Analysis of Two truthsAnalysis of Two truths

Samvrti satya (Conventional Samvrti satya (Conventional Truth) Paramrtha satya Truth) Paramrtha satya

(absolute Truth)(absolute Truth)

Two TruthsTwo Truths Dve satye samupasrityaDve satye samupasritya

Buddhanam dharma desanaBuddhanam dharma desana

Loka samvrti satyan ca Loka samvrti satyan ca

Satyan ca paramarthatah 24; 08Satyan ca paramarthatah 24; 08

(The teaching of the doctrine by the (The teaching of the doctrine by the Buddha is based on two truths: truth Buddha is based on two truths: truth relating to worldly convention and relating to worldly convention and truth in terms oftruth in terms of

ultimate fruit)ultimate fruit)

Two TruthsTwo Truths

According to this statement the Buddha According to this statement the Buddha teaches Doctrine in relation to Two teaches Doctrine in relation to Two truths. Everybody accept as to the truth truths. Everybody accept as to the truth is one. In the early Buddhism it is is one. In the early Buddhism it is mentioned that the truth is one. mentioned that the truth is one. Ekam hi Ekam hi saccam na dutiyamatthi (Suttanipatasaccam na dutiyamatthi (Suttanipata). ). (Truth is one there is no second). Then (Truth is one there is no second). Then there is a question how we can accept there is a question how we can accept two truths? two truths?

Two truthsTwo truths

This has been accepted by every This has been accepted by every philosophy that there cannot be two philosophy that there cannot be two truths. Therefore this statement of truths. Therefore this statement of Nagrjuna with regard to the two truths Nagrjuna with regard to the two truths is very important. is very important.

At the same time we must keep in our At the same time we must keep in our mind that if we investigate carefully the mind that if we investigate carefully the religious and philosophical traditions of religious and philosophical traditions of

Two TruthsTwo Truths

In Indian traditions we come across In Indian traditions we come across various stages and layers of truths in various stages and layers of truths in the explanation of those traditions. the explanation of those traditions. ThereforeTherefore

the multiplicity of the Truth is not a the multiplicity of the Truth is not a strange thing in Indian tradition. As anstrange thing in Indian tradition. As an

example it is possible to show the example it is possible to show the Anekantavada (non-absolutism) of JinaAnekantavada (non-absolutism) of Jina

Philosophy. By this theory they have Philosophy. By this theory they have

Two TruthsTwo Truths Prevented forwarding one stand of truth.Prevented forwarding one stand of truth.

Jain’s Anekantavada (non-absolutism) hasJain’s Anekantavada (non-absolutism) has

seven members. It is called Saptabhangi seven members. It is called Saptabhangi

Nyaya. Nyaya.

1. It is possible that it is (syad asti).1. It is possible that it is (syad asti).

2. It is possible that it is not (syad nasti)2. It is possible that it is not (syad nasti)

3. It is possible that it is and it is not (syad3. It is possible that it is and it is not (syad

asti ca nasti ca).asti ca nasti ca).

4. It is possibly indescribable (syad 4. It is possibly indescribable (syad

avktavyam)avktavyam)

Two TruthsTwo Truths 5. It is possible that it exists and is 5. It is possible that it exists and is indescribable (syad asti ca avktavyam).indescribable (syad asti ca avktavyam). 6. It is possible that it does not exist and6. It is possible that it does not exist and is indescribable (syad nasti ca is indescribable (syad nasti ca avaktavyam).avaktavyam). 7. It is possible that it exists and does not7. It is possible that it exists and does not exist and is indescribable (syad asti caexist and is indescribable (syad asti ca nasti ca avaktavyam).nasti ca avaktavyam).

Two truthsTwo truths In this manner Jinas have accepted many In this manner Jinas have accepted many

ways of looking at one thing. Skeptics ways of looking at one thing. Skeptics

(Samsayavadi) Sanjaya Belatthi putta (Samsayavadi) Sanjaya Belatthi putta rejected any of the possibilities and givenrejected any of the possibilities and given

five types of ambiguous answers.five types of ambiguous answers.

1. I do not agree with it (Evam pi me no).1. I do not agree with it (Evam pi me no).

2. I do not say it is true (Tatha ti pi me no).2. I do not say it is true (Tatha ti pi me no).

3. I do not say it is otherwise (Annatha ti pi3. I do not say it is otherwise (Annatha ti pi

me no).me no).

Two TruthsTwo Truths4. I do not say it is not so (No ti pi me no).4. I do not say it is not so (No ti pi me no).

