Interdependence of space and things,
Interdependence of subject / awareness and its objects
Awareness and apprehended objects ~ Mingyur Rinpoche
Just as space isn’t defined by the objects that move through it, awareness isn’t defined by what it apprehends.
– Mingyur Rinpoche
from the book "Joyful Wisdom: Embracing Change and Finding Freedom"
COMMENTS: 💖 Hummmm... It seems they are:
Without things how do you define space?
Also: The unity of emptiness ~ Sengcan
Things are objects because there is a subject or mind;
and the mind is a subject because there are objects.
Understand the relativity of these two
and the basic reality: the unity of emptiness.
In this Emptiness the two are indistinguishable
and each contains in itself the whole world.
If you do not discriminate between coarse and fine
you will not be tempted to prejudice and opinion.
Nagarjuna's Mulamadhyamakakarika - Chapter 19 -
An Analysis of Time (kala) - No real space-time limits of anything, no real space or time
Since time (or space) is dependent on a thing (bhava),
how can time (or space) [exist] without a thing?
There is not any thing which exists;
how, then, will time (or space) become [something]?
"Nāgārjuna also taught the idea of relativity; in the Ratnāvalī, he gives the example that shortness exists only in relation to the idea of length. The determination of a thing or object is only possible in relation to other things or objects, especially by way of contrast. He held that the relationship between the ideas of "short" and "long" is not due to intrinsic nature (svabhāva). This idea is also found in the Pali Nikāyas and Chinese Āgamas, in which the idea of relativity is expressed similarly: "That which is the element of light ... is seen to exist on account of [in relation to] darkness; that which is the element of good is seen to exist on account of bad; that which is the element of space is seen to exist on account of form.""
"A pervasive space is merely a concept invented by us in a way that roughly reflects our experience. We have arbitrarily defined our space as that entity demarcated by solid-state matter at rest in our surroundings. Notice we do not use moving rulers to mark our space—we need to keep our rulers stationary when we measure distance. Nonetheless, scientifically, each part of our body that is moving actually requires a ruler, moving the same way as it is, to demarcate its space. That is why they each have their own pervasive space, and there may be millions of different types of pervasive space corresponding to each of the molecules that are moving differently!
The only logical conclusion to all of this is that time and space are actually empty of inherent existence. They are arbitrary concepts invented by us in a way that roughly reflects our experience. Time and space only exist in dependence upon the mind that imputes them, and hence do not exist independently on their own right. That is why, in the absence of us as observers, it does not even make sense to talk in terms of time and space."
[EVEN THE PRESENT MOMENT IS EMPTY]
"When we watch the present moment with the fully opened energy of loving-kindness without any trace of grasping—we will find no present thought that is standing anymore to hold on to, just as there is nothing to grasp on to in the sky, for the true nature of all is beyond existence."
-- Tulku Thondup
“The buddha's dharmakaya pervades the whole of samsara and nirvana. There are no samsaric karma and defilements outside of the dharmakaya. There is no nirvanic kaya or jnana outside of the dharmakaya. There is no such thing as samsara's dharmakaya being bad and nirvana's dharmakaya being good. Taking empty space as an analogy, the sun and moon above are pervaded by space, and the earth below is pervaded by space. All places where beings stay are pervaded by space. In the same way, there is nothing in samsara or nirvana that is not pervaded by emptiness. Since mind is empty, to understand its nature, the nature of that emptiness should be recognized. If there is no dharmakaya buddha, we cannot see the sambhogakaya and the nirmanakaya. That is why we have to meditate on the samadhi of suchness.”
Kyabje Dilgo Kyentse Rinpoche – 'The Four Abhishekas and the Three Samadhis' – Collected Works Vol III pg 507, Shambhala
[Timelessness: the fourth time = Union of the three times = Union causality <==> form / matter-energy <==> space <==> time]
Then he taught the hosts who had gathered there
The true nature of time:
The past, the future, and the present
Are presented here as topics for which there is no differentiation.
There are no three times.
There is no separation.
In the supreme heart of All Good Wisdom
The past does not stop
And the future is not obscured.
In the specific character of its form,
There is one time.
Wisdom will not always be clear to us individually,
But it is not born and it does not end.
It is precisely one.
The view that the three times exist
Is for sentient beings who are obstructed by non-enlightenment.
Their minds have become habituated to obstruction.
We think about objects that do not exist.
We negate the past,
But we do not remain in the present.
The future will not come to pass.
We do not see our obstructions.
There is one time,
But we look at it as three.
We call it “the past, the future, and the present.”
We are thinking about objects that do not exist.
In conventional names
Nothing is certain.
From the Sutra on the Perfect Store, this is the Chapter on the Perfect Store of Time.
The Bodhicitta Sutra: Ten Scriptures of the Great Perfection
Translated by Christopher Wilkinson
See also: Beyond Present, Past, and Future Is The Fourth Moment
BY CHÖGYAM TRUNGPA RINPOCHE
The fourth time is called no-time, timeless time ...
"The essence of all the Buddhas exists prior to samsara and nirvana… it transcends the four conceptual limits and is intrinsically pure; this original condition is the uncreated nature of existence that always existed, the ultimate nature of all phenomena… It is utterly free of the defects of dualistic thought which is only capable of referring to an object other than itself… it is the base of primordial purity… Similar to space it pervades all beings… 𝗧𝗵𝗲 𝗶𝗻𝘀𝗲𝗽𝗮𝗿𝗮𝗯𝗶𝗹𝗶𝘁𝘆 [/ 𝗨𝗻𝗶𝗼𝗻] 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀, absolute and relative is called the ‘primordial Buddha’… If at the moment the energy of the base manifests, one does not consider it something other than oneself… it self-liberates… Understanding the essence… one finds oneself always in this state . . .dwelling in 𝘁𝗵𝗲 𝗳𝗼𝘂𝗿𝘁𝗵 𝘁𝗶𝗺𝗲, beyond past, present and future… the infinite space of self-perfection… pure dharmakaya, the essence of the vajra of clear light."
—Chögyal Namkhai Norbu, The Supreme Source (Kunjed Gyalpo), 1999