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.
Greatest hits: I surprise strangers in every language (even Ape)
(Xiaomanyc 小马在纽约) Arieh Smith spent years studying human communication (languages) and weeks secretly studying to communicate with apes in Ape: Bonobos are the closest living relatives of human beings, and he convinced them into thinking he was one of them. Bonobos have learned to use human language, but it is very rare for a human being to effectively communicate with them on their own terms (bonobo vocalizations).
Support Ape Initiative (apeinitiative.org), a non-profit that is the world’s only bonobo research center, because they are an endangered species. Ape Initiative works with scientists to understand bonobo behavior and ensure their survival in the wild. Donate:
ABOUT: I'm "Xiaoma" from NYC, real name Arieh Smith. I speak near-native level Mandarin Chinese and a smattering of some other Chinese dialects, enough to be dangerous. I speak Chinese well enough to regularly confuse the native speakers, including my own in-laws. I got fluent in Spanish in my apartment during quarantine. The thing is it didn’t start this way. I was a real language idiot in high school, not failing classes, but it was in one ear, out the other. I took Hebrew, Latin, and Greek classes, but every year I felt like I was learning the same thing over and over again. I kept thinking to myself, I wonder when any of this is going to stick. More
Yin Yang is much deeper than thought | I Ching, Yin-Yang, trigrams, Chinese philosophy
(Queen Mandarin) Readers have probably seen these symbols in Chinese restaurants, kung fu movies, the Korean flag...
But most people have no idea what they actually mean.
Today, let’s talk about the I Ching, not as magic, not as fortunetelling, but as one of humanity’s oldest attempts to understand change.
Whether learning Chinese for the first time or simply curious about the hidden stories in characters, this video will make viewers see Chinese in a whole new way.
👉 Remember to like 👍, comment 💬, and subscribe 🔔 for more fun explorations of Chinese characters. #IChing #YinYang #ChineseCulture Support my work via Paypal:paypal.me/JiayiWu83Or via SUPER THANKS button under the video
(Beth Upton) What is the importance of balancing our effort when we meditate. These videos are only made possible by generous donations (bethupton.com/support). Consider supporting this work on Patreon: bethupton. About my work: bethupton.com
Contentment and relaxing?
Upton's teacher Ven. Revata
When I sat a long retreat with Beth Upton (formerly Sayalay Anutara, a very successful student of Ven Revata, a direct disciple of Pa Auk Sayadaw, my teacher), she told me the same thing Ven. Revata told her: "I want you to practice contentment (santosha)."
"But, but," I argued, "if I were 'content,' why would I k*ck a*ss? I'm here to out-sit everyone and get still there faster."
She shook her head. She might have laughed if it weren't so pathetic and common among us Yankees. She's British, so I thought maybe she didn't understand the American will to muscle and speed through everything. Oh, she understood it and dealt with it with many students. I thought she must not believe how much I wanted to succeed. I tried telling her.
"All the more reason for you to slow down, relax, take it easy, enjoy it."
"'Enjoy' watching the breath?!"
"That's right, it should be enjoyable."
"I don't remember anyone ever saying that. I'm here to be an ascetic, to skip meals, get into hard yoga poses and hold them, to sit until my bum is numb or aching, until I can't sit anymore."
"Then take some time off."
We were talking at cross purposes, because everything I said to win her approval was causing her to look sad. "There's piti (joy, bliss, keen enthusiasm), you know?"
No, I didn't know. "Not for me there isn't. This is all about suffering and overcoming suffering."
She smiled and shook her head. She's quite intuitive but doesn't tell you that at first. "Maybe that's the problem. Take this retreat to treat yourself extra nice, remembering that your goal is CONTENTMENT. And when you're content, I think you'll see that this is much easier [effortless] than you've been making it or trying to make it."
Oh, she was so right. We Americans, we just won't listen. A lazy student should probably be told to shape up. But a rigid student, an over-eager one has to be calmed down, way down. Persistence is much, much more valuable (profitable) than valiant effort. More than 99% of people who read about how the wandering ascetic Siddhartha became the Buddha will misunderstand what he did to succeed.
