Why doesn't Zen Buddhism teach a path to enlightenment like the historical Buddha did? They are of the opinion that we are "already enlightened," so there's no need to speed up the process of realizing or remembering that, as in Hindu teachings of lila ("divine play," awakening to itself). It seems the Buddha would have mentioned that if he agreed with the Brahmin priests and their Vedas; yet, he took an adversarial position and presented a superior vision of what "awakening" (bodhi) and "nirvana" (moksha, "liberation," vimutti, "freedom") are. Below are the remainder of the instructions for those not content to believe they are already awakened beings who sit shikantaza just to sit because that's what sitters (zazen practitioners) do.
If Buddhism is the marriage of wisdom and compassion, then the historical Buddha's path-of-practice is calm and insight. To gain calm, let go (no effort required). To gain insight, practice vipassana ("clear seeing") by the fourfold setting up of mindfulness (sati), a practice called satipatthana.
Insight into what? Mind-and-body to see three personally verifiable marks of existence
The historical Buddha Gautama
In Early Buddhism, the Pali term dhamma vicaya (Sanskrit धर्मविचय-) has been variously translated as "keen investigation of things" (Wisdom Quarterly), the "analysis of [various] qualities" [1], "discrimination of dhammas [phenomena]" [2, Note 1], "discrimination of states" [3], "investigation of [the] doctrine [the Dharma]," [4, Note 2], and "searching [for] the [ultimate] Truth" [5].
The meaning, which may seem tricky to translate, is clear and not ambivalent in context. In the two Four Foundations of Mindfulness sutras (MN 10, DN 22). It is the systematic investigation of physical-and-mental phenomena (dhamma, "things") -- "body and mind" in terms of their ultimate constituents, which are "form particles" (rupa kalapas) and "mind moments" (cittas).
Pa Auk student, American Shaila Catherine
It would be wonderful if scholars stop disputing and practiced instead. Why? Practitioners who read and follow the two sutras can see the meaning very easily; however, in real practice, it is far better to seek out a competent teacher who has known-and-seen these things. In that way, there is no speculation, interpretation, or arguing. The path is already known and handed down, not in books, but in meditation halls.
Meditation Master at Pa Auk
The scholar-monk and master practitioner Pa Auk Sayadaw (Ven. Bhaddanta Āciṇṇa) is all about the practical: How will one ever be able to "see" a particle (kalapa)? By purifying (visuddhi) the heart/mind, one is suddenly able to make use of all its powers. But particles move far too fast and live far too briefly to ever be discerned or analyzed by the mind's eye because the mind/heart has a speed limit due to the number of impulsions (javanas) in a mind-moment.
So here's the trick. Locate the "mind door," which is a green light near the physical heart. This door is a mirror of sorts reflecting everything in consciousness. It records. And the recording can be played back in slow-motion so as to see the life of the kalapa (form particle, which has three distinct phases that can be observed directly: arising, turning, passing). It does not stand even for a single moment, but rather passes through these three submoments.
How can anything composed of form (materiality, the mahabhuta or Four Great Elements, which are actually four qualities of matter, not matter itself, which come in pairs as outlined in Pa Auk Sayadaw's book Four Elements Meditation) be real if everything "form" is made up of is particulate matter, countless particles that are constantly arising, changing, and passing away -- always hurtling towards destruction? This is not a belief; for it to be effective, one must directly and literally know-and-see it happening all the time, everywhere, but particularly in this fathom-long body many call my "self." Most people can quickly comprehend that the body is, of course, not the "self." But nearly everyone gets stuck believing that the "self" must therefore be the mind (the watcher, the doer, the knower) or consciousness (awareness through the six senses, the interplay of cittas and cetasikas or mind-moments and mental concomitants, which is an impersonalprocess, not a thing in and of itself).
The "Four Elements"? At a Pa Auk Meditation Center, in Burma, California, Georgia, or elsewhere, discern in this very body: 1. The "earth element" as hardness, softness, roughness, smoothness, and heaviness, lightness; 2. the "water element" as flowing (saliva), cohesion (stickiness); 3. the "fire element" as heat, cold (relative temperature variations, including the burning chemical "digestive fire" of the stomach or coolness of the outbreath); 4. the "air element" as pushing, supporting (dhammawheel.com).
