Understanding the Principle of Two Truths can be difficult, especially in the context of spirituality. In this post I will look at Buddhism with an eye towards the functioning of the Principle of Two Truths. I have chosen Vajrayana (”Tibetan”) Buddhism for two reasons. First, it is the system that I am most intimately familiar with. Second, because Buddhism in general and Vajrayana (”Tibetan”) Buddhism in particular is, as far as I can tell, the most articulate in expressing the Principle of Two Truths((as well as many other very important alchemical principles) among all the worlds spiritual traditions. It is very explicit in its discussion of it and is foundational to the whole system.
Vajrayana Buddhism, like any system, is collection of functional relative truths. These truths are organized in to discrete subsystems that have functional relations to each other, defined by the whole, yet form unique contexts.
In Buddhism as a whole it is explicitly understood that there is only one Absolute Truth that is understood to be beyond any dualistic conception or elaboration. It is given many designations, each of these designations are context specific to individual subsystems. Some of these are Buddha, Buddha-Nature, Buddha Mind, True Nature of Mind, True Nature of Reality, Shunyata(usually translated as Great Emptiness but also Great Openness), Primordial Awareness, Suchness, Rigpa, Samatabhadra, and the list goes on. Everything else is relative truth and called method or skillful means. The above designation are all considered part of skillful means rather then the Absolute Truth itself
In Buddhism there are two primary conditions, enlightenment and delusion. This creates two classes of beings, Buddhas and Sentient Beings. Buddhas are those who are completely enlightened and sentient beings are those who have delusion. The fundamental basis for this is realization or ignorance of the true nature. The basis of all beings is Absolute Truth called, in this context, Buddha-Nature. Buddhas and sentient beings are equal in having Buddha-Nature. In the Absolute Truth of Reality there is no difference between a Buddha and Sentient Being. In relative reality they are different in that a Buddha has completely realized the true nature of reality and a sentient being has not. The existence of a sentient being is characterized by suffering. The cause of this suffering is a two fold ignorance. The root ignorance is this lack of realization, this apparent divorce from, the true nature. This is the root delusion from which all other delusions arise. The other aspect of ignorance is the lack of understanding of how relative truth functions. Please note here the reflection of the Principle of Two Truths in this twofold ignorance.
The function of the system labeled “Buddhism” is to transform sentient beings into Buddhas. It is to bring forth realization of Absolute Truth, to lead from ignorance to Wisdom Realization. Expressed in relation to suffering, it is to free beings from suffering.
The whole of Buddhism is thus understood to be methods to realize Absolute Truth. Its relative truths can be said to be true if they can be relied upon to produce these results. The lab that these truths are tested is life itself. I will talk about faith and verification in a future post and I will continue this look at Vajrayana Buddhism as an illustration of the Principle of Two Truths in the next post
September 1st, 2009 at 9:51 am
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