Reasons for Conventional Reality
- gad rgyangs
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Re: Reasons for Conventional Reality
three views:
eternalist - "exists"
nihilist - "does not exist"
madhyamaka - "not 'exists', also not 'does not exist'"
eternalist - "exists"
nihilist - "does not exist"
madhyamaka - "not 'exists', also not 'does not exist'"
Thoroughly tame your own mind.
This is (possibly) the teaching of Buddha.
"I must finally conclude that this proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind."
- Descartes, 2nd Meditation 25
This is (possibly) the teaching of Buddha.
"I must finally conclude that this proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind."
- Descartes, 2nd Meditation 25
- conebeckham
- Posts: 5715
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- Location: Bay Area, CA, USA
Re: Reasons for Conventional Reality
Saying someone's "view" is mistaken, and using logical arguments to demonstrate why, is not the same as expressing "a view," is it?gad rgyangs wrote:commenting at all on the way in which something does or does not exist is itself a view.
དམ་པའི་དོན་ནི་ཤེས་རབ་ཆེ་བ་དང་།
རྟོག་གེའི་ཡུལ་མིན་བླ་མའི་བྱིན་རླབས་དང་།
སྐལ་ལྡན་ལས་འཕྲོ་ཅན་གྱིས་རྟོགས་པ་སྟེ།
དེ་ནི་ཤེས་རབ་ལ་ནི་ལོ་རྟོག་སེལ།།
"Absolute Truth is not an object of analytical discourse or great discriminating wisdom,
It is realized through the blessing grace of the Guru and fortunate Karmic potential.
Like this, mistaken ideas of discriminating wisdom are clarified."
- (Kyabje Bokar Rinpoche, from his summary of "The Ocean of Definitive Meaning")
རྟོག་གེའི་ཡུལ་མིན་བླ་མའི་བྱིན་རླབས་དང་།
སྐལ་ལྡན་ལས་འཕྲོ་ཅན་གྱིས་རྟོགས་པ་སྟེ།
དེ་ནི་ཤེས་རབ་ལ་ནི་ལོ་རྟོག་སེལ།།
"Absolute Truth is not an object of analytical discourse or great discriminating wisdom,
It is realized through the blessing grace of the Guru and fortunate Karmic potential.
Like this, mistaken ideas of discriminating wisdom are clarified."
- (Kyabje Bokar Rinpoche, from his summary of "The Ocean of Definitive Meaning")
Re: Reasons for Conventional Reality
I thought that agreement between people automatically means that whatever is agreed is "established" for them individually. Method of establishment could be different for each individual but there has to be "establishment" before agreement takes place.Astus wrote:Sherab,
If in your interpretation conventional reality is only defined by agreement between people and nothing else, even causality can't be established, not to mention morality and karma. Those are the very bases of all Buddhist practice without which there can be neither sravakas nor bodhisattvas. Madhyamaka reasoning is great once the fundamental doctrines are clarified, but before that it's pointless to discuss emptiness. So instead of quotes and arguments about Buddhist sophisms one should first of all investigate the crude basics.
- gad rgyangs
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- Joined: Sat Nov 05, 2011 4:53 pm
Re: Reasons for Conventional Reality
no, but theres plenty of positive statement in MMK, several of which I already posted, concerning the two truths, dependent origination etc. It is false to present MMK as a purely negative dialectic which does not have a view or a thesis, since it clearly does have these things.conebeckham wrote:Saying someone's "view" is mistaken, and using logical arguments to demonstrate why, is not the same as expressing "a view," is it?gad rgyangs wrote:commenting at all on the way in which something does or does not exist is itself a view.
Thoroughly tame your own mind.
This is (possibly) the teaching of Buddha.
"I must finally conclude that this proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind."
- Descartes, 2nd Meditation 25
This is (possibly) the teaching of Buddha.
"I must finally conclude that this proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind."
- Descartes, 2nd Meditation 25
Re: Reasons for Conventional Reality
This is wrong.conebeckham wrote: Saying someone's "view" is mistaken, and using logical arguments to demonstrate why, is not the same as expressing "a view," is it?
As soon as there is communication using terms and terminology there is a view.
If you say "apple" but you do not say "horse" instead then you are expressing the view that "apple" is the correct label for what you are referring to and that the one you are communicating with understands what you mean by "apple" assuming that he does not understand "horse".
