English
Yes, it is said thus. Firstly, it arises together due to the power of conditions, therefore it is called 'imputed'. Secondly, from beginningless time, it follows all sentient beings due to the power of habituation, therefore it is called 'co-emergent'. The conceptual thought of clinging to imputed and co-emergent (natures) is only to be stopped. It does not show even a little of suchness that is established by valid cognition, because suchness is beyond the realm of words, so it cannot be shown even in a general way. As it is said in the Two Truths Sutra: "Manjushri asked correctly, the sons of the Buddhas do not speak, because they do not speak, they explain extensively." It is like that. Now, if you ask, "Doesn't 'peace that is not known from others,' etc., show the characteristics of suchness?" The answer is: that also only shows it in order to dispel the imputation of otherness onto suchness, but its essence cannot be shown in any way. If you ask, "Since cultivating a meaning that is not established by valid cognition is not suitable for generating correct wisdom, how does correct wisdom arise for the Madhyamikas?" The answer is: when all clinging is removed by the groups of reasonings, in the face of the mind of the discriminator, there is no extreme of existence or non-existence, etc., that can be grasped anywhere, and only an illusory appearance of delusion arising from the power of ignorance remains. When the object is devoid of all imputations, the appearance of the mind is like an illusion, and the wisdom of individual self-awareness that ascertains the nature of that, the yogi, with mindfulness that is not forgotten, together with calm abiding in one-pointedness of mind, should repeatedly habituate. When the cultivation is completely perfected from that, the appearance is like an illusion, and the wisdom of individual self-awareness, together with mindfulness, dissolves and disappears on its own, like a rainbow disappearing into the sky, so that at that time, no characteristics of knowable and knower are seen. At that time, suchness, which is free from all elaboration, becomes manifest like the center of the sky, so the term 'correct wisdom' is applied to that, but in reality, that is suchness that is beyond the realm of knowing and expressing. It also says in the Kashyapa Chapter: "Kashyapa, for example, two pieces of wood are rubbed together by the wind and fire arises. That fire...
Chinese
就像用火焚烧木柴一样。同样，如果对诸法进行个别观察，就会产生圣者的智慧力量。据说，智慧本身会焚烧个别观察。在《入行论》中也说：当无生即是彼，心也远离生，那时依靠彼等，彼以彼完全知晓。在《中观心要》中也说：所谓法，指的是过去、未来、现在发生、不可言说、非造作这五种，所显示的这些在任何情况下自性都不成立，因此，对于任何境，不分别的智慧，无有对境，也不会产生，那样的胜义谛，不依赖他者，不分别，寂静，无相，非异体，无生灭，无事物，无显现造作，不可言说，无等同性，了知此者，被称为一切智者。诸法自性不成立，对于任何不分别的，智慧也不会产生，了知此无等性。在《二谛论》中也说：当五种识进入色等五境，以及所知，即五种进入之境，自身不随之显现，那时因为不生起相，为了显示安住，所以不兴起。在《入菩萨行论》中也说：何时能知与所知，不立于心识之前，那时二者与非二，无他第三蕴，无有能取之相，即得寂灭。如是所说。因此，我所说的这种证悟实相之理，与无有对善逝之意产生错谬的圣者父子，以及具有未颠倒口诀的中观派大论师们的共同观点相符。因此，希望自己好的人，即使没有信心，也不要诽谤。如前所说，以如幻之显现为对境的个别观察智慧，也不是真实不欺骗的量，因为它是世俗的对境。如同将海市蜃楼执为水一样，虽然不是真实，但最终会执取。
English
Just as fire burns firewood. Similarly, if there is individual examination of phenomena, the power of the wisdom of the noble ones will arise. It is said that wisdom itself burns individual examination. It is also said in the Engaging in the Bodhisattva's Deeds: 'When the unborn is that itself, and the mind is also free from birth, then relying on those, it is said that one completely knows that with that.' Also, in the Essence of the Middle Way, it is said: 'What is called phenomena refers to the past, future, what is happening now, what is unspeakable, and what is unconditioned, these five aspects that are shown, in all ways, because their own nature is not established, therefore, for any object, the non-conceptual mind, without an object, also will not arise, that ultimate truth, not relying on others, non-conceptual, peaceful, without characteristics, not a different entity, without arising and ceasing, without things, without manifest fabrication, unspeakable, without equality, knowing that, it is said to be omniscient.' Because the nature of phenomena is not established, for any non-conceptual, the mind also will not arise, knowing that unequaled one. Also, in the Two Truths, it is said: 'When the five consciousnesses that enter into the five forms, etc., and the knowable, that is, the five objects of entry, one's own self does not appear after, then because the sign does not arise, in order to show abiding, therefore it does not arise.' Also, in the Engaging in the Bodhisattva's Deeds, it is said: 'When the knower and the known, do not stand before the mind, then the three aggregates of the two and the non-two, without another, without the object of grasping, one becomes completely peaceful.' As it is said. Therefore, this way of realizing suchness that I have spoken of is in accordance with the common view of the noble father and sons who do not have errors in the intention of the Sugata, and the great chariot masters of the Madhyamaka school who have the unperverted oral instructions. Therefore, those who wish themselves well, even if they do not have faith, it is good if they do not slander. As it was said before, the wisdom of individual examination, which has as its object the illusion-like appearance, is also not a valid cognition that is truly not deceptive, because it is the object of the conventional. Like grasping water in a mirage, although it is not real, it will ultimately grasp.
Chinese
因此，对治邪见并不矛盾，因为形态相异。例如，某人将绳索误认为蛇，产生恐惧时，如果指出“这不是蛇，而是缠绕的藤蔓”，从而纠正了蛇的错觉。如果认为在非量方面相同就不能作为对治，那么，这个道理在《如来藏经》中，以有人被虚假的毒药所困扰而得以解除的例子来说明。世尊开示说：‘光护，同样，对于被烦恼所困扰的幼稚凡夫，也以非真实的方便来教导佛法。’（弟子）请问：‘世尊不是说真话吗？如来怎么会说不真实的话呢？’世尊开示说：‘光护，你认为如何？你是通过真理而解脱，还是通过非真理而解脱？’（弟子）回答说：‘我是通过非真理而解脱，而不是通过真理。’这是为什么呢？世尊，所谓非真理，就是指贪欲、嗔恨和愚痴。世尊，如果贪欲是真实存在的，那么即使通过不净观也无法摆脱贪欲。世尊，如果嗔恨是真实存在的，那么即使通过慈爱也无法摆脱嗔恨。世尊，如果愚痴是真实存在的，那么即使通过缘起也无法摆脱愚痴。世尊，正因为贪欲、嗔恨和愚痴不是真实存在的，所以通过修习不净观、慈爱和缘起才能摆脱它们。世尊，一切烦恼都不是真实存在的，通过彻底了解才能彻底断除。世尊，对于哪种烦恼通过什么方式才能彻底断除，这二者都是因为非真实、不真实的缘故，以非真实的烦恼通过非真实的智慧来彻底了解而得以断除。’等等。正如经中所说，所断除的非真实可以通过非真实的对治来断除。根除的对治是圣者的……
English
Therefore, it is not contradictory to apply antidotes to wrong views, because their forms are different. For example, if someone mistakes a rope for a snake and becomes frightened, pointing out, "This is not a snake, but a coiled vine," corrects the mistaken perception of the snake. If it is argued that something cannot serve as an antidote if it is the same in terms of being non-valid, then this very point is illustrated in the Sutra of the Tathāgata-garbha with the example of someone afflicted by false poison being relieved. The Bhagavan taught: 'O Light-protector, similarly, to childish ordinary beings who are afflicted by afflictions, the Dharma is taught by means of what is not true.' (The disciple) asked: 'Bhagavan, do you not speak the truth? How can the Tathāgata speak what is not true?' The Bhagavan taught: 'O Light-protector, what do you think? Are you liberated by truth or by what is not true?' (The disciple) replied: 'I am liberated by what is not true, not by truth.' Why is that? Bhagavan, what is called not true refers to desire, hatred, and delusion. Bhagavan, if desire were truly existent, then even through ugliness one would not be separated from desire. Bhagavan, if hatred were truly existent, then even through love one would not be separated from hatred. Bhagavan, if delusion were truly existent, then even through dependent origination one would not be separated from delusion. Bhagavan, it is because desire, hatred, and delusion are not truly existent that one can be separated from them by cultivating ugliness, love, and dependent origination. Bhagavan, all afflictions are not truly existent; they are completely abandoned through complete knowledge. Bhagavan, which affliction is completely abandoned by what means? Both of these are because of what is not true, because of what is not real; the non-true affliction is separated by completely knowing it through non-true wisdom.' And so on. As it is said in the sutra, the non-true object to be abandoned can be abandoned by a non-true antidote. The antidote that uproots is the noble...