Thursday, March 19, 2026

Via The Tricycle Community \\\ Three Teachings on Emptiness

 

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March 19, 2026

Emptiness in Action
 
The core Buddhist doctrine of emptiness, or sunyata, is often misunderstood as nihilism when, in fact, it points to just the opposite. An extension of the truths of impermanence and dependent origination, emptiness actually means connection—that everything is in constant flux and nothing exists independently.

Theravada Buddhism emphasises the emptiness of self, and Mahayana Buddhism the emptiness of all phenomena. Either way, embodying emptiness is to realize our interbeing, as Vietnamese Zen Master Thich Nhat Hanh said. It’s to feel compassion. 

To experience emptiness of self requires working against our own wiring, and there are, of course, different paths and practices to do that work. Chan teacher Guo Gu says, “Not identifying with arising thoughts, feelings, and views is the practice of emptiness. Experiencing them as wondrous displays of possibility is emptiness in action.”

This week’s Three Teachings offers different perspectives on emptiness and how, perhaps counterintuitively to some, compassion is its logical extension.
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The Practice of Emptiness
By Guo Gu

Chan teacher Guo Gu, who is the founder of Tallahassee Chan Center and also an associate professor of Chinese Buddhism at Florida State University, lays a foundation for understanding emptiness, including why it’s so challenging. He then moves us toward a fuller embodiment of the ineffable.
Read more »
When You Greet Me, I Bow
With Norman Fischer

In a four-part Dharma Talk on relationship, emptiness, and activism, Zen priest and poet Norman Fischer explains that emptiness isn’t heavy or scary but, rather, comforting and freeing.
Watch now »
Four Buddhist Teachings on Emptiness
By Simeon Mihaylov

Acknowledging the varied and complex expressions of emptiness, researcher Simeon Mihaylov traces the history and evolution of the concept, including emptiness of subject, object, subject-object, and teachings or views. 
Read more »
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Via Daily Dharma: Logical Discipline

 

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Logical Discipline

Discipline is about creating the conditions for a healthy, stable mind. If we are intent on awakening to supreme bliss, we must be aware of and abstain from the conditions and activities that disrupt the mind. It is very logical.

Phakchok Rinpoche, “Maintaining Meditation Discipline”


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Via Dhamma Wheel | Right Action: Reflecting upon Bodily Action

 

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RIGHT ACTION
Reflecting Upon Bodily Action
However the seed is planted, in that way the fruit is gathered. Good things come from doing good deeds, bad things come from doing bad deeds. (SN 11.10) What is the purpose of a mirror? For the purpose of reflection. So too bodily action is to be done with repeated reflection. (MN 61)

When you are doing an action with the body, reflect upon that same bodily action thus: "Does this action I am doing with the body lead to the affliction of another?" If, upon reflection, you know that it does, then stop doing it; if you know that it does not, then continue. (MN 61)
Reflection
Mindfulness practice involves being fully aware of what we are doing while it is being done. It has to do with the mind being in the present moment rather than recalling what has just happened or anticipating what will happen next. It also includes being attentive to the ethical quality of our actions. It is important to be aware of whether we are causing harm or contributing to the good and to adjust our actions accordingly.
Daily Practice
This is a day to reflect upon your actions as you are doing them. Be aware of the unfolding of cause and effect as you go through the day. Notice the look on people’s faces as you are interacting with them; notice whether people are benefitted or hurt by what you are doing. Make the extra effort to be conscious as you act in the world, rather than just doing things automatically.
Tomorrow: Abstaining from Harming Living Beings
One week from today: Reflecting upon Verbal Action

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Wednesday, March 18, 2026

Via Daily Dharma: Remember the Truth

 

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Remember the Truth

What if we remembered the underlying truth that each of us is always changing, preciously impermanent, and lacking any essential qualities that divide and distinguish us from one another?

Billy Wynne, “The Emptiness of Love”


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Via Dhamma Wheel | Right Speech: Refraining from False Speech

 

RIGHT SPEECH
Refraining from False Speech
False speech is unhealthy. Refraining from false speech is healthy. (MN 9) Abandoning false speech, one dwells refraining from false speech, a truth-speaker, one to be relied on, trustworthy, dependable, not a deceiver of the world. One does not in full awareness speak falsehood for one’s own ends, or for another’s ends, or for some trifling worldly end. (DN 1) One practices thus: "Others may speak falsely, but I shall abstain from false speech." (MN 8)

Such speech as you know to be true, correct, and beneficial but which is unwelcome and disagreeable to others—know the time to use such speech. (MN 58)
Reflection
Sometimes we have to speak the truth to people who don’t want to hear it or to powers that feel threatened by it. Right speech does not mean retreating from such difficult encounters. Even if something is “unwelcome and disagreeable” we should still speak up if it is true. But right speech is skillful speech, and it is necessary to take on such communication with care.
Daily Practice
The next time you need to have a difficult discussion—when someone needs to hear something that is true but you know it will be unwelcome and disagreeable—see if you can bring the skills of right speech to the occasion. Notice that timeliness is one of such skills, as is not being harsh or abusive. But refraining from false speech does not mean refraining from true speech, and you should speak the truth with confidence.
Tomorrow: Reflecting upon Bodily Action
One week from today: Refraining from Malicious Speech

