Two truths in Mahayana Buddhism

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rybackbob
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Two truths in Mahayana Buddhism

Post by rybackbob »

I have some questions about two truths:

1.Do all Mahayana schools / sects accept two truths?

2. Why is conventional / relative truth still called temporary?
https://en.m.wikipedia.org/wiki/Two_tru ... st%20sense.
Is the conventional truth being abolished over time?

3. Does absolute truth deny and cancel conventional truth? As far as I know, two truths are true and valid at the same time?

4. On this website:
https://www.google.com/amp/s/www.lionsr ... ruths/amp/

It is pointed out that two truths is a temporary doctrine and in fact there is only one final truth. What happens to all conventional phenomena after two truths come together?

5. Do Buddhas and enlightened Buddhists also believe in conventional truth?
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PadmaVonSamba
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Re: Two truths in Mahayana Buddhism

Post by PadmaVonSamba »

Conventionally, yes.
Ultimately, no.
EMPTIFUL.
An inward outlook produces outward insight.
zerwe
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Re: Two truths in Mahayana Buddhism

Post by zerwe »

rybackbob wrote: Sun Dec 05, 2021 12:53 am I have some questions about two truths:

1.Do all Mahayana schools / sects accept two truths?

2. Why is conventional / relative truth still called temporary?
https://en.m.wikipedia.org/wiki/Two_tru ... st%20sense.
Is the conventional truth being abolished over time?

3. Does absolute truth deny and cancel conventional truth? As far as I know, two truths are true and valid at the same time?

4. On this website:
https://www.google.com/amp/s/www.lionsr ... ruths/amp/

It is pointed out that two truths is a temporary doctrine and in fact there is only one final truth. What happens to all conventional phenomena after two truths come together?

5. Do Buddhas and enlightened Buddhists also believe in conventional truth?
1. Different Tenet schools have differing interpretations (including Hinayana). When the Buddha taught the 4NT's, each of the Tenet schools developed as a result of a difference in interpretation of the meaning of the statement that "one should understand suffering even though 'there is no suffering'." This eventually would lead to differing presentations or concepts regarding the "Two Truths" as held by the Vaibhasika, Sautrantika, Cittamatra, and Madhyamka schools, as well as, their respective sub-schools.

2. I imagine that usage of the word "temporary" has to do with the fact that conventional truth is observable as being impermanent, changing, depending upon causes and conditions, are compounded phenomena, etc...

It doesn't have anything to do with it, as a doctrine or view, being abolished over time.

3. No. Both are complimentary and empty of inherently existing as phenomena.

4. As the article states; "Absolute truth is the true nature of the relative. Relative truth is the manifestation of the absolute."

5. Tsongkhapa asserts that Buddha's are omniscient and simultaneously cognize all concealer truths (conventional truths) and all ultimate truths without confusion. Differing levels of Bodhisattvas have differing levels of attainment.

Shaun :namaste:
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Re: Two truths in Mahayana Buddhism

Post by Astus »

rybackbob wrote: Sun Dec 05, 2021 12:53 am1.Do all Mahayana schools / sects accept two truths?
In some form, yes.
2. Why is conventional / relative truth still called temporary?
https://en.m.wikipedia.org/wiki/Two_tru ... st%20sense.
Is the conventional truth being abolished over time?
I don't see 'temporary' stated there.
3. Does absolute truth deny and cancel conventional truth? As far as I know, two truths are true and valid at the same time?
If conventional truth is interpreted as the veiled, mistaken perception, it is abandoned. If understood as conventional, then no.
4. On this website:
https://www.google.com/amp/s/www.lionsr ... ruths/amp/

It is pointed out that two truths is a temporary doctrine and in fact there is only one final truth. What happens to all conventional phenomena after two truths come together?
Would you specify what statement you refer to regarding the conventional being temporary?
5. Do Buddhas and enlightened Buddhists also believe in conventional truth?
What is conventional should be seen as just that, conventional. If mistaken as absolute, then there is a problem.
1 Myriad dharmas are only mind.
Mind is unobtainable.
What is there to seek?

