In the Manorathapūraṇī (a later-day commentary), it is written:

duve saccāni akkhāsi sambuddho vadataṃ varo sammutiṃ paramatthañca tatiyaṃ nupalabbhati

The Awakened One, best of speakers, Spoke two kinds of truths: The conventional and the ultimate. A third truth does not obtain.

tattha: saṅketavacanaṃ saccaṃ lokasammutikāraṇaṃ paramatthavacanaṃ saccaṃ dhammānaṃ tathalakkhaṇan ti

Therein: The speech wherewith the world converses is true On account of its being agreed upon by the world. The speech which describes what is ultimate is also true, Through characterizing dhammas as they really are.

tasmā vohārakusalassa lokanāthassa satthuno sammutiṃ voharantassa musāvādo na jāyatī ti

Therefore, being skilled in common usage, False speech does not arise in the Teacher, Who is Lord of the World, When he speaks according to conventions.

(Mn. i. 95)

Is this saying worldly people understand dhamma different to enlightened people & that worldly people do not understand dhammas as they really are but only how they imagine them to be?


1 Answer 1


I am not sure for this quote's quality because my english is terrible. However, this is the easiest way to answer on mobile phone.

Realities - There are two realities - apparent and ultimate. Apparent reality is ordinary conventional truth (sammuti-sacca). Ultimate reality is abstract truth (paramattha-sacca).

For instance, the smooth surface of the table we see is apparent reality. In an ultimate sense the apparent surface consists of forces and qualities or in other words, vibrations.

For ordinary purposes a scientist would use the term water, but in the laboratory he would say H2O. In the same way the Buddha in the Sutta Pitaka resorts to conventional usage such as man, woman, being, self, etc., but in the Abhidhamma Pitaka He adopts a different mode of expression. Here He employs the analytical method and uses abstract terms such as aggregates (khandha), elements (dhātu), bases (āyatana), etc.


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