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.
Ego (buddhism podcast) The Buddha attained [temporary mental purification and permanent] enlightenment (bodhi) from developing the meditative absorptions (jhana), not in them
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.
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
(One Timeless Witness) He meditated for 20 years [seeking moksha or liberation] then the Buddha said "stop," an apocryphal tale to make a point.
Bhava-taṇhā is "craving for becoming," grasping leading to "clinging" (upādāna), which inevitably results in disappointment, dissatisfaction, misery, suffering...not getting what one wants, getting what one doesn't want, all of which is dukkha.
Bhava-taṇhā ("craving for becoming") [5] is craving to be or become something, to unite with an experience [16].
This is ego-related, says Buddhist scholar Peter Harvey, the eternal seeking for identity and the desire for some type of rebirth or other [5].
This last donut will fulfill and satisfy me!
Other scholars explain that this type of craving is driven by the popular wrong view of permanence and Eternalism (Sassatavada, the view that a "soul" or "self" never dies because something survives, as if consciousness unchanged carries on, never realizing that what carries on through the "continued wandering on" of saṃsāra is an impersonal PROCESS clung to as "self") [4, 17].
The opposite wrong view is Annihilationism (Ucchedavada), the wrong view that there is something that is annihilated at death, which is a transition, passing from one state to another, of an impersonal process. But Western "logic" tells us it has to be one or the other: either we carry on or come to an end. How could both be wrong? This is what the Buddha tried to explain, and he succeeded by explaining Dependent Origination. If there is no self, of course it does not carry on in samsara. But a process carries on, so there must be "self" doing the carrying on, right? No, for in every moment and submoment, phenomena arises
It is not eternal life for an eternal soul, not an independent ego, not something personal, not a "self" or "soul" -- without actually living up to the definition of "soul" or "self" we have always assumed is there). More
How to reach enlightenment here and now (an over-explanation for non-practitioners)
Dhr. Seven, Amber Larson, Ananda (DBM), COMMENTARY FOR WISDOM QUARTERLY
What is the true nature of all things, of all phenomena? They are (1) impermanent, (2) unsatisfactory, and (3) impersonal (not-self).
But it is foolish to assume that this "impermanence" is eventual. In fact, it is radical(from the Latin radix, at its "root")! From moment to moment, things do not stand. They constantly fall away. They are always arising, turning, and passing, not only at every moment but at every submoment.
In a "moment," such as a citta or "mind-moment," there are three phases: (1) arising, (2) turning, (3) passing. The exact same thing is true of physical particles, rupa kalapas (form phenomena).
This impermanence goes by so quickly that it is not possible to see directly, but there's a trick. The arising and falling away is recorded by the mind and can be reviewed (replayed) in slow-motion to observe the process.
One would learn this in a monastery that knew what it was doing -- such as those in the lineage of the great Pa Auk Sayadaw -- from a long line of practical advice handed down from accomplished teachers to students. So far as we can determine, it is not recorded in the texts, either discourses or commentaries. This seems to be the case with the practical application of many of the teachings mentioned in the Pali canon sutras. The Path of Purification is a compendium of Buddhist meditation practices, and some things are explained there. But it is so dense, in addition to being awkward in translation, that good luck making sense of it.
It's too confusing, too much to think about!
You know, "Buddhism" was much more fun when we were just joking about Zen (Taoism, always asking, "What is the Tao, what is Tao?" a question the Buddha never asked) and chitchatting about koans. Who knew the Buddha really taught something and that there was an actual path-of-practice to enlightenment (bodhi) and liberation (nirvana)? Shouldn't this be easy, and shouldn't it be that Buddhist monastics are wasting their time with all those pesky rules and meditations? Now we see there was a point and there was no time to waste. How long would it take to calm down (samadhi, jhana, stillness), how long would it take to develop insight (vipassana) through systematic mindfulness?
Of course, all of this will seem impossible, but come and see. The process of purification gives the mind incredible powers it does not now possess. This defiled, corrupted, dissolute mind can't see these thing, but that purified, clarified, intensified mind can. The ignorant, uninstructed person cannot see, but an instructed disciple can. That is what the Buddha has been saying all along.
This is what we do not understand, what we do not directly know-and-see, until we develop the path of purification and dispassionately look on at all phenomena (as explained in detail in "The Four Foundations of Mindfulness Discourse" or Satipatthana Sutta).
When we are finally able to see things (cittas and kalapas, mind-moments and material particles) behaving as they have always behaved when we were blind to and deluded about what was really there all along, the mind/heart automatically lets go. There is no effort to do so. Seeing their true nature, we stop clinging.
Furthermore, when we see that all things are utterly incapable of ever fulfilling, satisfying, or doing anything but being ultimately disappointing, we stop craving, stop expecting any new thing to be any different.