2 If the Buddha-Nature is seen,
there will be no seeing of a nature in any thing.

3 Neither cultivation nor seated meditation —
this is the pure Chan of Tathagata.

4 With sudden enlightenment to Tathagata Chan,
the six paramitas and myriad means
are complete within that essence.


1 Huangbo, T2012Ap381c1 2 Nirvana Sutra, T374p521b3; tr. Yamamoto 3 Mazu, X1321p3b23; tr. J. Jia 4 Yongjia, T2014p395c14; tr. from "The Sword of Wisdom"
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Re: Two truths in Mahayana Buddhism

Post by Astus »

zerwe wrote: Sun Dec 05, 2021 5:35 amWhen the Buddha taught the 4NT's, each of the Tenet schools developed as a result of a difference in interpretation of the meaning of the statement that "one should understand suffering even though 'there is no suffering'." This eventually would lead to differing presentations or concepts regarding the "Two Truths" as held by the Vaibhasika, Sautrantika, Cittamatra, and Madhyamka schools, as well as, their respective sub-schools.
The two truths doctrine is a commentarial development, not found in the agamas or even in the abhidharma texts. The idea that "even though 'there is no suffering'" is from the Prajnaparamita sutras.
1 Myriad dharmas are only mind.
Mind is unobtainable.
What is there to seek?

2 If the Buddha-Nature is seen,
there will be no seeing of a nature in any thing.

3 Neither cultivation nor seated meditation —
this is the pure Chan of Tathagata.

4 With sudden enlightenment to Tathagata Chan,
the six paramitas and myriad means
are complete within that essence.


1 Huangbo, T2012Ap381c1 2 Nirvana Sutra, T374p521b3; tr. Yamamoto 3 Mazu, X1321p3b23; tr. J. Jia 4 Yongjia, T2014p395c14; tr. from "The Sword of Wisdom"
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Re: Two truths in Mahayana Buddhism

Post by Aemilius »

The basic terms of Madhyamaka exist already in the Sravakayana sutras:

"In the Pali canon, the distinction is made between two kinds of expressions of the same truth, which must be interpreted differently. Thus a phrase or passage, or a whole sutta, might be classed as neyyattha or samuti or vohāra, but it is not regarded at this stage as expressing or conveying a different level of truth.

Nītattha (Pāli; Sanskrit: nītārtha), "of plain or clear meaning" and neyyattha (Pāli; Sanskrit: neyartha), "[a word or sentence] having a sense that can only be known by intuition". These terms were used to identify texts or statements that either did or did not require additional interpretation. A nītattha text required no explanation, while a neyyattha one might mislead some people unless properly explained:

'There are these two who misrepresent the Tathagata. Which two? He who represents a Sutta of indirect meaning as a Sutta of direct meaning and he who represents a Sutta of direct meaning as a Sutta of indirect meaning. Anguttara Nikaya I:60'

Saṃmuti or samuti (Pāli; Sanskrit: saṃvṛti, meaning "common consent, general opinion, convention", and paramattha (Pāli; Sanskrit: paramārtha), meaning "ultimate", are used to distinguish conventional or common-sense language, as used in metaphors or for the sake of convenience, from language used to express higher truths directly. The term vohāra (Pāli; Sanskrit: vyavahāra, "common practice, convention, custom" is also used in more or less the same sense as samuti."

https://en.wikipedia.org/wiki/Two_truths_doctrine
svaha
"All human beings are born free and equal in dignity and rights.
They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
Sarvē mānavāḥ svatantrāḥ samutpannāḥ vartantē api ca, gauravadr̥śā adhikāradr̥śā ca samānāḥ ēva vartantē. Ētē sarvē cētanā-tarka-śaktibhyāṁ susampannāḥ santi. Api ca, sarvē’pi bandhutva-bhāvanayā parasparaṁ vyavaharantu."
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Re: Two truths in Mahayana Buddhism

Post by Astus »

Aemilius wrote: Sun Dec 05, 2021 10:45 amThe basic terms of Madhyamaka exist already in the Sravakayana sutras
Except that neyartha and nitartha are not equivalents of conventional and ultimate truths, only that the later tradition (i.e. Buddhaghosa) interpreted neyartha teachings as those that talk about self and beings, while nitartha as those that talk of no self and emptiness. See also Ven. Analayo's entry on vohara (on p 723-724 / PDF p 1-2) that states how the two truths doctrine are projected on the sole sutta containing those terms retroactively.
1 Myriad dharmas are only mind.
Mind is unobtainable.
What is there to seek?

