Chinese
自性涅槃成就。 初始以及彼性异性， 自之体性自与他转变， 从一切烦恼与差别中， 于无生之法说安忍。 彼等永无生之异名， 如绘画之喻与浊水清澈等， 是无生真实之异名。 无生之意亦如是知。 心要常恒补特伽罗无我与， 具一切相周遍之自性者， 乃于法无我之空性基中作意。 此乃超离言说分别破立之境， 离一与异生灭戏论。 是故不能以先前之理证遮破，犹如遮破房屋之体性而现树木。 二无我之遮破分唯是胜义谛之， 异名而已，空性基是胜义谛实。 此处无基道果任何法， 唯有佛陀法身真实存在。 胜义谛之观察，乃一切理证之要， 任何彼彼之自性差别等， 观察一与异，或寻相违。 是故一切观察方式皆摄于此。 自宗他宗诸宗派，无真实之彼彼， 若有则应如是存在而宣说之， 此秘密语可用于一切所需。 此若观察，则多非理， 作者所作真实不可能，何以真实？ 说必须是无待异体， 犹如说兔角本无，若有则， 必为白色，非其他色等同。 自他二者皆不欲，实事不可能， 安立如是体性乃愚者之行。 舍弃如探求所察之义之假象， 当入于真正理智之道。 如是，此乃抉择二无我之善说，即第六品。 如是所说之结论，于二谛中， 获得真实定解乃为修持故。 若知二谛，则见行皆清净， 于了义不了义，将获得殊胜智慧。 自之体性，真实空性，乃是识之， 境是仅世俗之体性。 自之体性，真实成立，乃是圣者之， 智慧行境，许为胜义谛。 如法王（宗喀巴大师）之补处（贾曹杰）亦云：幼儿真实性被遮蔽后， 非真实性处处显现， 菩萨遣除彼（非真实性）后， 真实性则处处显现。
English
The nature of Nirvana is accomplished. Initial and thatness, otherness, The nature of self changes into self and other, From all defilements and distinctions, Patience is explained for the unborn Dharma. Those are synonyms for the complete absence of birth, Like the example of a painting and the clearing of muddy water, etc., Are synonyms for the non-existence of true birth. Understand the meaning of unbornness in the same way. The essence, permanence, person, selflessness, and The nature of possessing all aspects and being pervasive Is contemplating the emptiness basis of the selflessness of phenomena. This transcends the realm of verbal thought, negation, and affirmation, Free from oneness and difference, arising and ceasing, and elaboration. Therefore, it cannot be refuted by previous reasoning, like a tree appearing when the characteristic of a house is refuted. The refutation aspect of the two selflessnesses is merely a synonym for the ultimate truth, The emptiness basis is the actual ultimate truth. Here, there is no basis, path, result, or any Dharma, Only the Dharmakaya of the Buddha truly exists. The essence of all reasoning that examines the ultimate truth is, Whatever it is, its nature, differences, etc., Examine oneness and difference, or seek contradictions. Therefore, all methods of examination are included in this. There is no truth in the tenets of consequentialists and autonomists, Saying that if it exists, it must exist in this way, This secret word can be applied to everything needed. If this is examined, there are many things that are not logical, Action and agent are not possible as truth, how could they be true? Saying that only independent otherness is necessary, Is like saying that a rabbit's head has no horns, but if it did, It would be white and not other colors. Not wanting both self and other, reality is impossible, Establishing such a characteristic is the way of fools. Abandon all appearances of seeking the meaning of investigation, And enter the path of correct reasoning. Thus, this is the excellent explanation that establishes the two selflessnesses, the sixth chapter. Having found correct certainty in the two truths, which are the established meaning of what has been explained, it is for the sake of meditation. If you know the two truths, view and conduct will be completely pure, You will gain supreme intelligence in the definitive and provisional meanings. The nature of self, true emptiness, is the object of consciousness, Its characteristic is merely conventional. The nature of self, truly established, is the field of activity of the wisdom of the noble ones, It is considered the ultimate truth. As the Regent (Gyaltsap Je) said: When the true nature of a child is obscured, The untrue appears everywhere. When a Bodhisattva removes that (untrue nature), The true nature appears everywhere.
