English
The aspect of imputing to the reversed is mainly regarded as the reversed conventional truth. As stated in the Madhyamakavatara: "Those heretics disturbed by the sleep of ignorance, who investigate the self as it is, and whatever is investigated like illusion, mirage, etc., are not even existent in the world, let alone being real." Therefore. Furthermore, conventional truth is divided into two types: worldly correct conventional truth and yogi's correct conventional truth. When not analyzed or examined by reason, external forms and internal faculties appear as various phenomena. Those that can function according to their appearance are the worldly correct conventional truth. And the dependent arising, which is the basis of these appearances, is merely consciousness, which is the yogi's correct conventional truth. Yogis regard this dependent arising as the basis for entering samsara and cultivate the path to reverse it, hence it is called the correct conventional truth. These conventional truths are proven to be unreal by the reasoning of ultimate truth, such as one and many, separation, etc. Therefore, the reasoning can be applied and can establish their unreality. However, when establishing actions such as fire burning, and the acceptance and rejection of karma and its results, it must be established according to how it appears to the self-satisfied minds of worldly people, without analysis or examination. If analyzed by reason, these conventional truths not only cannot be established as ultimate truth, but also cannot exist as substances even as conventional truth. Furthermore, the mind that perceives forms and so on, although it exists as a substance merely as conventional truth in the yogi's sphere of acceptance and rejection, it should not be established solely on the level of analysis, because there is no conventional truth that can withstand rational analysis. Therefore, although dependent arising can be proven by the reasoning that examines ultimate truth, it cannot be proven as ultimate truth. For example, although the ultimate dharma realm can be proven by the reasoning that examines terminology, it cannot prove the ultimate truth itself. Ultimate truth cannot be proven by the reasoning that examines terminology, because it transcends the scope of affirmation, negation, and conceptual analysis. Why are they called conventional truth and ultimate truth?
Chinese
这两者在词语和意义上是各自不同的。如果从“世俗”的梵文词语“Samvṛti”（梵文天城体：संवृति，梵文罗马拟音：saṃvṛti，汉语字面意思：覆盖）一词而来，“Sam”（梵文天城体：सम्，梵文罗马拟音：sam，汉语字面意思：完全）的意思是真实。那又是什么真实呢？是胜义谛。Vṛti（梵文天城体：वृति，梵文罗马拟音：vṛti，汉语字面意思：覆盖）是遮蔽。那又是什么遮蔽呢？是无明。或者，“Sam”（梵文天城体：सम्，梵文罗马拟音：sam，汉语字面意思：完全）是全部的意思，Vṛti（梵文天城体：वृति，梵文罗马拟音：vṛti，汉语字面意思：覆盖）是欺骗、虚假和遮蔽的意思，所以是完全虚假的。因此，由于无明和识遮蔽了真实的意义，即如是性，所以是世俗。而“胜义”的梵文词语是从“Paramārtha”（梵文天城体：परमार्थ，梵文罗马拟音：paramārtha，汉语字面意思：最高的意义）一词而来。“Parama”（梵文天城体：परम，梵文罗马拟音：parama，汉语字面意思：最高的）是殊胜、最胜和神圣，也就是无分别智。“Artha”（梵文天城体：अर्थ，梵文罗马拟音：artha，汉语字面意思：意义）是意义，也就是决定、证悟和通达。因此，由于是无分别智所证悟的法，所以是胜义。所谓“谛”，世俗谛是，在世俗识的面前才是真实的，所以是世俗谛。而胜义是在无分别智的面前才是真实的，所以称为胜义谛。这是因为识和智的对境是各自确定的缘故。此外，遍计所执仅仅是在分别念的执著面前显现，在世俗中也没有实体，因此在<内心分别念的>执著面前是真实的。而依他起显现于识，仅仅在世俗中存在实体，因此在显现面前是真实的。这两者都被认为是世俗，第一个仅仅是世俗，第二个是世俗谛，因为它们是识的对境。总的来说，上面所说的世俗都是虚假的，因为它们是有为法。对此有周遍关系，即：一切有为皆是欺骗之法，因此它们是虚假的。一般来说，在其他宗派中，有为法并不周遍世俗，但在这里，一切事物和非事物都被认为是有为法，而胜义法性则被认为是超越事物和非事物的无为法，这一点必须了解。像这样，既然所境的二谛是各自存在的，那么能境的二谛也是各自存在的，世俗的能境主要是识及其随行心所。
