Episodios
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This episode explores how to make mindful choices that lead to happiness and well-being in the future. We can learn how to distinguish between virtuous actions and nonvirtuous actions Virtuous actions are those that lead to positive outcomes, both for oneself and others. They are rooted in wholesome mental states such as generosity, compassion, and wisdom. With mindfulness, we can detect whether our mind is in a virtuous mental state. Virtuous states of mind feel, like loving-kindness, feel pleasant and peaceful.
Conversely, non-virtuous actions are those that lead to negative outcomes, causing harm to oneself and others. They arise from unwholesome mental states such as greed, anger, and ignorance. Sometimes these "unwholesome mental states" are called "delusions" because they distort reality. Anger, for example, is a mental state that always sees its object as unpleasant, though no person or experience is innately unpleasant. When our mental state is non-virtuous, it feels uncomfortable and tight. Checking to see how we are feeling before we act will let us know if we're acting with a non-virtuous state of mind. When we act out of non-virtue, the result is harmful to us because it leads to suffering in our future (bad karma).
A simple mindfulness practice of checking whether our choices will bring happiness or suffering in the future follows:
Before you act, ask yourself:
How does this make me feel?
Will it bring happiness to myself and others?
Is it the right time?
Buddha gave a similar directive when talking about speech:
âMonks, a statement endowed with five factors is well-spoken, not ill-spoken. It is blameless & unfaulted by knowledgeable people. Which five?
âIt is spoken at the right time. It is spoken in truth. It is spoken affectionately. It is spoken beneficially. It is spoken with a mind of good-will.â
-- Buddha, The Vaca Sutra, AN 5.198
By consciously engaging in wholesome actions, nurturing positive mental states, and adhering to ethical principles, we can transform our lives and the effects we have on those around us. Let us commit to this journey of virtue, knowing that each step brings us closer to true happiness and enlightenment.
Him I call a brahmana, who is wise and is profound in his knowledge,
who knows the right way from the wrong way,
and who has attained the highest goal (i.e., arahatship).
--Buddha, the Dhammapada Verse 403
References with Links
Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=403
Buddha. Vaca Sutta, The Book of Fives, AN 5.198. suttacentral.net. Retrieved from: https://suttacentral.net/an5.198/en/thanissaro?lang=en&reference
Je Tsongkhapa (2014). Karma. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.
Find us at the links below:
To learn about the Buddhist Study Group or Courses, visit our Website: BuddhismforEveryone.com
Facebook: https://www.facebook.com/Buddhismforeveryone
Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/
Instagram: https://www.instagram.com/buddhism.with.joann.fox
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In this episode we explore one of the core teachings of the Buddhaâthe Five Aggregates and their connection to our problems and suffering.
The Buddha taught that life is pervaded by dukkha, which means dissatisfaction or suffering. More specifically, in the First Noble Truth, Buddha taught that âThe five aggregates subject to clinging are suffering.â These aggregatesâform, sensation, perception, mental formations, and consciousnessâare the parts that make our self. When our five aggregates, including our consciousness, are conditioned by ignorance, we experience an unenlightened life subject to dissatisfaction.
In essence, our unenlightened life is suffering.
Enlightened life is Nirvana, which is free of dissatisfaction and suffering.
How do we experience an enlightened life? Buddha said that when we purify our aggregates of delusions, such as attachment and ignorance, we experience an enlightened life.
In this episode, we begin a journey to purify our intentions and actions of delusions. JoAnn Fox teaches a simple way to check whether your intention is motivated by delusion. She also guides a meditation on this technique and offers a mindfulness practice for daily life.
The five aggregates are:
form
feeling
discrimination
mental formations (or influences of a previous life, mental states or delusions)
consciousness
Mindfulness Practice
Observe your intentions before acting by asking yourself âWhat are the consequences of this choice?â Will it bring happiness?
What is my intention?
Observe how you feel. Delusions make our minds uncomfortable. If weâre feeling uncomfortable, a delusion like anger or attachment is present in our minds, making our intention unskillful. This is a simple way to see if the intention is good or bad.
Him I call a brahmana, who even in this existence realizes the end of dukkha (i.e., Nibbana), who has laid down the burden (of the skandhas) and who is free from moral defilements.
--Buddha, The Dhammapada, Verse 402
Interested in live weekly classes with Joann Fox?
Visit www.Buddhismforeveryone.comongoing-buddhist-study-program/ to enroll or learn more.
Find us at the links below:
Website: BuddhismforEveryone.com
Facebook: https://www.facebook.com/Buddhismforeveryone
Podcast Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/
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Joy and pleasures are woven into the fabric of our lives. The teachings of Buddha invite us to dance with moments of delight without the chains of attachment. In this episode, we explore how to savor the pleasures of life while releasing the grip of attachment.
Way to enjoy life's pleasures without the pain of attachment:
Enjoy the Moment
Accept what is
Let go of the past and future
Enjoy the momentWe discover a world of joy by fully immersing ourselves in each moment. Instead of fixating on the past or yearning for the future, let's learn to be present, allowing joy to arise from the most simple pleasures. Cultivating the art of presence also means learning to enjoy life's pleasures without trying to possess, control them, or keep them.
