Why even talk about this "crazy" teaching that couldn't possibly be (conventionally) true? Of course, "I" exist and "you," too! Just look at us! But, of course, what we see and think we see, that is not a real "self" -- not anything we produce, control, direct, own, or command. It's happening of its own; in an ultimate sense, it is impersonal -- even though it feels utterly personal. Because what am I if not this body, these feelings, these perceptions, these mental formations like will (motives, impulses, intentions), and this consciousness (which many sophisticated persons, particularly ancient Brahmins and modern Hindus, to say nothing of Christians, Muslims, Jains, and others) cling to that "thing" which we must really be when we figure out we are not this body or the other attendant mental phenomena. At least, at the core, I must be THE ONE WHO IS AWARE, the watcher, the knower, the decider, the doer. But this wrong view falls apart under careful, mindful, systematic attention with a cleansed and purified mind/heart. Otherwise, all that will be seen are the usual distortions and perversions of view. This Doctrine invites no one to blindly believe or parrot a Teaching, but to "come and see, investigate it."
How can contradictory truths (such as conventional vs. ultimate) both be true? - They can't. Only the ultimate one is ultimately true. Be we don't live in ultimate truth. We live mired by conventions of language and assumptions about reality that are all wrong. For example, there is a very easy comparison to be maid thanks to the widespread teachings of physics. Question: Is this desk right here mostly dense or mostly empty space?
Answer: Well, mostly dense, of course. That's why it serves as a desk.
Okay, now go ask your physics professor the same question and listen to her tell you all about atoms and particles, sub-particles, quarks, muons, and whatnots, finer and more subtle components of matter.
What can she say? I'll just beat my hand down on her desk during office hours to prove to that Egghead that, of course, a desk is solid!
Yes, sure, see where that gets you. Once we understand that an "atom" (an indivisible, uncuttable, irreducible unit of mass) contains more empty space than anything tangible, we'll suddenly see what she's talking about and what science teachers in schools and professors in universities teach.
So what, then what?
Then it will both be true that this desk seems dense and solid -- because our hand can't go through it like it can the empty air -- and yet is not actually true at all. It seems true. It is conventionally true (insofar as it is useful to speak this way to one another to distinguish things like air and desks), but it is not ultimately true. Only what is ultimately true was ever actually true -- even as we walk about like ignorant monkeys never giving it a second though. Desk solid, air empty. Solid things are only relatively solid to less dense things, and hands don't go through because of gravity and energy, not because a bunch of density is resisting. And air is not empty, having a bunch of gases and other molecules floating through it. But it's easier to talk this way in common parlance to understand each other and get things done. As science advances, more will know what it really is like, even if they do not particularly appreciate the distinction.
COMMENTARY
Wisdom Quarterly
Buddha, why are you always smiling? Freedom?
One could say that it is not "who" is aware, but WHAT is aware? Asked this way, it can be answered. The Five Aggregates (form; feelings, perceptions, formations, consciousnesses) clung to as self (which are all dependently originated) phenomena. Form forms, feelings feel, perceptions perceive, formations form, and [the six kinds of] consciousness are conscious. Each PROCESS is arising, performing a function, and passing away very quickly, billions and trillions of nearly identical but not actually identical "thought-moments" (cittas) after another. Note the semicolon after form. Why is it there? Form means "material form" (fine-material or rupa in superior planes of existence and tangible or kama in this sensual human world), the body, which is not singular but also fourfold, composed of the mahabhuta or dhatus (Four Great Elements, which are not things like "atoms" but rather kalapas, dense fine-material particles, characteristics of materiality not materiality itself). These eight (condensed to five) aggregates are not to be taken on faith or for the sake of philosophy. Through the path of purification, the heart/mind can be temporarily purified, intensified, and trained to directly perceive these eight streams or phenomena. And in seeing them -- seeing them for what they really are -- the mind/heart lets go. One awakens to freedom from all attachment, aversion, and delusion about them. Thus, in no longer clinging to wrong views about them, one lets go and abandons them, glimpses nirvana, and is free. One enters the first stage of enlightenment or stream-entry. The Buddha does not talk about "no-self" lightly nor before one is ready to hear and begin to understand it. But he cannot let it go unmentioned and untaught because it is the basis, the crucial determinant, of awakening. In other non-Buddhist teachings, at the time of the Buddha as now, this teaching does not exist. Therefore, the Buddha said there neither arise beings of the first stage, second, third, or fourth stage of enlightenment, nor are there to be seen individuals on the path to those realizations. Only when a supremely awakened buddha arises in the world does this teaching get taught and the way of realizing it for oneself. For unless one comes to know-and-see it directly, there is no liberation.