2 If the Buddha-Nature is seen,
there will be no seeing of a nature in any thing.

3 Neither cultivation nor seated meditation —
this is the pure Chan of Tathagata.

4 With sudden enlightenment to Tathagata Chan,
the six paramitas and myriad means
are complete within that essence.


1 Huangbo, T2012Ap381c1 2 Nirvana Sutra, T374p521b3; tr. Yamamoto 3 Mazu, X1321p3b23; tr. J. Jia 4 Yongjia, T2014p395c14; tr. from "The Sword of Wisdom"
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Re: Two truths in Mahayana Buddhism

Post by zerwe »

Astus wrote: Sun Dec 05, 2021 10:07 am
zerwe wrote: Sun Dec 05, 2021 5:35 amWhen the Buddha taught the 4NT's, each of the Tenet schools developed as a result of a difference in interpretation of the meaning of the statement that "one should understand suffering even though 'there is no suffering'." This eventually would lead to differing presentations or concepts regarding the "Two Truths" as held by the Vaibhasika, Sautrantika, Cittamatra, and Madhyamka schools, as well as, their respective sub-schools.
The two truths doctrine is a commentarial development, not found in the agamas or even in the abhidharma texts. The idea that "even though 'there is no suffering'" is from the Prajnaparamita sutras.
Noted. I'm just presenting my answer as I have learned it from a classroom based style of study of Jetsun Chokyi Gyaltsen's textbook, Presentation of Tenets. In this the two lower schools are identified as having an interpretation of the "Two Truths." As you highlight all of this has arisen later as a commentarial development.

Shaun :namaste:
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Re: Two truths in Mahayana Buddhism

Post by Aemilius »

Astus wrote: Sun Dec 05, 2021 2:08 pm
Aemilius wrote: Sun Dec 05, 2021 10:45 amThe basic terms of Madhyamaka exist already in the Sravakayana sutras
Except that neyartha and nitartha are not equivalents of conventional and ultimate truths, only that the later tradition (i.e. Buddhaghosa) interpreted neyartha teachings as those that talk about self and beings, while nitartha as those that talk of no self and emptiness. See also Ven. Analayo's entry on vohara (on p 723-724 / PDF p 1-2) that states how the two truths doctrine are projected on the sole sutta containing those terms retroactively.
Neyartha and nitartha are used in the sense of 'direct meaning' and 'interpretable meaning', very clearly by Shakyamuni himself, in AN 1:60.

Nyanatiloka's Buddhist Dictionary has a longish entry about Paramartha satya in the Pali texts. He says that conventional and ultimate truths are implied in many places by the Tathagata, when he says that he uses the ordinary language of common people, but he knows what the words really mean.

Vasubandhu discusses the absolute truth (paramartha-satya) and conventional truth (samvriti-sattya) in AKB p. 910.. 911, and 1108. Vasubandhu mentions Paramartha-shunya sutra that is included Samyukta Agama.

Two truths are mentioned in Samdhi-nirmocana sutra, Lankavatara and other mahayana sutras, which are regarded a teaching of Buddha by the Mahayana.
svaha
"All human beings are born free and equal in dignity and rights.
They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
Sarvē mānavāḥ svatantrāḥ samutpannāḥ vartantē api ca, gauravadr̥śā adhikāradr̥śā ca samānāḥ ēva vartantē. Ētē sarvē cētanā-tarka-śaktibhyāṁ susampannāḥ santi. Api ca, sarvē’pi bandhutva-bhāvanayā parasparaṁ vyavaharantu."
Universal Declaration of Human Rights, Article 1. (in english and sanskrit)
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Re: Two truths in Mahayana Buddhism

Post by Astus »

Aemilius wrote: Sun Dec 05, 2021 4:09 pmNyanatiloka's Buddhist Dictionary has a longish entry about Paramartha satya in the Pali texts. He says that conventional and ultimate truths are implied in many places by the Tathagata, when he says that he uses the ordinary language of common people, but he knows what the words really mean.
It can't be implied, only retrospectively interpreted so, since the very idea of two truths are not just later than the Buddha, but later than the Tipitaka, as Nyanatiloka states in that very same entry: 'The two truths - ultimate and conventional - appear in that form only in the commentaries'.
Vasubandhu discusses the absolute truth (paramartha-satya) and conventional truth (samvriti-sattya) in AKB p. 910.. 911, and 1108. Vasubandhu mentions Paramartha-shunya sutra that is included Samyukta Agama.
The AKB is a relatively late summary work. The 'Paramartha-shunya sutra' says nothing about the two truths. See its English translation here.
Two truths are mentioned in Samdhi-nirmocana sutra, Lankavatara and other mahayana sutras, which are regarded a teaching of Buddha by the Mahayana.
And the two truths doctrine is generally used in Mahayana, no doubt about it.
1 Myriad dharmas are only mind.
Mind is unobtainable.
What is there to seek?

