[SPECULATION: We need to steal your biometric facial data to sell it on the open market to the government, intel agencies, Israel, China, and non-state actors and scammers, so we've come up with these tricks. Pick one. How about we predict what your soulmate is going to look like or age progress your face? It's fun. Tell all your friends so we can build a network and connect the dots between all of your contacts. Do it for national security before China takes TikTok back from the nice Zionist Jewish American capitalist billionaire Larry Ellison and his network of operatives like his son David Ellison and his installed CBS News Boss Zionist Bari Weiss, who captures media assets with Trump's help.]
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.
Anyone who disbelieves in real-life time travel may want to spend some time watching "Glitch in the Matrix" videos content creators make by gathering testimonies of inexplicable real-life experiences.
Let's time travel! - To when? - To next weekend!
An anonymous time traveler operating under the alias Darryl Dean (from 2033) claims to hold a detailed chronology of upcoming events on Earth. The mysterious man shared his shocking predictions on the internet in a bid to validate the remarkable assertion that time travel is real.
In his declaration, the time traveler prophesized alien (ET) contact and global peace. He said: "I saw that there was a lot of skepticism regarding my story, and I want to say that it is not my goal to convince everyone that I am telling the truth. I simply want to speak to those of you who will listen."
Mr. Dean insists he comes from the Year 2033 and initially intended to stay in the current era only briefly. Speaking with the paranormal investigators from the YouTube platform ApexTV, purported time traveler Dean argued his predictions will prove accurate over time.
He said: "I saw a bunch of questions asking if there are going to be any wars in the future. I can tell you that there will be no major wars, and when the aliens come in 2028, they will usher in a state of peace and prosperity. People will realize they are not so different, and the entire world will unite," reports the Daily Star.
Humanity's descendants will also embrace a single universal religion, which Mr. Dean asserted will have replaced all existing faiths by 2033. He refused to share any details about the religion, fearing it might cause a temporal paradox.
The self-proclaimed time traveler then claimed that time travel technology becomes public knowledge in 2028, along with revelations about extraterrestrial life forms beyond our planet.
What do we want? Time travel! When do we want it? Uh, it doesn't really matter because, paradoxically, once we have it, we will always have had it, going anywhere in time.
Some ancient accounts feature characters who appear to leap forward in time. In Buddhism's Pāli canon, the Payasi Sutta ("Payasi Discourse") describes how the disciple Ven. Kumara Kassapa explains to a skeptic that time flows differently on different planes of existence, particularly the long-lasting heavenly realms [4].
Christian time jumping with Rip VW
Drink and idle hands make for sleepiness.
American and European Christians (with a capitalist work ethic to teach) persistently recount the tale of Rip Van Winkle, a Dutch American man with a habit of avoiding work. Rip lives in a village at the foot of the Catskill Mountains years before the American Revolution.
One day, he goes squirrel hunting in the mountains with his dog, Wolf, to escape his wife's irritation.
You're off your rocker, old coot! - No, I'm not!
When evening comes, he hears a voice calling his name and finds a man dressed in old-fashioned Dutch clothing, carrying a keg of alcohol. Rip helps the man carry his burden to a cleft in the rocks from which thunderous noises are emanating; the source proves to be a group of bearded men wearing similar outfits playing ninepins.
In Hinduism's Vishnu Purana we find the story of Raivata Kakudmi (son of Revata), who visits the God Brahma in a certain heaven then returns to Earth to find that many ages have elapsed [2, 3].King Kakudmi is a king often featured in Hindu literature. He is described as the king of Kushasthali, the son of Revata [1] and the father of Revati, the consort of the deity Balarama. His account is given within texts such as the Mahabharata, the Harivamsha, the Devi Bhagavatam, and the Bhagavata Purana.
The Japanese legend of "Urashima Tarō," first recorded in the Manyoshu, tells of a fisherman who visits an undersea palace for three days, only to return and find that centuries have passed and his world is gone [5].
This should be compared to Middle Length Discourse 50 (MN 50), where Ven. Maha Moggallana describes mermaids ("sea nymphs") dancing in dazzling undersea palaces, which he can see through his highly developed psychic powers but which has not made sense to scholars and readers ever since his comments were written and included in the Pali canon: "In the middle of the ocean/There are mansions aeon-lasting, Sapphire-shining, fiery-gleaming/With a clear translucent luster,/Where iridescent sea-nymphs dance/In complex, intricate rhythms."
Jewish time travel?
