a> Facebook Group:Join our private group at: <a href="https://www.facebook.com/groups/sanghatalk/" rel="nofollow" target="_blank">https://www.facebook.com/groups/sanghatalk/</a> Instagram: <a href="https://www.instagram.com/buddhism.with.joann.fox" rel="nofollow" target="_blank">https://www.instagram.com/buddhism.with.joann.fox</a> Website: <a href="http://buddhismforeveryone.com/" rel="nofollow" target="_blank">Buddhismforeveryone.com</a>

Episode 176 - Light up this world like a moon set free

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

The mind is the creator of everything—all happiness and suffering. Thus, gaining control over the mind is the only real and reliable way to live a happy, peaceful life. Buddha said that "we make our destiny, “therefore, control yourself.”   To tame the mind, a practitioner relies on mindfulness. Although "mindfulness" is a broadly used term, its original meaning in Buddhist texts means remembering the right actions and avoiding the wrong ones. During meditation, this involves remembering and remaining on the meditation objective you’ve chosen. For example, when doing a breathing meditation like counting the breath, mindfulness means maintaining a moment-by-moment awareness of the breath. However, in daily life, mindfulness means remembering our planned practice and staying aware of what our body, speech, and mind are up to!  Mindfulness refers to knowing what's going on in your body, speech, and mind and being mindful of your actions, words, and thoughts. When we’re mindful, we’re not acting on autopilot. How does controlling the mind protect us from suffering? The purpose of mindfulness is to control our minds and, therefore, our actions. According to Buddhist teachings, our harmful past actions, or karma, lead to misfortunes and dangers. An intention in the mind always precedes these actions, so negative karma comes from an uncontrolled mind. On the other hand, a disciplined mind restrains us from harmful actions and encourages virtuous behavior, keeping us safe. The Indian Buddhist master Shantideva said that taming our minds won't necessarily save us if we are attacked by a tiger, lion, or elephant. But it will prevent us from accumulating the karma that would lead to such dangers in the future.  How does controlling the mind lead to all happiness? All good qualities come from the mind, including the six perfections of a Bodhisattva: generosity, ethical discipline, patience, joyful effort, concentration, and wisdom. From good habits in the mind, like these, arise good intentions, so we give to others. We are patient and kind. We make an effort to meditate and so forth, creating good actions or karma. From good karma comes every happiness we experience, as Taylor Swift sings in her song “Karma:” “Karma is the breeze in my hair on the weekend Karma's a relaxing thought Aren't you envious that for you it's not? Sweet like honey, karma is a cat Purring in my lap 'cause it loves me” Good karma ripens as anything from having a mind predisposed to happiness, generosity, or patience, to pleasant experiences like seeing a beautiful sunset. Training our minds in good habits leads to positive actions, which directly leads to our moments of happiness and their causes. Admonish yourself.  Control yourself.  O bhikkhu, self-guarded and mindful,  You will live happily. (379)  Oneself, indeed, is one’s own protector.  One does, indeed, make one’s own destiny.  Therefore, control yourself  As a merchant does a fine horse. (380) --Buddha, The Dhammapada Links to References Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011 (<a href="https://www.amazon.com/Dhammapada-text-only-G-Fronsdal/dp/B004GX8T0K/ref=sr_1_2?dchild=1&amp;keywords=fronsdal+dhammapada&amp;qid=1625505373&amp;sr=8-2" rel="nofollow" target="_blank">Link</a>) 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 <a href="http://Nibbana.com" rel="nofollow" target="_blank">Nibbana.com</a>. For free distribution only, as a gift of dhamma. <a href="https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=379" rel="nofollow" target="_blank">https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=379</a> Find us at the links below:  Facebook:<a href="https://www.facebook.com/Buddhismforeveryone" rel="nofollow" target="_blank">https://www.facebook.com/Buddhismforeveryone</a> Facebook Group:Join our private group at: <a href="https://www.facebook.com/groups/sanghatalk/" rel="nofollow" target="_blank">https://www.facebook.com/groups/sanghatalk/</a> Instagram: <a href="https://www.instagram.com/buddhism.with.joann.fox" rel="nofollow" target="_blank">https://www.instagram.com/buddhism.with.joann.fox</a> Website: <a href="http://buddhismforeveryone.com" rel="nofollow" target="_blank">Buddhismforeveryone.com</a>

Episode 175 - Make Your Own Destiny

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)

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. (<a href="https://www.amazon.com/Dhammapada-text-only-G-Fronsdal/dp/B004GX8T0K/ref=sr_1_2?dchild=1&amp;keywords=fronsdal+dhammapada&amp;qid=1625505373&amp;sr=8-2" rel="nofollow" target="_blank">Link</a>)

Episode 174 - Staying calm

How do we start the path to enlightenment? After the Buddha attained enlightenment, he spent 45 years walking from place to place to give teachings. Buddha always tailored his teachings to reach people from all walks of life, religions, and social status. For some, he suggested focusing on emptiness; for others, loving-kindness or moral discipline. To those newly embarked on the spiritual path, he said, "This is the beginning (of the practice leading to Nirvana): control of the senses, contentment, and restraint according to the Fundamental Precepts. Associate with good friends, who are energetic and whose livelihood is pure." In short, the supportive framework for those beginning the spiritual path has four parts:   Control the senses   Contentment    Restraint according to the Precepts   Associate with good friends.    Contentment: Contentment is the practice of finding satisfaction and peace with what one has and not constantly seeking external sources of happiness. Contentment is a way to counteract desires and attachments that lead to suffering. By learning to be content with simplicity, we can focus our energy on spiritual growth and inner peace. Control of the Senses: The senses (sight, hearing, taste, smell, and touch) are like powerful rivers through which attachment can arise. Practicing control of the senses involves being mindful and disciplined in how we interact with sensory stimuli. Exercising restraint means not indulging in sensory pleasures excessively or in harmful ways. Experiencing pleasure is OK and is the result of good karma. Practicing restraint in regard to pleasures that harm ourselves or others, however, helps us develop self-discipline and cultivate a more balanced mind. Restraint According to the Fundamental Precepts: The 5 Precepts in Buddhism are taken by people who are not a monk or a nun. The 5 Precepts are ethical guidelines that lay the foundation for spiritual progress and a compassionate life. Taking the 5 Precepts is the traditional way one becomes a Buddhist. The 5 Precepts include refraining from killing living beings, stealing, engaging in sexual misconduct, lying, and becoming intoxicated.  Association with Good Friends: The company we keep strongly influences our thoughts, behaviors, and spiritual development. Associating with good friends, often referred to as "Kalyanamitta" or "Kalyanamitra" in Buddhism, means surrounding oneself with individuals who are sincere in their spiritual practice, ethical in their conduct, and supportive of one's spiritual aspirations. Good friends inspire and motivate each other on the path to enlightenment, providing guidance, encouragement, and a positive environment for growth. References and Links  Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=368

