Thursday, November 25, 2021

Causality matter-energy space and time - 156

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Causality, matter-energy, space & time - 156

[๐•€๐•Ÿ๐•”๐• ๐•Ÿ๐•”๐•–๐•š๐•ง๐•’๐•“๐•š๐•๐•š๐•ฅ๐•ช / ๐•˜๐•–๐•Ÿ๐•–๐•ฃ๐•’๐•๐•š๐•ค๐•–๐•• ๐•ฃ๐•–๐•๐•’๐•ฅ๐•š๐•ง๐•š๐•ฅ๐•ช ๐• ๐•— ๐•”๐•’๐•ฆ๐•ค๐•’๐•๐•š๐•ฅ๐•ช, ๐•ž๐•’๐•ฅ๐•ฅ๐•–๐•ฃ-๐•–๐•Ÿ๐•–๐•ฃ๐•˜๐•ช, ๐•ค๐•ก๐•’๐•”๐•– & ๐•ฅ๐•š๐•ž๐•–]

From a Buddhist point of view, the essence of time, as well as ๐˜๐—ต๐—ฒ ๐—ฒ๐˜€๐˜€๐—ฒ๐—ป๐—ฐ๐—ฒ ๐—ผ๐—ณ [๐—ฐ๐—ฎ๐˜‚๐˜€๐—ฎ๐—น๐—ถ๐˜๐˜†, ๐˜๐—ถ๐—บ๐—ฒ,] ๐˜€๐—ฝ๐—ฎ๐—ฐ๐—ฒ ๐—ฎ๐—ป๐—ฑ ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜๐˜€ ๐—บ๐—ผ๐˜ƒ๐—ถ๐—ป๐—ด ๐—ถ๐—ป ๐˜€๐—ฝ๐—ฎ๐—ฐ๐—ฒ, ๐—ถ๐˜€ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ [U2T]. 

(i.e. Union of causality / laws <==> matter-energy <==> space <==> time [Uopp / U2T-opp]. They are all empty of inherent existence [T2] <==> because/thus inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, non-dual [T1] -- in the non-dual sense of those terms: ex. not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; etc. One aspect / truth implies the other (<==>). Meaning their true nature & dynamic is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s); it has to be personally spontaneously non-dualistically non-conceptually directly perceived / realised / experienced / abided-in.
That is the true nature & dynamic of Reality as it is here & now. Understanding and then directly realising this is Liberation / Enlightenment, freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limitations, freedom from all conditioning / karma.)

Any attempt to explore ever smaller pieces of time and space sooner or later fails. You can experiment with your perception of time through meditation, trying to see smaller and smaller intervals. Try to explore time in this way until you reach the point where you can no longer name or define anything. Once you reach this level, you gain ๐—ฒ๐˜…๐—ฝ๐—ฒ๐—ฟ๐—ถ๐—ฒ๐—ป๐—ฐ๐—ฒ ๐˜๐—ต๐—ฎ๐˜ ๐—น๐—ถ๐—ฒ๐˜€ ๐—ฏ๐—ฒ๐˜†๐—ผ๐—ป๐—ฑ ๐˜„๐—ผ๐—ฟ๐—ฑ๐˜€, ๐—ถ๐—ฑ๐—ฒ๐—ฎ๐˜€ ๐—ฎ๐—ป๐—ฑ ๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ฝ๐˜๐˜€. [๐—ถ๐—ป๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ถ๐˜ƒ๐—ฎ๐—ฏ๐—ถ๐—น๐—ถ๐˜๐˜†]

... As we continue to increase the magnification so that we can see smaller and smaller distances, we eventually find that space and time themselves begin to oscillate - space creates subtle loops and curves that appear and disappear with incomprehensible rapidity. This happens on an extremely small scale, which is as small compared to an atom as an atom is compared to the solar system. This state was called "๐™จ๐™ฅ๐™–๐™˜๐™š-๐™ฉ๐™ž๐™ข๐™š ๐™›๐™ค๐™–๐™ข" by physicists. Imagine a shaving foam that looks smooth from a distance, but is composed of millions of tiny bubbles.