Materialism, which the Buddha called a pernicious wrong view, says when we die from here, everything ends, we dissolve, there is no result of actions (karma); life had no meaning, and everything is lost. This is the Annihilationist view, the fear or relief that we will be annihilated at death when we will not.
Escape the rebirth trap of samsaranow before it's too late.
Eternalism is what the Buddha called a pernicious wrong view that takes the other extreme -- that we do not die at death but persist and go on. This is closer to the (conventional) truth, as anyone who has a near-death experience will realize, but it is wrong in assuming that an eternal "soul" or "substance" carries on. An impersonal process carries on, a chain of causation, so that karma bears fruit. And while the person who passes from here and rearises (reappears) hereafter are not identical, so there is no "identity" to cling to even now at this moment. What is there? There are the ever-changing Five Aggregates clung to as self, dependently arisen, and hurtling toward destruction, dissolution, disappearance at every moment. There is nothing to cling to, but the aggregates nevertheless grasp and cling.
As with Gnosticism, this needs to be realized while we are yet alive, or the process will continue, and we will simply be reborn again and again and again.
Gnostics, what goes on, what remains?
(Gnostic Talk) I've stopped calling it "death" because the Gnostics had a completely different word for it. What is the Pistis Sophia? (It is comforting to think that Jesus Christ/Saint Issa understood this, but sad that modern sectarian Christians do not.
The Buddha's FIRE SERMON: the speech that converted 1,000 wanderers
What is the "all" that is burning?
(Buddha's Wisdom) 🔍 WE’RE BURNING RIGHT NOW — THE BUDDHA’S FIRE SERMON There’s a constant inner heat -- craving, hatred, confusion -- that drives our decisions and drains our peace.
In this guided breakdown of the Buddha’s Fire Sermon (Adittapariyaya Sutta), see exactly what’s burning, why “ALL is burning” became one of Buddhism’s most powerful teachings, and a 5-step method to stop being consumed by it, today.
DISCOVER
How the Buddha converted 1,000 fire-worshippers with a single 20-minute speech
The three psychological fires burning in our chest right now (and why they always find new fuel and never stop)
The hidden follow-up teaching that challenges even clinging to the pursuit of “enlightenment”
The 5-step method that extinguished suffering for 1,000 people simultaneously
What the Buddha taught AFTER the Fire Sermon that made even enlightened beings question everything
Master Buddhist meditation and mindfulness with the Buddha's original Fire Sermon teaching
02:50 1,000 meditators, same burn — The Kassapa Setup (near Bodh Gaya)
04:11 All is burning — the Buddha’s Fire Sermon (SN 35.28)
07:27 Silence: 1,000 awaken — What liberation felt like
09:20 How to stop burning — the 5-Step Practice
11:01 Beyond the Fire
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The Noble Eightfold Path: Why Buddhism begins here | Buddha's Wisdom
(Buddha's Wisdom) July 5, 2026: 🔍 THE ENTIRE BUDDHIST PATH HIDES INSIDE ONE SMALL WORD. The Noble Eightfold Path is Buddhism's way out (vimutti, moksha) of suffering (dukkha), yet almost everyone reads it as if were eight rules to obey, like a report card. It was never that!
This video rebuilds the Eightfold Path to Enlightenment from the ground up, showing why it isn't eight steps at all, why we're already walking a version of it right now, and how one mistranslated English word quietly changed how the whole teaching is understood.
📿DISCOVER
Why sammā (usually translated "right") actually means aligned, whole, and in harmony, not "right answer versus wrong answer"
The wrong Eightfold Path the Buddha described in the Great Forty, the shadow path most people are walking right now without knowing it
How the eight factors collapse into just three trainings: wisdom, ethics, and meditation (stillness, samadhi, concentration)
The ancient riddle of the tangle that became the skeleton of Buddhaghosa's Path of Purification (Visuddhimagga)
Why the path is the Fourth Noble Truth, the cure written at the foot of the diagnosis, and how it ends by erasing itself
How the Eightfold Path connects to Dependent Origination and the tangle of suffering
⚡ Ever felt the Eightfold Path was a scorecard being failed? This is the video that reframes it completely. Subscribe to Buddha's Wisdom.
