It's not that I want
to judge, compare, etc. and neither does Element I think, but that such judgment is skillful
Seeing how something is means seeing how its nature is contingent on (arising co-dependently with) its surrounding factors. Apart from Nibbana, nothing truly exists "by itself". Merely comparing things against themselves
(whatever or wherever these abiding selves might be), everything is neutral, and on this basis, how could any comparisons of any kind be made? Overcoming conceit (manas) and developing equanimity (upekkha) is easily confused with nihilism but clearly distinguished from it. Non-attachment to conceit doesn't mean being apathetic or ignorant with regards to value. "Equality" ("neutral") is itself a form of conceit. And so, universal neutrality is a kind of universal conceit, clearly distinguished from the clear & equanimous vision of the Buddha.
seeing how something is, is about
MN 10 Satipatthana Sutta Frames of Reference Translated from the Pali by Thanissaro Bhikkhu wrote:The Blessed One said this: "This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding — in other words, the four frames of reference. Which four?
"There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings... mind... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.
if we are looking at things putting aside greed & distress or the eight worldly conditions with reference to the world, we are not looking outside in, seeing how it interacts with other things but inside out seeing how other things react to it!
everything in and of itself is neutral, add other factors to judge it against it isn't.
the three forms of conceit are better than, worse than, and same as, which is nothing to do with what I am talking about, unless their is judgement of things.
what I am talking about is moving the gauge (being ardent, alert, & mindful) to the object setting aside judgements (greed & distress with reference to the world) of the things around it knowing what it is in and of itself. or how it says later in the same sutta
"In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the
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He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill