Buddhism for Everyone with JoAnn Fox

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.

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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.

 

1. 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. 

2. 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.

3. 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.

4. 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.

5. 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.

6. 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: 

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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:

1. form

2. feeling

3. discrimination 

4. mental formations (or influences of a previous life, mental states or delusions) 

5. consciousness

Mindfulness Practice

1. Observe your intentions before acting by asking yourself “What are the consequences of this choice?” Will it bring happiness?

2. 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:

1. Begin by visualizing the person in front of you.

2. Try to recognize their humanity, acknowledge that they experience suffering and desire happiness just like you.

3. Consider the ways in which this person suffers.

4. Imagine a day walking in their shoes. What causes them pain or frustration?

5. 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.

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 [email protected]

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

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