(The Awakening to Reality) Edgar Cayce: What happens to souls who fail their earth mission?
Been reborn on planet Earth? Don't know if you're "failing" to fulfill the purpose you set out before coming here? Living with purpose, passion, and profits?
A day at A.R.E. (Cayce's Association for Research on Enlightenment) Relax, Rejuvenate, and Rediscover: Meditation, spa, cafe, yoga, bookstore, lectures, and more Day at A.R.E.
The Purpose Driven Life: What on Earth Am I Here For?
Pastor preaches purpose
Pastor Rick Warren has 4.8 out of 5 stars (with 17,746 reviews) for this New York Times #1 bestselling book by that claims to help readers understand and live out the "purpose" of their life.
See, according to the pastor, before we were born, God [Karma?] already planned our life. God longs for us to discover the life he uniquely created us to live -- here on Earth and forever in the hereafter of eternity [the anionic or timeless reality behind time].
Let The Purpose Driven Life show the way. As one of the bestselling nonfiction books in history, with more than 35 million copies sold, it is far more than just a book; it's the road map for a spiritual journey, a journey that will transform life.
Designed to be read in 42 days, each chapter provides a daily meditation and practical steps to help discover and live out a unique purpose, starting with exploring three of life's most pressing questions:
The Question of Existence: Why am I alive?
The Question of Significance: Does my life matter?
The Question of Purpose: What on earth am I here for?
The book also includes links to 3-minute video introductions and a 30- to 40-minute audio Protestant Christian Bible study message for each chapter plus questions for further study and additional resources. More
What is "salvation"?Moksha (Sanskrit मोक्ष, mokṣa) is also called vimutti* or vimukti and also mukti and vimoksha [3].
It is a concept in the Dharmic religions -- Buddhism, Hinduism, Jainism, and Sikhism -- that means liberation, non-bondage, freedom, emancipation, deliverance, escape, salvation, release, nirvana [4].
Los Angeles damnation
(PBS SoCal) The Chinatown punk rock wars of Los Angeles
I want your "Salvation"
In its soteriological and eschatological senses, it refers to freedom from saṃsāra, the incessant Cycle of Rebirths and Deaths [5]. In its epistemological and psychological senses, moksha is freedom from ignorance: self-realization, self-actualization, self-knowledge [6]....
NOTE: If moksha were just what the Vedas, Brahmins, or Hinduism says it is, there would be no need for a supremely enlightened one, the Buddha, to arise and make known a Teaching and Training that culminates in Buddhist nirvana, which is the real end of all suffering and rebirth, not mere rebirth in a long lasting heavenly plane or in the company of Brahma or other such stand ins.
Moksha (vimutti) is nirvana
Release from rebirth is release from all suffering
*In Buddhism the term moksha is uncommon, but there is an equivalent Pali term vimutti, "freedom," "release," "escape."
In the sutras two forms of freedom or release are mentioned, namely ceto-vimutti, "deliverance of mind," and panna-vimutti, "deliverance through wisdom" (insight or vipassana).
Ceto-vimutti is related to the practice of jhana or dhyana (shamatha), while panna-vimutti is related to the cultivation of insight.
Dharmas agree on moksha, they just define it differently, with Buddhism defining it as ultimate
. According to Gombrich, the distinction may be a later development, which resulted in a change of doctrine, regarding the practice of jhana to be insufficient for final liberation [108]. It is the first step, setting up the foundation of calm on top of which is built insight through mindfulness (sati,satipatthana, Dependent Origination).
With release comes nirvana (Pali nibbana), "quenching," "slaking," "cooling," "blowing out," or "extinguishing" the fires of the defiled passions and the wrong view of self [109, 110].
It is a "timeless state" (akaliko) in which there is no further becoming [111]. Nirvana ends the otherwise endless cycle of rebirth and suffering (dukkha) in the 31 Planes of Existence, which for simplification Mahayana reduces to six realms of saṃsāra [112, Note 2].
It is the third of the Four Ennobling (Enlightening) Truths of Buddhism, which plays a central role in Theravada Buddhism [117, 118].
What can be said of the ultimate attainment?
Nirvana has been described in Buddhist texts in ways that make it sound like other Indian religions. Every tradition says it has complete liberation, freedom, ultimate bliss, the highest happiness, fearlessness, emancipation, dukkha-lessness, permanence, the deathless, the unconditioned element that is the only thing that is not dependently originated, the unconstructed, unfathomable, ineffable, indescribable [119, 120].