In that another understands the meaning of "apple" "apple" is independent of the one who expresses himself saying "apple" because the other does not wrongly understand "horse" but does correctly understand "apple". If "apple" were exclusively dependent on the one using "apple" then another would not understand the meaning of "apple".
If the talk is about a particular visual perception of "apple" we can say that there is a cause for the appearance of what is called "apple" which is independent of the two persons communicating applying and understanding the term "apple" because if it were not independent these two could not communicate with reference to their visual perception of what is called "apple".
Kind regards
Re: Reasons for Conventional Reality
Therefore the mere fact of communication is valid evidence for what is called "convention". However to add the concept of "reality" or to think of "existence" (or "non-existence") in this context of "convention" is an affirmative exaggeration resulting from the clinging khandhas, is an affirmative exaggeration of the clinging khandhas resulting from attachment to perception and thought (papanca), both being the effect of contact (phassa).
kind regards
kind regards
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Re: Reasons for Conventional Reality
Nagarjuna is negating existential qualifiers. An assertion requires existential qualifiers. If we take him to be asserting a view, then by virtue of his own view he is self-refuting. Therefore, there is no instance where he could be meaningfully said to be presenting a view.gad rgyangs wrote:commenting at all on the way in which something does or does not exist is itself a view.Acchantika wrote:Negating something does not necessarily equal affirming its absence.
What you seem to be talking about is called the "law" of the excluded middle. It only applies to Aristolean logic, which has two existential possibilites - "is" or "is not". It also not accepted in most Western logical systems. Narajuna is using non-Aristolean Indian logic, which has as many as 4, 8 or 12 existential possibilites, depending on interpretation.
Last edited by Acchantika on Thu Nov 17, 2011 4:06 am, edited 2 times in total.
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Re: Reasons for Conventional Reality
At least four views: eternalist (exists), nihilist (not exists), relativist (both) and "negationist" (neither).gad rgyangs wrote:three views:
eternalist - "exists"
nihilist - "does not exist"
madhyamaka - "not 'exists', also not 'does not exist'"
Madhyamaka attempts to show than none can apply to reality coherently.
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- gad rgyangs
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- Joined: Sat Nov 05, 2011 4:53 pm
Re: Reasons for Conventional Reality
ok: "for all x, x is empty". there's an assertion for you.Acchantika wrote:Nagarjuna is negating existential qualifiers. An assertion requires existential qualifiers. If we take him to be asserting a view, then by virtue of his own view he is self-refuting. Therefore, there is no instance where he could be meaningfully said to be presenting a view.gad rgyangs wrote:commenting at all on the way in which something does or does not exist is itself a view.Acchantika wrote:Negating something does not necessarily equal affirming its absence.
What you seem to be talking about is called the "law" of the excluded middle. It only applies to Aristolean logic, which has two existential possibilites - "is" or "is not". It also not accepted in most Western logical systems. Narajuna is using non-Aristolean Indian logic, which has as many as 4, 8 or 12 existential possibilites, depending on interpretation.
Thoroughly tame your own mind.
This is (possibly) the teaching of Buddha.
"I must finally conclude that this proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind."
- Descartes, 2nd Meditation 25
This is (possibly) the teaching of Buddha.
"I must finally conclude that this proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind."
- Descartes, 2nd Meditation 25
- gad rgyangs
- Posts: 1142
- Joined: Sat Nov 05, 2011 4:53 pm
Re: Reasons for Conventional Reality
then its 5 views.Acchantika wrote:At least four views: eternalist (exists), nihilist (not exists), relativist (both) and "negationist" (neither).gad rgyangs wrote:three views:
eternalist - "exists"
nihilist - "does not exist"
madhyamaka - "not 'exists', also not 'does not exist'"
Madhyamaka attempts to show than none can apply to reality coherently.
Thoroughly tame your own mind.
This is (possibly) the teaching of Buddha.
"I must finally conclude that this proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind."
- Descartes, 2nd Meditation 25
This is (possibly) the teaching of Buddha.
"I must finally conclude that this proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind."
- Descartes, 2nd Meditation 25
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Re: Reasons for Conventional Reality
Qualified existence is what x is empty of.gad rgyangs wrote:ok: "for all x, x is empty". there's an assertion for you.Therefore, there is no instance where he could be meaningfully said to be presenting a view.