Accept what is
Non-attachment, a cornerstone of Buddhist philosophy, encourages us to accept what is. Non-attachment means we accept what is without wishing people, experiences, and things to be different. Releasing attachments allows us to discover freedom in the vast expanse of the human experience. We let other people be who they are at present. We let ourselves be. We let the experience be what it is. Without grasping at people and things being different, we can actually enjoy them!
Let go of the past and futureRemembering impermanence can help us let go of the past. Impermanence is like a river; it only flows in one directionâchange. Go with the flow because change is inevitable. What we once obsessed over is eventually gone or boring or broken. The phrase "go with the flow" suggests we navigate the river of impermanence with grace. We let people go. Embracing impermanence is not a call to detach from life's pleasures but an invitation to savor them with a heart wide open. We find peace by releasing our grasp on the transient.
Mindfulness of the present moment can help us detach from worries or cravings of the future. Mindfulness, as taught by Buddha, is like a dance with the present moment. Incorporating mindfulness into our daily life allows us to savor the present joys without clinging, much like a dancer who moves gracefully through a performance, fully immersed in the rhythm without thinking about the next step.
Embracing life's pleasures without clinging is an art. Once mastered, it unlocks the door to true peace. We discover the profound beauty that arises when we learn to enjoy life without clinging.
Like water on a lotus leaf
Or a mustard seed on the tip of an awl
Whoever does not cling to sensual craving
Him I call a Brahman
--Buddha, The Dhammapada (Verse 401)
References with Links
The Dhammapada, by Buddha. Translated by Gil Fronsdale.
Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.
Find us at the links below:
Website: BuddhismforEveryone.com
Online Study Program: https://buddhismforeveryone.com/ongoing-buddhist-study-program/
Facebook: https://www.facebook.com/Buddhismforeveryone
Podcast Facebook Group: Join our private group at: https://www.facebook.com/groups/sanghatalk/
Instagram: https://www.instagram.com/buddhism.with.joann.fox
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For the average person, Moments of anger are inevitable. They can flare up in response to various triggers, from personal frustrations to global injustices. However, according to the Buddha's teachings, there is a powerful antidote to this destructive emotion: compassion. In Buddhism, compassion is revered as a guiding light, illuminating the path towards healing and awakening.
At the heart of Buddhist philosophy lies the understanding of interconnectedness. Understanding interconnectedness leads to an awareness that everything we do as an individual affects the rest of humanity. It is also the idea that all beings are deeply interconnected by sharing a common desire for happiness and freedom from suffering. This fundamental principle forms the basis for cultivating compassion to overcome anger.
Compassion is not merely a lofty ideal but a practical tool for navigating the complexities of human emotions. Buddha invites us to embrace the humanity in others, even in moments of conflict and turmoil. Through the lens of compassion, Buddha reminds us that every soul carries its burdens, and every heart yearns for solace and peace.
In the face of anger, Buddha encourages us to pause and breathe. Witness the storm raging within with gentleness and understanding. Like a fragile bloom breaking through rocks, we can nurture the seeds of compassion within our hearts, even in the harshest environment.
Buddha's teachings invite us to reclaim our power from the clutches of anger. No one benefits more from our patience and compassion than we do!
Compassion can be like a warm embraceâsoothing our weariness as we acknowledge the pain and struggles everyone faces. By extending compassion to others, we dissolve the barriers that separate us.
Relying on compassion as an antidote to anger requires daily mindfulnessâthe awareness of our thoughts, emotions, and actions in the present moment. Through mindfulness, we observe the arising of anger without becoming consumed by it. Instead of feeding our painful feelings with angry thoughts, we feed them with thoughts of compassion towards that person. Rather than suppressing our emotions, we acknowledge them with compassion and guide them to pass without causing harm.
By cultivating compassion, we can overcome the grip of anger and replace the habit with a sense of connection and harmony with all beings. In a world filled with turmoil and conflict, may we each strive to embody compassion and sow the seeds of peace and understanding wherever we go.
In this episode, JoAnn Fox guides a meditation called taking and giving that helps us develop compassion toward someone who makes us angry or that we have some resentment toward.
To practice taking and giving meditation with someone you feel anger toward:
Begin by visualizing the person in front of you.
Try to recognize their humanity, acknowledge that they experience suffering and desire happiness just like you.
Consider the ways in which this person suffers.
Imagine a day walking in their shoes. What causes them pain or frustration?
Contemplate how you make them suffer.
This meditation not only transforms your relationship with this person, but it also creates inner peace and harmony in your life.
Him I call a brahmana, who is free from anger, who practises austerity, who is virtuous and free from craving, who is controlled in his senses and for whom this body (i.e., existence) is the very last.
--Buddha, The Dammapada, Verse 400
References with Links
Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=400
Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 and Volume 2 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.
Find us at the links below:
To learn about the Buddhist Study Group or Courses, visit our Website: BuddhismforEveryone.com
Facebook: https://www.facebook.com/Buddhismforeveryone
Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/
Instagram: https://www.instagram.com/buddhism.with.joann.fox
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In this episode, we delve into a universal human experience: anger. But fear not! We're not just exploring the problem; we're diving into solutions. Get ready for an enlightening journey as we uncover practical strategies rooted in Buddhist wisdom to tame the flames of anger and cultivate inner peace.