5. I do not say it is not not so (No no ti pi5. I do not say it is not not so (No no ti pi

me no)me no)

Sanjaya replied with this five negations for Sanjaya replied with this five negations for

04 types of major questions which can be 04 types of major questions which can be all togther 16 questions.all togther 16 questions.

1.Atthi paro loko = Does the other world 1.Atthi paro loko = Does the other world exist?exist?

2. Atthi satta opapatika = Are there beings2. Atthi satta opapatika = Are there beings

which born spontaneously? which born spontaneously?

Two TruthsTwo Truths

3. Does the result of good and bad 3. Does the result of good and bad karma exist? (atthi sukata dukkatanam karma exist? (atthi sukata dukkatanam kammanam phalam vipako?kammanam phalam vipako?

4. Does the thus-gone exist after death 4. Does the thus-gone exist after death (Hoti tathagato parammarana)?(Hoti tathagato parammarana)?

Each one can be divided into four.Each one can be divided into four. 1.Atthi? 2 Natthi? 3 Atthi ca Natthi ca? 1.Atthi? 2 Natthi? 3 Atthi ca Natthi ca? 4. Neva atthi na na natthi4. Neva atthi na na natthi

Two TruthsTwo Truths Jainas explain this in a story of elephant Jainas explain this in a story of elephant

and the blind men. That means the and the blind men. That means the explanations they have given on elephant explanations they have given on elephant is not valid but partially valid. is not valid but partially valid.

In a way Buddhists also accept truth and In a way Buddhists also accept truth and partial truth in the names of Sammuti/partial truth in the names of Sammuti/

samvrti (Conventional) and Paramttha/samvrti (Conventional) and Paramttha/

Paramartha (Ultimate).Paramartha (Ultimate).

Two truthsTwo truths The two truths later accepted by Buddhists The two truths later accepted by Buddhists

have a basis in early Buddhist have a basis in early Buddhist Nikayas. This is in the Anguttara Nikaya.Nikayas. This is in the Anguttara Nikaya. “ “Dve me bhikkhave tathagatam abbhaci-Dve me bhikkhave tathagatam abbhaci-

kkhanti. Katame dve? Yo ca neyyattham kkhanti. Katame dve? Yo ca neyyattham suttam nitattho suttanto ti dipeti. Yo ca suttam nitattho suttanto ti dipeti. Yo ca nitattham suttantam neyyattho suttantonitattham suttantam neyyattho suttanto

ti dipeti”. ( Monks, there are two, who ti dipeti”. ( Monks, there are two, who blame the Tathagata. Who are those two?blame the Tathagata. Who are those two?

Two truthsTwo truths The one who takes the suttas which the The one who takes the suttas which the

meaning is to be carried or inferred as meaning is to be carried or inferred as the suttas given meaning and one who the suttas given meaning and one who takes the suttas given meaning as takes the suttas given meaning as meaning is to be carried or inferred). meaning is to be carried or inferred).

But in the Suttapitaka cannot find anyBut in the Suttapitaka cannot find any interpretation given for this Neyyattha interpretation given for this Neyyattha

andand Nitattha. But in the Commentary to Nitattha. But in the Commentary to

Anguttara Nikaya gives an Anguttara Nikaya gives an interpretation interpretation

Two TruthsTwo Truths Here neyyattha means The Buddha saysHere neyyattha means The Buddha says

‘ ‘One person exists’ (Eka puggalo) “ThereOne person exists’ (Eka puggalo) “There

are two persons” etc, but though Buddha are two persons” etc, but though Buddha says one person etc, that has to be says one person etc, that has to be understood as neyyattha, means in the understood as neyyattha, means in the ultimate sense there is no person. In that ultimate sense there is no person. In that manner the meaning has to be inferrred.manner the meaning has to be inferrred.

But a person who has taken If there is noBut a person who has taken If there is no

Two truthsTwo truths

Person in ultimate sense the Buddha will Person in ultimate sense the Buddha will not say ‘There is a Person’ thinking that not say ‘There is a Person’ thinking that he may take a person in ultimate sense. he may take a person in ultimate sense. This is taking Neyyattha as Nitattha. This is taking Neyyattha as Nitattha. Nitartha means the sutras explained as Nitartha means the sutras explained as ‘Anitya, dukkha and Anatma. The ‘Anitya, dukkha and Anatma. The meaning of those words do not change meaning of those words do not change and they remain as the same. But un-and they remain as the same. But un-intelligent intelligent

Two truthsTwo truths Person take it as Neyyattha and Person take it as Neyyattha and

thinking to infer meaning he takes thinking to infer meaning he takes ‘there is a permanent thing’, there is a ‘there is a permanent thing’, there is a happiness, and there is Atman’. Etc he happiness, and there is Atman’. Etc he takes Nitartha sutra as Neyyartha.takes Nitartha sutra as Neyyartha.