2 If the Buddha-Nature is seen,
there will be no seeing of a nature in any thing.

3 Neither cultivation nor seated meditation —
this is the pure Chan of Tathagata.

4 With sudden enlightenment to Tathagata Chan,
the six paramitas and myriad means
are complete within that essence.


1 Huangbo, T2012Ap381c1 2 Nirvana Sutra, T374p521b3; tr. Yamamoto 3 Mazu, X1321p3b23; tr. J. Jia 4 Yongjia, T2014p395c14; tr. from "The Sword of Wisdom"
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Re: Two truths in Mahayana Buddhism

Post by Malcolm »

Astus wrote: Sun Dec 05, 2021 10:07 am even in the abhidharma texts.
BzzzzzzzzzzzzzT

Yes, it is certainly found in the Kośabhaṣya.
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Re: Two truths in Mahayana Buddhism

Post by Astus »

Malcolm wrote: Sun Dec 05, 2021 11:49 pm Yes, it is certainly found in the Kośabhaṣya.
Right, I meant Abhidharma as the 7 canonical texts.
1 Myriad dharmas are only mind.
Mind is unobtainable.
What is there to seek?

2 If the Buddha-Nature is seen,
there will be no seeing of a nature in any thing.

3 Neither cultivation nor seated meditation —
this is the pure Chan of Tathagata.

4 With sudden enlightenment to Tathagata Chan,
the six paramitas and myriad means
are complete within that essence.


1 Huangbo, T2012Ap381c1 2 Nirvana Sutra, T374p521b3; tr. Yamamoto 3 Mazu, X1321p3b23; tr. J. Jia 4 Yongjia, T2014p395c14; tr. from "The Sword of Wisdom"
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Re: Two truths in Mahayana Buddhism

Post by Aemilius »

Astus wrote: Sun Dec 05, 2021 10:49 pm
Aemilius wrote: Sun Dec 05, 2021 4:09 pmNyanatiloka's Buddhist Dictionary has a longish entry about Paramartha satya in the Pali texts. He says that conventional and ultimate truths are implied in many places by the Tathagata, when he says that he uses the ordinary language of common people, but he knows what the words really mean.
It can't be implied, only retrospectively interpreted so, since the very idea of two truths are not just later than the Buddha, but later than the Tipitaka, as Nyanatiloka states in that very same entry: 'The two truths - ultimate and conventional - appear in that form only in the commentaries'.
You misrepresent grossly the intention and meaning of Nyanatiloka, who actually says:

"The Buddha, in explaining his doctrine,
sometimes used conventional language and sometimes the philosophical
mode of expression which is in accordance with undeluded insight into
reality. In that ultimate sense, existence is a mere process of physical and
mental phenomena within which, or beyond which, no real ego-entity
nor any abiding substance can ever be found. Thus, whenever the suttas
speak of man, woman or person, or of the rebirth of a being, this must not
be taken as being valid in the ultimate sense, but as a mere conventional
mode of speech (vohāra-vacana).

"It is one of the main characteristics of the Abhidhamma Piṭaka, in dis-
tinction from most of the Sutta Piṭaka, that it does not employ conventional
language, but deals only with ultimates, or realities in the highest sense
(paramattha-dhammā). But also in the Sutta Piṭaka there are many expositions
in terms of ultimate language (paramattha-desanā), namely, wherever these
texts deal with the groups (khandha), elements (dhātu) or sense-bases (āyatana),
q.v.) are applied. The majority of sutta texts, however, use the conventional
language, as appropriate in a practical or ethical context, because it “would
not be right to say that ‘the groups’ (khandha) feel shame, etc.”
It should be noted, however, that also statements of the Buddha couched
in conventional language, are called ‘truth’ (vohāra-sacca), being correct on
their own level, which does not contradict the fact that such statements
ultimately refer to impermanent and impersonal processes."

"The two truths—.... are implied in a sutta-distinction of ‘explicit (or direct)
meaning’ (nītattha, q.v.) and ‘implicit meaning (to be inferred)’ (neyyattha)."