We can learn how to transform the energy of anger into understanding and compassion. Through understanding and compassion we can heal ourselves and be a refuge of peace for others. In fact, in the story associated with the following verse, Buddha said:
âBecause I am patient and do no wrong to those who do me wrong, I have become a refuge to many."
Then the Buddha spoke in verse as follows:
Him I call a brahmana,
who, without anger endures abuse, beating and being bound,
and to whom the strength of patience is like the strength of an army.
--Buddha, The Dhammapada (Verse 399)
Interested in live weekly classes with Joann Fox?
Visit www.Buddhismforeveryone.com to enroll or learn more.
Find us at the links below:
Website: BuddhismforEveryone.com
Facebook: https://www.facebook.com/Buddhismforeveryone
Podcast Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/
Instagram: https://www.instagram.com/buddhism.with.joann.fox
References with Links
Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=399
Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.
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Virtual Classes with JoAnn Fox start this Saturday, March 2nd! You can enroll any time! What: An ongoing study program to practice the entire path of Buddhism. Join us at any point! When: Saturdays 10 am EST Why: People often have to study Buddhism in a piecemeal fashion. JoAnn participated in a virtual teacher training program for over ten years that presented the whole path of Buddhism. This systematic approach makes the path very clear. It makes it much easier to practice and creates deeper inner change. JoAnn wants others to have the same opportunity! Weâll also find ways to create a connected sangha. How: Live Classes will be held on Zoom. Or watch the recordings Two Class Options: Join the ongoing study program or enroll in short courses. Enroll on the website Buddhismforeveryone.com - For Ongoing Buddhist Study Program: https://buddhismforeveryone.com/ongoing-buddhist-study.../ - Short Courses: https://buddhismforeveryone.com/short-buddhist-courses.../ You can pause or cancel your subscription at any time. 100% Satisfaction Guarantee: If you discover the classes arenât for you, get a full refund within the first 30 days. Questions: email [email protected]
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Renunciation is the determination to be free from our own cycle of suffering and dissatisfaction. Renunciation is a state of mind, like patience, compassion, or contentment. Much like these virtuous states of mind, developing renunciation leads us to deeper and deeper levels of inner peace. In this episode, we explore how renunciation directs our focus toward spiritual development, creates happiness, and how we can develop this state of mind.
Normally, we're always looking for something...something to ease discomfort, abate dissatisfaction or boredom, or give us pleasure. If we're lonely, we might seek out a new partner. If we're depressed, we might eat a bowl of ice cream or drink to intoxication. We turn to these things for some refuge, but the relief is brief, and they don't address our real problem. In fact, these sources of relief often bring us more problems! The first step in developing renunciation (the wish to be free of the cycle of suffering and dissatisfaction) is to understand that these external sources of refuge don't work. But don't just believe me! You can check whether the things you are trying to solve your problems are true or false refuge.
The four-point way to check whether something is a false refuge or real refuge:
1. Does it create any unwanted side effects or more problems?
2. Does it address the real source of the problem?
3. Does it create peace in the mind?
4. Does it always give you relief when you turn to it?
If you answered yes to all four questions = real refuge
If you answered no to any of these questions = false refuge
When we realize that we seek relief in false sources of refuge, we look for real solutions. This search for real solutions is renunciation. Often, people hear the teachings on renunciation and think it's about giving up worldly pleasure. Because renunciation is necessary for the attainment of enlightenment, we might think that enlightenment is only possible for monks or nuns. Renunciation is not about giving up worldly pleasure but relating to pleasures differently. As we develop renunciation, we begin to transcend the desire for the fleeting happiness or relief that arises from worldly pursuits. But when delight graces our path, we welcome it, savoring the enjoyment without chaining it to our expectations.
Wouldn't it be wonderful if we weren't shocked or sad when something we really enjoyed ended? Perhaps, for example, we'd be grateful for the good times when a relationship ended, knowing they were bound to end somehow. Often, we become angry when the most pleasurable things cease to give us the same pleasure but instead give us mostly pain. Generally, we don't attribute this pain to our mental habits. We keep getting lost in the valley of some familiar pain. Or we addictively desire the same peak of pleasure. We experience the same cycles of pain because our mind is set up for similar disappointments or dissatisfaction.
The solution to pain or dissatisfaction, therefore, is within the mind. With this growing wisdom of renunciation, we turn to what can help us solve our real problems. For Buddhists, this means taking refuge in the teachings, the teacher, and the spiritual community. When we start developing real sources of refuge, like patience or compassion, we stop being tossed on the waves of changing fortune and turn our attention to a higher goal: cultivating our inner potential.
Him I call a brahman
who has cut the strap of ill will,
the thong of craving,
and the cord of wrong views together with latent defilements,
who has lifted the bar that fastens the door of ignorance,
and who knows the Truth.
âBuddha, The Dhammapada, Verse 398
References with Links
Fronsdal, Gil (2023).The Dhammapada: A Translation of the Buddhist Classic with Annotations. (Kindle). Published by Shambala (Link).
Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 and Volume 2 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.
Find us at the links below:
Website: BuddhismforEveryone.com
Facebook: https://www.facebook.com/Buddhismforeveryone
Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/
Instagram: https://www.instagram.com/buddhism.with.joann.fox
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In today's episode, we explore the profound concept of renunciation in Buddhism. True renunciation isn't about abandoning pleasure but transforming our relationship with it. Join us as we unravel the complexities of renunciation and explore a path to genuine contentment.
Renunciation is the wish to break free from the cycle of suffering (samsara) by overcoming our deeply ingrained mental habits of ignorance and attachment. We begin by realizing the futility of expecting lasting satisfaction from transient phenomena (material things, people, opinions, expectations of others, etc.)
Renunciation, therefore, is not a denial of happiness but a liberation from the cycle of suffering caused by our grasping, exaggerating, and distorting attitude toward pleasure and happiness.
Renunciation creates a profound shift in perspective where we no longer rely on sensory pleasures for happiness. When we realize renunciation, we awake to an unlimited, internal source of happiness.
Whoever, having cut off every fetter,
Does not tremble,
Is unbound and beyond attachment,
I call a brahman
--Buddha, The Dhammapada (Verse 397)
References with Links
Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=396
Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.
Find us at the links below:
Website: BuddhismforEveryone.com
Facebook: https://www.facebook.com/Buddhismforeveryone
Podcast Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/
Instagram: https://www.instagram.com/buddhism.with.joann.fox
Donate through Paypal: https://www.paypal.com/donate/?hosted_button_id=5XPAHDDMJGD7S
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In this episode, we explore the antidotes to the three poisons â greed, anger, and ignorance. The three poisons are the fundamental sources of suffering. Join us to discover how generosity counters greed, loving-kindness conquers anger, and the realization of emptiness opposes ignorance. Explore the transformative power of applying ancient wisdom to today's busy life.
Anger blinds individuals to compassion and disrupts our inner peace. Anger is also the most potent destroyer of good karma. Greed, or attachment, arises from the craving for possessions, experiences, or people. Attachment leads to a perpetual cycle of desire and dissatisfaction. Ignorance is a lack of understanding of the true nature of reality, which causes the poisons of anger, attachment, and all other delusions, such as jealousy, pride, etc. Overcoming these three poisons through mindfulness, wisdom, and ethical conduct is crucial for attaining enlightenment and freeing oneself from cycles of suffering.
The three mental poisons explained by Buddha:
ignorance
attachment (also called craving)
anger (also called hatred or ill will)
The practices that act as antidotes to the three mental poisons:
Wisdom opposes ignorance
Generosity opposes attachment
Loving-kindness opposes anger
Generosity opposes Greed/Attachment
Giving without expecting something in return loosens the grip of attachment (also referred to as greed or craving in Buddhism). Attachment arises from a misperception of scarcity. We may think we don't have enough love, money, success, beauty, etc., to be happy. The belief that there's not enough leads us to cling to possessions, relationships, or experiences out of fear of lacking. Generosity changes this perception of scarcity in several ways.
Generosity is a powerful antidote to attachment by helping us accept impermanence, cultivate gratitude, and embrace simplicity. Through these practices, we transform our relationship with material possessions and move towards a simpler and more content way of life.
Loving-kindness Opposes Anger
Hatred, or aversion, is rooted in the delusion that some people or groups are separate from us. This can be remedied with the practice of loving-kindness, or metta. By consciously cultivating goodwill for both ourselves and our âenemies,â we neutralize the impact of this poison and open a space in which we can become aware of the true roots of hatred in our own wounds. As James Baldwin said, âOne of the reasons people cling to their hates so stubbornly is because they sense, once hate is gone, they will be forced to deal with pain.â
Wisdom Realising Emptiness Oppeses Ignorance
The cultivation of wisdom, particularly the realization of emptiness (Shunyata), stands in opposition to ignorance. Ignorance is the root cause of suffering (dukkha). The cultivation of wisdom realizing emptiness opposes ignorance by challenging misconceptions about the nature of reality. Embracing the concept of emptiness leads to an understanding of interdependence, the impermanent nature of all phenomena, and the absence of inherent existence. This wisdom is a transformative force that liberates us from the cycle of suffering.
I do not call him a brahmana just because he is born from the womb of a brahmana mother.
He is just a bhovadi brahmin if he is not free from moral defilements.
Him I call a brahmana, who is free from moral defilements and from attachment. (Verse 396)
--Buddha, the Dhammapada
References with Links
Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=396
Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 and Volume 2 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.
Find us at the links below:
Website: BuddhismforEveryone.com
Facebook: https://www.facebook.com/Buddhismforeveryone
Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/
Instagram: https://www.instagram.com/buddhism.with.joann.fox
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Buddha's teachings on impermanence empower practitioners to develop a mindset far less prone to suffering, anxiety, and worry. By embracing the ever-changing nature of existence, we create a wise and resilient approach to life's challenges. In this episode, listeners are encouraged to apply impermanence to something causing them to suffer.
