Eight Worldly Dharmas: Overview
*The eight worldly concerns*, or dharmas, consist of four pairs of opposing conditions that often provoke our emotional responses: pleasure and pain, gain and loss, praise and blame, as well as fame and infamy or anonymity. We suffer when we cling to and hope for pleasure, gain, praise, and fame, expecting them to satisfy us, or when we reject and fear pain, loss, blame, and shame, attempting to avoid situations that lead to these conditions. These eight concerns represent common hopes and fears that keep us trapped in *samsara* (conditioned existence).
Generally, our sense of self or ego draws us toward the seemingly nice worldly concerns and away from the seemingly bad ones, based on the flawed logic that this will enhance our overall well-being. The Buddhist view that the self is not as solid as it seems (*anatta*) and that we are complex, dependent, interconnected beings, serves as an antidote to the trap of worldly concerns. A less rigid, more dynamic, and evolving sense of "me" creates less of a foundation for these concerns to cling to.
Setting Boundaries
Establishing a boundary around a physical space for individual or group practice is beneficial. Choosing to remain within this practice boundary during a meditation session is a discipline that can support focus and reduce distractions. When others are included within the boundary or made aware of it while outside, this approach encourages them to show respect for the practice.
There are countless methods for setting boundaries, and there is no single right way. Walking around the perimeter of the space while others observe is simple. Carrying a stick of incense, a feather, a wand, a sword, or another special object can help indicate the boundary. The group members may read a short text together that defines the boundaries and agreements for this practice session. Sometimes, a simple vow can be taken together at the beginning of a session to signify the entry into the practice space. A vow could be anything that brings benefit, such as being silent or vegetarian, or remaining within the boundary. Ringing a bell or striking a gong are common ways of marking a time boundary at the beginning and/or end of a practice session.
The effectiveness of these boundaries is measured not by their physical strength but by the collective intention and awareness they generate among practitioners.
Four Immeasurables Overview
*The four immeasurables* are loving-kindness (*maitri*/*metta*), compassion (*karuna*), sympathetic joy (*mudita*), and equanimity (*upeksha*/*upeka*). They are also known as *the four brahmaviharas* (divine abodes) or the *four infinite minds*. The four brahmaviharas were practiced even before the Buddha, but it was Buddha who taught that when practiced with the wisdom of the middle way, the brahmaviharas could be a part of the path to liberation.
Loving-kindness is the wish that all sentient beings be happy and have the causes of happiness: both in the worldly sense (good health, good friends, success, and whatever else they need), as well as the cultivation of an inner understanding of things as they are: impermanent, selfless, and unsatisfactory. Loving-kindness serves as the antidote to ill will.
Compassion is the wish that beings be free from suffering and its causes, and is the antidote to cruelty. This sentiment is commonly experienced when we see humans or animals we care about who are sick or in pain. On an inner level, it’s the wish for beings to be free of confusion.
Appreciative or sympathetic joy revolves around the happiness we feel when others achieve success and joy. It also refers to the joy that we feel at the prospect of ourselves and others being free from confusion and cultivating wisdom. Sympathetic joy acts as the antidote to jealousy.
Equanimity involves viewing all beings as equal to oneself, irrespective of their current relationship with us. It serves as the antidote to clinging and aversion. Instead of sorting people into those we like and dislike and treating them accordingly, we aim to treat everyone with equal positive regard.
Buddhist practitioners cultivate the four immeasurables in order to develop a deep understanding of and connection to other beings. A practice session can involve contemplating all four immeasurables, or one can focus on each quality individually.
A common way to begin this practice is by generating positive feelings toward one's friends and family for a time, then moving on to people for whom one holds no positive or negative feelings, and finally practicing with those for whom one feels aversion. This step-by-step approach guides us from the limited, conditional way we experience these feelings to an unlimited, immeasurable experience, as we generate these four attitudes toward all beings without exception.
Stillness Practices
Explore how Zen Buddhist meditation practices such as *zazen* or *shikantaza* (just sitting) offer a path to stillness, presence, and awareness beyond conceptual thinking. Discover how the peaceful experience of being present invites openness, curiosity, and direct contact with the present moment. Through silence and simplicity, the mind can settle naturally, without the need to fix, change, or achieve anything.
This quiet presence is echoed in the spirit of Zen stories, such as the parable of Ryokan and the moon, where the master, having nothing to offer a thief who had broken into his hut, gives away his clothes and then quietly reflects, “I wish I could give him this beautiful moon.” In just sitting, like Ryokan, one learns to rest in the richness of the moment, offering what cannot be stolen—presence, simplicity, and the open sky of awareness.
In silent sitting or while contemplating a Zen parable or *haiku*, the mind becomes like a still lake, able to receive and reflect beauty without distortion. As stillness deepens, clarity arises naturally. The lake reveals itself as awareness, and the sky as timeless presence. When all effort falls away, even the vastness of the sky is quietly mirrored within.
Sense Restraint
Giving in to impulses, cravings, and gluttony often has negative consequences. Likewise, depriving ourselves of sensory pleasure can isolate us from the experiences that promote our health and wellbeing. How can we find the middle way?
Awareness practice helps us overcome both attachment to sensory experiences that we perceive as desirable, and aversion to those we see as disagreeable. Mindfulness, awareness, and wise attention can help slow down or interrupt our reactions, giving us greater freedom to make wise choices that benefit ourselves and others.