Ask yourself, American. What did he do that finally did the trick? It's right in the story, the allegory of his life. Prince is born rich in a kingdom, living in three seasonal-capital palaces, shielded from all hardships by loving (doting, overly concerned and sheltering) father who wants and needs his son to grow up and take over the family business -- ruling this Kapilvastu.
The prince is raised very delicately, receiving all the pleasures one could want, sees the signs at 29, realizes there is suffering in the world (aging, sickness, death, not getting what we want when we want it, getting what we don't want, and never being able to find satisfaction or fulfillment in anything) for everyone including him. He, too, will grow old, get sick, and pass away. This so shocks him that he renounces the throne, leaves the lap of luxury just on the night of having been told the beautiful spouse he married years earlier just had their first child, whom he is sure to love and be held in bondage (rahula) by on account of his love. This whole family bonds thing is going to ruin his quest for truth, enlightenment, and liberation. He will not, as king, be able to save his people from their real problem in life -- suffering (dukkha, disappointment, ill, all that not-getting-what-we-want coupled with getting-what-we-don't want). So he takes the decision to let go and leave it all behind. He sets off for the East. (He was not in India when this happened, and no one else was either as there was no "India" yet, and he almost certainly wasn't in Nepal either, but try telling anyone that. He was in Gandhara, what today is the northwestern frontier of the future Empire of India under Ashoka). He finds a yoga teacher, trains, learns meditation as this teacher believes it to work, reaches the pinnacle, and asks, "Is that all there is?"
The teacher, so impressed with his progress, offers him co-teaching status, but Siddhartha is a seeker and not interested in that. He needs to find why we suffer, and nothing this teacher (Yogi Alara Kalama) has taught him has led him to that. So he takes off again. He meets another reputable yogi (Yogi Uddaka Ramaputta), who takes him under his wing, teaches him, and he reaches the pinnacle, and asks, "Is that all there is?" He gets the same offer, feels the same dissatisfaction, and leaves. This time he sets off on his own to practice what all great wandering ascetics have practiced: penances and austerities (tapas) to subjugate the "evil" body and liberate the "pure" mind/heart/consciousness/spirit stuck in the prison of the flesh. Five others see how hard he's been working and think to themselves, "If anyone's going to make it, it's this guy." So they follow him deep into the woods -- forest groves and lonely wildernesses to fast, meditate, and practice according to their own intuition or as they have learned to do.
The less he succeeds, the more Siddhartha doubles down. He's been fasting and that hasn't worked, so he fasts even more. He's been mortifying the body and that hasn't worked, so he punishes and mortifies it even more. The others are impressed, until he goes too far, falls on his face, exhausted, and near dies. He gathers himself, goes off alone, finds a better tree. And it is there that two women (Sujata and her servant) feed him. He takes food directly from their hands, and the other guys are disgusted and turn away. "He's given up." They restore him to health, he bathes in the river, and eventually he realizes this whole roughing it and blaming the body just isn't the way. He sets off again, finds a better tree, and starts to reflect, "If this hasn't worked, what have I been doing wrong and what would be more spiritually profitable and bring me to my goal of awakening and finding a solution to the problem of suffering?" It isn't his suffering he's worried about. He's lived so well that he hasn't experienced much suffering. It is the suffering of all his relations and subjects back in his kingdom that he's worried about, so he has to succeed.
Suddenly, he spontaneously remembers something that happened to him when he as 7-years-old. He was left in the shade of a tree during the annual Ploughing Festival as his caretakers went off to join the party. Alone for once, he sat cross legged and fell into a very profound meditative absorption (jhana). It was pleasant, absorbing, and so deep that legend has it, as he sat, a miracle occurred. Even though the sun moved through the sky as usual, the shade stayed still protecting him. He may have levitated a bit as well. (And let's say these two things didn't happen, it almost certainly felt that way, that time lost all meaning, he started in the shade and emerged still in the shade feeling that a lot of time must've elapsed, and he felt so light and elated that it was as if here were floating). So powerful was this memory, that Siddhartha wondered if this weren't the way to awakening. A strong intuitive sense came upon him that it indeed was.
