Nirvana is a phenomenon beyond all conventional phenomena.
Conventional phenomenon is subjected to conditional & duality influences – in continuous & constantly changing state of affairs. Nirvana phenomenon would arise when there is non-existence of conditional & duality influences – a complete neutralising state of affairs.
There is no mind, no thinking, no becoming, no changing, no evolution, no clinging, no wanting, no impermanency in Nirvana. Moreover, Nirvana is not about wanting for nothing. In the first place, there is no wanting to begin with, therefore, wanting could not be the cause for nothing.
Letting go is not the same as giving up hope (a frustrated expression). Not to hope is not to become; not to become is not to cling and suffer. So the choice is yours ultimately – to hope & suffer or not to hope and not to suffer. There is no right or wrong choice – but simply wholesome or unwholesome choice.
Wholesome would mean seeing things as they truly are & in totality of perspectives; unwholesome would mean seeing things as they delusively are & in non-totality of perspectives. As such, for one to be awakened or otherwise is entirely a personal aspiration and not a commandment of sorts.
In Buddhism, there are no commandments to be found; no hierarchical ranking between followers, etc. All sort of authoritative claims based on personal gratifications are purely egocentric in nature and devoted followers must not put in their faith blindly on anything; come what may.
To see it, know it and let go
– no need to grasp it
– this is how one practices
‘Seeing things as they are’
– see only with eyes and mind, don’t get into any involvement; more importantly – let go the
self and ego factors.
Be freed, be liberated, be disappeared!
You said: Nirvana is a phenomenon beyond all conventional phenomena.
Nirvana is not a phenomenon but the cessation of afflictive phenomenon. Nirvana has two types: nirvana with remainder, which is the cessation of all afflictions, defilements, and suffering, but with the remainder of sense faculties and sense awareness fully functioning.
Nirvana without remainder is the total cessation of all suffering plus the cessation of body-mind: it happens during the break-up of the physical body of an Arahant who has gone into the final passing.
You said: Conventional phenomenon is subjected to conditional & duality influences – in continuous & constantly changing state of affairs. Nirvana phenomenon would arise when there is non-existence of conditional & duality influences – a complete neutralising state of affairs.
Nirvana is not a phenomenon and therefore cannot arise. Nirvana means cessation of afflictive arising.
Also, the Nirvana with Remainder - the Nirvana experienced by an Arhant before death, still allows for the experience of pleasant, unpleasant and neutral feelings and sensations.
In other words, the Arahant is aware of pleasant sensation as pleasant, unpleasant as unpleasant, neutral as neutral, however he does not give rise to craving, aversion, and mental suffering as a result of such experiences.
You said: There is no mind, no thinking, no becoming, no changing, no evolution, no clinging, no wanting, no impermanency in Nirvana. Moreover, Nirvana is not about wanting for nothing. In the first place, there is no wanting to begin with, therefore, wanting could not be the cause for nothing.
It depends on which Nirvana you mean: Nirvana with Remainder still allows for changing thoughts and sense perceptions. However, it is the cessation of craving and mental suffering. In Nirvana without Remainder (after the physical breakup of an arahant's body), indeed there is no mind, no becoming, etc.
You said: Letting go is not the same as giving up hope (a frustrated expression). Not to hope is not to become; not to become is not to cling and suffer. So the choice is yours ultimately – to hope & suffer or not to hope and not to suffer. There is no right or wrong choice – but simply wholesome or unwholesome choice.
Actually you should desire for Nirvana, and act on that desire by practising the eightfold path. When you have achieved Nirvana, that desire is naturall fulfilled, and all desires are naturally ceased. However that original desire for Nirvana is still important.
You said: Wholesome would mean seeing things as they truly are & in totality of perspectives; unwholesome would mean seeing things as they delusively are & in non-totality of perspectives. As such, for one to be awakened or otherwise is entirely a personal aspiration and not a commandment of sorts.
In Buddhism, there are no commandments to be found; no hierarchical ranking between followers, etc. All sort of authoritative claims based on personal gratifications are purely egocentric in nature and devoted followers must not put in their faith blindly on anything; come what may.
Agreed, there are no commandments, only guidelines, advise, and teachings.
You said: To see it, know it and let go
– no need to grasp it
– this is how one practices
‘Seeing things as they are’
– see only with eyes and mind, don’t get into any involvement; more importantly – let go the
self and ego factors.
Be freed, be liberated, be disappeared!
This is good, however to "let go the self and ego factors" requires realization of anatta - in other words it is not merely a matter of intentionally letting go. It requires you realise that no inherent, independent, separate self or agent is there to begin with: in seeing just the seen, no seer. By practicing insight meditation and contemplation you can achieve such realizations. Otherwise no matter how you try to let go, you will never completely be able to let go or achieve effortlessness.
p.s. still in Australia until 23rd so may not reply so quickly
I am sorry but to disagree with you on describing Nirvana as not a phenomenon. By the time you start to put up a description on any subject matters, new phenomenon arises. Phenomenon can neither be created nor destroyed – just like the energy elements – it only moves on from one to another scenario.
Also, an effort ‘to realise’ is not the same as ‘to desire’. To desire is to long for; to wish for; to hope for and this condition fit well into the category of Dukkha.
For general understanding, Dukkha or suffering (in English language) means ‘to bear with’. Any circumstances that would involve one - to continue with; to persevere with; to soldier on with; to carry on with; to undertake with; to go through with would mean Dukkha. Literally, it is not about oneself associating with the condition of pain, agony, joyful or happiness; for these conditions reflected as the consequences of Dukkha arising.
