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The aim of this paper is to examine Bh��viveka��s theory of the two truths(dvasatya). Theory of the two truths is conventional truth(sa?v?tisatya) and absolute truth(param��rthasatya). It is explained, in chapter 24, verses 8-10 of N��g��rjuna��s M��lamadhyamakak��rik��(MMK), �� the Dharma taught by Buddhas perfectly relies on two truths, �� Those who do not understand the distinction of two truths, cannot understand the reality of the Buddha��s teaching, �� without relying on verbal expression(vyavah��ra), ultimate object(param��rtha) is cannot be taught, and �� without relying on ultimate object, nirv��?a is not attained.
We can see Bh��viveka��s theory of the two truths by his explanation in Madhyamakah?dayak��rik��(MHK, his auto-commentary, Tarkajv��l��: TJ), Praj?��prad��pa(PP) and Dashengzhangzhen lun(HR).
About absolute truth, Bh��viveka explained in chapter 3, verse 26 of TJ, three interpretations of the Sanskrit compound param��rtha, as a karmadh��raya, tatpuru?a, and bahuvr��hi. In PP, Bh��viveka��s commentary on chapter 24, verse 8 of N��g��rjuna��s MMK, also explain three interpretations of the Sanskrit compound. But, without three interpretations of the Sanskrit compound in HR, Bh��viveka defines ultimate truth as ��the true meaning(object) itself.�� About conventional truth, Bh��viveka explained in chapter 3, verse 12 of MHK and TJ, and in chapter 24 of PP. He defines conventional truths as an incontrovertible(avipar��ta) verbal expression. According to HR, Bh��viveka accepts the direct perception(pratyak?a) and common knowledge(prasiddha) as a conventional truth. These direct perception and common knowledge are base of validity of the thesis(pak?a) in Dign��ga��s logic.