Chinese
因为是世俗谛。就像那样，《二谛自释》中说：虽然显现为在意识中清晰的形象，但要知道对于那个事物是欺骗还是不欺骗。因此，这些水和海市蜃楼等被理解为真实和不真实。因此这样说。此派认为真实世俗谛，是因为顺世外道的相续中的色声等，执持的根识现量不迷惑自己的显现境。而应成派则认为，那些意识迷惑自己的显现境，因此不承认真实世俗谛。是否承认以自性成立也取决于此，这是细微且难以理解之处。此派认为色等以自性成立，因此，那些非以自性成立，非以自相成立，非自性成立这三者，虽然不认为是胜义谛，但应成派则认为这三者和非真实成立，以真理成立，非胜义成立等意义相同。两者都认为空性和胜义谛意义相同，这一点是相同的。第二，详细阐述应成派的观点，分为六个方面：二谛的差别，包括数量的确定；各自的意义；词义解释；本体是一还是异；观察方式；包括旁述和必要性。第一，所知是二谛的区分基础，并且它应该被分为二谛。如《父子相见经》中所说：如来通达了世俗谛和胜义谛，对于所知也仅限于世俗谛和胜义谛。因此这样说。这表明了二谛的知晓方式、区分基础、区分和数量确定这四个方面。前者表明如来通达了二谛，然后“对于所知也”表明了区分基础，“世俗谛和胜义谛”表明了区分，而“仅限于此”则表明了数量的确定。所知被确定为两种真理，那么，它被确定为两种真假是什么呢？在一个基础之上，如果真实被排除，那么虚假的存在就被完全确定。虚假的
English
Because it is the conventional truth. Likewise, in the "Self-Commentary on the Two Truths," it says: Although it appears as a clear image in consciousness, one should know whether it is deceptive or not with respect to that object. Therefore, these water and mirages, etc., are understood as being true and untrue. That is why it is said. This school asserts the true conventional truth because the sense consciousnesses of the Tirthikas, which grasp forms, sounds, etc., in their continuum, do not mistake their own appearing objects. However, the Prasangikas assert that those consciousnesses are mistaken about their own appearing objects, and therefore do not accept the true conventional truth. Whether or not one accepts that things are established by their own nature also depends on this, which is a subtle and difficult point to understand. This school asserts that forms, etc., are established by their own nature. Therefore, although they do not consider the three—those that are not established by their own nature, not established by their own characteristics, and not established from their own side—to be the ultimate truth, the Prasangikas consider these three to be the same as not being truly established, being established as true, and not being ultimately established. Both, however, agree that emptiness and ultimate truth have the same meaning. Second, elaborating on the Prasangika system in detail, there are six aspects: the distinction between the two truths, including the determination of number; the meaning of each division; etymological explanation; whether the essence is one or different; the way of viewing; including digressions and necessity. First, the object of knowledge is the basis for distinguishing the two truths, and it should be divided into two truths. As it says in the "Sutra of the Meeting of Father and Son": The Tathagata has understood the conventional and ultimate truths, and for what is to be known, it is limited to the conventional and ultimate truths. That is why it is said. This shows the four aspects of how the two truths are known, the basis of distinction, the distinction, and the determination of number. The former shows that the Tathagata has understood the two truths, and then "for what is to be known" shows the basis of distinction, "conventional and ultimate truths" shows the distinction, and "limited to this" shows the determination of number. The object of knowledge is determined to be two truths. Then, what is it determined to be two truths and falsehoods? If truth is excluded on one basis, then the existence of falsehood is completely determined. False