Three-fold Truth: One-Mind-in-Three-Comtemplations
By Wong Weng Hon
Introduction
The Diamond Sūtra of Perfection of Wisdom (Vajraccedika-prajñā̄pāramitā-Sūtra). It is an encapsulation of the larger Discourses of the Perfection of Wisdom (Mahā-prajñāpāramitā-Sūtra-s) discovered and expounded by Nāgārjuna in south India in 2nd/3rd century C.E. The Diamond Sūtra of Perfection of Wisdom may be interpreted as ‘The Discourse of Perfection of Wisdom sharp like a diamond which cuts through illusions of the multiplicity of the empirical world’.
The Sūtra expounds the knowledge of the Ultimate Truth (Paramārtha Satya) that all contigent phenomena of the empirical world are signless, markless or characteristic-less. Succinctly put, all phenomena are empty of inherent existence or self-natures (svabhāva-s). In other words, signlessness, marklessness or characteristiclessness is the true nature of all phenomena (dharmatā). The Sūtra is a discourse on liberation through the perception of the illusion of signs, marks or characteristics or briefly put, designated intrinsic natures. The designations are mere false mental constructs or fabrications.
The quintessence of the Sūtra is the exposition of the three-fold truth of one-mind-in-three-contemplations, namely, Illusion, Emptiness and Middle Path. It was Śākyamuni Buddha’s discourse to Subhūti and other audience. Whoever intuitively discerns the three-fold truth apprehends the Ultimate Truth of Reality and relinquishes all views: The view of self, the view of being, the view of group of beings and the view of tri-temporal existence or life span (concept of time and space ). The main tenet of the Sūtra is ‘Non-abiding’ or Non-grasping’ upon anything in the world which concurs with the Śākyamuni’ Buddha central tenet of Four Foundations of Mindfulness which is the only path to liberation. There are many expedient devices converging eventually at the practice of the Four Foundation of Mindfulness. The Mādhyamika School’s expedient means of one-mind-in–three–contemplations is merely one of these many expedient devices to appease and purify one’s consciousness. Purification of the consciousness to redeem the Buddha-mind is emancipation from vexation or anguish. The article mainly presents the exegesis of the three-fold truth of one-mind-in-contemplations or simply the Middle philosophy of Signlessness and Non-grasping (anupādāna) of the Diamond Sūtra.
Three-fold Truth
A Buddhist practitioner is recommended, having completed the daily meditation exercise, ought to contemplate on the quintessence of the three-fold truth of one-mind-in-three-contemplation ( Dharmaà Not Dharma à Dharma, Dharma) until the profound message is intuitively discerned. The Buddha admonishes us to contemplate diligently, resolutely and ardently for seven years, … seven months …., or seven days …. until the true nature of the five aggregates or the multiplicity of the empirical world is unveiled to you. The skill of happiness can be acquired when the Silence of the mind is recognized and realized. It requires persistent investment of time and energy. The intuitive discernment and the actual application of the mental skill of One-mind-in-three-contemplations engenders the Silence of the Mind. This Silence of the mind is the genuine practice of Chan Buddhism as it perfects character formation of human beings. The exposition of this three-fold Truth of One-mind-in three-contemplations is tabulated below:
Quintessence of Diamond Sūtra:
One Mind in three contemplations
By Wong Weng Hon |
1. Dharma
|
Upādāya-prajñapati
Conventional designation only
A mountain is
A mountain |
Any phenomenon (dharma) is merely a mock show or an illusion like a magic or a dream. A worldling is ontologically committed to a phenomenon i.e. he conceives that every linguistic term corresponds with a real substantial existent or he reifies the dharma or he perceives sign, mark or characteristic of the dharma. When a dharma appears, he perceives an absolute existence; when the dharma disappears, he perceives an absolute non-existence. Hence discrimination towards different dharmas arises. The worldling perceives duality in everything – perceiver and the perceived.
This is the first view (darśana) of the one mind in three contemplations that all dharma-s are merely mock shows or illusions (māyā). The mock shows are the knowledge of the conventional truth (saṃvṛti satya). |
2. Not Dharma
|
Śūnyatā
Emptiness of Inherent Existence or
Empty of self-nature
A mountain is not a mountain |
All phenomena (dharma-s) are actually are devoid of self-natures (Svabhāva-s) or empty of inherent existence. They do not exist as independent self-contained entities perceived as absolute existences (astitva) by the ordinary worldlings. All dharma-s are inter-dependent and are dependently co-arisen. Every dharma is a part of a Totality or Oneness. Discrimination into separate entities is merely an illusion (māyā). The notion of non-duality is that the perceiver and the perceived are not two but one (non-duality). In short,, everything is part of a Totality Oneness.
The second level of view (darśana) of one mind in three contemplations is that all dharma-s are deconstructed or negated to reveal the fact that all dharma-s do not exist as independent separate entities. They are signless, markless or characteristicless or empty of self-natures. This is the knowledge of the ultimate truth (paramārtha satya) intuitively discerned by the enlightened one. |
3. Dharma, Dharma
(Still Dharma)
|
Madhyamā pratipat
Middle path/view
A Mountain is
still a mountain
|
Having deconstructed the dharmas to reveal the Emptiness (Śūnyatā) of all dharma-s or the signlessness, marklessness or characteristiclessness of all dharma-s.
The dharma is reconstructed with a bifocal objective:
Firstly, the reconstruction or affirmation is to preserve the pragmatic value of concepts (prajñapti) or knowledge of the conventional truth. Though multiplicity is illusive and unreal, their diversifying differentiations are still useful for human intercommunication in social intercourses.
Secondly, this exercise is to avoid the extreme view of nihilism or annihilationism (ucchedavāda).
Thus, the conventional truth and the ultimate truth interpenetrate and co-exist in mundane living. One can not reject the former and accepts only the latter in the mundane lives of the worldlings or saints. The knowledge of the conventional truth is required to facilitate the human interactions and social activities. The knowledge of the ultimate truth is to abandon all graspings (upādāna) and to annihilate the illusive selfish self or ego in the midst of the multiplicity of mundane life. |
Conclusion
This above table of illustration of the three-fold truth of one-mind-in-three-contemplations is a crystallization or condensation of the commentaries to the key verses of the Diamond Sūtra published in the Deer Park for the first half of the year of 2007. Diamond Sūtra is actually Śākyamuni Buddha’s expansion and exposition of Kaccāyanagotta-sutta (S.N) pertaining to the central doctrine of Middle path which transcends the pair of extreme view of absolute existence and absolute non-existence. Whoever intuitively discerns the Middle Path comprehends the profound message of the distinction between the conventional truth and the ultimate truth. The Logos of esoteric Buddhism is grasped. The enlightened one redeems himself or herself and returns to the Origin – Buddha- nature. This consummates character formation. One thus becomes ethically excellent, mentally composed and tranquil and most importantly mentally wise. A fruitful interior life constructs a wholesome and harmonious exterior life. The individual ideal leads to social ideal.
The practice of one-mind-in three-contemplations consummates the spontaneous establishment of four foundations of mindfulness in all daily cankerless activities through the body, speech and mind. It is the optimum actualization of the four establishments of mindfulness at its summit as the three dimensions of morality, concentration and wisdom are integrated and fused into one. |
