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| absolute [2026/11/10 11:18] – Vajra Patience | absolute [2026/11/14 09:59] (current) – Vajra Patience |
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| [[Absolute]] - [[परमार्थ]] - [[paramārtha]] - [[paramattha]] - [[དོན་དམཔ]] - [[don dam pa]] - [[dön dam pa]] - [[勝義]] [[胜义]] - [[shèngyì]] - [[승의]] - [[seung-ui]] - [[勝義]] - [[shōgi]] | [[Absolute]] - [[परमार्थ]] - [[paramārtha]] - [[paramattha]] - [[དོན་དམཔ]] - [[don dam pa]] - [[dön dam pa]] - [[勝義]] [[胜义]] - [[shèngyì]] - [[승의]] - [[seung-ui]] - [[勝義]] - [[shōgi]] |
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| '''Absolute''' (Tib. དོན་དམ་, ''döndam''; [[Wyl.]] ''don dam''), or [[absolute truth]] (Tib. ''döndam denpa'') — everything has an absolute and a relative aspect: the absolute or ultimate is the inherent nature of everything, how things really are; the conventional or relative is how things appear. In the teachings, these are known as ‘the [[two truths]]’, but they are not to be understood as two separate dimensions, rather as two aspects of a single reality. | The concept of the [[Absolute]], known in [[Sanskrit]] as [[परमार्थ]] - [[paramārtha]], in Pali as [[paramattha]], in [[Tibetan]] as [[དོན་དམཔ]] [[don dam pa]] [[dön dam pa]], and in East Asian languages as [[勝義]] [[胜义]] - [[shèngyì]], [[승의]] - [[seung-ui]], and [[勝義]] - [[shōgi]], refers to the ultimate, unconditioned nature of all phenomena within the [[Dharma]]. According to the profound teachings of the [[Buddha]] [[Shakyamuni]], this ultimate reality transcends ordinary conceptual thought, language, and the dualistic perceptions that bind sentient beings to the endless suffering of [[samsara]]. While conventional truth describes the everyday world of [[karma]], [[rebirth]], and [[dependent origination]], the [[Absolute]] is the direct realization of [[emptiness]] and [[anatta]], where all illusions of a permanent self are entirely extinguished. By practicing deep [[meditation]] and [[right concentration]], practitioners cultivate the necessary [[wisdom]] and [[equanimity]] to directly perceive this ultimate state. Realizing [[परमार्थ]] - [[paramārtha]] is synonymous with achieving [[awakening]] and extinguishing the [[three poisons]], leading directly to the boundless peace of [[nirvana]] and the ultimate cessation of [[dukkha]]. |
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| | The philosophical framework distinguishing the [[Absolute]] from relative truth was most famously articulated by the great Indian [[Buddhist Master]] [[Nagarjuna]] ([[150]]-[[250]]) in his foundational treatise, the Mulamadhyamakakarika, cataloged in the [[Tibetan Tripitaka]] as [[Toh 3824]] and in the [[Chinese Tripitaka]] as [[Taisho 1564]]. Building upon the profound Prajnaparamita sutras, such as the Heart Sutra ([[Toh 21]], [[Taisho 251]]), [[Nagarjuna]] and later masters like [[Kamalashila]] ([[713]]-[[795]]) and the [[Tibetan]] master [[Tsongkhapa]] ([[1357]]-[[1419]]) taught that realizing the [[Absolute]] requires fully recognizing the [[emptiness of self]] and thoroughly understanding the [[Middle Way]]. In advanced Mahayana and Vajrayana traditions, esoteric [[Tantra]] practices and immense [[skillful means]] are utilized to swiftly realize this inherent [[Buddha-nature]]. Through rigorous [[ethical conduct]], [[mindfulness]], and generating supreme [[bodhicitta]], a [[bodhisattva]] like [[Avalokiteshvara]] or [[Manjushri]] relies on this profound realization of [[dependent co-arising]] to manifest boundless [[compassion]] and [[loving-kindness]], continually working to liberate all beings across the [[six realms]] until they attain final [[parinirvana]]. |
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| | '''Absolute''' (Tib. [[དོན་དམ་]], ''[[döndam]]''; [[Wyl.]] ''[[don dam]]''), or [[absolute truth]] (Tib. ''[[döndam denpa]]'') — everything has an absolute and a relative aspect: the absolute or ultimate is the inherent nature of everything, how things really are; the conventional or relative is how things appear. In the teachings, these are known as ‘the [[two truths]]’, but they are not to be understood as two separate dimensions, rather as two aspects of a single reality. |
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| ==Subdivisions== | ==Subdivisions== |