"Further, the Buddha repeatedly mentioned his reservations when using con-
ventional speech, e.g. in D. 9: ' These are merely names, expressions, turns
of speech, designations in common use in the world, which the Perfect One
(Tathāgata) uses without misapprehending them.' "
svaha
"All human beings are born free and equal in dignity and rights.
They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
Sarvē mānavāḥ svatantrāḥ samutpannāḥ vartantē api ca, gauravadr̥śā adhikāradr̥śā ca samānāḥ ēva vartantē. Ētē sarvē cētanā-tarka-śaktibhyāṁ susampannāḥ santi. Api ca, sarvē’pi bandhutva-bhāvanayā parasparaṁ vyavaharantu."
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Re: Two truths in Mahayana Buddhism

Post by Astus »

Aemilius wrote: Mon Dec 06, 2021 8:41 am You misrepresent grossly the intention and meaning of Nyanatiloka
How so? He presents the current Theravada view there, and that's not been questioned. He also agrees that the teaching of the two truths is factually post-canonical.
1 Myriad dharmas are only mind.
Mind is unobtainable.
What is there to seek?

2 If the Buddha-Nature is seen,
there will be no seeing of a nature in any thing.

3 Neither cultivation nor seated meditation —
this is the pure Chan of Tathagata.

4 With sudden enlightenment to Tathagata Chan,
the six paramitas and myriad means
are complete within that essence.


1 Huangbo, T2012Ap381c1 2 Nirvana Sutra, T374p521b3; tr. Yamamoto 3 Mazu, X1321p3b23; tr. J. Jia 4 Yongjia, T2014p395c14; tr. from "The Sword of Wisdom"
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Re: Two truths in Mahayana Buddhism

Post by Aemilius »

"The two truths—.... are implied in a sutta-distinction of ‘explicit (or direct)
meaning’ (nītattha, q.v.) and ‘implicit meaning (to be inferred)’ (neyyattha)."
svaha
"All human beings are born free and equal in dignity and rights.
They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
Sarvē mānavāḥ svatantrāḥ samutpannāḥ vartantē api ca, gauravadr̥śā adhikāradr̥śā ca samānāḥ ēva vartantē. Ētē sarvē cētanā-tarka-śaktibhyāṁ susampannāḥ santi. Api ca, sarvē’pi bandhutva-bhāvanayā parasparaṁ vyavaharantu."
Universal Declaration of Human Rights, Article 1. (in english and sanskrit)
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Re: Two truths in Mahayana Buddhism

Post by Astus »

Aemilius wrote: Tue Dec 07, 2021 10:19 am "The two truths—.... are implied in a sutta-distinction of ‘explicit (or direct) meaning’ (nītattha, q.v.) and ‘implicit meaning (to be inferred)’ (neyyattha)."
Not implied by the sutta (since to imply something one would need that thing to be known by the one who implies it) but interpreted as an implication by Buddhaghosa about a thousand years after the Buddha. It's like reading the Bhārasutta as if it were implying the existence of a pudgala.
1 Myriad dharmas are only mind.
Mind is unobtainable.
What is there to seek?

2 If the Buddha-Nature is seen,
there will be no seeing of a nature in any thing.

3 Neither cultivation nor seated meditation —
this is the pure Chan of Tathagata.

4 With sudden enlightenment to Tathagata Chan,
the six paramitas and myriad means
are complete within that essence.


1 Huangbo, T2012Ap381c1 2 Nirvana Sutra, T374p521b3; tr. Yamamoto 3 Mazu, X1321p3b23; tr. J. Jia 4 Yongjia, T2014p395c14; tr. from "The Sword of Wisdom"
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Re: Two truths in Mahayana Buddhism

Post by Aemilius »

Astus wrote: Tue Dec 07, 2021 1:10 pm
Aemilius wrote: Tue Dec 07, 2021 10:19 am "The two truths—.... are implied in a sutta-distinction of ‘explicit (or direct) meaning’ (nītattha, q.v.) and ‘implicit meaning (to be inferred)’ (neyyattha)."
Not implied by the sutta (since to imply something one would need that thing to be known by the one who implies it) but interpreted as an implication by Buddhaghosa about a thousand years after the Buddha. It's like reading the Bhārasutta as if it were implying the existence of a pudgala.
Nyanatiloka thinks that it is implied, in the way that that he explains it. It is not comparable to pudgala in any way. Buddha speaks of the shortcomings of ordinary language as Nyanatiloka points out. In this way the idea of a conventional language/expression/truth is quite clearly expressed and implied by the Buddha himself.

