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Sisällön tarjoaa JoAnn Fox and JoAnn Fox: Buddhist Teacher. JoAnn Fox and JoAnn Fox: Buddhist Teacher tai sen podcast-alustan kumppani lataa ja toimittaa kaiken podcast-sisällön, mukaan lukien jaksot, grafiikat ja podcast-kuvaukset. Jos uskot jonkun käyttävän tekijänoikeudella suojattua teostasi ilman lupaasi, voit seurata tässä https://fi.player.fm/legal kuvattua prosessia.
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In 2016, Yuriy Boyechko founded Hope for Ukraine to raise awareness for voices not heard in Ukraine, especially children affected by HIV and AIDS. Providing medical care for children with disabilities as well as food and clothing for families that live in extreme poverty. After Russia’s full-scale invasion of Ukraine in 2022, Yuriy’s work surged in importance. Today he joins Jay Ruderman to talk about how the work of providing food and material support to those who remain in Ukraine has become harder as public interest in Ukraine has waned in the face of other international affairs. They also discuss the hard work of minimizing overhead costs at a nonprofit and Yuriy’s deep appreciation for the people still living in Ukraine. Episode Chapters (00:00) Intro (01:50) Why does Yuriy think it's so important that the organizations that are working in Ukraine have a direct connection to the country? (04:07) Ukrainian children living with HIV/AIDS (06:28) The invigorating nature of helping others (07:55) Meeting shifting needs during a war (12:44) Coordinating with other aid groups (17:50) Minimizing overhead (21:05) How does Yuriy sustain the momentum three years after the Russian invasion? (24:25) Supporting Ukrainians in Ukraine and abroad (27:05) Where do you want to see Hope Ukraine in the next five to 10 years? (28:38) Goodbye and Outro For video episodes, watch on www.youtube.com/@therudermanfamilyfoundation Stay in touch: X: @JayRuderman | @RudermanFdn LinkedIn: Jay Ruderman | Ruderman Family Foundation Instagram: All About Change Podcast | Ruderman Family Foundation To learn more about the podcast, visit https://allaboutchangepodcast.com/…
Buddhism for Everyone with JoAnn Fox
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Manage series 2496615
Sisällön tarjoaa JoAnn Fox and JoAnn Fox: Buddhist Teacher. JoAnn Fox and JoAnn Fox: Buddhist Teacher tai sen podcast-alustan kumppani lataa ja toimittaa kaiken podcast-sisällön, mukaan lukien jaksot, grafiikat ja podcast-kuvaukset. Jos uskot jonkun käyttävän tekijänoikeudella suojattua teostasi ilman lupaasi, voit seurata tässä https://fi.player.fm/legal kuvattua prosessia.
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.
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199 jaksoa
Merkitse kaikki (ei-)toistetut ...
Manage series 2496615
Sisällön tarjoaa JoAnn Fox and JoAnn Fox: Buddhist Teacher. JoAnn Fox and JoAnn Fox: Buddhist Teacher tai sen podcast-alustan kumppani lataa ja toimittaa kaiken podcast-sisällön, mukaan lukien jaksot, grafiikat ja podcast-kuvaukset. Jos uskot jonkun käyttävän tekijänoikeudella suojattua teostasi ilman lupaasi, voit seurata tässä https://fi.player.fm/legal kuvattua prosessia.
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.
…
continue reading
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×In this episode, we dive into the very heart of Buddhist wisdom: the Four Noble Truths. These foundational teachings illuminate why we experience suffering and dissatisfaction and the path to inner peace and freedom. Buddha explained that dukkha, translated as suffering or dissatisfaction, arises from craving (attachment) fueled by ignorance. To use these Truths in daily life, Buddhist Teacher JoAnn Fox suggests a powerful practice for letting go of attachment: “Welcome Everything.” Welcome Everything What does it mean to truly embrace life as it unfolds, without clinging or resistance? We can use this simple yet profound mindset of welcoming everything to cultivate peace and free ourselves from the cycles of craving and dissatisfaction. The Four Noble Truths: The Truth of Suffering (Dukkha): Life is pervaded by suffering and dissatisfaction. Suffering includes not only physical pain but also emotional pain, such as anxiety, depression, and grief. The Truth of the Origin of Suffering (Samudaya): Suffering arises from craving (also called attachment) fueled by ignorance. The Truth of the Cessation of Suffering (Nirodha): It is possible to end suffering and dissatisfaction by letting go of attachment. The Truth of the Path Leading to the Cessation of Suffering (Magga): The way to the end of suffering and dissatisfaction is through the Noble Eightfold Path, a practical guide to ethical living, mental discipline, and wisdom. Him I call a brahmana, who has no desire either for this world or for the next, who is free from craving and from moral defilements. Him I called a brahmana, who has no craving, who through knowledge of the Four Noble Truths is free from doubt, and has realized Nibbana the Deathless. --Buddha, The Dhammapada (Verse 410 and 411) References and Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=410 Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 and Volume 2 ( Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. 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 To learn more about virtual classes with JoAnn Fox: Buddhist Study Program…
What does it mean to live generously? In this episode of Buddhism for Everyone, we explore the subtle ways we can practice abandoning stealing—not just materially, but in the countless small ways we might take without realizing it, like stealing time, being late, or complaining. Living generously is about cultivating a mindset of abundance and integrity. In daily practice, it means transforming our actions into gifts of kindness, consideration, and fairness. Small, mindful shifts can make a big impact on the way we live and interact with the world. Through Buddha's teachings, stories, and practical tips, we'll uncover how letting go of taking leads to greater peace and joy in our lives. Him I call a Brahmana, who, in this world takes nothing that is not given him, be it long or short, big or small, good or bad. Whoever in this world Takes nothing not given, Whether it is long or short, Large or small, Beautiful or not, I call a brahmin. (409) —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=409 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 To learn more about virtual classes with JoAnn Fox: Buddhist Study Program…
Buddha taught that "A disciplined mind brings happiness." In this episode, we explore how shedding the habits of mind that are harmful to ourselves or others is the key to our own happiness. In the stillness of reflection, we may notice how easily the mind clings to habits that bring harm—to ourselves, to others, to the fragile beauty of our relationships. Perhaps it is anger, rising like a sudden storm, that steals our peace. Or it could be an endless loop of self-criticism that pains us. These are habits of mind that obscure our happiness. When we take up the work of letting go—of releasing judgment, anger, envy, fear—we are not losing anything. We are gaining the freedom to connect with the happiness that has always been ours to reap. This letting go requires discipline, yes. But not the cold, harsh kind. It is the discipline of kindness, of gently steering our minds away from harm and toward healing. Buddha's teaching reminds us that we are not our anger, our jealousy, our despair. These are visitors, and we can send them on their way! In that letting go, we return to ourselves—whole, radiant, and alive with joy. It is a daily practice and perhaps a lifelong one. But as we strive in this practice, we uncover the deep truth of life: our joy is not something to be sought; it is something to be revealed. May we each take up this practice with courage and tenderness, knowing that as we uncover our joy, we offer it to the world. Whoever lets passion, aversion, Conceit, and hypocrisy fall away Like a mustard seed from the tip of an awl, I call a brahmin. --Buddha, The Dhammapada Verse 407 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 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. [Kindle] Pages 143-149. 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 To learn more about virtual classes with JoAnn Fox: Buddhist Study Program…