How do we start the path to enlightenment? After the Buddha attained enlightenment, he spent 45 years walking from place to place to give teachings. Buddha always tailored his teachings to reach people from all walks of life, religions, and social status. For some, he suggested focusing on emptiness; for others, loving-kindness or moral discipline. To those newly embarked on the spiritual path, he said, "This is the beginning (of the practice leading to Nirvana): control of the senses, contentment, and restraint according to the Fundamental Precepts. Associate with good friends, who are energetic and whose livelihood is pure." In short, the supportive framework for those beginning the spiritual path has four parts: <ul> <li> Control the senses </li> <li> Contentment  </li> <li> Restraint according to the Precepts </li> <li> Associate with good friends.  </li> </ul> Contentment: Contentment is the practice of finding satisfaction and peace with what one has and not constantly seeking external sources of happiness. Contentment is a way to counteract desires and attachments that lead to suffering. By learning to be content with simplicity, we can focus our energy on spiritual growth and inner peace. Control of the Senses: The senses (sight, hearing, taste, smell, and touch) are like powerful rivers through which attachment can arise. Practicing control of the senses involves being mindful and disciplined in how we interact with sensory stimuli. Exercising restraint means not indulging in sensory pleasures excessively or in harmful ways. Experiencing pleasure is OK and is the result of good karma. Practicing restraint in regard to pleasures that harm ourselves or others, however, helps us develop self-discipline and cultivate a more balanced mind. Restraint According to the Fundamental Precepts: The 5 Precepts in Buddhism are taken by people who are not a monk or a nun. The 5 Precepts are ethical guidelines that lay the foundation for spiritual progress and a compassionate life. Taking the 5 Precepts is the traditional way one becomes a Buddhist. The 5 Precepts include refraining from killing living beings, stealing, engaging in sexual misconduct, lying, and becoming intoxicated.  Association with Good Friends: The company we keep strongly influences our thoughts, behaviors, and spiritual development. Associating with good friends, often referred to as "Kalyanamitta" or "Kalyanamitra" in Buddhism, means surrounding oneself with individuals who are sincere in their spiritual practice, ethical in their conduct, and supportive of one's spiritual aspirations. Good friends inspire and motivate each other on the path to enlightenment, providing guidance, encouragement, and a positive environment for growth. References and Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of <a href="http://Nibbana.com" rel="nofollow" target="_blank">Nibbana.com</a>. For free distribution only, as a gift of dhamma. <a href="https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=368" rel="nofollow" target="_blank">https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=368</a>

Episode 173 - How to begin the path to Nirvana

In Buddhism, the concept of "emptiness" (Sunyata) is a fundamental teaching that refers to the absence of inherent existence or independent selfhood. All things, including our self, are empty of inherent existence. The notion of a fixed, permanent, and independent self is an illusion.   The concept of emptiness is closely associated with the teaching of dependent origination (Pratityasamutpada), which explains that all phenomena arise and exist dependently on other factors. In other words, everything in existence is interdependent and lacks a separate, inherent essence.   When applied to the self, emptiness suggests that there is no autonomous, enduring self that exists apart from the ever-changing and interconnected nature of phenomena. Instead, the self is regarded as a fluid, composite entity, constantly influenced and shaped by various causes and conditions.   Belief in a substantial, inherently existing self leads to attachment, craving, and suffering. It is a form of ignorance (avidya) that obscures the true nature of reality. By understanding emptiness of the self, one can overcome attachment, cultivate wisdom, and ultimately attain liberation from the cycle of suffering (Samsara).   It is important to note that emptiness does not imply nihilism or the non-existence of the self. Rather, it emphasizes the lack of inherent, independent existence. The self does exist conventionally; it is a conventional designation. Understanding conventional truth, we see how labeling all the things in our world allow us to interact with each other and do things. The self we relate to is a product of interdependent causes—always changing—rather than an enduring, fixed entity.     Conventionally we do function in certain ways. Actions of body, speech and mind are generally beneficial, neutral, or harmful. Most actions are neutral: breathing, brushing our hair, driving unless we’re cutting someone off or something. If most of our actions are beneficial or neutral, that would cause people to label us as a good person. If a person does profoundly harmful things to others, with few good actions and many neutral actions, people would probably label them a bad person. Someone who frequently steals or physically abuses their partner, for example, might be labeled a bad actor who needs to be off the streets. But if that same bad actor turned his life around and started performing many good and beneficial actions while stopping their harmful actions, they would then be labeled a good person.    Labels like good and bad are not stuck to a person, they aren’t inherent, because the way a person functions changes. All the labels we’ve been called from “hardworking” to “angry” only exist for as long as we function in a way that supports that label. We can change. We aren’t inherently anything.    A blade can be used to kill someone in anger, then it’s a weapon, or it can be used as a tool to cook a nutritious meal. The blade could be a surgical instrument to remove a tumor. Whether we call it a weapon or a tool for good depends on how it is used. That is the same with our body and minds. Do we mainly use our speech as a tool for good or a weapon?   Because we are an empty self, we can change and function in any way we choose. By changing certain ways we function, we will be able to let go of painful labels and exist in more healthy ways. To look honestly at ways we are functioning that harm ourselves or others requires compassion for ourselves. Compassion is the wish that someone doesn’t suffer, and it is a warm, loving mind. Practicing this self compassion helps us to see that we are a Buddha in the making, currently caught in the thorns of anger, attachment, and ignorance. Rather than grasping at our deficiency, we try to develop the compassion that sees our limitations as temporary. In fact, we simply need to create the causes to experience the permanent peace and bliss of enlightenment. Buddha taught that for all beings, our destiny is enlightenment.    Anyone who doesn’t cherish as “mine” Anything of body-and-mind  And who doesn’t grieve for that which doesn’t exist,  Is indeed called a bhikkhu. (367)* --Buddha, The Dhammapada   References and Links   Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 (Link)   Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=367

In Buddhism, the concept of "emptiness" (Sunyata) is a fundamental teaching that refers to the absence of inherent existence or independent selfhood. All things, including our self, are empty of inherent existence. The notion of a fixed, permanent, and independent self is an illusion. The concept of emptiness is closely associated with the teaching of dependent origination (Pratityasamutpada), which explains that all phenomena arise and exist dependently on other factors. In other words, everything in existence is interdependent and lacks a separate, inherent essence. When applied to the self, emptiness suggests that there is no autonomous, enduring self that exists apart from the ever-changing and interconnected nature of phenomena. Instead, the self is regarded as a fluid, composite entity, constantly influenced and shaped by various causes and conditions. Belief in a substantial, inherently existing self leads to attachment, craving, and suffering. It is a form of ignorance (avidya) that obscures the true nature of reality. By understanding emptiness of the self, one can overcome attachment, cultivate wisdom, and ultimately attain liberation from the cycle of suffering (Samsara). It is important to note that emptiness does not imply nihilism or the non-existence of the self. Rather, it emphasizes the lack of inherent, independent existence. The self does exist conventionally; it is a conventional designation. Understanding conventional truth, we see how labeling all the things in our world allow us to interact with each other and do things. The self we relate to is a product of interdependent causes—always changing—rather than an enduring, fixed entity.   Conventionally we do function in certain ways. Actions of body, speech and mind are generally beneficial, neutral, or harmful. Most actions are neutral: breathing, brushing our hair, driving unless we’re cutting someone off or something. If most of our actions are beneficial or neutral, that would cause people to label us as a good person. If a person does profoundly harmful things to others, with few good actions and many neutral actions, people would probably label them a bad person. Someone who frequently steals or physically abuses their partner, for example, might be labeled a bad actor who needs to be off the streets. But if that same bad actor turned his life around and started performing many good and beneficial actions while stopping their harmful actions, they would then be labeled a good person.  Labels like good and bad are not stuck to a person, they aren’t inherent, because the way a person functions changes. All the labels we’ve been called from “hardworking” to “angry” only exist for as long as we function in a way that supports that label. We can change. We aren’t inherently anything.  A blade can be used to kill someone in anger, then it’s a weapon, or it can be used as a tool to cook a nutritious meal. The blade could be a surgical instrument to remove a tumor. Whether we call it a weapon or a tool for good depends on how it is used. That is the same with our body and minds. Do we mainly use our speech as a tool for good or a weapon? Because we are an empty self, we can change and function in any way we choose. By changing certain ways we function, we will be able to let go of painful labels and exist in more healthy ways. To look honestly at ways we are functioning that harm ourselves or others requires compassion for ourselves. Compassion is the wish that someone doesn’t suffer, and it is a warm, loving mind. Practicing this self compassion helps us to see that we are a Buddha in the making, currently caught in the thorns of anger, attachment, and ignorance. Rather than grasping at our deficiency, we try to develop the compassion that sees our limitations as temporary. In fact, we simply need to create the causes to experience the permanent peace and bliss of enlightenment. Buddha taught that for all beings, our destiny is enlightenment.  Anyone who doesn’t cherish as “mine” Anything of body-and-mind  And who doesn’t grieve for that which doesn’t exist,  Is indeed called a bhikkhu. (367)* --Buddha, The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 (<a href="https://www.amazon.com/Dhammapada-text-only-G-Fronsdal/dp/B004GX8T0K/ref=sr_1_2?dchild=1&amp;keywords=fronsdal+dhammapada&amp;qid=1625505373&amp;sr=8-2" rel="nofollow" target="_blank">Link</a>) 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 <a href="http://Nibbana.com" rel="nofollow" target="_blank">Nibbana.com</a>. For free distribution only, as a gift of dhamma. <a href="https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=367" rel="nofollow" target="_blank">https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=367</a>

