Learning how to listen to teachings and having respect for the teacher create the right conditions for your mind to change. In this episode, we explore Je Tsongkhapa's instructions on "How to listen to the teachings by relying on the Six Ideas. Your mind opens when you feel the teaching is medicine that can cure your specific suffering or difficulty. Buddhist Teacher JoAnn Fox explains how to put these instructions into practice with some struggle you're currently experiencing.

When you receive Buddhist teachings in a formal setting and see the teacher being prostrated before or given gifts, it may seem strange in our modern world. Respect for the teacher, however, is a cause. The effect is that your mind opens to the meaning behind the words and their value to your life. Therefore, respect for the teacher and teachings is a condition for transformation to happen. When you pay homage or make offerings, it shows that you believe it's precious.

How to listen to the Teachings by relying on the Six Ideas

1. Think of yourself as a sick person.

"Stricken with the virulent and chronic disease of the three mental poisons [attachment, hostility, and ignorance], we are extremely sick, but we are completely unaware that we are ill."

1. Think of the instructor as a doctor.

2. Think of the teachings as medicine.

3. Think of sincere practice as the way to cure your disease.

4. Think of the Buddhas as excellent beings.

5. Wish that the teaching will endure for a long time (Je Tsongkhapa, 2014).

If from somebody one should learn the Teaching of the Buddha, he should respectfully pay homage to that teacher, as a brahmin worships the sacrificial fire. (Verse 392)

—Buddha, The Dhammapada

References with Links

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=392

Je Tsongkhapa (2014). Great Treatise on the Stages of the Path to Enlightenment, by Je Tsongkhapa, Volume 1 (Kindle). Translated by the Lamrim Chenmo Translation Committee. Joshua Cutler, Editor-in-Chief, and Guy Newlan, Editor, pg 58-63.

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This episode explores the art of ethical living, guided by the practice of restraint. Restraint involves intentionally moderating and controlling one's actions, speech, and thoughts. We cultivate restraint to minimize the harm we cause and to build the foundation for spiritual development. A good guide for our practice of restraint is the Five Precepts. The Five Precepts were given to his lay (not ordained) followers as ethical guidelines that include the vow to abstain from killing, stealing, engaging in sexual misconduct, lying, and becoming intoxicated.

How to practice the ethical discipline of restraint: Generate the motivation to practice restraint with some action Decide we're going to do it Use mindfulness to remember that we've decided to practice restraint Put this decision into practice

Whoever does no ill Through body, speech, and mind, And is restrained in these three areas, I call a brahmin. (Verse 391) --Buddha, The Dhammapada

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

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This episode explores the question "Where does anger come from?" Buddhist teacher, JoAnn Fox, also provides several practical ways to prevent anger from arising (when it typically would)!

Anger doesn't come from another person or a situation. Anger comes from our thoughts. Specifically, when we pay inappropriate attention to an unpleasant object and dwell on its faults, we work ourselves up until anger arises. That point at which anger is manifest is when the mind is unpeaceful and uncontrolled.

A very sad aspect of anger is that this mental state has the wish to harm. The intention to harm is the nature of anger, just as the nature of fire is to burn. We don't want to harm those we love and cherish, but when we're angry that mind wants to harm them. That makes Buddha's advice to turn " away from the intent to harm" and not "set anger loose" so important for all our relationships.

The first step in solving an anger problem is to admit we have one and decide we must do something about it. Lama Zopa Rinpoche gave this advice to a person who worked as a driver for a Dharma center. The driver complained of being very angry with his family and asked Rinpoche for some mantras to help him. Lama Zopa's response began:

"My dear one,

You have recognized that anger arising is not good and that you must do something about it. You're responsible for stopping that problem. Even this is progression toward peace and happiness."

How beautiful and powerful is this first discovery and the wish to change!

One should not strike a brahmin

And a brahmin should not set [anger] loose.

Shame on the one who hits a brahmin

And greater shame on the one who sets [anger] loose. (389)*

For the brahmin, nothing is better

Than restraining the mind

From what it cherishes.

Whenever one turns away from the intent to harm,

Suffering is allayed. (390)

—Buddha, The Dhammapada

Reference with Link

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

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The primary motivation behind wanting to become a Buddha for the sake of all living beings is boundless compassion. This unconditional love and concern for the well-being and liberation of all sentient beings, without exception, takes effort to cultivate.

