This granular analysis of mental processes is an exercise to facilitate the depth of the concept of impermanence. To the degree that we can ”let go” of attachment while remaining aware within Samsara.

These initial versus are to establish the infinitesimal and dissections of ‘life‘ process to discern clearly the state of ”things” as ephemeral instantiation, labeled by the mind but extant only in flashes of potential from flows of energies providing a ground for expression. Nothing persists but the process.

Sunyata - is not nothing - Noumena - is the a-priori of formations that precipitate tendencies and conditions in momentary experience without permanence. Experience is Perception. Samsara requires Endurance.

The Middle Way and the ”emptiness” of all phenomena are the profound philosophical reasoning of Nagarjuna‘s seminal work for Mahayana Buddhism and scholarship.

Focus your Daimoku on the Joy of Buddhahood. With the Joy of Buddha Mind comes calm, understanding, equanimity, and the release from Dukkha.

Breaking down our mind of consciousness and beneath its observable thoughts to its constructed basis for action leads to the karmic foundations of our Samsaric life.

To separate the Samsaric ”experience” from the Mind of Consciousness of the experience is to fully experience ”Life” while uninfluenced by its manifestations of karma.

Once again Shakyamuni drills down into the Samsaric mind to perceive the arising, endurance and decay of the ”body” as evidence of the function to support a mind of ”knowing” independent of the body and its potential to be untethered from it.

Our bodies are solely machines to facilitate the manifestation of Mind. Our Minds exist for the opportunity to experience the magnificent process of Life; all Life.

Early Buddhist teachings on ”Mindfulness” on the perception of impermanence as it occurs in the observation of the body through breathing and the formations of energy that instantiate this process.