Episode 172 - Releasing Negative Self Concepts

Wisdom realizing emptiness is the realization that leads directly to enlightenment. This wisdom is also the direct remedy for all the misguided notions we harbor about our identity and the true nature of the world. As long as we carry the weight of these misconceptions, we find ourselves ensnared within a realm of self-imposed illusions, doomed to endlessly wander in the cycle of discontent we have forged.    The Buddhist concept of "empty of inherent existence" is a fundamental teaching that all phenomena, including ourselves and the world around us, lack inherent or independent existence. This means that nothing possesses an essential, fixed, or unchanging nature.   According to Buddhism, everything is interdependent and arises due to various causes and conditions. Objects, people, and experiences are not isolated entities with inherent qualities, but rather temporary and contingent manifestations. They are composed of multiple parts and are influenced by countless factors.   The concept of emptiness challenges our ordinary way of perceiving and conceptualizing reality. It invites us to recognize the illusory nature of inherent existence and to transcend our attachment to fixed ideas and identities. By understanding that things lack inherent existence, we can cultivate wisdom, alleviate suffering, and develop a more accurate and compassionate view of the world   “Not coincidentally, he had gone from an inner-hell-realm experience to that of a pure realm (the Tibetan equivalent of heaven), even though his outer circumstances hadn’t changed. The Buddha taught that to live from our small sense of self (ego, meaning “I” in Latin) is a recipe for misery. To live with a vast sense of Self that includes all sentient beings is a recipe for happiness.”   Anyone who doesn’t cherish as “mine” Anything of body-and-mind  And who doesn’t grieve for that which doesn’t exist,  Is indeed called a bhikkhu. (367)* --Buddha, The Dhammapada   References and Links   Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 (Link)   Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=367

Wisdom realizing emptiness is the realization that leads directly to enlightenment. This wisdom is also the direct remedy for all the misguided notions we harbor about our identity and the true nature of the world. As long as we carry the weight of these misconceptions, we find ourselves ensnared within a realm of self-imposed illusions, doomed to endlessly wander in the cycle of discontent we have forged.  The Buddhist concept of "empty of inherent existence" is a fundamental teaching that all phenomena, including ourselves and the world around us, lack inherent or independent existence. This means that nothing possesses an essential, fixed, or unchanging nature. According to Buddhism, everything is interdependent and arises due to various causes and conditions. Objects, people, and experiences are not isolated entities with inherent qualities, but rather temporary and contingent manifestations. They are composed of multiple parts and are influenced by countless factors. The concept of emptiness challenges our ordinary way of perceiving and conceptualizing reality. It invites us to recognize the illusory nature of inherent existence and to transcend our attachment to fixed ideas and identities. By understanding that things lack inherent existence, we can cultivate wisdom, alleviate suffering, and develop a more accurate and compassionate view of the world “Not coincidentally, he had gone from an inner-hell-realm experience to that of a pure realm (the Tibetan equivalent of heaven), even though his outer circumstances hadn’t changed. The Buddha taught that to live from our small sense of self (ego, meaning “I” in Latin) is a recipe for misery. To live with a vast sense of Self that includes all sentient beings is a recipe for happiness.” Anyone who doesn’t cherish as “mine” Anything of body-and-mind  And who doesn’t grieve for that which doesn’t exist,  Is indeed called a bhikkhu. (367)* --Buddha, The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 (<a href="https://www.amazon.com/Dhammapada-text-only-G-Fronsdal/dp/B004GX8T0K/ref=sr_1_2?dchild=1&amp;keywords=fronsdal+dhammapada&amp;qid=1625505373&amp;sr=8-2" rel="nofollow" target="_blank">Link</a>) 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 <a href="http://Nibbana.com" rel="nofollow" target="_blank">Nibbana.com</a>. For free distribution only, as a gift of dhamma. <a href="https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=367" rel="nofollow" target="_blank">https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=367</a>

Episode 171 - Wisdom, The Antidote To All Suffering

In Buddhism, envy is considered a painful state of mind because it arises from a fundamental misunderstanding of the nature of reality and the origin of happiness. Envy is rooted in the belief that one's own happiness and well-being are dependent on the possessions, achievements, or circumstances of others. This belief leads to comparison with others and a sense of inadequacy or lack, which actually causes the suffering of envy. Happiness and suffering both depend on the mind Envy is one of the 16 defilements of the mind. Envy can lead to negative actions and harmful behaviors towards others. These harmful actions create negative karma, perpetuating the cycle of suffering.   In Buddhism, the path to freedom from envy involves cultivating a sense of contentment and gratitude for what one has, rather than longing for what others have.    Envy involves just two people, you and tge one who seems to have something you want. Such envy between you and a friend or if-worker separates them from your Lovingkindness. This ten year comes from discontent    Envy Antidote content, gratitude. Rejoicing    Jealousy antidote identify where it’s coming from. Rejoice in their happiness. Your love should make them feel free   Jealousy with a partner creates a separation from them, where you don’t really care about their happiness or freedom. Jealousy comes from insecurity    One shouldn’t scorn what one has received,  Nor envy others.  The mendicant who envies others  Doesn’t become concentrated. (365)*    The gods praise the mendicant  Who lives purely and untiringly  And who doesn’t scorn  What he or she receives,  Even if receiving just a little. (366)   Envy versus contentment  Envy = desire for what another has mixed with some anger toward that person   References and Links   Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 (Link)    Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1. Pages 224-225. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.   Simmer-Brown, J (2015). Transforming the Green-eyed Monster. Tricycle Magazine. Retrieved from https://tricycle.org/magazine/transforming-green-eyd-monster/   Find us at the links below:    Facebook:https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

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 (<a href="https://www.amazon.com/Dhammapada-text-only-G-Fronsdal/dp/B004GX8T0K/ref=sr_1_2?dchild=1&amp;keywords=fronsdal+dhammapada&amp;qid=1625505373&amp;sr=8-2" rel="nofollow" target="_blank">Link</a>) <a href="https://www.amazon.com/Treatise-Stages-Enlightenment-Lamrim-Chenmo-ebook/dp/B001ULD0M8/ref=sr_1_1?ie=UTF8&amp;qid=1551103766&amp;sr=8-1&amp;keywords=%C2%A0Great+Treatise+on+the+Stages+of+the+Path+to+Enlightenment%2C+by+Je+Tsongkhapa%2C+Volume+1" rel="nofollow" target="_blank"> Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1</a>. 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 <a href="https://tricycle.org/magazine/transforming-green-eyd-monster/" rel="nofollow" target="_blank">https://tricycle.org/magazine/transforming-green-eyd-monster/</a> Find us at the links below:  Facebook:<a href="https://www.facebook.com/Buddhismforeveryone" rel="nofollow" target="_blank">https://www.facebook.com/Buddhismforeveryone</a> Facebook Group:Join our private group at: <a href="https://www.facebook.com/groups/sanghatalk/" rel="nofollow" target="_blank">https://www.facebook.com/groups/sanghatalk/</a> Instagram: <a href="https://www.instagram.com/buddhism.with.joann.fox" rel="nofollow" target="_blank">https://www.instagram.com/buddhism.with.joann.fox</a>