Perhaps a more appropriate analogy for this condition would be intensely boiling water. With even shorter spatial and temporal scales, the water itself boils away, and space and time lose their meaning. At this stage, physics itself begins to fluctuate, since the study of matter, energy, motion and their relationship with each other cannot be formulated without reference to time. And here physicists admit ๐™ฉ๐™๐™š๐™ฎ ๐™๐™–๐™ซ๐™š ๐™ฃ๐™ค ๐™ž๐™™๐™š๐™– ๐™๐™ค๐™ฌ ๐™ฉ๐™ค ๐™™๐™š๐™จ๐™˜๐™ง๐™ž๐™—๐™š ๐™ฌ๐™๐™–๐™ฉ'๐™จ ๐™ก๐™š๐™›๐™ฉ. [๐—ถ๐—ป๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ถ๐˜ƒ๐—ฎ๐—ฏ๐—ถ๐—น๐—ถ๐˜๐˜†] This state literally includes all possibilities beyond space and time.

[๐•€๐•Ÿ๐•”๐• ๐•Ÿ๐•”๐•–๐•š๐•ง๐•’๐•“๐•š๐•๐•š๐•ฅ๐•ช / ๐•ฃ๐•–๐•๐•’๐•ฅ๐•š๐•ง๐•š๐•ฅ๐•ช ๐• ๐•— ๐•ค๐•ฆ๐•“๐•›๐•–๐•”๐•ฅ / ๐• ๐•“๐•ค๐•–๐•ฃ๐•ง๐•–๐•ฃ, ๐•’๐•”๐•ฅ๐•š๐• ๐•Ÿ / ๐•ก๐•ฃ๐• ๐•”๐•–๐•ค๐•ค / ๐• ๐•“๐•ค๐•–๐•ฃ๐•ง๐•’๐•ฅ๐•š๐• ๐•Ÿ, ๐• ๐•“๐•›๐•–๐•”๐•ฅ / ๐• ๐•“๐•ค๐•–๐•ฃ๐•ง๐•–๐•• / ๐•œ๐•Ÿ๐• ๐•จ๐•๐•–๐••๐•˜๐•– -- ๐• ๐•Ÿ๐•– ๐•’๐•ค๐•ก๐•–๐•”๐•ฅ ๐• ๐•— โ„š๐•ฆ๐•’๐•Ÿ๐•ฅ๐•ฆ๐•ž โ„™๐•™๐•ช๐•ค๐•š๐•”๐•ค:]

From a Buddhist point of view, quantum mechanics in its description of reality offers a degree of ๐—ณ๐—ฟ๐—ฒ๐—ฒ๐—ฑ๐—ผ๐—บ that is unusual for most people and at first may seem strange and even slightly intimidating to them. As much as Westerners value the prospect of such ๐—ณ๐—ฟ๐—ฒ๐—ฒ๐—ฑ๐—ผ๐—บ, the idea that the act of observing an event can randomly and unpredictably influence its outcome seems to impose too much responsibility.

(i.e. Union of the three spheres [U3S / U2T-3S]: Union of subject / observer <==> relation / action / observation <==> object / observed / knowledge. They are all empty of inherent existence [T2] <==> because/thus inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, non-dual [T1] -- in the non-dual sense of those terms: ex. not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; etc. One aspect / truth implies the other (<==>). Meaning their true nature & dynamic is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s); it has to be personally spontaneously non-dualistically non-conceptually directly perceived / realised / experienced / abided-in.
That is the true nature & dynamic of Reality as it is here & now. Understanding and then directly realising this is Liberation / Enlightenment, freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limitations, freedom from all conditioning / karma.)

