I was asked does Buddhism have a theory of truth and, if so, what is it? The quick answer is yes, it does, and Buddha knows.
Let's unpack this. Buddhism does teach that there is truth (tatva, tatha). This means that Buddhism is not a pure relativism. It does not say that each person's truth is entirely their own affair. It is possible to be wrong or mistaken and this has consequences. Being wrong about the truth is delusion or ignorance (avidya) and this is the root of all human folly. Buddhism teaches that we are all deluded in varying degrees. Buddhas are not deluded in relation to spiritual truth or ultimate truth, even though they might be deceived or ignorant in practical matters. Shakyamuni did not know how a telephone worked because they did not have them in his time, but this is not a knowledge that has relevance to the spiritual path. A Buddhist teacher should have insight into spiritual and absolute truth.
Introducing these terms shows us that the Buddhist theory of truth has levels. There is a two level theory deliniating relative truth and absolute truth and a three level theory in which there are two degrees of relative truth – mundane and spiritual. Corresponding to these levels are bodies (kaya) of Buddha.
Then, cutting across these classifications there is the question of being (asti) and emptiness (shunyata). Here there is controversy which could be taken to be purely linguistic but which does lead to a different framework for understanding. From one point of view, all is illusion, empty of substantial existence. Related to this is the idea that only the present moment exists and even that is evanescent. From the other point of view, everything exists, including the past, present and future, but these existances are contingent, which is to say, not fixed. Both perspectives agree that everything (whether real or merely apparent) depends on conditions.
So here we can mention that in Buddhism everything is considered impermanent except absolute truth, but absolute truth can be lived in the midst of a relative, impermanent world and that state of living it is called nirvana, so nirvana is not impermanent. This means that the goal of Buddhism can be said to be to leave behind the impermanent and enter the permanent. It is in this sense that Buddhism is eternal life. When my teacher Jiyu Kennett wrote a book of translations of Zen texts her teacher, Keido Chisan Zenji insisted that it be called Zen is Eternal Life even though my teacher realised that this title would not appeal to a Western readership.
A Buddha is called a tathagata. Gata refers to going or proceeding. The word means that a Buddha is one who goes by the truth, whose life is identified with and unified with truth. Colloquially we might say, “Where is the Buddha coming from?” - he is coming from truth. Belief in Buddhism is essentially belief that this is the case. Buddhists believe that Buddha is at one with truth. Since all Buddhas are one with truth, they are also one with each other. As Dogen famously says, “In the final analysis it is all just Buddhas together with Buddhas.” The sense of Mahayana Buddhism is that lived truth is all a matter of a great cosmic communion between Buddhas.
Sometimes it is said that Buddhism is not a revealed religion, but this is not quite right. It is not a religion revealed by a god because according to Buddhism even the gods do not fully understand the truth. Only Buddhas understand it. Buddhas then reveal the truth in the form of Dharma, but each revelation, although it comes from ultimate truth, is tailored to the need and capacity of the hearer. This is called skilful means (upaya). Buddhas practise skilful means, using whatever is to hand.
Obviously there is a great deal more that one could say on this subject, but this is all I have time for this morning. Namo Amida Bu.
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