Once Buddha was staying near the Himalayas in a place where the people were being very poorly treated by three cruel and ruthless kings. Buddha had the thought, ‘I wonder if there is a way to get the kings to treat people better and to rule wisely?’ Mara, kind of a devil figure, observed Buddha having this thought. Mara decided to try and tempt Buddha into ruling as king himself. But Buddha noticed this and said to Mara, “your teaching and my teaching are quite different.” Buddha could not be tempted by power or riches. Then Buddha explained where happiness really comes from is in these verses:

Happiness is having friends when need arises. 

Happiness is contentment with whatever there is. 

Happiness is merit at the end of one’s life. 

Happiness is the abandoning of all suffering. 

In the world, respect for one’s mother is happiness, 

As is respect for one’s father. 

In the world, respect for renunciants is happiness, 

As is respect for brahmins. 

Happiness is virtue lasting through old age. 

Happiness is steadfast faith. 

Happiness is the attainment of wisdom. 

Not doing evil is happiness. (331–333)

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=331

Find us at the links below: 

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

With stories of yogis who spent years practicing alone in isolated mountain caves, it might seem like Buddhism promotes a solitary path. But in reality, Buddha spoke many times of the importance of good friends. Friends that are a good influence on us are essential to our well-being and spiritual development. Once, Ananda said to the Buddha that good friends are half the Holy Life. Buddha replied, “No, Ananda, having good friends isn’t half of the Holy Life. Having good friends is the whole of the Holy Life.” 

Buddha also said, “it is better to go alone” than to have friends who negatively influence us. Because we are so easily, almost subconsciously, affected by those we spend a lot of time with, we must choose our companions carefully. In this episode, we look at how vital deep friendships are and the inner qualities of friendship.

In the Sigalaka Sutra, the Buddha named these four types of friend:

1. The helpful friend:  

• protects you when you are careless
• looks after your property when you are forgetful
• is a refuge when you are frightened
• when some need arises, gives you twice the wealth required

1. The friend who shares one’s happiness and suffering:

• reveals their secrets to you, but guards your secrets 
• would not abandon you when you are in trouble 
• they would even sacrifice their life for your sake

3. The friend who points out what is good:

• discourages you from doing evil or harmful things 
• enjoins you in doing good things
• informs you what you have not heard 
• points out the path of love and compassion

4. The sympathetic friend: 

• never rejoices in your misfortune
• rejoices in your good fortune
• stops those who speak poorly of you 
• commends those who speak praise of you

Which of these four types of friends best describes you? What qualities of friendship could you improve? In our weekly mindfulness practice, we can engage in purposeful actions to strengthen our friendships and inner qualities.

If you find an intelligent companion, 

A fellow traveler 

A sage of good conduct, 

You should travel together, 

Delighted and mindful, 

Overcoming all dangers. (328) 

If you do not find an intelligent companion, 

A fellow traveler 

Of good conduct and wise, 

Travel alone, 

Like a king renouncing a conquered kingdom, 

Like the elephant Matanga in the forest. (329)* 

There is no companionship with a fool; 

It is better to go alone. 

Travel alone, at ease, doing no evil 

Like the elephant Matanga in the forest. (330)

References and Links

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

Wikipedia contributors. (2021, October 21). Kalyāṇa-mittatā. In Wikipedia, The Free Encyclopedia. Retrieved 20:38, August 14, 2022, from https://en.wikipedia.org/w/index.php?title=Kaly%C4%81%E1%B9%87a-mittat%C4%81&oldid=1051137163

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

Mindfulness can be used to train the mind: to make the mind more peaceful and see your world differently. Mindfulness, in this way, is used to remember things we’ve learned and intend to put into practice. For example, we may have heard the teaching to gather all blame into one--our mental afflictions. We might agree that there are no external problems or enemies; our problems come from our mental afflictions, such as anger, attachment, ignorance, pride, or greed. To practice mindfulness, we could then determine to recall this wisdom when we start to get angry or upset. Mindfulness is used to remember our determination to practice this wisdom and not blame another person or situation for our unpleasant feelings. This practice helps us let the unpleasant feelings pass without clinging to them and blaming others.

 Mindfulness is a powerful tool for creating a happy mind. 

Always Rely on a Happy Mind (One of Atisha’s 59 slogans of training the mind.) 

The Story of the Elephant Called Paveyyaka

While residing at the Jetavana monastery, the Buddha uttered Verse (327) of this book, with reference to the elephant, called Paveyyaka.

Paveyyaka when young was very strong; in due course, he became old and decrepit. One day, as old Paveyyaka went into a pond he was stuck in the mire and could not get on to the shore. When King Pasenadi of Kosala was told about it, he sent an elephant trainer to help the elephant get out of the mire. The elephant trainer went to the site where the elephant was. There, he made the musicians strike up a martial tune. Hearing the military airs, the elephant felt as if he were in a battlefield; his spirits rose, he pulled himself with all his might, and was soon out of the mire.

When the bhikkhus told the Buddha about this he said, "Bhikkhus! Just as that elephant pulled itself out of the mire, so also, must you all pull yourselves out of the mire of moral defilements."

Then the Buddha spoke in verse as follows:

Take delight in mindfulness, 

guard your mind well. 

As an elephant stuck in mire pulls itself out, 

so also, pull yourself out of the mire of moral defilements.

—Buddha, Dhammapada, Verse 327: 

“If in battle your sword were to fall from your hand, you would without hesitation immediately retrieve it out of fear for your life. Likewise, when you battle the afflictions and lose the weapon of mindfulness (which does not forget the subjective and objective aspects of engaging in what is to be adopted and rejecting what is to be cast aside), you must immediately reapply mindfulness.”

—Je Tsongkapa, 

Take delight in mindfulness, 

guard your mind well. 

As an elephant stuck in the mire pulls itself out, 

so also pull yourself out of the mire of moral defilements.

—Buddha, The Dhammapada

References and Links

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

Je Tsongkhapa. 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, pp 187-197.

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=327

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

Be grateful to everyone. Who does everyone include? 

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

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

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

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

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

The sluggish and gluttonous simpleton 

Who sleeps and rolls about

Like a fat, grain-fed hog

Is reborn again and again. (325)*

In the past, this mind went wandering 

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

Now I will retrain it wisely, As

an elephant keeper does an elephant in rut.

—Buddha, The Dhammapada 

References

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

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

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

Find us at the links below: 

https://www.facebook.com/Buddhismforeveryone

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

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

The Buddha taught that certain factors strengthen the karmic results of our actions. One example is that the effects of actions we do toward certain types of people are intensified because of their special relationship to us and the benefits we receive from them. Our parents are one of these types of people, since we have received so much help from them in the past. Buddha, therefore, advised that we try to take care of our parents and cherish them as much as we can. In this episode, JoAnn Fox relates the teachings on this subject in a way that can also begin to heal our experience of our parents if that is needed.

“There is strength in actions directed toward the three jewels, gurus, those who are like gurus, parents, and the like, for, though you direct no intense thoughts toward them and do them only small harm or help, the ensuing misdeed and merit is great.”

—Je Tsongkhapa 

The elephant called Dhanapālaka 

Is hard to control when in rut; 

Tied down, the tusker doesn’t even eat, 

Remembering the elephant forest.

—Buddha, The Dhammapada 

References

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

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

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=324

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

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

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

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

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

Excellent are tamed mules,

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

But even more excellent 

Are people who have tamed themselves. 

Not by means of these animals could one go 

To that place not gone to, 

Where a self-tamed person goes 

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

—Buddha, The Dhammapada 

References

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

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

Find us at the links below: 

https://www.facebook.com/Buddhismforeveryone

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

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

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

A practice of non-retaliation 

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

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

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

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

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

Condensed practice: Choose peace, generate compassion. 

As an elephant in battle 

Endures an arrow shot from a bow, 

So will I endure verbal abuse; 

Many people, indeed, lack virtue. (320) 

The tamed elephant is the one 

They take into a crowd. 

The tamed elephant is the one 

The king mounts. 

Best among humans is the tamed person 

Who endures verbal abuse.

-Buddha, The Dhammapada

References and Links

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

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

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

This episode is the last of a three part series on the ten nonvirtuous actions, and the focus is on actions of mind. Actions of mind you say! Yes, actions of mind do create karma. In fact, mental actions are continuously creating our reality. Our mind can create a heaven or a hell right on earth. Our mind can also create a happy life—or at least 80% happier.

Nonvirtuous actions of mind:

• covetousness
• ill will
• Wrong view

Finding fault in what’s not at fault 

And seeing no fault in what is, 

Those who take up wrong views 

Go to a bad rebirth. (318) 

But knowing fault as fault, 

And the faultless as the faultless, 

Those who take up right views 

Go to a good rebirth. 

-Buddha, The Dhammapada

References and Links

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

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

When the Buddha explained the ten nonvirtuous actions to abandon, four are devoted to our speech. Our words are an incredibly powerful tool; they can build ourselves and others up. Or they can tear ourselves and others down. In a sentence they can destroy a relationship, friendship, or employment; such is the power of our speech. In fact, a mindfulness practice of purifying our speech is one that can change our lives completely. 

