Vipassana

Translation: from Pali: vi-passati, translated as 'see in many ways'
Function: relativizes
Purpose: provides understanding
Buddhist: vipassana


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Translation: from Pali: vi-passati, translated as 'see in many ways'¹
Function: relativizes²
Outcome: understanding³
Buddhist vipassana: buddhist understanding ^4,5

Analysis:
1 ... Translate and upgrade 'see in many ways' to mean: access a 1 ¹ via n aspects (or angles)
1.1 ... For '1' read: a whole unit,¹ quantum or bit
1.1.1 ... For 'unit' read: inertial¹ state, therefore having initial state capacity
1.1.1.1 ... For 'inertial' read: (response capacity) steady, ¹ still, tranquil; @ maximum entropy
1.1.1.1.1 ... For '(response capacity) steady' read: (response) capacity fully (hence @ maximum homogeneity) distributed, therefore non-located
2 ... Relativization happens in 6 ways^1,2,3,4,5,6
2.1 ... A (whole) unit is accessed (hence relativized) from different angles ¹
2.1.1 ... This amounts to horizontal observation, the latter generating an multi-dimensional picture (i.e. a location (or address) meaningful to an observer). Horizontal observation (i.e. as relative definition) provides virtual (therefore insufficient) understanding, i.e. not standing on (i.e. as in 1 >< 1 contact) but standing around or under (or off) as in (1,1,1,1 .... to n) >< 1 contact
2.2 ... A (whole) unit is fragmented into its constituents ^1,2
2.2.1 ... This amounts to vertical observation (i.e. access), the latter recovering the  platforms of constituents of a whole unit (i.e. as aggregation). Fragmentation observation provides virtual (hence insufficient) understanding (of a whole unit) 
2.2.2 ... Fragmentation access (i.e. . analysis) was the observation mode introduced by Gautama. It remained the primary access procedure of Hinayana Buddhism
2.3 ... A whole unit is observed as process, i.e. during its life span, i.e. from emergence (or de'mergence) to (re-) mergence ¹
2.3.1 ... Process observation provides actual understanding of the process of emergence and re'mergence (of aggregates) but not of the (whole) unit ¹
2.3.1.1 ... That is to say, of the functional output of a whole unit. It is the whole functional output of a unit that decides its meaning (or purpose), i.e. what a thing 'is'. Late Chinese Chan discovered this mode of understanding (i.e. vipassana). In short, a thing is (to an observer) what it does (to an observer), which, alas, does not determine what a thing really is but only what it is relative to the observer
2.4 ... The affect of a (whole, hence inert) unit upon an observer (i.e. as inertial state) is observed¹
2.4.1 ... This, i.e. direct 1 >< 1 contact between an (inert, i.e. process dead, hence quantized) observer and an (inert, i.e. process dead, hence quantized or unitized) observed makes the observer real ¹
2.4.1.1 ... It provides primary knowledge (i.e. vipassana) of the observer but not of the observed, since the observed happens as observer response
2.5 ... The affect of a (whole, inert) unit upon an observer (i.e. as active, hence changing) process (i.e. byte) is observed ¹
2.5.1 ... An individual contact (i.e. a 1 as observed) with a process (i.e. i.e. an active string, i.e. an (1,1,1,1 .... to n), i.e. an active observer) produces a real display (i.e. a standing understanding) of the observer. The display, though real to the observer, remains uncertain (hence insufficient) since it happens relative to the observer's response capacity (i.e. programming)
2.6 ... Interaction between a string (i.e. an active observed) with an active observer (i.e. an alternate string) produces real (but relative) observer understanding of a real (but relative) observed ¹
2.6.1.   From which follows that an (i.e. any 1 of n) observed can be accessed as real¹ but cannot be understood² since the processing unit (i.e. the observer) processes relatively
2.6.1.1 ... For 'accessed as real' read: responded to 1 >< 1. Such direct response (to a differential (read: random bit) may be called primary (or initial) knowledge. Direct (hence non-located) knowledge is meaningless because without relative foundation (or location)
2.6.1.2 ... For 'understood' read: known relatively. Relative knowledge (and which produces location (hence relative meaning) may be called secondary (to nth elaboration, hence process) knowledge (Pali: buddhi). Such knowledge is locally meaningful (i.e. helpful for orientation) but essentially unreal (i.e. empty; Sanskrit: sunja)
3 ... For 'understanding' read: in'sight¹ into (structural) complexity
3.1 ... For 'sight' read: grasp or access relatively, ^1,2,3 hence with local (therefore relative) perspective
3.1.1 ... Symbolize 'relative grasp' as: (1,1,1,1 ... to n) connection, therefore string (or sequence, hence programmed) access. String grasp (or access), i.e. understanding remains uncertain (i.e. insufficient) since only 1 >< 1 contact provides certainty (i.e. absolute sufficiency, i.e. realness), i.e. because it happens in a relativity vacuum
3.1.2 ... Relative, therefore string grasp, i.e. understanding provides local (hence uncertain) meaning
3.1.3 ... Relative, therefore string grasp, provides secondary (to nth) order. Order eliminates uncertainty,¹ therefore friction (and pain)
