What Is Conventional Truth? What Is Ultimate Truth?

Conventional truth (Samvrti-satya) is the truth of worldly phenomena, while ultimate truth (Paramartha-satya) is the supreme truth, transcending worldly phenomena. Worldly phenomena constitute the realm of the five aggregates. What does "truth" refer to here? It refers to the arising-and-ceasing dharmas characterized by suffering, emptiness, impermanence, and non-self. Which dharma transcends the five-aggregate worldly phenomena? The Mahayana Tathagatagarbha dharma transcends the five-aggregate worldly phenomena. The Hinayana dharma still belongs to conventional truth; although it is supreme within the category of worldly phenomena, it is not ultimate. The Mahayana Tathagarbha dharma is the most supreme and is named ultimate truth. Hinayana conventional truth, while capable of leading to the attainment of Nirvana without residue and achieving liberation, does not transcend the five-aggregate worldly phenomena. Only the Tathagatagarbha dharma transcends worldly phenomena. The truth of suffering, emptiness, impermanence, and non-self within conventional truth pertains to the realm of conventional phenomena, whereas the supramundane truth of Mahayana Tathagatagarbha dharma transcends the realm of conventional phenomena. The level and depth described by these two truths differ.

What, then, is the difference between Paramartha-satya (Ultimate Truth) and Arya-satya (Noble Truth)? Paramartha-satya is the truth of the highest meaning. It is ineffable. Inconceivable. Arya-satya, as the name suggests, refers to the Buddha's authoritative teaching (pramana). The former is like the moon; the latter is like the finger pointing to it. Their meanings differ slightly. "Paramartha" (supreme) implies superiority, transcendence, victory, and excellence – a truth revealed through comparison with the conventional, worldly realm. "Arya" (noble) contrasts with the ordinary, representing the sage, signifying detachment from the mundane, transcendence over the vulgar, and also purity. In essence, the connotations of both words are identical, both signifying transcendence beyond the five-aggregate world. Their substantive meaning is also the same, with only subtle differences in emphasis. "Paramartha" emphasizes supreme transcendence, while "Arya" emphasizes purity, non-ordinary nature, and inner saintly quality. Thus, Paramartha-satya denotes the most supreme dharma, while Arya-satya denotes the dharma spoken by Buddhas, Bodhisattvas, and all noble sages – the dharma spoken by noble beings, which all points towards Paramartha-satya.

If one realizes both conventional truth and ultimate truth and fully comprehends them, the two truths become perfectly harmonized (yuganaddha). Then, the mind becomes empty, signless, wishless; there is nothing to be done, nothing to be acted upon, nothing to be sought. The sage does not act for the sake of sagehood, so how much less would they act for the sake of the mundane? Being neither sage nor commoner, the mind is pure. How could there be precept signs to uphold or violate? How could one crave worldly fame, gain, wealth, sensual pleasures, or sleep? Not acting for good, how much less would one act for even a trace of evil? The reason a person clings to the appearances of worldly phenomena is because they have not comprehended the two truths and lack the wisdom of the two truths. As long as mental appearances do not cease, there will be doing and grasping, inevitably leading to karmic entanglements. Speaking of the perfect harmony of the two truths, have Arhats harmonized them? Have Pratyekabuddhas harmonized them? Have Bodhisattvas harmonized them? Only Buddhas and Bodhisattvas can perfectly harmonize the two truths. Arhats and Pratyekabuddhas can only harmonize conventional truth. Only after emerging from Nirvana without residue, arousing the great Bodhicitta, and realizing the Tathagatagarbha, do they gain the ability to perfectly harmonize the two truths.

The Five Dharmas of Mind-Only (Vijñaptimātratā): appearance (nimitta), name (nāma), conceptualization (vikalpa), correct knowledge (samyag-jñāna), and suchness (tathatā). Which belongs to conventional truth? Which belongs to ultimate truth? Can correct knowledge be separated from appearance, name, and conceptualization? What kind of knowledge is correct knowledge? How is it attained? Upon what dharma is it attained?