IN-MINDFUL LIVING

The two truths teaching matters because it explains how awakening is possible for beings who live, feel, struggle, and practise within ordinary life. It shows why we must work skilfully with the world as it appears, while also learning to see through that appearance into its deeper nature.

Below is a clear, practice‑oriented way of understanding why this philosophy is central in Tibetan Buddha Dharma. The historical figure Siddhartha Gautama Shakyamuni realised the true nature of ultimate reality which is empty of any inherent existence. All phenomena are empty of inherent existence but appear and function relatively, through dependent origination.

The purpose of Buddha Dharma practice is to operate in awareness of natural law of phenomena within our own being, and awareness of others this way likewise, in order to avoid planting the causes of suffering, (individual or collective). The phenomenal universe is a cause, effect and conditions universe and our mind/consciousness also operates this way on a relative level (conventional level).

In other words, it is necessary to develop a mind of non-harm. The three doors of practice are: body, speech and mind. Modern work into the mind such as utilisation of Dr Thurman Fleet’s Stick Person model helps practitioners understand how thoughts, feelings and action manifest as our experience on relative reality.

When relative awareness is understood and an inner practice aware method utilised in accordance with ultimate reality, with that understanding, people can begin to liberate their mind from present and future suffering. Instead of continuing in unawareness and self-clinging to mere concepts in the mind.

Utilising a practice method consistently allows us to observe what is happening rather than attaching to it in unaware habituation. Positive attachment brings positive results (conditions), negative attachment, negative results (conditions). However both of attachment cause mind (or mental body) to continue in cyclic existence, instead of recognising its non-dual sky-like nature (the true nature of all phenomena).

This is why understanding the nature of reality is not a creationist philosophy (this is not a conversation about a creator God here). It is simply understanding that like causes produce like results.

Awareness or a direct perception of the true nature of phenomena is necessary in order to liberate the mind from continuing to attach to its own mistaken perception.

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Why the Two Truths Are Important

1. They describe two ways the same reality can be experienced

• Relative (conventional) truth is how things appear: people, emotions, responsibilities, karma, ethics, suffering, joy.
• Ultimate truth is how things are: empty of inherent existence, interdependent, luminous, open.

These are not two separate worlds. They are two perspectives on one reality. Practice is the process of learning to move fluidly between them.

2. They protect the practitioner from the two classic extremes

Eternalism

Believing the relative world is solid, fixed, and truly existent. This fuels attachment, fear, and suffering.

Nihilism

Believing nothing matters because everything is empty. This collapses ethics, compassion, and sanity.

The two truths teaching holds both:

• Relative truth → actions have consequences; compassion matters.
• Ultimate truth → nothing exists independently; clinging is unnecessary.

This balance keeps the path healthy and grounded.

3. They explain why relative‑level practice is essential

Even though ultimate reality is always present, we don’t recognise it because:

• habits obscure it
• emotions overwhelm us
• conceptual mind dominates
• karmic patterns shape perception
• attention is unstable

All of these operate on the relative level, so that is where practice begins.

Relative‑level practices — ethics, mindfulness, compassion, lojong, stabilising attention — create:

• emotional balance
• clarity
• resilience
• openness
• reduced reactivity

This becomes the stable platform from which ultimate reality can be recognised without distortion.

4. They show how relative practice leads to ultimate insight

Every relative practice contains the seed of ultimate truth.

• Watching thoughts → reveals impermanence and dependent arising.
• Observing sensations → shows lack of solidity.
• Cultivating compassion → loosens the boundary of “self” and “other.”
• Resting in awareness → reveals its empty, luminous nature.

In this way, relative truth becomes the path to ultimate truth.

Ultimate truth is not reached by abandoning the relative world, but by understanding it deeply.

5. They show how ultimate realisation transforms relative life

When emptiness is realised, the relative world doesn’t disappear. It becomes lighter, more workable, more compassionate.

• Emotions arise but don’t bind.
• Compassion becomes spontaneous.
• Ethical action becomes natural.
• Fear loosens.
• Relationships become more genuine.
• Suffering is met with clarity rather than contraction.

Ultimate truth enriches relative life; relative life expresses ultimate truth.

This is why Tibetan masters say:

“Relative truth is the method; ultimate truth is the wisdom.”

6. They give a complete map of the path

Relative truth

• How we practise
• How karma functions
• How compassion is cultivated
• How the mind is stabilised
• How we transform habits and emotions

Ultimate truth

• The nature of mind
• Emptiness
• Non‑duality
• Buddha‑nature (awake to the nature of reality)
• The luminous clarity of awareness

Together, they show:

• why practice matters
• how transformation happens
• what awakening reveals
• how awakening is lived

This is why the two truths are not just philosophy — they are the backbone of the entire Tibetan Buddha Dharma path.

In other words how to train the mind for a direct yogic perception of reality which is realised by mind’s awareness directly realising its own empty nature.

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The purpose of dharma practice is to recognise within one’s own mind the empty nature of phenomena of self and others, so cut the continuation of cyclic existence in mistaken perception. This requires a direct perception of the true nature of reality. Train the mind on the relative level for a direct perception and then continue to cultivate that direct perception in order to liberate the afflictions in the mind the seeds and their imprints.

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The life is precious to be used meaningfully. It is a mere blink in beginningless time, (or time without beginning). Time is a human construct.

Planting the path for mind to be liberated out of suffering whilst we have the opportunity. This is of prime significance and is the heart of Buddha Dharma practice. (Buddha simply means awake to the nature of reality).

In order to do this the sentient beings follow a practice method of awareness of itself (non-dual model), in order to cut the habit in the mind of simply attaching to its own mistaken perception, (self-clinging to itself- when there is ‘self,’ then there is ‘other’), which arises the experience of duality in the mind.

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In Tibetan Buddha Dharma practice true refuge is in the true nature of reality and the beings who have attained the supreme realisation. Deity practice for example is a skilful means practice to realise the true nature of awareness.
Relative reality awareness and skilful means practice is also required on the path in order to help self and others.