Difference between revisions of "Non-duality"
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| − | [[The Buddha]], from his Centre of All-[[Knowledge]], or sarvatha-jnana, can contemplate all things simultaneously in the Eternal Present. The Metaphysical is only apparently opposed to the physical, for in reality it subsumes its contrary. To the outlook of an [[Enlightened]] One, [[Nirvana]] is [[Samsara]] and [[Samsara]] is [[Nirvana]]; but to the unenlightened, the nonduality of these opposites has not yet been realized and so such schematic devices and distinctive categories still have their uses as upaya, or skilful means for leading to that Realization. Just as Earth acts outwardly, whereas the influence of [[Heaven]] is from within, so in the natural [[World]] [[Beauty]] is external, whilst it is the inmost quality of the Divine. Thus the lowest level of sensory [[Beauty]] should be regarded as an aspect of Supernal [[Beauty]]. The spiritual is not in opposition to the sensory: it is the despiritualized secular [[World]] alone that is illusory and false. | + | [[The Buddha]], from his Centre of All-[[Knowledge]], or [[sarvatha-jnana]], can contemplate all things simultaneously in the Eternal Present. The [[Metaphysical]] is only apparently opposed to the [[physical]], for in reality it subsumes its contrary. To the outlook of an [[Enlightened]] One, [[Nirvana]] is [[Samsara]] and [[Samsara]] is [[Nirvana]]; but to the unenlightened, the [[nonduality]] of these opposites has not yet been realized and so such schematic devices and distinctive categories still have their uses as [[upaya]], or [[skilful means]] for leading to that [[Realization]]. Just as [[Earth]] acts outwardly, whereas the influence of [[Heaven]] is from within, so in the natural [[World]] [[Beauty]] is external, whilst it is the inmost quality of the Divine. Thus the lowest level of sensory [[Beauty]] should be regarded as an aspect of Supernal [[Beauty]]. The [[spiritual]] is not in opposition to the sensory: it is the despiritualized secular [[World]] alone that is [[illusory]] and false. |
| − | This nonduality of [[Samsara]] and [[Nirvana]] is brought out by a famous passage in the [[Heart]] of Transcendental [[Wisdom]] [[Sutra]], the Prajnaparamita-hrdaya- | + | This [[nonduality]] of [[Samsara]] and [[Nirvana]] is brought out by a famous passage in the [[Heart]] of [[Transcendental]] [[Wisdom]] [[Sutra]], the [[Prajnaparamita-hrdaya-Sutra]] (called Hannya Shingyo in Japanese): '[[Form]] is Void and Void is [[Form]]; what is Void that is [[Form]], and what is [[Form]] that is Void; [[Form]] is no other than Void and Void is no other than [[Form]]'. This [[Mahayana]] view, which was theoretically developed in the [[Madhyamaka]] [[dialectic]] of [[Nagarjuna]], has long been acclimatized in [[China]] and has provided the [[Metaphysical]] foundation for most schools of Japanese [[Buddhism]]. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
Revision as of 06:53, 30 June 2013
by Harold Stewart
The Buddha, from his Centre of All-Knowledge, or sarvatha-jnana, can contemplate all things simultaneously in the Eternal Present. The Metaphysical is only apparently opposed to the physical, for in reality it subsumes its contrary. To the outlook of an Enlightened One, Nirvana is Samsara and Samsara is Nirvana; but to the unenlightened, the nonduality of these opposites has not yet been realized and so such schematic devices and distinctive categories still have their uses as upaya, or skilful means for leading to that Realization. Just as Earth acts outwardly, whereas the influence of Heaven is from within, so in the natural World Beauty is external, whilst it is the inmost quality of the Divine. Thus the lowest level of sensory Beauty should be regarded as an aspect of Supernal Beauty. The spiritual is not in opposition to the sensory: it is the despiritualized secular World alone that is illusory and false.
This nonduality of Samsara and Nirvana is brought out by a famous passage in the Heart of Transcendental Wisdom Sutra, the Prajnaparamita-hrdaya-Sutra (called Hannya Shingyo in Japanese): 'Form is Void and Void is Form; what is Void that is Form, and what is Form that is Void; Form is no other than Void and Void is no other than Form'. This Mahayana view, which was theoretically developed in the Madhyamaka dialectic of Nagarjuna, has long been acclimatized in China and has provided the Metaphysical foundation for most schools of Japanese Buddhism.