The Buddha searched for a self that was not be found and went into very great detail to catalogue that process masquerading as a "self" (soul, atman, atta, ego, personality, true self, higher self), which is recorded in the very dense collection of sacred texts, the Abhidhamma, and Buddhaghosa's meditation manual The Path of Purification. See A Guide Through the Abhidhamma for a comprehensive introduction to the details. It will be impossible to ever believe there is, ultimately speaking, no self until one does a systematic search of mind, of which consciousness is but one component.
Wait, why would anyone in his, her, or their right mind ever want to find out that there's no self? Surely that would mean annihilation, oblivion, falling into the void, the vast emptiness, utter destruction, the loss of everything?!
One would want to because that is the entrance into the stream that leads inevitably to full awakening, enlightenment, and liberation from all suffering here and now in this very life. It is on account of not seeing this, not comprehending Dependent Origination, that we have all been lost and wandering, life after life, through this interminable and miserable (unfulfilling) samsara, seeking for pleasure now here, now there, existence after existence, state after state, world after world until there's nothing new that we have not already experienced many times over only to be disappointed and misled yet again.
This, of course, will be impossible...until the meditative absorptions (jhanas) purify and intensify the heart/mind to make that investigation, discrimination, analysis.
In the meantime, the practice of Four Elements Meditation and the application of discernment (by wise reflection or yoniso manasikara, which includes seeing things as they really are, including their repulsive aspect or patikula-manasikara that we normally work so hard to ignore) to body-mind phenomena in the application of right effort, so as to gain entry into the first absorption (jhana, the first "meditation") if "mindfulness of in-and-out breathing meditation" (which is the first practice in the setting up of the first of the Four Foundations of Mindfulness) has failed to bring one there.
ETYMOLOGY: According to Rupert Gethin, "Dhamma-vicaya means either the 'discrimination of dhammas' or the 'discernment of dhamma'; to discriminate dhammas is precisely to discern dhamma"[6].
But, again, this is the confusion of something very simple and straightforward. One does NOT study Dharma (capital D Dhamma) during mindfulness meditation. What one DOES do is analyze, discern, and discriminate the "things" (phenomena, dhammas) the sutra specifies:
2. feelings (pleasant, unpleasant, neutral, whether corporeal or spiritual);
3. mind states (lustful or free of lust, angry or free of aversion, deluded or free of delusion, contracted or expansive, exalted or mundane, surpassable or unsurpassable, samādhi or not-samādhi [still and coherent or not], released or bound);
1. The first foundation is the body, and the body is usually known through parts of the body or more deeply by knowing the Four Great Elements in their tangible expressions as hard, soft, wet, dry, hot, cold, smooth or rough, heavy or light, and so on. (See Four Elements Meditation for details). More: dhamma vicaya (Wikipedia)
Yeah, I thought I made that pretty clear.
Rest assured, Bodhidharma has an excellent point to make. Striving, struggling, muscling, forcing, pushing, thirstily struggling is NOT the way. Let go of all that [waste]. Just be. Just observe the becoming that is going on all by itself. There is nothing to do or change for the heart/mind to come to the first absorption. It's just that we needed to stop caging ourselves in "trying" or "needing" it to be this way or that. It is far better to practice allowing and accepting, wakefulness and dispassionate mindfulness.
Dedicated to our UCLA MARC (Mindful Awareness Research Center)-trained teacher, bonsai enthusiast, and Angeles National Forest docent Tod (rest in peace), who not only led us in meditation in the foothills of Monrovia but also gifted me an authentic handcrafted Native American shakuhachi-style flute to meditate with, which unfortunately was consumed by the Great Spirit of the mountain during the Eaton Fire. Thank you, Tod.