"Further, the Buddha repeatedly mentioned his reservations when using con-
ventional speech, e.g. in D. 9: ' These are merely names, expressions, turns
of speech, designations in common use in the world, which the Perfect One
(Tathāgata) uses without misapprehending them.' "


By the way, the term conventional knowledge (sammuti ñana) appears in the Sangiti sutta:
XI. "Four Knowledge’s: knowledge of Dhamma, of what is consonant with it, knowledge of others minds, conventional knowledge."
svaha
"All human beings are born free and equal in dignity and rights.
They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
Sarvē mānavāḥ svatantrāḥ samutpannāḥ vartantē api ca, gauravadr̥śā adhikāradr̥śā ca samānāḥ ēva vartantē. Ētē sarvē cētanā-tarka-śaktibhyāṁ susampannāḥ santi. Api ca, sarvē’pi bandhutva-bhāvanayā parasparaṁ vyavaharantu."
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Re: Two truths in Mahayana Buddhism

Post by Astus »

Aemilius wrote: Tue Dec 07, 2021 3:17 pmIn this way the idea of a conventional language/expression/truth is quite clearly expressed and implied by the Buddha himself.
The terms sammuti, vohāra, paramattha, and sacca do appear in the suttas, but not in the combination to state a doctrine of two truths, nor one half of the two.

'Applied to the theme of vohāra, the early Buddhist attitude towards language need not be interpreted in the light of the theory of two truths. That is, truth would not depend on the type of language used to express it.'
(vohara)

'The conception of two truths, the conventional and the ultimate were appearing on the scene during the period represented by the Middle and Late Upaniṣads as well as in Jainism and Ājīvika doctrines some of which were contemporary with the Buddha. In spite of the total absence of such a dichotomy in the early discourses, the interpreters of the early doctrine who relied heavily on the commentaries of Buddhaghosa have continued to attribute two truths to the Buddha himself.'
(The Buddha's Philosophy of Language by David J. Kalupahana, p 81-82)
1 Myriad dharmas are only mind.
Mind is unobtainable.
What is there to seek?

2 If the Buddha-Nature is seen,
there will be no seeing of a nature in any thing.

3 Neither cultivation nor seated meditation —
this is the pure Chan of Tathagata.

4 With sudden enlightenment to Tathagata Chan,
the six paramitas and myriad means
are complete within that essence.


1 Huangbo, T2012Ap381c1 2 Nirvana Sutra, T374p521b3; tr. Yamamoto 3 Mazu, X1321p3b23; tr. J. Jia 4 Yongjia, T2014p395c14; tr. from "The Sword of Wisdom"
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Re: Two truths in Mahayana Buddhism

Post by Malcolm »

Astus wrote: Sun Dec 05, 2021 10:07 am The two truths doctrine is a commentarial development...
No, it is found in Mahāyāna Sūtras. After all, the thread is called "The Two Truths in Mahāyāna Buddhism."
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Re: Two truths in Mahayana Buddhism

Post by Astus »

Malcolm wrote: Tue Dec 07, 2021 10:55 pmNo, it is found in Mahāyāna Sūtras. After all, the thread is called "The Two Truths in Mahāyāna Buddhism."
It is found in Mahayana Sutras (as noted before), and the statement regarding its presence in the commentaries was about what zerwe described as a development from the Buddha's teachings in the four schools. In other words, the Sarvastivadins and the Sautrantikas (and Theravada) did not have the idea of two truths from their sutras, nor from their (7 canonised) abhidharma texts, but it is found in commentaries and later treatises.
1 Myriad dharmas are only mind.
Mind is unobtainable.
What is there to seek?

2 If the Buddha-Nature is seen,
there will be no seeing of a nature in any thing.

3 Neither cultivation nor seated meditation —
this is the pure Chan of Tathagata.

4 With sudden enlightenment to Tathagata Chan,
the six paramitas and myriad means
are complete within that essence.


1 Huangbo, T2012Ap381c1 2 Nirvana Sutra, T374p521b3; tr. Yamamoto 3 Mazu, X1321p3b23; tr. J. Jia 4 Yongjia, T2014p395c14; tr. from "The Sword of Wisdom"
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