Difference between revisions of "Trisvabhava"
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| − | [[trisvabhava]];, ( [[Sanskrit]]: “[[three forms of existence]]”) in [[Buddhism]], the states of the real [[existence]] that appear to a [[person]] according to his stage of [[understanding]]. Together with the [[doctrine]] of [[storehouse consciousness]] ([[alaya-vijnana]]), it constitutes the basic {{Wiki|theory}} of the [[Vijnanavada]] ( | + | [[trisvabhava]];, ( [[Sanskrit]]: “[[three forms of existence]]”) in [[Buddhism]], the states of the real [[existence]] that appear to a [[person]] according to his stage of [[understanding]]. Together with the [[doctrine]] of [[storehouse consciousness]] ([[alaya-vijnana]]), it constitutes the basic {{Wiki|theory}} of the [[Vijnanavada]] (“[[Consciousness-affirming]]”) school of [[Buddhist]] [[thought]]. The [[trisvabhava]] {{Wiki|theory}} was first taught in the [[Prajnaparamita]] (“[[Perfection of Wisdom]]”) [[sutras]], a group of [[Mahayana texts]] composed between the 1st century bce and the 3rd century ce, and was elaborated upon by the [[Vijnanavada school]]. |
The [[three forms of existence]] are: | The [[three forms of existence]] are: | ||
Latest revision as of 05:21, 25 April 2014
trisvabhava;, ( Sanskrit: “three forms of existence”) in Buddhism, the states of the real existence that appear to a person according to his stage of understanding. Together with the doctrine of storehouse consciousness (alaya-vijnana), it constitutes the basic theory of the Vijnanavada (“Consciousness-affirming”) school of Buddhist thought. The trisvabhava theory was first taught in the Prajnaparamita (“Perfection of Wisdom”) sutras, a group of Mahayana texts composed between the 1st century bce and the 3rd century ce, and was elaborated upon by the Vijnanavada school.
The three forms of existence are:
1. Parikalpita-svabhava (“the form produced from conceptual construction”), generally accepted as true by common understanding or by convention of the unenlightened.
2. Paratantra-svabhava (“the form arising under certain conditions”), the real form of phenomenal existence free from verbal expression; the world of dependent origination (pratitya-samutpada).
3. Parinishpanna-svabhava (“the form perfectly attained”), the ultimate truth of transcendental emptiness (shunyata).
