Difference between revisions of "The Three Truths"
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-1 [[Emptiness]] ({{Wiki|Transcendence}}): [[Reality]] in its [[absolute]] aspect, which transcends all barriers and divisions of [[reality]] into the independent [[existence]] of any substantial ‘[[self]]’ or ‘other’. In {{Wiki|being}} [[beyond]] all such barriers or divisions, the [[absolute]] ‘[[thusness]]’ of [[reality]] is likened to [[empty]] [[space]]. In [[understanding]] [[emptiness]] (S. [[Sunyata]]) one transcends the [[duality]] of [[cause]] vs. effect, [[karma]] vs. retribution, [[Life]] & [[Death]] vs. [[Nirvana]], [[self]] vs. [[selflessness]], [[existence]] vs. [[non-existence]] and the all other apparent dualities and contradictions whose [[reality]] is an [[illusion]] [[caused]] by the very [[duality]] of own {{Wiki|perspective}}. All {{Wiki|material}} things, all [[feelings]], all [[thoughts]], and all [[elements]] of [[reality]] only [[exist]] temporarily as a result of the {{Wiki|matrix}} of [[causality]] and [[conditions]] and their seeming independent ‘[[self]]’ [[existence]] is but an [[illusion]]. [[Awakening]] to [[emptiness]] is the [[dialectical]] process of ever transcending the limitations of our [[understanding]] of the great all-inclusive [[Nirvana]]. This [[dialectic]] transcends all things {{Wiki|material}}, [[emotional]], [[mental]] & [[spiritual]], and resolves all dualities and contradictions into a [[higher]] synthesis. From a negative aspect, [[emptiness]] is seen as the refuting and breaking down of all things, breaking through all limitations and entering into the [[absolute reality]] as-it-is, which is ineffable and [[transcendental]]. From a positive aspect, [[emptiness]] is seen to be the source of all things; it is potentiality. | -1 [[Emptiness]] ({{Wiki|Transcendence}}): [[Reality]] in its [[absolute]] aspect, which transcends all barriers and divisions of [[reality]] into the independent [[existence]] of any substantial ‘[[self]]’ or ‘other’. In {{Wiki|being}} [[beyond]] all such barriers or divisions, the [[absolute]] ‘[[thusness]]’ of [[reality]] is likened to [[empty]] [[space]]. In [[understanding]] [[emptiness]] (S. [[Sunyata]]) one transcends the [[duality]] of [[cause]] vs. effect, [[karma]] vs. retribution, [[Life]] & [[Death]] vs. [[Nirvana]], [[self]] vs. [[selflessness]], [[existence]] vs. [[non-existence]] and the all other apparent dualities and contradictions whose [[reality]] is an [[illusion]] [[caused]] by the very [[duality]] of own {{Wiki|perspective}}. All {{Wiki|material}} things, all [[feelings]], all [[thoughts]], and all [[elements]] of [[reality]] only [[exist]] temporarily as a result of the {{Wiki|matrix}} of [[causality]] and [[conditions]] and their seeming independent ‘[[self]]’ [[existence]] is but an [[illusion]]. [[Awakening]] to [[emptiness]] is the [[dialectical]] process of ever transcending the limitations of our [[understanding]] of the great all-inclusive [[Nirvana]]. This [[dialectic]] transcends all things {{Wiki|material}}, [[emotional]], [[mental]] & [[spiritual]], and resolves all dualities and contradictions into a [[higher]] synthesis. From a negative aspect, [[emptiness]] is seen as the refuting and breaking down of all things, breaking through all limitations and entering into the [[absolute reality]] as-it-is, which is ineffable and [[transcendental]]. From a positive aspect, [[emptiness]] is seen to be the source of all things; it is potentiality. | ||
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-2 That Which is Temporary and Provisional: [[Reality]] in its [[mundane]] aspect. Everything has temporary provisional [[existence]], even the [[idea]] of [[emptiness]] itself as far as we can know it. That which is temporary can be seen as actuality as opposed to potentiality. In properly [[understanding]] that which is temporary, one does not merely transcend the [[duality]] of [[Life]] & [[Death]] vs. [[Nirvana]], etc., but [[recognizes]] the correct relationship between them. [[Emptiness]] and [[existence]], [[self]] and [[selflessness]], [[Life]] & [[Death]] and [[Nirvana]], and all the different aspects of [[reality]] ([[dharmas]]) are that which is temporary and provisional, like the two sides of a coin. In {{Wiki|being}} ‘provisional’ they are to be used in temporary service to the [[Buddha]], that is, to [[enlighten]] [[living beings]]. In other words, they are the [[Buddha’s]] ‘provisions’ (the [[Buddha’s]] ‘[[wealth]]’), that which the [[Buddha]] uses in the work of [[enlightenment]]. With an [[understanding]] of [[emptiness]] one reenters the temporary [[realm]] of [[Life]] & [[Death]] with [[compassion]] to bring [[happiness]], freedom and [[enlightenment]] to those in [[suffering]], bondage and darkness. To do this must learn of the limitless different [[desires]], natures, and capacities of [[living beings]] and the countless way and means available to adapt the [[Dharma]] to help [[enlighten]] them. This is a [[higher]] level of the [[dialectical]] process than merely transcending the dualities. This is the [[Bodhisattva]] [[Path]]. | -2 That Which is Temporary and Provisional: [[Reality]] in its [[mundane]] aspect. Everything has temporary provisional [[existence]], even the [[idea]] of [[emptiness]] itself as far as we can know it. That which is temporary can be seen as actuality as opposed to potentiality. In properly [[understanding]] that which is temporary, one does not merely transcend the [[duality]] of [[Life]] & [[Death]] vs. [[Nirvana]], etc., but [[recognizes]] the correct relationship between them. [[Emptiness]] and [[existence]], [[self]] and [[selflessness]], [[Life]] & [[Death]] and [[Nirvana]], and all the different aspects of [[reality]] ([[dharmas]]) are that which is temporary and provisional, like the two sides of a coin. In {{Wiki|being}} ‘provisional’ they are to be used in temporary service to the [[Buddha]], that is, to [[enlighten]] [[living beings]]. In other words, they are the [[Buddha’s]] ‘provisions’ (the [[Buddha’s]] ‘[[wealth]]’), that which the [[Buddha]] uses in the work of [[enlightenment]]. With an [[understanding]] of [[emptiness]] one reenters the temporary [[realm]] of [[Life]] & [[Death]] with [[compassion]] to bring [[happiness]], freedom and [[enlightenment]] to those in [[suffering]], bondage and darkness. To do this must learn of the limitless different [[desires]], natures, and capacities of [[living beings]] and the countless way and means available to adapt the [[Dharma]] to help [[enlighten]] them. This is a [[higher]] level of the [[dialectical]] process than merely transcending the dualities. This is the [[Bodhisattva]] [[Path]]. | ||
Latest revision as of 17:08, 19 September 2013
-1 Emptiness (Transcendence): Reality in its absolute aspect, which transcends all barriers and divisions of reality into the independent existence of any substantial ‘self’ or ‘other’. In being beyond all such barriers or divisions, the absolute ‘thusness’ of reality is likened to empty space. In understanding emptiness (S. Sunyata) one transcends the duality of cause vs. effect, karma vs. retribution, Life & Death vs. Nirvana, self vs. selflessness, existence vs. non-existence and the all other apparent dualities and contradictions whose reality is an illusion caused by the very duality of own perspective. All material things, all feelings, all thoughts, and all elements of reality only exist temporarily as a result of the matrix of causality and conditions and their seeming independent ‘self’ existence is but an illusion. Awakening to emptiness is the dialectical process of ever transcending the limitations of our understanding of the great all-inclusive Nirvana. This dialectic transcends all things material, emotional, mental & spiritual, and resolves all dualities and contradictions into a higher synthesis. From a negative aspect, emptiness is seen as the refuting and breaking down of all things, breaking through all limitations and entering into the absolute reality as-it-is, which is ineffable and transcendental. From a positive aspect, emptiness is seen to be the source of all things; it is potentiality.
-2 That Which is Temporary and Provisional: Reality in its mundane aspect. Everything has temporary provisional existence, even the idea of emptiness itself as far as we can know it. That which is temporary can be seen as actuality as opposed to potentiality. In properly understanding that which is temporary, one does not merely transcend the duality of Life & Death vs. Nirvana, etc., but recognizes the correct relationship between them. Emptiness and existence, self and selflessness, Life & Death and Nirvana, and all the different aspects of reality (dharmas) are that which is temporary and provisional, like the two sides of a coin. In being ‘provisional’ they are to be used in temporary service to the Buddha, that is, to enlighten living beings. In other words, they are the Buddha’s ‘provisions’ (the Buddha’s ‘wealth’), that which the Buddha uses in the work of enlightenment. With an understanding of emptiness one reenters the temporary realm of Life & Death with compassion to bring happiness, freedom and enlightenment to those in suffering, bondage and darkness. To do this must learn of the limitless different desires, natures, and capacities of living beings and the countless way and means available to adapt the Dharma to help enlighten them. This is a higher level of the dialectical process than merely transcending the dualities. This is the Bodhisattva Path.
-3 The Highest Significance of the Middle Way: This is the true spiritual aspect of reality. The absolute is inherent in the mundane and the mundane is inseparable from the absolute. In properly understanding their inseparable nature there is the revelation of their ultimate purpose, which is the will of the Buddha. This is the manifestation of the joy, liberation and spiritual enlightenment that is inherent in all things and in all living beings. It may be likened to the Lotus Blossom that rises up from the mud of the swamp (this mortal realm of Life & Death) and aspires to the illumination of the sun (Nirvana or Enlightenment).
Taken apart, these three appear to be static concepts. When understood simultaneously by the single mind they are not static concepts, but the living reality of enlightenment. It is, at the same time, both as infinitely deep and profound as the eternity of empty space and as ordinary and commonplace as any routine event in one’s day to day existence.
