Buddhism On the Go

There is and there is not Introduction In the unfolding of wisdom, Yonisomanasikara —wise attention—serves as the gateway to deeper understanding. It is not mere observation, but an intentional movement toward grasping the root causes of experience. Just as the Buddha emphasized knowing dukkha before comprehending its origin, Yonisomanasikara reverses the typical flow of conceptual reasoning to penetrate the heart of causality. In this exploration, we refine our symbolic representation to align with this principle, ensuring that the arrows of causality point toward their true initiation. Symbolism in Motion Visual representation is not merely decorative—it serves as a language for intuitive comprehension. Our symbolic composition originally depicted Atthi-paccayo (Condition of Existence) and Natthi-paccayo (Condition of Non-Existence) in a linear sequence, implying straightforward progression. However, from the perspective of Yonisomanasikara , understanding must begin at the...

Causes and Conditions With Insight into Atthipaccayo and Natthipaccayo In Early Buddhist thought, idappaccayat ā (this/that conditionality) is a foundational principle: " When this is, that is; when this arises, that arises. When this is not, that is not; when this ceases, that ceases. " — Sa ṁ yutta Nik ā ya, Khanda-vagga This principle shows how all things arise and cease depending on causes and conditions — not by chance, not by a creator, and not by an independent self. 🔹 Two Paths of Dependent Conditionality Seen through Wise Attention ( yonisomanasikāra ) The law of conditionality ( idappaccayatā ) includes two essential pathways: Arising by Presence — Atthipaccayo When we observe suffering ( dukkha ) and trace it back to its origin — ignorance ( avijjā ) — we follow the arrow of arising . This contemplative path moves from effect to cause , helping us see that "because ignorance is present, suffering arises." Cessa...

  The Truth, the Reality and the Path ❖ Paññatti and Paramattha: A reflection on conventional truth, ultimate reality, and the role of the Noble Path 1. Paññatti and the Appearance of Self Conventional designations — such as satta (being), puggala (person), or citta (mind) — are known as paññatti . They do not arise and fall in the way that real phenomena do. They are mentally constructed and linguistically assigned, useful for communication and practice. In ordinary perception, paññatti often appears as ‘self’. But in the light of Dhamma, they are not real in the ultimate sense. They are neither attā (self) nor anattā (not-self); they simply lack true existence altogether . 2. Paramattha and the Insight of Not-Self Paramattha dhammas — namely, citta (consciousness), cetasika (mental factors), rūpa (matter), and nibbāna (the unconditioned) — are the true basis for insight. They arise, persist briefly, and cease according to conditio...

Absolutely. Below is a structured blog post exploring three kinds of emptiness (Nirodha Dhātu) in succession. It maintains a contemplative tone suitable for your Wild Artisan Dialectics blog, integrating early Buddhist insights with subtle post-modern sensibilities. The Emptiness that does not step backwards  Three Kinds of Emptiness — Nirodha Dhātu in Succession (AI GENERATED) 🌿 Emptiness as a Doorway, not a Destination The Buddhist tradition speaks of emptiness not as a void, but as an unbinding — a release from the fabricated entanglements of perception and self-clinging. In the early teachings, especially within the Nikāyas , emptiness (suññatā) points to a radical simplicity: the absence of “mine,” “me,” or “myself” in any phenomenon. One profound formulation of this teaching arises in the form of three successively refined kinds of emptiness , sometimes understood as three aspects of the Nirodha Dhātu — the element or dimension of cessation. They correspond with sta...

The Five Lords of Māra in Early Buddhist Teaching In Early Buddhism, Māra represents more than a tempter deity—he embodies all forces that obstruct awakening. The Buddha spoke of five manifestations of Māra , known collectively as the Five Lords of Māra , each pointing to a key dimension of bondage within sa ṃ sāra. 1. Khandha-Māra — Attachment to Aggregates The five aggregates (form, feeling, perception, volition, consciousness) are not self, but clinging to them gives rise to suffering. This Māra manifests as identity and attachment to our psycho-physical experience. 2. Kilesa-Māra — Mental Defilements Greed, hatred, delusion, and related afflictions obscure wisdom. This Māra arises from within, feeding confusion and reactivity. 3. Abhisankhāra-Māra — Volitional Karma Formations Intentional actions (kamma) create the conditions for rebirth. Even good deeds, if rooted in clinging, bind us to becoming. This Māra reminds us that liberation transcends karma . 4. M...