These objections are just linguistic analysis and I think miss the point.
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Re: Reasons for Conventional Reality
What is empty is empty of existing impossibly. Existing, not-existing, both existing and not-existing and neither existing nor not-existing are impossible ways of existing.gad rgyangs wrote:then its 5 views.At least four views: eternalist (exists), nihilist (not exists), relativist (both) and "negationist" (neither).
Madhyamaka attempts to show than none can apply to reality coherently.
As thought and language cannot conceive of something that does not fit these categories, all conceptions must not be representative of reality.
What is not representative of reality is a fabrication. Therefore, a view is a conceptual fabrication.
Nagarjuna concludes that liberation, then, must be "the cessation of all thought, the dissolution of all plurality", which no conceptual fabrication can accommodate.
Therefore, Nagarjuna does not advocate a view.
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Re: Reasons for Conventional Reality
By established I meant a logical system. That is rarely something people care to contemplate.Sherab wrote:I thought that agreement between people automatically means that whatever is agreed is "established" for them individually. Method of establishment could be different for each individual but there has to be "establishment" before agreement takes place.
1 Myriad dharmas are only mind.
Mind is unobtainable.
What is there to seek?
2 If the Buddha-Nature is seen,
there will be no seeing of a nature in any thing.
3 Neither cultivation nor seated meditation —
this is the pure Chan of Tathagata.
4 With sudden enlightenment to Tathagata Chan,
the six paramitas and myriad means
are complete within that essence.
1 Huangbo, T2012Ap381c1 2 Nirvana Sutra, T374p521b3; tr. Yamamoto 3 Mazu, X1321p3b23; tr. J. Jia 4 Yongjia, T2014p395c14; tr. from "The Sword of Wisdom"
Mind is unobtainable.
What is there to seek?
2 If the Buddha-Nature is seen,
there will be no seeing of a nature in any thing.
3 Neither cultivation nor seated meditation —
this is the pure Chan of Tathagata.
4 With sudden enlightenment to Tathagata Chan,
the six paramitas and myriad means
are complete within that essence.
1 Huangbo, T2012Ap381c1 2 Nirvana Sutra, T374p521b3; tr. Yamamoto 3 Mazu, X1321p3b23; tr. J. Jia 4 Yongjia, T2014p395c14; tr. from "The Sword of Wisdom"
- padma norbu
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Re: Reasons for Conventional Reality
I have often thought about the topic of this thread. It doesn't take long before my brains are scrambled and I just give up. Still, I nudge at the problem with my mind on strolls and whatnot, trying to loosen the knot a bit.
On the one hand, all is samsara due to imperfect perception. On the other hand, everything is perfect. What about the Dakinis and the Nirmanakaya manifestation of the Buddhas to help all sentient beings? The instruction to view everything as the manifestation of the deity and the deity's mandala? If all is merely delusion and nothing else, that doesn't explain these concepts very well at all. However, if our interpretation and experience of the deity's manifestations is delusional, that makes sense. It would also mean from a non-personified concept of "deity" that, while our deluded mind creates a confusing world of suffering and discontent around us, that the internal consistency of karma and the inseparability of Buddha Nature from the all phenomena makes it "perfect" in the sense that all desires can be manifested, experienced, learned from and eventually overcome somehow. I really don't understand how such impressions continue on from one life to the next, obscured by deluded mind yet somehow "learned from" deep in the Heart Mind somewhere, but...
On the one hand, all is samsara due to imperfect perception. On the other hand, everything is perfect. What about the Dakinis and the Nirmanakaya manifestation of the Buddhas to help all sentient beings? The instruction to view everything as the manifestation of the deity and the deity's mandala? If all is merely delusion and nothing else, that doesn't explain these concepts very well at all. However, if our interpretation and experience of the deity's manifestations is delusional, that makes sense. It would also mean from a non-personified concept of "deity" that, while our deluded mind creates a confusing world of suffering and discontent around us, that the internal consistency of karma and the inseparability of Buddha Nature from the all phenomena makes it "perfect" in the sense that all desires can be manifested, experienced, learned from and eventually overcome somehow. I really don't understand how such impressions continue on from one life to the next, obscured by deluded mind yet somehow "learned from" deep in the Heart Mind somewhere, but...
