In this episode, we explore non-harmfulness. Non-harm is so central to Buddhism, the two can not be separated from each other. Our own inner peace is dependent upon lessening and eventually eliminating the harm we do to others. Inner peace is the great victory and prize for removing this harm from our actions of body, speech and mind.    ----------------------------------------- While residing at the Jetavana monastery, the Buddha uttered Verse (270) of this book, with reference to a fisherman named Ariya.   Once, there was a fisherman who lived near the north gate of Savatthi. One day through his supernormal power, the Buddha found that time was ripe for the fisherman to attain Sotapatti Fruition. So on his return from the alms-round, the Buddha, followed by the bhikkhus, stopped near the place where Ariya was fishing. When the fisherman saw the Buddha, he threw away his fishing gear and came and stood near the Buddha. The Buddha then proceeded to ask the names of his bhikkhus in the presence of the fisherman, and finally, he asked the name of the fisherman. When the fisher man replied that his name was Ariya, the Buddha said that the Noble Ones (ariyas) do not harm any living being, but since the fisherman was taking the lives of fish he was not worthy of his name.   Then the Buddha spoke in verse as follows:   Verse 270: He who harms living beings is, for that reason, not an ariya (a Noble One); he who does not harm any living being is called an ariya. At the end of the discourse the fisherman attained Sotapatti Fruition. --Buddha, The Dhammapada   ------------------------------------------------ Mindfulness practice: Watch our mind for harm we do to others, even subtle harm.  What causes us to harm? Can you notice what precedes the wish to strike out? ------------------------------------------------   4 of Noble Eightfold Path include not harming through: Right thought Right speech  Right action  Right livelihood  ------------------------------------------------ "A monk decides to meditate alone.  Away from his monastery, he takes a boat and goes to the middle of the lake, closes his eyes and begins to meditate.  After a few hours of unperturbed silence,  he suddenly feels the blow of another boat hitting his.  With his eyes still closed, he feels his anger rising and, when he opens his eyes, he is ready to shout at the boatman who dared to disturb his meditation.  But when he opened his eyes,  he saw that it was an empty boat, not tied up, floating in the middle of the lake ...    At that moment, the monk achieves self-realization and understands that anger is within him; it simply needs to hit an external object to provoke it.    After that, whenever he meets someone who irritates or provokes his anger, he remembers;  the other person is just an empty boat.  Anger is inside me.  "   ---Thich Nhat Hanh ------------------------------------------------------   On most mornings I see all the little birds eating at my birdfeeder. A squirrel comes, a rabbit, and also a huge glossy Ibis all eat together peacefully. Now when a hawk is nearby all the birds scream and warn each other. Sometimes the mockingbirds or the Blue Jays band together and gang up on the hawk to drive him away. I always find it curious that even though the ibis is as big as the hawk or perhaps larger, the little birds all know that the Ibis won’t harm them. They gather together in harmony and without fear. Somehow they know that the ibis is not a danger to them. I can’t help but dream of a world where the animals know that humans are not a harm to them or a danger. Currently they know that we are a danger to them and that causes me great pain. I long to see a day when humans are the caretakers of the earth and all her species. When humans are the protectors of those more vulnerable and the environment, not a source of fear and destruction.   Links and References Buddha. The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. Edited by Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. Link: https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=270 

Buddhism for Everyone with JoAnn Fox

Episode 108: One Who Harms No Living Being

In this episode, we look at creating merit by intentionally engaging in activities that are good karma. Merit, or good karma, propels our spiritual practice forward. Thus accumulating merit is a central activity of a bodhisattva, one striving for enlightenment for the benefit of all beings, as well as those who believe in the law of karma.    Ten merit-making activities    Giving (dāna ) Observing the moral precepts (sīla ) Meditation (bhāvanā ) Showing respect to one's superiors (apacāyana ) Attending to their needs (veyyāvacca ) Transferring merit (pattidāna ) Rejoicing at the merit of others (pattānumodana ) Listening to the Dharma, that is, the Buddha's teachings (dhammasavana ) Preaching the Dharma (dhammadesanā ) Having right beliefs (diṭṭhijjukamma )   Guru Padmasambhava said, “My realization is higher than the sky. But my observance of karma is finer than grains of flour.”   One is not a mendicant  Just because one begs from others.  Nor does one become a mendicant  By taking on domestic ways. But whoever sets aside  Both merit and evil,  Lives the chaste life,  And goes through the world deliberately Is called “a mendicant.” (266–267)*    Not by silence  Does an ignorant fool become a sage.  The wise person, who,  As if holding a set of scales,  Selects what’s good and avoids what’s evil  Is, for that reason, a sage.  Whoever can weigh these two sides of the world  Is, for that reason, called “a sage.” (268–269)* —Buddha, The Dhammapada   References Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 69-70 (Link)  