Let the heart (mind) settle here: Japanese Zen music for peace and stillness | shakuhachi and koto
(Yamato Zen Relaxing) June 24, 2026: Let the heart settle here, in this Zen garden of contoured (raked) sand. 🍁 A red maple tree stands alone in the mist, where the world grows still.
This Japanese ambient track is inspired by gassho (the Japanese act, inspired by India's añjali mudrāand namaste-greeting), which is the bringing of the palms together near the heart in reverence.
It is a calm state where any fragmented noise of the day softens into something whole.
Shakuhachi (flute) and koto (harp) unfold in a still, unhurried flow, supported by a quiet and continuous atmosphere that allows thoughts to float away as the mind/heart settles and remain at ease.
Human bowls beat AI tools
(Aurabowls) Nervous system calm with raw Himalayan singing
bowls | no artificial effects, just pure resonant sounds
That black metal bowl can make all that sound?
Namaste. This 5-hour sound bath is the raw, untouched sound of Tibetan Buddhist singing bowls, no effects or music added, just pure, natural resonance recorded as is. These deep tones carry a timeless quality that helps calm the nervous system and bring the mind to a place of rest. Listen for hours or simply set a timer for 15 to 20 minutes. Use it however it feels right. The background is peaceful, like sitting under a tree while a gentle breeze moves through the leaves. Let that image hold. Sounds rise and fade like waves, no need to catch every one of them. Just follow whatever is heard and return to it whenever the mind wanders.
This track is suitable for:
🍁 deep focus and inner stillness
🧘 meditation and mindful presence
😴 quiet rest and gentle relaxation
🌿 inner balance and tranquil harmony. Use it to create a quiet space to slow the breath, soften the edges of a harried life, and rest in the stillness that already lives inside us all.
It pairs well with Zen kinhin or "walking meditation." Walk at a slow, deliberate pace, letting each step fall like a stone into still water, and feel the ground rise gently to meet the body.
Let the hands come to rest, palms together, in a moment that belongs only to the stillness.
TRACKLIST
00:00:00 1. Raked in Mist
00:02:20 2. Still Roots
00:04:51 3. Crimson and Fog
00:08:55 4. Bamboo Mist
00:12:01 5. Veranda's Edge
00:15:55 6. Red Bough
00:19:39 7. Quiet Bearing
00:23:50 8. Circled Sand
00:28:03 9. Veiled Canopy
00:30:53 10. Solitary Maple
00:35:24 11. Sword's Repose
00:39:21 12. Settled Deep
00:42:36 13. White Sand
00:46:53 14. Worn Reverence
00:51:27 15. Soft Enclosure
00:55:56 16. Fog's Return
00:59:29 17. Repeat
🎨 This video's visuals and audio are produced by real humans with artificial AI tools. If any of this resonates, consider subscribing for more original Japanese ambient and Zen-inspired compositions. 🙏 💿️ Zen music, relaxing music, meditation music, focus music, sleep music, background music, Japanese music, flute music, stress relief, Japanese ambient sounds, healing music, calming music
Why do waves go so well with Buddhism? There's something about sex, sand, and suffering -- which one meets with while reading The Hitchhiker's Guide to the Galaxy on the beach. But becoming a greater surfer has much more to do with wu wei (the ease of effortless flow), wushu (martial arts), and applying Taoist principles like yin and yang to Zen (jhana) Buddhist practice, which involves mindful in-the-moment awareness and radical acceptance of what is.
Southland facing a triple threat of heat, humidity, and high surf
Temperatures topping 100 inland raise fire risk
Rong-Gong Lin II (July 21, 2026, Los Angeles); Eds., Wisdom Quarterly
Southern California will face a triple threat this week of dangerous heat, muggy weather and, along the coast, hazardous high waves. It may be better for surfing, but it will be risky for all beachgoers who get near the water.
"We're looking at an at least several days -- if not longer -- heat event, which can really be concerning," said meteorologist Robbie Munroe of the National Weather Service's Oxnard office. Hollywood may catch fire on the Sunset Strip from all the tourists dripping sunblock.