Chinese
我。（对于）无意义和有意义，说成是不显现和显现。对于无始以来积累的无明习气，没有被暂时的错乱因所染污的明亮显现，适合作为取舍之境的，智者们认为是真实世俗。声音和分别的对境遍计所执，以及暂时的错乱因的显现，还有被邪宗所安立的总义，都确定无疑地说是虚假的世俗。真实世俗有世间和瑜伽两种，未经观察的外内显现是世间的，他起唯识只是瑜伽者的。对此，虽然有理证成立，但是因为显现明亮是在未经观察的面前，所以显现的心识不是仅仅在观察的面前。虽然胜义谛由理证成立，但并非如此。因为遮蔽真实义所以是世俗，因为是至上的所证，所以是胜义谛。世俗谛只是在世俗中谛实，胜义谛只是在胜义中谛实。有执著面前的谛实和显现面前的谛实两种，因为是世俗所以总的来说是虚假的。以世俗为境的有境是具足眷属的识，以胜义为境的有境唯是智慧。道是以胜义为境的，随顺胜义。证悟的本体是自性，没有差别。后得、理智、根识、意识衡量世俗，胜义的证悟是不分别。衡量殊胜义的总义有理智。自证分世俗和胜义二者。在世间名言面前，有世俗和真谛二者。自宗有仅仅是世俗和世俗谛。对于遍计所执和他起分别依次结合。在世俗中也有自己的世俗和胜义，是二和唯识。胜义的差别有异名和周遍两种。世俗的自性无性只是异名，离戏只是空性。没有如实通达真无，只是词句的总集。如果如实通达就不会显现戏论，所以为了下劣者的意义，虽然遮止真无等，但是真无、离戏、空性没有差别。周遍的胜义是精华的智慧。或者对于胜义本身也分二谛，以离二之分和智慧的还灭来分。二谛的所分是有边际的所知，二智是证悟的方式和轮涅，以及一切。
English
I. It is said that meaningless and meaningful are non-manifestation and manifestation. For the ignorance imprints accumulated since beginningless time, the clear appearance that is not tainted by temporary causes of delusion, is suitable as an object of acceptance and rejection, which the wise consider to be the true conventional. The object of sound and conceptualization, the completely imputed, and the appearance of temporary causes of delusion, as well as the general meaning established by wrong views, are definitely said to be false conventional. True conventional has two types: worldly and yogic. The external and internal appearances that have not been examined are worldly, and the other-powered mind-only is yogic. Although there is logical proof for this, because the clear appearance is in the presence of non-examination, the appearing consciousness is not only in the presence of examination. Although ultimate truth is established by logic, it is not like that. Because it obscures the true meaning, it is conventional, and because it is the object to be realized, it is ultimate. Conventional truth is only true in conventional, and ultimate truth is only true in ultimate. There are two types: truth in the face of attachment and truth in the face of appearance. Because it is conventional, it is generally false. The object of conventional is the consciousness with its retinue, and the object of ultimate is only wisdom. The path is the object of following the ultimate. The essence of realization is self-nature, without difference. Subsequent cognition, reasoning, root consciousness, and mind measure conventional, and the realization of ultimate is non-conceptual. There is reasoning that measures the general meaning of the supreme meaning. Self-awareness divides conventional and ultimate into two. In the face of worldly fame, there are two truths: conventional and true. In our own system, there are only conventional and conventional truth. For the completely imputed and the other-powered, combine them in order. In conventional, there are also one's own conventional and ultimate, which are two and mind-only. The difference of ultimate has two types: different names and pervasive. The nature of conventional, non-existence, is only a different name, and freedom from elaboration is only emptiness. Not understanding the true non-existence as it is, it is only a collection of words. If one understands it as it is, elaboration will not appear. Therefore, for the sake of the inferior, although one prevents true non-existence, there is no difference between true non-existence, freedom from elaboration, and emptiness. The pervasive ultimate is the wisdom of essence. Or, for the ultimate itself, there are also two truths, divided by the part free from two and the reversal of wisdom. The basis for dividing the two truths is the knowable with boundaries, and the two wisdoms are the way of realization and samsara and nirvana, and all.