107 - Merit Making

  “Renunciation is not the same as giving up pleasure or denying ourselves happiness. It means giving up our unreal expectations about ordinary pleasures. These expectations themselves are what turn pleasure into pain.” —Lama Yeshe   Is it is real cause of happiness? Does it cause unwanted side effects? Every time we turn to it for pleasure does it make us happy? Does it bring peace Does it set us up for disappointment or pain? If you answer yes to 1 and 4 or no to 2 and 3, it can’t be a real cause of happiness.    Not by means of shaven head      Does someone dishonest and undisciplined  Become a renunciant.      How could someone filled with longing and greed      Be a renunciant? Someone who has pacified evil,      Small and great, In every way, Is, for that reason, called a renunciant. (Verse 264-265) —Buddha, The Dhammapada   References Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 69. (Link)   Yeshe, Thupten. Introduction to Tantra. (Kindle). Wisdom Publications, Somerville, 2014. (Link)

Episode 106 - Creating Happiness and Peace

  I’m this episode we look at what the Buddha said about character. The English word for character comes from the Greek word chisel. A sculptor uses a chisel to mold a piece of stone into a work of art, or to cut away what is unnecessary. We chisel our character like a sculptor transforms stone into beauty. How? By our choices and intentions. Strengthening character can be a conscious, active process. We can also create our character through the intentions we have. We can choose to be generous. We can set the intention to rejoice in others happiness and good fortune rather than being envious. We can choose to be trustworthy. Our character is developed by repeated actions that allign with our values, until we can rely on these good qualities like kindness, generosity, integrity, and tolerance.    One might say that when you have ‘good character’ people can trust you to do the right thing. Why do they trust you? Because you usually do the right thing. By your own actions. Not by how we could profit or how it makes us look, but because it comes from our core values. How then do we build character... By doing the right thing.   It does take discipline to build character. It also requires mindfulness. We can decide, ‘I want to be a more generous person.’ We set the intention: I will watch for opportunities to be generous, and I will seize upon those opportunities joyfully to strengthen this character trait of generosity. We practice mindfulness by watching for those opportunities. After we have acted skillfully, we reflect on how it made us feel. What consequence did it have? How did it help another person?    Not through talk alone or by good looks     Does someone envious, stingy, and treacherous Become a person of good character.     But with these cut off, uprooted, and destroyed, A person wise and purged of faults     Is called “of good character.” (verse 262-263) --Buddha, The Dhammapada   Possessing good character here would be: the opposite of envy- rejoicing in others happiness and good fortune and encouraging others  the opposite of being stingy - generous the opposite of treacherous - trustworthy   Links and References Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.63-64.  

Episode 105: Using Mindfulness To Build Character

Gray hair      Does not make one an elder. Someone ripe only in years      Is called “an old fool.” It is through truth,      Dharma, harmlessness, restraint, and self-control, That the wise one, purged of impurities      Is called “an elder.” (Verse 260-261)   The Eightfold Path consists of eight practices: right view, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness   As a person who generates the spirit of enlightenment and then promises to train in the bodhisattva deeds, you have promised to endow all living beings with the ornament of the ethical discipline of the perfect buddhas; therefore, you must accomplish the aims of all beings. In this regard you must first develop the strength of your own pure ethical discipline, for, if your own ethical discipline is impure and degenerates, you will fall to a miserable rebirth and will therefore not even achieve your own welfare, never mind the welfare of others. Hence, once you begin working for the welfare of others, value highly your ethical discipline. You need to sharply focus on safeguarding it and restraining your behavior. Do not be lax.   Thanissaro Bhikkhu. The Dignity of Restraint.   

