Editing Two truths doctrine (section)

====Nyingma school====
The [[Nyingma]] tradition is the oldest of the four major schools of [[Tibetan Buddhism]].<ref name="Stanford 2022"/> It is founded on the [[Tibetan Buddhist canon|first translations of Buddhist scriptures]] from [[Sanskrit]] into [[Classical Tibetan|Tibetan]] (8th century CE). Tibetan Buddhist philosopher and polymath [[Jamgön Ju Mipham Gyatso|Mipham the Great]] (1846–1912) in his commentary to the ''[[Madhyamālaṃkāra]]'' of [[Śāntarakṣita]] (725–788) says:<ref>Commentary to the first [[couplet]] of [[quatrain]]/[[śloka]] 72 of the root text, (725–788) — Blumenthal, James (2008). "Śāntarakṣita", The Stanford Encyclopedia of Philosophy (Winter 2008 Edition), Edward N. Zalta (ed.). Source: [http://plato.stanford.edu/archives/win2008/entries/saantarak-sita/] (accessed: February 28, 2009), as rendered into English by the Padmakara Translation Group (2005: p. 304)</ref>
{{quote|If one trains for a long time in the union of the two truths, the stage of acceptance (on the path of joining), which is attuned to primordial wisdom, will arise. By thus acquiring a certain conviction in that which surpasses intellectual knowledge, and by training in it, one will eventually actualize it. This is precisely how the Buddhas and the Bodhisattvas have said that liberation is to be gained.<ref>[[Śāntarakṣita]] (author); [[Jamgön Ju Mipham Gyatso|Mipham the Great]] (commentator); Padmakara Translation Group (2005). ''The Adornment of the Middle Way: Shantarakshita's Madhyamakalankara with commentary by Jamgön Mipham.'' Boston, Massachusetts, US: Shambhala Publications, Inc. {{ISBN|1-59030-241-9}} (alk. paper), p. 304</ref>{{refn|group=note|"Primordial wisdom" is a rendering of ''[[jñāna]]'' and "that which surpasses intellectual knowledge" may be understood as the direct perception (Sanskrit: ''[[pratyakṣa]]'') of (''[[dharmatā]]''). "Conviction" may be understood as a gloss of [[Faith in Buddhism|faith]] (''śraddhā'').  An effective analogue for "union", a rendering of the relationship held by the two truths, is ''[[Interpenetration (Buddhism)|interpenetration]]''.}}}}

The following sentence from [[Jamgön Ju Mipham Gyatso|Mipham the Great]]'s exegesis of [[Śāntarakṣita]]'s'' [[Madhyamālaṃkāra]]'' highlights the relationship between the absence of ''[[Catuṣkoṭi#Four Extremes|the four extremes]]'' (''mtha'-bzhi'') and the [[Nondualism|non-dual]] or ''[[Two Truths|indivisible two truths]]'' (''bden-pa dbyer-med''): {{quote|The learned and accomplished [masters] of the Early Translations considered this simplicity beyond the four extremes, this abiding way in which the two truths are indivisible, as their own immaculate way.<ref>Thomas, H. (trans.); [[Jamgön Ju Mipham Gyatso|Mipham the Great]] (author). '' Speech of Delight: Mipham's Commentary of Shantarakshita's Ornament of the Middle Way'' (2004). Ithaca: Snow Lion Publications. {{ISBN|1-55939-217-7}}, p. 127</ref>{{refn|group=note|[[Helena Blankleder|Blankleder]] and [[Wulstan Fletcher|Fletcher]] of the Padmakara Translation Group give a somewhat different translation:<br/>
"The learned and accomplished masters of the Old Translation school take as their stainless view the freedom from all conceptual constructs of the four extremes, the ultimate reality of the two truths inseparably united."<ref>[[Śāntarakṣita]] (author); [[Jamgön Ju Mipham Gyatso|Mipham the Great]] (commentator); Padmakara Translation Group (2005). ''The Adornment of the Middle Way: Shantarakshita's Madhyamakalankara with commentary by Jamgön Mipham.'' Boston, Massachusetts, US: Shambhala Publications, Inc. {{ISBN|1-59030-241-9}} (alk. paper), p. 137</ref>}}}}