Practical ways to apply impermanence to alleviate our suffering:
Accepting Change:
Impermanence teaches that all phenomena are transient and subject to change. Nothing in this world--including our emotions, relationships, material possessions, self, and others--is permanent. Accepting this constant flux can help us let go of attachments and unrealistic expectations.
Reducing Attachment and Clinging:
Attachment often leads to suffering when those attachments change or cease to exist. Understanding that everything is impermanent makes us less likely to cling to things, people, or situations. We can also remember the truth of impermanence to reduce attachment to something we want, or this truth can help us let go. Embracing impermanence creates a relaxed, accepting attitude toward life and other people. Wouldn't that be great!?
Coping with Loss:
Like Kisagotami in her famous story, recognizing that loss is a natural part of life can help us cope with death and other forms of separation. See if a gentle understanding that death is a part of life eases the pain. Buddha also said that every meeting ends in parting; does accepting this truth help?
Living in the Present:
Impermanence emphasizes the importance of living in the present moment. Since the past is gone and the future is uncertain, focus on the present moment to fully experience and appreciate the richness of life. Focusing on the present moment can also keep us from being preoccupied with the past or what might happen.
Easing Anxiety and Worry:
Anxiety often arises from fear of the unknown or concerns about the future. Impermanence teaches that the future is inherently uncertain and that worrying about it is futile. To find some relief from anxiety, try to embrace the present moment and let go of excessive concern about the future.
Understanding the Nature of Life:
Impermanence is closely tied to the First Noble Truth, which states that life is inevitably marked by suffering. Recognizing the impermanent nature of pleasurable and painful experiences can help us accept that suffering is a part of the human condition and that it's also impermanent.
Encouraging Equanimity:
Impermanence fosters the development of equanimity, the ability to remain calm and balanced in the face of life's ups and downs. When we understand that both joy and suffering are temporary, there is a greater capacity to face challenges with resilience and inner peace.
Him I call a brahmana who wears robes made from rags (picked up from a dust heap), who is lean with veins standing out, who meditates alone in the forest. Verse 395
âBuddha, The Dhammapada
References with Links
Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=395
Find us at the links below:
Website: BuddhismforEveryone.com
Facebook: https://www.facebook.com/Buddhismforeveryone
Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/
Instagram: https://www.instagram.com/buddhism.with.joann.fox
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There is a way to purify negative karma! Phew. Buddha taught the Four Powers of Purification as a method to purify the negative karma weâve created in the past. The powers of purification act together or alone. For example, as soon as we have even a moment of regret for some harm weâve done, we start to purify that karma. However, to fully purify negative karma form previous actions, the four powers can be used as a meditation. This practice illuminates Buddhismâs most essential tenet: that we can profoundly change--and even become a completely pure, enlightened being.
How to purify negative karma through the Four Powers:
1. Regret
2. Reliance
3. Remedy
4. Resolve
The Power of Regret
The first power is healthy regret. This type of regret stands in contrast to guilt. Guilt is anger towards oneself. It makes us feel bad about ourselves. Regret, however, understands we acted out of delusions like anger, jealousy, pride, or greed, but our nature remains pure and good. A mind of regret wants to be free of these delusions like getting poisons out of ourselves. Regret makes us naturally desire not to repeat that action and the harm we caused.
The Power of Reliance
To understand the power of reliance, imagine that making a mistake is like falling down on the ground. Just as we depend on the ground to stand up again, when we cause harm, we can purify it only by depending on the two types of beings we harmed: the Buddha (who is a wise guide, like a doctor) and ordinary living beings.
First, we rely on the Buddha by following his teachings to become better. If you're not a Buddhist, you can still do something similar. You could renew your commitment to follow the advice of someone you admire, or dedicate yourself again to good things you want to do. You can practice reliance in the meditation on the four powers by asking a higher power for help, like praying to Jesus or asking Buddha for help to purify. Second, we rely on other living being by developing compassion and love for them.
3. The Power of Remedy
This refers to the power of applying remedies. In this step, we need to do something positive to counteract the negative energy we created, JoAnn Fox shares a traditional method for applying remedies by reciting the mantra of Vajrasattva, Buddha of Purification (see the mantra below.)
If you feel comfortable visualizing an enlightened being, you can visualize a figure such as Buddha or Vajrasattva above your head. You can visualize Buddha as youâve seen him depicted or simply as a being made of golden light. Vajrasattva can be imagined in a simple way as a being of white light. While reciting the mantra, imagine light flowing down from the holy being at your crown. The light flows down, through the crown of your head, and fills your entire body purifying all your negative karma and delusions.
If you do not feel comfortable visualizing such a being, you can imagine a sphere of light above your head, thinking that it represents all enlightened qualities like love and compassion. Visualize light flowing down from the sphere and filling you.
The short Mantra of Vajrasattva, Buddha of Purification
Om Vajra Sattva Hum
4. The Power of Resolve
The power of resolve (sometimes called the power of promise) involves a promise to try to refrain from a harmful action in the future. If youâre trying to purify a specific negative action, it can be especially meaningful to refrain from an action that is similar to that original harmful action. For example, if youâre trying to purify stealing, you can promise to refrain from stealing in the future. Alternatively, you can decide to act in more positive ways, such as being more generous or promising to donate to a charity.