Moreover, when we finally know-and-see as it truly is that what we thought (assumed) was personal and self is not, what in the universe (with three spheres of sensual, fine material, and immaterial worlds -- with "heavenly" places in each) is there to cling to?
Why have we been holding on to suffering (dukkha, this unsteady, askew cartwheel making the road so bumpy and painful) and to things always hurtling towards destruction? It is exactly because we did not see, did not know.
I get it! Now I know and see!!
And now are we undeceived, having seen things as they really are and always have been, there is no "effort" to let go. Letting go happens naturally and one knows-and-sees the ultimate, nirvana. This process is "awakening" (bodhi, enlightenment).
Then it is as if everything -- all ignorance and darkness -- dissolves (nirodha), and light arises, and there is awakening out of painful ignorance to ultimate unending bliss. This is the bliss of nirvana, the highest happiness and peace. There is no use in describing it, but it can be directly experienced here and now, free of concepts and views.
Beginner's Mind (Japanese 初心 or shoshin) is a concept from Zen Buddhism. It means it's better to have an attitude of openness, eagerness, and lack of expectations or preconceptions when practicing meditation and exploring Dharma. Even at an advanced level, approach Truth as a beginner would.
Beginner's Mind is especially used in the study of Zen Buddhism and Japanese martial arts [1]. It became popular outside Japan because of Shunryū Suzuki's book Zen Mind, Beginner's Mind.
The practice of shoshin acts as a counter to the hubris and closed-mindedness often associated with thinking of oneself as an adept or expert [2].
When we let ourselves think we know everything, we leave no room for surprises, but reality is full of surprises.
For example, in the Einstellung Effect, a person becomes so accustomed to a certain way of doing things that s/he does not consider or acknowledge new ideas or approaches [3], such as thinking outside the box. Like let's say someone asks you, "Who are YOU?"
One more TikTok, hookup, sext, hit of dopamine
"I'm me," you say. Then this exchange takes place:
"You're not who you think you are."
"I'm who other people think I am."
"No, you're not even that."
"But, but, what else is there? If I'm not who I think I am, and I'm not who others think I am, do I just not exist?"
"No, you are who you think others think you are."
"Oh, yeah, because we're social creatures, right? There's always that [performative] factor of being watched, even if we only think we're being watched."
"Something like that."
"Ah, what do you know?"
"Hey, at least I got you to think outside the box, realize it's not binary -- a this or that, thesis or antithesis. There's often a synthesis, an interaction, a third or fourth option not thought of within the confines of the assumptions surrounding the question."
"Oh, yeah, huh?"
"Monkey."
The word shoshin combines sho (Japanese 初, "beginner" or "initial") and shin (Japanese 心, "mind" or "heart") [4], which is not necessarily the brain but the intuition, knowing, heart, or the ability to discern. More
In the years following Alexander the Great’s conquest of the East, a series of empires rose up along the Silk Road. In what is now northern Pakistan, the civilizations in the region called ancient Gandhara became increasingly important centers for the development of Buddhism, reaching their apex under King Kaniska of the Kusanas (Kushan Empire) in the second century CE.
Gandhara has long been known for its Greek-Indian (Greco-Buddhist) synthesis in architecture and statuary, but until about 20 years ago, almost nothing was known about its Buddhist literature (Gandhāran Buddhist texts).
The insights provided by manuscripts unearthed over the last few decades show that Gandhara was indeed a vital link in the early development of Buddhism, instrumental in both the transmission (Journey to the West, Monkey King) of Buddhism to China and the rise of the Mahayana tradition.
The Buddhist Literature of Ancient Gandhara surveys what we know about Gandhara and its Buddhism, and it also provides translations of a dozen different short texts, from similes and stories to treatises on time and reality.
Afghanistan's Buddhas: The Ancient Art of Gandhara || Overlooked Art History
(Athena Art Foundation) Feb. 20, 2023: The history of ancient Gandharan art is a reminder of Afghanistan's diverse and beautiful history, in poignant contrast to its current political turmoil. 🇦🇫 Gandhara was an ancient region located in parts of present-day northeast Afghanistan and northwest Pakistan. Gandharan sculpture is characterized by its combination of ancient Greek and Buddhist styles, highly influenced by the conquest of Alexander the Great in 327 BC. #sculptor #arthistory #learnart
Superiority of Solitude in Early Buddhism: "The Rhinoceros Sutta"
(Doug's Dharma) Nov. 27, 2023: Is solitary practice superior? [The best companionship is with a kalyana-mitta or "noble friend," and the second best, if no such friend can be found, is to go alone.] Let us consider the problem through a look at one of the most powerful and enigmatic early Buddhist poems, the Rhinoceros Sutra. What does it tell us, and who composed it?
