Introduction to the Two Truths

By Jowo Atisha

( Khenpo Sodargye Tibetan Chinese translation and Interpretation)

Sanskrit: satyadvaydvatdra

Tibetan: bden gnyis la ‘jug pa,

Chinese: Ru Er Di Lun

Homage to the compassionate Avalokiteshvara!

Verse 1
All Buddhas taught genuine Dharma
Appropriately in accordance with the two truths
Which are the worldly relative truth
And absolute truth.
Commentary on verse 1:

When expounding the genuine Dharma of liberation, it is certain that all the Buddhas of the three
times appropriately relied on the teachings of the two truths: relative truth and absolute truth.
The part of all worldly phenomena falls under relative truth; the part of the profound, peaceful,
nonconceptual, transmundane state of liberation, is the absolute truth.

Verse 2
Relative truth falls into two parts
The incorrect and the correct
The former is again divided into two
Those that are as (false as) moon reflections in water
And wrong views under the influence of some schools

Commentary on verse 2:

Relative truth falls into two parts: the incorrect relative truth and the correct relative truth. The
former is again divided into two categories: the false phenomena that cannot be proved by the
five normal worldly sense faculties, such as moon reflections in water, mirage, dream and
illusion; and the fabricated clinging to the puruṣa-uttamaḥ (supreme personality), permanent
phenomena and so forth that are formed through the wrong views indoctrinated by some schools.

Verse 3
When not being analyzed
All phenomena that arise, cease
And have functions that seem real
(They are) named as the correct relative truth

Commentary on verse 3:
When not being analyzed, some phenomena seem real to the five sense faculties and six
consciousnesses of ordinary people; they arise, abide and cease in an appropriate order and also
have some attributes and functions, such as the heat of fire, the humidity of water and so forth.
Different phenomena like this are named as the correct relative truth.

Verse 4
At the absolute level, everything is inseparable
However, two truths are admitted
Since the nature of phenomena is not findable
How come there are two, three (truths) and so forth?

Commentary on verse 4:

In the real absolute truth of the luminosity of the ultimate expanse (Dharmadhatu), everything is
harmoniously united, non-dual and inseparable. Though at the relative level apart from absolute
truth, it is admitted that there are relative and absolute truths, however, since the essence and
intrinsic nature of all phenomena in the material and sentient worlds are not findable, how can
the concepts of two truths, three truths and so forth come into being?

Verse 5
In order to express in speech and words
No arising, no cessation and so forth (are used)
Since there is no difference at the absolute level
There is no phenomena and their nature.

Commentary on verse 5:

When the reality of all phenomena is expounded to sentient beings through speech and words, in
order to facilitate their understanding and fit their capacity, expressions, such as no arising, no
cessation, no coming, no going and so forth, are used. However, at the real absolute level,
phenomena have no different nature; everything is the pure and equal luminosity of the ultimate
expanse (Dharmadhatu). The so named phenomena and their nature, the relative and absolute,
appearances and essence are all fabricated by ordinary people; they do not exist.

Verse 6
In the realm of emptiness
(There is) not one iota of different characteristics
When being realized with non-conceptual means
The ordinary named it as realization of emptiness

Commentary on verse 6:

In the luminosity of the emptiness Dharmadhatu, there are no different characteristics. All
phenomena are united without differentiation, inconceivable nature of equality. Buddhas and
bodhisattvas have mastered and realized this by non-conceptual means; when we describe it, we
have to use ordinary words, so we call it the realization of emptiness.
Verse 7
It says in profound sutras
Seeing nothing is the very right view
There is neither subject nor object
It is always emptiness and peace.

Commentary on verse 7:

In the profound prajna sutras that expound the absolute truth, it says, the most supreme view is to
see nothing. In fact, the genuine enlightenment is the nonexistence of the subjective
consciousness or wisdom, or the objective emptiness and dharmadhatu; all the phases, such as
beginning, abiding, ending and so forth, are thorough emptiness and peace, primordial
nonexistence.

Verse 8
Being free from existence and absence of existence
No conceptual thoughts or objects
There is neither abiding nor the location of abiding
Neither coming nor going and free from all metaphors

Commentary on verse 8:

The absolute truth is free from all concepts, such as existence, absence of existence, intrinsic
existence, emptiness and so forth; there are neither the subjective conceptual thoughts, nor the
objective objects, neither the phase of abiding nor the location of abiding; there is neither coming
nor going, free from all expressive metaphors.

Verse 9:
Free from language and cannot be seen
No change or shift and uncompounded
When realizing it, yoga eradicates the obscurations
Of afflictive emotions and of conceptual thoughts

Commentary on verse 9:

The absolute truth is free from the spectrum of what language can express or any form that can
be seen, no change or shift; it is the uncompounded phenomena without contriving or
transformation. When reaching this state, any practicing yoga is able to eradicate the
obscurations of afflictive emotions and of conceptual thoughts, realizing the immaculate
Buddhahood free from obscurations.