âFirst, if all the causes and conditions for something to occur come together and there is nothing opposing its arising, the effect is certain to occur. For example, if a barley seed (the cause) is planted, the conditions of moisture, warmth, sunlight, and nutrients come together, and opposing conditions such as frozen ground, disease, and being trampled by animals, donât oppose it, a barley plant is certain to grow. Similarly, if you have the karmic seeds of anger and that anger is not opposed by your practice of patience, understanding of emptiness, or a vow or commitment not to get angry, when you meet with someone (the external condition) who says or does something you experience as harmful, your karmic urge will drive you to get angry.â --Je Tsongkhapa
O foolish one!
What is the use of wearing matted hair?
What is the use of your wearing a garment made of antelope skin?
In you, there is a forest (of moral defilements);
you clean yourself only externally.
âBuddha, The Dhammapada. Verse 394
References with Links
Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=394
Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pg 209-214.
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Within Tibetan Buddhism, Buddhists are sometimes referred to as "inner beings." What this means is that we turn inward. We learn to cultivate happiness and solve problems by changing our thoughts and actions. Like a sculptor with clay, our mind shapes our experiences. By observing thoughts, feelings, and habits, we gain insight into the workings of the mind. With this awareness, we can transform mental mental states to alleviate suffering.
Understanding that the source of a problem is inside a person doesn't imply blame but highlights our potential for growth and transformation. Recognizing internal causes allows us to engage in practices like mindfulness and meditation to address the root of problems and make real change.
For example, the mind of anger distorts the way a person appears to us. Anger makes a person we normally love seem full of faults and unpleasant. Seeing our loved one through the lens of anger, causes us to see an enemy. By understanding the nature of anger and that its causes are thoughts, feelings, and the habit of anger, we can change these inputs. We could change our angry thoughts that focus on their faults to thoughts of appreciation for them. We can change our feeling to one of compassion for them. Ultimately, through practice, we can change our underlying habit of anger and live in a much more peaceful world. This process holds true for all our habits of mind. When we accept responsibility for our actions, feelings, and mental states, we take a huge step towards addressing the root causes of our problems.
Not by matted hair, not by clan,
Not by birth does one become a brahmin.
The one in whom there is truth and Dharma
Is the one who is pure, is a brahmin (Fronsdale, 2011)
âBuddha, The Dhammapada, Verse 393
References with Links
Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 (Link)
Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=393
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Website: Buddhismforeveryone.com
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Learning how to listen to teachings and having respect for the teacher create the right conditions for your mind to change. In this episode, we explore Je Tsongkhapaâs instructions on âHow to listen to the teachings by relying on the Six Ideas. Your mind opens when you feel the teaching is medicine that can cure your specific suffering or difficulty. Buddhist Teacher JoAnn Fox explains how to put these instructions into practice with some struggle you're currently experiencing.
When you receive Buddhist teachings in a formal setting and see the teacher being prostrated before or given gifts, it may seem strange in our modern world. Respect for the teacher, however, is a cause. The effect is that your mind opens to the meaning behind the words and their value to your life. Therefore, respect for the teacher and teachings is a condition for transformation to happen. When you pay homage or make offerings, it shows that you believe itâs precious.
How to listen to the Teachings by relying on the Six Ideas
Think of yourself as a sick person.
âStricken with the virulent and chronic disease of the three mental poisons [attachment, hostility, and ignorance], we are extremely sick, but we are completely unaware that we are ill.â
Think of the instructor as a doctor.
Think of the teachings as medicine.
Think of sincere practice as the way to cure your disease.
Think of the Buddhas as excellent beings.
Wish that the teaching will endure for a long time (Je Tsongkhapa, 2014).
If from somebody one should learn the Teaching of the Buddha, he should respectfully pay homage to that teacher, as a brahmin worships the sacrificial fire. (Verse 392)
âBuddha, The Dhammapada
References with Links
Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=392
Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pg 58-63.
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Website: Buddhismforeveryone.com
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This episode explores the art of ethical living, guided by the practice of restraint. Restraint involves intentionally moderating and controlling one's actions, speech, and thoughts. We cultivate restraint to minimize the harm we cause and to build the foundation for spiritual development. A good guide for our practice of restraint is the Five Precepts. The Five Precepts were given to his lay (not ordained) followers as ethical guidelines that include the vow to abstain from killing, stealing, engaging in sexual misconduct, lying, and becoming intoxicated.
How to practice the ethical discipline of restraint:
Generate the motivation to practice restraint with some action
Decide we're going to do it
Use mindfulness to remember that we've decided to practice restraint
Put this decision into practiceWhoever does no ill
Through body, speech, and mind,
And is restrained in these three areas,
I call a brahmin. (Verse 391)
--Buddha, The DhammapadaReference with Link: Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. (Link)
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Website: Buddhismforeveryone.com
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This episode explores the question âWhere does anger come from?â Buddhist teacher, JoAnn Fox, also provides several practical ways to prevent anger from arising (when it typically would)!