Episode 170 - Freedom from Envy

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

Many of us may have a spiritual practice but often struggle to maintain it amidst the hustle and bustle of our daily routines. Whether it's work, family, or simply the demands of modern life, it can be challenging to find the time and space for our spiritual practice. In this episode, we focus on the practice of lovingkindness, also known as Metta, and explore how it can help us integrate our spiritual practice into our daily lives. Lovingkindness is a meditation practice that involves sending love, kindness, and goodwill to ourselves, loved ones, acquaintances, and even strangers. The practice of lovingkindness can be used in various contexts, such as at work, with family and friends, and even with strangers. The benefits of this practice are profound: increased compassion, empathy, and resilience. The mindfulness practice suggested for the week is to integrate Lovingkindness into the main rivers of our lives. We might choose to practice with our close family in our household, job, extended family, or our neighbors. We contemplate how we can practice lovingkindness with them specifically, imagining what actions or mindsets we can develop toward them. We then use mindfulness to remember our determination to practice Lovingkindness in this way, transforming the rivers of our lives into spiritual training.  Loving Kindness practice: May you have happiness and the causes of happiness.  May you be free of suffering and the causes of suffering.” The Story of the monk Dhammarama Upon hearing of the Buddha's upcoming Parinibbana in four months, most of the monks without high realizations were depressed and stayed close to the Buddha. However, the monk called Dhammarama aimed to attain enlightenment before the Buddha's passing. He ardently practiced Insight Meditation in solitude. Some of the other monks, however, misunderstood his behavior.. These monks brought Dhammarama to the Buddha, saying he showed no affection or reverence for him. Dhammarama explained to the Buddha that he aimed to attain enlightenment before Buddha’s Parinibbana and had been alone practicing Insight Meditation. Buddha was very pleased and said, "My son, Dhammarama, you have done very well. A bhikkhu who loves and respects me should act like you. Those who made offerings of flowers, scents and incense to me are not really paying me homage. Only those who practice the Dhamma are the ones who truly pay homage to me." Then the Buddha spoke in verse as follows: The bhikkhu who abides in the Dhamma,  who delights in the Dhamma,  who meditates on the Dhamma,  and is ever mindful of the Dhamma,  does not fall away from the Dhamma of the virtuous. (Verse 364) At the end of the discourse Thera Dhammarama attained enlightenment. References and Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of <a href="http://Nibbana.com" rel="nofollow" target="_blank">Nibbana.com</a>. For free distribution only, as a gift of dhamma. <a href="https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=364" rel="nofollow" target="_blank">https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=364</a> Je Tsongkhapa. <a href="https://www.amazon.com/Treatise-Stages-Enlightenment-Lamrim-Chenmo-ebook/dp/B002W5G5NM/ref=sr_1_1?keywords=Great+Treatise+on+the+Stages+of+the+Path+to+Enlightenment%2C+by+Je+Tsongkhapa%2C+Volume+2.&amp;qid=1572215212&amp;sr=8-1" rel="nofollow" target="_blank"> Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2.</a> Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 41-43. Find us at the links below:  Facebook:<a href="https://www.facebook.com/Buddhismforeveryone" rel="nofollow" target="_blank">https://www.facebook.com/Buddhismforeveryone</a> Facebook Group:Join our private group at: <a href="https://www.facebook.com/groups/sanghatalk/" rel="nofollow" target="_blank">https://www.facebook.com/groups/sanghatalk/</a> Instagram: <a href="https://www.instagram.com/buddhism.with.joann.fox" rel="nofollow" target="_blank">https://www.instagram.com/buddhism.with.joann.fox</a>

Episode 169 - Transforming Ordinary Life Into Spiritual Training

Episode 168 - Purifying Our Speech, Purifying Our World

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

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

Episode 167 - How Not To Cause Harm

Buddhism for Everyone with JoAnn Fox is a weekly podcast that shares how to put the teachings of Buddhism into practice to be happier, more peaceful, or to become the spiritual warrior this world so desperately needs. JoAnn Fox has been teaching Buddhism for 17 years and does so with kindness and humor.

She compassionately and expertly bridges the ancient with the modern

Jo Ann is Amazing

JoAnn is great at covering different topics in an interesting, relatable way. Thank you so much!

This podcast is wonderful

Buddhism for Everyone with JoAnn Fox

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

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: <ol> <li>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.</li> <li>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.</li> <li>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.</li> <li>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.</li> </ol> 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.

Episode 7: Four Steps to Confidence

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

It is so easy to get entangled with the pressures of work, family dramas, relationship issues etc. The body and mind are finely tuned to handle acute stress, but not the prolonged, daily stress we experience from these emotional entanglements. How then do we follow the Buddha’s advice, “Don’t get entangled with what you long for or dislike”? In this episode, we explore how we turn situations and people into things we long for or dislike. We can engage in a mindfulness practice to stop ourselves from getting stressed, angry or attached by reminding ourselves: “Don’t get entangled. It is empty.” Don’t get entangled  With what you long for or dislike. Not seeing what you long for is suffering; So also is seeing what you dislike. (210)*  Therefore, do not turn anything  Into something longed for,  For then it’s dreadful to lose.  Without longing or dislike,  No bonds exist. —Buddha, The Dhammapada References Buddha. <a href="https://www.amazon.com/Dhammapada-Translation-Buddhist-Classic-Annotations-ebook/dp/B00CS5KMBM/ref=sr_1_5?crid=6ONDCWJARBIM&amp;keywords=the+dhammapada&amp;qid=1578272346&amp;sprefix=The+Dhammapda%2Caps%2C180&amp;sr=8-5" rel="nofollow" target="_blank"> The Dhammapada,</a> translated by Gil Fronsdale. (2011). Shambala, pp. 56.

Episode 70 - Don’t get entangled 

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

Whenever we patiently except some suffering, pain or irritation we purify karma that created it. To mindfully harness the power of this process, we can do a karma cleanse. The karma cleanse described in this episode requires we fast from blame—no blame for one week. In particular, we refrain from blaming any living being. It might appear to us that the source of a problem is something a person did or said. But problems are inside our mind; they are not outside of our mind.  What is patience? Patience accepts things as they are, having given up the idea that things should be other than the way that they are. Buddhist Master Je Tsonghapa said, “Perfecting patience means that you simply complete your conditioning to a state of mind wherein you have stopped your anger and the like. It is not contingent upon all living beings becoming free from undisciplined conduct because you would not be able to bring this about, and because you accomplish your purpose just by disciplining your own mind.” Doing no evil,  Engaging in what’s skillful,  And purifying one’s mind:  This is the teaching of the buddhas. (183)  Patient endurance is the supreme austerity.  The buddhas say that Nirvana is supreme. One who injures others is no renunciant; One who harms another is no contemplative. (184)* --Buddha, The Dhammapada References <a href="https://www.buddhanet.net/pdf_file/scrndhamma.pdf" rel="nofollow" target="_blank">Buddha. The Dhammapada: The Buddha’s Path of Wisdom. Translated by Acharya Buddharakkhita</a>. Buddhist Publication Society Kandy, 1985. pp. 48. <a href="https://www.amazon.com/Treatise-Stages-Enlightenment-Lamrim-Chenmo-ebook/dp/B002W5G5NM/ref=sr_1_1?keywords=Great+Treatise+on+the+Stages+of+the+Path+to+Enlightenment%2C+by+Je+Tsongkhapa%2C+Volume+2.&amp;qid=1572215212&amp;sr=8-1" rel="nofollow" target="_blank"> Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2.</a> Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pop.152-154.

