Two Truths

(1) The Sage has spoken about all these branches for the sake of discriminating awareness. Therefore, generate discriminating awareness with the wish to pacify sufferings. (2) Surface and deepest, these are accepted as being the two truths. The deepest aren't cognitive...

The contrast between the explanations of the two truths given by the Jetsunpa textbook tradition of the Gelug tradition and by the Sakya master Gorampa.

The Buddhist teachings in a nutshell: Avoid anything destructive, be constructive in all you do, and to be able to do that, tame your mind.

Liberated beings (arhats) have attained a true stopping of all the emotional obscurations, but their mental continuums still contain the cognitive obscurations.

Progressive understanding of the two truths as asserted by the four Indian Buddhist tenet systems helps for deconstructing deceptive appearances.

Understanding the Vaibhashika and Sautrantika assertions of the two truths serves as a steppingstone for understanding the assertions of the Chittamatra, Svatantrika and Prasangika tenet systems.

Vaibhashika and Sautrantika definitions and presentations of the two truths and their modes of existence, as well as of self-sufficiently knowable and imputedly knowable phenomena.

To attain either liberation or enlightenment, we need to cognize correctly and decisively the two truths and the inseparable voidness of both.

To know how to cognize voidness, both conceptually and non-conceptually, and thus how to rid ourselves of the true causes of our true sufferings, we need to know the steps that each Indian Buddhist tenet system explains for the meditative process for realizing voidness.

The superficial and deepest truths of anything are those phenomena that the valid conceptual and non-conceptual cognitions, scrutinizing superficial truth on the one hand or deepest truth on the other, take as their involved objects and explicitly apprehend.