In one Jewish tradition, the Prophet Mo (Moses) is transported by one of his tribal Gods to the study hall of Rabbi Akiva, where he is confused by the future evolution of Jewish law.
Another Talmudic story features Honi HaMe'agel, a 1st-century BCE miracle worker who sees a man planting a carob tree that will take 70 years to bear fruit. Honi falls asleep and awakens 70 years later to find the tree fully grown and its fruit being harvested by the man's grandson [6, 7].
In Islam, the Quran (Koran) tells of the Seven Sleepers, a group of monotheistic (more likely henotheistic) young men who sought refuge in a cave to escape persecution. As they slept, their preferred God preserved them for centuries. When they awake, they discover that the world around them has changed. This narrative, found in the Quranic Surah Al-Kahf, describes divine protection and time suspension [8, 9, 10]. More
Not asking who these men are or how they know his name, Rip joins them in drinking from the keg he has helped carry and soon becomes so drunk that he falls asleep. He awakens on a sunny morning, back at the spot where he first saw the keg-carrier, and finds that many drastic changes have occurred:
His beard is now a foot long and grey,
his hunting musket is badly deteriorated,
his dog Wolf is nowhere to be found.
Returning to his village, he discovers it to be larger than he remembers and filled with people in unfamiliar clothing, none of whom recognize him. When asked how he voted in the election that has just been held, he declares himself a loyal subject of King George III, unaware that the American Revolutionary War has taken place in his absence.
Why is this fiction so popular in the US?
He learns that many of his old friends either were killed in that war or have left the village and is disturbed to find a young man who shares his name, mannerisms, and younger appearance.
A young woman states that her father is Rip Van Winkle, who has been missing for 20 years, then an old woman recognizes him as Rip. The young woman and the young Rip are his children, and the former has named her infant son after him as well.
Rip discovers that his wife has been dead for some time but is not saddened by the news. He learns through a village elder that the men he met in the mountains are said to be ghosts of the crew of the Dutch East India Company ship Halve Maen.
His daughter takes him into her home, and he soon resumes his usual idleness (unconcerned by the major political changes during his slumber) and begins telling his story to every stranger who visits the village. The tale is solemnly taken to heart (despite some assuming him to be off his rocker) by the settlers, particularly by the old Dutch inhabitants who say that, whenever thunder is heard, the men in the mountains must be playing ninepins. More
All those who quote Lao Tzu and speak of the "Tao" are not teaching the historical Buddha's message of liberation from suffering and samsara
Anyone who says "nirvana is samsara" speaks ill of the Buddha's message of liberation in this very life, in this body, in this world
Syncretism (blending traditions) is beautiful, but it will not likely produce the result of either path. If the Tao is the "way," then the Eightfold Way (magga) the Buddha talked about is a very different use of the word
If the true Tao is everything, then there is no sense in talking about it
The Buddha defined the problem, defined the cause, assured is there is a solution, and pointed out the path, the Middle Way, to that solution: dukkha, samudaya, nirodha, magga
The problem is disappointment (suffering)
The cause is ignorance bound up with craving and aversion
The extinction of suffering is the extinction of ignorance
The path leading to this extinction has eight parts
Buddhism and Taoism may blend beautifully like milk and water, but they are not the same
On the one hand, Radha is seen as Krishna's lover-consort (although in some beliefs Radha is considered to be Krishna's married consort).
On the other hand, Rukmini and Krishna's many other consorts are already said to be married to him.
PolygynistLord Krishna had eight chief wives, known as ashtabharyas. Regional texts vary in the identity of Krishna's wives (consorts), some presenting them as Rukmini, some as Radha, all gopis ("milkmaids"), and some identifying all as different aspects or manifestations of the goddess Lakshmi [8, 9].
(exurb1a) Buddhism is kinda out there, Mana whimsical survey of the various Buddhisms (major Buddhist schools), repeating many popular misconceptions but in a very entertaining way.
A god (brahmā) known as Baka once reflected privately that he
and his heavenly plane of existence were everlasting. He thought that it was not possible that there could be a higher plane of rebirth and was therefore convinced
he had overcome all rebirth and suffering.
The Buddha discerned his deep-seated wrong view and decided out of sympathy to pay Baka a visit in his heaven. When the Buddha appeared in that brahmā world, Baka Brahmā welcomed
him formally but immediately announced:
“Now, good sir, this [place] is permanent, this is everlasting,
this is eternal, this is total, this is not subject to pass
away; for this neither is born nor ages nor dies nor
passes away nor reappears, and beyond this there is
no escape”
(MN 49).