Episode 55: Karma Cleanse (no blame)

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

Sometimes anger comes quickest, harshest and most easily with those we love or care about. Unfortunately, with those we love anger can do the greatest harm and wounds made with our words may last for a long, long time. In this episode, we learn what anger is, it’s function,  and what causes it We also practice a mindfulness technique to prevent anger from arising. The process that causes anger: We encounter a situation or person that is irritating or painful And unpleasant feelings start arising in the mind. Then we dwell on the faults of that object (Buddha called this in appropriate attention). Through in appropriate attention, this dwelling, our mind becomes and peaceful and uncontrolled and we know that anger has arisen. Once anger is manifest our mind is uncontrolled and we say and do things that are harmful. This is because the function of anger is to harm or destroy its object. Unpleasant object or situation + inappropriate attention = anger If, like a broken bell,  You do not reverberate,  Then you have attained Nirvana  And no hostility is found in you. (134) --Buddha, The Dhammapada References <a href="https://www.buddhanet.net/pdf_file/scrndhamma.pdf" rel="nofollow" target="_blank">Buddha. The Dhammapada: The Buddha’s Path of Wisdom. Translated by Acharya Buddharakkhita</a>. Buddhist Publication Society Kandy, 1985. pp. 36. <a href="https://www.tibethouse.jp/about/buddhism/text/pdfs/Bodhisattvas_way_English.pdf" rel="nofollow" target="_blank"> Guide to the Bodhisattva’s Way of Life by Acharya Shantideva. Translated into English by Stephen Batchelor.</a> Library of Tibetan Works and Archives. Dharmasala. April, 1979. Chapter 6.  <a href="https://www.amazon.com/Treatise-Stages-Enlightenment-Lamrim-Chenmo/dp/1559394439/ref=pd_lpo_sbs_14_t_0?_encoding=UTF8&amp;psc=1&amp;refRID=0EJ78Z5KCDREGYM6VYWF" rel="nofollow" target="_blank"> Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume</a> <a href="https://www.amazon.com/Treatise-Stages-Enlightenment-Lamrim-Chenmo/dp/1559394439/ref=pd_lpo_sbs_14_t_0?_encoding=UTF8&amp;psc=1&amp;refRID=0EJ78Z5KCDREGYM6VYWF" rel="nofollow" target="_blank"> 2</a>. Pages 166-169, 171-174. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Episode 40: Anger Management 101

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

Within a series of episodes on happiness, we look at how to de-stress. First, we can become mindful of emptiness as an antidote to stress. We can also try to “always do our best” to loosen the grip that busyness has on us and become less attached to outcomes. To always do our best can also mean that we look honestly at where our own ethics or beliefs don't line up with our actions. For a happier and more peaceful life, we can become mindful of emptiness and practice always doing our best.  Ah, so happily we live,  Without ambition among those with ambition.  Among people who are ambitious  We live without ambition. (199) --Buddha (Dhammapada, verse 46) References Buddha. <a href="https://www.amazon.com/Dhammapada-Translation-Buddhist-Classic-Annotations/dp/1590303806/ref=sr_1_1?ie=UTF8&amp;qid=1549240224&amp;sr=8-1&amp;keywords=dhammapada+gil+fronsdal" rel="nofollow" target="_blank"> The Dhammapada, translated by Gil Fronsdale.</a> (2011). Shambala, pp. 53.  Je Tsongkhapa. <a href="https://www.amazon.com/Treatise-Stages-Enlightenment-Lamrim-Chenmo/dp/1559394447/ref=sr_1_2?ie=UTF8&amp;qid=1549240266&amp;sr=8-2&amp;keywords=great+treatise+on+the+stages+of+the+path+to+enlightenment" rel="nofollow" target="_blank"> Great Treatise on the Stages of the Path to Enlightenment, Volume 3.</a> Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Pages 1961, 2014, 2019.

Episode 62 - Practicing Emptiness and Karma

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

The habit of attachment gives rise to craving, and craving robs us of our inner peace and happiness in the most deceptive ways. Attachment is on of the main mental afflictions Buddha described. The afflictions of anger and jealousy obviously steal our peace, but attachment might seem like it is creating happiness! An affliction is defined as a metal habit that, when it arises, disturbs the mind. To eliminate afflictions, you must know the afflictions’ faults,  characteristics, remedies, and the causes of their arising. In this episode, we will discover attachments faults and remedies for this mental poison. Attachment means noticing a pleasant or attractive object and desiring it. When attachment clings to its object and grows stronger, it is hard to tear yourself away from the object, just as it is difficult to remove oil which has soaked into a cloth. Mindfulness practice: Choose peace. Let go.  The Buddha’s victory cannot be undone;  No one in the world can approach it.  By what path would you guide him,  Who has no path,  Whose field is endless? (179)  The Buddha has no ensnaring, embroiling craving  To lead him;  By what path would you guide him,  Who has no path,  Whose field is endless? Even the gods envy  The awakened ones,  The mindful ones,  The wise ones  Who are intent on meditation  And delight in the peace of renunciation. --Buddha, The Dhammapada References: <a href="https://www.amazon.com/s?k=Buddha.The+Dhammapada.+Translated+by+Gil+Fronsdale.&amp;i=stripbooks&amp;ref=nb_sb_noss" rel="nofollow" target="_blank"> Buddha.The Dhammapada. Translated by Gil Fronsdale.</a> Shambala, Boston and London, 2011, pp. 47-48. <a href="https://www.amazon.com/Treatise-Stages-Enlightenment-Lamrim-Chenmo/dp/1559394439/ref=pd_bxgy_img_2/146-8999291-3893240?_encoding=UTF8&amp;pd_rd_i=1559394439&amp;pd_rd_r=90210de9-a4aa-4b61-bb08-ed7255a2a806&amp;pd_rd_w=qddc1&amp;pd_rd_wg=YJc7I&amp;pf_rd_p=a2006322-0bc0-4db9-a08e-d168c18ce6f0&amp;pf_rd_r=TE95CAHMYM6EPC6GSTTG&amp;psc=1&amp;refRID=TE95CAHMYM6EPC6GSTTG" rel="nofollow" target="_blank"> Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment., Volume 2</a>. Pages 104-105, 147, 184-185. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Episode 53: End craving. Choose peace.

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

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 <ol> <li>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. </li> <li>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”. </li> <li>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.</li> <li>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.</li> </ol>  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. <a href="https://www.amazon.com/Dhammapada-Translation-Buddhist-Classic-Annotations-ebook/dp/B00CS5KMBM/ref=sr_1_5?crid=6ONDCWJARBIM&amp;keywords=the+dhammapada&amp;qid=1578272346&amp;sprefix=The+Dhammapda%2Caps%2C180&amp;sr=8-5" rel="nofollow" target="_blank"> The Dhammapada,</a> translated by Gil Fronsdale. (2011). Shambala, pp. 54. Esposito, C. (2015). <a href="http://calmlivingblueprint.com/category/podcast/" rel="nofollow" target="_blank">The Calm Living Blueprint.</a> [podcast] Episodes 10-11.  Je Tsongkhapa. <a href="https://www.amazon.com/Treatise-Stages-Enlightenment-Lamrim-Chenmo/dp/1559394439/ref=sr_1_1?crid=1DMXQC1MKFSZS&amp;keywords=the+great+treatise+on+the+stages+of+the+path+to+enlightenment&amp;qid=1578272449&amp;sprefix=The+stages+of+the+path+to+%2Caps%2C198&amp;sr=8-1" rel="nofollow" target="_blank"> Great Treatise on the Stages of the Path to Enlightenment</a>, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Pages 181-208.

