Reality (3) Act at the present moment and the Universe

In the former blogs I have explained Reality as Reason, which pervades throughout the Universe, and the External World, which exists in front of us as (1) and (2). But if I grasp Reality as much more practical and true meaning, the first interpretation that Reality is the Reason, which pervades throughout the Universe (1), is a kind of interpretation in intellectual consideration, and the second interpretation that Reality is the External World, which exists in front of us, is also a kind of interpretation in perceptible images, which have been grasped through our sense organs. Therefore in the absolutely realistic Buddhist Philosophy, we persue much more absolutely realistic viewpoint, that is, our Real Act at the present moment.
In Buddhism we understand our acts in the past as memories of acts, and we understand our acts in future as supposition of acts. And furthermore even recognitions of our acts at the present, if they are just recognitions in our mind at the present moment, it is also impossible for such recognitions to be Real Act at the present moment. Those truly Realistic Experiences of Buddhist Acts at the prsent moment, can be found in Mulamadhyamaka-karika by Mastor Nagarjna, and they are also the same realistic ideas in Shobogenzo by Master Dogen, especially in the Chapters, "GYOBUTSU-YUIGI, or The Dignified Behavior of Acting Buddha", or "SHINJIN-GAKUDO, or Learning the Truth with Body and Mind."
Such kinds of perfectly Real Acts can never exist in the past or the future. Because the memory of the past is a kind of image, or thoughts of the past, and the supposition in future is also a kind of image, or thoughts of the future.
Therefore we should clearly notice that only the Real Act at the present moment has its real entity just as a kind of substance. And we should think that this principle of the Real Act should be noticed by all Buddhists, because such a principle of the Real Act at the present moment is the fundamental criterion of the throughout Buddhism. If we do not experience of the Real Act at the present moment relying upon the practicing Zazen, and so forth, we can never grasp the Real Buddhism at all.
And in the 9th Verse of the 1st Chapter in Mulamadhyamaka-karika, it says as follows.
"When the rule of the universe has not yet manifested itself, our ability of self-regulation has not yet appeared.
When our ceaseless mental fuctions have not yet been regulated, the reliable facts are also very vague."
The verse suggests that before the Universe hasn't appeared really, our act, which is called self-regulation, does not appear at all, and before the mental conditions of ourselves are balanced, the Real Universe is not recognized clearly. And in the second line of the Verse, it is said that before our mental conditions haven't been regulated, the Universe is not so clear in front of us. In short it is said that without the appearance of the Universe, our act can never manifest itself, and when our mental situations are not regulated yet, the reliable facts, or Reality, is very vague.
And I interpret that this verse suggests the identity between the Universe and our act at the present moment. Buddhism insists that without the Universe, our act at the present moment can never exist, and without our act, the Universe does not appear clearly. And I think that this principle is very important in Buddhist Philosophical System. Because the identity between our act at the present moment and the Universe itself is the fundamental basis of Buddhist Realism.
When I read this Verse for the first time, it was impossible for me to understand the meaning of the Verse. But having read it many times again and again, I noticed that in Buddhism there is a fundamental principle that our Real Act at the present moment and the Real Universe as the stage of act, are just the face and the back of Reality itself. And, relying upon the princible, Buddhism can become a completely independent realistic philosophy in the area of philosophical area.
Therefore following the Buddhist philosophicl viewpoint, there is no valure at all even though we remember and yearn our gorgeous past, or there is no constractive substance even though we worry about our serious mistakes in the past again and again. At the same time it might not have any meaning even though we are much anxious about an serious conditions in future, or we have much time to dream so many fantastic happy dreams in future.
Gautama Buddha noticed that it was the most happy situations for all human beings to live and work sincerely in the balanced state just at the present moment. Such a teaching is just the most important principle, which Gautama Buddha taught us.
Our life is never only idea, or never sense stimuli, but our life is just to live and work sincerely for our favorite job in the balanced state.