The Buddha, however, contradicted him, pointing out that
every one of his claims was wrong. Just then Māra the Tempter [a kind of Lucifer figure] joined their conversation. Māra’s task is to prevent
beings from being won over to the Dhamma, to keep them
trapped in the cycle of rebirth and death, what Mara views as his personal
domain [11].
Taking possession of one of the brahmā’s attendants, Māra
urged the Buddha, with a display of sympathy, to accept
this brahmā as God, the creator of all other beings.
He told the
Buddha that wandering ascetics of the past who delighted in things of
this life and “who lauded Brahmā” won happy rebirths
afterwards, while those who disbelieved and rejected Brahmā had to endure
terrible punishment [in hells].
The Awakened One (the Buddha) let Mara have his say
and then called his bluff:
“I know you, Evil One. Do not think, ’He does not know me.’ You are Māra, Evil One, and the Brahmā
and his assembly and the members of the assembly
have all fallen into your hands, they have all fallen
under your power. You, Evil One, think, ’This one, too, has fallen into my hands. He, too, has fallen under my
power.’ But I have not fallen into your hands, Evil
One. I have not fallen under your power.”
“All beings subject to craving—humans, subhumans, devas (celestial deities),
or brahmās (grand divinities)—are said to be under Māra’s power because they
can all be moved by their mental defilements and must drift along in the
current of rebirth and death.
But the Buddha and the other arahants (fully enlightened ones) have permanently and completely escaped Māra’s
circle of influence, for they have eliminated all defilements.
They have exhausted the fuel that leads to rebirth and thus have
vanquished the Lord of Death (Mara).
Baka Brahmā begins to speak on his own behalf. He reminds the Buddha of his opening statement on permanence. He
warns him that it is futile to seek “an escape beyond” his
own brahma realm. Then he cajoles and threatens the Buddha in the same
breath:
“If you will hold to earth… beings… gods… you
will be close to me, within my domain, for me to work my
will upon and punish.”
The Buddha agrees that if he clung
to earth (or any other aspect of existence) he would remain
under the control of Mahā Brahmā ("Great Supremo") and Māra, too, but he
adds:
“I understand that your reach and sway extend
thus: Baka the Brahmā has this much power, this much
might, this much influence.”
The Buddha points out that beyond the thousandfold world system over which Baka
reigns there are planes of existence of which Baka is totally
unaware, and beyond all conditioned phenomena there is a
reality that transcends even “the allness of the all”—a
consciousness without manifestation, boundless, luminous
on all sides—to which Baka has no access whatsoever.
The Buddha, demonstrating
his superiority in knowledge and power, then uses
his superior psychic powers to humble Baka in front of his entire assembly.
By the end of the discourse, these once haughty divine beings
marvel at the might of the wandering ascetic Gotama:
“Though living
in a generation that delights in being…he has extirpated
being [becoming, bhava] and its root” [12].
A brahmā with wrong view
Once an unnamed brahmā gave rise to this deluded thought:
“No ascetic is powerful enough to reach my [divine] realm.”
The
Buddha read his mind and proved him wrong by simply
appearing before him and sitting at ease in the air above his
head, while radiating flames from his body in a dramatic
display of supernormal powers.
Four great arahant (fully enlightened) disciples—Mahā Moggallāna (the monk the Buddha declared "foremost in psychic powers" among his disciples), Kassapa, Kappina, and
Anuruddha—independently realized what had happened
and decided to join their Teacher on this divine brahmā plane.
Each
disciple sat cross-legged in the air respectfully below the Buddha—but
above that brahmā—in one of the cardinal directions,
emitting fire around himself.
A short dialogue in verse took place between
Mahā Moggallāna, the Buddha’s second chief male disciple, and that brahmā:
“Today, friend, do you still hold that view,
The same view that you formerly held?
Do you see a radiance
Surpassing that in the brahma-world?”
“I no longer hold that view, dear sir,
[I reject] the view I formerly held.
Indeed, I see a radiance
Surpassing that in the brahma-world?”
Today how could I assert the view
That I am permanent and eternal?”
According to the Commentary (tika) to this story, the brahmā gave
up his wrong view, his wrong belief in his own superiority when he observed the
magnificence of the Buddha and a few of his arahants.
When the
Buddha preached the Dhamma to him, that brahma was established
in the fruit of stream-entry and stopped thinking of himself
as permanent.