So, to do a U-Turn to Dukkha is to ‘let go’. ‘Letting go’ is the antonym of ‘bearing with’. That is why we could see the practice of ‘letting go’ is the first realisation effort for the path to Enlightenment.
Be freed, be liberated, be disappeared!
You said:
I am sorry but to disagree with you on describing Nirvana as not a phenomenon. By the time you start to put up a description on any subject matters, new phenomenon arises.
As a matter of fact, Nibbana can be described, and has been described countless times by the Buddha as the cessation of afflictive phenomena:
But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness.... Such is the cessation of this whole mass of suffering.”
Nibbana is not a phenomon but rather the cessation of afflictive phenomenon. Descriptions are phenomenon and that is an entirely different issue altogether. Also, descriptions are not afflictive (just as sense perceptions are not inherently afflictive), therefore there is no need to fear descriptions. What we have to relinquish are our afflictions - craving, aversion, ignorance.
You said:
Phenomenon can neither be created nor destroyed – just like the energy elements – it only moves on from one to another scenario.
In Buddhism, phenomena are neither created, nor can they be destroyed. There is no agent or creator of phenomena. Rather, phenomena arise due to causes and conditions.
For example, when someone hits the bell with a stick, with the condition of the stick, the person hitting, the bell, the vibrations, the air, the ear, and so on - all these causes and conditions come together and a new phenomenon called "hearing sound" arises.
This new and complete phenomenon is neither the same as the ear, nor does it come from the ear, nor was it created by the ear, is neither same as the air, nor does it come from the air, nor was it created by the air, is neither same as the stick, nor does it come from the stick, nor was it created by the stick, is neither same as the bell, nor does it come from the bell, nor was it created by the bell, and so on.... rather, it is when all these causes and conditions meet - a new and complete phenomenon called "hearing sound" arises.
And with the cessation of those causes and conditions, the experience "hearing sound" too ceases - therefore with the arising of this, comes the arising of that, and with the cessation of this, comes the cessation of that. This is the principle of dependent arising. Phenomenon arises according to conditions and ceases with the cessation of conditions.
I do not say that energy "transforms" since no two moments of phenomenon can be similar, rather, it is that there is a continuity of a causal process, so it is A1, A2, A3.... and so on, each moment of arising a new and complete phenomenon of dependent origination, that ceases upon its arising. There is absolutely no continuity of a metaphysical substance or essence, even the elements themselves are empty of any independent, permanent, locatable essence or substance. Arising and ceasing moment to moment.
Now, with the remainderless cessation of ignorance, comes the remainderless cessation of the entire twelve links of dependent origination. Since afflictive arisings have their causes, with the uprooting of the root ignorance, comes the cessation of afflictive births and arisings.
You said: Also, an effort ‘to realise’ is not the same as ‘to desire’. To desire is to long for; to wish for; to hope for and this condition fit well into the category of Dukkha.
You must have the desire to make the effort. The Buddha tells us to rely on craving to end craving:
“‘This body comes into being through craving. And yet it is by relying on craving that craving is to be abandoned.’ Thus was it said. And in reference to what was it said? There is the case, sister, where a monk hears, ‘The monk named such-and-such, they say, through the ending of the preparations, has entered & remains in the preparations-free deliverance of the mind & deliverance through wisdom, having known & realized them for himself in this very life.’ The thought occurs to him, ‘I hope that I, too, will — through the ending of all preparations will enter and remain in the preparations-free deliverance of the mind & deliverance through wisdom, having known & realized them for myself in this very life..’ Then, at a later time, he abandons craving, having relied on craving. (So aparena samayena taṇhaṃ nissÄ�ya taṇhaṃ pajahati) ‘This body comes into being through craving. And yet it is by relying on craving that craving is to be abandoned.’ Thus was it said. And in reference to this was it said. {AN 4. 159}
And here the second one which tells us that "Desire to achieve Nibbana" is important:
One day a brahmin came to visit the venerable Ananda. He asked the venerable Ananda: “How can you ever overcome desire if you desire for Nibbana?”. Then the venerable Ananda gave a simile: When you, dear brahmin, were at home, did you not think: “I wish to go to the monastery to see the venerable Ananda”. Tell me, what happened to that desire of yours?” – Then the brahmin answered: “Well, that wish of mine was fulfilled once i came to the monastery.” – Then venerable Ananda said: “In the same way someone would desire to achieve Nibbana, but on reaching Nibbana that desire would be fulfilled.” [Thanks to Daniel and Kerstin for pointing to the source, here it is SN 51,15 ]
You said: For general understanding, Dukkha or suffering (in English language) means ‘to bear with’. Any circumstances that would involve one - to continue with; to persevere with; to soldier on with; to carry on with; to undertake with; to go through with would mean Dukkha. Literally, it is not about oneself associating with the condition of pain, agony, joyful or happiness; for these conditions reflected as the consequences of Dukkha arising.
And neither is the path one of dissociating oneself with the condition of pain, agony, etc. Since dissociation is inherently dualistic - it presumes there is a self that can dissociate from the 'other'. You may dissociate from the 'other', and yet the afflictive experiences, and the sense of self continues to arise. Therefore dissociation cannot liberate, only the realization of anatta and emptiness can liberate us from clinging and suffering.
You said: So, to do a U-Turn to Dukkha is to ‘let go’. ‘Letting go’ is the antonym of ‘bearing with’. That is why we could see the practice of ‘letting go’ is the first realisation effort for the path to Enlightenment.
No, the practice of 'letting go' is not the same as realisation. For here I would like to refer to what Thusness said:
Hi Dawnfirstlight,
I see it otherwise. Dharma is deep and profound.