This division Neyyattha and Nitattha This division Neyyattha and Nitattha seems to be not a division of truth but a seems to be not a division of truth but a kind of mode of instruction, but later in kind of mode of instruction, but later in

the time of commentaries this became the time of commentaries this became aa

Two truthsTwo truths Two truths. Specially this division of two Two truths. Specially this division of two

truths arisen in the Nikaya volumes truths arisen in the Nikaya volumes individual person has analysed in order toindividual person has analysed in order to

Explaine the non-soul (Anatma) in Explaine the non-soul (Anatma) in Buddhism. Specially these analysis were Buddhism. Specially these analysis were necesitated for the Insight meditationnecesitated for the Insight meditation

(Vipassna). Normally insight meditation (Vipassna). Normally insight meditation individual has analyzed to show there is no individual has analyzed to show there is no person or Atman, there only Khandhas person or Atman, there only Khandhas

Two truthsTwo truths (aggregates), Ayatana ( sense bases) or(aggregates), Ayatana ( sense bases) or elements (dhatu) remains. Then in order elements (dhatu) remains. Then in order

to identify these two separate sections of to identify these two separate sections of an individual two names have to be an individual two names have to be given. Those two names have given as given. Those two names have given as Sammuti and Paramttha.Sammuti and Paramttha.

This word sammuti with its meaning we This word sammuti with its meaning we can find in the Samyutta Nikaya in thecan find in the Samyutta Nikaya in the

vajra sutta. There when a person vajra sutta. There when a person

Two TruthsTwo Truths Analyised according to aggregates thisAnalyised according to aggregates this mentioned:mentioned: Yatha hi anga sambharaYatha hi anga sambhara Hoti saddo ratho itiHoti saddo ratho iti Evam khandhesu santesuEvam khandhesu santesu Hoti sattoti sammuti.Hoti sattoti sammuti.(When the parts are rightly set, then (When the parts are rightly set, then

there is a name of vehicle. In the same there is a name of vehicle. In the same way when there are aggregates rightly way when there are aggregates rightly setset

Two truthsTwo truths Then there is a Sammuti (Convention) as Then there is a Sammuti (Convention) as a being (Satto). Here the word Sammutia being (Satto). Here the word Sammuti has taken in the Atthakathas to differentiate has taken in the Atthakathas to differentiate

the two kinds of mode of the two kinds of mode of advices of the Buddha. This kind of two advices of the Buddha. This kind of two

modes of teachings were necessitated inmodes of teachings were necessitated in order to show the difference of the Buddhaorder to show the difference of the Buddha and the Pacceka Buddha (Solitary Buddha).and the Pacceka Buddha (Solitary Buddha).

Two TruthsTwo Truths

The Buddha could teach what he has The Buddha could teach what he has realized but paccekabuddha could realized but paccekabuddha could not teach what he has realized. It is not teach what he has realized. It is said in the Commentaries the Buddha said in the Commentaries the Buddha is only able to teach the Paramttha is only able to teach the Paramttha dhamma he has realized converting dhamma he has realized converting to Sammuti where as Pacceka to Sammuti where as Pacceka Buddha does not have such ability.Buddha does not have such ability.

Two TruthsTwo Truths In this manner these two truths have In this manner these two truths have

been understood. It seems that one been understood. It seems that one truth is not really a truth, but only truth is not really a truth, but only one truth is the real truth.one truth is the real truth.

But Theravadi commentators were But Theravadi commentators were very careful not to give one truth very careful not to give one truth more value than the other. If it is so more value than the other. If it is so then only one will become the Truth then only one will become the Truth the other will become a false.the other will become a false.

Two truthsTwo truths Therefore Both the truths were given Therefore Both the truths were given

equal status saying these two truths equal status saying these two truths are the truths admonished by the are the truths admonished by the Buddha. That has been said in the Buddha. That has been said in the commentary of Kathavatthu:commentary of Kathavatthu:

Duve saccani akkhasiDuve saccani akkhasi Sambuddho vadatam varoSambuddho vadatam varo Sammutim paramtthan caSammutim paramtthan ca Tatiyam nupalabbhati Tatiyam nupalabbhati

Two truthsTwo truths (The Buddha, the best of speakers, (The Buddha, the best of speakers,

expressed two truths only. Those are expressed two truths only. Those are Sammuti and Paramattha, there is no Sammuti and Paramattha, there is no third one).third one).