When this brahmā saw his own [radical] impermanence clearly and distinctly for himself, his former
tenacious wrong view, wrong opinion that his world and life were immortal was
uprooted.
Many aeons of preparation, the brahmā’s quick
intellect, the Buddha’s perfect timing, and the support of the
four arahants bore fruit in this divinity becoming a stream
enterer (one who has reached the first stage of awakening).
After the Buddha and those arahants left and returned to
Jetavana, the great brahmā wanted to learn more about the
powers of Buddhist monastics. He sent a member of his retinue to ask Mahā Moggallāna whether there are even more monastics of this teacher who can perform such feats as he can. Maha Moggallāna replied:
“Many are the disciples of the Buddha
Who are arahants with taints destroyed,
Triple knowledge bearers with spiritual powers,
Skilled in the course of others’ minds”
(KS I, 182–84; SN 6:5).
Not only do large numbers of monastics have such special
powers and the ability to know other people’s minds, but
there are numerous fully purified arahant disciples of the
Buddha as well. The emissary was glad to hear this answer,
as was that brahmā when he received the report. Source
(Genius) I'd like to be a princess on a throne/ To have a country I can call my own/ And a king who's lusty and requires a fling/ With a female thing/ Great, men will be men/ Let me turn on the gas/ I caught them in the den with Marvin grabbing Whizzer's ass/ Oh sure, I'm sure, he's sure he did his best/ I mean he meant to be what he was not/ The things he was are things which I forgot/ He's a queen I'm a queen/ Where is our crown?/ I'm breaking down/ I'm breaking down/ My life is shitty/ And my kid seems like an idiot to me/ I mean that's sick/ I mean he's great/ It's me who is the matter/ Talking madder/ Than the maddest hatter
If I repeat one more word/ I swear I'll lose my brain/ Oh, what else should I explain?/ Oh, yes, it's true/ I can cry on cue/ But so can you/ I'm breaking down/ I'm breaking down/ Down, down/ You ask me, "Is it fun to cry over nothing?"/ It is, I'm breaking down/ Now let's consider what I might do next/ I hate admitting I've become perplexed/ I'm bereaved/ I've cried, I've shook, I've yelled, I've heaved/ I have been deceived
As enemies go Whizzer is not so bad/ It's just he's so damn happy/ That it makes me so damn mad/ I want to hate him but I really can't/ It's like a nightmare how this all proceeds/ I hope that Whizzer don't fulfill his needs/ "Don't" is wrong/ Sing along!/ What was the noun?/ I'm breaking down/ I'm breaking down/ I'll soon redecorate these stalls/ I'd like some padding on the walls/ And also pills/ I wanna sleep Sure, things'll probably worsen/ But it's not like I'm some healthy person/ I've rethought my talks with Marv/ And one fact does emerge/ Oh, I think I like his shrink/ So that is why I might turn to drink/ I'm on the brink/ Of breaking down/ I'm breaking down/ Down, down/ I only want to love a man who can love me/ Or like me/ Or help me/ Help me!
Marvin was never mine/ He took his meetings in the boys' latrine/ I used to cry/ He'd make a scene/ I'd rather die/ Than dry-clean Marvin's wedding gown/ I'm breaking down/ I'm breaking down/ It's so upsetting when you've found/ That what's rectangular is round/ I mean it stinks/ I mean he's queer/ And me, I'm just a freak/ Who needs it maybe every other week/ I don’t know/ I've rethought the fun we've had/ And one fact does emerge/ I've played the foolish clown/ The almost virgin who sings this dirge/ Is on the verge/ Of breaking down/ I'm breaking down/ Down, down/ The only thing that's breaking up is my family/ The only thing that's breaking up is my family/ But me, I'm breaking Down!
"Meditators, suppose that this great earth were completely covered with water and a person were to toss a ring with a single hole onto the surface.
"A wind from the east would send it west, a wind from the west would send it east, a wind from the north would send it south, and a wind from the south would send it north.
"Moreover, suppose there were a blind turtle that surfaced only once every 100 years.
"Now, what do you think? How likely is it that that blind turtle, coming to the surface only once every 100 years, would ever stick its head through that ring?"
"It would be very improbable, venerable sir! It would only be by chance that a blind turtle, coming to the surface only once every 100 years, would stick its head through that ring [being tossed around by wind]."
"Likewise, meditators, it is very improbable, mere chance that [at any given time] one obtains a human rebirth.
"Likewise, it is very improbable, mere chance that a Tathagata [a fully enlightened teaching buddha], worthy and rightly self-awakened, ever arises in the world.