Episode 63 - The Buddhist Way to Reach Goals

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

The Law of Karma--as explained by the Buddha--is complex, and yet any understanding that leads to belief will steer our actions in a positive direction without much effort. This is why it is so beneficial to try to grow our belief and mindfulness of karma.  In this episode, we look at how to practice mindfulness on karma in daily life. There is also a simple practice given to help us purify our karma. Hasten to do good; restrain your mind from evil. He who is slow in doing good, his mind delights in evil. Should a person commit evil, let him not do it again and again. Let him not find pleasure therein, for painful is the accumulation of evil. Should a person do good, let him do it again and again. let him find pleasure therein, for blissful is the accumulation of good. It may be well with the evil-doer as long as the evil ripens not. But when it does ripen, then the evil-doer sees (the painful results of) his evil deeds. It may be ill with the doer of good as long as the good ripens not. But when it does ripen, then the doer of good sees (the pleasant results of) his good deeds. Think not lightly of evil, saying, “It will not come to me.” Drop by drop is the water pot filled. Likewise, the fool, gathering it little by little, fills himself with evil. Think not lightly of good, saying, “It will not come to me.” Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good. --Buddha, The Dhammapada References <a href="https://www.buddhanet.net/pdf_file/scrndhamma.pdf" rel="nofollow" target="_blank">Buddha. The Dhammapada: The Buddha’s Path of Wisdom. Translated by Acharya Buddharakkhita</a>. Buddhist Publication Society Kandy, 1985. pp. 41. <a href="https://www.amazon.com/Treatise-Stages-Enlightenment-Lamrim-Chenmo-ebook/dp/B001ULD0M8/ref=sr_1_1?ie=UTF8&amp;qid=1551103766&amp;sr=8-1&amp;keywords=%C2%A0Great+Treatise+on+the+Stages+of+the+Path+to+Enlightenment%2C+by+Je+Tsongkhapa%2C+Volume+1" rel="nofollow" target="_blank"> Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1</a>. Pages 209-245. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Episode 37: The Mirror of Karma

In this episode we explore how to start a daily meditation practice and the basic mechanics of meditation. Many people misunderstand meditation, thinking we are trying to empty our mind of thoughts. Good luck with that! :) There are several different types of meditation, such as breathing meditation, analytical meditation and tantric meditation. In this episode, you’re encouraged to try a ten minute daily meditation this week. The meditation will begin by watching your breath to calm the mind. Then we contemplate the benefits of cherishing others for several minutes. This analytical meditation culminates in generating the intention to cherish others, feeling the wish and promising ourselves to do it. There is a more detailed explanation of the meditation below. This meditation has five parts (or stages)  (This is a common meditation from a Tibetan Buddhist lineage)  Breathing meditation to calm and focus the mind. Analytical meditation stage Placement meditation stage Dedication of your good karma to benefit all beings Mindfulness practice during your daily life  The Meditation on Cherishing Others  Breathing meditation. Begin by watching your breath at your nostrils.for a ten minute meditation, this stage could last about 2 minutes, more or less. Instead of paying attention to thoughts, allow your only thought to be watching the breath. Like watching the water lapping at the shore, calm the mind by watching the gentle rise and fall of the breath at the tips of your nostrils. When your mind wanders, without judging yourself, bring it back to the breath. Analytical meditation. Then we move from breathing meditation to contemplating a virtuous object. “Virtuous” simply means that it is a cause of peace in the mind. In this meditation, we contemplate the benefits of cherishing others for several minutes, around 6 minutes for this ten minute meditation.           The Benefits of Cherishing Others * Cherishing others is the cause of all happiness. In this stage of the meditation, we might analyze the following points…..Good karma is the root cause of every moment of pleasure or happiness, from wealth and beauty to a moment enjoying a magnificent sunset. For example, we gave to others in the past and that created the karma for us to have enough resources in this life. Why did we give to others in the past? Because we cherished them and felt their happiness was important, we gave to them to alleviate some need they had--like hunger-- or to give them pleasure. Every positive action we undertook in the past was motivated by cherishing others in some way. Thus, every happiness we enjoy comes from having cherished others in the past. Even a sky filled with diamonds is not as valuable as this mind of cherishing others. I must make cherishing others my main practice in daily life.              * Solves all problem              * Makes relationships harmonious and stable              * Is the cause of success and happiness in this life              * Cherishing others leads to all good qualities.              * Leads to the lasting peace and bliss of full enlightenment  Placement meditation. Briefly remind yourself of a benefit that affected you the most, and generate the strong intention to cherish others. Place your mind on this intention and hold it for a few moments.      Imagine that from your wish to cherish all beings, you transform into a being of pure, universal love. Your body fills with light. You imagine this light has the actual power to give happiness to others. Imagine you send this light to all beings. Imagine living beings and their sufferings in particular; for example, you can imagine that to all the lonely, the light brings them companionship...to the hungry, it brings food...and so on. Lastly, the light rays you send out transform all beings into beings of pure love also.      Dedicate. Arise from meditation and dedicate the good karma you created the happiness and peace of all living beings, without exception.     Mindfulness practice in daily life...try to keep your intention throughout the day to cherish others.    Better than a thousand ritual sacrifices Offered every month for a hundred years Is one moment’s homage offered To one who has cultivated herself. (106)   Better than a hundred years In the forest tending a ritual fire Is one moment’s homage offered To one who has cultivated himself. (107)   Whatever sacrifice or offering a merit seeker Might perform in an entire year Is not worth one-fourth as much as Expressing respect to those who are upright. (108)   For the person who shows respect And always reveres worthy people, Four things increase: Life span, beauty, happiness, and strength. (109)   Better than one hundred years lived With an unsettled [mind], Devoid of virtue, Is one day lived Virtuous and absorbed in meditation. (110)*   Better than one hundred years lived With an unsettled [mind], Devoid of insight, Is one day lived With insight and absorbed in meditation. — Buddha, The Dhammapada   References: The Dhammapada, by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 12.  Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Pages 35-37. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