The Buddha, in his gentle wisdom, offered us a path to mindful speech through what he called "The Five Gatekeepers of Speech." These gatekeepers stand like sentinels, reminding us to pause before we speak. We ask ourselves: Is it true? Is it kind? Is it beneficial? Is it necessary? Is it the right time? Our speech, whether it lands on another's heart or drifts unnoticed through the air, always leaves its karmic mark on us. If we are kind to others with our speech, we create causes for our own happiness. When we are unkind to others, we create suffering for ourselves. Words are the most powerful tool we carry, shaping not only the world around us but also the spirit within us. With every sentence, we build up or break down—not just others but ourselves. This power is so profound because we wield it constantly. Each time we speak, we either sow seeds of healing or harm. And those words linger. Even when forgotten by others, their echoes remain within us, shaping our character--shaping our future. Beautiful speech Beautiful mind Beautiful world The Buddha taught us to tend to our speech mindfully, as one would a garden. The mind, planted with our words, will grow the fruits we eventually consume. So, let us speak with intention, knowing that every word has the power to uplift or diminish, and in the end, each of us must live among the gardens we plant. Whoever speaks What is true, informative, and not harsh, Who gives offense to no one, I call a brahmin. --Buddha, The Dhammapada (Verse 408) The Five Gatekeepers of Speech Buddha taught that we should check that our speech passes through these five gates before we speak: Is it true? Is it kind? Is it beneficial? Is it necessary? Is it the right time? The Four Downfalls of Speech Lying Divisive speech Harsh speech Idle gossip References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. 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 To learn more about virtual classes with JoAnn Fox: Buddhist Study Program…
Metta, or loving-kindness, is a beautiful practice in Buddhism that calls on the heart to soften, to expand, to reach out with the wish for others’s happiness and well-being. It’s about nurturing love, not just for those who easily come to mind, but for everyone—the stranger, the difficult ones, and even ourselves. Metta practice, at its core, is deeply intertwined with non-violence because it cultivates the kind of love that makes harm unthinkable. In a world that so often pushes us towards division, Metta reminds us to see the shared humanity in each person. When you practice Metta, you are not just sending love out into the world, but you are transforming yourself. This practice dissolves the walls of anger, fear, and separation that lead to violence. It teaches us to see others not as enemies or obstacles, but as beings deserving of love, just like us. Non-violence isn't just the absence of harm; it’s the presence of compassion. Through Metta, we learn that the peace we long to see in our world begins within—through the quiet revolution of our hearts. A Practice Metta Metta Prayer May all beings be peaceful. May all beings be happy. May all beings be safe. May all beings awaken to the light of their true nature. May all beings be free. To practice the Metta Prayer begin by sitting comfortably, closing your eyes, and taking a deep breath. As you breathe, let the world fall away and center yourself in stillness. Start Metta with yourself—because, yes, you, too, deserve your own love and kindness. Silently repeat: May I be peaceful. May I be happy. May I be safe. May I awaken to the light of my true nature. May I be free. Let those words settle into your soul. Feel their warmth, their truth. Then think of someone you love dearly, someone who brings you joy. Offer the same blessing to them: May you be peaceful. May you be happy. May you be safe. May you awaken to the light of your true nature. May you be free. Next, turn to someone you feel neutral about, maybe a person you pass by daily but hardly notice. Offer the prayer to them, with sincerity: May you be safe. May you awaken to the light of your true nature. May you be free. Then, in a brave act of compassion, think of someone who has hurt you, someone difficult. Send them these same loving-kind words. This is where true healing begins. May you be safe. May you awaken to the light of your true nature. May you be free. Finally, let your love expand to include all beings everywhere, those you know and those you will never meet. Visualize the world bathed in the light of this blessing: May all beings be peaceful. May all beings be happy. May all beings be safe. May all beings awaken to the light of their true nature. May all beings be free. You may not change the world in this moment, but you will have changed yourself—and in doing so, you sow the seeds of peace that ripple far beyond what you imagine. Whoever is not mixed up with Householders or renunciants, Who has no abode and few desires, I call a brahmin. (404)* Having given up violence Toward beings both timid and strong, Whoever neither kills nor causes others to kill, I call a brahmin. (405)* Whoever is unopposing among those who oppose, Peaceful among the violent, Not clinging among those who cling, I call a brahmin. (406)* —Buddha, The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 . Pages 222-223. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Ruiz, Don Miguel. The Four Agreements. Amer-Ellen Publishing, 2011. pp. 34-38. 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 Direct link to sign up for classes: Buddhist Study Program…
This episode explores how to make mindful choices that lead to happiness and well-being in the future. We can learn how to distinguish between virtuous actions and nonvirtuous actions Virtuous actions are those that lead to positive outcomes, both for oneself and others. They are rooted in wholesome mental states such as generosity, compassion, and wisdom. With mindfulness, we can detect whether our mind is in a virtuous mental state. Virtuous states of mind feel, like loving-kindness, feel pleasant and peaceful. Conversely, non-virtuous actions are those that lead to negative outcomes, causing harm to oneself and others. They arise from unwholesome mental states such as greed, anger, and ignorance. Sometimes these "unwholesome mental states" are called "delusions" because they distort reality. Anger, for example, is a mental state that always sees its object as unpleasant, though no person or experience is innately unpleasant. When our mental state is non-virtuous, it feels uncomfortable and tight. Checking to see how we are feeling before we act will let us know if we're acting with a non-virtuous state of mind. When we act out of non-virtue, the result is harmful to us because it leads to suffering in our future (bad karma). A simple mindfulness practice of checking whether our choices will bring happiness or suffering in the future follows: Before you act, ask yourself: How does this make me feel? Will it bring happiness to myself and others? Is it the right time? Buddha gave a similar directive when talking about speech: “Monks, a statement endowed with five factors is well-spoken, not ill-spoken. It is blameless & unfaulted by knowledgeable people. Which five? “It is spoken at the right time. It is spoken in truth. It is spoken affectionately. It is spoken beneficially. It is spoken with a mind of good-will.” -- Buddha, The Vaca Sutra, AN 5.198 By consciously engaging in wholesome actions, nurturing positive mental states, and adhering to ethical principles, we can transform our lives and the effects we have on those around us. Let us commit to this journey of virtue, knowing that each step brings us closer to true happiness and enlightenment. Him I call a brahmana, who is wise and is profound in his knowledge, who knows the right way from the wrong way, and who has attained the highest goal ( i.e., arahatship). --Buddha, the Dhammapada Verse 403 References with Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=403 Buddha. Vaca Sutta, The Book of Fives, AN 5.198. suttacentral.net. Retrieved from: https://suttacentral.net/an5.198/en/thanissaro?lang=en&reference Je Tsongkhapa (2014). Karma. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 ( Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. 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…
In this episode we explore one of the core teachings of the Buddha—the Five Aggregates and their connection to our problems and suffering. The Buddha taught that life is pervaded by dukkha, which means dissatisfaction or suffering. More specifically, in the First Noble Truth, Buddha taught that “The five aggregates subject to clinging are suffering.” These aggregates—form, sensation, perception, mental formations, and consciousness—are the parts that make our self. When our five aggregates, including our consciousness, are conditioned by ignorance, we experience an unenlightened life subject to dissatisfaction. In essence, our unenlightened life is suffering. Enlightened life is Nirvana, which is free of dissatisfaction and suffering. How do we experience an enlightened life? Buddha said that when we purify our aggregates of delusions, such as attachment and ignorance, we experience an enlightened life. In this episode, we begin a journey to purify our intentions and actions of delusions. JoAnn Fox teaches a simple way to check whether your intention is motivated by delusion. She also guides a meditation on this technique and offers a mindfulness practice for daily life. The five aggregates are: 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 “What are the consequences of this choice?” Will it bring happiness? What is my intention? Observe how you feel. Delusions make our minds uncomfortable. If we’re feeling uncomfortable, a delusion like anger or attachment is present in our minds, making our intention unskillful. This is a simple way to see if the intention is good or bad. Him I call a brahmana, who even in this existence realizes the end of dukkha (i.e., Nibbana), who has laid down the burden (of the skandhas) and who is free from moral defilements. --Buddha, The Dhammapada, Verse 402 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/ Instagram: https://www.instagram.com/buddhism.with.joann.fox…