The Four Nonvirtous Action of Speech

1. Lying
2. Divisive speech
3. Harsh speech 
4. Idle chatter 

5 Factors of Right Speech:

1. Is it true?
2. Is it beneficial? 
3. Is it kind?
4. Is it spoken with a mind of good will?
5. Is is the right time?

The karmic results of the 4 Nonvirtuous actions of speech which are similar to the cause, explained by Je Tsongkhapa:

• [as a result of lying] others would slander you a great deal, and they would deceive you; 

• [as a result of divisive speech] your helpers would not get along and would misbehave;

• [as a result of offensive speech] you would hear unpleasant and quarrelsome speech; [183]
•  [as a result of senseless speech] your words would not be respected or understandable, and your confidence would not be unshakable;

Je Tspnkhaoa also explained that abandoning the four nonvirtues of speech is the karmic cause of trustworthy words., “The effect of trustworthy words is that through kind speech, purposeful behavior, and being one whose aims are the same as the disciples’, you gather living beings and mature (teach and guide) them.”

“The word is pure magic, and when you adopt the first agreement, magic just happens in your life. Your intentions and desires come easily because there is no resistance, there is no fear; there is only love. You are at peace, and you create a life of freedom and fulfillment in every way. Just this one agreement is enough to completely transform your life into your personal heaven. Always be aware of how you are using the word, and be impeccable with your word.”

—Adapted from The Fifth Agreement: A Practical Guide to Self-Mastery. Copyright© 2010 by Miguel Angel Ruiz, M.D., Jose Luis Ruiz, and Janet Mills. Reprinted by Permission of Amber-Allen Publishing, Inc., San Rafael, California

Seeing danger in what’s not dangerous 

And not seeing danger in what is, 

Those who take up wrong views 

Go to a bad rebirth. (317) 

-Buddha, The Dhammapada

References and Links

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

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

Right Speech. Access to Insight (website).

https://www.accesstoinsight.org/ptf/dhamma/sacca/sacca4/samma-vaca/index.html

The Fifth Agreement: A Practical Guide to Self-Mastery. Copyright© 2010 by Miguel Angel Ruiz, M.D., Jose Luis Ruiz, and Janet Mills. Reprinted by Permission of Amber-Allen Publishing, Inc., San Rafael, California. https://www.thefouragreements.com/the-first-agreement-be-impeccable-with-your-word/

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

The Three Nonvirtuous Actions of Body:

1. Killing 
2. Stealing
3. Sexual Misconduct

The karmic results of the three nonvirtuous actions of body

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

Ashamed of what’s not shameful 

And not ashamed of what is, 

Those who take up wrong views 

Go to a bad rebirth. (316)* 

--Buddha, The Dhammapada

References and Links

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

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

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

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

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

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

--Heath Ledger 

Just as a fortified city Is guarded inside and out, 

So guard yourself— 

Don’t let a moment pass you by. 

Those who let the moment pass 

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

--Buddha, The Dhammapada

References and Links

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

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

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

There is a way to purify negative karma! Phew. Buddha taught the Four Powers of Purification. The first power is healthy regret. This type of regret stands in contrast to guilt. Healthy regrets teaches us that we should try to not be angry or unkind to ourselves when we experience regret. Regret makes us naturally desire not to repeat that action and the harm we caused. The second power of purification is applying remedies. In this episode, JoAnn Fox shares a traditional method for applying remedies, reciting the mantra of Vajrasattva, Buddha of Purification (see the mantra below.) The third is the power of promise, in which we promise to try to refrain from that harmful action in the future. Finally, the power of reliance is to ask for help to a higher power; for some this could be praying to Jesus or it could be asking the objects of Buddhist refuge (Buddha, Dharma, and Sangha) for help. The powers of purification act together or alone. For example, as soon as we regret some harm we have done we start to purify that karma. This practice illuminates Buddhism’s most essential tenet, we can change...Profoundly change. 

How to purify negative karma through the 4 powers:

1. Regret
2. Applying Remedies 
3. Promise 
4. Reliance 

The short mantra of Vajrasattva, For purification

Om Vajra Sattva Hum

Just as kusa grass cuts the hand 

That wrongly grasps it, 

So the renunciant life, if wrongly grasped, 

Drags one down to hell. (311) 

A lax act, corrupt practice, 

Or chaste life lived dubiously 

Doesn’t bear much fruit. (312)* 

With steady effort 

One should do what is to be done 

Because the lax renunciant stirs up 

Even more dust. (313)* 

A foul deed is best not done— 

The foul deed torments one later. 