A bodhisattva is someone who, out of compassion, vows to attain enlightenment for the benefit of all beings. The wish itself is called "bodhicitta." What marks becoming a bodhisattva is that their intention to become a Buddha is unmovable (meaning they've developed bodhicitta).

While the Bodhisattva Vow is central to the Mahayana Buddhist tradition, this aspiration to become a Buddha transcends cultural, religious, and philosophical boundaries. It is a universal call to alleviate suffering for all living beings, regardless of their background or beliefs. Some may view the aspiration to become a Buddha as a sacred duty, a calling that arises from a deep sense of responsibility towards all living beings and the world as a whole.

The practice of Taking and Giving, or Tonglen, is a powerful method for cultivating compassion and ripening bodhicitta. It does so by developing empathy, erasing boundaries between self and other, transforming negative mental states, and deepening one's commitment to the welfare of all beings. Through consistent practice, we can gradually mature in our capacity for selfless love and compassion.

By day shines the sun;

by night shines the moon;

in regalia shines the king;

in meditation shines the arahat;

but the Buddha in his glory shines at all times,

by day and by night. Verse 387

—Buddha, The Dhammapada

References and Links

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

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=386

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Metta meditation, also known as loving-kindness meditation, is a fundamental practice in Buddhism that cultivates feelings of love, compassion, and goodwill towards oneself and others. The word "Metta" is a Pali term that translates to "loving-kindness" or "benevolence."

In this meditation, practitioners typically sit in a comfortable position and focus on generating feelings of love and kindness. The practice involves silently repeating phrases or affirmations that express well-wishes, such as "May you be happy, may you be healthy, may you be safe, may you live with ease."

The meditation progresses through stages, starting with sending loving-kindness to oneself, then extending it to loved ones, people we're neutral toward, and then to those we feel aversion or anger toward. The ultimate aim is to cultivate a boundless, unconditional love for all sentient beings. It also fosters a sense of interconnectedness and reduces emotions like anger and indifference.

Metta meditation is considered a powerful tool for developing compassion, empathy, and universal love and compassion. It is practiced in various forms across different Buddhist traditions. People from diverse backgrounds also use Metta meditation for its universal message of love and goodwill.

In this episode, we practice only the first round of the metta mediation, practicing loving-kindness toward ourselves:

May I be well

May I be happy

May I be peaceful

Whoever is

Seated, absorbed in meditation,

Done what had to be done,

Free of contaminants,

Who has reached the highest goal,

I call a brahmin. (386)

—Buddha, The Dhammapada

—Buddha, The Dhammapada.

References and Links

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

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The Lojong slogan "Work with your greatest defilements first" emphasizes the importance of addressing the negative habit that is most deeply disturbing our inner peace and happiness. Lojong, which means "mind training" in Tibetan, is a set of teachings in Tibetan Buddhism aimed at developing compassion, wisdom, and the ability to transform adverse circumstances into opportunities for spiritual growth. Central to Lojong are short, pithy instructions called "slogans," like "Work with your greatest defilements first." By working with the habit that causes us the most problems first, we can make significant strides in our quest for peace and happiness.

In Buddhism, defilements (or kleshas in Sanskrit) refer to mental states that cloud the mind and lead to suffering. Sometimes called delusions or afflictions, common defilements include greed, anger, ignorance, pride, and jealousy.

Tackling our greatest defilement first helps us in two ways. First, we can open up so much more peace and joy in our lives. We also remove a major obstacle to spiritual growth. This approach acknowledges that we all have deeply ingrained habits that hinder our progress toward liberation and mental peace. It takes courage and vulnerability to take responsibility like this, especially if it's creating a big mess in our lives or affecting others.

How to work with your greatest defilements first

The practice starts with self-awareness. We identify the habit causing us the most difficulties or suffering. Perhaps it is a delusion like jealousy that is currently very strong, like a thorn raking through our hearts. Or it is a habit that frequently bothers us. Through mindfulness, we observe how the habit is triggered. We also try to understand the consequences it brings.

Once revealed through mindfulness and self-reflection, our greatest defilement can then become a target, something we gradually work on as we gather spiritual tools. If it's anger, for example, one can find Buddhist teachings focusing on anger or seek therapy to address it. Several episodes of this podcast are dedicated to working on anger, for example. We can't expect to solve our greatest defilement right away. However, we take a huge step toward peace just by becoming aware and taking responsibility for it.

