rdzob

From the point of view of the manner of appearance of the extent of what they are (ji-snyed-kyi snang-tshul), all three appearances are concordant conventional truths (tshul-bzhin kun-rdzob bden-pa): they accurately accord with what validly appears to each of these classes of beings.

What Does a Buddha Know in Knowing the Past, Present, and Future? ��� Part Five: A Buddha���s Omniscient Deep Awareness of the Three Times 2009

It is a discordant conventional truth (tshul-min kun-rdzob bden-pa).

What Does a Buddha Know in Knowing the Past, Present, and Future? ��� Part Five: A Buddha���s Omniscient Deep Awareness of the Three Times 2009

The superficial truth (kun-rdzob bden-pa, relative truth) about something is how it appears, namely what it appears to be, how it appears to exist.

6 Gelug Presentation of Tantra in General 2009

Superficial truths (kun-rdzob bden-pa, conventional truth, relative truth) are those phenomena that are findable by a valid cognition scrutinizing (dpyod-pa, analyzing) what is conventional (tha-snyad-pa).

The Validity and Accuracy of Cognition of the Two Truths in Gelug-Prasangika 2006

“Independently” means independently of being, in terms of superficial truth (kun-rdzob bden-pa, relative truth, conventional truth), the referent object (btags-chos, imputed object) of a word, concept, or mental label, when validly imputed on a basis for labeling (gdags-gzhi).

The Appearance and Cognition of Nonexistent Phenomena: Non-Gelug Presentation 2006

Superficial truths (kun-rdzob bden-pa, relative truths, conventional truths) are defined as those phenomena that are found by a valid cognition scrutinizing what is conventional (tha-snyad, Skt. vyavahara).

Cognition of the Two Truths in the Gelug Sautrantika, Chittamatra, Svatantrika, and Prasangika Systems 2006

Existent phenomena can be divided into two types of true phenomena (bden-pa gnyis, two truths): deepest true phenomena (don-dam bden-pa, deepest truths, ultimate truths) and superficial true phenomena (kun-rdzob bden-pa, relative truths, conventional truths).

Cognition of the Two Truths in the Gelug Sautrantika, Chittamatra, Svatantrika, and Prasangika Systems 2006

The non-Gelug traditions accept findable individual defining characteristic marks that establish the conventional existence of phenomena from the viewpoint of superficial truth (kun-rdzob bden-pa, conventional truth, relative truth), although they refute them as findable from the viewpoint of deepest truth (don-dam bden-pa, ultimate truth).

Special Features of the Gelug Tradition 2006

The former is the superficial truth (kun-rdzob bden-pa, relative truth, conventional truth) about the object, and the latter is the deepest truth (don-dam bden-pa, ultimate truth) about it.

Relationships between Two Objects in General 2006

The subtle body, as the causal basis, is superficial truth (kun-rdzob bden-pa, conventional truth, relative truth, apparent truth) [appearances themselves, apparent truth].

Commentary on An Aspiration Prayer for the Definitive Meaning of Mahamudra ��� 1 Obtaining the Necessities for Practice Beru Khyentse Rinpoche 2006