The unconditioned element: nirvana (Ven. Bodhi)
It has also been described as release marked by a realization of the "emptiness" (impersonal, non-self nature of ALL conditioned things but most significantly the Five Aggregates clung to as self) [121, 122, 123].
Such descriptions are debated by scholars because "nirvana" in Buddhism is described as a state or condition after the dissolution of ignorance and suffering (disappointment, dis-ease, distress, ill, woe, off-kilter, unsatisfactoriness), of luminous mind, which would seem to be "stopped consciousness (blown out), but one that is not non-existent," as Peter Harvey states, and for him "it seems impossible to imagine what awareness devoid of any object would be like" [124, 112].
Nirvana is much more than the end of suffering.
See Bhikkhu Bodhi's exhaustive description in The Teachings of the Buddha: As It Is (early lecture series). Words and concepts cannot do nirvana justice because it is unlike everything else in samsara. Therefore, it is not a thought or concept but something very real to be personally experienced. Freedom awaits. More
Rock 'N Roll True Stories; Punk Rock MBA; Rancid; Dhr. Seven, Seth Auberon (eds.), Wisdom Quarterly Wiki edit
International Workers' Day is observed on May 1st. It is also called "May Day" but differs from the pagan/heathen European fertility festival May Day (like Shinto Japan's Steel Phallus Fest), which is of ancient origins.
It marks the beginning of summer, usually celebrated on May 1, around halfway between the Northern Hemisphere's spring equinox and midsummer solstice [1, 2].
Festivities are also held the night before (on April 30th), which is known as May Eve. Traditions include gathering green branches and wildflowers ("bringing in the May") [3] that are used to decorate buildings and made into wreaths. Plus there's the:
Crowning a May Queen (ask Led Zeppelin), sometimes with a male companion (Jack in the Green) decked in greenery;
setting up a Maypole, May Tree, or May Bush, around which celebrants dance and sing;
parades and processions involving these [4].
Bonfires are also a major part of the festival in some regions.
Regional varieties and related traditions include Walpurgis Night in central and northern Europe [1], the Gaelic festival Beltane [5], the Welsh festival Calan Mai [5], and May devotions to the Blessed Virgin Mary (a Christian-Jewish version of Kwan YinorMother Maya). It has also been associated with the ancient Roman festival Floralia [6]. More
We believe we are experiencing reality. But by the time we notice anything — a sound, a face, a feeling — the mind has already named it, judged it, labelled it, and wrapped it in a story.
The Buddha traced this [nearly automatic] process with extraordinary precision, showing how a single moment of sensory contact explodes into an entire world of speculations, fears, and suffering.
He also showed where the stifling chain can be broken — and what remains when we stop adding to, embellishing, and distorting what is already here.
This teaching changed Bāhiya of the Barkcloth's life in a single breath, as he achieved enlightenment more quickly than anyone in the recorded history of Buddhism, having heard a single stanza from the Buddha.
It might change the way we see our own "reality."
00:00 - The question that stops the mind
03:47 - The trap: searching for a pure reality behind thought
07:27 - So what is actually happening?
13:29 - Seeing clearly: the space where freedom lives
19:08 - The teaching to Bāhiya: the ultimate answer
When we are kind to ourselves, when we have compassion for ourselves, when we love ourselves without reserve, we create the conditions in which to most easily evolve.
All of this evolution is towards a more peaceful and loving version of the [conventional] self.
Self-love creates a state in which one can hear the voice of our higher self and also feel that voice in the heart.
That higher voice points to the path ahead. The path ahead is always evolving [becoming] towards a more loving version of self. Self-love creates a kind of quiet in the mind/heart.
The lower mind is the place of judgment. That which is not love, that which is harsh, is loud in the lower mind. Self-love is the antidote to this loud voice. It balances and heals the harshness, restoring a kind of homeostasis, a calm, equitable ground [dzogchen]. Self-love creates neutrality in the self. It creates openness, and openness is peace. Into the true openness of peace, the presence of universal love, universal kindness, universal knowing arrives.
All those who walk with universal love walk in service to all beings.
So self-love creates the conditions for one to more easily become peace, and into that peace of the self, the great wisdom of universal loving-kindness arrives. And the individual into which it arrives now carries it as a remarkable offering for all.