Officials warned of elevated fire danger across large swaths of SoCal starting Tuesday, with a high risk of fast-moving and "plume dominated" fires driven by heat and instability. Such blazes have large vertical growth and can spread rapidly even when not driven by the wind. More: latimes.com
Wisdom Quarterly's new book on going with the flow while out to sea among brutal sharks, cancerous sun, chapping wind, and rich territorial surf punks suffering from localism and getting into fights about it.
Why do waves go so well with Buddhist practice? There's something about "sex, sand, and suffering" -- which one meets with while reading The Hitchhiker's Guide to the Galaxy safely on the beach. But it has much more to do with wu wei, wushu, and applying Taoist principles to Zen practice.
For instance, when out on a wave about to ride, instead of "doing," try "allowing." Go with the flow. Rather than interfering or trying to cut against the grain, embody radical acceptance of what is and ride it out. That's what Wisdom Quarterly's resident Meditation Teacher Seven says is a far better approach than struggling to dominate.
Let the waves dominate so that the only thing to do is allow, allow, allow. Then in this allowing, suddenly it becomes effortless and intuitive, perfectly obvious and impossible to explain with words.
People do sometimes try to express it in words, but it all becomes a jumble of oohs and ahhs like surf slang or Himalayan shoestring spiritual seekers on ayahuasca down in the jungles of the Amazon with shamans Michael Harner.
As a graduate student in the 1950s, Michael Harner undertook field research on the culture of the Jívaro (Shuar)Natives of the Amazon in Ecuador [5] as he began to pursue a career as an ethnologist. His UC Berkeley doctoral dissertation (1963) became the basis for his book, The Jívaro: People of the Sacred Waterfalls[6]. In 1960-1961 he reported that he became a participant-observer by experimenting with the powerful plant medicineayahuascawith the Conibo of the Peruvian Amazon [5]. He wrote about in the articles "The Sound of Rushing Water" (1968)[7] and "The Role of Hallucinogenic Plants in European Witchcraft" (1973)[8]. Dr. Harner, Ph.D. returned to the Native Jívaro in 1964, 1969, and 1973, at which time he learned the use of the psychoactiveentheogenmaikua (Daturabrugmansia, jimsonweed) [5]. More
There's a similar feeling to be had by skateboarding or hang gliding, BASE jumping or surviving the pit (slam dancing to a favorite song at a concert). Surfing seems very safe by comparison. It all becomes instinctive and beyond thinking. It's a good place to be just for that moment, rising above the turmoil of the mind or diving into the silence of the heart. Rumi would understand. The historical Buddha pointed out the detailed Path to it.
I'dunno, Bro, looks pretty gnarly. Let's just tan.
Surfing is a surface water sport in which an individual surfer (or two) uses a carefully modified wood, fiberglass, or polyurethane board to "ride" on the face, the forward section, of a swelling wave of water. This swell usually carries said surfer toward shore or to a watery death by drowning for not respecting Mother Nature enough. Waves suitable for surfing are primarily found on ocean shores. But they can also be found as standing waves in the open ocean, artificial simulators, lakes, rivers in the form of a tidal bore, or wave pools (and also in a physics experiment when a tide pool is sent back to sea). More
Surf Spots - California Beaches: The Wedge? That's Newport Beach. LA's Palos Verdes Peninsula isn’t known for its surfing outside of local circles, and there is a sad reason for that. It’s called “localism.” The area has a severe case of the disease. Located between Los Angeles and Long Beach, and possessing some excellent breaks, one would think this place would be much better known. Locals know all about surf spots like Palos Verdes Cove (near the crumbling peninsula called Palos Verdes Estates), Lunada Bay, Haggertys at Malaga Cove, among others.
A few weeks ago, LA and OC beaches were being subjected to king tides, riptides, with dangerous surfing conditions for experts only. The cause this time seems to be a tropical storm elsewhere disrupting the height and frequency of waves. Surfers may love it as they avoid great white sharks, but others will find it hard to take a dip or swim. Localism is, of course, a greater danger as human sharks with a sense of entitlement circle strangers and drive them out. Expect swells, tubular conditions at The Wedge and elsewhere. Warning: Water may be a little contaminated due to crumbling infrastructure. Sharks are a tiny worry compared to the microscopic contaminants and plastic particle debris. Enjoy.