In the stillness of finality, no voice remains. The echo of existence fades, leaving only quietude. This is the nature of impermanence—silent, unannounced, and beyond negotiation. Rest In Peace The Echo of Quietude Silence is profound, yet paradoxically expressive. When life ceases, it does not leave behind speeches or farewell messages; rather, it offers an unspoken lesson—one that must be read in the absence of sound. The corpse does not speak, for its role has ended. It is the stage upon which life's drama concluded, and now, only the void remains. Yet, what remains in silence is not mere emptiness. The absence of sound is itself a resonance—a vibration felt in the heart of those who remain. It is in this quietude that the nature of existence becomes clear: transient, fleeting, beyond our grasp. Death Comes Without Warning We live as if there will always be time—time to speak, time to act, time to prepare. But death does not offer the courtesy of forewarning. No sign h...

Emptiness A train flickers into view—yet it does not arrive. Dark clouds gather—then dissolve. Not as an event, but as a rhythm. Ignorance arises, but does it persist? Or does it, too, vanish even as it forms? Light pierces the sky—yet fades just as easily. Vijja , wisdom, emerges—but if it is held, does it remain wisdom at all? The train moves—not forward, not back—only the play of unfolding conditions. Mind appears, vanishes—intent, distraction, clarity, fog. Which remains? Which never was? This is Samudaya , arising—not as a thing, but as a moment in emptiness. This is Nirodha , ceasing—not as absence, but as the quieting of grasping. Both move together. Never apart. The train never stops. But neither does it go. And when the end prevails, is there even an end? 

Trust and Truth In Buddhist thought, the path to liberation unfolds in a sequence of learning (pariyatti), practice (patipatti), and attainment (pativedha) . This progression requires both trust (saddhā) and wisdom (paññā) —each playing a distinct yet interdependent role in guiding the practitioner toward truth. Trust (Saddhā) in Lokiya Magga At the mundane level, trust serves as an initiating force . Without trust in the Buddha, Dhamma, and Sangha, the practitioner lacks motivation to engage with the path. Saddhā Bala , the strength of faith, operates within lokiya magga , enabling one to: Accept the teachings as a working hypothesis. Commit to ethical conduct based on confidence in cause-and-effect (kamma). Sustain meditation and inquiry even when insight remains elusive. This phase resembles crossing a bridge without fully seeing the other side —the practitioner moves forward, not by blind faith but by provisional trust , creating conditions for wisdom to arise. The Shift: Trust to ...

The Law of Kamma At first glance, the image is simple—yet something feels incomplete. There is movement but no clear resolution. The viewer stands at the crossroads between clarity and uncertainty, drawn into the silent question: Where does this lead? The scattered elements echo the fleeting nature of human life, reflecting the Buddha’s wisdom: "ยาทิสํ วปเต พีชํ ตาทิสํ ลภเต ผลํ, กลฺยาณการี กลฺยาณํ ปาปการี จ ปาปกํ." "As one sows, so shall one reap; the doer of good receives good, the doer of evil receives evil." The composition does not dictate answers. Instead, it lets the viewer experience the search . The structure is fragmented—not chaotic, but purposeful, urging reflection. The path forward is neither immediate nor obvious, demanding trust in the process. The Puzzle of Choice This is not just a representation of Heaven or Hell. It is a depiction of uncertainty—the race, the fleeting chance, the weight of decisions. The hourglass-like form suggests time sli...

The Flow beyond Clinging In the vast unfolding of existence, a river flows—a current unbound by clinging or aversion. It moves freely, cutting through the space between two banks: one darkened by danger and decay, the other adorned with beauty and flourishing life. This river does not linger in rejection nor grasp in fascination; it simply flows, carrying forward the essence of discernment. On one side, the landscape is disordered, unsettling, and perilous—symbolizing the Samudayavāra , the arising of unwholesome conditions. Here, desires entangle, fears cloud perception, and suffering festers where clinging remains unchecked. To be caught here is to wade in distress, losing oneself to distortion. On the other side, nature flourishes, colors weave in harmony, and life unfolds in vibrancy—symbolizing the Nirodhavāra , the cessation of the unwholesome. Here, clarity emerges, ethical cultivation finds ground, and wisdom reveals itself in an unobstructed way. Yet this beauty is not an obje...