Even if we were to search the entire globe, still it is hard to find one that can be completely detached. Try as we may, ‘attachment’ continues to arise. The reason being detachment is not a matter of ‘will’, it is a matter of prajna wisdom and only in Buddhism this is pointed out and for this I am grateful to Buddha.
Although it is not right to spout high views, it is also important not to over simplify matters. In my view, if our mind is filled with ‘dualistic and inherent thoughts’, even with utmost sincerity and honesty in practice, there is still no true ‘detachment’.
To seeker,
As we are so attached to our ‘dualistic and inherent views’, confusions are inevitable and the journey will not be a smooth one. For now, take AEN advice. Be strong! :)
Now to achieve such a realisation, you need right effort, which is sustained by desire, and with the right kind of desire and effort you do contemplative practices that investigates the nature of phenomenon, and as a result knowledge and vision with regards to the nature of phenomenon arise, and with the knowledge and vision of phenomenon as they are - dispassion arises, and with dispassion and the knowledge and vision of the nature of phenomenon comes the fading away and cessation of ignorance, craving, clinging and the whole host of afflictive arisings. In other words, without true wisdom and realization, no matter how you try to let go, you will not be able to let go completely and effortlessly and be able to attain nirvana.
If you do not realise anatta, emptiness, dependent origination by direct realization, then no matter how you try to let go, you will not be able to let go completely, effortlessly, uprooting the roots of ignorance and craving. You may be able to enter into meditative states where such gross afflictions are temporarily suppressed in samadhi, however it is only by wisdom and realisation can they be fundamentally relinquished (permanently).
p.s. will not be able to reply further for another week as I am heading outfield. Maybe other moderators and forummers are around.
I am afraid there is simply too much turning of statements or clarifications from numerous sources. These sources derived from the opinions of respective authors or individuals. And the end result is your words versus my words; just like describing the same elephant from different perspectives among different beings.
It is not about my words versus your words. It is do you understand what phenomena is? That they are arising and passing each moment according to causes and conditions, each moment not similar from another moment... I am speaking from experiential realisation (see http://awakeningtoreality.blogspot.com/2010/12/my-e-booke-journal.html ) and have no confusion regarding the nature of phenomenon. I am therefore, of course not speaking from the opinions of others, however to showcase that my statements are not only supported by my own experience, but they are also said by Buddha, Dogen, and countless masters.
If you understand this, you will understand what Zen Master Dogen means by "firewood does not turn into ash", "winter does not turn into spring" and so on. He further clarifies: firewood abides in the phenomenon of firewood, independent of past and future as it is a distinct and complete manifestation - yet interdependent with those causal conditions. You cannot thus say something transforms into something. Only when we see this, can we realize and actualize the wisdom of anatta and anicca.
"Firewood becomes ash, and it does not become firewood again. Yet, do not suppose that the ash is future and the firewood past. You should understand that firewood abides in the phenomenal expression of firewood, which fully includes past and future and is independent of past and future. Ash abides in the phenomenal expression of ash, which fully includes future and past. Just as firewood does not become firewood again after it is ash, you do not return to birth after death.
This being so, it is an established way in buddha-dharma to deny that birth turns into death. Accordingly, birth is understood as no-birth. It is an unshakable teaching in Buddha's discourse that death does not turn into birth. Accordingly, death is understood as no-death.
Birth is an expression complete this moment. Death is an expression complete this moment. They are like winter and spring. You do not call winter the beginning of spring, nor summer the end of spring."
- http://awakeningtoreality.blogspot.com/2009/03/genjo-koan-actualizing-fundamental.html
Lastly, it is only by arising insight and wisdom that we can let go. Otherwise all attempts at letting go only lead to shamatha states and do not end our afflictions. Nirvana is the end, the cessation of afflictions and suffering. Nirvana is not a temporary state of shamatha, it is the complete and permanent abandoning of ignorance, craving, afflictions by the wisdom into the true nature of phenomenon.
"...When one is unable to see the truth of our nature, all letting
go is nothing more than another from of holding in disguise. Therefore
without the 'insight', there is no releasing.... it is a gradual process
of deeper seeing. when it is seen, the letting go is natural. You
cannot force urself into giving up the self... purification to me is
always these insights... non-dual and emptiness nature...."
~ Thusness
http://awakeningtoreality.blogspot.com/2010/12/my-e-booke-journal.html
We have to realise that both the Coventional Truth and Ultimate Truth do exist.
When addressing on a problem, in the first place, we need to make a check whether our point of view is from the Conventional perspective or from the Ultimate perspective.
If from the Conventional perspective, then we agree that duality or multiplicity does exist. Therefore, Nirvana is a phenomenon because we are speaking as a subject on the other side of the object or matter. In other words, the subject is pondering on the object - phenomenon arises.
However, if from the Ultimate perspective, then we agree that no duality or multiplicity arises. Therefore, Nirvana is not a phenomenon (also applies on all other things) because there is no subject to ponder on the object or matter. In other words, no phenomenon arises if we speak from the Ultimate perspective. This is also known as the deepest fact about things - it is beyond mind and concepts and words in the sense that it is beyond our usual way of perceiving things.
Once again, it is just like describing the same elephant from different perspectives among different beings.
When one has seen it, known it and let go - ignorance ceased; selfless & egoless would arise concurrently.
To desire is to place a bet or a hope on something or some acts of projection for achieving the targeted destination.
To be enlightened is not a desire but instead to realise on something. To realise is not to place a bet or a hope or some acts of projection for achieving the targeted destination.
One does not need to go through the life of a graduate in the University in order to realise on something. Anyone could simply do it with the right attitude in split seconds. Yes, the key focus is on the attitude, not the methodology or procedure of sorts.