Episode 104 - Ethical Discipline of Restraint

In this episode we look at what it means to be an “Upholder of the Dharma” according to Buddha, and how we can, in a practical way, be one. In particular, we try to lessen the harm we do.   One does not uphold the Dharma     Only because one speaks a lot. Having heard even a little,     If one perceives the Dharma with one’s own body And is never negligent of the Dharma,     Then one is indeed an upholder of the Dharma. (Verse 259) --Buddha, The Dhammapada   Doing no harm,  Practice what’s skillful,  Purify one’s mind:  This is the teaching of the buddhas. --Buddha, The Dhammapada References Buddha. The Dhammapada: The Buddha’s Path of Wisdom. Translated by Acharya Buddharakkhita. Buddhist Publication Society Kandy, 1985. pp. 48.   The Story of Ekudana the Arahat.The Dhammapada: Verse and Stories, Translated by Daw Mya Tin, M.A. Edited by Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=259 

Episode 103 - Being an Upholder of The Dharma

What truly makes a person wise? Buddha answered this succinctly in the verse from the Dhammapada we examine during this episode. It is not merely one who talks about the dharma, he says, or that can wax philosophical on the teachings. Rather, it is a person that embodies three attributes…   He is not just if he decides a case arbitrarily; the wise man should decide after considering both what is right and what is wrong.   The wise man who decides not arbitrarily but in accordance with the law is one who safeguards the law; he is to be called 'one who abides by the law (dhammattho).'   He is not a wise man just because he talks much; only he who is peaceful, free from enmity, and does no harm to others, is to be called 'a wise man'.   The affirmations of the wise   I am peaceful. I am a friend to all. I harm no living being. 

Episode 102 - What makes one wise? (According to Buddha)

Buddha taught that the door to enlightenment depends on realizing the correct view of emptiness. The wisdom of emptiness realizes the way phenomena exist as opposed to the way it naturally appears to us. This wisdom cuts away ego grasping and gives us real freedom from disturbances of mind like anger, attachment, and jealousy. In this episode, we look specifically at the union of the two truths, emptiness and conventual truth.    There is no footprint in the sky, no ascetic on the outside, folk delight in impediments, the Realised are free of them.   There is no footprint in the sky, no ascetic on the outside, there are no constant conditions, no disturbance for the Buddhas. —Buddha, The Dhammapada   References and links:   Buddha. The Dhammapada. Translation at Www.Ancient-Buddhist-Texts.net 

Episode 101 - There Is No Footprint In The Sky

If we want to live in a beautiful world, we must give up the fault-finding mind. The more we give up faulting-finding, the happier we will be. Our relationships will also be more harmonious. We can decide what kind of world we want to live in-- a beautiful world or a world full of faults and problems.   To celebrate the 100th episode, I am giving away a 30 minute phone call with me to talk about your practice (or anything you would like) and a mala I made and blessed. For a chance to win, go to www.JoAnnFox.net and enter your email between March 14th -  March 21, 2021. Winner will be announced on March 21, 2021 on the podcast, social media, and notified by email. Good luck and thank you for listening!    Beauty and faults are not inherent in a person. Beauty and faults originate from our mind. Beauty is in the proverbial eye of the beholder and so our faults. Moreover, what you see in another person they show you back. What they show you back, they begin to believe about themselves. If you start to see beauty in another person, they will start to see it in themselves. Are you looking in their garden or are you looking in their garden?   If you need to deliver some criticism, check this first: * What is the motivation behind it? & Deliver it when you’re calm   It’s easy to see the faults of others,      But hard to see one’s own. One sifts out others faults like chaff      But conceals one’s own,      As a cheat conceals a bad throw of the dice.   If one focuses on others’ faults      And constantly takes offense One’s own toxins flourish  And one is far from their destruction. (253) --Buddha, The Dhammapada   Buddha has phrased this in such a kind way; he isn’t saying we’re bad people because we have a habit of criticizing others. He says it’s easy to see the faults of others but hard to see our own faults. It’s so important to be able to know what’s in our mind—this is the meaning of being mindful. The first step in changing any habit is to be aware of it. First we become aware of how a habit like anger or jealousy robs us of our peace and happiness, and only then do we have the wisdom and motivation to change. What are compared our mind and our potential to a diamond lying in the dirt. Encrusted in dirt and dust,    Links and References Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.65.