And then he takes to wondering why he hasn't allowed himself this pleasant way. After all, he studied and quickly mastered these stages of absorption under his two yogi teachers (in addition to having practiced them a great deal in many past lives). He realizes that this way is full of pleasure (piti, joy), and he's been fearing pleasure. Having had so much of it in the first part of his life, he knows that didn't do him any good for realizing the ultimate truth about life, the universe, and everything. But why be afraid of supersensual pleasure, he reasons, given that it's not wrapped up in the body or tied to lust or anything to do with the world and worldliness? That's true, he realizes, and starts practicing them.
He gets up, goes to the river, places his alms bowl in the river, testing his intuitive sense that he's on the verge of success. If the bowl goes against the stream (opposite the flow of the current) that will be a sign and good omen of impending success. It goes against the stream. Buoyed by this auspicious sign, he goes and finds a better tree, takes a seat under it, and makes a strong determination that he will not get up until he succeeds in his quest even if "his blood runs dry and his body shrivels up." It is success or bust, supreme enlightenment (maha bodhi) or nothing! And with that strong determination, sure enough, he sits, lets go, goes deep, emerges purified by this profound stillness and is able to see things as they really are, taking up the successive stages of mindfulness (satipatthana), considering the question, "Why is there this present suffering?"
He realizes in successive stages (paticca-samuppada) that on account of this, that came to be, and on account of that, this other thing, and so on through the 12 causal links, tracing back this present suffering to past ignorance that led to karma that led to karmic results that led to so many rebirths that led to this present rebirth, being here now, suffering. And that if it weren't for that unbroken chain of causes-and-conditions this present state would not be arising. That's the answer! Take the lynchpin out of this revolving wheel that leads again and again to suffering!
There is an amazing breakthrough waiting
With this purification and realization, he gains the superknowledges and psychic powers (abhinnas and siddhis), and breaks through to understanding. He recalls his many past lives with their general outline and details, sees how karma has been shaping this all along, sees how this has been happening to all other beings who have for the most part been in the dark about it, and realizes he has answered his question. "Light arose, knowledge arose," and he comes upon the great realization that all states are conditioned and caused, and share three universal characteristics.
They are impermanent, unsatisfactory, and impersonal. And with that, through the night, he comes to the dawn, and is now the "Awakened One," the Buddha, replete in knowledge and conduct, full of insight and understanding. He remains around that tree that helped him to this realization for seven weeks, sometimes staring at it in admiration and wonders if it would make any sense to try to tell others what he has realized. He decides that it would not because this world, being so enamored of sensual pursuits, has no time for setting that hedonism aside and purifying their hearts/minds to see what Truth he saw and thereby be liberated by that direct knowing-and-seeing because, you know, the Truth sets one free.
Now, we all know that story, more or less. It's an ancient tale, the "Hero's Journey" as Joseph Campbell called it and Hermann Hesse alluded to in Siddhartha(1922). One could go into far more detail, but that's not the point. The question is, how did he do it? What is the KEY turning point in the story that led to his success, American reader?
One need not go back and look through the story. One already knows (or at least imagines that) one knows the answer. Why? It's because of the way we're wired or the way storytellers have been telling it down through the centuries that more than 99% of people will point to the magic line, "He made the strong determination that he wouldn't get up from this seat, even if his blood dried and body shriveled..." But that's completely wrong.
"Well, it can't be completely wrong," people will say, "because it's in the story." But it is completely wrong because he didn't need to say or do that. But he did need to realize and do something else that comes a little earlier in the story. What is it?
He needed to relax, be content, let go, enjoy the ride, stop over-efforting, and remember that the way was through the absorptions (jhanas, another word for which is the "meditations"). Since nearly every American will necessarily try to muscle it, the only people who make quick progress are the ones who don't, the ones who don't know enough to make the mistake of thinking that they know. They practice with beginner's mind, set no goal up for themselves to reach, and allow themselves to just sit rather than scheming and striving, struggling and suffering.
Ah, happiness leads to absorption.
They take the way of the Tao, as spoken of so much outside of Taoism in Zen. They follow the Buddha's actual advice that this is a "gradual training" that leads to the goal of enlightenment (bodhi) and liberation (nirvana). Craving and grasping at a "goal," as we do with worldly things, just doesn't work in this context. It is counter-productive.