Chinese
由于需要区分凡夫和圣者才进行区分。 在智慧面前所作的，是唯一的真谛。 这些真谛是遮止一体性的， 从本体的角度来说，不是一体和异体。 如果是一体，那么通过看到世俗就能解脱， 另一个则会成为烦恼的目标， 如果像那样没有区分，世俗就会改变。 除了见闻之外，就无法寻找胜义谛了。 如果是异体，即使见到胜义谛，对于世俗， 也不能阻止执着，也不是法性， 没有世俗，胜义谛就不会成立， 据说两者会同时成为目标。 胜义谛的体性，根据情况进行结合。 对二谛的自性进行辨别， 是怙主、论师与其他和自我的辩论。 有法如幻，显现为真而空。 法性不变，二空是智慧的真谛。 所取如幻，是为了显示必要。 能取如幻，是幻术的例子。 如幻术一般， 说为非真，是遍计。 幻术的显现如何， 同样说为错乱地显现为二。 如彼处无彼物， 同样认为那是胜义谛。 如彼处是目标一样， 同样认为那是世俗谛。 所谓的胜义谛和世俗谛， 是安立在暂时的状态上的， 唯识宗的唯识， 也是暂时状态的胜义谛。 如果没有那个，就没有那个的因， 如同清晰地观想一样， 同样，如果状态改变了， 就会观想非真实的分别念。 如同世间没有错乱一样， 对那个因随心所欲地使用。 同样，精进持戒没有错乱， 对其他状态的改变随心所欲地欢喜。 像那样的事物存在于那个上面， 那个的实物并不存在。 因此，对于幻术等等， 说为存在和不存在。 那个上面存在的不是不存在的， 不存在的不是存在的。 对于幻术等等， 也说为没有存在和不存在的差别。 同样，二取显现存在于那个上面， 那个的实物并不存在。 因此，对于色等等， 说为存在和不存在。 那个上面存在的不是不存在的， 不存在的不是存在的。 对于色等等， 也说为没有存在和不存在的差别。 为了遮止增益和诽谤的， 各种边见， 以及为了遮止小乘行者， 而这样认为。
English
Distinction is made because it is necessary to differentiate between ordinary beings and noble ones. What is done in the face of wisdom is the sole truth. These truths are the negation of oneness, From the perspective of essence, they are neither one nor different. If they were one, liberation would be attained by seeing the conventional, And the other would become the object of afflictions, If there were no distinction like that, the conventional would change. Other than seeing and hearing, there would be no searching for the ultimate truth. If they were different, even if the ultimate truth were seen, for the conventional, Attachment could not be prevented, and it would not be the nature of reality, Without the conventional, the ultimate truth would not be established, It is said that both would simultaneously become objects. The nature of the ultimate truth should be combined appropriately with the two characteristics. The distinction of the nature of the two truths, Is the debate of the protector, the teacher, and others with the self. Phenomena are like illusions, appearing as true yet empty. The unchanging nature of reality, the emptiness of two, is the truth of wisdom. The apprehended is like an illusion, with the purpose of showing necessity. The apprehender is like an illusion, these are examples of illusions. Just like an illusion, It is said to be untrue, it is conceptualization. How the appearance of an illusion is, Similarly, it is said to mistakenly appear as two. Just as there is no that in that, Similarly, it is considered the ultimate truth. Just as that is the object, Similarly, it is considered the conventional truth. The so-called ultimate truth and conventional truth, Are established on a temporary state, The Mind-Only of the Mind-Only school, Is also the ultimate truth of a temporary state. If there is no that, there is no cause of that, Just as clearly visualizing, Similarly, if the state changes, One will visualize non-real conceptual thoughts. Just as the world is not mistaken, One uses that cause as one pleases. Similarly, diligent practitioners are not mistaken, They rejoice as they please in the change of other states. Such a thing exists on that, The entity of that does not exist. Therefore, for illusions and so on, It is said to be existence and non-existence. What exists on that is not non-existent, What does not exist is not existent. For illusions and so on, It is also said that there is no difference between existence and non-existence. Similarly, the appearance of duality exists on that, The entity of that does not exist. Therefore, for form and so on, It is said to be existence and non-existence. What exists on that is not non-existent, What does not exist is not existent. For form and so on, It is also said that there is no difference between existence and non-existence. In order to negate the extremes of, Superimposition and denial, And in order to negate beings by the inferior vehicle, This is what is intended.