A good deed is best done— 

For, having done it, one has no regret. (314) 

-Buddha, The Dhammapada

References and Links

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

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

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=314

Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1. (Kindle). Pages 251-253. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

From two stories told by the Buddha referencing people who didn’t think their actions of harm were any big deal, we see that the results of karma can be powerful and that the practice of restraint is wise for our present and future happiness. In this episode, we look at both the law of karma and the practice of ethical discipline. In particular, we look at the power of restraint to change our behavior in our lives for the better! 

Better to eat a flaming red-hot iron ball 

Than to be an immoral and unrestrained person 

Feeding on the alms-food of the people. (308)* 

Four results come to the careless person 

Who consorts with the spouse of another: Demerit, Disturbed sleep, Disgrace, And hell. For the frightened pair Delight is brief

 [And then comes] Demerit, Rebirth in an evil state, 

And harsh punishment from the king. 

Therefore a person should not consort with another’s spouse. (309–310)* 

--Buddha, The Dhammapada

We try to practice restraint from the 10 non-virtuous actions: 

1. killing
2. stealing 
3. sexual misconduct 
4. lying 
5. harsh speech 
6. divisive speech 
7. gossip or meaningless chatter 
8. covetousness
9. malice
10. wrong views 

Karmic Effects Similar to the Cause

The Precious Garland says:

By taking life, we will be short-lived.

Violence will bring us lots of harm.

Through stealing, we will lack possessions.

Through adultery, we will face rivals.

Through speaking falsely, we’ll face slander.

Divisive talk will separate us from our friends.

Harsh speech will mean hearing unpleasant words.

Gossip will cause our speech to lack nobility.

Covetousness will destroy our hopes.

Malice will bring us many fears.

And wrong view will bring inferior beliefs.

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=308

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=309

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

The Story of Sundari the Wandering Female Ascetic

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

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

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

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

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

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

References and Links

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

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

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

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

Training the mind begins by trying to develop the wish to tame our mind. Usually, we think that we would be happy if we just had the right partner, the right amount of money, the right job, the right house, or the right body. We want the things we believe will make us happy. But external things are unpredictable. For example, there are many wealthy, famous, beautiful people that are very unhappy. If wealth, fame, or beauty were real causes of happiness, anyone who passed them would be happy. But we know too many examples of people who seem to have such wonderful external conditions but are at the same time deeply unhappy. Buddhism suggests that we go straight for happiness! Develop the wish to be happy from an inner source, and then train yourself to produce your own happiness. 

The tools that we have to train our minds are mindfulness and meditation. Meditation and mindfulness help us train the mind to make it capable of guiding ourselves in a positive direction and away from destructive emotions like anger, greed, and jealousy. In this context, mindfulness observes our thoughts and actions, staying very aware of what we are doing, and reminds us of what we said we were supposed to be doing. When we meditate on the breath, for example, mindfulness makes us aware that we’ve lost our concentration and reminds us to bring our attention back to the breath. Or mindfulness may notice when we start becoming irritated and reminds us that we intend to practice patience or positivity. Mindfulness is like the reins of the horse used to guide our mind in the direction that we choose.

Taming our mind should be approached like taming a wild horse, with gentleness and kindness toward ourselves. The first steps to taming a wild horse are simply putting it in a pasture with other calm, tame horses, being kind to the horse, connecting with it to build trust, and making being with humans seem like a positive experience. In the same way, we can’t use our deepening awareness and wish to train our minds to beat ourselves up. Taming is a gentle, slow process of transformation, not a sudden change.

In verse 305 of the Dhammapada, Buddha speaks of the virtues of being alone in the princess of taming oneself. This means dwelling in solitude is conducive to meditation and spiritual training. But I also think that being alone, following the spiritual path in this modern world, can be thought of the way Brene Brown describes the courage to stand alone:

“Everything I’ve ever done that’s ever really made a contribution, I have felt alone in doing it and afraid but alive. What I have found is that after the first time and it really only takes one time, but after the first time you up to brave the wilderness, you pull away from what a group of people thinks, maybe it’s your creative community, it’s your critics, the first time you pull away and find power and standing on your own, I think you belong into the wilderness in a different way because, anytime after that, when you choose fitting in over belonging to yourself, it’s painful.” —Brene Brown 

Sitting alone, resting alone, walking alone,

      Untiring and alone,

Whoever has tamed oneself

       Will find delight in the forest.