Higher mind
It is as if self-love builds the room. The empty room is peace. And universal love always arrives to fill it. Put simply:
This peace flows from the individual consciousness into the collective consciousness, where it heals that which has not been loved which has remained there as residue.
["One-pointedness of mind/heart (cittass'ekaggatā), Ven. Visakha, is called concentration (samādhi, stillness, coherence)" (MN 44).]
Flower power made in the USA
When peace has flowed into the collective consciousness and has healed that which is not-love that is there, new possibilities emerge for humankind.
Old wounds are healed.
Old grievances are healed.
And more people, no longer held in bondage by old grievances, are able to hear their higher selves' voice, which is a loving voice.
And more people, hearing their highest voice, choose to act in love.
And things begin to change.
Old patterns suddenly end.
There is more harmony between people.
There is more peace.
And that peace, felt by any one person, enters the collective consciousness and heals another layer of what is there
calling to be loved,
calling to be witnessed,
calling to be healed,
calling to be honored for all that it is, exactly as it is.
Peace does that.
[EDITORIAL NOTE: When Goenka talks about observing sensations (feelings) in the body, he says to observe each one “AS IT IS.” The Pali phrase he uses is “yathā-bhūta.” Buddhist Sanskrit (tathātā) akin to the Chinese term rú zhēn (如眞) “suchness.”]
It's as if our hearts were burning as one at BM.
So all is honored, all is healed, and another wave of people feel called to lean into that voice at the center of their chests, their own heart's voice, the voice of a higher self, a voice that speaks of their purpose. That voice is loving, the font of love at the center of each being, what we can call the heart's voice. So it is better perceived, easier to hear and learn from.
An act of service to the world
Earth and every living being on it is so much more beautiful and unbelievable close up.
Our self-love is an ACT [karma] of service (sevā) to the world. Is builds our peace first, and our peace builds all peace.
Yes, it builds our neutrality (equanimity, unbiased looking on, upekṣā), which allows us to hear our higher voice. The peace it builds in our own heart/mind travels into the collective consciousness, where it heals and creates new opportunities for future peace, our own and the peace of others.
Our self-love powers this whole peacening[pacifying, cooling, slaking, quenching towards the highest peace of all, which is Nirvana or the "nirvanering"] process.
Our self-love is local -- planetary service to others.
This is very easy to answer. In Japanese zen literally means "meditation" in the sense of "absorption" (Pali jhana, Sanskrit dhyana, Chinese chan or channa, Vietnamese thiền, Korean sŏn or seon, and Japanese zen). Absorptions are progressive states of stillness (samadhi), misleadingly translated as "concentration."
The connotation of this rendering is struggle, force, and effort, whereas "absorption" is the result of persistent balanced effort (sādhanā practice) but itself is effortless: It is not accomplished by "muscling" or "over-efforting" but rather by "letting go" and no longer "clinging" to things.
Through persistent, steady, calm practice these obstructions are replaced by the Five Factors of Absorption (jhana'anga. "limbs of absorption"), detached tranquility, dispassionate observation, and mindful looking on or objective witnessing or simply watching, at first accompanied by a sort of "bliss" (piti, rapture, uplift, joy, enthusiasm, zeal), "happiness" (sukha), and "contentment" (santosha).
"Zen" with a capital Z is a different story, for it may refer to the entire history and set of practices in the Japanese Mahayana Chan School originating in China, having spread to Korea and other parts of Asia and now the world.
Perplexing discussions of "emptiness" (shunyata) and "suchness" (tathātā) are more easily understood in the older texts of the Theravada.
The Wheel of the Dharma (8 spokes)
Thera-vada is the "Teaching of the Elders," who are the enlightened direct disciples of the historical Buddha Shakyamuni, the "Sage of the Sakas" or the Indo-Scythians of ancient Gandhara, one of the Angas.
Of course, as much as one Buddhist school might influence or explicate another, Zen (Chan) is part of the Mahayana movement, a later "reformed" rather than a back-to-basics "orthodox" movement like Theravada. Zen is so thoroughly blended and saturated with Taoism (and to a lesser extent Chinese Confucianism and Japanese Shinto) that most of what is pondered and assumed to be "Buddhist" is strictly Taoist in nature. All the fun of Zen is more related to Lao Tzu (and later Hinduism, Tantra, and Vajrayana) than the historical Buddha's Teachings. One need only listen to Alan Watts to realize that.
