Buddhism for Everyone with JoAnn Fox – Détails, épisodes et analyse

Longtime Buddhist Teacher, JoAnn Fox, explores five powerful Buddhist antidotes to anger and aversion:  

• patience acceptance

• recognizing karma

• remembering impermanence

• seeing other people or challenges as spiritual teachers

• compassion

Learn how to meet challenges with wisdom instead of reaction. Buddha reminds us that peace isn't about avoiding pain; it's about understanding it. 

By practicing a simple yet profound method, W.A.I.T What Am I Thinking, we begin to free ourselves from the fires of aversion and cultivate genuine calm instead. In this way, we can transform difficult people and situations into profound opportunities for spiritual growth.

"Because I am patient and do no wrong to those who harm me, I have become a refuge to many." - Buddha

References and Links

Buddha (1986).The Dhammapada: Verses and Stories, Verse 399. 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

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Our Link Tree: https://linktr.ee/BuddhismForEveryone

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Website: Buddhismforeveryone.com

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X: @Joannfox77

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To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

To learn about Life Coaching with JoAnn Fox visit www.BuddhismforEveryone.com/coaching

Delusions are distorted ways of looking at things that make our mind unpeaceful and uncontrolled. Anger exaggerates someone's faults. Attachment exaggerates someone's good qualities. Both lead us away from reality and keep us trapped in craving or aversion.

Buddha taught that what fuels delusions is inappropriate attention. When we dwell on thoughts that feed our delusions, we are engaging in "inappropriate attention."

The way all delusions arise:

Object + inappropriate attention = Delusion

With anger, inappropriate attention might look like replaying an insult, focusing only on someone's faults, or exaggerating how much they've harmed us. Each time we dwell on these thoughts, our anger grows stronger.

Appropriate attention brings peace. We might notice the impermanence of the situation, remember the person's good qualities, or recognize that anger hurts us more than it hurts anyone else. This kind of attention dissolves anger's grip.

The same process that fuels anger also feeds jealousy and attachment. When we compare ourselves to others or fixate on what we lack, jealousy arises. When we focus on only the pleasurable or ideal aspects of someone or something, attachment takes root. Both are forms of clinging to illusions.

We can train our minds to shift this attention. When you notice your train of thought is leading to the darkside--inappropriate attention-- you can say to yourself:

"W.A.I.T. What am I thinking?"

Are these thoughts leading me to peace or away from peace? How can I redirect my thoughts? This simple shift of attention offers profound freedom. By learning to direct our attention wisely, we begin to choose peace over pain, compassion over comparison, and clarity over illusion.

All experience is preceded by mind, 

Led by mind, 

Made by mind. 

Speak or act with a corrupted mind, 

And suffering follows 

As the wagon wheel follows the hoof of the ox. 

All experience is preceded by mind, 

Led by mind, 

Made by mind. 

Speak or act with a peaceful mind,

And happiness follows 

Like a never-departing shadow. 

--Buddha, The Dhammapada, Verse 1 - 2

References and Links

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

Find us at the links below: 

Our Link Tree: https://linktr.ee/BuddhismForEveryone

Facebook: https://www.facebook.com/Buddhismforeveryone

Private Facebook Group:: https://www.facebook.com/groups/sanghatalk/

Website: Buddhismforeveryone.com

Instagram: @buddhism4everyone

X: @Joannfox77

TikTok: @buddhism4everyone

YouTube: @Buddhism4Everyone

To learn more about virtual classes with JoAnn Fox: Buddhist Study Program

To learn about Life Coaching with JoAnn Fox visit www.BuddhismforEveryone.com/coaching

― Buddha

We're exploring a truth so simple yet profound it almost feels like a secret; every problem we have comes from just one thing, our own mind. Specifically, our problems come from misperceiving reality: we see our worries, fears, and stresses as big, immovable mountains. In reality, they're more like clouds, shifting and changing with the winds of the mind.

Nothing is as fixed as it seems. Everything depends on perception (even that thing you're stressing about right now).

The mind of worry conjures up what we fear. The worst-case scenario hasn't happened, may not happen, but we let these figments of our imagination torment us. Instead, we're going to practice a beautiful little mind trick: instead of thinking, "What's the worst that could happen?" we'll try asking, "What's the best that could happen?" Perhaps everything will play out in ways that are incredibly healing or positive...there's no way to know for sure. So why not plant seeds of hope instead of fear and watch what grows? This small shift that can open up a whole new way of experiencing your life.

To register for two free virtual classes, "Developing Universal Love and Compassion" on Saturday, May 10 and 17, 2025 visit www.BuddhismForEveryone.com

References with Links

Lama Zopa Rinpoche, 2008. How Things Exist: Teachings on Emptiness. Lama Zopa Rinpoche Edited by Ailsa Cameron. Lama Yeshe Wisdom Archive. 