Him I call a brahmana who has for him neither this shore (i.e., the sense-bases)

nor the other shore (i.e., the sense objects ),

and who is undistressed

and free from moral defilements. (Verse 385)

--Buddha, The Dhammapada

Links to References

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

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=385

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In this episode we look at the practice of wisdom. In particular, this refers to wisdom realizing the true nature of reality. Little by little we touch reality as we gain wisdom. We come to understand why we suffer, where our problems truly come from, and how to solve our problems inwardly. Buddha's guidance remains as practical for his followers today as it was when he first shared it. This is a journey of finding peace and understanding, accessible to all who seek it.

The Buddha taught the Four Noble Truths to provide a clear framework for understanding the nature of our suffering and offering a path to liberation from the cycle of suffering.

The Fourth Noble Truth, in particular, reveals how to end suffering: the Eightfold Path. This path consists of eight parts, grouped into three essential elements of Buddhist practice: ethical conduct, mental discipline, and wisdom.

The Noble Eightfold Path:

Right understanding

Right thought

Right speech

Right action

Right livelihood

Right effort

Right mindfulness

Right concentration

The eight parts of the Noble Eightfold Path can be categorized under three main practices:

• ethical conduct

• mental discipline

• wisdom

While the realization of wisdom is ultimately what ushers in our own enlightenment, all the other factors of the eightfold path gradually clear away the obstacles to this highest attainment. The eight factors of this path are meant to be practiced simultaneously as we gradually gain experience of all of them.

When the brahmana is well-established in the two dhammas

(i.e., the practice of Tranquillity and Insight Meditation),

then, in that knowing one,

all fetters are destroyed. (Verse 384)

--Buddha, The Dhammapada

References and Links

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

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=384

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"The rain could turn to gold and still your thirst would not be slaked' the Buddha said. In this episode we explore the connection between the Buddhist teachings of emptiness and craving. Understanding this connection is fundamental to understanding the nature of suffering and the path to liberation.

Emptiness (Shunyata)

Emptiness refers to the fundamental nature of reality, which is devoid of inherent, fixed, or independent existence. The empty nature of all things is the opposite of how we normally perceive reality. If we see something as beautiful, we do not think our mind has anything to do with creating that beauty. We see a table, and we naturally think a table has an inherent identity as a table.

According to the Buddha, all phenomena, including physical objects, mental states, and even the self, lack an unchanging essence or self-nature. Emptiness is not a form of nothingness, but rather the absence of inherent, permanent, or self-existing characteristics.

Craving (Tanha) or Thirst

Craving (Tanha) is another crucial concept in Buddhism, often identified as the root cause of suffering. Sometimes Tanha is translated as "greed," "attachment," or "thirst." In this episode, we related to this concept mainly as thirst. Thirst can be understood as a relentless attachment to sensory pleasures, material possessions, and other living beings. Thirst/craving is not merely enjoying these things, but becoming attached to them, so that if we can't have them or they disappoint us, we suffer. Buddha said attachment is like tasting honey on the razor's edge; the first taste is sweet, but, inevitably, pain follows.

Understanding the connection between emptiness and craving

At the deepest level, thirst arises due to our ignorance of the true nature of reality, emptiness. According to the teachings of emptiness, nothing arises independently or in isolation. Instead, everything arises in dependence on causes and conditions.

Emptiness means that all things lack inherent existence. For example, all things in reality depend on the name they are given, their function, label, and our mind's imputation (and more). Craving arises due to ignorance of this interdependent nature of things. We develop attachments and desires based on the mistaken idea of independent and fixed things of beauty or pleasure. We don't think that our mind is creating the beauty or pleasure we're craving, but it is!

Cessation of Craving and Liberation

The Buddha taught that the cessation of craving leads to the cessation of suffering. The realization of the emptiness of all phenomena leads to the eradication of ignorance and, consequently, the cessation of craving. When craving is extinguished, suffering ceases, and one attains enlightenment,

O Brahmana, cut off the stream of craving with diligence, and abandon sense desires.

O Brahmana, perceiving the cessation of the conditioned,

be an arahat who realizes Nibbana, the Unconditioned. (Verse 383)

—Buddha, The Dhammapada.