00:00 Intro — viewer question and a poem
02:26 What does the poem say?
04:37 The central tension of Buddhist practice: solitude and community
08:06 Who composed the poem, when, and why?
09:14 Pre-Buddhist origin?
["Pre-Buddhist" refers to when there were only silent or non-teaching (pacceka-) buddhas, considered pre-Buddhist because the historical Supremely Enlightened Buddha (samma-sam-buddha) Siddhartha Gautama or Shakyamuni has not yet arisen in the world; however, there have been other supremely awakened teaching buddhas in the distant past. This means there were Buddhists before Buddhism even if they were not called that and a long line of at least 28 teaching-buddhas mentioned by the Buddha as having preceded him.]
09:59 Buddhist origin?
14:10 Both origins?
📙 BOOK: A Handbook of Early Buddhist Wisdom, with a foreword by Venerable Bhikkhu Bodhi. 🧡 Find this material useful? Check out Dr. Doug's Patreon page and get fun benefits like exclusive videos, audio-only versions, and extensive show notes: dougsseculardharma. 🧡 Donate: paypal.me/dougsdharma
☸️ Free mini-course at the Online Dharma Institute: onlinedharma.org.
🎙Check out podcast with Jon Aaron, "Diggin' the Dharma," digginthedharma.com
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The Early Ideal of the "Lone Buddha" or Pacceka-buddha — • The Early Ideal of the "Lone Buddha"...
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Here, Johnson poses at the opening green carpet for the 21st Zurich Film Festival on Sept. 25, 2025, in Zurich, Switzerland (Andreas Rentz, Getty Images for ZFF)
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Dakota Johnson was a vision in blue at the Zurich Film Festival, and her jaw-dropping, see-through Gucci gown stole the spotlight. Johnson was on stage at the screening of her latest film, "Splitsville," at the 2025 Zurich Film Festival on Sept. 25, 2025, in Zurich, Switzerland. Artistic Director of the ZFF Christian Jungen awarded Johnson the Golden Eye Award during the screening. More:
Blue is the color. It represents a kind of cosmic intelligence or wisdom, to the extent any color (rate of vibration or frequency) can convey resonance or a mood. The seven main chakras (energy nexuses or "wheels") along the spine represent the aspirations of humans.
We go from the base (muladhara) with our coiled energy waiting to be expressed, where we ground ourselves, aspiring upwards to release (spiritual liberation) at the crown chakra. They are called wheels because they are turning, guiding kundalini energy upward.
What is the milestone? It is another tremendous mass of views. Without realizing it, Wisdom Quarterly: American Buddhist Journal crossed yet another big tick on the ticker. With each such bundle of hits or views, most of them taking place in just the past month, we are filled with gratitude for our enlightened teacher and his successful American student (to preserve her privacy, let's call her Kalyani, the noble friend), who are inspirations that we, too, can attain such things as are described in the Buddhist texts, particularly the Abhidhamma preserved and made practical in little known Burmese Theravada tradition of the great Pa Auk Sayadaw. (All forms of Buddhism may be beautiful and exotic, counterintuitive and koan-like, but how many produce enlightenment and liberation, bodhi and nirvana, in this very life?) However, in our worldly foolishness, we tend to intellectualize everything. And for that we have our root teacher, American JuBu Bhikkhu Bodhi (BAUS.org).
What is the Path to Enlightenment?
Dhr. Seven, Ashley Wells (ed.), Wisdom Quarterly
Seven energy-wheels or chakras of the body
The "path" (Pali magga, Sanskrit marga) may be summarized in many ways. Because Buddhism as recorded in ancient, memorized recitations (the oral tradition of proto-India before most people read and wrote), there are lists. So it's fun to play with them so long as one knows the map is not the terrain, only an indicator along the way. If only ONE thing were needed to awaken to enlightenment (bodhi), that
one thing would be insight (wisdom, direct knowing-and-seeing, panna, Sanskrit prajna).
If the list had two things: Serenity (jhanas) and Mindfulness (satipatthana) producing liberating wisdom.
Three things: Compassion, Tranquility, and Mindful Attention to the Four Foundations.
Five things: Finding a suitable teacher, giving ear, mental attention, applying oneself, and perseverance until success.
Six things: Sitting, calming, absorption (jhana), emerging, and immediately mindfully placing attention on phenomena (ultimate mentality and materiality, discerning cittas and kalapas), and reflecting.
Thirty-seven things: (The Seven Requisites of Enlightenment or the bodhipakkhiyādhammā, all the key things, or dhamma, the historical Buddha taught pertaining to awakening that leads to knowing nirvana).
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