"Likewise, it is very improbable, mere chance that a Doctrine and Discipline [Dhamma-Vinaya] expounded by a Tathagata appears in the world.
"But now this human rebirth has been obtained. A Tathagata, worthy and rightly self-awakened, has arisen in the world. A Doctrine and Discipline expounded by a Tathagata has appeared in the world.
"Therefore, take as [an extraordinarily rare and] sacred duty to contemplating [these four enlightening/liberating truths]:
'This is [the meaning of] suffering...
This is the origin of suffering...
This is the end of suffering.'
Undertake the duty of contemplating: 'This is the path-of-practice that leads to the end of suffering.'"
In retrospect, the historical Buddha might have said:
This is pleasure (sukha)...
This the origin of pleasure...
This is the end of pleasure (dukkha)...
This is the path-of-practice that leads to more and more pleasure [until one reaches the ultimate and unsurpassable bliss of nirvana.]
Why didn't he? It must have occurred to him. One very likely reason is that this is not the path of hedonism (pleasure-seeking as the ultimate good). Making an end of
1. What is "suffering" and could we talk about pleasure instead?
What is dukkha(disappointment, distress, unsatisfactoriness)? There is no need for confusion about dukkha or displeasure with translating it as "suffering." It is the nature of Pali and Sanskrit that a term has a RANGE of meaning, from agitation to agony.
All of these are dukkha, which could be rendered "off-kilter," like the wheel of an ox-cart that is off center and making for a bumpy and unpleasant ride. The Buddha defines exactly what he means by the word: "Not getting what one wants, getting what one doesn't want, being separated from or losing what one loves, being joined with what one detests." In short, the Five Aggregates clung to as self (the khandha or skandha) are disappointing, painful, unable to ever fulfill, and are thus unsatisfactory and suffering.
(Wiki) According to Monier Monier-Williams, the actual roots of the Pali term dukkha appear to be Sanskrit दुस्- (dus-, "bad") + स्था (sthā, "to stand") [9, Note 2]. Irregular changes in the development of Sanskrit into the various Prakrits [ancient hybrid languages] led to a shift from dus-sthā to duḥkha to dukkha.
Western Theravada Buddhist monk Analayo
Western scholar-monk Ven. Analayo concurs, stating that dukkha as derived from duḥ-sthā, "standing badly," conveys nuances of "uneasiness" or of being "uncomfortable" [16].
Silk Road philologist Christopher I. Beckwith elaborates on this derivation [17]. According to him: "...although the sense of duḥkha in Normative Buddhism is traditionally given as 'suffering,' that and similar interpretations are highly unlikely for Early Buddhism.
"Significantly, Monier-Williams himself doubts the usual explanation of duḥkha and presents an alternative one immediately after it, namely: duḥ-stha "'standing badly,' unsteady, disquieted (literally and figuratively); uneasy," and so on.
"This form is also attested, and makes much better sense as the opposite of the Rig Veda sense of sukha, which Monier-Williams gives in full [11, Note 3].
Translation
The literal meaning of duḥkha, as used in a general sense, is "suffering" or "painful" [Note 4]. Its exact translation depends on the context [Note 5].
Contemporary translators of Buddhist texts use a variety of English words to convey the [many] aspects of dukh.
Early Western translators of Buddhist texts (before the 1970s) typically translated the Pali term dukkha as "suffering." Later translators have emphasized that "suffering" is a too [harsh and too] limited translation for the term duḥkha and have preferred to either leave the term untranslated [15] or to clarify that translation with terms such as
anxiety,
distress,
frustration,
unease,
unsatisfactoriness,
not [getting] having what one wants,
having what one does not want, and so on [19, 20, 21, Note 6].
In the sequence "[re]birth is dukkha," it may be translated as "painful" [22].
The opposite of pleasure
But I want what I want when I want it!!!
When related to vedana ("sensation" or "feeling") dukkha ("unpleasant," "painful") is the opposite of sukha ("pleasure," "pleasant"), yet all feelings are dukkha [unsatisfactory, disappointing] in that they are impermanent, conditioned [impersonal] phenomena, which are unsatisfactory, incapable of providing lasting satisfaction or actual enduring fulfillment.
The term "unsatisfactoriness" then is often used to emphasize the unsatisfactoriness of "life under the influence of afflictions and polluted karma" [23, 24, 25, 26, 27, a], but it would equally well -- though much less obviously -- apply to sukha.
