DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.649#0060
FUNDAMENTAL LAWS. 35
the emptiness, or the Non-ego. In order, therefore, that
his mind may become free from all that would in any
way attract his attention, it is necessary that man view
every thing existing as ideal, because it is dependent upon
something else; then only—as a natural consequence—
he arrives at a right understanding of the Non-ego, and
to a knowledge of how the voidness is alone self-existent
and perfect.1
We now come to the two truths. They are: Sam-
vritisatya (Tib. Kundzabchi denpa) and Paramarthasatya
(Tib. Dondampai denpa), or the relative truth and the
absolute one. Numerous are the definitions given of
these technical terms in the sacred books, but the two
principal stand as follows:—
1. Samvriti is that which is supposed as the efficiency
of a name, or of a characteristic sign; Paramartha is
the opposite. A difference prevails between the Yoga-
charyas and the Madhyamikas with reference to the in-
terpretation of Paramartha; the former say that Para-
martha is also what is dependent upon other things
(Paratantra); the latter say that it is limited to Parinish-
panna, or to that which has the character of absolute per-
fection. In consequence, for the Yogacharyas Samvriti is
Parikalpita and Paratantra, for the Madhyamikas Pari-
kalpita only.
2. Samvriti is that which is the origin of illusion,
but Paramartha is the self-consciousness2 of the saint in
1 These technical terms were introduced hy the Yogacharya school.—For a
comparison of Nirvana with the wind, to illustrate the nature of Nirvana, see
Hardy's Eastern Monachism, p. 295.
2 Sanskrit Svasamvedana, "the reflection which analyses itself."
3*
the emptiness, or the Non-ego. In order, therefore, that
his mind may become free from all that would in any
way attract his attention, it is necessary that man view
every thing existing as ideal, because it is dependent upon
something else; then only—as a natural consequence—
he arrives at a right understanding of the Non-ego, and
to a knowledge of how the voidness is alone self-existent
and perfect.1
We now come to the two truths. They are: Sam-
vritisatya (Tib. Kundzabchi denpa) and Paramarthasatya
(Tib. Dondampai denpa), or the relative truth and the
absolute one. Numerous are the definitions given of
these technical terms in the sacred books, but the two
principal stand as follows:—
1. Samvriti is that which is supposed as the efficiency
of a name, or of a characteristic sign; Paramartha is
the opposite. A difference prevails between the Yoga-
charyas and the Madhyamikas with reference to the in-
terpretation of Paramartha; the former say that Para-
martha is also what is dependent upon other things
(Paratantra); the latter say that it is limited to Parinish-
panna, or to that which has the character of absolute per-
fection. In consequence, for the Yogacharyas Samvriti is
Parikalpita and Paratantra, for the Madhyamikas Pari-
kalpita only.
2. Samvriti is that which is the origin of illusion,
but Paramartha is the self-consciousness2 of the saint in
1 These technical terms were introduced hy the Yogacharya school.—For a
comparison of Nirvana with the wind, to illustrate the nature of Nirvana, see
Hardy's Eastern Monachism, p. 295.
2 Sanskrit Svasamvedana, "the reflection which analyses itself."
3*