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 moment We 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 future Remembering impermanence can help us let go of the past. Impermanence is like a river; it only flows in one direction—change. 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…
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 embrace—soothing 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 mindfulness—the 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…
In this episode, we delve into a universal human experience: anger. But fear not! We're not just exploring the problem; we're diving into solutions. Get ready for an enlightening journey as we uncover practical strategies rooted in Buddhist wisdom to tame the flames of anger and cultivate inner peace. We can learn how to transform the energy of anger into understanding and compassion. Through understanding and compassion we can heal ourselves and be a refuge of peace for others. In fact, in the story associated with the following verse, Buddha said: ‘Because I am patient and do no wrong to those who do me wrong, I have become a refuge to many." Then the Buddha spoke in verse as follows: Him I call a brahmana, who, without anger endures abuse, beating and being bound, and to whom the strength of patience is like the strength of an army. --Buddha, The Dhammapada (Verse 399) 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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Buddhism for Everyone with JoAnn Fox
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! We’ll 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 aren’t for you, get a full refund within the first 30 days. Questions: email joann@buddhismforeveryone.com…
Renunciation is the determination to be free from our own cycle of suffering and dissatisfaction. Renunciation is a state of mind, like patience, compassion, or contentment. Much like these virtuous states of mind, developing renunciation leads us to deeper and deeper levels of inner peace. In this episode, we explore how renunciation directs our focus toward spiritual development, creates happiness, and how we can develop this state of mind. Normally, we're always looking for something...something to ease discomfort, abate dissatisfaction or boredom, or give us pleasure. If we're lonely, we might seek out a new partner. If we're depressed, we might eat a bowl of ice cream or drink to intoxication. We turn to these things for some refuge, but the relief is brief, and they don't address our real problem. In fact, these sources of relief often bring us more problems! The first step in developing renunciation (the wish to be free of the cycle of suffering and dissatisfaction) is to understand that these external sources of refuge don't work. But don't just believe me! You can check whether the things you are trying to solve your problems are true or false refuge. The four-point way to check whether something is a false refuge or real refuge: 1. Does it create any unwanted side effects or more problems? 2. Does it address the real source of the problem? 3. Does it create peace in the mind? 4. Does it always give you relief when you turn to it? If you answered yes to all four questions = real refuge If you answered no to any of these questions = false refuge When we realize that we seek relief in false sources of refuge, we look for real solutions. This search for real solutions is renunciation. Often, people hear the teachings on renunciation and think it's about giving up worldly pleasure. Because renunciation is necessary for the attainment of enlightenment, we might think that enlightenment is only possible for monks or nuns. Renunciation is not about giving up worldly pleasure but relating to pleasures differently. As we develop renunciation, we begin to transcend the desire for the fleeting happiness or relief that arises from worldly pursuits. But when delight graces our path, we welcome it, savoring the enjoyment without chaining it to our expectations. Wouldn't it be wonderful if we weren't shocked or sad when something we really enjoyed ended? Perhaps, for example, we'd be grateful for the good times when a relationship ended, knowing they were bound to end somehow. Often, we become angry when the most pleasurable things cease to give us the same pleasure but instead give us mostly pain. Generally, we don't attribute this pain to our mental habits. We keep getting lost in the valley of some familiar pain. Or we addictively desire the same peak of pleasure. We experience the same cycles of pain because our mind is set up for similar disappointments or dissatisfaction. The solution to pain or dissatisfaction, therefore, is within the mind. With this growing wisdom of renunciation, we turn to what can help us solve our real problems. For Buddhists, this means taking refuge in the teachings, the teacher, and the spiritual community. When we start developing real sources of refuge, like patience or compassion, we stop being tossed on the waves of changing fortune and turn our attention to a higher goal: cultivating our inner potential. Him I call a brahman who has cut the strap of ill will, the thong of craving, and the cord of wrong views together with latent defilements, who has lifted the bar that fastens the door of ignorance, and who knows the Truth. —Buddha, The Dhammapada, Verse 398 References with Links Fronsdal, Gil (2023).The Dhammapada: A Translation of the Buddhist Classic with Annotations. (Kindle). Published by Shambala ( Link ). Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 and Volume 2 ( Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Find us at the links below: Website: BuddhismforEveryone.com Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox…
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…
In this episode, we explore the antidotes to the three poisons — greed, anger, and ignorance. The three poisons are the fundamental sources of suffering. Join us to discover how generosity counters greed, loving-kindness conquers anger, and the realization of emptiness opposes ignorance. Explore the transformative power of applying ancient wisdom to today's busy life. Anger blinds individuals to compassion and disrupts our inner peace. Anger is also the most potent destroyer of good karma. Greed, or attachment, arises from the craving for possessions, experiences, or people. Attachment leads to a perpetual cycle of desire and dissatisfaction. Ignorance is a lack of understanding of the true nature of reality, which causes the poisons of anger, attachment, and all other delusions, such as jealousy, pride, etc. Overcoming these three poisons through mindfulness, wisdom, and ethical conduct is crucial for attaining enlightenment and freeing oneself from cycles of suffering. The three mental poisons explained by Buddha: ignorance attachment (also called craving) anger (also called hatred or ill will) The practices that act as antidotes to the three mental poisons: Wisdom opposes ignorance Generosity opposes attachment Loving-kindness opposes anger 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 “enemies,” we neutralize the impact of this poison and open a space in which we can become aware of the true roots of hatred in our own wounds. As James Baldwin said, “One of the reasons people cling to their hates so stubbornly is because they sense, once hate is gone, they will be forced to deal with pain.” 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…
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 —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=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…