References and Links

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

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. Retrieved from https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=386

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The Buddha said that an earnest practitioner, even when just beginning the path to enlightenment, "lights up this world like the moon set free from a cloud." This episode explores how to relate to being this light in our world, specifically through the practice of metta, or loving-kindness.

Metta practice involves cultivating a heartfelt attitude of unconditional love, benevolence, and goodwill towards oneself and all sentient beings. Metta meditation is a practical way to strengthen these qualities. It can be done in formal meditation or "off the cushion" with the simple recitation of a metta prayer for someone you're with or thinking about.

A Metta Mindfulness Practice

The metta mindfulness practice suggested in this episode is to deeply relate to being someone who "Lights up this world like the moon set free from a cloud." Recite the following prayer for others you are with (or thinking about) and feel the wish in your heart:

"May you have happiness and peace. May you soon know your Buddha-nature."

Or simply the metta prayer to:

May you soon know your Buddha-nature."

Just remember that the practice of metta is not about superficially reciting phrases or well wishes. It involves generating genuine feelings of warmth, kindness, and goodwill. Over time, through consistent practice, these feelings become more natural and integrated into one's daily life, transforming the way they perceive and interact with the world.

Metta meditation is not limited to Buddhists; it can be practiced by anyone seeking to cultivate compassion, empathy, and a more positive outlook on life.

A bhikkhu filled with delight

And pleased with the Buddha's teachings

Attains happiness, the stilling of formations,

The state of peace. (381)

Engaged in the Buddha's teachings,

Even a young bhikkhu

Lights up this world

Like the moon

Set free from a cloud. (382)

--Buddha, The Dhammapada

References and Links

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

Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy .of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=381

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The mind is the creator of everything—all happiness and suffering. Thus, gaining control over the mind is the only real and reliable way to live a happy, peaceful life. Buddha said that "we make our destiny, "therefore, control yourself."

To tame the mind, a practitioner relies on mindfulness. Although "mindfulness" is a broadly used term, its original meaning in Buddhist texts means remembering the right actions and avoiding the wrong ones. During meditation, this involves remembering and remaining on the meditation objective you've chosen. For example, when doing a breathing meditation like counting the breath, mindfulness means maintaining a moment-by-moment awareness of the breath. However, in daily life, mindfulness means remembering our planned practice and staying aware of what our body, speech, and mind are up to!

Mindfulness refers to knowing what's going on in your body, speech, and mind and being mindful of your actions, words, and thoughts. When we're mindful, we're not acting on autopilot.

How does controlling the mind protect us from suffering?

The purpose of mindfulness is to control our minds and, therefore, our actions. According to Buddhist teachings, our harmful past actions, or karma, lead to misfortunes and dangers. An intention in the mind always precedes these actions, so negative karma comes from an uncontrolled mind. On the other hand, a disciplined mind restrains us from harmful actions and encourages virtuous behavior, keeping us safe. The Indian Buddhist master Shantideva said that taming our minds won't necessarily save us if we are attacked by a tiger, lion, or elephant. But it will prevent us from accumulating the karma that would lead to such dangers in the future.

How does controlling the mind lead to all happiness?

All good qualities come from the mind, including the six perfections of a Bodhisattva: generosity, ethical discipline, patience, joyful effort, concentration, and wisdom. From good habits in the mind, like these, arise good intentions, so we give to others. We are patient and kind. We make an effort to meditate and so forth, creating good actions or karma. From good karma comes every happiness we experience, as Taylor Swift sings in her song "Karma:"

"Karma is the breeze in my hair on the weekend

Karma's a relaxing thought

Aren't you envious that for you it's not?

Sweet like honey, karma is a cat

Purring in my lap 'cause it loves me"

Good karma ripens as anything from having a mind predisposed to happiness, generosity, or patience, to pleasant experiences like seeing a beautiful sunset. Training our minds in good habits leads to positive actions, which directly leads to our moments of happiness and their causes.

Admonish yourself.

Control yourself.

O bhikkhu, self-guarded and mindful,

You will live happily. (379)

Oneself, indeed, is one's own protector.

One does, indeed, make one's own destiny.

Therefore, control yourself

As a merchant does a fine horse. (380)

--Buddha, The Dhammapada

Links to References

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

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

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=379

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