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Home , Middle Way, Samvriti

The () School – An Overview

Texts and Teachers The Path and Result – Importance of the Two Note: Middle way – is free from extremes of and ▪ Understanding the two truths is essential for the path. eternalism. ▪ Conventional enables one to develop the method side – ▪ Perfection of Wisdom (prajnparamita) (most famous compassion, concentration, and ethics; ultimate truth leads is Heart of Wisdom , or ) one to realize the wisdom side – emptiness. ▪ – Compendium of Sutras (a key source of his views ▪ These realizations will result in the two bodies – on emptiness) truth (from wisdom) body and form (from method) body. Nagarjuna – Fundamental Treatise on the Middle Way ▪ Ignorance of the two truths means one is in an ▪ – Four Hundred Stanzas (a close disciple of unenlightened state. Path to enlightenment involves Nagarjuna) developing both method and wisdom. ▪ Buddhapalita – Commentary on "Fundamental Wisdom" ▪ The 16 aspects of the and the 6 perfections (asserts the existence of external objects in general) are presented from the of the two truths. ▪ Bhavaviveka – Blaze of Reasoning ▪ To be free from suffering, one needs to cultivate an Bhavaviveka – Lamp of Wisdom understanding of reality – the wisdom of ultimate truth, as ▪ – Clear Words well as develop the method side of the practice, which entails Chandrakirti – Commentary on the "Four Hundred Stanzas" a thorough understanding of conventional truth. Chandrakirti – Supplement to the Middle Way (asserts the ▪ Statements by masters from Nagarjuna to HHDL emphasize existence of external objects in general) the importance of the two truths. ▪ Jnanagarbha – Differentiation of the Two Truths (main master of Sautrantika Svatantrika) Conventional Truth ▪ Shantarakshita – Ornament of the Middle Way (11th century; ▪ word for conventional truth: – denied that external objects exist; helped develop in "that which entirely conceals reality" (Tibetan: kundzob – Tibet; main master of Svatantrika) "all covered"). ▪ Kamalashila – Stages of Meditation (11th century; denied that ▪ Ignorance conceals reality. Therefore, the word external objects exist; helped develop Buddhism in Tibet) conventional is used. ▪ Atisha – helped develop Buddhism in Tibet ▪ All "manufactured" things come into being existence due to causes and conditions – seen by the ignorant mind as Two Subschools having a true (i.e. causeless and independent) nature that ▪ Nagarjuna and Aryadeva – fathers of Madhyamaka school they don't have. Therefore, that mind conceals their actual ▪ Later, Buddhapalita and Bhavaviveka differed in their mode of existence. interpretations of their predecessors' views. ▪ By superimposing a sense of true existence onto the object, ▪ Buddhapalita – believed that Nagarjuna asserted the the reality of the object is obscured. Therefore, it is a existence of the external world, but things do not have intrinsic concealer truth – true for the ignorant mind, but concealing nature. Consequential argument used (debates wherein ideas the ultimate truth of the object. are challenged until they collapse into absurdity) in addition to ▪ Things and events lack true existence, but the ignorant syllogisms (sheer logic) mind superimposes this true existence on top of their actual ▪ Bhavaviveka – disagreed with Buddhapalita experience. (1) Svatantrika Madhyamaka (Middle Way Autonomy) ▪ Three meanings of conventional: ▪ Bhavaviveka – founder (1) An ignorant (lacking understanding) consciousness that (2) Prasangika Madhyamaka (Middle Way Consequence) conceals reality. It refers to the ignorant mind that grasps on ▪ Chandrakirti – founder; refuted Bhavaviveka and supported to things and events as if they exist truly – but which Buddhapalita obscures or conceals the way things really are. [For the ▪ – the four traditions (, , Madhyamaka subschools – it is the ignorance that covers , and ) hold the Prasangika Madhyamaka view. everything, that deceives us about our entire existence] (2) That which is interdependent or mutually dependent. [For the Vaibhashika school – things are interdependently The Base – Importance of Two Truths true or "real".] ▪ Other schools: Existent phenomena – (i) (3) Worldly conventions – signifiers, that is, mundane conditioned/unconditioned; (ii) generally/specifically nominal conventions. [Whatever is agreed upon as a truth characterized; (iii) contaminated/uncontaminated. by worldly conventions, and includes all our worldly ▪ Madhyamaka school: Existent phenomena (things) – knowledge.] conventional (concealer or relative) truths/ultimate truths ▪ Relative or conventional truth: Is a truth because it works ▪ Base: Two truths. The base as the two truths is traced back to conventionally. One sees a book, and the mind registers the Buddha's teachings (Meeting of the Father and Son Sutra). "book". We are deceived, however, in that the object appears Nagarjuna expresses a similar thought. to us to be inherently existent, whereas it is not. ▪ Understanding the two truths is important to understand the ▪ Logically, we can accept that a book has no intrinsic base, and essential in order to follow the path, and achieve the existence – but that is not how the object appears to us. result of enlightenment.

Source: Tsering, Tashi. Relative Truth, Ultimate Truth (The Foundation of Buddhist Thought, Volume 2). Somerville, MA: Wisdom Publications, 2008. (Pages 99-124.) Notes excerpted from pages listed in citation. © 2014 Alexander Peck