Friday, August 8, 2025

Via Dhamma Wheel | Right View: Understanding the Noble Truth of the Origin of Suffering

 

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RIGHT VIEW
Understanding the Noble Truth of the Origin of Suffering
What is the origin of suffering? It is craving, which brings renewal of being, is accompanied by delight and lust, and delights in this and that; that is, craving for sensual pleasures, craving for being, and craving for non-being. (MN 9)

When one does not know and see consciousness as it actually is, then one is attached to consciousness. When one is attached, one becomes infatuated, and one’s craving increases. One’s bodily and mental troubles increase, and one experiences bodily and mental suffering. (MN 149)
Reflection
Continuing to cycle through all five aggregates, our text comes to focus on consciousness as a source of the craving that leads to suffering. The mind can take anything within its scope as an object of awareness, and you can bring mindfulness even to awareness itself. What does the experience of knowing actually feel like? Learn to regard the act of awareness itself even-mindedly, without getting caught or attached.
Daily Practice
Work at bringing a posture of equanimity to the experience of consciousness. Awareness itself is not attached; attachment arises alongside it, coloring the awareness with a trace of favoring some things and opposing others. Back away from these subtle forms of craving and see if you can simply be with the experience of knowing something in a balanced and even way, with an evenly hovering awareness.
Tomorrow: Cultivating Compassion
One week from today: Understanding the Noble Truth of the Cessation of Suffering

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Via Daily Dharma: Moments of Caring Connection

 

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Moments of Caring Connection

Throughout our lives, we’ve had many moments of simple caring connection. We may not have been taught to notice them so vividly, but they’re actually moments of revelation.

Lama John Makransky, “Tapping into Our Basic Goodness”


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The Intention of Spiritual Practice
By Kazu Haga
In this excerpt, Kazu Haga, a trainer and practitioner of nonviolence and restorative justice, speaks on working with fierce vulnerability to bring genuine healing to the world. 
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Via Dhamma Wheel | Right Effort: Restraining Unarisen Unhealthy States

 

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RIGHT EFFORT
Restraining Unarisen Unhealthy States
Whatever a person frequently thinks about and ponders, that will become the inclination of their mind. If one frequently thinks about and ponders unhealthy states, one has abandoned healthy states to cultivate unhealthy states, and then one’s mind inclines to unhealthy states. (MN 19)

Here a person rouses the will, makes an effort, stirs up energy, exerts the mind, and strives to restrain the arising of unarisen unhealthy mental states. One restrains the arising of the unarisen hindrance of restlessness. (MN 141)
Reflection
We all have the capacity for restlessness, especially as inhabitants of a culture that seems to thrive on it. We are so often encouraged to multitask, to spread our awareness so widely that, like spilled water, it gets increasingly thin. This tendency can be resisted by exercising some restraint. It requires not giving in to the forces that seek to pull us off center and preserving the experience of inner calm and composure.
Daily Practice
Resist the arising of restlessness by cultivating a more focused and peaceful way of inhabiting your world. Don’t jump at everything that demands your attention, don’t allow your awareness to be hijacked by random events, and protect your mindfulness as a sentry might guard a gate. It takes effort to preserve a sense of inner serenity—not the kind of effort that tries harder but that stays centered and is not pulled off balance. 
Tomorrow: Establishing Mindfulness of Body and Abiding in the First Jhāna
One week from today: Abandoning Arisen Unhealthy States

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Via GBF -- "The Crucial Role of Renunciation" – Danadasa Chan

The Crucial Role of Renunciation – Danadasa Chan
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Renunciation is sometimes misunderstood as involving dramatic sacrifices or rejecting the world.

In this talk, Danadasa emphasizes that it’s actually about creating spaciousness in the heart and mind for deeper clarity and connection. It’s less about deprivation and more about redirecting our energy toward something more meaningful and peaceful.

He shares how, in the Buddhist path, renunciation helps loosen the grip of craving and habit energy, making space for genuine freedom. He describes how we often live on autopilot, and renunciation can be as simple as saying no to distractions or addictive tendencies that clutter our awareness. He offers personal reflections and encourages listeners to explore this not as a moral duty, but as a source of joy and liberation.

Danadasa also outlines three key insights related to renunciation:

  1. Letting go is natural – Just like a child eventually lets go of toys they outgrow, our inner life can outgrow certain attachments too.
  2. Renunciation reveals what’s already here – When we drop constant seeking, we begin to sense a quiet contentment that was hidden beneath our cravings.
  3. It’s supported by mindfulness – The more present we are, the more we see what’s wholesome to keep and what’s wise to release.

He encourages us to reflect without pressure, and to trust the unfolding of our own path.

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Thursday, August 7, 2025

Via Daily Dharma: Thoughts Make up Attachments

 

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Thoughts Make up Attachments

Attachment and the pain of attachment are ultimately made up of thoughts—when we stop focusing on thoughts and start focusing on perceptions, sensations, and emotions, the thoughts subside.

David Edwards, “Burning Among Stars in the Night”


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A Brief Introduction to Mahayana Medicine
By C. Pierce Salguero
Explore Buddhist healing through the lenses of wisdom, compassion, and ritual practice.
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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 wish to do an action with the body, reflect upon that same bodily action thus: “Is this action I wish to do with the body an unhealthy bodily action with painful consequences and painful results?” If, upon reflection, you know that it is, then do not do it. If you know that it is not, then proceed. (MN 61)
Reflection
As embodied beings, we are always performing some sort of action, even if that action is remaining still. Buddhist teachings recognize that physical actions begin with the mental intention to act and invite us to look carefully at the quality of our intentions. It is often hard to discern the intention before the action, and it feels as if the body is acting “on its own.” But if you investigate your experience closely, it is possible to see your intention. 
Daily Practice
See if you can catch that brief moment before any action when the intention to do the action arises in the mind. You might try this when you decide to open your eyes after a sitting, for example. Then extend this capability to noticing the ethical quality of actions you perform in daily life, reflecting on whether a forthcoming action is likely to cause harm in some way. If you can catch it before you act and stop, that is good.
Tomorrow: Abstaining from Harming Living Beings
One week from today: Reflecting upon Verbal Action

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© 2025 Tricycle Foundation
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