Тройная истина (Трайрупья)

三諦 triple truth

The Tiantai term used to explain reality in three aspects.
   * kongdi 空諦, the 'truth of emptiness' , i.e. all existences are empty and non-substantial in essence.
   * jiadi 假諦, truth of temporariness, i.e. all existences are temporary manifestations produced by causes and conditions.
   * zhongdi 中諦,' truth of the mean', i.e. the absolute reality of all existences cannot be explained in either negative or affirmative terms.

"The three dogmas. The 'middle' school of Tiantai says 卽空, 卽假. 卽中 i.e. 就是空, 假, 中; (a) by 空 śūnya is meant that things causally produced are in their essential nature unreal (or immaterial) 實空無; (b) 假, though things are unreal in their essential nature their derived forms are real; (c) 中; but both are one, being of the one 如 reality.

These three dogmas are founded on a verse of Nāgārjuna's— 因緣所生法, 我說卽是空 亦爲是假名, 亦是中道義 "All causally produced phenomena, I say, are unreal, Are but a passing name, and indicate the 'mean' ."

ШУНЬЯ, шуньята (санскр.) — "пустота". В философии Ш. понималась как относительность или условность: являлась фундаментальным понятием для всей махаяны и доминирующей темой для всей праджнянарамитской лит-ры. Термин появляется уже в хинаяне, но концепция пустоты (шуньявада) получает полную разработку у Нагарджуны, сформулировавшего ее исходные принципы как "троякую истину": 1 ) все вещи пусты, т. к. не имеют субстанциональной реальности; 2) все они временны; 3) все вещи представляют собой синтез пустоты и временности. Нагарджуна считал "пустыми" даже дхармы, поскольку они по своему происхождению зависимы и имеют значение лишь в контексте всех своих связей. В махаяне Ш. является синонимом закона зависимого происхождения. Н. А. Канаева

http://www.buddhistdoor.com/bdoor/archive/nutshell/teach71.htm

71.1.1 The Truth of Emptiness [空諦]

Sometimes, it is called the Truth of Voidness or known as Sunyata in Sanskrit. All things and phenomena are impermanent and have no independent reality of their own. Thus, they are said to be empty. It signifies that no Dharma can exist by itself alone, but is causally produced and maintained in dependence of other conditions.

71.1.2 The Truth of Falseness [假諦]

In Sanskrit, it is known as Samvrtisatya. Though Dharmas are empty, they do have temporary or provisional existence as perceived by the senses. Falseness means that things and phenomena do have an empirical and concrete existence, but they are not permanent and absolute, so it is known as the conventional existence.

71.1.3 The Truth of Mean [中諦]

Sometimes it is called the Truth of Middle Path, or Middle Way, or just Middle. In Sanskrit, it is known as Madyama. Mean should not be taken as lying between the other two, but as identical with the two. Mean means that things and phenomena are both empty and existent, and that the inter-penetration between the 'Li' [理]and 'Shih' [事]. While the particular thing or phenomenon (so-called 'Shih') remains distinct, they are identical on the basis of their emptiness, thus all things and phenomena are parts of one single unity of Law (so-called 'Li').

Mean is the true and very state of Emptiness and Falseness. It is the synthesis of emptiness and temporary existence, of universality and particularity. The Triple Truth must not be treated separately because they are perpetually united and in harmony. These three truths emphasize the idea of totality and mutual identification, i.e. the whole and its part are identical. In this respect, the whole cosmos is present in the tip of hair, and one thought is the three thousands worlds. It is regarded as the inter-penetrations of all Dharmas.

The Absolute Triple Truth

In Nagarjuna's commentary on the Maha-prajnaparamitta, there is an annotation of the fundamental principles:

All conditioned things are impermanent.
All elements are selfless.
Nirvana is quiescence.

in which it is said that these 'three-law-seals'(signs of Buddhism) can be extended to four by adding another,

All is suffering or can be abridged to one 'true state' seal.


The threefold truth:
The truth of void --all things have no reality, therefore, void. The truth of temporariness -- they have temporary existence. The truth of mean --they are at the same time mean, or middle, i.e., true state, Thusness.

http://www.quangduc.com/English/WorldBuddhism/06china.html
Chih-i reasoned that, since the Lotus Sutra was too sublime for the understanding of some disciples, the Buddha had also provided the Mahaparinirvana Sutra. The association of these two sutras meant that something of the latter’s Tathagatagarbha doctrine was assimilated to the principal teachings of the Lotus Sutra, along with classic Yogacara teachings, including a version of the trisvabhava doctrine known as the ‘threefold truth’.

The True Nature of Things (Dharmas): the Threefold Truth

Zhi-yi’s idea of the Threefold Truth is derived from Nagarjuna’s statement: “Whatever dharma arises through causes and conditions, that I declare to be identical to emptiness.  It is also a provisional designation.  This, furthermore, is the meaning of the Middle Way.” (Guan-ding’s Introduction to The Great Calming and Contemplation, 107)  However, Nagarjuna himself advocates the Two Truths theory: one is the supreme truth, the other is the mundane truth.  The mundane truth takes all dharmas in the phenomenal world to be dependently existent, while the supreme truth illuminates their empty nature.  On the level of the mundane world, we can say that things exist; on the level of the ultimate reality, however, we must say that things are all empty in nature.  Therefore, the supreme truth is “more true” than the mundane truth.  There are two levels of truth, and the second level ultimately denies the first one.