Sanketa vacanam saccamSanketa vacanam saccam Loka sammutikaranamLoka sammutikaranam Paramattha vacanam saccamParamattha vacanam saccam Dhammanam tathalakkhanamDhammanam tathalakkhanam

Two TruthsTwo Truths

(According to worldly convention the (According to worldly convention the words, which have been used as symbols, words, which have been used as symbols, are true (Sammuti sacca). The word are true (Sammuti sacca). The word paramttha, which have been used to paramttha, which have been used to denote the reality of Dharmas also truedenote the reality of Dharmas also true

(Paramattha Sacca).).(Paramattha Sacca).). In the same way as explained in the In the same way as explained in the

Kathavatthu Atthakatha Arya NagarjunaKathavatthu Atthakatha Arya Nagarjuna Also explained in the Madhyamka KarikaAlso explained in the Madhyamka Karika

Two TruthsTwo Truths

Chap.24: 08 Gatha Chap.24: 08 Gatha Dve satye samupasrityaDve satye samupasritya Buddhanam Dharma desanaBuddhanam Dharma desana Loka samvrti satyam ca Loka samvrti satyam ca Satyam ca paramarthatah.Satyam ca paramarthatah. (The teaching of the doctrine of the Buddhas (The teaching of the doctrine of the Buddhas is based upon two truths: truth relating to is based upon two truths: truth relating to

worldly convention and truth in terms of worldly convention and truth in terms of ultimate fruit). In this manner Nagrjuna ultimate fruit). In this manner Nagrjuna accepted the two truths. accepted the two truths.

Two TruthsTwo Truths

This is something very important, This is something very important, because this samvrti and Paramartha because this samvrti and Paramartha divisions relates on the language. divisions relates on the language. Nagarjuna specially used the language Nagarjuna specially used the language to explain the his Madhyamaka theory. to explain the his Madhyamaka theory. His Madhyamaka theory is the His Madhyamaka theory is the Sunyata. This is a philosophical Sunyata. This is a philosophical discussion based on laguage.discussion based on laguage.

Two TruthsTwo Truths Cha.24;09 GathaCha.24;09 Gatha Yo’nayorna vijanatiYo’nayorna vijanati

Vibhagam satyayordvayohVibhagam satyayordvayoh

Te tattvam na vijanantiTe tattvam na vijananti

Gambhiram buddhasasaneGambhiram buddhasasane

(Those who do not understand the (Those who do not understand the distinction between the two truths do notdistinction between the two truths do not

understand the profound truth embodiedunderstand the profound truth embodied

in the Buddha’s message).in the Buddha’s message).

Two TruthsTwo Truths

We have only one language. Using this We have only one language. Using this language we have to talk about language we have to talk about Samvrti Satya and Paramartha Satya Samvrti Satya and Paramartha Satya both. both.

Vyavaharam anasrityaVyavaharam anasritya

Paramartho na desyateParamartho na desyate

Paramartham anagamyaParamartham anagamya

Nirvanam nadhigamyateNirvanam nadhigamyate

Two TruthsTwo Truths

(Without relying upon convention, the(Without relying upon convention, the ultimate truth is not taught. Without ultimate truth is not taught. Without

understanding the ultimate truth, understanding the ultimate truth, freedom is not attained).freedom is not attained).

This is the crucial point of talking about This is the crucial point of talking about Dhamma. To talk about Dhamma we Dhamma. To talk about Dhamma we have to use the conventional language. have to use the conventional language. The The

language is convention. Therefore tolanguage is convention. Therefore to

Two truthsTwo truths Talk about ultimate Truth we have to use Talk about ultimate Truth we have to use

the conventinal languge. This is very the conventinal languge. This is very difficult part as well as not only the difficult part as well as not only the person who talk about the ultimate truth person who talk about the ultimate truth but also listener also have to have but also listener also have to have properproper

understanding. understanding.

If someone takes these Samvrti and If someone takes these Samvrti and Paramartha in wrong way that is Paramartha in wrong way that is something similar to taking a serpent in something similar to taking a serpent in

a wrong way.a wrong way.

Two TruthsTwo Truths

Here in the Madhyamaka Karika Here in the Madhyamaka Karika mentioned that to teach Paramartha mentioned that to teach Paramartha

Sammuti has been used. It is accepted Sammuti has been used. It is accepted that Paramartha cannot be expressed but that Paramartha cannot be expressed but

using the sammuti paramartha is taught.using the sammuti paramartha is taught. Here clearly shows there are two truths, Here clearly shows there are two truths,

but it seems that here two sides of one but it seems that here two sides of one truth. This is the Madhyamaka explanationtruth. This is the Madhyamaka explanation

Two TrurhsTwo Trurhs But in Pali commentaries explain theseBut in Pali commentaries explain these

two truths to show they are two separate two truths to show they are two separate truths and teachings of the Buddha can truths and teachings of the Buddha can be mixed with these two truths.be mixed with these two truths.