Therefore, awakening is not about circumstances but attitude to circumstances. Once full realisation is attained, one would see and know how the so-called desire would rise and fall into the category of Dukkha.
The story goes like this - In the first place, I don't plan or desire to be enlightened; but unprecedentedly, I happened to see and realise on the reality of life after hearing a Dhamma talk. I pondered for a while and in the very next moment, I became enlightened.
Originally posted by Takso:The story goes like this - In the first place, I don't plan or desire to be enlightened; but unprecedentedly, I happened to see and realise on the reality of life after hearing a Dhamma talk. I pondered for a while and in the very next moment, I became enlightened.
What is the experience of enlightenment like? How do you experience it from moment to moment?
First of all, Enlightenment is not a far-fetched thing; achievable only by the privileged ones or the chosen ones or the qualified ones sitting in ivory towers.
Instead, it is such a mundane realisation, just like in the passing of days and nights. Yes, when we talked about Enlightenment, we talked about Realisation, that’s it. The rest of argument is trivial and varies according to the beholders.
As again, one does not need to be a degree or PhD holder to realise on things. Anybody on the street could just achieve it if inculcated with the right attitude on seeing circumstances. In a layman term, Enlightenment means Graduation & Liberation.
Every second; every minute, every hour; every day & night - we observe things, let things pass by; learn something; let go something & finally realise something. Somehow, we have actually learned, graduated & liberated out of something without much realising. In other words, every one of us has actually tasted “little” Enlightenment in one way or another and this has already become good and sweet motivation for us to elevate up and move forward until we are ready to fully liberate ourselves from this Samsara realm.
In Buddhism, Enlightenment is about seeing things as they really are (not delusively are) and liberation from the vicious cycle of Dukkha. Dukkha literally means ‘to bear with’; therefore, one should not focus too much on the sensation of pain, agony, sadness, frustrations, joyful or happiness in one’s life because these conditions only reflected the end results of Dukkha arising. So, we have to set with paradigm shift on the proper understanding of Dukkha and deal with it directly before we could move into the next advance level of seeing the real things.
The first step to deal with Dukkha is to ‘let go’ for it is the antonym of ‘bear with’ – the initial step of liberation.
Originally posted by Takso:
First of all, Enlightenment is not a far-fetched thing; achievable only by the privileged ones or the chosen ones or the qualified ones sitting in ivory towers.
Instead, it is such a mundane realisation, just like in the passing of days and nights. Yes, when we talked about Enlightenment, we talked about Realisation, that’s it. The rest of argument is trivial and varies according to the beholders.
Does Enlightenment or Realisation vary according to beholder?
You mentioned: "things as they really are"
So yes, what I am asking is... how are things as they really are from moment to moment? What is apparent to you after enlightenment, which wasn't understood prior to enlightenment? What has been realised?
Originally posted by realization:Does Enlightenment or Realisation vary according to beholder?
You mentioned: "things as they really are"
So yes, what I am asking is... how are things as they really are from moment to moment? What is apparent to you after enlightenment, which wasn't understood prior to enlightenment? What has been realised?
Good questions. I also wish to know. I don't know whether are these related to what the Zen master said. Zen master said that it is easier to live at the present moment (活在当下) than die at the present moment （æ»åœ¨å½“下). I've heard 活在当下 many times but I've only heard æ»åœ¨å½“下 lately. May be forummers can help to elaborate on what is æ»åœ¨å½“下. Is it a kind of enlightenment ?
it is living without awareness
Originally posted by Fcukpap:it is living without awareness
My interpretation is just let everything ends there and then. Let everything passes without a trace. Just my guess.
that is valid i suppose....there and then is a momentary state of acceptance...of letting be and go...
in the long run of things....one needs awareness while living...without which...no acceptance could bring forth the power of awakening...
so to speak...awareness is the priori of the acceptance of things....just my little thoughts...
ch'an/zen stress about the present and the now.
‘Do not dwell in the past, do not dream of the future - concentrate your mind on the present moment’.
quote from Buddha(?).
whole other zen quotes about the now.
http://www.cainer.com/fforum/pastpresent.html
but should be even the now also not attainable.
过去心��得 现在心��得 未�心��得
三心��得
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Originally posted by Dawnfirstlight:Good questions. I also wish to know. I don't know whether are these related to what the Zen master said. Zen master said that it is easier to live at the present moment (活在当下) than die at the present moment （æ»åœ¨å½“下). I've heard 活在当下 many times but I've only heard æ»åœ¨å½“下 lately. May be forummers can help to elaborate on what is æ»åœ¨å½“下. Is it a kind of enlightenment ?
Interpretation:
No-self.
Die before physical death. The identity as an individual, a person, a self is gone. .. What is left at the moment the self-identity is 'dead' is pure sensate experience without the person observing it. It is pure sensate experience without 'me/I'.
Originally posted by simpo_:Interpretation:
No-self.
Die before physical death. The identity as an individual, a person, a self is gone. .. What is left at the moment the self-identity is 'dead' is pure sensate experience without the person observing it. It is pure sensate experience without 'me/I'.
Thanks :)
I was also interested to know what the exhortation 'æ»åœ¨å½“下' means to a Buddhist.
Good questions, realization. It would be a long and long explanation to start with, but I would try to make it brief, simple and clear for all to comprehend on how the nature orientates from a basic of beginning to how it becomes the present day circumstances of multiplicity and complexity.
The orientation of Nature
We need to understand that long before the rising of Buddha Dhamma 2,600 years ago, the realm of existence already running its course according to the natural bounding law. The wise Buddha has seen through the reality of it, recommended with permanent remedies to liberate one from the natural bounding law.