Episode 100 - Looking in their garden or their garbage?

The slogan ‘Three objects, three poisons, and three seeds of virtue.   Some feelings are painful, like hate, but we often don’t recognize that feelings are suffering. We are busy focusing on an object that appears to be causing the hate or the lust, rather than understanding that feelings are manifestations of our karma. Positive feelings like happiness are the product of good karma. Feelings can be endured, transformed into virtue, or be a trigger to react in a way that causes more negative karma. The three poisons are anger, attachment, and ignorance, the delusions- or uncontrolled states of mind at the root of all delusions. Objects are the objects of our attachment, anger and delusion: the people and things we lust over, crave, or become angry with,   “Three objects, three poisons, three roots of virtue.” This slogan of the mind training practice, called Lojong in Tibetan, was prescribed by the great Indian Buddhist master Atisha to transform difficulties into the path to awakening.  The objects of the three poisons are not innately desirable or undesirable. The experience of the three poisons also do not have to lead to creating negative karma. In this episode, we use the meditation practice called Taking and Giving to use our experiences of anger, lust, or craving as a cause of awakening.   There’s no fire like lust,      No grasping like hate, No snare like delusion,      No river like craving. (252) —Buddha, the Dhammapada   Links and References Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.63-64.  

Episode 99:- 3 Poisons, 3 Virtuous Roots

When we’re jealous, there’s a wish that another would not have the happiness or good fortune we’re observing. It is the opposite of a bodhisattva wish for others to be happy, for jealousy actually wishes that others not have happiness. This is why jealousy is such a hindrance on the path to enlightenment because it conjures a very different intention than the compassionate, bodhicitta intention were trying to cultivate.    A Buddhist definition of jealousy: A disturbing state of mind that involves an inability to bear another’s fortune due to being attached to something someone else has. It involves hatred and has the function of causing discomfort of mind and not abiding in happiness.   Jealousy uncovers an unmet need, an unfulfilled wish, or an insecurity. When our mind is focused on jealous thoughts it feeds our insecurity, perception of being less, not having what we want. The more more we let our mind dwell in jealousy, the more our insecurity or feeling of lack grows.    Sometimes we’re jealous and we want that happiness for selves; they got the promotion that we wanted. They got the girl that we wanted. At other times we don’t want them to be happy because we feel it obstructs our own happiness. For example, when we don’t want our partner to go out and have fun with their friends because we want them to stay with us and make us happy.   Benefits of rejoicing in others good qualities or good fortune Antidote to jealousy  Mental peace Creates the karma to have the quality or good fortune we are rejoicing in Better relationships with other people Creates a harmonious workplace, home, etc.   According to their faith,       According to their satisfaction, People give. This being the case, If one is envious        Of the food and drink given to others, One does not attain samadhi        By day or night. But by cutting out, uprooting and discarding,       This envious state  One gains samadhi         By day or by night. (Verse 249-250) --Buddha, The Dhammapada   Links and References Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.63-64. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 144-150.

Episode 98 - Rejoicing Versus Jealousy

In order to change our experiences, we have to change the way we think, feel, and react. As long as we maintain the same habits of mind, our lives will continue with a similar amount of suffering, anxiety, or anger. Buddha teaches us that our lives are projected from our mind. In this episode, we will attempt a daily meditation and mindfulness practice to change our thoughts and feelings and project a new, more peaceful reality.    Easy is life  For someone without a conscience, Bold as a crow, Obtrusive, deceitful, reckless, and corrupt.    Difficult if life For someone with a conscience, Always searching for what’s pure, Discerning, sincere, cautious, and clean-living.   One digs up one’s own root Here is this very world If one kills, steals, lies, Goes to another’s partner Or gives oneself up to drink and intoxicants.   Good person, know this: Evil traits are reckless! Don’t let greed and wrongdoing Oppress you with long-term suffering. (verse 248) --Buddha, The Dhammapada   Links and References Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.63-64. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 144-150. 

