From bodhichitta in intention
Great results arise for those still turning in the wheel of life;
Yet merit does not rise from it in ceaseless streams
As is the case with active bodhichitta
-Shantideva

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@itsabuddhafullife
From bodhichitta in intention
Great results arise for those still turning in the wheel of life;
Yet merit does not rise from it in ceaseless streams
As is the case with active bodhichitta
-Shantideva
The Dharma Wheel (Dharmachakra)
The Noble Eightfold Path
The Noble Eightfold Path is a set of Buddhist Practices leading to the liberation from samsara (The cycle of rebirth) in the form of nirvana.
Right View or Understanding: States that our actions have consequences in life and after death (karma), that death is not the end, and that the Buddha followed and taught a successful path out of this world and the other world (heaven and underworld or hell). The purpose of right view is to clear one's path from confusion, misunderstanding, and deluded thinking. It is a means to gain right understanding of reality.
Right Resolve or Intention: In this factor, the practitioner resolves to leave home, renounce the worldly life and dedicate himself to an ascetic pursuit. For lay practitioners (non-monks), this includes being harmless and refraining from ill will.
Right Speech: Abstaining from lying, from divisive speech, from abusive speech, and from idle chatter. Another way of looking at it is never speaking something that is not beneficial and only speaking what is true and beneficial.
Right Conduct or Action: Like right speech, expressed as abstentions but in terms of bodily action. Abstaining from killing (not just humans, but all sentient beings), abstaining from stealing, abstaining from sexual misconduct.
Right Livelihood: Livelihood that avoids causing suffering to sentient beings by cheating them, or killing or harming them in any way.
Right Effort: The generation of wholesome states and the prevention of unwholesome states. The unwholesome states (akusala) are described in the Buddhist texts, as those relating to thoughts, emotions, intentions, and these include pancanivarana (five hindrances) – sensual thoughts, doubts about the path, restlessness, drowsiness, and ill will of any kind.
Right Mindfulness: Mindfulness aids one not to crave and cling to any transitory state or thing, by complete and constant awareness of phenomena as impermanent, suffering, and without self. Right mindfulness according to the Buddha could have also simply just meant keeping in mind or "retaining" the dharma (teachings of the Buddha) in daily life.
Right Samadhi (Meditation) or Concentration: Reaching a one-pointedness of mind and unifying all mental factors. A state of awareness without any object or subject, and ultimately unto no-thingness and emptiness.
The eight steps on the path can be further broken down as follows:
Moral Virtue: Those parts linked to morals or ethics
Right Speech
2. Right Action
3. Right Livelihood
Meditation: The goal in this group is to develop clarity and insight into the nature of reality, discard negative states and dispel avidya (ignorance), ultimately attaining nirvana.
4. Right Effort
5. Right Mindfulness
6. Right Concentration
Insight, wisdom: The culmination of the path, which is needed to understand why this path should be followed.
7. Right Resolve
8. Right View
The Noble Eightfold Path is often represented by a wheel with 8 spokes, also known as "The Dharma Wheel", with each spoke representing one of the steps on the path. Much like a wheel, the steps can be practiced in any order and keeps turning continuously. Although some branches of Buddhism believe that Right Concentration is dependent on the other 7 path factors.
See also: Cunda Kammaraputta Sutta
Dhammacakkappavattana Sutta on The Four Noble Truths
Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.
Now this, bhikkhus, is the noble truth of the origin of suffering: it is this craving [taṇhā, "thirst"] which leads to re-becoming, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for becoming, craving for disbecoming.
Now this, bhikkhus, is the noble truth of the cessation of suffering: it is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it.
Now this, bhikkhus, is the noble truth of the way leading to the cessation of suffering: it is this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
The Four Noble Truths
Often considered the Buddha's first teachings, the Four Noble Truths are the foundation of Buddhism.
The existence of dukkha (suffering) in the realm of samsara (means both "world" as well as "the cycle of death and rebirth").
The origin of suffering (dukkha) is taṇhā (craving, desire, attachment, or greed).
There is an end to suffering. Nirodha (cessation or ending) of dukkha can be accomplished by letting go of or confining attachment (taṇhā).
Magga (The Noble Eightfold Path) is a way of confining taṇhā and therefore releasing dukkha. The next post will cover The Noble Eightfold Path in great detail.
To summarize, unchecked sensory contact gives rise to dukkha, craving, or clinging to impermanent states and things. Most cravings cannot be satisfied or attachments are impermanent, and this causes pain or suffering. This craving leaves us trapped in samsara, the endless cycle of rebirth and wanting, leading to further dukkha. Following the Noble Eightfold Path, meditation (dhyana), and practicing mindfulness can help us confine our automatic sensory responses, and ultimately help to reach nirvana, the cessation of craving and ending the cycle of rebirth that brings about dukkha.
If we really understood and remembered that life was impermanent, we would do everything we could to make the other person happy right here and right now. If we spend twenty-four hours being angry at our beloved, it is because we are ignorant of impermanence.
- Thich Nhat Hanh, Taming the Tiger Within