The Buddhist doctrine of the two truths (Wylie: bden pa gnyis) differentiates between two levels of satya (a Sanskrit and Pali word meaning truth or reality) in the teaching of the BUDDHA: the "conventional" or "provisional" (saṁvṛti) truth, and the "ultimate" (paramārtha) truth.[1] The exact meaning varies between the various Buddhist schools and traditions. The best known interpretation is from the Madhyamaka school of Mahāyāna Buddhism, whose founder was Nagarjuna.[1] For Nagarjuna, the two truths are epistemological truths. The phenomenal world is accorded a provisional existence. The CHARACTER of the phenomenal world is declared to be neither real nor unreal, but logically indeterminable. Ultimately, phenomena are empty (sunyata) of an INHERENT self or essence, but exist depending on other phenomena (Pratītyasamutpāda).[1] In Chinese Buddhism, the Madhyamaka position is accepted and the two truths refer to two ontological truths. Reality exists of two levels, a relative level and an absolute level.[2] Based on their understanding of the Mahayana Mahaparinirvana SUTRA, the Chinese supposed that the teaching of the Buddha-nature was, as stated by that sutra, the final Buddhist teaching, and that there is an essential truth above sunyata and the two truths.[3] The śūnyatā doctrine is an attempt to show that it is neither proper nor strictly justifiable to regard any metaphysical system as absolutely valid. It doesn't lead to nihilism but strikes a middle course between excessive naivete and excessive scepticism.[1]Explanation:Please Mark as Brainliest