Dhr. Seven, Ananda (Dharma Buddhist Meditation), Jennifer B., Seth Auberon, CC Liu (eds.), Wisdom Quarterly
While sounding like a madman at first, the great Krishnamurti actually has a point to make about "efforting," muscling, struggling, and striving to gain or win enlightenment. Buddhist awakening (bodhi) is far more about letting go of delusion, confusion, and illusion and instead gently cultivating allowing, radical acceptance of what is, and dispassionate (disinterested, unbiased) viewing like some kind of Taoist, being the watcher rather than the striver or go-getter.
Of course, Krishnamurti was more a Hindu than a Buddhist, having escaped the clutches of the Western Theosophists who found him, saw his potential, raised and nurtured their new Messiah (Maitreya) in hopes that he would become a "Buddha" or "World Teacher" for our time (like the promised Buddha Boy decades later).
But he burned them and instead taught a whole kind of Zen nondoing, nothing special, there's nothing to achieve approach to spirituality and spiritual (un)accomplishments. The Theosophists were not happy, so Krishnamurti went off on his own, not aligning himself with any religion but sort of incorporating them all into a syncretism.
He's a subtle speaker and thinker, along the lines of Bhagwan Shree Rajnessh (Osho) and Sadhguru Jaggi Vasudev, both alleged to be frauds immersed in sex and money scandals. We would not want to misrepresent Krishnamurti's views, if he holds any, as he can quite well speak for himself. Like the great Mahavira (Vardhamāna, the founder of Jainism, called the NiganthaNattaputta in Buddhist texts), Krishnamurti must have some good qualities that he is still remembered and listened to.
What is the difference between anger and hate? These are passionate times, and we might find many emotions flowing through us. Every emotion is a part of us, calling to be felt and seen.
When we choose to feel our emotions fully, when we choose to lean into our emotions with self-witnessing, self-kindness, self-gentleness, and self-love, while wrapping the deeper self, the inner self, the childlike self with our compassion, we complete the experience of that emotion and return to a zero point.
We can, at that zero point, consciously choose our actions. If we want, we can choose actions that build a peaceful world.
We can do this because we have held ourselves with kindness and support, and we have honored and experienced our emotions, and we have returned to our own center, healed and loved and empowered.
We build with our point of focus. We build with our beliefs. We build with our thoughts, with what we focus on. That's how we build the future.
We can experience the whole range of challenging emotions—anger, sadness, disappointment, frustration—and we can do it with profound self-love and self-kindness and self-gratitude. And when we do, we complete that experience and step into our power.
Building peace is about understanding that there is nothing more powerful than the individual because the individual builds the world by way of its point of focus. What is a powerful group but many powerful individuals all sharing focus at once?
We are more powerful than any collective force around us. The world is built by way of the individual: by us. Nothing is more powerful in our system than the focal-point of an individual. There is nothing more powerful than us. We get to choose whether we focus a more peaceful world into being.
What is the full range of emotions? We can go through challenging emotions, like anger and disappointment and frustration, and we can stay in our power by experiencing these emotions lovingly, embracing self while experiencing feelings.
We can get to a zero point, then choose consciously. The other option is to let these emotions carry us like trains that we are not consciously directing into something like hate.
Hate is not an emotion; it is an action. Hate builds a warring future. It builds powerfully, whether or not our hate was chosen consciously. It builds a violent future through us.
There is a profound difference between anger and hate. Anger is an emotion indicating that there is a part of the self calling to be felt, calling to be loved, calling to be witnessed. Therefore, anger -- like all emotions -- is holy. Anger, like all emotions, is natural. We can respond to its call for self-love by supplying it with self-love. Then that anger has done its job.
Anger is the baby of the self loudly crying out. Just like a baby cries when it needs to be fed, or have its diaper changed, or to be held, anger is the inner self calling for our own self-soothing, our own self-compassion, our own self-love.
