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संवृतिः परमार्थश्च सत्यद्वयमिदं मतम्। बुद्धेरगोचरस्तत्त्वं बुद्धिः संवृतिरुच्यते॥
ཀུན་རྫོབ་དང་ནི་དོན་དམ་སྟེ། །
འདི་ནི་བདེན་པ་གཉིས་སུ་འདོད། ། དོན་དམ་བློ་ཡི་སྤྱོད་ཡུལ་མིན། །
བློ་ནི་ཀུན་རྫོབ་ཡིན་པར་བརྗོད། །Relative and ultimate,
These the two truths are declared to be. The ultimate is not within the reach of intellect,
For intellect is said to be the relative.107Tibetan habitually uses two expressions to refer to the relative truth: kun rdzob and tha snyad. Although they are often employed interchangeably as synonyms, these terms have slightly different connotations. Kun rdzob kyi bden pa literally means the ‟all-concealing truth.” It refers to phenomena as they are encountered in everyday life, and to the fact that their appearance (as independently existing entities) conceals their true nature (i.e., their emptiness of such independent and intrinsic being). In so far as the things and situations encountered in life are accepted as genuine in the common consensus (as contrasted with magical illusions, mirages, etc.), they are ‟true,” but only relatively so, since the way they appear does not correspond with their actual status. We have therefore systematically translated kun rdzob kyi bden pa as ‟relative truth.” Tha snyad, on the other hand, means ‟name,” ‟conventional expression.” Tha snyad kyi bden pa (which we have translated as ‟conventional truth”) refers to phenomena insofar as they can be conceived by the ordinary mind and spoken of within the limits of conventional discourse.
The seeming and the ultimate— These are asserted as the two realities. [2ab]
The ultimate is not the sphere of cognition. It is said that cognition is the seeming. [2cd]
Nous affirmons qu’il y a deux vérités :
La vérité relative et la vérité absolue. L’absolu n’entre pas dans le champ d’expérience de l’intellect ;
L’intellect, explique-t-on, est la [vérité] relative.
Relativa y última,
así se consideran las dos verdades. La última no está al alcance del intelecto,
porque el intelecto se dice que es la relativa120Los tibetanos habitualmente usan dos expresiones para referirse a la verdad relativa: kun rdzob y tha snyad. Aunque frecuentemente ambas se emplean indistintamente como sinónimos, estos términos tienen ligeras connotaciones diferentes: Kun rdzob kyi bden pa significa literalmente “la verdad que lo oculta todo”. Se refiere al fenómeno tal como lo encontramos en la vida diaria, y al hecho de que las apariencias (como entidades que existen independientemente) ocultan su verdadera naturaleza (es decir, su vacuidad de ser independientes y tener una existencia intrínseca). En tanto que las cosas y las situaciones que encontramos en la vida se acepten como auténticas en el consenso general (a diferencia de las ilusiones mágicas, los espejismos, etc.) son “verdaderas”, pero solo relativamente, puesto que el modo en que aparecen no corresponde a su estado real. Por lo tanto siempre traducimos kun rdzob kyi bden pa como “verdad relativa”. Tha snyad, por otro lado, significa “nombre”, “expresión convencional”. Tha snyad kyi bden pa (que traducimos como “verdad convencional”) se refiere al fenómeno tal como la mente común lo concibe y se puede hablar de él en una conversación corriente..
The illusory and the ultimate,
These are asserted as the two truths; The ultimate is not an object engaged by awareness,
Awareness is stated to be illusory.
Relative and ultimate,
These the two truths are declared to be.[p.305]The Wisdom Chapter
Fletcher, Wulstan, and Helena Blankleder (Padmakara Translation Group), trans. The Wisdom Chapter: Jamgön Mipham's Commentary on the Ninth Chapter of "The Way of the Bodhisattva." Boulder, CO: Shambhala Publications, 2017.
The ultimate is not the object of the mind.
There are known to be two types of truth:
Relative and ultimate. The ultimate is beyond the scope of the intellect;
The intellect is described as relative.[p.346]A Commentary on Shantideva's Engaging in the Conduct of the BodhisattvasGyaltsen, Lama Kalsang, and Ani Kunga Chodron, trans. A Commentary on Shantideva's Engaging in the Conduct of the Bodhisattvas Written by Sazang Mati Panchen: Known as An Extremely Clear Illumination of the Meaning of the Text. Walden, NY: Tsechen Kunchab Ling, 2019. First edition published by The Yeshe Dorje Foundation in 2006.
དོན་དམ་དང་ནི་ཀུན་རྫོབ་སྟེ། །
འདི་ནི་བདེན་བ་གཉིས་སུ་བཤད། ། དོན་དམ་བློ་ཡི་སྤྱོད་ཡུལ་མིན། །
བློ་དང་སྒྲ་ནི་ཀུན་རྫོབ་ཡིན། །
ཀུན་རྫོབ་དང་ནི་དོན་དམ་སྟེ། །
འདི་ནི་བདེན་པ་གཉིས་སུ་འདོད། ། དོན་དམ་བློ་ཡི་སྤྱོད་ཡུལ་མིན། །
བློ་ནི་ཀུན་རྫོབ་ཡིན་པར་བརྗོད། །158ཏུན་ཧོང་ཀ་༴ ‘དོན་དམ་པ་དང་ནྀ་ཀུན་རྫོབ་སྟེ། །འདྀ་ནི་བདེན་པ་གཉིས་སུ་བཤད། །དོན་དམ་བློའི་སྤྱོད་ཡུལ་མྱིན། །བློ་དང་སྒྲ་ནྀ་ཀུན་རྫོབ་ཡིན། །’
