So close and yet so faraway
Unlike our temporal body, our self-being or true nature (svabhva) has never come into being. It is self-existent, independent and conditionless; it is the absolute substance or tathata. Paradoxically, we are itbut have no way of being assured that we are it since we have, as yet, no comprehension of it becauseit lacks, altogether, any distinguishing marks.
On the other hand, what has come into mundane existence, beginning with our biological conception and birth, and will eventually go out of existence, is not our true nature. This temporal body which we inhabit; which is now in mundane existence and will eventually perish is the skandhic body or the same, the Five Aggregates. It is not our true selfit is anatman (lit., not our self).
It is the very nature of the non-ultimate, that is, the skandhic body to arise and to perish like ocean wavesbut it is not so with our true nature (svabhva) or self. It does not perish. In is analogous to water upon which every wave depends. The water is also like nirvanathe waves are like samsara.
Born of ignorance, man finds it almost impossible to distinguish (praj) between the true nature of reality, i.e, svabhva, and illusory mundane existence where he is bound down to a carnal body, unable to free himself from its pains and eventual death. He even believes this body to be his self (i.e., eternalism) or he stupidly believes death will free him (i.e., annihilationism)! In neither case does he comprehend his true nature which transcends this dyadic predicament. Nirvana is faraway from himacross an immense ocean of countless arisings and perishings.