There is a way to purify negative karma! Phew. Buddha taught the Four Powers of Purification as a method to purify the negative karma we’ve created in the past. The powers of purification act together or alone. For example, as soon as we have even a moment of regret for some harm we’ve done, we start to purify that karma. However, to fully purify negative karma form previous actions, the four powers can be used as a meditation. This practice illuminates Buddhism’s most essential tenet: that we can profoundly change--and even become a completely pure, enlightened being. How to purify negative karma through the Four Powers: 1. Regret 2. Reliance 3. Remedy 4. Resolve 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 you’ve seen him depicted or simply as a being made of golden light. Vajrasattva can be imagined in a simple way as a being of white light. While reciting the mantra, imagine light flowing down from the holy being at your crown. The light flows down, through the crown of your head, and fills your entire body purifying all your negative karma and delusions. If you do not feel comfortable visualizing such a being, you can imagine a sphere of light above your head, thinking that it represents all enlightened qualities like love and compassion. Visualize light flowing down from the sphere and filling you. The short Mantra of Vajrasattva, Buddha of Purification Om Vajra Sattva Hum 4. The Power of Resolve The power of resolve (sometimes called the power of promise) involves a promise to try to refrain from a harmful action in the future. If you’re trying to purify a specific negative action, it can be especially meaningful to refrain from an action that is similar to that original harmful action. For example, if you’re trying to purify stealing, you can promise to refrain from stealing in the future. Alternatively, you can decide to act in more positive ways, such as being more generous or promising to donate to a charity. “First, if all the causes and conditions for something to occur come together and there is nothing opposing its arising, the effect is certain to occur. For example, if a barley seed (the cause) is planted, the conditions of moisture, warmth, sunlight, and nutrients come together, and opposing conditions such as frozen ground, disease, and being trampled by animals, don’t oppose it, a barley plant is certain to grow. Similarly, if you have the karmic seeds of anger and that anger is not opposed by your practice of patience, understanding of emptiness, or a vow or commitment not to get angry, when you meet with someone (the external condition) who says or does something you experience as harmful, your karmic urge will drive you to get angry.” --Je Tsongkhapa O foolish one! What is the use of wearing matted hair? What is the use of your wearing a garment made of antelope skin? In you, there is a forest (of moral defilements); you clean yourself only externally. —Buddha, The Dhammapada. Verse 394 References with Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=394 Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 ( Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pg 209-214. Find us at the links below: Website: BuddhismforEveryone.com Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group: Join our private group at:https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox…
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) —Buddha, 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 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…
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Buddhism for Everyone with JoAnn Fox
Learning how to listen to teachings and having respect for the teacher create the right conditions for your mind to change. In this episode, we explore Je Tsongkhapa’s instructions on “How to listen to the teachings by relying on the Six Ideas. Your mind opens when you feel the teaching is medicine that can cure your specific suffering or difficulty. Buddhist Teacher JoAnn Fox explains how to put these instructions into practice with some struggle you're currently experiencing. When you receive Buddhist teachings in a formal setting and see the teacher being prostrated before or given gifts, it may seem strange in our modern world. Respect for the teacher, however, is a cause. The effect is that your mind opens to the meaning behind the words and their value to your life. Therefore, respect for the teacher and teachings is a condition for transformation to happen. When you pay homage or make offerings, it shows that you believe it’s precious. How to listen to the Teachings by relying on the Six Ideas Think of yourself as a sick person. “Stricken with the virulent and chronic disease of the three mental poisons [attachment, hostility, and ignorance], we are extremely sick, but we are completely unaware that we are ill.” 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) —Buddha, The Dhammapada References with Links Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=392 Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 ( Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pg 58-63. Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox Website: Buddhismforeveryone.com…
This episode explores the art of ethical living, guided by the practice of restraint. Restraint involves intentionally moderating and controlling one's actions, speech, and thoughts. We cultivate restraint to minimize the harm we cause and to build the foundation for spiritual development. A good guide for our practice of restraint is the Five Precepts. The Five Precepts were given to his lay (not ordained) followers as ethical guidelines that include the vow to abstain from killing, stealing, engaging in sexual misconduct, lying, and becoming intoxicated. How to practice the ethical discipline of restraint: Generate the motivation to practice restraint with some action Decide we're going to do it Use mindfulness to remember that we've decided to practice restraint Put this decision into practice Whoever does no ill Through body, speech, and mind, And is restrained in these three areas, I call a brahmin. (Verse 391) --Buddha, The Dhammapada Reference with Link: Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. (Link) 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…
This episode explores the question “Where does anger come from?” Buddhist teacher, JoAnn Fox, also provides several practical ways to prevent anger from arising (when it typically would)! Anger doesn’t 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 don’t want to harm those we love and cherish, but when we’re angry that mind wants to harm them. That makes Buddha’s advice to turn “ away from the intent to harm” and not “set anger loose” 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 Zopa’s response began: “My dear one, You have recognized that anger arising is not good and that you must do something about it. You’re responsible for stopping that problem. Even this is progression toward peace and happiness.” 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) —Buddha, The Dhammapada Reference with Link Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 (Link) 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 primary motivation behind wanting to become a Buddha for the sake of all living beings is boundless compassion. This unconditional love and concern for the well-being and liberation of all sentient beings, without exception, takes effort to cultivate. A bodhisattva is someone who, out of compassion, vows to attain enlightenment for the benefit of all beings. The wish itself is called "bodhicitta." What marks becoming a bodhisattva is that their intention to become a Buddha is unmovable (meaning they've developed bodhicitta). While the Bodhisattva Vow is central to the Mahayana Buddhist tradition, this aspiration to become a Buddha transcends cultural, religious, and philosophical boundaries. It is a universal call to alleviate suffering for all living beings, regardless of their background or beliefs. Some may view the aspiration to become a Buddha as a sacred duty, a calling that arises from a deep sense of responsibility towards all living beings and the world as a whole. The practice of Taking and Giving, or Tonglen, is a powerful method for cultivating compassion and ripening bodhicitta. It does so by developing empathy, erasing boundaries between self and other, transforming negative mental states, and deepening one's commitment to the welfare of all beings. Through consistent practice, we can gradually mature in our capacity for selfless love and compassion. By day shines the sun; by night shines the moon; in regalia shines the king; in meditation shines the arahat; but the Buddha in his glory shines at all times, by day and by night. Verse 387 —Buddha , The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=386 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…
Metta meditation, also known as loving-kindness meditation, is a fundamental practice in Buddhism that cultivates feelings of love, compassion, and goodwill towards oneself and others. The word "Metta" is a Pali term that translates to "loving-kindness" or "benevolence." In this meditation, practitioners typically sit in a comfortable position and focus on generating feelings of love and kindness. The practice involves silently repeating phrases or affirmations that express well-wishes, such as "May you be happy, may you be healthy, may you be safe, may you live with ease." The meditation progresses through stages, starting with sending loving-kindness to oneself, then extending it to loved ones, people we're neutral toward, and then to those we feel aversion or anger toward. The ultimate aim is to cultivate a boundless, unconditional love for all sentient beings. It also fosters a sense of interconnectedness and reduces emotions like anger and indifference. Metta meditation is considered a powerful tool for developing compassion, empathy, and universal love and compassion. It is practiced in various forms across different Buddhist traditions. People from diverse backgrounds also use Metta meditation for its universal message of love and goodwill. In this episode, we practice only the first round of the metta mediation, practicing loving-kindness toward ourselves: May I be well May I be happy May I be peaceful Whoever is Seated, absorbed in meditation, Done what had to be done, Free of contaminants, Who has reached the highest goal, I call a brahmin. (386) —Buddha, The Dhammapada —Buddha, The Dhammapada. References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) 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…