--Buddha, The Dhammapada

References and Links

Brown, Brene. (2021, July 24). Have the courage to stand alone. [Video] . YouTube. 

https://youtu.be/x_sYCThUQc8

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

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

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

Planks on, Katie. Taming a Horse: How to Tame Horse in Real Life. Horse Bonding Success. https://horsebondingsuccess.com/horse-training/taming-a-horse

Buddha asserted that all living beings have Buddha-nature, a consciousness that is the seed of enlightenment. No matter how deluded someone is at this moment, they have within them the potential to become a fully enlightened being. Our nature is essentially pure and good (and empty of inherent existence). Even when it is raining, and clouds completely cover the sun, the clouds do not change the essential light-giving power of the sun. In the same way, the clouds of delusions like anger, greed, and ignorance do not change the pure nature of living beings. 

If we are not yet enlightened, then, of course, we will sometimes “malfunction” with anger or other bad habits of mind. Rather than becoming discouraged or feeling like a bad person, we can have compassion for ourselves and try to relate to our Buddha-nature. If we train our minds, we can perfect the following six qualities and become an awakened being, just like Buddha did. 

What are the Six Perfections?

• generosity
• ethical discipline
• patience
• effort 
• concentration
• wisdom

From afar, good people

    Shine like the Himalayan mountains.

Close up, bad people disappear,

    Like arrows shot into the night (verse 304)

--Buddha, The Dhammapada

References and Links

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

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

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=304

Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 

King of Concentrations Sūtra says:

Like illusions, bubbles, mirages, and lightning, 

All phenomena are like the moon [reflected] in water. 

It is not the case that living beings—who die 

And go on to their next lives—are offspring of Manu [the first human at the beginning of the eon]. 

Yet the karma that you possess does not disappear; 

The virtuous and nonvirtuous give rise to their effects accordingly; 

This logical approach is sound; 

though subtle and difficult to see,

It is within the scope of the Conqueror.

Cause of Fame: The cause of consummate lineage is first overcoming pride and then making obeisance and so forth to gurus and the like, and respecting others as if you were their servant. 

The effect of consummate lineage is that people carry out your  spiritual instructions without disregard.

Cause of Wealth: The cause of consummate power [weath]  is giving food, clothing, and so forth to those who request them; even when they are not requested, giving such assistance; and giving to those who suffer and to recipients who have good qualities but no possessions.

The effect of consummate power [wealth] is that through giving you gather living beings and can then help them mature spiritually.

People endowed 

     With faith, virtue, fame, and wealth

Are revered

      Wherever they go.

--Buddha, The Dhammapada

References and Links

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

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

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=303

Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 (Kindle). Pages 244-248. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor.

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

Verse 302: It is hard to become a bhikkhu; 

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

The hard life of a householder is painful; 

to live with those of a different temperament is painful. 

A traveller in samsara is continually subject to dukkha; 

therefore, do not be a traveller in samsara; 

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

-Buddha, The Dhammapada 

References and Links

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

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

Cherishing others has so many benefits. It is the basis of all good qualities, and, if practiced until it is our only intention, will lead to enlightenment. Cherishing others solves all problems between ourselves and others. Conversely, selfishness leads to pain and conflict; it is the foundation of all suffering. In this episode, JoAnn Fox explains how to practice cherishing others in daily life. She also guides a short meditation on cherishing those closest to us. 

Modern science reveals that cherishing others even has health benefits. A study in The Journals of Gerontology found that “in an ethnically diverse group of older adults, those who gave social support to others experienced much lower rates of mortality compared with those who didn’t offer assistance.”

Cherishing others can also reduce levels of the stress hormone cortisol. A study in the journal Integrative Psychological and Behavioral Science found that people who “practiced a kindness mindset had 23% lower cortisol levels than the average person.” Chronically high cortisol has been linked to health conditions like cardiovascular disease, weight gain, osteoporosis, insulin resistance, and diabetes. So cherishing others is good for your health! 

Always wide awake 

Are the disciples of Gotama 

Whose minds constantly, day and night, 

Delight in spiritual practice.

-Buddha, The Dhammapada

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

References and Links

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

Sweet, Joni (Feb. 2021). How Random Acts of Kindness Can Boost Your Health During the Pandemic. Very Well Mind. https://www.verywellmind.com/how-random-acts-of-kindness-can-boost-your-health-5105301

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

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

—Dalai Lama 

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

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

Always wide awake 

Are the disciples of Gotama 

Whose minds constantly, day and night, 

Delight in harmlessness.

-Buddha, The Dhammapada

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

References and Links

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

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