Friday, March 20, 2026

Via Dhamma Wheel | Right Living: Abstaining from Harming Living Beings

 

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RIGHT LIVING
Undertaking the Commitment to Abstain from Harming Living Beings
Harming living beings is unhealthy. Refraining from harming living beings is healthy. (MN 9) Abandoning the harming of living beings, one abstains from harming living beings; with rod and weapon laid aside, gentle and kindly, one abides with compassion for all living beings. (M 41) One practices thus: "Others may harm living beings, but I will abstain from the harming of living beings." (MN 8)

A layperson is not to engage in the livelihood of trading in meat. (AN 5.177)
Reflection
Vegetarianism is an important issue in contemporary Buddhist discussion. The Buddha was famously not a vegetarian, although he spoke of the importance of not harming living beings. His perspective was that as beggars, the monks and nuns had to accept all offerings put in their bowls without making distinctions between what they liked or didn't like, or between what they thought was rightly or wrongly procured. 
Daily Practice
Whether or not you are a practicing vegetarian, the matter raised here is about the livelihood of a layperson. Trading in meat was singled out as an inappropriate profession because it involves the killing of living beings every day in great numbers. This is just not a healthy thing to be doing. Give the matter some attention today and reflect upon how much harm or lack of harm results from what you do for a living.
Tomorrow: Restraining Unarisen Unhealthy States
One week from today: Abstaining from Taking What is Not Given

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Thursday, March 19, 2026

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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.
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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. 
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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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Questions?
 Visit the Dhamma Wheel orientation page.
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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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