What Is Conventional Truth? What Is Ultimate Truth?

The conventional truth is the truth of worldly phenomena, while the supreme truth is the transcendent truth beyond worldly phenomena. Worldly phenomena constitute the realm of the five aggregates. What truth does this refer to? It refers to the arising and ceasing phenomena characterized by suffering, emptiness, impermanence, and non-self. What dharma transcends the realm of the five aggregates? The Mahayana Tathagatagarbha dharma transcends the realm of the five aggregates. The Hinayana dharma still belongs to the conventional truth; although it is supreme within the category of worldly phenomena, it is not yet the most supreme. The Mahayana Tathagatagarbha dharma is the most supreme and is called the supreme truth. The Hinayana conventional truth, although capable of leading to the attainment of Nirvana without residue and achieving liberation, does not transcend the realm of the five aggregates. Only the Tathagatagarbha dharma transcends worldly phenomena. The truth revealed by the conventional truth—suffering, emptiness, impermanence, and non-self—belongs to the realm of conventional phenomena, whereas the supramundane truth, the Mahayana Tathagatagarbha dharma, transcends the realm of conventional phenomena. The two truths describe different levels and depths.

What, then, is the difference between the supreme truth (Sheng Yi Di) and the sacred truth (Sheng Yi Di)? The supreme truth is the truth of the ultimate meaning. It is inexpressible. It is inconceivable. The sacred truth, as the name implies, refers to the valid teachings spoken by the Buddha. The former is the moon, the latter the finger pointing to it; their meanings differ. "Sheng" (supreme) means supreme, surpassing, victorious, or superior—this is the truth manifested in comparison to the conventional world. "Sheng" (sacred) contrasts with the mundane, representing the sage, meaning detached from the ordinary, surpassing the ordinary, and also signifying purity. In terms of the connotations of the two words, they are identical, both containing the meaning of transcending the realm of the five aggregates. Their essential meaning is also the same, with only a subtle difference in emphasis. "Sheng" (supreme) emphasizes transcendence and supremacy, while "Sheng" (sacred) emphasizes purity, non-ordinance, and the saintly inner quality. Thus, the supreme truth signifies the most supreme dharma, while the sacred truth signifies the dharma spoken by Buddhas, Bodhisattvas, and other sages. The dharma spoken by sages all points to the supreme truth.

If one realizes both the conventional truth and the supreme truth and thoroughly comprehends them, the two truths become perfectly harmonized. Then, one attains emptiness of mind, signlessness, and wishlessness; there is nothing to do, nothing to act upon, and nothing to seek. Sages do not act for the sake of being sacred, how much less could they act for the mundane? Not acting for the sacred or the mundane, the mind becomes pure—how could there be precept signs to uphold or violate? How could one crave worldly fame, gain, wealth, sensual pleasures, reputation, food, or sleep? If one does not act for good, how could one act for even a trace of evil? The reason why a person clings to the appearances of worldly phenomena is because they have not thoroughly comprehended the two truths and lack the wisdom of the two truths. As long as appearances remain unextinguished in the mind, there will be action and grasping, inevitably leading to entanglement in karma. Speaking of the perfect harmony of the two truths, have Arhats harmonized the two truths? Have Pratyekabuddhas harmonized the two truths? Have Bodhisattvas harmonized the two truths? Only Buddhas and Bodhisattvas can perfectly harmonize the two truths. Arhats and Pratyekabuddhas can only harmonize the conventional truth. Only after emerging from Nirvana without residue, generating the great Bodhicitta, and realizing the Tathagatagarbha, do they gain the ability to perfectly harmonize the two truths.

The Five Dharmas of Consciousness-Only: appearance, name, conceptualization, right knowledge, and suchness—which belong to the conventional truth? Which belong to the supreme truth? Can right knowledge be separated from appearance, name, and conceptualization? What kind of knowledge is right knowledge? How is it attained? Upon what dharma is it attained?