Zhi-yi’s Threefold Truth is greatly different from Nagarjuna’s Two Truth in spirit.  Zhi-yi himself does not take the credit for being the initiator of the notion of Threefold Truth.  He does not think that it is a novel idea specific to the Tian-tai teaching either.  He says, “Many Sutras contain the meaning [of the threefold truth] in detail, but the terms come from the [Ying Luo Jing] and the [Ren Wang Jing].” (The Esoteric Meaning, 252)  However, we must recognize that the Threefold Truth under his interpretation renders the Buddhist’s perspective of the world totally anew.  

           The Threefold Truth includes

(i)             the truth of provisional existence[6]

(ii)           the truth of emptiness

(iii)          the truth of the Middle Way

The truth of provisional existence states that all dharmas’ existence depend on many other causal factors, without which they would not have existed.  Therefore, dharmas exist, but they exist provisionally, temporally, dependently.  The emphasis of this truth is on existence, and thus it represents the acknowledgement of this phenomenal world.  Secondly, the term “empty” in Tian-tai’s usage does not mean void or nothingness, but “empty of substance.”  The truth of emptiness states that all dharmas are empty in the sense that they do not have self-nature or substance.  Finally, the term “middle” in this context does not mean the mid-point of two poles, but the avoidance or the transcendence of extremes.  To transcend the insistence on existence (the School of Being) as well as the insistence on emptiness (the School of Emptiness) is the Middle.  Leon Hurvitz explains it as “the complete lack of contradiction” between the two extremes. (Hurvitz 1962, 274)  Zhi-yi says, “The reality of non-duality is called the Middle.” (Swanson 1989, 153)  “The Middle” and “the Real” are thus interchangeable in his usage.  The word “way” is translated from the Chinese word “dao,” which stands for the highest principle of the universe.  Therefore, “the Middle Way” is simply another name for the ultimate reality or the highest principle of the universe itself.   The truth of the Middle Way states that Reality itself is simply thus: all dharmas are both provisionally existent and empty.[7]  (([7] Some commentators take the truth of the Middle Way a mere restatement of the first two truths.  But under that interpretation the truth of the Middle Way adds nothing new to the original Two Truths of the Madhyamika school.  I think the truth of the Middle Way is a statement of the ultimate reality itself, explaining how this reality is both the phenomenal world and nirvana.  This new truth reintroduces the realist tenet back to Chinese Buddhism.  ))

Параллели между истинами Нагарджуны и трисвабхавой вполне можно усмотреть. Но поздние интерпретации, навроде китайских, ничего конечно не проясняют относительно возможного происхождения концепции Трисвабхавы из трех истин Нагарджуны, ведь это  же просто рефлексия на сходстве.

Совсем не удивлюсь, если вдруг в Палийском Каноне тоже есть что-нибудь про три истины.

Конечно трайрупья Нагарджуны

Трилакшана
(санскрит) Три догмата буддизма о трех признаках любого существования. Первый догмат утверждает присущность, имманентность страдания, волнения возбуждения (духкха, дуккха) всему сущему. Второй догмат раскрывает изменчивость (анитья, аничча), невечность всего в эмпирическом мире. Третий (анатма) объясняет отсутствие необходимости в представлении о субстанциальной душе (атман, джива). Согласно учению, страдание, возбуждение присущи элементам бытия (дхарма), которые постоянно образуют новые комбинации. Это обусловливает бытие как процесс, который может быть непротиворечиво описан без понятия души. Волнение, вспышки дхарм, изменчивость их потока (сантана) и отсутствие субстанциального «я» (анатма, анатта) составляют основу буддийского мировоззрения, опирающегося на теорию дхарм, и буддийскую практику.

ТРИ ИСТИНЫ (кит. — саньди, яп. - сантай) — характеристики сущности всех вещей и явлений в догматике школ Тяньтай-цзун (Тэндай-сю), Нитирэн-сю и их ответвлений. Эта догматика включает три взаимосвязанные истины:
1) "истину о пустоте" (кит. - кунди, яп. - кутай), т. е. об отсутствии "собственной природы" у любой единичной сущности;
2) "истину об изменении" (кит. - хуади, яп. - кэтай), т. е. о том, что, несмотря на "пустоту", все вещи и явления характеризуются временной, относительной и условной реальностью (имеют "измененный" по отношению к "пустоте" вид);
3) "истину о середине" (кит. - чжунди, яп. - тютай), согласно к-рой все вещи и явления и не "пусты", и не условно-реальны — их истинная "природа" не может быть выражена в к.-л. знаковой форме и постигнута дискурсивным мышлением. В основу учения о Т. и. положена доктрина шуньявады об условной реальности всего единичного и относительности каких бы то ни было определений. А. Н. Игнатович