So, what is the so-called natural bounding law? It is the law of balancing that dictates the circumstances of equilibrium in nature. In Buddhism, this law of balancing is also known as the Law of Karma.
Nature in itself is full with wonders and has already reached a saturated level of complexity that encompassed all sorts of activities or processes such as aggregation, segregation, evolution, mutation, assimilation, etc. In other words, all of these activities or processes have had happened in a manner long before we could have the slightest opportunity to realise it. This scenario is the rising of ignorant aspect in the realm of existence.
As a consequence, we always tend to make observation or take view on events in the context of result perspective or the ignorant point of view. There are plenty of examples for observation or view on events derived from this conventional perspective i.e. formation, suffering, disease, sickness, terrorism, calamity, existence, etc.
Nevertheless, the wise Buddha has realised on these circumstances and recommended with a paradigm shift to it i.e. for one to make observation or take view on events from the context of cause perspective or the awaken point of view instead. And it is from this new-found perspective that one could liberate from the cyclic influence of conditional phenomena. One of the good examples is the introduction of the cardinal doctrine of dependent origination.
As mentioned earlier, nature has already reached a saturated level of complexity and this circumstance has created difficulties for one to observe events free from defilements. If we could unwind all events that have taken place in the nature, we could realise the origin of it i.e. all activities, events or processes would evolve around the orientation of energy or matter in a plane called space at all times.
At the end of the day, we could see and know that every existence - sentient, non-sentient, or any material things - is nothing but merely basic elements i.e. energy, matter and space that would orientate as according to the conditional phenomena. This is the correct understanding on the concept of Śūnyat� (emptiness) and the concept of Anatt� (non-self or absence of separate self) in Buddhism that have always been the main subjects of confusion among the followers.
In other words, we could mention that form entity in itself is delusive in nature that is generated out of the ignorant point of view or from the context of result perspective. We could not view form as an entity because it is an appearance, though not illusive, but devoid of inherent existence and varies under the influence of phenomenal conditions.
Rightly, the Buddha recommended one to see all things as they truly are (not as they delusively are). And it is through the philosophy of emptiness could one begin to experience the cleansing of ignorant aspect. Once the ignorant aspect has been extinguished or neutralised, the awaken aspect would arise concurrently.
The Concept of Non-self in Buddhism
The concept of Anatt� (non-self or absence of separate self) in Buddhism has always been the main subject of confusion among the followers. Now, let us analyse this.
Simply, it means - Now you see it; now you don't. This is what the concept of emptiness in Buddhism is all about - absence of static entity. Nothing stays unchanging even for the slightest moment at all times.
By the time you think who you are, you are already not the same you seconds ago. So, where are you to find the original static of you as you assume along every passing moment?
At the end of the day, you could only see a stream of you constantly passing by on every slightest moment. So, I repeat, you could only see a stream of you; not the one stop entity of you. Just like, you could not step twice into the same river; for other waters are ever flowing on to you.
The stream of you would mean you are part of the becoming processes that arise in the nature. All different shapes and forms that exist in the nature or the so-called you as being are merely momentary outcomes of the constant and continuous becoming processes in the realm of existence.
Under balance phenomena, one could witness shapes or forms arise; under imbalance phenomena, one could see no shapes or forms arise - and the cycle of conditional phenomena continues repeatedly.
Finally, the stream of you is devoid of inherent existence. It means that you do not exist independently by the definition of physical container that you always assumed to be. You are merely the results of energy or matter orientation that evolve constantly and continuously in a plane of space at all times.
In other words, you are just like part of the Lego pieces or bricks that can be assembled and connected in many ways, to construct such objects as vehicles, buildings, and even working robots - anything constructed can then be taken apart again, and the pieces used to make other objects.
When one is fully awakened on the principle of emptiness or non-self, the state of egolessness in oneself would arise concurrently. This realisation is part of the fundamental routes to enlightenment as prescribed by the Buddha.
The Within of the Within
Everything that exists is empty because there is no essence to anything and nothing has ever exists in its own quality – nothing is permanent and unchanging. All objects exist conditionally without an eternal essence. They only exist in relation to each other as appearances that in turn vary as per the perceptions of the beholders.
Energy is the underlying element for all existence and it is dependent on conditional phenomenon. And phenomenon is thing that appears to or is perceived by senses and therefore, it is empty as well.
At the end of the day, we could summarise that emptiness is the beginning for all existence. Every existence is empty and emptiness is in every existence.
Emptiness Everywhere
So, how does emptiness derived and why is it so crucial for one to ponder at?
From direct experience, we know that humans and things cause pleasure and pain, and that they can help and harm. Therefore, phenomena certainly do exist but the question is how? They do not exist in their own quality but only have an existence dependent upon many factors, including a consciousness that conceptualises them.
But in what way is consciousness mistaken? Because all phenomena appear to exist in their own quality, all of our ordinary perceptions are mistaken. We have taken in a wrong sense that living beings, things and phenomena appear to exist in and of themselves. It seems that phenomena could be established in their own right or quality, and from the object’s side upon conceptualising our consciousness. Unfortunately, with this false mode, we are hindering ourselves from recognising the discrepancy between appearance and reality.
Nevertheless, one could train oneself to develop wisdom and eliminate one’s ignorance on the ultimate truth. Upon seeking through in-depth analysis, one could find inherent existence of whatever object one is considering — oneself, another person, one’s body, one’s mind, or anything else is completely lacking.
For example, when you examine an object such as car, its inherent existence is negated, but what is left is a body dependent on an engine, seats, lamps, window glasses, tires, gases, etc. In other words, what is left after the analysis is a dependently existent phenomenon.