All pleasure ultimately fails to fulfill, satisfy, make us happy exactly because the nature of ALL conditioned (dependently originated or co-arisen) phenomena is beset by what the Buddha described as three universal characteristics or the Three Marks of All Conditioned Existence (ti-lakkhana) and transient states.
Early Buddhism
Dukkha is one of the three marks of existence -- namely anicca ("impermanent"), dukkha ("unsatisfactory"), anatta ("impersonal," "not-self," "empty," devoid of an enduring essence) [Note 7].
Various Pali canon sutras (discourses) sum up how cognitive processes result in an aversion to unpleasant things and experiences (dukkha), forming a corrupted process together with the complementary process of craving and clinging to pleasure (sukha).
What does dukkha mean?
This is expressed as saṃsāra, an ongoing process of [re-]death and rebirth [Note 8], but also more pointedly and non-metaphysically in the process-formula of the Five Aggregates clung to as self (skandhas):
[Re-] birth is dukkha (disappointing),
aging is dukkha,
deteriorating is dukkha,
illness is dukkha,
death is dukkha;
sorrow, lamentation, pain, grief, and despair are dukkha;
association with what we don't like is dukkha;
separation from the liked is duḥkha;
not getting what is wanted is dukkha.
In summary, the Five Aggregates clung to as self (khandhas) are dukkha. More
Amber Larson and Dhr. Seven (eds.), Chiggala Sutta: "The Hole" (SN 56:48) based on a translation by American Thai Theravada monk Ven. Thanissaro (Geoffrey DeGraff, abbot, Wat Metta, CA), Wiki editdukkha
"Bodhidharma" was a semi-legendary Indian Buddhist monk who lived during the 5th or 6th century CE [1]. He is traditionally credited as the transmitter of Chan (Zen) Buddhism to China and is regarded as its first Chinese patriarch [a]. He is also popularly regarded as the founder of Shaolin kung fu [2, 3, 4, 5], an idea popularized in the 20th century [4, 5, 2] but based on the 17th century Yijin Jing and the Taoist association of daoyin gymnastics with him. More
The ONE practice that contains every spiritual method | Bodhidharma's breakthrough sermon
(ECHOES OF LOST KNOWLEDGE) April 17, 2026: What if one single practice contained every other spiritual method within it?
In this final chapter of the series, the First Zen Patriarch Bodhidharma [from India] reveals the most essential teaching of his entire lineage — and it begins with beholding the mind.
This video is a direct transmission of Buddhist Wisdom that cuts through centuries of misunderstanding about what spiritual practice truly means.
Discover why temples, rituals, chanting, and good deeds alone cannot free us — and what actually can.
In this sermon, Bodhidharma teaches
→ The single method that contains all other methods
→ The three hidden poisons (greed, anger, delusion) — and how they silently run our life
→ The six "thieves" operating through our own senses, robbing us of peace every day
→ Why "three asankhya kalpas [aeons of indeterminate length]" of hardship is not what most people think
→ The true meaning of the six perfections (paramitas), the three sets of precepts, and invoking the Buddha
→ How to behold our own mind and free ourselves from suffering — in this very lifetime.
This is not a lecture. This is Buddhist Wisdom spoken directly — clear, unfiltered, and as alive today as it was 1,500 years ago.
📌 THIS SERIES
Chapter 1 — Blood Stream Sermon (watch first)
Chapter 2 — Wake-Up Sermon
Chapter 3 — Breakthrough Sermon (you are here)
🔍 TOPICS COVERED
Bodhidharma teachings | Breakthrough Sermon | Beholding the mind | Three Poisons in Buddhism | Six Perfections (paramitas) explained | Buddha Nature | Zen Buddhism | Buddhist Wisdom for modern life | First Zen Patriarch | Liberation from suffering | Three sets of precepts | Six thieves of the mind | Enlightenment teachings
Every week, this channel brings rare Buddhist Wisdom drawn from the original [Mahayana] teachings of the great masters — Bodhidharma, Bankei, Linji Yixuan, and the earliest Zen patriarchs. If the ancient path to liberation is what one are looking for [that person might try Theravada, a back-to-basics Buddhist movement that holds the teachings of the historical Buddha in the highest esteem over subsequent Mahayana interpretations and apocryphal inclusions, distortions, and additions], subscribe and turn on notifications to never miss a teaching.
This video is best experienced in a quiet space, and with full attention. #BuddhistWisdom #Bodhidharma #ZenBuddhism. How this was made: auto-dubbed and audio tracks for some languages were automatically generated.
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