When we feel anger, we are being asked to supply that unconditional love to the self at that moment. And when we do, we heal the self. We prove to the self that our love is there.
Just as a caring parent who responds to a crying baby proves it is there to care for that baby, we can respond to the crying baby of the self with love, and we can heal and soothe that self.
We can show the self we are loved-without-end. That is the opportunity of anger.
If we do not respond to that anger with self-love, it can become a train-car that carries us towards hate. Hatred builds future violence, and future war, when it enters the collective consciousness. If we want to build a world with more violence in it, hate is the tool to use.
But if we want to build a peaceful world and a compassionate world and a loving world, then listen to emotions. Listen to the self calling out for love, and supply that love. Be the loving parent to the holy self. Supply that love and soothe that self.
Every challenging emotion is simply an invitation for self-love. We can deliver that self-love. When we do, we complete the emotion's cycle, step into our empowerment, and then we can say, "Great, I've had that emotion, and I've responded with self-love. I've completed that cycle. Now, what do I want to build with my power?"
If we want to build a peaceful world, compassion-for-all-beings will get us there. Love-for-all-beings will get us there. A peaceful mind, an empty mind, an open mind, a silent mind will get us there. Love of nature will get us there.
Hate unites us (with other haters)
Remember, hate is an action, not an emotion, and it builds something. It builds future violence. Carrying hate is a choice. Harsh judgment of others is a choice.
If we engage hate, let's be aware of what we are building. If we engage in cruel judgments of others, let's know what we're building. If we know our tools and choose consciously what we want, that's what we are working to build consciously. (Otherwise, we're building something quite unconsciously).
We are here to exercise freewill. And we are observed by way of the universe with compassion and love and non-judgment. We are safe to choose, and we are free to choose. We can build a compassionate world by carrying compassion, and we can build a peaceful world by carrying peace. We can build a compassionate world by ogling the ocean, by looking at the soil, by witnessing a stand of trees. Just gazing at a forest with love builds a loving future.
If today is a hard day, sit under a tree and let that tree offer its support. Mother Nature is love-without-end. We are so loved in all our emotions. Emotions are natural.
It is natural that there is a part of us that is calling for love, and it is natural that there are parts of our neighbors that are calling for love. If we answer this moment with compassion-for-all-beings, we build a compassionate world.
A moment of division is the most potent and possible time for peacebuilding because it allows the largest opportunity for change.
If we are interested in building a peaceful future, consider planting compassion-for-all-beings into this moment of division. Consider carrying compassion-for-all-beings within, even as many around us carry something quite different.
The Buddha taught peace? - Yes!
The Buddha often gave his closest disciples (nuns and monks) a reflection: We will be love in a world of hate, we will be honest in a world of lies (dishonesty), we will be gathered and still in a world of scattering and distraction. He used nicer words, but this is the gist of it.
This historic moment is fertile soil for worldbuilding, for peacebuilding, for compassion-building, for loving change.
Even in challenging times, we can hold the self in love, and we can hold our neighbors in compassion. When we do that consciously, we choose our future consciously. And we do it with our full power.
Peace Class, which normally meets Wednesdays at 6:00 pm (Pacific) is now on summer break until September. To join us, click on Zoom link when we return. Until then, be in peace.
All materials on this site are submitted by editors and readers. All images, unless otherwise noted, were taken from the Internet and are assumed to be in the public domain.
In the event that there is still a problem, issue, or error with copyrighted material, the break of the copyright is unintentional and noncommercial, and the material will be removed immediately upon presented proof.
Contact us by submitting a comment marked "private."
Do not follow this journal if you are under vinaya or parental restrictions. Secure protection by Sucuri.
Wisdom Quarterly: American Buddhist Journal is licensed under a Creative Commons Attribution-Noncommercial-Share Alike 3.0 United States License. Permissions beyond the scope of this license may be available at creativecommons.org/about/licenses.
.jpg)
%20greco%20buddhist%20art,%20wiki.jpeg)
.jpg)
#/media/File:Koto_by_Fumie_Hihara_2016.png){kind=link}
.jpg){kind=link}