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Buddhism for Everyone with JoAnn Fox
The Lojong slogan "Work with your greatest defilements first" emphasizes the importance of addressing the negative habit that is most deeply disturbing our inner peace and happiness. Lojong, which means "mind training" in Tibetan, is a set of teachings in Tibetan Buddhism aimed at developing compassion, wisdom, and the ability to transform adverse circumstances into opportunities for spiritual growth. Central to Lojong are short, pithy instructions called "slogans," like "Work with your greatest defilements first." By working with the habit that causes us the most problems first, we can make significant strides in our quest for peace and happiness. In Buddhism, defilements (or kleshas in Sanskrit) refer to mental states that cloud the mind and lead to suffering. Sometimes called delusions or afflictions, common defilements include greed, anger, ignorance, pride, and jealousy. Tackling our greatest defilement first helps us in two ways. First, we can open up so much more peace and joy in our lives. We also remove a major obstacle to spiritual growth. This approach acknowledges that we all have deeply ingrained habits that hinder our progress toward liberation and mental peace. It takes courage and vulnerability to take responsibility like this, especially if it’s creating a big mess in our lives or affecting others. How to work with your greatest defilements first The practice starts with self-awareness. We identify the habit causing us the most difficulties or suffering. Perhaps it is a delusion like jealousy that is currently very strong, like a thorn raking through our hearts. Or it is a habit that frequently bothers us. Through mindfulness, we observe how the habit is triggered. We also try to understand the consequences it brings. Once revealed through mindfulness and self-reflection, our greatest defilement can then become a target, something we gradually work on as we gather spiritual tools. If it’s anger, for example, one can find Buddhist teachings focusing on anger or seek therapy to address it. Several episodes of this podcast are dedicated to working on anger, for example. We can't expect to solve our greatest defilement right away. However, we take a huge step toward peace just by becoming aware and taking responsibility for it. 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 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…
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 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…
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Buddhism for Everyone with JoAnn Fox
"The rain could turn to gold and still your thirst would not be slaked' the Buddha said. In this episode we explore the connection between the Buddhist teachings of emptiness and craving. Understanding this connection is fundamental to understanding the nature of suffering and the path to liberation. Emptiness (Shunyata) Emptiness refers to the fundamental nature of reality, which is devoid of inherent, fixed, or independent existence. The empty nature of all things is the opposite of how we normally perceive reality. If we see something as beautiful, we do not think our mind has anything to do with creating that beauty. We see a table, and we naturally think a table has an inherent identity as a table. According to the Buddha, all phenomena, including physical objects, mental states, and even the self, lack an unchanging essence or self-nature. Emptiness is not a form of nothingness, but rather the absence of inherent, permanent, or self-existing characteristics. Craving (Tanha) or Thirst Craving (Tanha) is another crucial concept in Buddhism, often identified as the root cause of suffering. Sometimes Tanha is translated as “greed,” “attachment,” or “thirst.” In this episode, we related to this concept mainly as thirst. Thirst can be understood as a relentless attachment to sensory pleasures, material possessions, and other living beings. Thirst/craving is not merely enjoying these things, but becoming attached to them, so that if we can’t have them or they disappoint us, we suffer. Buddha said attachment is like tasting honey on the razor’s edge; the first taste is sweet, but, inevitably, pain follows. Understanding the connection between emptiness and craving At the deepest level, thirst arises due to our ignorance of the true nature of reality, emptiness. According to the teachings of emptiness, nothing arises independently or in isolation. Instead, everything arises in dependence on causes and conditions. Emptiness means that all things lack inherent existence. For example, all things in reality depend on the name they are given, their function, label, and our mind’s imputation (and more). Craving arises due to ignorance of this interdependent nature of things. We develop attachments and desires based on the mistaken idea of independent and fixed things of beauty or pleasure. We don’t think that our mind is creating the beauty or pleasure we’re craving, but it is! Cessation of Craving and Liberation The Buddha taught that the cessation of craving leads to the cessation of suffering. The realization of the emptiness of all phenomena leads to the eradication of ignorance and, consequently, the cessation of craving. When craving is extinguished, suffering ceases, and one attains enlightenment, O Brahmana, cut off the stream of craving with diligence, and abandon sense desires. O Brahmana, perceiving the cessation of the conditioned, be an arahat who realizes Nibbana, the Unconditioned. (Verse 383) —Buddha, The Dhammapada. References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=386 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. ( 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 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…
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 )…
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…
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…
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…
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…
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Buddhism for Everyone 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 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…
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Buddhism for Everyone 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 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…
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Buddhism for Everyone with JoAnn Fox
The practice of restraint is a crucial part of the Buddhist path to enlightenment. It involves abstaining from harmful thoughts, speech, and actions that lead to suffering for oneself and others. In this episode, we look at the practice of restraint to protect and help ourselves. The Buddha speaks so much about the wisdom of guarding the sense doors and practicing restraint. For if we don't practice restraint at all, we have no control over where our life is headed. We are like a wheel spinning out of control. Guarding the sense doors: eye, ear, nose, tongue, body and mind Restraint is part of the practice of ethical discipline, one of the three pillars of Buddhist training, along with universal compassion and wisdom. Restraint is essential for cultivating virtue and good karma and developing a calm and focused mind. By restraining from harmful actions, we purify our minds and develop a sense of self-control and discipline. In Buddhism, the practice of restraint is guided by the Five Precepts, which are basic ethical guidelines that many lay followers vow to live by. These Five Precepts are: Refrain from taking the life of any living being Refrain from taking what is not given Refrain from engaging in sexual misconduct Refrain from false speech Refrain from taking intoxicants that cloud the mind In addition to the Five Precepts, there are other guidelines for restraint, such as refraining from harsh speech, divisive speech, and gossip. The practice of restraint is not just about avoiding negative actions, but also about cultivating positive qualities such as kindness, generosity, and compassion, which we will look at in the next episode. The Week's Mindfulness Practice of Restraint In your life as it is now, is there Anything you should practice restraint with? Is there Anything you're doing that feeds non-virtue? Are there habits that are harmful to yourself or others? Examples of guarding the sense doors: The ear: Is there some way you should practice restraint in listening? For example, someone