|
The
Sakya Buddha’s verbal formulations (i.e. metaphors)
of his conclusions as to the cause of distress (i.e. dukkha), namely non-permanence (i.e. anicca) and non-ownership (i.e. anatta) are fundamentally misleading.
His
verbal expressions should have been (with Gödel, the true Buddha (in
relation to the dharma of mathematics) of the 20th century, and who died
of stupidity in the most distressing circumstances - as a Fasting Buddha):
Distress
is the human response to:
1. Incomplete (because not
ended (hence undecided)) time (to wit, incomplete nicca).
2. Incomplete (because not
decided) self-ownership (to wit, incomplete atta)
and
3. Incomplete (i.e.
undecided) realness (to wit, incomplete sat).
The goal (or sanctum) of
the Buddhist (pilgrimage), and which pays off as the samma-sambodhi
experience, is:
1. Ending the
incompleteness of time,
2. Ending the
incompleteness of whole ownership,
3. Ending unreality,
4. Thus ending distress (≈ Nirvana)
Obviously, in the moment or ‘now’
It
follows from the above that the key Buddhist term SUNJA is more efficiently
translated into English not as ‘empty’ (as most Buddhist sects claimed) or
‘relative’ (so Stcherbatsky) but as ‘incomplete’. This permits an
individual to have a self, and of which he or she can have direct knowledge
(i.e. as mentioned in the Mahaparinibbana sutta), albeit an incomplete,
hence distressful one (over the long run).
The 4 Noble Truths of samma-sambodhi
The Sakya Buddha’s 4 Noble Truths of Suffering
|