3.1.3.1 ... Reread 'uncertainty' to mean: chaos, anarchy. In short, any order (any relativity (i.e. as string of random bits) repeated, and all relative orders are fundamentally false, i.e. without absolute realness) eliminates chaos (or anarchy) hence serves to reduce friction (as heat or pain). In short, understanding (i.e. local repeating order ¹ ) eliminates disorder and the friction it causes. Any order will do
3.1.3.1.1 ... For 'repeating order¹ ' (of random bits) read: a standing (i.e. self-inert) wave or quantum (i.e. singularity) of mass, i.e. a program
3.1.3.1.1.1 ... For 'non repeating order' read: a wave (of random bits) or frequency
4 ... Buddhist vipassana¹ presents the Sakya muni's basic understanding (or insight) into the emergence and re'mergence of units (i.e. of whole (i.e. quantized) appearances)
4.1 ... Buddhist vipassana presents in 2 variations, with multiple sub-elaborations. The Hinayana vipassana variation derives from analysis (i.e. from fragmentation, i.e. from deconstruction). ¹ The Mahayana vipassana variation derives from holistic ² grasping (i.e. from defragmentation, i.e. from reversion to initial state (i.e. monism, i.e. as superimposed solipsism))
4.1.1 ... Ancient Hinayana Buddhist analysis (i.e. as deconstruction of reified processes affecting as wholes), like modern elementary particle physics, led initially to a limited pluralism of constituents (read: atoms), in the process eliminating the actual reality (Pali: atta; Sanskrit: tattva ) of the whole being analyzed. It claimed to prove that any given whole happened as a (reified by the observer) process undergoing continuous change (Pali: annicca), and which caused friction (and pain; Pali: dukkha ), therefore having no abiding substance (Pali: anatta) ^1,2
4.1.1.1 ... The (original?) Buddha's claim that any given unit of appearance (as reified process) showed only the 3 characteristics (i.e. that it resulted from only the 3 basic functions) of annicca, dukkha and anatta was incomplete, hence false. ¹ No one yet knows how many basic functions come into play to produce a real, space-time form
4.1.1.1.1 ... Likewise, the theory of Dependent Origination, and which the Buddha claimed served as 'driver' (or cause) of emergence and re'mergence of appearance, eventually revealed itself (at least to Nagarjuna) as fake ¹
4.1.1.1.1.1 ... Note that a fake statement (i.e. a lie, a religio) when repeated @ maximum capacity, therefore permitting vacuum (or relativity) contact, becomes true, i.e. real (Sanskrit: sat or satya). What that means is that any relativity (i.e. . any local lie as string of random bits) becomes true via perfect (i.e. having achieved capacity application closure or cessation) repetition
4.1.1.2 ... Hinayana buddhist reality (in fact, the Buddha's) theory eventually ¹ proved inconclusive. In other words, it did not provide a rational (i.e. meaningful and therefore useful, Pali: kusala, meaning skillful) grasp of the whole process of becoming and of decay²
4.1.1.2.1 ... i.e. when the original theory had been processed and had, via repetition, released processing capacity that allowed the initial theory to be relativized. In short, at first contact (i.e. at the he first attempt to understand it) the theory appeared true (because all processing capacity had been used it to grasp it). Thereafter, as the theory was reprocessed (i.e. repeated), capacity was released that allowed the theory to be re'analysed, and when it revealed itself as false, i.e. as inconsistent (or impermanent, hence unreal) because relative
4.1.1.2.2 ... The Buddha introduced the minimum selection of characteristics (to wit: annicca,  dukkha and anatta) as skillful desensitization (from pain) means.¹ Any other set (or order) of characteristics (fully repeated) would have had the same result. Likewise a simple mantra or mandala
4.1.1.2.2.1 ... These particular characteristics proved to be especially skillful means because they sought to highlight the fundamental futility of human endeavor (read: desire). The downside affect of the Buddha's therapeutic (and, later on, political) intervention mode was that it eliminated the urge to change, hence to invention. Its job was to tranquillize, first to inner coolness free from suffering, then to the zero temperature of absolute death and non-re'emergence
4.1.2 ... Ancient Mahayana Buddhist reality theory (i.e. vipassana) attempted to reduce (the felt emptiness of ) relativity to singularity, i.e. to holism (or monism as superimposed solipsism). ¹ By so doing it converged with the wild and woolly metaphysical speculations of non-dual Vedanta derived from a handful of cherries (i.e. flat assertions providing comfort and consolation) picked from the 160 or so fables (and not sruti) of the Upanishads. Alas, monism too proved inconclusive as reality theory, In short, Mahayana vipassana (i.e. the understanding that all location (hence self) was fundamentally empty of realness) proved itself fake
4.1.2.1 ... Mahayana's defragmentation technology was simple enough. Its practitioners simply focused their mentation (@ max. capacity, hence @ the speed of truth, i.e. realness) upon emptiness, thereby experiencing themselves as empty (of relativity) and ready to interact (with @1 immediacy), hence as a perfect, capacity wholly distributed (i.e. all pervading), all-powerful (@ max. capacity), all-knowing (i.e. with max. potential to relativize (string out and hence locate) capacity) initial state. When superimposed (i.e. projected), this initial state capacity self-displyed (or experienced) as the Buddha body. The whole procedure was, of course, self-delusional, i.e. a confidence trick. It still is a confidence (i.e. a faith coming together @ 100%) trick