may have a bad effect on you; when you talk at length, it encourages you to be angry at others. Nose and tongue: restraint regarding food Body: restraint in body, sex, stealing, killing, hurting Mind: restraint of mind, refrain from thinking and dwelling on something that causes delusion JoAnn suggests choosing one way to practice restraint in the coming week. Specifically, select the practice of restraint that will bring you the most benefit and peace. You may find that restraint looks like moderation, or it could mean restraining completely from something. In daily practice, watch for the moment when restraint is called for. Then, with mindfulness, practice restraint as you've planned. But don't be hard on yourself when you slip up! Progress is progress; perfection is enlightenment (and we aren't there yet). The Story of Five Monks “While residing at the Jetavana monastery, the Buddha uttered Verses (360) and (361) of this book, with reference to five bhikkhus [monks]. Once there were five bhikkhus in Savatthi. Each of them practised restraint of just one out of the five senses and each of them claimed that what he was practising was the most difficult. There were some heated arguments over this and they could not come to an agreement. Finally, they went to the Buddha to ask for his decision. The Buddha said to them, "Each of the senses is just as difficult to control as the other; but all bhikkhus must control all the five senses and not just one. Only those who control all the senses would escape from the round of rebirths." Then the Buddha spoke in verse as follows: Restraint in the eye is good, good is restraint in the ear; restraint in the nose is good, good is restraint in the tongue. (Verse 360) Verse 361: Restraint in body is good, good is restraint in speech; restraint in mind is good, good is restraint in all the senses. A bhikkhu [monk] restrained in all the senses is freed from all ills. (Verse 360) Source 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=360 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…
Wealth destroys those who lack in wisdom, But not those who seek the beyond. Craving wealth, those lacking wisdom Destroy themselves As well as others. (355) Weeds are the ruin of fields; Passion is the ruin of people. So offerings to those free of passion Bear great fruit. (356) Weeds are the ruin of fields; Ill will is the ruin of people. So offerings to those free of ill will Bear great fruit. (357) Weeds are the ruin of fields; Delusion is the ruin of people. So offerings to those free of delusion Bear great fruit. (358) Weeds are the ruin of fields; Longing is the ruin of people. So offerings to those free of longing Bear great fruit. (359) The Sangha is one of the Three Jewels of Buddhism, alongside the Buddha and the Dharma (the teachings of the Buddha). Traditionally, the Sangha is comprised of monastics, spiritual teachers, bodhisattvas and enlightened beings. Taking refuge in the Three Jewels is considered the doorway into Buddhism, the way to become a Buddhist. Even if one has no intention of becoming a Buddhist, refuge in a teacher, the teachings, and a spiritual community is a fundamental step towards simply attaining inner peace. But refuge can be seen as the first step, or realization, toward attaining enlightenment, complete liberation from suffering. The Sangha plays an important role in Buddhist practice. It provides a supportive community for practitioners to learn from and practice with. So we can say that the people we practice with and the teachers we learn from are part of our Sangha, spiritual community. The Sangha also creates a field of merit. Merit refers to “good karma.” When you have seen people, perhaps on TV, visit monasteries and make offerings to monks and nuns, they are making offerings to the field of merit in order to create exceptionally powerful “good karma.” But we can create good karma towards the field of merit in many ways. For example, the Buddha or any Buddhist spiritual teacher, would be so happy for you to practice patience or compassion as an offering. This episode explains many ways we can create good karma towards the field of merit and practical ways to build or strengthen Sangha, a spiritual community, for ourselves. Wealth destroys those who lack in wisdom, But not those who seek the beyond. Craving wealth, those lacking wisdom Destroy themselves As well as others. (355) Weeds are the ruin of fields; Passion is the ruin of people. So offerings to those free of passion Bear great fruit. (356) Weeds are the ruin of fields; Ill will is the ruin of people. So offerings to those free of ill will Bear great fruit. (357) Weeds are the ruin of fields; Delusion is the ruin of people. So offerings to those free of delusion Bear great fruit. (358) Weeds are the ruin of fields; Longing is the ruin of people. So offerings to those free of longing Bear great fruit. (359) --Buddha, The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) 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…
Taking refuge in the Dharma means we turn to the spiritual teaching of Buddha to help us solve our problems to alleviate pain. It means we commit to working on ourselves. Having taken refuge in the Dharma, reality itself becomes our greatest teacher. If we see everything as an opportunity for learning and growth, everything we experience becomes usable on our path toward freedom. We find solutions to our problems inside. People turn to many sources of false refuge: drugs or alcohol, relationships, television, food…the list of possibilities is endless. You find that false sources of refuge cause more problems, unwanted side effects, and give only the briefest relief. Sometimes they just cause suffering when you hope for relief. There is a four point way to check whether what you are turning to is 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 To engage in the mindfulness practice offered in this episode, we try to solve some recurrent problem in our life by going for refuge to dharma by putting the teachings of Buddha into practice. We might respond with real refuge by developing compassion, practicing patience, or observing how our mind is creating the problem (wisdom). We can also check and mindfully observe when we are taking false refuge. For example, we can ask ourselves in a moment if observation, is what I'm doing now false refuge, does it have unwanted side effects, or cause more problems? Each of us can discover the real refuge or solution for ourselves. What a relief! The gift of Dharma surpasses all gifts. The taste of Dharma surpasses all tastes. The delight in Dharma surpasses all delights. The destruction of craving conquers all suffering. (354) --Buddha, The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) 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…
At the start of this three part series on Refuge, this episode explores what it means to take refuge in Buddha. The most simple way to take refuge in Buddha means relying on Buddha as a teacher. This requires studying and applying dharma in daily life, which leads to an understanding that dharma and daily life are inseparable. To take refuge to a deeper level, what is called ultimate refuge in Buddha, means to identity with our Buddha-nature, to take inspiration from beings who were once just like us but are now enlightened, and follow their teachings. At this point, we start identifying ourselves with the enlightened beings of the past, present, and future. We see them as examples of what we can become and as guides to that same state of awakening. Right now awakening is just a seed, but this seed is indestructible. Awakening is in our nature, indestructible, just as sleeping and waking are irrevocably part of our daily rhythm. To say, “I take refuge in Buddha” means I put my faith in my Buddha-nature, not a man who lived in India 2500 years ago. The meaning of the man who attained enlightenment in ancient India is that he points to what we can do and what he can teach us. This is similar to what we do when we take any teacher. If we want to learn to paint with watercolors, we find a teacher whose skill we believe in, and we learn from them. What we’re trying to learn from Buddha is how to experience our real nature. And to have faith in Buddha is to have faith in our pure nature and potential. When we take refuge in Buddha this way, as revealing our Buddha-nature, we identify with our indestructible seed of enlightenment. At the moment it may seem like that seed is dormant in a field of weeds, with thorny trees and patches burnt to the ground. But if we see examples like Buddha and take refuge in Buddha's teachings by practicing them, that seed begins to sprout and then take root. The more we believe in our basic goodness, the more inspired we are to nurture that pure seed. And soon the seed becomes a sapling and then a great tree of wisdom that shelters other living beings beneath it. Through refuge in Buddha, great compassion, great wisdom, and great skill will take root in us so that we ourselves come to embody these qualities. Eventually, from refuge in Buddha as a guide, we ourselves become the teacher, the Buddha, and, as such, can give immeasurable help to all beings. “I am all-conquering, all-knowing, Stained by nothing. Letting go of everything, Released through the destruction of craving And having known directly on my own, Whom could I point to [as my teacher]?” (353)* --Buddha, The Dhammapada References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 78 ( Link ) 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…