What are those "things"? They are everything other than the only compact (noncomposite) item, the sole unconditioned element, which is called nirvana (Pali nibbana).
Nirvana, as our habitual logic might compel us to conclude, is notnothingness. Rather, it is the end of:
For anyone who's convinced that the Buddha never had anything to say about nirvana, there is this lovely description describing the indescribable, almost capturing the ineffable, or seeming to put words to that which is really beyond words.
These words are said as a corrective for everyone making the massive mistake of concluding that nirvana has to mean "annihilation, nothingness, non-existence, or the void," a pernicious wrong view.
Could anyone ever draw what can't be imagined?
THE BUDDHA: “There is, O meditators, an unborn, unoriginated, uncreated, unformed. Were there not, O meditators, this unborn, unoriginated, uncreated, unformed, there would be no escape from the world of the born, originated, created, formed. But since, O meditators, there is an unborn, unoriginated, uncreated, and unformed, there is an escape from the born, originated, created, formed.”
Anyone not yet convinced that the Deathless is not Eternal Life (but perhaps closer to the Ancient Greek term mistranslated as such, aion, as spoken of by the wise Gnostics) and the Unconditioned is just not like the conditioned (all those composite things utterly dependent on causes and conditions), the Buddha said more:
“Truly, there is a realm, where there is neither solid, nor fluid, neither heat, nor motion, neither this world, nor any other world, neither sun nor moon. This I call neither arising, nor passing away, neither standing still, nor being born, nor dying. There is neither foothold, nor development, nor any basis. This is the end of suffering" (Ud. VIII. 1 - The Immutable).
Thus have I heard. At one time the Buddha was staying near Savatthi in Jeta's Grove at Anathapindika's monastery.
On that occasion he was instructing, rousing, inspiring, and gladdening the meditators with a Dhamma talk connected with NIRVANA, and those meditators, being receptive and attentive and gathering their whole mind, were intent on listening to teaching. Then, on realizing the significance, the Buddha delivered this inspired utterance:
What would such a timeless place be like?
"Meditators, there is that base where there is no earth, no water, no fire, no air [the Four Elements]; no base consisting of the infinity of space, no base consisting of the infinity of consciousness, no base consisting of nothingness, no base consisting of neither-perception-nor-non-perception [the Four Immaterial Absorptions]; neither this world nor another world nor both; neither sun nor moon. Here, meditators, I declare, there is no coming, no going, no staying, no ceasing, no rising. Not fixed, not movable, it has no support. Just this is the end of suffering" (Udana 8.1).
This counterintuitive Teaching is for the wise.
What could this sutra mean? It is clearly stating that there is something beyond the beyond -- beyond the "universe" that is the 31 Planes of Existence, which is divided into three spheres (lokas): our sensual sphere, the heavenly fine-material sphere, and the incomprehensible immaterial sphere. They are increasingly subtle until they peter out into an even more sublime situation where there is not even that which was already incomprehensible. It does not matter that it is incomprehensible BECAUSE it is experienceable, personally verifiable, a truth attainable here and now, not in another rebirth (in heaven or otherwise), not in an afterlife, but here and now in this very life. So nirvana should be embraced as practical, excellent, and worthy of knowing-and-seeing directly, and not dismissed as theoretical or unknowable. Let's look at the original Pali canon wording:
Paṭhama-nibbāna-suttaṃ
1. Evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kakho pana samayena bhagavā bhikkū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te ca bikkū aṭṭhi katvā [1] manasi katvāsabbaṃ cetaso [2] samannāharatvā ohitasotā dhammaṃ suṇanti.
2. Atha kho bhagavā etamattaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi: - "Atti bhikkave, tadāyatanaṃ, yattha neva paṭhavi, na āpo, na tejo, na vāyo, na ākāsānañcāyatanaṃ, na viññānañcāyatanaṃ, na ākiñcaññāyatanaṃ, na nevasaññānāsaññāyatanaṃ, nāyaṃ loko, na paraloko, na ubho candimasuriyā. Tatrāpāhaṃ bhikkhave, neva āgatiṃ vadāmi, na gatiṃ, na ṭhitiṃ, na cutiṃ, na upapattiṃ. Appatiṭṭhaṃ appavattaṃ anārammaṇamevetaṃ. Esevanto dukkhassā"ti.
Dhr. Seven, Wisdom Quarterly edited by Ashley Wells, Wisdom Quarterly
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