Thus it is not that you come to understand that the object or phenomenon does not exist but rather, you find that its inherent existence is unfounded. This is the ultimate discovery about the orientation of the nature. Nature is a system of existence fully occupied with factors that rise and fall dependently in continuum.
At the end of the day, dualism of the subject and object, and the appearance of multiplicity arises out of our ignorance on the true nature would vanish once emptiness appears. We could then differentiate the way things are perceived to exist and the way things really exist.
Why is there an existence at all? Why not nothingness?
Emptiness is a necessary pre-requisite for any object to exist; without it, the object would be impossible. Upon in-depth analysis, we could discover that emptiness corresponds to two distinct scenarios:
1. It corresponds to the inherent existence (due to unchanging nature) that all conventional phenomena lack.
2. It corresponds to dependent arising (a conditional phenomenon) i.e. subject to the same lack of inherent existence as every other object or phenomenon. This is referred to as the emptiness of emptiness.
The above is a rather strange paradox but still logical because emptiness is a universal or infinite phenomenon. Therefore, it is evident that object could arise out of emptiness due to the 2nd scenario clarified as above and it is the ambience for the origination of existence.
As a summary, the emptiness of phenomena is both the cause and consequence of the dependent nature of phenomena. It is comparable to scientific term of a singularity and also the inherent quality of existence.
Emptiness is considered the ultimate truth because it inherently exists exactly as it is perceived when it is perceived directly by an enlightened mind. And discovering the ultimate truth is the key to overcoming the ignorant state of mind.
Perception of Phenomena
Phenomena appear to arise or are perceived by our senses to arise in and of themselves, but they are not. All phenomena, including emptiness, are dependent-arising. Emptiness, however, did correspond to both inherent existence and dependent arising due to its universal qualities.
Thus, phenomena do not exist inherently as this or that from their own sides, unrelated to the consciousness that perceives them. Phenomena exist as this or that - are dependent on the observers.
Now, we need to look at the definition of existence. What exists is defined as that which can be known. If it cannot be known, then it does not exist. The fact is that things do not exist in the ways that concepts and language imply they do.
Therefore, we shall realise that the deepest fact about things does exist. It is beyond mind and beyond concepts and words in the sense that it is beyond our usual ways of perceiving things. Language and conception only imply that things exist in distinct manners i.e. wise person, dumb person, saint, devil, etc. - in such well-defined and independent categories.
Thus, when we say that the deepest fact about things is that they exist in a way that is beyond mind and beyond words, we are referring to the fact that things do not exist in the ways that concepts and language imply they do.
Perceiving reality is seeing that things do not exist in these fantasised, impossible ways, in black and white categories.
Reflection of Emptiness
Emptiness can be realised into stages as below: -
Stage 1 Elementary Realisation
· All things and phenomena are lack of core essence.
· Nothing is unchanging and permanent.
· Everything is inter-related.
Stage 2 Intermediary Realisation
· Ability to differentiate the way things are perceived to exist and
the way things really exist.
· Only seeing without believing.
Stage 3 Advance Realisation
· No dualism of the subject and object, and no appearance of multiplicity.
· All things and phenomena rise and fall within a singular condition.
· Only uniformity exists.
Stage 4 Ultimate Realisation
· All dependent arising are completely blown off or extinguished.
· No string attached; nothing is left remaining.
· Infinite, unchanging, permanent and unconditional.
· Exists beyond all phenomena.
Life Existence - How it begins and continues to begin?
All existence contain with basic elements - energy, matter and space. The basic elements would subject to conditional balance and imbalance phenomena.
Under balance phenomenon, the three basic elements start to integrate with each other to create aggregate activities. Under imbalance phenomenon, the three basic elements start to disintegrate from each other to create segregate activities.
The principle in effect: -
A stream of balance phenomena would conjure up aggregate activity;
A stream of aggregate activities would conjure up information;
A stream of information would conjure up memory;
A stream of memories would conjure up ignorance;
A stream of ignorance would conjure up volitional impulse;
A stream of volitional impulses would conjure up consciousness;
A stream of consciousness would conjure up body and mind;
A stream of body and mind would conjure up six sense bases;
A stream of six sense bases would conjure up contact;
A stream of contacts would conjure up feeling;
A stream of feelings would conjure up craving;
A stream of cravings would conjure up clinging;
A stream of clinging would conjure up becoming;
A stream of becoming would conjure up birth;
A stream of births would conjure up aging;
A stream of aging would conjure up death;
A stream of deaths would conjure up segregate activity;
A stream of segregate activities would conjure up imbalance phenomenon;
A stream of imbalance phenomena would conjure up new balance phenomenon.
Energy and Matter
Energy or matter is actually the same thing; both reflected in a different form. Just like, cause or effect is the same thing; both reflected in a different time of event.
Energy is described as the ability to cause change or do work. Whereas, Matter is simply something that contains mass and takes up space as a solid, liquid, gas or plasma. The atom is a basic unit of matter that consists of a dense, central nucleus surrounded by a cloud of negatively charged electrons. The atomic nucleus contains a mix of positively charged protons and electrically neutral neutrons. In other words, matter is also known as concerted, aggregated or concentrated or wrapped energy.
As scientists have discovered, energy cannot be created or destroyed – it only transforms itself based on any subjected conditions. Therefore, we could summarise that all activities would evolve around the orientation of energy or matter in space at all times.
Law of Dependent Origination (Profound Version)
So far, all the available texts or sutras on the Buddha’s teachings have pointed out ignorance as the first link or cause in the wheel of life.
However, if one was to observe this aspect of ignorance intently, it simply could not arise out of nowhere or out of thin air.
Law of Dependent Origination (Profound Version)
So far, all the available texts or sutras on the Buddha’s teachings have pointed out ignorance as the first link or cause in the wheel of life.