Anger doesnât come from another person or a situation. Anger comes from our thoughts. Specifically, when we pay inappropriate attention to an unpleasant object and dwell on its faults, we work ourselves up until anger arises. That point at which anger is manifest is when the mind is unpeaceful and uncontrolled.
A very sad aspect of anger is that this mental state has the wish to harm. The intention to harm is the nature of anger, just as the nature of fire is to burn. We donât want to harm those we love and cherish, but when weâre angry that mind wants to harm them. That makes Buddhaâs advice to turn â away from the intent to harmâ and not âset anger looseâ so important for all our relationships.
The first step in solving an anger problem is to admit we have one and decide we must do something about it. Lama Zopa Rinpoche gave this advice to a person who worked as a driver for a Dharma center. The driver complained of being very angry with his family and asked Rinpoche for some mantras to help him. Lama Zopaâs response began:
âMy dear one,
You have recognized that anger arising is not good and that you must do something about it. Youâre responsible for stopping that problem. Even this is progression toward peace and happiness.â
How beautiful and powerful is this first discovery and the wish to change!
One should not strike a brahmin
And a brahmin should not set [anger] loose.
Shame on the one who hits a brahmin
And greater shame on the one who sets [anger] loose. (389)*
For the brahmin, nothing is better
Than restraining the mind
From what it cherishes.
Whenever one turns away from the intent to harm,
Suffering is allayed. (390)
âBuddha, The Dhammapada
Reference with Link
Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 (Link)
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Website: Buddhismforeveryone.com
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The primary motivation behind wanting to become a Buddha for the sake of all living beings is boundless compassion. This unconditional love and concern for the well-being and liberation of all sentient beings, without exception, takes effort to cultivate.
A bodhisattva is someone who, out of compassion, vows to attain enlightenment for the benefit of all beings. The wish itself is called "bodhicitta." What marks becoming a bodhisattva is that their intention to become a Buddha is unmovable (meaning they've developed bodhicitta).
While the Bodhisattva Vow is central to the Mahayana Buddhist tradition, this aspiration to become a Buddha transcends cultural, religious, and philosophical boundaries. It is a universal call to alleviate suffering for all living beings, regardless of their background or beliefs. Some may view the aspiration to become a Buddha as a sacred duty, a calling that arises from a deep sense of responsibility towards all living beings and the world as a whole.
The practice of Taking and Giving, or Tonglen, is a powerful method for cultivating compassion and ripening bodhicitta. It does so by developing empathy, erasing boundaries between self and other, transforming negative mental states, and deepening one's commitment to the welfare of all beings. Through consistent practice, we can gradually mature in our capacity for selfless love and compassion.
By day shines the sun;
by night shines the moon;
in regalia shines the king;
in meditation shines the arahat;
but the Buddha in his glory shines at all times,
by day and by night. Verse 387
âBuddha, The Dhammapada
References and Links
Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 (Link)
Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=386
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Website: Buddhismforeveryone.com
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Metta meditation, also known as loving-kindness meditation, is a fundamental practice in Buddhism that cultivates feelings of love, compassion, and goodwill towards oneself and others. The word "Metta" is a Pali term that translates to "loving-kindness" or "benevolence."
In this meditation, practitioners typically sit in a comfortable position and focus on generating feelings of love and kindness. The practice involves silently repeating phrases or affirmations that express well-wishes, such as "May you be happy, may you be healthy, may you be safe, may you live with ease."
The meditation progresses through stages, starting with sending loving-kindness to oneself, then extending it to loved ones, people we're neutral toward, and then to those we feel aversion or anger toward. The ultimate aim is to cultivate a boundless, unconditional love for all sentient beings. It also fosters a sense of interconnectedness and reduces emotions like anger and indifference.
Metta meditation is considered a powerful tool for developing compassion, empathy, and universal love and compassion. It is practiced in various forms across different Buddhist traditions. People from diverse backgrounds also use Metta meditation for its universal message of love and goodwill.
In this episode, we practice only the first round of the metta mediation, practicing loving-kindness toward ourselves:
May I be well
May I be happy
May I be peaceful
Whoever is
Seated, absorbed in meditation,
Done what had to be done,
Free of contaminants,
Who has reached the highest goal,
I call a brahmin. (386)
âBuddha, The Dhammapada
âBuddha, The Dhammapada.
References and Links
Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 (Link)
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The Lojong slogan "Work with your greatest defilements first" emphasizes the importance of addressing the negative habit that is most deeply disturbing our inner peace and happiness. Lojong, which means "mind training" in Tibetan, is a set of teachings in Tibetan Buddhism aimed at developing compassion, wisdom, and the ability to transform adverse circumstances into opportunities for spiritual growth. Central to Lojong are short, pithy instructions called "slogans," like "Work with your greatest defilements first." By working with the habit that causes us the most problems first, we can make significant strides in our quest for peace and happiness.
In Buddhism, defilements (or kleshas in Sanskrit) refer to mental states that cloud the mind and lead to suffering. Sometimes called delusions or afflictions, common defilements include greed, anger, ignorance, pride, and jealousy.
