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Difference between revisions of "Two extremes"

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#REDIRECT [[The two extremes]]
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[[File:Vaishravana-103.jpg|thumb|250px|]]
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'''[[Two extremes]]''' (Skt. ''[[divyanta]]'' or ''[[antadvaya]]''; [[Wyl.]] ''[[mtha 'gnyis]]'') — [[eternalism]] and [[nihilism]].
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From a [[Buddhist]] {{Wiki|perspective}}, all [[non-Buddhist]] [[philosophies]] are considered to fall into either of these [[two extremes]]. Even within [[Buddhism]], there is an attempt by each [[philosophical]] school to avoid these [[extremes]] and to point out how other schools have to do so.
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In the ''[[King of Samadhi Sutra]]'', the [[Buddha]] said:
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:[[Existence]] and [[non-existence]] are [[extremes]],
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:[[Purity]] and [[impurity]] are [[extremes]] as well,
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:Thus, having relinquished both [[extremes]],
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:The [[wise]] do not dwell even in the middle.
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[[Nagarjuna]] wrote:
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:To say “it is” is a {{Wiki|conception}} of {{Wiki|permanence}},
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:To say “it is not” is a [[view]] of [[nihilism]],
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:Therefore the learned should dwell
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:In neither [[existence]] nor [[non-existence]].
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==How the [[Four Schools]] Avoid the [[Two Extremes]]==
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*The [[Vaibhashika]]s avoid the extreme of {{Wiki|eternalism}} since the [[cause]] has ceased at the [[time]] of the effect. They avoid the extreme of [[nihilism]] since the effect arises directly after the [[cause]].
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*The [[Sautrantika]]s avoid the extreme of [[nihilism]] since the continua of [[unconditioned]] [[phenomena]] [[exist]] uninterruptedly. They avoid the extreme of {{Wiki|eternalism}} since these [[phenomena]] are momentary.
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*The [[Mind Only|Chittamatrins]] avoid the extreme of {{Wiki|eternalism}} since the imaginary/imputed [[nature]] is not truly [[existent]]. They avoid the extreme of [[nihilism]] since the dependent [[nature]] is truly [[existent]].
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*The [[Madhyamika|Madhyamikas]] avoid the extreme of [[nihilism]] since all [[phenomena]] [[exist]] {{Wiki|conventionally}}. They avoid the extreme of {{Wiki|eternalism}} since [[phenomena]] are ultimately {{Wiki|non-existent}}.
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'''[[Two extremes]] in the [[Sutrayana]]'''
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In the ''[[Dhammacakkappavattana Sutta]]'' in the [[Buddhist Canon|Pali Canon]], the first [[teaching]] the [[Buddha]] gave after his [[enlightenment]], he speaks of the [[Middle Way]], the [[path]] of [[practice]] that avoids the [[two extremes]] of {{Wiki|sensual}} {{Wiki|indulgence}} on the one hand, and severe [[asceticism]] on the other.
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{{RigpaWiki}}
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[[Category:Philosophical Tenets]]{{BuddhismbyNumber}}

Latest revision as of 11:01, 26 March 2015

Vaishravana-103.jpg

Two extremes (Skt. divyanta or antadvaya; Wyl. mtha 'gnyis) — eternalism and nihilism.

From a Buddhist perspective, all non-Buddhist philosophies are considered to fall into either of these two extremes. Even within Buddhism, there is an attempt by each philosophical school to avoid these extremes and to point out how other schools have to do so.

In the King of Samadhi Sutra, the Buddha said:

Existence and non-existence are extremes,
Purity and impurity are extremes as well,
Thus, having relinquished both extremes,
The wise do not dwell even in the middle.

Nagarjuna wrote:

To say “it is” is a conception of permanence,
To say “it is not” is a view of nihilism,
Therefore the learned should dwell
In neither existence nor non-existence.

How the Four Schools Avoid the Two Extremes

Two extremes in the Sutrayana

In the Dhammacakkappavattana Sutta in the Pali Canon, the first teaching the Buddha gave after his enlightenment, he speaks of the Middle Way, the path of practice that avoids the two extremes of sensual indulgence on the one hand, and severe asceticism on the other.

Source

RigpaWiki:Two extremes