Find us at the links below: 

Facebook: https://www.facebook.com/Buddhismforeveryone

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

Instagram: @buddhism4everyone or https://www.instagram.com/buddhism4everyone

X: @Joannfox77

TikTok: @buddhism4everyone

In this episode we take a deep dive into what Buddha meant by Right Action or conduct. Right Action is part of the Noble Eightfold Path, which lays out the gradual path to enlightenment. Right action means a abstains from non-virtuous actions of body, principally:

• Killing
• Stealing
• Sexual misconduct
  
  

Abandoning taking life

This refers not just to killing human beings, but to refrain from intentionally killing any living, specifically sentient beings means humans, animals and insects. 

The positive aspect of abandoning killing is having compassion and kindness toward all living beings. We not only avoid taking life, we have heartfelt concern for the welfare of all living beings. The highest aspect of this is the Bodhisattvas path, with a commitment to attaining enlightenment for the benefit of all living beings so you can have the greatest capacity to help others. 

Abandoning stealing

(1) stealing

(2) fraudulence

(3) deceitfulness

Stealing refers to taking what is not one's own through deceitful actions, cheating, or fraud.  Honesty is the positive counterpart of this, as well as contentment. The most eminent opposite virtue is generosity, giving away one's own wealth and possessions in order to benefit others.

Abandoning sexual misconduct 

To refrain from sexual activity with:

• Anyone who has a partner
• Anyone other than your partner of you have one
• Someone with a vow of celibacy like a monk, nun or priest
• Someone who haven't given consent 
• Someone inappropriate due to convention like a close relative 
• Someone still under the of their parents, someone too young to give consent 

The essential purpose, as was said, is to prevent sexual relations which are hurtful to others. 

"The holy life at its highest aims at complete purity in thought, word, and deed, and this requires turning back the tide of sexual desire." --Bhikku Bodhi

Watchful in speech and well-restrained in mind,

Do nothing unskillful with your body. 

Purify these three courses of action; 

Fulfill the path taught by the sages. (281) 

—Buddha, The Dhammapada

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link)

Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp 49-54.  BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf

This episode explores Right Speech, as part of a series on the Buddhist Noble Eightfold Path. In the context of the spiritual path, Right Speech is more than just an ethical discipline of behavior. Right Speech is a vital part of purifying our mind so that we can attain spiritual realizations and deeper levels of wisdom. Almost everyone in our modern society engages in some type of unskillful speech. Yet, our speech is so powerful to affect others. If our speech comes from loving-kindness, we can be a mirror that shows someone their beautiful qualities. Conversely,  our words can do great harm--harm that haunts that other person and negative karma that haunts our future. Becoming mindful and positive with our speech will lead to more inner calm,  happy relationships, and spiritual insights. 

The four types of non-virtuous speech to purify:

• Lying
• Slander
• Harsh speech (abusive speech, insult, sarcasm)
• Idle chatter

Watchful in speech and well-restrained in mind,

Do nothing unskillful with your body. 

Purify these three courses of action; 

Fulfill the path taught by the sages. (281) 

—Buddha, The Dhammapada

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link)

Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp 43-48.  BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf

This episode focuses on Right Effort, one part of the Noble Eightfold Path. Buddha repeatedly taught the importance of effort, for realizing the rest of the eightfold spiritual path depends on effort. In this context effort means energy directed toward cultivating the mind. The path begins with an impure mind and a wish to change; the liberated mind is the culmination of the path.what comes between is unrelenting effort. Here we focus on the four powers of effort, which teaches us how to make positive change unstoppable. 

Time and again the Buddha has stressed the need for effort, for diligence, exertion, and unflagging perseverance. The reason why effort is so crucial is that each person has to work out his or her own deliverance. The Buddha does what he can by point- ing out the path to liberation; the rest involves putting the path into practice, a task that demands energy. This energy is to be applied to the cultivation of the mind, which forms the focus of the entire path. The starting point is the defiled mind, afflicted and deluded; the goal is the liberated mind, purified and illumi- nated by wisdom. What comes in between is the unremitting effort to transform the defiled mind into the liberated mind.

The work of self-cultivation is not easy — there is no one who can do it for us but ourselves — but it is not impossible.

Buddha himself and his accomplished disciples provide the liv- ing proof that the task is not beyond our reach. They assure us, too, that anyone who follows the path can accomplish the same goal. But what is needed is effort,

4 powers of effort 

1. Aspiration. Dream. Wish. You have to develop a strong wish to accomplish an important goal or personal change. Visualize yourself having accomplished it. In your imagination, feel how wonderful it is. Imagine what your life is like having attained this goal/change.
2. Steadfastness. Steadfastly put these planned steps into action. Accomplish your daily goals. Decide what has to be done to accomplish this goal--according to your capacity. Very clearly identify the first step (what you will do tomorrow.) Plan what the steps will be the following day toward realizing your goal. Create a step-by-step plan.
3. Joy. Your plan to change must be a joyful one. We won't do what makes us suffer for very long! The path toward change will be challenging, but it cannot be very unpleasant. The Buddhist path should always be a joyful one if we are practicing correctly.
4. Rest. Rest is a power of effort. Plan to take rest and have a break. Also, when we have an unexpected rest (when we diverge from our plan), don't feel that you have failed. Steadfastness means we are going in the trajectory of our dreams, not that we are perfect.