Episode 97 - New Mind, New Life

In this verse, the Buddha says that the greatest corruption is ignorance. Ignorance is an unknowing; it is not knowing something. What is it that we do not know that is our greatest corruption because it is the underlying cause of all our suffering and confusion? It is ignorance of the way things actually exist as opposed to the way they appear. It is an unknowing of reality.    The mistaken way we are viewing everything is that we believe that all things exist exactly as they appear, in an independent and self contained way. We believe things exist independently of our perception, that a cup is a cup independent of our labeling it a cup. In fact, all things are dependent arising; they depend on many factors bringing them into existence including our own perception and labeling of them. We label ourselves good, bad, tall, short, skinny, fat. We label our life good or bad and all of our experiences we label as good or bad. We do not label them as appearances to our mind. But, in reality ourselves, other people, and all the experiences of our life are actually appearances that we have created with our mind. The special wisdom is called the wisdom of emptiness. This is a wisdom that realizes that our reality and all the things that we see are empty of inherent existence. Things do not exist inherently, independent of causes and conditions or the perception of our mind. Things do exist, but they do not exist the way that they appear. More corrupt than these, Is ignorance, the greatest corruption.  Having abandoned this corruption,  Monks, remain corruption free! (Verse 243) --Buddha, the Dhammapada   References   Buddha. The Dhammapada, translated by Gil Fronsdale. (2011). Shambala, pp.63.  Guide to the Bodhisattva’s Way of Life by Acharya Shantideva. Translated into    Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, Volume 3. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor. Pages 1961, 2014, 2019.  

Episode 96 - Ignorance, The Greatest Corruption

Within the Four NobleTruths, Buddha taught the method to end suffering, which is the Eightfold Path. The Eightfold Path has three areas of focus: moral discipline, mental discipline, and wisdom. In almost all his discourses when teaching directly to people, Buddha included the Eightfold path. In this verse, Buddha is giving an explanation on moral discipline, and if we look at early Buddhism, directly from Buddha, we see that there is a great emphasis on right conduct and moral discipline. Why would this be? It is because moral discipline is the foundation of happiness.    Bad conduct is corruption in a person;  Stinginess, corruption in a giver. Evil traits corrupt people  In both this world and the next. (242)* —Buddha, The Dhammapada   The Noble Eightfold Path Right understanding (Samma ditthi) Right thought (Samma sankappa)   Right speech (Samma vaca)  Right action (Samma kammanta) Right livelihood (Samma ajiva)   Right effort (Samma vayama) Right mindfulness (Samma sati) Right concentration (Samma samadhi) Links and References Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.62-63. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 144-150.  

Episode 95 - Moral Discipline

What is joyous perseverance (effort)?   “When you have focused upon something virtuous, joyous perseverance is enthusiasm for it. Engaging in the Bodhisattva Deeds says:   What is joyous perseverance? It is delight in virtue.    The Bodhisattva Levels explains it as a flawless state of mind that is enthusiastic about accumulating virtue and working for the welfare of living beings, together with the physical, verbal, and mental activity such a state of mind motivates.” —Je Tsongkhapa (reference below)   Joyous perseverance is supreme among virtues; Based on it, you subsequently attain the rest.    One who has joyous perseverance Is not brought down  By prosperity, afflictions,  Discouragement, or petty attainments. —Ornament for the Mahāyāna Sūtras    As rust corrupts  The very iron that formed it,  So transgressions lead  Their doer to states of woe   Oral teachings become corrupted when not recited, Homes become corrupted by inactivity, Sloth corrupts physical beauty, Negligence corrupts a guardian. (Verse 241) —Buddha, The Dhammapada   Links and References Buddha.The Dhammapada. Translated by Gil Fronsdale. Shambala, Boston and London, 2011, pp.62. Je Tsongkhapa. Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 2. Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pp 183-185. 

Episode 94 - What Would Love Have Me Do?

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.