English
These two are different in terms of words and meanings. If derived from the Sanskrit word "Samvṛti" (Sanskrit Devanagari: संवृति, Sanskrit Roman transliteration: saṃvṛti, literal Chinese meaning: covering) for "conventional," "Sam" (Sanskrit Devanagari: सम्, Sanskrit Roman transliteration: sam, literal Chinese meaning: complete) means true. And what is that truth? It is the ultimate truth. Vṛti (Sanskrit Devanagari: वृति, Sanskrit Roman transliteration: vṛti, literal Chinese meaning: covering) is obscuration. And what is that obscuration? It is ignorance. Alternatively, "Sam" (Sanskrit Devanagari: सम्, Sanskrit Roman transliteration: sam, literal Chinese meaning: complete) means all, and Vṛti (Sanskrit Devanagari: वृति, Sanskrit Roman transliteration: vṛti, literal Chinese meaning: covering) means deception, falsehood, and obscuration, so it is completely false. Therefore, since ignorance and consciousness obscure the true meaning, which is suchness, it is conventional. And the Sanskrit word for "ultimate" is derived from the word "Paramārtha" (Sanskrit Devanagari: परमार्थ, Sanskrit Roman transliteration: paramārtha, literal Chinese meaning: highest meaning). "Parama" (Sanskrit Devanagari: परम, Sanskrit Roman transliteration: parama, literal Chinese meaning: highest) is excellent, supreme, and sacred, which is non-conceptual wisdom. "Artha" (Sanskrit Devanagari: अर्थ, Sanskrit Roman transliteration: artha, literal Chinese meaning: meaning) is meaning, which is determination, realization, and comprehension. Therefore, since it is the dharma to be realized by the supreme non-conceptual wisdom, it is ultimate. As for "truth," conventional truth is true only in the face of conventional consciousness, so it is conventional truth. And ultimate truth is true only in the face of non-conceptual wisdom, so it is called ultimate truth. This is because the objects of consciousness and wisdom are determined separately. Furthermore, the imputed nature appears only in the face of the clinging of conceptual thought and has no substance even in the conventional, so it is true in the face of the clinging of <inner conceptual thought>. And the dependent nature appears to consciousness and has substance only in the conventional, so it is true in the face of appearance. Both of these are considered conventional, the first is merely conventional, and the second is conventional truth, because they are the objects of consciousness. In general, the conventional truths mentioned above are all false, because they are conditioned phenomena. There is pervasion in this, that is: all conditioned phenomena are deceptive dharmas, therefore they are false. Generally, in other schools, conditioned phenomena do not pervade the conventional, but here, all things and non-things are considered conditioned phenomena, and the ultimate nature of reality is considered unconditioned, transcending things and non-things, which must be understood. Just as the two truths of the object are separate, so too are the two truths of the subject separate. The subject of the conventional is mainly consciousness and its accompanying mental factors.