"Use what seems like poison as medicine. We can use our personal suffering as the path to compassion for all beings." Pema Chodron
Re: Reasons for Conventional Reality
This last view is refuted by Madhyamaka. This is explained most cleary by Aryadeva in the Jñānasarasammucaya.gad rgyangs wrote:three views:
eternalist - "exists"
nihilist - "does not exist"
madhyamaka - "not 'exists', also not 'does not exist'"
- gad rgyangs
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- Joined: Sat Nov 05, 2011 4:53 pm
Re: Reasons for Conventional Reality
ok six views then.Namdrol wrote:This last view is refuted by Madhyamaka. This is explained most cleary by Aryadeva in the Jñānasarasammucaya.gad rgyangs wrote:three views:
eternalist - "exists"
nihilist - "does not exist"
madhyamaka - "not 'exists', also not 'does not exist'"
right now im sorting out N's use of the word pratijñā in VV and its use as a technical term in the Nyaya system.... basically it seems that a distinction needs to be made between the thesis of a syllogism, which N disavows, and philosophical positions, which his texts are of course full of. You can't just sweep everything under the word "view" because he didn't.
Thoroughly tame your own mind.
This is (possibly) the teaching of Buddha.
"I must finally conclude that this proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind."
- Descartes, 2nd Meditation 25
This is (possibly) the teaching of Buddha.
"I must finally conclude that this proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind."
- Descartes, 2nd Meditation 25
Re: Reasons for Conventional Reality
For example, what kind of philosphical position does Nāgārjuna hold. Please provide and example.gad rgyangs wrote:ok six views then.Namdrol wrote:This last view is refuted by Madhyamaka. This is explained most cleary by Aryadeva in the Jñānasarasammucaya.gad rgyangs wrote:three views:
eternalist - "exists"
nihilist - "does not exist"
madhyamaka - "not 'exists', also not 'does not exist'"
right now im sorting out N's use of the word pratijñā in VV and its use as a technical term in the Nyaya system.... basically it seems that a distinction needs to be made between the thesis of a syllogism, which N disavows, and philosophical positions, which his texts are of course full of. You can't just sweep everything under the word "view" because he didn't.
- gad rgyangs
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Re: Reasons for Conventional Reality
jeez, take your pick. how about 24.10 (and now thanks to Terma we have Bocking's translation to use):Namdrol wrote: For example, what kind of philosphical position does Nāgārjuna hold. Please provide and example.
"Unless you rely on the conventional truth
You will not attain the ultimate meaning.
Unless you attain the ultimate meaning
You will not attain nirvana."
Thoroughly tame your own mind.
This is (possibly) the teaching of Buddha.
"I must finally conclude that this proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind."
- Descartes, 2nd Meditation 25
This is (possibly) the teaching of Buddha.
"I must finally conclude that this proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind."
- Descartes, 2nd Meditation 25
Re: Reasons for Conventional Reality
gad rgyangs wrote:jeez, take your pick. how about 24.10 (and now thanks to Terma we have Bocking's translation to use):Namdrol wrote: For example, what kind of philosphical position does Nāgārjuna hold. Please provide and example.
"Unless you rely on the conventional truth
You will not attain the ultimate meaning.
Unless you attain the ultimate meaning
You will not attain nirvana."
This sounds like a prescription, not a position.
N
- gad rgyangs
- Posts: 1142
- Joined: Sat Nov 05, 2011 4:53 pm
Re: Reasons for Conventional Reality
which contains all kinds of views about what conventional truth is, what the ultimate and nirvana are. In short, a whole worldview, not to mention all kinds of epistemological beliefs about what is or isn't valid reasoning etc.Namdrol wrote:gad rgyangs wrote:jeez, take your pick. how about 24.10 (and now thanks to Terma we have Bocking's translation to use):Namdrol wrote: For example, what kind of philosphical position does Nāgārjuna hold. Please provide and example.
"Unless you rely on the conventional truth
You will not attain the ultimate meaning.
Unless you attain the ultimate meaning
You will not attain nirvana."
This sounds like a prescription, not a position.
N
Thoroughly tame your own mind.
This is (possibly) the teaching of Buddha.
"I must finally conclude that this proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind."
- Descartes, 2nd Meditation 25
This is (possibly) the teaching of Buddha.
"I must finally conclude that this proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind."
- Descartes, 2nd Meditation 25