*Indriya-samvara* is Pali for sense restraint and is the practice of watching or guarding one's senses. Knowing that if we lapse into mindlessness while experiencing sensory input, we will definitely create craving and aversion—which will often lead to unskillful actions and greater unawareness—we are able to practice restraint.
The Buddha declared that the senses are all burning with the fires of suffering because, without wise mindfulness, awareness, and attention, they contribute to the experience of more suffering.
Wise Attention
Along the path, *wise attention* helps develop insight and wisdom by encouraging careful, skillful attention to our thoughts, actions, and experiences. Closely related to mindfulness *sati*, it involves recognizing the nature of our mental and emotional states in a clear and discerning way. By distinguishing between wise and unwise attention, one can reduce suffering and cultivate a mind that is free from confusion.
Wise attention differs from ordinary attention in its quality and direction. Unwise attention (ayoniso-manasikara) involves dwelling on thoughts that increase mental afflictions, such as obsessing over past regrets, anxiously projecting future scenarios, or feeding resentment through repetitive negative thinking. In contrast, wise attention deliberately focuses on what supports insight and wholesome mental states, such as reflecting on impermanence, interdependence, or the consequences of actions.
This practice involves learning to recognize mental patterns that lead toward or away from clarity. When faced with challenging emotions or situations, wise attention examines the underlying causes and conditions rather than getting caught in reactive cycles. It asks questions like: "What is actually happening here?" "What assumptions am I making?" "How might this situation teach me about the nature of mind or reality?"
Wise attention helps us see things more clearly by noticing causes and effects in our experiences. Learn how bringing this kind of attention into daily life supports the growth of positive qualities, gradually leading to greater insight and inner freedom.
The *Paramita* of *Prajna*/Wisdom
The sixth paramita is *prajñaparamita*, the perfection of wisdom. *Prajña* (Sanskrit) or *panna* (Pali) is frequently translated as "wisdom." However, a more accurate interpretation would be insight, non-discriminating knowledge, or intuitive apprehension. Prajñaparamita is considered to be the foundation or source of the other paramitas. It refers to transcendent wisdom that leads to Buddhahood. Prajñaparamita is traditionally subdivided into four additional aspects, bringing the total to ten paramitas. These four are: skillful means, aspiration, power, and primordial wisdom.
The perfection of wisdom is the realization of emptiness, the ultimate nature of all things. *Sunyata*, or emptiness, is the teaching that all phenomena lack self-essence or independent existence. Everything we see and hear is interconnected; each moment is a gentle expression of one continuous, ever-evolving landscape. Everything exists in a constant state of arising and passing away, eternally “becoming” and never truly “being.” Ultimately, sunyata is something that is realized directly through practice, but until then, a conceptual understanding is helpful. Fully understanding emptiness requires time and consistent practice of both shamatha and vipassana. This wisdom cannot be grasped through intellect alone, we realize it through the practice of the other perfections: generosity, discipline, patience, diligence, and meditation.
Right *Samadhi*
The cultivation and development of *right samadhi* (correct concentration) serves as a foundation for both daily life and meditation practice, allowing the mind to become focused and stable. As the eighth factor of the *noble eightfold path*, right samadhi represents the culmination of ethical conduct and mental discipline, providing the concentrated awareness necessary for liberating insight.
Right samadhi involves training the mind to rest steadily on a chosen object of meditation—such as the breath, loving-kindness, or a visualization—while gradually reducing mental scattering and agitation. This practice develops the capacity for sustained, one-pointed attention that can be maintained without strain or forcing. The concentrated mind becomes like a still lake that clearly reflects whatever appears, rather than choppy waters that distort perception.
The development of right samadhi follows natural stages: initial efforts to stabilize attention on the meditation object, gradual lengthening of periods where the mind remains focused, and eventual spontaneous settling into deep states of absorption and tranquility. This process requires patience and consistent practice, as the untrained mind habitually jumps from thought to thought.
Concentration alone can be considered neutral, as it can direct us towards either positive or negative actions depending on the underlying motivation. Therefore, it is a tool, not a goal. When developed within the context of the eightfold path, right samadhi creates the mental stability necessary for insight (vipassana) to arise, revealing the true nature of phenomena and leading to liberation from suffering. Without ethical conduct and right intention as its foundation, concentration lacks the wisdom and compassion that characterize authentic Buddhist practice.
Through this practice, we strengthen mental clarity and cultivate the discipline necessary to progress in our understanding of ourselves and the world.
Right Action
*Right action* is the fourth factor of the noble eightfold path, focusing on ethical conduct through bodily actions that promote harmony and reduce suffering. According to Buddhist teachings, it centers on three fundamental principles: refraining from taking life (ahimsa), not taking what is not given (stealing), and avoiding sexual misconduct that causes harm to others.
Right action extends beyond simply following rules—it requires developing awareness of how our physical actions affect ourselves, others, and the broader web of our relationships. This includes considering both immediate and long-term consequences, recognizing that even well-intentioned actions can cause harm if undertaken without wisdom or proper timing. The practice involves cultivating sensitivity to the interconnected nature of all life, understanding that our actions ripple outward in ways we may not immediately perceive.
The foundation of right action is the motivation behind our choices. Actions performed with greed, hatred, or ignorance tend to create negative consequences, while those rooted in generosity, loving-kindness, and wisdom naturally promote well-being. By following these ethical principles, practitioners create harmony in their relationships, reduce suffering for themselves and others, and establish the mental clarity necessary for deeper meditation and insight. Practicing right action serves as both a preparation for and expression of inner development on the path to awakening.