It is much easier to take a victim position and attribute responsibility or blame for our experience to a person or force outside of ourselves. But if we are to take the discoveries of modern science seriously, we must take responsibility for our current experiences.

-- Yongey Mingyur Rinpoche, Buddha, the Brain and the Neurophysiology of Happiness (Russian edition) 2010
https://www.amazon.com/Neurophysiology-Happiness-NEYROFIZIOLOGIYa-PRAKTIChESKOE-RUKOVODSTVO/dp/5974301846 

Via: ะะฐะฝะดะทะตะด ะ”ะพั€ะดะถะต
https://www.facebook.com/permalink.php?story_fbid=4758805927513099&id=100001512153642 

(i.e. If we combine those two realisations, the generalised relativity of ‘causality, matter-energy, space & time’ with the interdependence of subject / observer & object / observed, then we get the Union of Generalised Relativity Physics & Generalised Quantum Physics.)

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Quotes

If we put apparent opposites like ‘causality, matter-energy, space & time’ into the Madhyamaka Machine we get:

(i.e. Version 2021-11-28 - About Causality, matter-energy, space & time:
The true nature & dynamic of Causality, matter-energy, space & time is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[CAUSALITY, MATTER-ENERGY, SPACE & TIME ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Causality, matter-energy, space & time are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Empty-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T: UNION OF THE TWO TRUTHS ABOUT CAUSALITY, MATTER-ENERGY, SPACE & TIME:]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of Causality, matter-energy, space & time
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, like illusions / dreams / reflections / rainbows / like the displays of a magical show or cosmic dance of luminosity, not really dependently-arisen / existent / changing / functional / ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
Causality, matter-energy, space & time are appearing <==> but still empty; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Causality, matter-energy, space & time are not inherently existent (still empty) <==> but still not completely non-existent (still appearing), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
[U2T-2T:] Theses two aspects / truths -- dependent origination [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So Causality, matter-energy, space & time are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left to grasp as absolute here. Everything is like luminous space, an ocean of interdependence and emptiness.
The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground. Those are the three inseparable qualities of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
When directly seen as they really are [U2T], appearances (Causality, matter-energy, space & time) are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
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[BEST POINTERS TO THE INCONCEIVABLE:]
The true nature & dynamic of Causality, matter-energy, space & time is pointed by concepts like:
the inconceivable Union of the Two Truths about Causality, matter-energy, space & time [U2T], the inconceivable Union of the three spheres about Causality, matter-energy, space & time [U3S / U2T-3S], the inconceivable Union of opposites about Causality, matter-energy, space & time [Non-duality / Oneness / Uopp / U2T-opp], the inconceivable Middle Way about Causality, matter-energy, space & time, the tetralemma about Causality, matter-energy, space & time, freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
Enlightened-mind / Intrinsic-awareness / Primordial-awareness.
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[TETRALEMMA:] Causality, matter-energy, space & time are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / bad, not equal / pure / perfect / divine / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
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[MIDDLE WAY:]
So the best attitude toward Causality, matter-energy, space & time is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
Extremes like: i) existence / realism, ii) non-existence / nihilism, iii) both together / dualism, iv) neither / monism; or extremes like v) subject-only / mind-only / idealism / subjectivism, vi) object-only / naรฏve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism.)

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If we put apparent opposites like ‘the three spheres of observation -- subject / observer, relation / action / observation, object / observed / fact / knowledge --’ into the Madhyamaka Machine we get:

(i.e. Version 2021-11-28 - about apparent opposites like 'the three spheres of observation -- subject / observer, relation / action / observation, object / observed / fact / knowledge --':
The true nature & dynamic of apparent opposites like 'the three spheres of observation -- subject / observer, relation / action / observation, object / observed / fact / knowledge --' is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[U3S: APPARENT OPPOSITES LIKE 'THE THREE SPHERES OF OBSERVATION -- SUBJECT / OBSERVER, RELATION / ACTION / OBSERVATION, OBJECT / OBSERVED / FACT / KNOWLEDGE --' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'the three spheres of observation -- subject / observer, relation / action / observation, object / observed / fact / knowledge --’ are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Empty-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-3S: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'THE THREE SPHERES OF OBSERVATION -- SUBJECT / OBSERVER, RELATION / ACTION / OBSERVATION, OBJECT / OBSERVED / FACT / KNOWLEDGE --':]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like 'the three spheres of observation -- subject / observer, relation / action / observation, object / observed / fact / knowledge --'
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, like illusions / dreams / reflections / rainbows / like the displays of a magical show or cosmic dance of luminosity, not really dependently-arisen / existent / changing / functional / ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
Apparent opposites like 'the three spheres of observation -- subject / observer, relation / action / observation, object / observed / fact / knowledge --' are appearing <==> but still empty; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like 'the three spheres of observation -- subject / observer, relation / action / observation, object / observed / fact / knowledge --' are not inherently existent (still empty) <==> but still not completely non-existent (still appearing), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
[U2T-2T:] Theses two aspects / truths -- dependent origination [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So apparent opposites like 'the three spheres of observation -- subject / observer, relation / action / observation, object / observed / fact / knowledge --' are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left to grasp as absolute here. Everything is like luminous space, an ocean of interdependence and emptiness.
The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground. Those are the three inseparable qualities of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
When directly seen as they really are [U2T], appearances (apparent opposites like 'the three spheres of observation -- subject / observer, relation / action / observation, object / observed / fact / knowledge --') are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[BEST POINTERS TO THE INCONCEIVABLE:]
The true nature & dynamic of apparent opposites like 'the three spheres of observation -- subject / observer, relation / action / observation, object / observed / fact / knowledge --' is pointed by concepts like:
the inconceivable Union of the Two Truths about apparent opposites like 'the three spheres of observation -- subject / observer, relation / action / observation, object / observed / fact / knowledge --' [U2T],
the inconceivable Union of the three spheres about apparent opposites like 'the three spheres of observation -- subject / observer, relation / action / observation, object / observed / fact / knowledge --' [U3S / U2T-3S],
the inconceivable Union of opposites about apparent opposites like 'the three spheres of observation -- subject / observer, relation / action / observation, object / observed / fact / knowledge --' [Non-duality / Oneness / Uopp / U2T-opp],
the inconceivable Middle Way about apparent opposites like 'the three spheres of observation -- subject / observer, relation / action / observation, object / observed / fact / knowledge --',
the tetralemma about apparent opposites like 'the three spheres of observation -- subject / observer, relation / action / observation, object / observed / fact / knowledge --',
freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
Enlightened-mind / Intrinsic-awareness / Primordial-awareness.
--
[TETRALEMMA:] Apparent opposites like 'the three spheres of observation -- subject / observer, relation / action / observation, object / observed / fact / knowledge --' are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / bad, not equal / pure / perfect / divine / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
[MIDDLE WAY:]
So the best attitude toward apparent opposites like 'the three spheres of observation -- subject / observer, relation / action / observation, object / observed / fact / knowledge --' is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
Extremes like: i) existence / realism, ii) non-existence / nihilism, iii) both together / dualism, iv) neither / monism; or extremes like v) subject-only / mind-only / idealism / subjectivism, vi) object-only / naรฏve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism.)

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[๐•„๐•š๐•Ÿ๐•• ๐•’๐•Ÿ๐•• ๐•ก๐•™๐•–๐•Ÿ๐• ๐•ž๐•–๐•Ÿ๐•’]

Mind is inconceivable ~ Longchenpa

The mind does seem to be [T1 - appearing, functional] and yet lacks real existence [T2 - empty of inherent existence]  [U2T].
When searched for, it’s not found;
When looked for, it’s not seen.
No color does it have, no shape; it cannot be identified.
Not outside or within; throughout the triple time,
It is not born, it does not cease.
And it is not located anywhere on this side or on that.
Groundless, rootless, it is not a thing (and not nothing).
There is no pointing to it: mind is inconceivable.

