manas wrote:Is impermanence & the natural forces that promote decay 'internal', taking place inside the brain/mind?
Tilt will be able to either correct or expand on this, but as I understand it, it's the same again; however the law is, external, internal, or both,
our experience of it is internal.
Hi manas.
So far, neither you, Tilt, nor Jake Davis has corrected or expanded on this, and how could you?
Tilt has said before:
"It is all a matter of the all [i.e. the senses, eye & forms etc], of what a dhamma is"
"The point of practice is .. [sense] experience".
You, manas, have stated:
"the entire [sense] experience .. is actually taking place deep inside your brain"
"however the law is .. our experience of it is internal"
Jake Davis said:
... namarupa namarupa ...
The senses are 'internal', but the entire experience is not 'internal', particularly sense and mind-objects (the "
know") are 'external':
"'The six internal media (ajjhattikāni āyatanāni) should be known.' Thus was it said. In reference to what was it said? The eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium. 'The six internal media should be known.' Thus was it said. And in reference to this was it said. This is the first sextet.
"'The six external media (bāhirāni āyatanāni) should be known.' Thus was it said. In reference to what was it said? The form-medium, the sound-medium, the aroma-medium, the flavor-medium, the tactile sensation-medium, the mind-objects-medium. 'The six external media should be known.' Thus was it said. And in reference to this was it said. This is the second sextet." - MN 148
Such as Nibbana:
There is, bhikkhus, that base (tadāyatanaṃ) where there is no earth, no water, no fire, no air; no base consisting of the infinity of space, no base consisting of the infinity of consciousness, no base consisting of nothingness, no base consisting of neither-perception-nor-non-perception; neither this world nor another world nor both; neither sun nor moon. Here, bhikkhus, I say there is no coming, no going, no staying, no deceasing, no uprising. Not fixed, not movable, it has no support. Just this is the end of suffering. - Ud 8.1
Also, the 'all' that Jake Davis and Tilt eagerly put forward describes the range of sense experience (as the Buddha pointed out at the end of Sabba Sutta), but not the quality or nature of experience:
Without mentioning impermanence (anicca), unsatisfactoriness (dukkha) and non-self (anatta), it does not contain anything that can lead to liberation.
Therefore, it is at best incomplete Dhamma, because Buddha taught the point of all Dhamma practise is liberation:
"Upali, the qualities of which you may know, 'These qualities do not lead to utter disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, nor to Unbinding': You may categorically hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.'
"As for the qualities of which you may know, 'These qualities lead to utter disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding': You may categorically hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'" - AN 7.79