Verse 10
The short-sighted fools say
Direct and deductive perceptions
If Buddhists master these two
Emptiness can be realized through them.

Commentary on verse 10:

Not accepting the law of cause and effect or reincarnation, lacking unsurpassed wisdom, short-
sighted and pursuing for present life, worldly people say, Buddhists must master the direct
perception of the objective world perceived by the five sense faculties, and the deductive
perception that can conduct reasoning to deduce the conceptual idea of objects. Relying on these
two perceptions, one can realize emptiness.

Verse 11
Then non-Buddhists, shravakas and pratyekabuddhas
Should all be able to realize the nature of phenomena
Let alone the mind-only school
The middle way school is also not different from them.

Commentary on verse 11:

If this is the case, then all the non-Buddhists and

Theravada shravakas and pratyekabudddhas should reach the full realization of the nature of
phenomena, let alone the mind-only school who holds a more advanced view. Moreover, the
middle way school that is superior to the mind-only school should also have no difference from
these schools.

Verse 12
Therefore, since all the schools analyze through
Valid cognitions, they are not different from each other
Since their reflection and discernment are different
Wouldn’t the nature of phenomena recognized
Through different valid cognitions become multiple?

Commentary on verse 12:

In this way, since all the Buddhist and non-Buddhist schools analyze through valid cognitions,
there is no difference among them. However, since there are essential differences among various
schools on their reflection, discernment, focus and principle of research and so forth, wouldn’t it
also become multiple for the nature of phenomena recognized through the valid cognitions used
by different schools?

Verse 13
Direct perception and inferential cognition are not needed
In order to prevent the arguments from non-Buddhists
Great paditas applied these theories.

Commentary on verse 13:

In fact, direct perception of the dualistic objects and subjects or the inferential cognition of
logical deduction is not needed to realize the nature of phenomena and obtain liberation.
However, in order to prevent all sorts of fabricated arguments and refutation from non-
Buddhists, great paditas established these expedient worldly theories.

Verse 14
Acarya Bhavaviveka’s commentaries
And Buddhist sutras all said
It cannot be realized through neither
Conceptual nor non-conceptual consciousnesses

Commentary on verse 14:

Whether it is in Buddhist sutras or in the commentaries by the great Indian Pandita Bhavaviveka,
it is pointed out with one voice that, the indescribable and unfathomable true nature of all
phenomena cannot be realized through neither non-conceptual consciousness of direct perception
nor conceptual consciousness of inferential cognition.

Verse 15
Whose teachings should be followed to realize emptiness?
As the Buddha prophesied
Chandrakirti, the disciple of Nagarjuna
Who directly perceived the true nature of phenomena.

Commentary on verse 15:

So whose teachings and guidance should we rely on to realize the emptiness of all phenomena?
Beings that are seeking to realize the empty true nature should follow what the Buddha
prophesied in the scriptures, such as the Lankavatara Sutra, Suvarna-Prabhasa-uttama-sutra and
so forth, to strictly follow the instructions of Bodhisattva Chandrakirti, the premier disciple of
Nagarjuna who reached the first bhumi and directly perceived the profound true meaning of the
nature of phenomena, and to continuously listen, reflect and meditate with great diligence.

Verse 16
Through the pith instruction transmitted from him
The true nature of phenomena will be realized
Eighty four thousand kinds of Dharma are expounded in sutras
But all of them fall into this nature of phenomena

Commentary on verse 16:

Through the pith instruction transmitted from Chandrakirti, the true nature of phenomena will be
realized. Although the Buddha expounded in sutras the eighty four thousand kinds of Dharma
that could be used to counteract afflictive emotions and obtain liberation, all these different kinds
of Dharma will finally merge into the ocean of luminosity for realizing the nature of phenomena
just like rivers merging into the ocean.
Verse 17
When realizing emptiness
Liberation is obtained
All the other practices
Are aimed for this goal.

Commentary on verse 17:

If you can realize emptiness, then you will obtain liberation. All the six perfections and ten
thousand actions are all aimed for this goal.

Verse 18

If abandoning the correct relative truth,

Even practicing emptiness
One will still suffer the effect of
Virtuous and non-virtuous action in future lives

Commentary on verse 18:

If abandoning the correct relative truth, neglecting the law of cause and effect, not understanding
what to adopt and what to abandon, doing evil and swashbuckling, then even if one practice
emptiness diligently, the effect of one’s own virtuous and non-virtuous actions will surely appear
in future lifetimes, undergoing harsh punishment.

Verse 19

Relying on very few listening

One will be unable to understand the meaning of truth
Together with not accumulating merit
One will fall into a humble and unskilled person.

Commentary on verse 19:

Only studying a few scriptures in a hasty and cursory way, being satisfied with smattering of
understanding, and unwilling to dive into the sutras to study and reflect widely, one will end up
with being unable to understand the truth of all phenomena. Lacking wisdom, together with not
accumulating merit, one will finally fall into a humble and unskilled fool, which is indeed a
shame.