4.1.2.2 ... Both Hinayana and Mahayana Buddhist reality theories (i.e. vipassana) appeared initially to be helpful (i.e. useful, if not necessary) but insufficient (i.e. unreal). They were then replaced with Tantric action. The latter proved sufficient (i.e. to achieve momentary realness, alternately interpreted as perfection) but essentially meaningless (because the moment happened without relativity, hence location or time)
5 ... For 'Buddhist understanding', i.e. vipassana, read: the rhetoric ¹ of self-defeatism ^2,3
5.1 ... For 'rhetoric' read: the art of effective ¹ or persuasive communication ²
5.1.1 ... For 'effective' read: wholly affective, ¹ hence totally persuasive (i.e. instructive)
5.1.1.1 ... For 'wholly affective' read: logic. Only a logic (point) acts (or contacts) as wholly affective, i.e. makes perfectly real (or true, i.e. closed, ceased) (Sanskrit: sat )
5.2 ... For 'communication' read: serial (i.e. (1,1,1,1 ... to n), i.e. sequential, hence relative) connection. Serial (hence relative) connection produces location (or address (Pali: nama)). All location (deriving from relative connection, i.e. from aggregation of (random) points or bits) happens empty (Sanskrit: sunja) of realness ¹ (Sanskrit: tattva )
5.2.1 ... Therefore all serial communication happens as empty (of realness, hence of absolute truth) rhetoric. From which follows that Buddhist understanding (i.e. vipassana) functions as fundamentally empty rhetoric (or as emptiness rhetoric) whose purpose is localized persuasion (elsewhere called brainwashing (with emptiness) and coloring (with Buddhist social and/or personal politics))
5.2.2 ... For 'self-defeatism' read: serving ¹ to annihilate (Pali: nirodha) a (personal, hence local, hence empty) 'self' that emerges (i.e. appears as merely self-apparent hardware form-as-name aggregate) via serial (hence relative) connection
5.2.2.1 ... The 3 characteristics (or functions) of emerging reality selected ¹ by the Buddha as primary (hence overriding), namely annica (taken to mean: impermanence), anatta (taken to mean: lacking (or empty of) abiding substance) and dukkha (taken to mean: suffering (or pain) resulting from attachment to that which is without permanence or substance) serve to detach from everyday reality, ² which is deemed to be empty of realness, and return to the deathless (state), which the Buddha suggested - however, without providing any evidence to that effect - was real (i.e. because permanent, or so he claimed)
5.2.2.1.1 ... Note that 'selection' operates as political (hence therapeutic) act
5.2.2.1.2 ... Since everyday reality (and therefore the self as its local expression) results from the aggregation of bits (i.e. fragments) and the holding (or playing) together of the aggregate results from defragmentation of capacity (i.e. as increase of uncertainty and loss of realness or certainty), elimination of fragmentation (read: yoga , i.e. as means of reduction (of fluctuation) to samatha, i.e. stillness) reverts to increased capacity status. Increase in capacity is self-represented as increase in realness (or certainty), alternately self-represented (or monitored) as joy
5.3 ... In short, selective Buddhist insight (i.e. understanding ², i.e. vipassana) serves to detach, thereby reverting a system to increased capacity status (and joy). Since the understanding happens empty of actual realness, processing Buddhist insight actually means running an empty sequence (or tape). Running (i.e. repeating) emptiness in a system ¹ empties it, thereby returning it to increased capacity (and realness). If and when a system becomes completely empty (i.e. of fragments, i.e. of relativity) it reaches the potential contact capacity (or speed) of perfection
5.3.1 ... The Mahayana Heart Sutra and Diamond Sutra serve this purpose. Their function is to induce a system to run in neutral (i.e. all relativity eliminated), the result being that the overheated (because of the friction of processing fragments) system cools down. At maximum use, the system cools down to zero temperature, i.e. to maximum entropy, i.e. to nirvana
5.3.2 ... Any selective understanding (i.e. as problem solution), when run repeatedly in a system, cools it down. Whether or not the understanding, or insight, is true (i.e. factually correct) or not is of no consequence. In other words, it's repetition as such (i.e. of any series (i.e. as program, hence as order) that cools (a system) down¹      
5.3.2.1 ... In short, Gautama's reality understanding , i.e. vipassana , i.e. his nonsensical selection of primary characteristic s (or programs) of reality emergence and re'mergence was effective when repeated not because it was true but because it was repeated. No one yet has described the basic operating system of the emergence and re'mergence of everyday real-time forms (and addresses). Which means that it's not the truth (i.e. as non-falsifiable facts) that cools down but repetition. Any lie (i.e. religio), i.e. any local fractal elaboration operating as selected sequence of bits, hence as (relative) order, when repeated, will cool down, thereby returning a system to higher capacity status, and thereby to joy


 

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