Chinese
是的，具有胜义谛之境者，乃是大乘圣者之等持中各自之自证智，因为其他已超越了识之境。菩萨凡夫相续中的无常、痛苦、空性、无我等作意之道，最终会成为获得实相胜义智之方便，因此是与境胜义谛真实和随顺相合之道。 <因为这些是有执着相的>，所以不是证悟胜义之真实道<无二智慧光明>。证悟胜义之真实者，乃是胜义界自身之自证，因为彼无境与有境之差别。假设有境与有境之差别，则不能自成，然而，胜义界已从境与有境之相互依赖中解脱，因此是自成，并且<界与智慧双运之>无漏之究竟智慧，因此也是觉性。在世俗谛中，也有可衡量之隐蔽和显现之差别。以隐蔽为境之理智是推理之理识，即是推理量；以显现为境之智是根识现量，以及意识现量和他心意识分别等，有诸多衡量世俗谛之智。这些之体性等应从其他处了解，在此因畏惧文字繁多而未书写。因此，证悟胜义法界之真实者，乃是圣者之等持无分别智本身。然而，以胜义之界如是性为对境，有衡量其义之总相之理智推理等，因为有以闻思而确定之菩萨资粮道和加行道相续之理智之故。因此，这些不能以胜义真实为境，因为不是识和分别之境。自证也有以世俗为境之自证，和以胜义为境之自证二者之区分，即是不依赖于其他能知者，仅于自知之面生起即为自证，并且境之所取相消失
English
Yes, that which possesses the object of ultimate truth is solely the self-cognizant wisdom in the respective equipoise of the great vehicle's noble ones, because others have transcended the realm of consciousness. The paths of impermanence, suffering, emptiness, selflessness, etc., that bodhisattva ordinary beings contemplate in their minds will ultimately become the means of attaining the wisdom of the ultimate reality, and therefore are merely paths that accord with and conform to the actual ultimate truth as the object. <Because these are characterized by grasping>, they are not the actual path of realizing the ultimate <non-dual wisdom, clear light>. The actual realization of the ultimate is the self-cognizance of the ultimate realm itself, because there is no distinction between object and subject in it. If there were a distinction between object and subject, it would not be self-established, but the ultimate realm is free from the interdependence of object and subject, so it is self-established, and because it is the ultimate uncontaminated wisdom <of the union of realm and wisdom>, it is also established as awareness. In conventional truth, there are also distinctions between what can be measured, the obscure and the manifest. The intelligence that takes the obscure as its object is inferential reasoning, that is, inferential valid cognition; the intelligence that takes the manifest as its object is sense direct perception, as well as mental direct perception and other conceptual mental consciousnesses, etc. There are many intelligences that measure conventional truth. Their characteristics and so on should be learned from elsewhere, and I have not written them here for fear of the abundance of words. Therefore, the actual means of realizing the ultimate dharma realm is the non-conceptual wisdom of the noble ones' equipoise itself. However, focusing on the ultimate realm of suchness, there are logical inferences and so on that measure the general aspects of its meaning, because there is the intelligence of the bodhisattvas in the accumulation and preparation stages that is established through hearing and thinking. Therefore, these cannot take the ultimate reality as their object, because it is not the object of consciousness and conceptual thought. Self-awareness is also divided into self-awareness that takes the conventional as its object and self-awareness that takes the ultimate as its object, that is, self-awareness is simply the arising of self-knowing without relying on other knowing factors, and the apprehended aspect of the object disappears.
Chinese
关于体验被解释为自知，以及证悟到能取所取二取不成立的智慧，自知自明被解释为自知，共有三种。其中前两种是世俗自知，后者是胜义自知。或者，世俗谛还有其他的分类方式：在世间共许中，有正确的世俗谛和错误的世俗谛两种。其中，在世间，对境不颠倒而共许的法，是正确的世俗谛。例如：水、色声等，以及一个月亮等。在世间，对境颠倒而共许的法，是错误的世俗谛。例如：海市蜃楼的水、影像、有眼翳者所见的毛发乱舞，以及两个月亮等。就中观自宗而言，可以分为仅仅是世俗和世俗谛两种。前者与遍计所执相连，后者与依他起相连，次第对应。或者，世俗还可以分为自己的，即世俗的世俗，以及世俗的胜义两种。前者是显现为能取所取的方面，后者是远离能取所取的明觉识。而且，就此明觉识而言，从未沾染能取所取的方面被安立为胜义谛。因此，这是未超出依他起的世俗的胜义。第二，解释胜义的分类。就胜义谛本身而言，从体性的角度没有分类，但如果从言语表达的角度来分类，则有诠释的胜义和遍在的胜义<实相智慧>两种。前者是：所有被世俗显现和名言所涵盖的法，仅仅是不自生或者无有真实，这是诠释的胜义。其他如道谛等成立的胜义，以及无常、痛苦、空、无我等等，以及缘于它们的无倒的意识。因为会成为获得胜义无分别智的方法，所以是随顺的胜义和诠释的胜义。此处的“仅仅是无自性”中的“仅仅”一词，是遮除所破的自性成立，在遮除之后，对于所要成立的法