Verse 20

If misunderstanding emptiness,
People with little wisdom will fall (into the lower realms)
Commentary on verse 20:

If misunderstanding the genuine meaning of emptiness, considering emptiness as nothingness,

neglecting the law of cause and effect as well as what to adopt and what to abandon, and having
no awareness of accumulating merit and practicing virtue, this kind of fool with inferior wisdom
will only end up with the fate of falling into the lower realms.

Verse 21

Commentator Chandrakirti remarked

Relative truth is skillful means
Absolute truth arises from skillful means
Without understanding their difference
One will fall into the lower realms due to wrong view

Commentary on verse 21:

Noble Master Chandrakirti pointed out in the Introduction to the Middle Way, the skillful means,
such as the six perfections and ten thousand actions, the law of cause and effect and
reincarnation, fall into the category of relative truth. Through the practice of these skillful means,
one will finally reach the realization of absolute truth. Without understanding the difference
between the relative and absolute truths, applying the rule of absolute truth in everything and
neglecting the law of cause and effect of relative truth, one is bound to be born in the lower
realms, fed up with suffering due to vicious conceptual thoughts in the end.

Verse 22

Without relying on the relative truth

One is unable to realize the absolute truth

Commentary on verse 22:

Without various skillful means and diligently accumulating merit and purifying obscurations at
the conventional level, one is unable to realize the true nature of absolute truth beyond all
fabrication, language and thoughts.

Verse 23

Without the correct conventional ladder

One wishes to gradually reach
The top of the mansion of the true nature
The wise say it is untenable

Commentary on verse 23:

Without the ladder of various skillful means of the correct relative truth, if one covets to
gradually reach the peak of the mansion of true ultimate truth, this is affirmed by all the wise to
be definitely impossible.

Verse 24

All the conventional phenomena

Are not findable through reasoning
Being unfindable is, at the ultimate level,
The intrinsic nature of the phenomena

Commentary on verse 24:

If under the examination of correct reasoning, all conventional phenomena, such as mountains,
rivers, the Earth, the Sun, the Moon, stars, and joy, rage, distress and happiness, are not findable
for one instant. The state of non-findable is the originally abiding true ultimate nature – the
primordial wisdom of the nature of phenomena

Verse 25

When causes and conditions arise

The conventional appearances come into being
If they are unable to come into being
Where does the moon’s reflection on water arise?

Commentary on verse 25:

If conventional appearances are able to arise from causes and conditions, all conventional
appearances can come into being. If all kinds of conventional appearances are unable to arise
from causes and conditions, then where do all the illusions, such as the moon’s reflection on
water and so forth, arise?

Verse 26

Therefore, just for arising from causes and conditions

All phenomena are able to come into being
If causes and conditions discontinue
Conventional phenomena will be unable to arise

Commentary on verse 26:

Therefore, just for various causes and conditions, all conventional appearances are able to arise
and have the basis to arise. If all kinds of causes and conditions disappear or discontinue, every
conventional phenomena is unable to arise.
Verse 27

Without fatuous view

But with very pure actions
One will not go astray
But will reach pure Buddha field.

Commentary on verse 27:

If holding views that are completely correct and not fatuous, having mundane and transmundane
wisdom, being pure in the aspect of actions and what to adopt and what to abandon, not
contaminated by even fine dusts, one will not go astray by mistake and will finally reach the pure
and blissful Buddha field.

Verse 28

Life is short while knowledge is vast

The lifespan is unpredictable
As swans extract milk from water
Practice the Dharma most suitable for you.

Commentary on Verse 28

The mundane and transmundane knowledge is as vast as oceans, but the longevity of sentient
beings in Jambudvipa is transient and unpredictable. Therefore, as swans suck milk from the
mixture of water and milk, one should extract the essence and choose to practice the Dharma
most suitable for one’s capacity and disposition.

Verse 29

I am short-sighted, foolish
and unable to analyze the Two Truths
However, through the teachings of great masters
I established the Two Truths by Nagarjuna

Commentary on Verse 29

I am short-sighted and short of wisdom, so it is impossible to analyze the profound meaning of

the two truths by myself. However, through relying on the teachings of genuine great masters, I
composed this commentary that interprets the meaning of the two truths by Bodhisattva
Nagarjuna.

Verse 30

Requested by the King of Gold Place

If anyone at present time has faith in it
It is better to analyze it properly
Not to respect it just out of faith.

Commentary on Verse 30
This commentary is composed on the request of the King of Gold Place. If people in current time
have faith in it, hope you can investigate and analyze it properly; it is better not to only have a
superficial faith or reverence.

Verse 31

The King Gurupala

Sent monk Devamade
To request the composition of this work
The wise of present time should analyze.

Commentary on Verse 31

On the request of monk Devamade sent by the King Gurupala, the Introduction to the Two
Truths was composed. I sincerely expect the wise of present time will seriously analyze its
meaning.