Come and See by Yourself To walk the path alone, one must first find firm ground. The Triple Refuge —Buddha, Dhamma, and Sangha—is not merely an external shelter but the deep foundation upon which wisdom takes root. It is an invitation: “Come and see for yourself” ( Ehipassiko ). To take refuge is not passive acceptance but the first step onto solid ground , where the journey toward awakening begins. In the Ariya-magga , trust ( Saddhā ) is not blind—it is a responsive openness to truth’s unfolding, a confidence that wisdom can be verified. The Buddha is the beacon, revealing the possibility of enlightenment within oneself. The Dhamma is the path, guiding one toward realization through ethical cultivation and meditative refinement. The Sangha is the noble fellowship, offering support while ensuring that wisdom remains a shared journey rather than an isolated pursuit. Yet, though the Triple Refuge provides the foundation, the seeker must walk the path alone , at their own pace...

There is and There is not Prelude: The Paradox of Thought "To think is to obscure. To think is also to reveal. Between these dual movements, truth neither clings nor evades—it simply unfolds." In perception’s landscape, thought stands as both a veil and a window —a force that, when grasped too tightly, creates separation, yet when allowed to flow, illuminates what is already present. The tension between holding and releasing is not merely conceptual; it is the heartbeat of reality itself. A tt hitā and Natthitā: Presence Without Ownership In Buddhist philosophy, the movement between arising and ceasing exists beyond possession. A tt hitā —the presence of a phenomenon, the momentary formation of an experience. It exists, yet it does not belong to anyone. Natthitā —the dissolution of a phenomenon, the disappearance of an experience. It ceases, yet it was never lost. Reality unfolds with effortless fluidity , free from the need to hold or contr...

Khemā-Khemasaraṇādīpika Gāthā Verses of Khemā, Lamp of Refuge Seeking Shelter in the World Many people, driven by fear, go for refuge to mountains, forests, groves, trees, and shrines. In times of danger or distress, human beings seek out sacred places in nature — hoping for safety and relief. The Insecure Refuge But such is not a secure refuge; it is not the supreme refuge. By going to those places, one is not freed from suffering. Though revered, they do not offer true peace; those who rely on them do not escape from suffering. Turning to the Triple Gem But one who has gone for refuge to the Buddha, the Dhamma, and the Saṅgha sees with right wisdom the Four Noble Truths. That person clearly understands, with insight, the nature of suffering and the way beyond it. The Heart of the Path Namely: suffering; its origin; its cessation; and the Noble Eightfold Path — the way leading to the peace beyond all suffering. The True Refuge This is the secure refuge, the sup...

A Reflection on the Flow of Causality In the unfolding dance of existence, causality reveals the intricate web of interconnected arising and ceasing. The Buddha taught that seeing dependent origination and extinction is seeing the Dhamma , and that seeing the Dhamma is seeing the Buddha . Yet, the inquiry does not end there—true wisdom is not merely intellectual recognition but an awakening to the fluid, non-clinging nature of reality . This blog post explores three profound notations that encapsulate the essence of causality, illuminating the path of non-attachment and effortless unfolding. 1. Seeing Dependent Origination and Extinction Is Seeing the Buddha "Those who see dependent origination and extinction see the Dhamma; those who see the Dhamma see the Buddha." Pa ṭ iccasamuppāda (dependent origination) dismantles the illusion of independent existence, revealing how all phenomena arise due to conditions. Extinction (nirodha) signifies the cessation of suffering w...

Life—Body & Mind—Bites Its Owner (AI GENERATED) The Buddha’s insight unveils a fundamental truth: it is not the five aggregates themselves that bring suffering, but the act of clinging to them as "I" or "mine." Like a sharpened blade grasped too tightly, the attachment to N ā ma-R ū pa turns against its possessor. The Five Aggregates as Empty of Ownership When examined closely, the Khandha 5 —form, feeling, perception, mental formations, and consciousness—are conditioned phenomena , arising and ceasing without an intrinsic owner. They are not inherently painful, yet when grasped with craving ( ta ṇ h ā ), they become the fuel of dukkha. Form ( R ū pa ) —the tangible body shaped by conditions, impermanent and ever-changing. Feeling ( Vedan ā ) —sensations that arise and fade, neither truly pleasurable nor painful beyond perception. Perception ( Saññ ā ) —labels and interpretations, fleeting and shaped by experience. Mental Formations ( Sa ṅ k...