Tackling our greatest defilement first helps us in two ways. First, we can open up so much more peace and joy in our lives. We also remove a major obstacle to spiritual growth. This approach acknowledges that we all have deeply ingrained habits that hinder our progress toward liberation and mental peace. It takes courage and vulnerability to take responsibility like this, especially if itâs creating a big mess in our lives or affecting others.
How to work with your greatest defilements first
The practice starts with self-awareness. We identify the habit causing us the most difficulties or suffering. Perhaps it is a delusion like jealousy that is currently very strong, like a thorn raking through our hearts. Or it is a habit that frequently bothers us. Through mindfulness, we observe how the habit is triggered. We also try to understand the consequences it brings.
Once revealed through mindfulness and self-reflection, our greatest defilement can then become a target, something we gradually work on as we gather spiritual tools. If itâs anger, for example, one can find Buddhist teachings focusing on anger or seek therapy to address it. Several episodes of this podcast are dedicated to working on anger, for example. We can't expect to solve our greatest defilement right away. However, we take a huge step toward peace just by becoming aware and taking responsibility for it.
Him I call a brahmana who has for him neither this shore (i.e., the sense-bases)
nor the other shore (i.e., the sense objects ),
and who is undistressed
and free from moral defilements. (Verse 385)
--Buddha, The Dhammapada
Links to References
Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma.
https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=385
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In this episode we look at the practice of wisdom. In particular, this refers to wisdom realizing the true nature of reality. Little by little we touch reality as we gain wisdom. We come to understand why we suffer, where our problems truly come from, and how to solve our problems inwardly. Buddha's guidance remains as practical for his followers today as it was when he first shared it. This is a journey of finding peace and understanding, accessible to all who seek it.
The Buddha taught the Four Noble Truths to provide a clear framework for understanding the nature of our suffering and offering a path to liberation from the cycle of suffering.
The Fourth Noble Truth, in particular, reveals how to end suffering: the Eightfold Path. This path consists of eight parts, grouped into three essential elements of Buddhist practice: ethical conduct, mental discipline, and wisdom.
The Noble Eightfold Path:
Right understanding
Right thought
Right speech
Right action
Right livelihood
Right effort
Right mindfulness
Right concentration
The eight parts of the Noble Eightfold Path can be categorized under three main practices:
ethical conduct
mental discipline
wisdom
While the realization of wisdom is ultimately what ushers in our own enlightenment, all the other factors of the eightfold path gradually clear away the obstacles to this highest attainment. The eight factors of this path are meant to be practiced simultaneously as we gradually gain experience of all of them.
When the brahmana is well-established in the two dhammas
(i.e., the practice of Tranquillity and Insight Meditation),
then, in that knowing one,
all fetters are destroyed. (Verse 384)
--Buddha, The Dhammapada
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=384
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"The rain could turn to gold and still your thirst would not be slaked' the Buddha said. In this episode we explore the connection between the Buddhist teachings of emptiness and craving. Understanding this connection is fundamental to understanding the nature of suffering and the path to liberation.
Emptiness (Shunyata)
Emptiness refers to the fundamental nature of reality, which is devoid of inherent, fixed, or independent existence. The empty nature of all things is the opposite of how we normally perceive reality. If we see something as beautiful, we do not think our mind has anything to do with creating that beauty. We see a table, and we naturally think a table has an inherent identity as a table.
According to the Buddha, all phenomena, including physical objects, mental states, and even the self, lack an unchanging essence or self-nature. Emptiness is not a form of nothingness, but rather the absence of inherent, permanent, or self-existing characteristics.
Craving (Tanha) or Thirst
Craving (Tanha) is another crucial concept in Buddhism, often identified as the root cause of suffering. Sometimes Tanha is translated as âgreed,â âattachment,â or âthirst.â In this episode, we related to this concept mainly as thirst. Thirst can be understood as a relentless attachment to sensory pleasures, material possessions, and other living beings. Thirst/craving is not merely enjoying these things, but becoming attached to them, so that if we canât have them or they disappoint us, we suffer. Buddha said attachment is like tasting honey on the razorâs edge; the first taste is sweet, but, inevitably, pain follows.
Understanding the connection between emptiness and craving
At the deepest level, thirst arises due to our ignorance of the true nature of reality, emptiness. According to the teachings of emptiness, nothing arises independently or in isolation. Instead, everything arises in dependence on causes and conditions.
Emptiness means that all things lack inherent existence. For example, all things in reality depend on the name they are given, their function, label, and our mindâs imputation (and more). Craving arises due to ignorance of this interdependent nature of things. We develop attachments and desires based on the mistaken idea of independent and fixed things of beauty or pleasure. We donât think that our mind is creating the beauty or pleasure weâre craving, but it is!
Cessation of Craving and Liberation
The Buddha taught that the cessation of craving leads to the cessation of suffering. The realization of the emptiness of all phenomena leads to the eradication of ignorance and, consequently, the cessation of craving. When craving is extinguished, suffering ceases, and one attains enlightenment,
O Brahmana, cut off the stream of craving with diligence, and abandon sense desires.
O Brahmana, perceiving the cessation of the conditioned,
be an arahat who realizes Nibbana, the Unconditioned. (Verse 383)
âBuddha, The Dhammapada.
References and Links
Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. (Link)
Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=386
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