In the Dighanikaya Atthakatha In the Dighanikaya Atthakatha (Sumangala Vilasini) gives this (Sumangala Vilasini) gives this explanation: “Tatha sammutikathaya explanation: “Tatha sammutikathaya bujjhanaka sattassapi nabujjhanaka sattassapi na

pathamam paramatthakatham katheti.pathamam paramatthakatham katheti.

Sammutikathaya pana bodhetva paccha Sammutikathaya pana bodhetva paccha

Two TruthsTwo Truths Paramatthakatham katheti. Paramatthakatham katheti.

Paramatthakathaya Paramatthakathaya bujjhanakasattassapi na pathamam bujjhanakasattassapi na pathamam sammutikatham katheti. sammutikatham katheti. Paramatthakathaya pana bodhetva Paramatthakathaya pana bodhetva paccha paccha

sammutikatham katheti” DA.II.383. (In sammutikatham katheti” DA.II.383. (In the same way, for the beings who realize the same way, for the beings who realize the teachings on the basis of Sammuti the teachings on the basis of Sammuti katha even, not at the beginning katha even, not at the beginning teachings will be (on the basis of) teachings will be (on the basis of) Paramattha katha. After the realization Paramattha katha. After the realization on the wayon the way

Two TruthsTwo TruthsOf sammuti katha then after that teachings Of sammuti katha then after that teachings

will be on paramattha. For the beings who will be on paramattha. For the beings who realize the teachings on the way of realize the teachings on the way of

Paramattha even at first there will be no Paramattha even at first there will be no sammutikatha. After the realization of sammutikatha. After the realization of Dhamma on the basis of paramattha Dhamma on the basis of paramattha katha then after that only there will be katha then after that only there will be sammuti sammuti

katha.) It says here for the beings who katha.) It says here for the beings who realize Dhamma on the teachings of realize Dhamma on the teachings of conventional truth, at the beginning there conventional truth, at the beginning there will not be the teachings on Paramattha. will not be the teachings on Paramattha.

Two TruthsTwo Truths After the realization of Dhamma on After the realization of Dhamma on

the teachings of convention, then after the teachings of convention, then after that the teachings will be based on that the teachings will be based on ultimate truth. For the beings who ultimate truth. For the beings who realize the Dhamma on the basis of realize the Dhamma on the basis of ultimate truth, at first there will be no ultimate truth, at first there will be no conventional teachings. After the conventional teachings. After the realization on the way of ultimate realization on the way of ultimate truth then the teachings conventional truth then the teachings conventional truth will follow.truth will follow.

Two TruthsTwo Truths According to DA, some beings realize According to DA, some beings realize

Dhamma on the teachings on sammutiDhamma on the teachings on sammuti

(Sammuti desana). Some beings realize (Sammuti desana). Some beings realize Dhamma on the basis of ultimate truthDhamma on the basis of ultimate truth

(Paramattha desana). This is the (Paramattha desana). This is the speciality of the clarification of Pali speciality of the clarification of Pali commentators. commentators.

This explanation of Commentary is some- This explanation of Commentary is some-

what different from the interpretation what different from the interpretation

given in the Mulamadhyamakakarika.given in the Mulamadhyamakakarika.

Two TruthsTwo Truths

With the sloka of “Vyvaharamansrtya” With the sloka of “Vyvaharamansrtya” very special idea may come to very special idea may come to someone’s knowledge to say that with someone’s knowledge to say that with the meaning of this sloka it shows that the meaning of this sloka it shows that Arya Nagarjuna accepts that there are Arya Nagarjuna accepts that there are Sravakas who realizes truths. He Sravakas who realizes truths. He accepted Sravakas realization of the accepted Sravakas realization of the truth after listening thetruth after listening the

sermons of the Buddha.sermons of the Buddha.

Two truthsTwo truths

It indicates with this line of the sloka:It indicates with this line of the sloka:

“ “vyavaharamanartya paramartho vyavaharamanartya paramartho nadesyate, paramrthamanagamya nadesyate, paramrthamanagamya nirvanam nadhigamyate”. In that nirvanam nadhigamyate”. In that case Arya Nagarjuna cannot be a case Arya Nagarjuna cannot be a Mahayanists. Because of his support Mahayanists. Because of his support for the Sthaviravada. (Hinayana).for the Sthaviravada. (Hinayana).