CHinese new year eta naga nesha(294)
Nos poésies et dessins, poesías y dibujos, euskaraz ere: www.linktr.ee/alanpoeme
In the Kaccāyanagotta Sutta, the Buddha, speaking to the monk Kaccayana Gotta on the topic of right view, says the following:
By and large, Kaccayana, this world is supported by a polarity, that of existence and non-existence. But when one sees the origination of the world as it actually is with right discernment, non-existence with reference to the world does not occur to one. When one sees the cessation of the world as it actually is with right discernment, existence with reference to the world does not occur to one.
[Canonical use
Two pairs of terms are used in the Pāli Tipiṭaka. One pair is nītattha (Pāli; Sanskrit: nītārtha, of plain or clear meaning and neyyattha (Pāli; Sanskrit: neyartha, [a word or sentence] having a sense that can only be guessed. These terms were used to identify texts or statements that either did (as neyartha) or did not (as nītattha) require additional interpretation in order to be made clear and/or non-contradictory and/or doctrinally accurate in a strict sense. A nītattha text required no explanation, while a neyyattha one might mislead some people unless properly explained.[6]
There are these two who misrepresent the Tathagata. Which two? He who represents a Sutta of indirect meaning as a Sutta of direct meaning and he who represents a Sutta of direct meaning as a Sutta of indirect meaning.[7]
The other pair is saṃmuti or samuti (Pāli; Sanskrit: saṃvṛti; the Pāli and Sanskrit both mean "common consent, general opinion, convention",)[8] and paramattha (Pāli; Sanskrit: paramārtha, "ultimate"). These are used to distinguish conventional or common-sense language, as used in metaphors or for the sake of convenience, from language used to express higher truths directly.
The term vohāra (Pāli; Sanskrit: vyavahāra, "common practice, convention, custom" is also used in more or less the same sense as samuti.
In the canon, the distinction is not made between a lower truth and a higher truth, but rather between two kinds of expressions of the same truth, which must be interpreted differently. Thus a phrase or passage, or a whole sutta, might be classed as neyyattha or samuti or vohāra, but it is not regarded at this stage as expressing or conveying a different level of truth.
There is a canonical assertion that truth is one;. That might be held to conflict with a systematic assertion that there is a bifold distinction of truths.
CHinese new year eta naga nesha(294)
Nos poésies et dessins, poesías y dibujos, euskaraz ere: www.linktr.ee/alanpoeme
In the Kaccāyanagotta Sutta, the Buddha, speaking to the monk Kaccayana Gotta on the topic of right view, says the following:
By and large, Kaccayana, this world is supported by a polarity, that of existence and non-existence. But when one sees the origination of the world as it actually is with right discernment, non-existence with reference to the world does not occur to one. When one sees the cessation of the world as it actually is with right discernment, existence with reference to the world does not occur to one.
[Canonical use
Two pairs of terms are used in the Pāli Tipiṭaka. One pair is nītattha (Pāli; Sanskrit: nītārtha, of plain or clear meaning and neyyattha (Pāli; Sanskrit: neyartha, [a word or sentence] having a sense that can only be guessed. These terms were used to identify texts or statements that either did (as neyartha) or did not (as nītattha) require additional interpretation in order to be made clear and/or non-contradictory and/or doctrinally accurate in a strict sense. A nītattha text required no explanation, while a neyyattha one might mislead some people unless properly explained.[6]
There are these two who misrepresent the Tathagata. Which two? He who represents a Sutta of indirect meaning as a Sutta of direct meaning and he who represents a Sutta of direct meaning as a Sutta of indirect meaning.[7]
The other pair is saṃmuti or samuti (Pāli; Sanskrit: saṃvṛti; the Pāli and Sanskrit both mean "common consent, general opinion, convention",)[8] and paramattha (Pāli; Sanskrit: paramārtha, "ultimate"). These are used to distinguish conventional or common-sense language, as used in metaphors or for the sake of convenience, from language used to express higher truths directly.
The term vohāra (Pāli; Sanskrit: vyavahāra, "common practice, convention, custom" is also used in more or less the same sense as samuti.
In the canon, the distinction is not made between a lower truth and a higher truth, but rather between two kinds of expressions of the same truth, which must be interpreted differently. Thus a phrase or passage, or a whole sutta, might be classed as neyyattha or samuti or vohāra, but it is not regarded at this stage as expressing or conveying a different level of truth.
There is a canonical assertion that truth is one;. That might be held to conflict with a systematic assertion that there is a bifold distinction of truths.