The Origins of Buddhist Doctrine of Devasatya (Two Truths) and It’s Repercussion in Nāgārjuna’s Point of View

The doctrine of Devasatya or the Two Truths, holds significant prominence within Buddhist philosophy, particularly among the philosophers of the Mādhyamaka and Yogācāra schools. According to this doctrine, reality can be broadly categorized into two principal types: 1- conventional truth (saṁvṛtisatya) and 2- Ultimate truth (paramārthasatya). This study employs a descriptive-analytical methodology with a historical perspective to explore three critical issues related to the doctrine of the Two Truths: a- its origins, b- its early developments, and c- its reflection in the thought of Nāgārjuna, the founder of the Mahāyāna Mādhyamaka school. In summary, the origins of the Two Truths doctrine can be traced to various ways of liberation within Hinduism, while also being influenced by the distinction made between definitive and interpretative statements of Buddha in the Pāli Canon. Subsequently, both Theravāda commentators and scholars from the Sautrāntika and Sarvāstivāda schools transitioned this previously hermeneutical discourse into ontological discussions, thereby providing the initial formulations of the Two Truths doctrine. Afterwards, Nāgārjuna posited this doctrine as a foundational principle of Buddhist teachings, elaborating on its cognitive and ontological dimensions. According to his perspective, conventional truth pertains to everyday understanding and the apparent teachings of the Buddha, whereas ultimate truth refers to the concept of śūnyatā or the emptiness of phenomena from inherent essence and independent, unconditional existence.