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#DhammaWheel

Questions?
 Visit the Dhamma Wheel orientation page.
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© 2026 Tricycle Foundation
89 5th Ave, New York, NY 10003

Via Rachael - Love Serve Remember Foundation \\\ Ram Dass on Finding the "Right" Spiritual Practice

 

This week, Ram Dass answers an audience question about finding the right spiritual practice - and how what's 'right' will likely change over time: "go slow, don't get too gung ho. Don't figure you're gonna get enlightened yesterday. Relax."
The full lecture is also linked below...

🔥 Weekly Teaching [Audio + Article Below]: Ram Dass Answers an Audience Question on Finding the Right Spiritual Practice

💜 TOMORROW - March 19 — Free Live Call and Q&A with Sharon Salzberg: Resting As Loving Awareness: Save Your Spot!

🌇 June 6 in NYC: A Day in the Heart — A Benefit with Krishna Das, Sharon Salzberg & More

🍃 There's still space for you in the Mountains: Retreat in community with us this August 27 - 31st.

Ram Dass on Finding the "Right" Spiritual Practice for the Moment

An audience Q&A from the Listening Heart Series in 1989

[Listen Here] In this 43-minute lecture from the 1989 'Listening Heart' series, Ram Dass explores explores the benefits of practices in meditation, how different practices work for different individuals, and the individuals' role in spiritual growth.

The transformation for the initial part is to move the plane, the perspective from where you're sitting. So a discipline, but not too violent, don't get ahead of yourself. And if you feel it's too rigid, stop for a while and try other forms. Keep allowing the eclecticism to go until you feel pulled genuinely into a deeper process.
- Ram Dass

Audience Member: How do I discipline myself to practice with compassion and with no judgment?

Ram Dass: There is a matter of timing in sadhana [spiritual practice] that's important to keep in mind, I mentioned it a little bit last night that we tend to overthink. So we often choose a sadhana, a spiritual practice, a little before its time or before it chooses us, before the marriage works, and we find ourselves in this ought and should predicament where you start out with great love and within a little while it's, "Oh my God, I got to do my practice." And it's like another thing like washing the dishes.

And certainly there is value in doing a practice regularly every day, even when you don't want to do it, especially in meditation practice, because in meditation practice, the not wanting to do it is as much grist for the mill of meditation as wanting to do it, it's all stuff you can work with, with your mind. That's very beautiful.

But the delicate balance that has to go on inside oneself, recognizing that if you build up too much negative tone to your practice, too much resistance, you're going to have a reaction to it that's going to take you away from it for a while before you can come back later on.

A lot of people were so gung ho in their spiritual practices early on, I remember in the early seventies that you find them five years later at the local bars, drinking beer and watching television and talking about how they used to do spiritual practices and how they fell off the path.

Now it isn't really falling off the path, it's just another part of the path. But part of that violent reaction was because of the impurities with which they did it in the first place.

So my usual guidance is to go slow, is to not get too gung ho. Don't figure you're gonna get enlightened yesterday. Relax. Just start to tune. Now, the other thing is when you say, "I found my practice," you can't assume that the practice you found is the practice that's going to last you for the rest of your life.

Because who found that practice is in the course of the practice going to change into somebody else. And so the practice that was appropriate for the person initially may not be appropriate a little way down the line. So you've got to keep staying open. So you hear all these delicate balances that are going on in you. One is the value of deepening a practice.

Like Swami Satchidananda was criticizing me for being such an eclectic dilettante. And he said, "Well, you can't just go around digging shallow wells everywhere. You've got to dig a deep well so that you get fresh water," which is just a metaphor, that I could counter with, you know, another metaphor that would be equally as sweet for the other argument.

But when I watch people over time, what I see is that they start out quite eclectically, and then they get drawn into one practice quite deeply, and then when they come out the other end, like Ramakrishna, then they can do all practices, and they're all the same practice, alright? So it's like a funnel. It goes in, and then it goes out again.

So my answer is that you go gently. Gurdjieff said an interesting thing, he was a Russian philosopher, and he said that an alarm clock that'll wake you up one moment, you can sleep right through later on. And he said you need to keep finding new alarm clocks to awaken you because you can have something that awakens you out of your sleepwalking, of normal waking consciousness, and it works one moment like something you read, and a moment later, you're reading it and you're busy planning your shopping list while you're reading it. I mean, you've gone completely to sleep in the process of doing it.

So all of these are merely variables that you have to keep in mind as you're proceeding with your practice. And in terms of the question of discipline, you've got to work very gently with pressing against it, making right effort without turning it into a neurotic achievement game, which we in the West are masters of...

>> Keep it going... Listen to the full lecture on YouTube right here.