Through the steadfast accomplishment of daily actions toward your goal or personal change, confidence will naturally arise. Eventually, you will be familiar with this new way of being. You will have become a new person, with new habits and a new life!

3 Lazinesses (obstacles to effort)

1. procrastination 
2. attachment to what is meaningless or non-virtuous 
3. discouragement 

The eight practices of the Eightfold Path are 

Right View, 

Right Intention, 

Right Speech, 

Right Action, 

Right Livelihood, 

Right Effort, 

Right Mindfulness

Right Concentration. 

Right Effort 

Inactive when one should be active, 

Lazy [though] young and strong, 

Disheartened in one's resolves,

Such an indolent, lethargic person 

Doesn't find the path of insight. (280)* 

—Buddha, The Dhammapada

References and Links

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (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.

In this episode, we explore Right View connoting the realization of emptiness. Right View is part of the Noble Eightfold Path, laid out by Buddha as the gradual path to enlightenment. All eight parts of the path are practiced concurrently as we move along our spiritual journey. The eight parts are not sequential or practiced one-at-a-time, but you could say that the realization of emptiness is what directly leads to enlightenment. All the other parts are absolutely necessary to prepare and purify the mind until it can realize the true nature of reality, emptiness. Emptiness describes how reality actually exists as opposed to the way it appears. Emptiness does not mean nothingness. When you say your glass is empty and you want a refill, it means your glass is empty of something. Similarly, when Buddha says reality is empty, it means reality is empty of something specific: reality is empty of inherent existence. A chair is empty of existing inherently as a chair, for example. You are empty of existing as "I" (there are countless other beings also perceiving themselves as "I"). We are empty of existing inherently as old, young, a painter, a lawyer, smart, dumb, or any other label we have accepted. These are just mere labels, mere appearances to mind. To explain how conventional reality does exist, Buddha explained that all things are mere labels or mere appearance to mind. Right View then has two parts: the ultimate truth that all things are empty and conventional truth, that all things are mere name, mere label, mere appearance, and impermanent. Conventional and Ultimate Truth are two sides of the same coin. They are the two ways that reality does exist, and not the way things normally appear to us. 

We grasp at things as inherently attractive; if we didn't, we would never get attached. We grasp at things as inherently unattractive; if we didn't, we would never get upset. We believe our mind's projections of beauty and ugliness. A traditional analogy to help us understand how conventional reality exists is the magician's illusion. A magician might conjure the illusion of a ferocious tiger lunging into the audience, and the audience is frightened and crying. The magician, however, is unmoved because he knows it is an illusion. We are like a magician casting an illusion of the reality of our personal world, but believing the illusion we created. We chase attractive illusions and run from unpleasant illusions. 

Why does our reality appear the way it does?

Our karma causes appearances to be attractive or unpleasant, not the things themselves. The karmic appearances that come from good karma are beautiful or pleasant. Karmic appearances from negative karma are unpleasant or frightening. But these appearances are all just like magician's illusions--things are not inherently beautiful or unpleasant. Realizing the conventional truth of reality, that things are mere appearances to mind, is like the magician knowing his illusion isn't real. This knowing magician remains at peace in the midst of illusion.  Similarly, when we understand conventional and ultimate truth, even a little, we have more flexibility of mind to change the way we see things. We can choose to see a difficult situation differently. We can even come to see that challenging situation in a way that we will feel grateful for it. When we understand that reality is empty of existing inherently, it becomes infinitely full of possibilities. 

"All created things are suffering." 

Seeing this with insight, 

One becomes disenchanted with suffering. 

This is the path to purity. (278)*

"All things are not-self." 

Seeing this with insight, 

One becomes disenchanted with suffering. 

This is the path to purity. (279)*

Links and References

Her Daughter Was Kidnapped by Traffickers. So She Trafficked Herself. Vice World News.

https://www.vice.com/en/article/5dbv4a/mother-rescue-trafficked-daughter-bangladesh-india

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link)

Yeshe, Thubten. Introduction to Tantra. Wisdom Publications; Revised ed. edition (June 10, 2005). (Kindle). Link 

This episode is dedicated to Right View, one part of The Noble Eightfold Path. Right View has two parts to it: a mundane right view and a superior right view (emptiness).Today we look at mundane right view which adopts the understanding and belief in karma. It is specifically, "right view of the ownership of action" (kammassakata sammaditthi). What does it mean to live mindfully in accordance with the of karma?