Fearlessness is much talked about in Buddhism, particularly the idea of becoming fearless. In this episode we look at that which causes us fear, antidotes to fear, and tapping into our own bravery. It’s important to begin a discussion on fear according to Buddhism, to understand that Buddha distinguished between skillful fear and unskillful fear. Skillful fear can be a helpful tool to motivate us towards skillful action, like a person who sees a train barreling down the track and feels fear of sitting on the tracks. If the fear is unskillful, however, it leads us to unskillful action instead. This episode explores unskillful fear and how to overcome it. When we look at things which cause us unskillful fear, they range from: fear of things which may or may not happen fear of the unpleasantness of things which will happen, like aging fear for those we love The Story of Mara Trying to Frighten the Buddha’s Son “While residing at the Jetavana monastery, the Buddha uttered Verses (351) and (352) of this book, with reference to Mara who had come to frighten Samanera Rahula, son of Gotama Buddha. On one occasion, a large number of monks arrived at the Jetavana monastery where Buddha was staying, together with his followers and his son, Rahula. To put up the guest monks Rahula decided to go and sleep near the door, just outside the chamber of the Buddha. Mara, representing a devil figure, wanting to annoy the Buddha through his son, took the form of an elephant and encircling the head of the samanera with his trunk made an alarming noise hoping to frighten him. But Rahula was unmoved. The Buddha, from his chamber, knew what was happening, and said, "O wicked Mara! Even a thousand such as you would not be able to frighten my son. My son has no fear, he is free from craving, he is vigilant, he is wise." Then the Buddha spoke in verse as follows: Verse 351: He who has attained arahatship [Buddhahood] is free from fear, free from craving, and free from moral defilements. He has cut off the thorns of existence (such as lust). This is the last existence (for him). Verse 352: He who is free from craving and from attachment, who is skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence is indeed called "one who has lived his last, a man of great wisdom, a great man." 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=351 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…
Sometimes we find it hard to reach goals or put effort into things we desperately want to improve. Why is this—when the wish is there? Attachment to what is meaningless or nonvirtuous might be the obstacle when the wish to change is there but effort is lacking. For example, someone might want to improve their health, but they’re also attached to relaxing on the couch after work rather than exercising. Someone might deeply wish to improve their relationship, but they’re also attached to playing videos games rather than spending time with their loved one. We only have a limited amount of time to devote to what is truly important to us. A turning point comes when we decide to put energy into our most important goals. Check out this episode to discover how to clear the path to attaining what we value most. Verse 349: In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong. Verse 350: A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara. At the end of the discourse, the young bhikkhu attained Sotapatti Fruition.” Source References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=348 Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox…
Buddha said, “with effort, we have all attainments.” We can achieve any goal, no matter how lofty, with enough continued effort, even becoming a bodhisattva and attaining enlightenment. So why do such noble goals seem so hard to achieve? Because there are obstacles to effort, and, often, they playa do,I aTM role in our life. The three main obstacles to effort are as follows: Procrastination Discouragement Attachment to what is meaningless or non-virtuous It is said that if you have one of these obstacles, you have all three. In this episode, we look at attachment to what is meaningless or non-virtuous, and how it keeps us from putting energy into what is most important to us. The weekly mindfulness practice that follows is to watch our mind and see how attachment is functioning to impede the attainment of important goals and investing effort into what we value most. The Story of Culadhanuggaha, speaks of attachment impeding one young monk’s goals to keeping his vows. “While residing at the Jetavana monastery, the Buddha uttered Verses (349) and (350) of this book, with reference to a young bhikkhu, who was a skilful archer in one of his previous existences. Once a young bhikkhu took his alms-food in one of the shelters specially built for bhikkhus in town. After his meal he felt like drinking water. So he went to a house and asked for some drinking water, and a young woman came out to give him some water. As soon as this young woman saw the young bhikkhu she fell in love with him. Wishing to entice him, she invited the young bhikkhu to come to her house whenever he felt thirsty. After some time, she invited him to her house for alms-food. On that day, she told him that they had everything they could wish for in the house, but that there was no male to look after their affairs, etc. Hearing those words, the young bhikkhu took the hint and he soon found himself to be more and more attached to the young, attractive woman. He became very much dissatisfied with his life as a bhikkhu and was getting thin. Other bhikkhus reported about him to the Buddha. The Buddha called the young bhikkhu to his presence and said to him, "My son, listen to me. This young woman will be your undoing just as she had been to you in a previous existence. In one of your previous existences you were a very skilful archer and she was your wife. On one occasion, while the two of you were travelling, you came upon a gang of highwaymen. She fell in love with the gang leader. So, while you and the gang leader were engaged in fighting and you called out to her to give you the sword, she gave the sword to the robber who promptly killed you. Thus, she was the cause of your death. Now, too, she will be the cause of your ruin if you go after her and leave my Order for her sake." Then the Buddha spoke in verse as follows: Verse 349: In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong. Verse 350: A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara. At the end of the discourse, the young bhikkhu attained Sotapatti Fruition.” Source References and Links Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=348 Find us at the links below: Facebook: https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox…
One way of practicing non-attachment can be expressed with the popular phrase, “Let go.” In verse 348 of the Dhammwpada, Buddha says, “ Let go of the past, let go of the future, let go of the present.” But what does it mean to let go? When we are attached to something, we are attached because of the way we’re thinking about it. For example, we don't suffer today because of what someone did to us in the past, but because of the resentment we are have thinking about it. If we worry about not having enough money in the future, it's not because that will actually happen (for how would we know), but because of how of we're thinking. To stop the suffering that comes with attachment to things of the past, present, and future, we first identify the obsessive or painful way we think about them. Then we find a new way to think about them that beings us peace and contentment rather than pain and longing. I like to call the practice: “Let go into peace.” This practice of non-attachment involves mindfully noticing the disturbing way of thinking, then replacing it with a beneficial way of thinking. In the example above with a past resentment, when we catch ourselves thinking about what someone did and it causing a painful feeling to arise, we change our thoughts to compassionate ones about that person who harmed us. We let go of resentment into something beneficial, compassionate. Some ways to practicing letting go into something beneficial: Let go of the past: forgive yourself, forgive others. Let go into lessons learned. Let go of regrets and guilt. If we understand impermanence, we know we’re not even the same person. Let go into compassion for our self and lessons learned. Let go of the present; let go of expectations so you can enjoy. Let go of the present and practice contentment. Enjoy the wonder of the moment. Let go of the future and stop worrying. Have hope. Have faith