However, if one was to observe this aspect of ignorance intently, it simply could not arise out of nowhere or out of thin air. Definitely, it has to arise out of memorised events that have taken place beforehand.
In psychology, memory is defined as an organism's ability to store, retain, and recall information and experiences. So, when aggregate activities began, some sort of information would be produced, stored and recalled in the integrated elements.
In a layman term, this process is called creation or pro-creation within beings or things. If memory aggregate is absent, the process of replication could not arise in all beings or things at all.
Let us illustrate in the learning of speeches among young children. If a child has no memory ability, then whatever lessons that were taught on would instantly be forgotten or erased and the progression to the next advance level would be deemed impossible.
Similarly, it was the Buddha’s recommendation for one to always see and live in the present; neither in the past nor in the future.
When one lives well in the present, one would lead to the cessation of memories of the past and this would subsequently lead to the cessation of ignorance in the future.
The principle in effect: -
The seeing of Ultimate Truth leads to the cessation of balance phenomenon;
The cessation of balance phenomenon leads to the cessation of aggregate activity;
The cessation of aggregate activity leads to cessation of information;
The cessation of information leads to cessation of memory;
The cessation of memory leads to the cessation of ignorance;
The cessation of ignorance leads to the cessation of volitional impulse;
The cessation of volitional impulse leads to the cessation of consciousness;
The cessation of consciousness leads to the cessation of body and mind;
The cessation of body and mind lead to the cessation of six sense bases;
The cessation of six sense bases lead to the cessation of contact;
The cessation of contact leads to the cessation of feeling;
The cessation of feeling leads to the cessation of craving;
The cessation of craving leads to the cessation of clinging;
The cessation of clinging leads to the cessation of becoming;
The cessation of becoming leads to the cessation of birth;
The cessation of birth leads to the cessation of aging;
The cessation of aging leads to the cessation of death;
The cessation of death leads to the cessation of segregate activity;
The cessation of segregate activity leads to the cessation of imbalance phenomenon;
The cessation of imbalance phenomenon leads to the cessation of conditional phenomenon;
The cessation of conditional phenomenon leads to the cessation of time;
The cessation of time leads to unconditional freedom of basic elements - energy, matter and space.
Ultimately, pure energy, matter, and space elements would sustain in permanency with absence of time – this is the ambience of Nibbana.
Balance condition & Sentient beings
Balance is generally defined as a state of equilibrium or equipoise; equal distribution of weight, amount, etc; a condition of being steady; a state of equilibrium or parity characterised by cancellation of all forces by equal opposing forces; a harmonious or satisfying arrangement or proportion of parts or elements, as in a design.
Whereas, sentient is defined as responsive to or conscious of sense impressions; finely sensitive in perception or feeling. Sentient beings are denoted as beings with consciousness or sentience or specifically it denotes the presence of the five aggregates and are characteristically not enlightened and are thus confined to the death, rebirth and suffering characteristic of Samsara.
When we describe the characteristics of sentient beings, we are actually referring to the energy enclosed within the matter (body) that is subject to rising and falling events.
The conscious aggregates within the sentient beings would initiate thoughts or acts that are devoid of inherent existence. For every rising force of thoughts or acts, a new equal opposing force would arise as well across time i.e. past, present & future and plane of existence. Continuous rising and falling of thoughts or acts would shape the wheel of life.
As mentioned before, energy or matter is actually the same thing; both reflected in a different form. Just like, cause or effect is the same thing; both reflected in a different time of event.
Let us look at the following illustrations: -
Cause = Effect
Cause 1 conjures up Effect 1;
Effect 1 conjures up Cause 1-1;
.., etc.
Action = Reaction
Action 1 conjures up Reaction 1;
Reaction 1 conjures up Action 1-1;
.., etc.
If present,
Cause 1 > Effect 1;
Action 1 > Reaction 1
future will be,
Effect 1 > Cause 1-1;
Reaction 1 > Action 1-1*
* This is the scenario of a good person having to face with unfortunate events; a bad person having to enjoy fortunate events in a life time.
For example,
Loan $100 ó Repayment $100
If today,
Loan $100 > Repayment $100
tomorrow will be,
Repayment > new Loan $100
In another scenario, balance condition could be depicted in the act of giving and taking i.e.
The rise of free taking (reward) leads to the rise of accountable giving (sacrifice);
The rise of free giving (sacrifice) leads to the rise of unaccountable taking (reward).
A cessation of conditional phenomena (balance & imbalance) would lead to cessation of cyclic influences i.e. when action ceased; reaction ceased, when cause ceased; effect ceased.
And the antidote to the cessation of it would be radiating loving-kindness and compassion that act as means for weakening the link of suffering in the wheel of life.
The principle in effect: -
A stream of loving-kindness and compassion would conjure up empathy;
A stream of empathy would conjure up boundless;
A stream of boundless would conjure up voidness;
A stream of voidness would conjure up stillness;
A stream of stillness would conjure up peacefulness;
A stream of peacefulness would conjure up Enlightenment.
As a summary, every existence i.e. sentient, non-sentient, or any material things consist of energy and matter that would orientate towards the balance condition as according to the equilibrium law of nature.
Under balance phenomena, one could witness shapes or forms arise; under imbalance phenomena, one could see no shapes or forms arise - and the cycle of conditional phenomena continues repeatedly.
Law of Cause & Effect in Motion
Generally speaking, there are two categories of motion – constant and variable motion.
When we mention that the rising force of something would generate a new equal opposing force (law of balancing), we are actually referring to action or cause and reaction or effect process under constant motion phenomenon.
But under variable motion phenomenon, the law of balancing would orientate in a unique harmonising mechanism.
