The two truths—relative truth and ultimate truth—are a central topic in Mahayana Buddhism when exploring the nature of things as they are. Ultimate truth is connected to wisdom of emptiness, in which there are not truly existing distinctions between outer and inner, form and emptiness, self and others, or even between enlightenment and confusion, while relative truth refers to our conventional understandings of reality, perceptions that are obscured by our ignorance of the ultimate nature of things.

According to the Buddha, things exist conventionally as dependent-arisings—meaning their causes and conditions exist only in relationship; thus, they comprise “relative” truth. Ultimately, despite appearances, these phenomena lack any inherent, independent, permanent, or self-existing essence. They are empty of intrinsic existence, as their existence “depends” on ever-changing causes and conditions. That is what the term emptiness means—lacking independent, absolute existence.

Due to ignorance, when we identify things conventionally, we cling to the belief that they possess an inherent essence. This leads to two extremes: either attachment to things as absolutely and inherently real, resulting in eternalism; or the denial of existence, resulting in nihilism. This fundamental misconception is actually mistaken, because in reality, everything exists within a completely interdependent web of arising—everything is dependently arisen.

The Buddha taught the dharma for the benefit of beings, to reveal ultimate truth and provide a path to its realization and, thus, to the cessation of suffering. Because all things are dependently arisen and empty of intrinsic existence, misunderstanding how things exist—grasping at phenomena as though they were solid and lasting—leads to suffering. The Buddha’s path of study, contemplation, and meditation helps us work within the relative truth in order to dissolve misconceptions and directly experience the ultimate truth—reality as it is. Engaging with the dharma in this way cultivates the wisdom that leads to liberation of confused views and realization. In actuality, there is also no truly existing “two truths,” this is merely a construct in order to aid our understanding.

The doctrine of two truths in Buddhism offers two ways to understand reality: the conventional truth of our everyday, relative experiences and the ultimate truth of emptiness (sunyata), the true nature of reality devoid of inherent existence.

Examine a simple object like a pen or coin closely, then reflect: What makes this “real”? List all the conditions needed for it to exist (materials, manufacturing, your perception, etc.). Next, consider a social identity you hold (student, friend, sibling)—explore how this identity depends on relationships and circumstances. Finally, reflect on a strong emotion you’ve experienced recently and notice how it felt absolutely real in the moment but has since changed or passed. Through this investigation, explore how things can be functionally real (relative truth) while lacking permanent, independent existence (ultimate truth).

• How do you perceive things?
• Is your perception the same as how things truly are?
• Have you ever experienced a situation where you believed something was permanent or independent?

Analyze the distinction between relative truth (conventional reality) and ultimate truth (emptiness) in Mahayana Buddhism, evaluate how these two approaches towards understanding our experience apply to specific life situations, and synthesize examples demonstrating how both truths can be simultaneously valid without contradiction.