"All created things are suffering." 

Seeing this with insight, 

One becomes disenchanted with suffering. 

This is the path to purity. (278)*

—Buddha, The Dhammapada

The eight parts of the Noble Eightfold Path:

1. Eightfold Path are Right View
2. Right Intention
3. Right Speech
4. Right Action
5. Right Livelihood 
6. Right Effort
7. Right Mindfulness
8. Right Concentration

References and Links

Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp 12-21.  BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link)

In this last of a three episode series on Right Intention, one of the Noble Eightfold Path, we look at how to practice the aspect of harmlessness. Right intention has three parts: Renunciation, Loving-kindness, and Harmlessness. Buddhist Teacher, JoAnn Fox, also shares a meditation and daily mindfulness practice to help us cultivate harmlessness.

What is harmlessness in Buddhism

Harmlessness is a mind that opposes the wish to harm. It is also a path we cultivate gradually to its highest fruition—becoming harmless toward all living beings. It is compassion that helps us develop harmlessness. If there is the wish to harm or a lack of empathy that causes us to inadvertently cause harm, we use compassion to render ourselves harmless. Compassion is cultivated gradually until it is unconditional and extends to all living beings being exception. It is at this point that we possess the pure Right Intention of Harmlessness. 

What are the benefits of developing compassion:

• Creates good karma
• Purifies bad karma 
• Makes our mind strong and resilient
• Solves problems between people
• Creates the cause of enlightenment

The Dalai Lama has also said it is the cause of success in life. Recently, he has even said that compassion is not a luxury, but a necessity for the survival of humanity:

"We need compassion and human affection not only to survive; they are the ultimate sources of success in life." -Dalai Lama

The best of paths is the Eightfold [Path]; 

The best of truths, the Four [Noble Truths]. 

—Buddha, The Dhammapada

The eight parts of the Noble Eightfold Path:

1. Eightfold Path are Right View
2. Right Intention
3. Right Speech
4. Right Action
5. Right Livelihood 
6. Right Effort
7. Right Mindfulness
8. Right Concentration

References and Links

Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp.37-39+.  BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link)

In this episode, we look at one aspect of Right Intention—loving-kindness. Buddhist Teacher, JoAn Fox, teaches how to practice loving-kindness in daily life, as well as a way to cultivate it through meditation. She teaches and guides the metta meditation, a powerful method to increase our loving-kindness, redirect our love from our usual self-focus, and gradually extend it to all living beings. 

What is Right Intention from the Noble Eightfold Path

Right Intention is one of the Noble Eightfold Path, the Buddha's guide to the gradual path to enlightenment. Right intention has three intentions to cultivate: renunciation, loving kindness, and harmlessness. These oppose attachment, ill will, and harmfulness. 

When Buddha was meditating in the forest before attaining enlightenment, he noticed his thoughts fell into one of two categories. One category consisted of negative karmic thoughts and were motivated by either attachment, ill will, or harmfulness. The other category of thoughts were characterized by the intentions of renunciation, loving-kindness, or harmlessness. When a negative karmic way of thinking arose, Buddha would redirect his intention with its opponent. For example, when he was feeling ill will or anger, he would try to develop the intention of metta. The Pali word metta has been translated as love, good will, or loving-kindness. 

What is loving-kindness in Buddhism?

Loving-kindness is characterized by the wish that another be happy. This wish is accompanied by a feeling of warmth and affection. Think of the love a mother has for her child, it is a warm feeling that wishes her child to always be happy, healthy, and safe. She wishes this whether her child is with her or is all grown up and living far away. It is less self-focused than the love we usually feel for others. Metta is selfless in a similar way, but more profound, pure, and universal in nature. 

It is said that metta needs to be cultivated through meditation; otherwise our experiences of metta are more spontaneous and less stable. The metta prayer used in metta meditations varies between traditions, but it is really just the true utterance of loving kindness. A common metta prayer is this: "May you be happy." "May you be healthy." "May you be safe." "May you be peaceful." Metta is intended to be cultivated and purified until it is not conditional upon others' relationship to us. Generally, we reserve our  "love" for a very few in this world, perhaps only our family. Metta, by contrast, is unconditional and meant to be extended to all living beings.  All beings are to be loved and we become a being of love. This is our only and highest duty. 

The best of paths is the Eightfold [Path]; 

The best of truths, the Four [Noble Truths]. 

—Buddha, The Dhammapada

References and Links

Bodhi, Bhikku. The Noble Eightfold Path. Buddhist Publication Society, 1999, pp. 33-36.  BuddhaNet. http://www.buddhanet.net/pdf_file/noble8path6.pdf

Buddha.The Dhammapada. Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 72 (Link)