that you can handle anything that comes. Let go of the future, wishing for something obsessively, greener grass, and enjoy what you have. Let go and practice gratitude and contentment. The verse Buddha spoke about keep letting go car from the story of Uggasena that follows. The Story of Uggasena “While residing at the Jetavana monastery, the Buddha uttered Verse (348) of this book, with reference to Uggasena, a rich man's son who fell in love with a dancer. Once, a wandering theatrical troupe consisting of five hundred dancers and some acrobats came to Rajagaha and performed on the grounds of the palace of King Bimbisara for seven days. There, a young dancer who was the daughter of an acrobat sang and danced on top of a long bamboo pole. Uggasena, the young son of a rich man, fell desperately in love with this dancer and his parents could not stop him from marrying her. He married the young dancer and followed the troupe. As he was not a dancer nor an acrobat, he was not of much use to the party. So, as the party moved from place to place, he had to help carry boxes, to drive the carts, etc. In course of time, a son was born to Uggasena and his wife, the dancer. To this child, the dancer would often sing a song which ran thus: "O you, son of the man who keeps watch over the carts; the man who carries boxes and bundles! O , you, son of the ignorant one who can do nothing!" Uggasena heard the song; he knew that his wife was referring to him and he was very much hurt and depressed. So he went to his father-in-law, the acrobat, and requested him to teach him acrobatics. After a year's training, Uggasena became a skilful acrobat. Then, Uggasena went back to Rajagaha, and it was proclaimed that Uggasena would publicly demonstrate his skill in seven days' time. On the seventh day, a long pole was put up and Uggasena stood on top of it. At a signal given from below he somersaulted seven times on the pole. At about this time, the Buddha saw Uggasena in his vision and knew that time was ripe for Uggasena to attain arahatship. So, he entered Rajagaha and willed that the audience should turn their attention to him instead of applauding Uggasena for his acrobatic feats. When Uggasena saw that he was being neglected and ignored, he just sat on top of the pole, feeling very discontented and depressed. The Buddha then addressed Uggasena, "Uggasena, a wise man should abandon all attachment to the khandha aggregates and strive to gain liberation from the round of rebirths” (Daw Mya Tin, 1986). Let go of the past, let go of the future, Let go of the present. Gone beyond becoming, With the mind released in every way, You do not again undergo birth and old age. (348)* —Buddha, The Dhammapada References and Links AccessToInsight.org. The First Noble Truth . Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=348 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…
Buddha taught that no chains are as powerful as attachment, and nothing bonds us to suffering like our attachment. In the First Noble Truth, Buddha didn't just say, "Life is pervaded by suffering," but defined suffering: In short, the five clinging-aggregates are dukkha (suffering). "And what is the cause by which dukkha (suffering) comes into play? Craving is the cause by which dukkha comes into play. The five aggregates are what make up everything, including our self: physical form, feelings, perceptions, mental fabrications, and consciousness. But the aggregates aren't the problem. It's everything in us that is clinging. In particular, pain and problems are caused by craving that leads us to be attached to something; whether we are attached to gems, children, our expectations, opinions, or money. Craving is an action; because it's an action, we can stop craving. If we can stop craving, we can stop suffering. Craving is the inappropriate attention we give to the object we want by dwelling on its desirable qualities. At first, we just encounter a desirable object or situation we want. But it is inappropriate attention---the thinking-dwelling-craving-- that eventually causes attachment to arise. Feed it long enough, and attachment will arise and bind us to what we want so tightly that we can't be satisfied without it. When we don't get what we're attached to, suffering follows like the shadow of a body. So what can we feed our minds instead when we very much want something? We can feed it non-attachment. We can let go. Let go of others' opinions of us…let go of how others behave…let go of ideas about how an experience would be…let go of expectations of others…let go of needing a particular thing…let go of a person that isn't healthy for us. Practicing non-attachment in this way helps us let go of disappointment, dissatisfaction, and toxic situations. And wouldn't that be wonderful? The wise do not say that bonds made of iron, of wood, and of hemp are strong bonds; they say that only passionate attachment to and care for gems and jewelry, children and wives are strong bonds. These drag one down (to lower planes of existence) and although they seem yielding are difficult to unfasten. The wise, cutting off this bond (of craving) and resolutely giving up sensual pleasures, renounce the world. Verses 345 & 346: —Buddha, The Dhammapada References and Links AccessToInsight.org. The First Noble Truth . Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011. ( Link ) Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=345 Thanisarro Bhikku. The Clinging to End all Clinging. Tricycle Magazine, https://tricycle.org/article/end-clinging/ Find us at the links below: https://www.facebook.com/Buddhismforeveryone Join our private group at: https://www.facebook.com/groups/sanghatalk/ https://www.instagram.com/buddhism.with.joann.fox…
We must work on our minds to overcome the habits of attachment--which always bring suffering--whether one is a monk or a family man. The context of a monastery versus a home with young children will make the practice different in some ways, but in other ways achieving levels of nonattachment remains the same! Loving our family is not in contradiction to the practice of non-attachment. Attachment is self-focused: we are attached to what we think will make us happy. Love, the opposite of attachment, is focused on what will make our friend or loved one happy. In fact, improving our practice of non-attachment is what will make our love more unconditional and stable. We might practice non-attachment with a family member by examining what we are very attached to in our relationship with them. The things we are most attached to can be identified by looking at what causes the most discord. How sad this is. We may discover that our attachment to them being different than the way causes the most suffering. Or we are very attached to our children or partner being what we consider successful. We can then practice mindfulness with the intention to let go of attachment to that particular thing and to accept them just the way they are. That person might not know you’re practicing non-attachment, but they will like it! This non-attachment will make our relationship with them much happier-- and we’ll be more at peace too. The Story of an Ex-Bhikkhu “While residing at the Veluvana monastery, the Buddha uttered Verse (344) of this book, with reference to a bhikkhu who was a pupil of the Venerable Mahakassapa. As a pupil of the Venerable Mahakassapa, this bhikkhu had achieved the four mental absorptions (jhanas). But one day, as he went for alms-food to his uncle's house, he saw a woman and felt a great desire to have her. Then he left the Order of the bhikkhus. As a layman, he was a failure as he did not work hard. So, his uncle drove him out of the house, and subsequently he became mixed up with some thieves. All of them were caught by the authorities and were taken to the cemetery to be executed. The Venerable Mahakassapa saw his pupil as he was being led out and said to him, "My pupil, keep your mind steadfastly on a subject of meditation." As instructed, he concentrated and let himself be established in deep mental absorption. At the cemetery, while the executioners were making preparations to kill him, the ex-bhikkhu was very much composed and showed no signs of fear or anxiety. The executioners and the onlookers were awe-struck and very much impressed by the man's courage and composure and they reported about him to the king and also to the Buddha. The king gave orders to release the man. The Buddha on hearing about the matter sent his radiance and appeared to the thief as if in person. Then the Buddha spoke to him in verse as follows: [Though] clear of the underbrush And out of the forest, Someone attached to the forest Runs right back to it. Come, see that free person Run back into bondage. (344)* --Buddha, 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. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=344 Find us at the links below: https://www.facebook.com/Buddhismforeveryone Join our private group at: https://www.facebook.com/groups/sanghatalk/ https://www.instagram.com/buddhism.with.joann.fox…
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