The Two Truths: In the Madhyamika Philosophy of the Ge-Luk-Ba Order of Tibetan Buddhism by Guy Newland

Author:Guy Newland
Language: eng
Format: azw3
Tags: Philosophy, General, Religion, Buddhism, Tibetan, Ethics & Moral Philosophy
ISBN: 9780937938799
Publisher: Snow Lion Publications
Published: 1992-11-15T14:45:10+00:00

As we have seen, Jam-yang-shay-ba generally agrees with this passage and builds his interpretation upon it inasmuch as he posits a consciousness conceiving true existence as the worldly perspective in Candrakirti's phrase, "true from only the worldly viewpoint." Ngak-wang-bel-den disagrees, claiming that this passage is not an interpretation of Candrakirti's division of concealer-truths because Candrakirti divides real and unreal in relation to the worldly perspective, not in the worldly perspective. However, Ngak-wangbel-den and Jam-yang-shay-ba both agree with Kay-drup in asserting that if a concealer-truth is real in the perspective of an awareness, then that awareness must be a consciousness conceiving true existence. Jang-gya, however, disagrees.

Jang-gya's main response to Kay-drup is to point out that there are two ways that something can be real. When Candrakirti divides concealer-truths into real and unreal, he is referring to the "real" that is like the truth of the thief's statement, "I stole it." Since Kay-drup explains that the mind apprehending a concealer-truth as real has to be a consciousness conceiving true existence, Janggya's argument definitely implies that Kay-drup has misinterpreted Candrakirti. However, not only does Jang-gya avoid explicitly criticizing Kay-drup, he searches for an accommodation. Jang-gya writes: II

Even the statement in Kay-drup's Thousand Doses that real and unreal are not posited in the perspective of a conventional valid cognizer is good if we take it to mean that real and unreal are not posited in the perspective of a mere conventional valid cognizer, but must [be posited in the perspective] of a conventional valid cognizer not directed toward suchness.

In order to establish himself in harmony with Kay-drup, Jang-gya temporarily overlooks the portion of Kay-drup's statement that reads, "... the worldly awareness in the perspective-that is, mode of apprehension-of which form and so forth are established as real is a consciousness conceiving true existence."

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