Let us look at the following illustrations: -
Constant Motion
Under constant motion circumstance, come factor equals to become factor: -
Come factor = Become factor
Variable Motion
Acceleration
When come factor accelerates, the relative become factor would decelerate: -
Come factor ↑, Become factor ↓
(End results: Mental & physical progresses slow down à time dilation circumstance in Einstein’s special theory of relativity).
Deceleration
When come factor decelerates, the relative become factor would accelerate: -
Come factor ↓, Become factor ↑
(End results: Mental & physical progresses speed up à ambience of meditation. For now, we know that meditation is the way to speed up the path to Enlightenment and that is why monks or nuns need to become celibate and disengage themselves from the common society before re-engage again for spreading Dhamma.)
In reality, we always exist in motion that varies under the influence of conditional phenomena and this scenario coincides with the Buddha’s saying that the working result of Karma was one of the four unconjecturables and to speculate about it would bring madness and vexation to anyone who conjectured about it.
Space and Time
Some people may say that time is an illusion and does not exist after all. So, what actually is time?
Frankly speaking, time is something that is created; not born (a non-natural existence). Time is an indicator for event; whereas length, width & height are indicators for size and volume.
All these indicators belong to a category named as dimension. In other words, dimension is created for the task of measurement per se and therefore, not something that arises out naturally.
Also, time is a scalar factor. A scalar refers to a quantity or phenomenon that exhibits magnitude only, with no specific direction. Example of scalars include speed, mass, electrical resistance, and hard-drive storage capacity. Any interval of time is also scalar - it has magnitude only.
On the other hand, space is a natural element in the realm of existence; just like energy and matter elements as well. Space is merely a plane for all activities of existence i.e. the orientation of energy or matter elements under balance and imbalance conditional phenomena.
Presently, scientists have discovered that space has three spatial dimensions (length, width & height) and one temporal dimension; that is time. In cosmology, the concept of spacetime combines space and time to a single abstract universe. In fact, there is another X-factor dimension exists to accommodate for non-discerning circumstances.
As a summary, we could mention that the three spatial dimensions were created for expressing all existence under static phenomena and the combination of 3 + 1 + X-factor dimensions were created for expressing all existence under dynamic phenomena.
What actually happens to an object under accelerating motion?
When an object is set under accelerating motion, the becoming process of the object would be stretched as compared with a relative object that is set under constant or decelerating motion.
In other words, the becoming process of the object has been slowed down comparatively; not the time has been dilated or slowed down. Time would only assume the expression that the becoming process has slowed down and not the other way round.
Similarly, the word of time has been used frequently for expressing different scenario of becoming processes, such as follows: -
NO TIME = an expression of no opportunity for a new becoming process to begin.
TIME TO TIME = an expression of moving from past to present becoming process; present to future becoming process.
TIME PASSED SLOWLY = an expression of hoping for a faster becoming process.
TIME DILATION = an expression that becoming process slows down.
Once again, time is a dimension because it is a scale of measurement created for gauging event of changes. Therefore, time could not be self-sustainable and has no entity. For one to reflect time as an entity is a point of view based on delusion, just like the misconception of self entity in beings.
When there is no becoming process, there is no time. So, time does not exist in Nibbana.
Summary
· An enlightened mind sees things directly without delusion. It sees into the deepest fact about things; not superficially that is delusive in nature.
· An enlightened mind see things in wholesome manner – in totality of perspectives at all times.
· An enlightened mind is considered the omnipotence and omniscience because it sees clearly on all things deep into the within of the within; without hesitation.
Thus have I seen; thus have I known; thus have I let go and liberate – this is the Buddha nature.
spam
Hi Takso, you broke up your reply into two posts and I have only read the first part for now. I will read the rest later :)
For now, I'm just a little confused that you have mentioned the emptiness of emptiness, yet also mentioned that emptiness inherently exists. Does emptiness have an inherent quality?
Also, you mentioned: "The above is a rather strange paradox but still logical because emptiness is a universal or infinite phenomenon. Therefore, it is evident that object could arise out of emptiness due to the 2nd scenario clarified as above and it is the ambience for the origination of existence."
I have so far been under the impression that emptiness is a quality, or a manner of description, and not some "universal or infinite phenomenon" as you have stated. To say that emptiness is "the ambience for the origination of existence" seems to reify a backdrop against which phenomenon arises; it goes against saying that emptiness is empty.
Could you clarify?
Hi realization,
As again, your questions would point to describing the same elephant from different perspectives among different beings.
Let us analyse this. The general definition of universal and infinite is as follows: -
Infinite = immesurably great; unbounded; unlimited.
Universal = applicable to all purposes, conditions, or situation, adaptable or adjustable to many circumstances.
From the above desciptions, I believe you would be clear on the characteristics of emptiness.
As mentioned earlier, emptiness corresponds to 2 distinct scenarios: -
1. Inherent existence.
2. Dependent arising.
Point 1 - It means that if we focus purely on emptiness, it cannot be segmented or dissected further to see the real origin. Emptiness is not dependent on any other origin components to produce emptiness. Emptiness in itself is the core and basic origin. Therefore, it has unchanging nature that all conventional phenomena lack. This conclusion is made from the Ultimate perspective - seeing into the within of the within.
Point 2 - Emptiness would not exist without a dependent partner. If there were no objects to analyse, then emptiness as such could not be realised. Without objects, there can be no emptiness - a circumstance that points to emptiness of emptiness. This conclusion is made from the Conventional perspective - seeing as a subject on the other side of the object or matter.
As a summary, an enlightened mind would see and realise on both the above scenarios at the same time (a wholesome conclusion).