In this episode we explore how to start a daily meditation practice and the basic mechanics of meditation. Many people misunderstand meditation, thinking we are trying to empty our mind of thoughts. Good luck with that! :) There are several different types of meditation, such as breathing meditation, analytical meditation and tantric meditation. In this episode, you’re encouraged to try a ten minute daily meditation this week. The meditation will begin by watching your breath to calm the mind. Then we contemplate the benefits of cherishing others for several minutes. This analytical meditation culminates in generating the intention to cherish others, feeling the wish and promising ourselves to do it. There is a more detailed explanation of the meditation below. This meditation has five parts (or stages)  (This is a common meditation from a Tibetan Buddhist lineage) <ol> <li>Breathing meditation to calm and focus the mind.</li> <li>Analytical meditation stage</li> <li>Placement meditation stage</li> <li>Dedication of your good karma to benefit all beings</li> <li>Mindfulness practice during your daily life</li> </ol> The Meditation on Cherishing Others <ol> <li>Breathing meditation. Begin by watching your breath at your nostrils.for a ten minute meditation, this stage could last about 2 minutes, more or less. Instead of paying attention to thoughts, allow your only thought to be watching the breath. Like watching the water lapping at the shore, calm the mind by watching the gentle rise and fall of the breath at the tips of your nostrils. When your mind wanders, without judging yourself, bring it back to the breath.</li> <li>Analytical meditation. Then we move from breathing meditation to contemplating a virtuous object. “Virtuous” simply means that it is a cause of peace in the mind. In this meditation, we contemplate the benefits of cherishing others for several minutes, around 6 minutes for this ten minute meditation.</li> </ol>          The Benefits of Cherishing Others * Cherishing others is the cause of all happiness. In this stage of the meditation, we might analyze the following points…..Good karma is the root cause of every moment of pleasure or happiness, from wealth and beauty to a moment enjoying a magnificent sunset. For example, we gave to others in the past and that created the karma for us to have enough resources in this life. Why did we give to others in the past? Because we cherished them and felt their happiness was important, we gave to them to alleviate some need they had--like hunger-- or to give them pleasure. Every positive action we undertook in the past was motivated by cherishing others in some way. Thus, every happiness we enjoy comes from having cherished others in the past. Even a sky filled with diamonds is not as valuable as this mind of cherishing others. I must make cherishing others my main practice in daily life.              * Solves all problem              * Makes relationships harmonious and stable              * Is the cause of success and happiness in this life              * Cherishing others leads to all good qualities.              * Leads to the lasting peace and bliss of full enlightenment <ol> <li>Placement meditation. Briefly remind yourself of a benefit that affected you the most, and generate the strong intention to cherish others. Place your mind on this intention and hold it for a few moments.</li> </ol> <ol> <li> Imagine that from your wish to cherish all beings, you transform into a being of pure, universal love. Your body fills with light. You imagine this light has the actual power to give happiness to others. Imagine you send this light to all beings. Imagine living beings and their sufferings in particular; for example, you can imagine that to all the lonely, the light brings them companionship...to the hungry, it brings food...and so on. Lastly, the light rays you send out transform all beings into beings of pure love also. </li> </ol> <ol> <li>Dedicate. Arise from meditation and dedicate the good karma you created the happiness and peace of all living beings, without exception.</li> </ol> <ol> <li>Mindfulness practice in daily life...try to keep your intention throughout the day to cherish others.</li> </ol> Better than a thousand ritual sacrifices Offered every month for a hundred years Is one moment’s homage offered To one who has cultivated herself. (106) Better than a hundred years In the forest tending a ritual fire Is one moment’s homage offered To one who has cultivated himself. (107) Whatever sacrifice or offering a merit seeker Might perform in an entire year Is not worth one-fourth as much as Expressing respect to those who are upright. (108) For the person who shows respect And always reveres worthy people, Four things increase: Life span, beauty, happiness, and strength. (109) Better than one hundred years lived With an unsettled [mind], Devoid of virtue, Is one day lived Virtuous and absorbed in meditation. (110)* Better than one hundred years lived With an unsettled [mind], Devoid of insight, Is one day lived With insight and absorbed in meditation. — Buddha, The Dhammapada References: The Dhammapada, by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 12. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Pages 35-37. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Episode 34: Beginning a Meditation Practice

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., &amp; Niemiec, R. (2020). “VIA Survey” [website]. Retrieved from https://www.viacharacter.org

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, <a href="https://www.viacharacter.org" rel="nofollow" target="_blank">https://www.viacharacter.org</a> Health is the foremost possession,  Contentment, the foremost wealth, Trust, the foremost kinship,  And Nirvana, the foremost happiness. —Buddha, The Dhammapada References Buddha. <a href="https://www.amazon.com/Dhammapada-Translation-Buddhist-Classic-Annotations-ebook/dp/B00CS5KMBM/ref=sr_1_5?crid=6ONDCWJARBIM&amp;keywords=the+dhammapada&amp;qid=1578272346&amp;sprefix=The+Dhammapda%2Caps%2C180&amp;sr=8-5" rel="nofollow" target="_blank"> The Dhammapada,</a> translated by Gil Fronsdale. (2011). Shambala, pp. 54. Kaufman, S. (Host). (2019, Mar. 21) “Ignite Your Character Strengths” [Podcast]. The Psychology Podcast. Retrieved from <a href="https://podcasts.apple.com/us/podcast/the-psychology-podcast/id942777522?i=1000432732066" rel="nofollow" target="_blank"> https://podcasts.apple.com/us/podcast/the-psychology-podcast/id942777522?i=1000432732066</a> McGrath, R., &amp; Niemiec, R. (2020). “VIA Survey” [website]. Retrieved from <a href="https://www.viacharacter.org" rel="nofollow" target="_blank">https://www.viacharacter.org</a>

Episode 66: How to Practice Contentment

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

Buddhist tantric practice is a method for quickly gaining realizations like great compassion and wisdom. In this episode, we explore the stage of tantra in which imagine our self as an awakened being. Called generation stage tantra, this is a technique for becoming more and more familiar with the thoughts and actions of an enlightened being until awakening is actualized through much-repeated practice. Ultimately tantra is a quick method to realize emptiness and compassion for all living beings.  In the meditation, we imagine our body and mind becoming a wishfulling jewel filled with light and as vast as the universe. We also try to perceive the experiences of our life, our thoughts, pleasant/unpleasant feelings, and this body as clouds passing through our vast, sky-like mind. We then contemplate the suffering of someone or a group of living beings. We try to imagine what it is really like for them, what their days and nights are like, until we generate heart-felt compassion. Then we imagine this compassion causes our mind to expand and become a wishfulfilling jewel, radiating light and as big as the universe. We then send light rays out to each and every living being, imagining we bring them temporary happiness and then the lasting inner peace of awakening.  We can do this tantric meditation every day if we wish. The point of this type of practice is to experience and awaken to our true nature, great compassion and wisdom, which is intrinsically present in everyone. For our daily mindfulness practice, can send light rays from our heart to anyone we see suffering at any time. We do not need to close our eyes to do this practice, just send them light. We can also try to experience our mind as sky-like and our feelings and thoughts as clouds, just passing through. In this way, we can feel a little less affected by our passing feelings. The person of little learning  Grows old like an ox:  The flesh increases,  But insight does not. (152)  Through many births  I have wandered on and on,  Searching for, but never finding,  The builder of [this] house.  To be born again and again is suffering. House-builder, you are seen!  You will not build a house again!  All the rafters are broken,  The ridgepole destroyed;  The mind, gone to the  Unconstructed, Has reached the end of craving! (153–154)*  Those who have neither lived the chaste life  Nor gained wealth in their youth  Waste away like frail herons  In a lake devoid of fish. (155)*  Those who have neither lived the chaste life  Nor gained wealth in their youth  Lie around like [arrows misfired] from a bow, Lamenting the past. --Buddha, The Dhammapada References: Buddha, <a href="https://www.amazon.com/Dhammapada-Translation-Buddhist-Classic-Annotations/dp/1590303806/ref=sr_1_1?ie=UTF8&amp;qid=1549240224&amp;sr=8-1&amp;keywords=dhammapada+gil+fronsdal" rel="nofollow" target="_blank"> The Dhammapada</a>. Translated by Gil Fronsdale. Shambala, 2011. pp. 21-22.

Episode 44: Introduction to Tantra

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

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: <ol> <li>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.</li> </ol> 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. <ol> <li>COMPASSION. Compassion is the wish for others not to suffer. When trying to heal a relationship with someone, we have to ask ourselves:</li> </ol> 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. <ol> <li>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.</li> </ol> <ol> <li>EQUANIMITY</li> </ol> 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. <a href="https://www.goodreads.com/author/quotes/9074.Thich_Nhat_Hanh" rel="nofollow" target="_blank"> Thich Nhat Hanh</a>  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: <a href="https://www.amazon.com/Dhammapada-Translation-Buddhist-Classic-Annotations/dp/1590303806/ref=sr_1_1?ie=UTF8&amp;qid=1549240224&amp;sr=8-1&amp;keywords=dhammapada+gil+fronsdal" rel="nofollow" target="_blank"> The Dhammapada</a>, by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 16 <a href="https://www.amazon.com/Treatise-Stages-Enlightenment-Lamrim-Chenmo-ebook/dp/B001ULD0M8/ref=sr_1_1?ie=UTF8&amp;qid=1551103766&amp;sr=8-1&amp;keywords=%C2%A0Great+Treatise+on+the+Stages+of+the+Path+to+Enlightenment%2C+by+Je+Tsongkhapa%2C+Volume+1" rel="nofollow" target="_blank"> Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1</a>. Pagesare 167, 184. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor <a href="https://www.amazon.com/Treatise-Stages-Enlightenment-Lamrim-Chenmo/dp/1559394447/ref=pd_sim_14_2/131-3596044-9973667?_encoding=UTF8&amp;pd_rd_i=1559394447&amp;pd_rd_r=a5a53ca6-4368-11e9-b45d-ff4b01738459&amp;pd_rd_w=GBsG9&amp;pd_rd_wg=wmqIb&amp;pf_rd_p=90485860-83e9-4fd9-b838-b28a9b7fda30&amp;pf_rd_r=8AW3W7XH3BWJYYF9DKK5&amp;psc=1&amp;refRID=8AW3W7XH3BWJYYF9DKK5" rel="nofollow" target="_blank"> Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 3</a>. Page 1263. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor

Episode 24: Healing Relationships

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

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

Episode 11: Buddhist Psychology

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.