– Longchenpa
from the book "Finding Rest in the Nature of the Mind: The Trilogy of Rest, Volume 1"

(๐™ž.๐™š. ๐™ˆ๐™ž๐™ฃ๐™™ / ๐™จ๐™ช๐™—๐™Ÿ๐™š๐™˜๐™ฉ ๐™–๐™ฃ๐™™ ๐™ฅ๐™๐™š๐™ฃ๐™ค๐™ข๐™š๐™ฃ๐™– / ๐™ค๐™—๐™Ÿ๐™š๐™˜๐™ฉ ๐™–๐™ง๐™š ๐™ž๐™ฃ๐™ฉ๐™š๐™ง๐™™๐™š๐™ฅ๐™š๐™ฃ๐™™๐™š๐™ฃ๐™ฉ [T1] <==> ๐™ฉ๐™๐™ช๐™จ ๐™—๐™ค๐™ฉ๐™ ๐™š๐™ข๐™ฅ๐™ฉ๐™ฎ ๐™ค๐™› ๐™ž๐™ฃ๐™๐™š๐™ง๐™š๐™ฃ๐™ฉ ๐™š๐™ญ๐™ž๐™จ๐™ฉ๐™š๐™ฃ๐™˜๐™š [T2], ๐™–๐™ฃ๐™™ ๐™ซ๐™ž๐™˜๐™š ๐™ซ๐™š๐™ง๐™จ๐™– [U2T]. ๐™๐™๐™š๐™ฎ ๐™–๐™ง๐™š ๐™ฃ๐™ค๐™ฉ ๐™™๐™ž๐™›๐™›๐™š๐™ง๐™š๐™ฃ๐™ฉ, ๐™ฃ๐™ค๐™ฉ ๐™ž๐™™๐™š๐™ฃ๐™ฉ๐™ž๐™˜๐™–๐™ก, ๐™ฃ๐™ค๐™ฉ ๐™—๐™ค๐™ฉ๐™ ๐™ฉ๐™ค๐™œ๐™š๐™ฉ๐™๐™š๐™ง, ๐™ฃ๐™ค๐™ฉ ๐™ฃ๐™š๐™ž๐™ฉ๐™๐™š๐™ง. ๐™’๐™š ๐™˜๐™–๐™ฃ๐™ฃ๐™ค๐™ฉ ๐™ง๐™š๐™™๐™ช๐™˜๐™š ๐™š๐™ซ๐™š๐™ง๐™ฎ๐™ฉ๐™ž๐™ฃ๐™œ ๐™ฉ๐™ค ๐™Ÿ๐™ช๐™จ๐™ฉ ๐™ค๐™ฃ๐™š ๐™ค๐™› ๐™ฉ๐™๐™š๐™ข, ๐™ฃ๐™ค๐™ง ๐™ฉ๐™ค ๐™—๐™ค๐™ฉ๐™ ๐™ฉ๐™ค๐™œ๐™š๐™ฉ๐™๐™š๐™ง, ๐™ฃ๐™ค๐™ง ๐™ฉ๐™ค ๐™ฃ๐™š๐™ž๐™ฉ๐™๐™š๐™ง. ๐™๐™๐™š๐™ฎ ๐™–๐™ง๐™š ๐™ž๐™ฃ๐™™๐™š๐™จ๐™˜๐™ง๐™ž๐™—๐™–๐™—๐™ก๐™š / ๐™ž๐™ฃ๐™˜๐™ค๐™ฃ๐™˜๐™š๐™ž๐™ซ๐™–๐™—๐™ก๐™š, ๐™—๐™š๐™ฎ๐™ค๐™ฃ๐™™ ๐™–๐™ก๐™ก ๐™š๐™ญ๐™ฉ๐™ง๐™š๐™ข๐™š๐™จ & ๐™ข๐™ž๐™™๐™™๐™ก๐™š, ๐™—๐™š๐™ฎ๐™ค๐™ฃ๐™™ ๐™–๐™ก๐™ก ๐™™๐™ช๐™–๐™ก๐™ž๐™จ๐™ฉ๐™ž๐™˜ ๐™˜๐™ค๐™ฃ๐™˜๐™š๐™ฅ๐™ฉ๐™ช๐™–๐™ก ๐™ฅ๐™ง๐™ค๐™ก๐™ž๐™›๐™š๐™ง๐™–๐™ฉ๐™ž๐™ค๐™ฃ๐™จ, ๐™—๐™š๐™ฎ๐™ค๐™ฃ๐™™ ๐™–๐™ก๐™ก ๐™ก๐™ž๐™ข๐™ž๐™ฉ๐™–๐™ฉ๐™ž๐™ค๐™ฃ๐™จ, ๐™—๐™š๐™ฎ๐™ค๐™ฃ๐™™ ๐™–๐™ก๐™ก ๐™˜๐™ค๐™ฃ๐™™๐™ž๐™ฉ๐™ž๐™ค๐™ฃ๐™ž๐™ฃ๐™œ / ๐™ ๐™–๐™ง๐™ข๐™–. ๐™๐™๐™š๐™ฎ ๐™–๐™ง๐™š ๐™ž๐™ฃ๐™จ๐™š๐™ฅ๐™–๐™ง๐™–๐™—๐™ก๐™š ๐™จ๐™ฅ๐™ค๐™ฃ๐™ฉ๐™–๐™ฃ๐™š๐™ค๐™ช๐™จ ๐™ฃ๐™–๐™ฉ๐™ช๐™ง๐™–๐™ก ๐™ข๐™–๐™ฃ๐™ž๐™›๐™š๐™จ๐™ฉ๐™–๐™ฉ๐™ž๐™ค๐™ฃ๐™จ ๐™ค๐™› ๐™ฉ๐™๐™š ๐™‚๐™ง๐™ค๐™ช๐™ฃ๐™™ / ๐˜ฝ๐™–๐™จ๐™ž๐™จ / ๐™Ž๐™ค๐™ช๐™ง๐™˜๐™š / ๐™Ž๐™ช๐™˜๐™๐™ฃ๐™š๐™จ๐™จ / ... ๐™ž๐™ฃ๐™จ๐™š๐™ฅ๐™–๐™ง๐™–๐™—๐™ก๐™š ๐™›๐™ง๐™ค๐™ข ๐™ฉ๐™๐™š ๐™‚๐™ง๐™ค๐™ช๐™ฃ๐™™, ๐™ฉ๐™๐™ช๐™จ ๐™ฅ๐™ง๐™ž๐™ข๐™ค๐™ง๐™™๐™ž๐™–๐™ก๐™ก๐™ฎ ๐™ฅ๐™ช๐™ง๐™š. ๐™๐™๐™š๐™ง๐™š ๐™ž๐™จ ๐™ฃ๐™ค๐™ฉ๐™๐™ž๐™ฃ๐™œ ๐™ฉ๐™ค ๐™–๐™˜๐™˜๐™š๐™ฅ๐™ฉ ๐™ฃ๐™ค๐™ฉ๐™๐™ž๐™ฃ๐™œ ๐™ฉ๐™ค ๐™ง๐™š๐™Ÿ๐™š๐™˜๐™ฉ ๐™–๐™—๐™ค๐™ช๐™ฉ ๐™ฉ๐™๐™š๐™ข.)

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"In Buddhism subject (mind / observer) and object (phenomena / observed)
comes simultaneously
and this is something that the scientists never understand"

- Khyentse Norbu

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For more see:

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