"Much of our difficulty in understanding time is due to the unwise use of
spatial metaphors--in fact, the objectification of time requires such
spatial metaphors--but in this case a spatial comparison is helpful. We
normally understand objects such as cups to be 'in' space, which implies
that in themselves they must have a self-existence distinct from space.
However, not much reflection is necessary to realize that the cup
itself is irremediably spatial. All its parts must have some thickness,
and without the various spatial relations among the bottom, sides, and
handle, the cup would not be a cup. One way to express this is to say
that the cup is not "in" space but itself
is space: the cup is 'what space is doing in that place,' so to speak. The same is true for
the temporality of the cup. The cup is not a nontemporal self-existing
object that just happens to be 'in' time, for its being is irremediably
temporal. The point of this is to destroy the thought-constructed
dualism between things and time. When we wish to express this, we must describe one one in terms of the other, by saying either that
objects are temporal (in which case they are not objects as we usually
conceive of them) or, conversely, that time is objects--that is, that
time manifests itself in the appearances we call objects.
We find
beautiful expressions of this in Dōgen. 'The time we call spring blossoms directly as an existence called flowers. The flowers, in turn, express the time called spring. This is not existence within time; existence itself is time.' This is the meaning of his term 'being-time' (uji):
'Being-time' means that time is being; i.e., 'Time is existence, existence is time.' The shape of a Buddha-statue is time. . . . Every thing, every being in this entire world is time. . . . Do not think of time as merely flying by; do not only study the fleeting aspect of time. If time is really flying away, there would be a separation between time and ourselves. If you think that time is just a passing phenomenon, you will never understand being-time."
From David Loy's
Nonduality: A Study in Comparative Philosophy (1998)
This whole discussion is fascinating--I particularly like the Dōgen stuff.