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: <a href="https://www.amazon.com/Dhammapada-Translation-Buddhist-Classic-Annotations/dp/1590303806/ref=sr_1_1?ie=UTF8&amp;qid=1549240224&amp;sr=8-1&amp;keywords=dhammapada+gil+fronsdal" rel="nofollow" target="_blank"> The Dhammapada</a>, by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 20-21 <a href="https://www.amazon.com/Treatise-Stages-Enlightenment-Lamrim-Chenmo-ebook/dp/B001ULD0M8/ref=sr_1_1?ie=UTF8&amp;qid=1551103766&amp;sr=8-1&amp;keywords=%C2%A0Great+Treatise+on+the+Stages+of+the+Path+to+Enlightenment%2C+by+Je+Tsongkhapa%2C+Volume+1" rel="nofollow" target="_blank"> Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1</a>. Pages 350-354. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

Episode 29: Freedom From the 8 Worldly Concerns

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

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

Episode 8: Attachment, What's love got to do with it?

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.

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 <a href="https://www.amazon.com/s?k=Buddha.The+Dhammapada.+Translated+by+Gil+Fronsdale.&amp;i=stripbooks&amp;ref=nb_sb_noss" rel="nofollow" target="_blank"> Buddha.The Dhammapada. Translated by Gil Fronsdale.</a> Shambala, Boston and London, 2011, pp. 40. Yeshe, Thupten. <a href="https://www.amazon.com/Introduction-Tantra-Transformation-Desire/dp/B01HBXKU6M/ref=sr_1_1?keywords=Lama+Thubten+Yeshe&amp;qid=1566172111&amp;s=gateway&amp;sr=8-1" rel="nofollow" target="_blank"> Introduction to Tantra.</a> (Audiobook). Wisdom Publications, Somerville, 2014.

Episode 50: Who am I? Who do I want to be?

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 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: <a href="https://www.amazon.com/Dhammapada-Translation-Buddhist-Classic-Annotations/dp/1590303806/ref=sr_1_1?ie=UTF8&amp;qid=1549240224&amp;sr=8-1&amp;keywords=dhammapada+gil+fronsdal" rel="nofollow" target="_blank"> The Dhammapada</a>, by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 12.  <a href="https://www.tibethouse.jp/about/buddhism/text/pdfs/Bodhisattvas_way_English.pdf" rel="nofollow" target="_blank"> Guide to the Bodhisattva’s Way of Life</a> by Acharya Shantideva. Translated into English by Stephen Batchelor. Library of Tibetan Works and Archives. Dharmasala. April, 1979. Pages 22-23. <a href="https://www.amazon.com/Treatise-Stages-Enlightenment-Lamrim-Chenmo/dp/1559394447/ref=sr_1_2?ie=UTF8&amp;qid=1549240266&amp;sr=8-2&amp;keywords=great+treatise+on+the+stages+of+the+path+to+enlightenment" rel="nofollow" target="_blank"> Great Treatise on the Stages of the Path to Enlightenmen</a>t, 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.

Episode 18: Emptiness and Impermanence

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.

The ancient meditation known as the ‘the magical practice of taking and giving’ is a profound method to: <ul> <li>transform our suffering into a tool to help others</li> <li>purify our negative karma</li> <li>make our mind strong and resilient </li> <li>develop universal compassion</li> <li>eventually attain enlightenment</li> </ul> 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. <a href="https://www.amazon.com/Dhammapada-Translation-Buddhist-Classic-Annotations-ebook/dp/B00CS5KMBM/ref=sr_1_5?crid=6ONDCWJARBIM&amp;keywords=the+dhammapada&amp;qid=1578272346&amp;sprefix=The+Dhammapda%2Caps%2C180&amp;sr=8-5" rel="nofollow" target="_blank"> The Dhammapada,</a> translated by Gil Fronsdale. (2011). Shambala, pp. 56.

Episode 69 - The Magical Practice of Taking and Giving

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

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: <a href="https://www.amazon.com/Dhammapada-Translation-Buddhist-Classic-Annotations/dp/1590303806/ref=sr_1_1?ie=UTF8&amp;qid=1549240224&amp;sr=8-1&amp;keywords=dhammapada+gil+fronsdal" rel="nofollow" target="_blank"> The Dhammapada</a>, by Buddha. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp. 16 <a href="https://www.amazon.com/Treatise-Stages-Enlightenment-Lamrim-Chenmo-ebook/dp/B001ULD0M8/ref=sr_1_1?ie=UTF8&amp;qid=1551103766&amp;sr=8-1&amp;keywords=%C2%A0Great+Treatise+on+the+Stages+of+the+Path+to+Enlightenment%2C+by+Je+Tsongkhapa%2C+Volume+1" rel="nofollow" target="_blank"> Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1</a>. Pagesare 167, 184. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor <a href="https://www.amazon.com/Treatise-Stages-Enlightenment-Lamrim-Chenmo/dp/1559394447/ref=pd_sim_14_2/131-3596044-9973667?_encoding=UTF8&amp;pd_rd_i=1559394447&amp;pd_rd_r=a5a53ca6-4368-11e9-b45d-ff4b01738459&amp;pd_rd_w=GBsG9&amp;pd_rd_wg=wmqIb&amp;pf_rd_p=90485860-83e9-4fd9-b838-b28a9b7fda30&amp;pf_rd_r=8AW3W7XH3BWJYYF9DKK5&amp;psc=1&amp;refRID=8AW3W7XH3BWJYYF9DKK5" rel="nofollow" target="_blank"> Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 3</a>. Page 1263. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor

Episode 25: Enjoying the Present Moment

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

The 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 <a href="https://www.buddhanet.net/pdf_file/scrndhamma.pdf" rel="nofollow" target="_blank">Buddha. The Dhammapada: The Buddha’s Path of Wisdom. Translated by Acharya Buddharakkhita</a>. Buddhist Publication Society Kandy, 1985. pp. 48. <a href="https://www.amazon.com/Treatise-Stages-Enlightenment-Lamrim-Chenmo-ebook/dp/B001ULD0M8/ref=sr_1_1?ie=UTF8&amp;qid=1551103766&amp;sr=8-1&amp;keywords=%C2%A0Great+Treatise+on+the+Stages+of+the+Path+to+Enlightenment%2C+by+Je+Tsongkhapa%2C+Volume+1" rel="nofollow" target="_blank"> Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1</a>. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pop. 210-245.

Episode 54: Do no harm

The best philosophy podcast episodes. Asking questions about how to live a better life, what it means to be and do good, to the idea of God. This topic includes episodes that bring about important questions that everyone should be asking themselves. Add episodes you're interested into your queue below!

Best Episodes on Practical Philosophy & How To Live

The best podcasts about ourselves as well as the world through the lense of Science. Specific topics include things about our brain, emotions to biology, physics and more!