So Upton gave me great advice in promoting contentment. I often forget that in practice as I start to tighten and strain and become exhausted by effort and despair. But there's no telling those Americans to take this up with a light touch, with a playful attitude, with confidence that the historical Buddha well understood what he was talking about and talked about it from direct experience.
Ven. Thanissaro, "Considering a career in acting? You may want to reconsider..." (edited by WQ)
I just wanted to make people laugh ('n be famous)
(SN 42.2) Then Talaputa, the head of an acting troupe, went to the Buddha, bowed, and sat respectfully to one side. Sitting there, he said: "Venerable sir, I have heard that it has been passed down by the ancient teaching lineage of actors that 'When actors on the stage, in the midst of a festival, make people laugh and give them delight with an imitation [misrepresentation, lie about] reality, then with the breakup of the body, after death, such actors are reborn in the company of the laughing light beings (devas).' What does the Blessed One have to say about that?"
"Enough, headman, set that aside. Do not ask it." But a second and third time...Talaputa, the head of an acting troupe, repeated his question.
Speak truth with compassion.
"Apparently, headman, I am unable to drop this matter by saying, 'Enough, headman, set that aside. Do not ask it.' So I will address that directly:
"Any beings who themselves are not yet free of lust, anger, delusion (greed, hatred, wrong view), who are bound by lust, focus with even more lust on things inspiring lust presented by an actor on stage in the midst of a festival...such actors — themselves intoxicated and heedless, having made others intoxicated and heedless — with the breakup of the body, after death, are reborn in what is called The Hell of Laughter.
"But if one holds a view like this: 'When an actor on the stage, in the midst of a festival, makes people laugh and gives them delight with an imitation of reality, then with the breakup of the body, after death, that person is reborn in the company of the laughing light beings,' that is one's wrong view.
"Now, there are two destinations for a person with wrong view, I declare, either hell [apāya, naraka] or the animal plane."
How could no one have told me sooner?
When this was said, Talaputa, the head of an acting troupe, sobbed then burst into tears.
[The Buddha said:] "That is what I was trying to communicate by saying, 'Enough, headman, set that aside. Do not ask it.'"
"Venerable sir, I am not crying because of what the Blessed One said to me, but rather because I have been deceived, cheated, and fooled for such a long time by that ancient teaching lineage of actors who say, 'When actors on the stage, in the midst of a festival, make people laugh and give them delight with an imitation of reality, then with the breakup of the body, after death, they are reborn in the company of the laughing light being.'" Source: Right Livelihood: samma ajivo (accesstoinsight.org)
Catherine O'Hara
Yes, but I got a few good years on earth.
Catherine O'Hara (March 4, 1954–January 30, 2026) was a Canadian and American actress, comedian, and screenwriter, whose career spanned over 50 years.
She started in sketch and improvisational comedy in film and television before expanding her career taking dramatic roles. She received several accolades including two Primetime Emmy Awards, a Golden Globe Award, and two Screen Actors Guild Awards.
She was appointed to the Order of Canada in 2017. O'Hara started her career in the sketch comedy series Second City Television (1976–1984), where she won the Primetime Emmy Award. She gained acclaim acting in films such as:
After Hours (1985),
Heartburn (1986),
Beetlejuice(1988),
Home Alone (1990), and
Home Alone 2: Lost in New York (1992).
She collaborated with Christopher Guest acting in his mockumentary films:
Waiting for Guffman (1996),
Best in Show (2000),
A Mighty Wind (2003), and
For Your Consideration (2006).
She also voiced roles in films such as:
The Nightmare Before Christmas (1993),
Chicken Little (2005),
Over the Hedge,
Monster House (2006),
Where the Wild Things Are (2009),
Frankenweenie (2012), and
Elemental (2023).
O'Hara gained a career resurgence for her role as Moira Rose in the CBC sitcom Schitt's Creek (2015–2020)... More
(National Geographic) Superskilled with Eva zu Beck: I trained like a Mongolian horseback warrior for five (5) days [to learn the skills Prince Siddhartha Gautama, who became the Buddha, learned on his white pony Kanthaka and during archery competitions of his day in Gandhara/Scythia/Saka/Shakya Land]
How to stop being obsessed and finally love in a healthy way
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