English
English version: 'Seeking the appearance of existence while understanding its true absence' refers to the discerning knowledge and views that arise when genuinely engaging in the practice of preparatory wisdom, known as Vitarka (gross discrimination). Furthermore, 'relying on forbearance (Ksanti, patience) to ascertain the absence of equality' refers to the three distinct levels of forbearance. When lower forbearance (lower Ksanti) arises, what is ascertained is the absence of a favorable view that can be grasped. When middle forbearance (middle Ksanti) transitions, the correct view can be grasped. It is as if what is grasped is definitively absent. When upper forbearance (upper Ksanti) arises, it is definitively ascertained that what can be grasped is emptiness. This passage currently lacks the content of upper forbearance. The following text will provide it in sequence. Now, re-ascertaining that it is definitively absent is lower forbearance. Moreover, 'the mind that can grasp objects' and below is middle forbearance. Although this forbearance also ascertains what can be grasped, it is upper forbearance. Additionally, 'the essence of objects encompasses both internal and external.' Question: What is the relationship between these internal and external objects and the close and distant conditions among the four conditions? The four conditions are extensively explained in the seventh volume of the *Vijnaptimatrata-siddhi*. Now, I will briefly mention them. First, the causal condition (Hetu-pratyaya, the condition of origination) refers to conditioned phenomena that personally accomplish their own result. This entity has two aspects: seeds and manifestations. Seeds refer to the functional differences in the realms and grounds of good, defiled, and neutral states within the fundamental consciousness (Alaya-vijnana), which can lead to subsequent functions of the same kind and to the manifestation of simultaneous results of the same kind. This is only causal in relation to that. Manifestations refer to the seven transforming consciousnesses and their corresponding appearances, except for the good and extremely inferior neutral states of the Buddha's fruition; the rest all perfume the fundamental consciousness, producing seeds of the same kind. This is only causal in relation to that. 'Cause is condition' is a possessive compound. Second, the immediately preceding condition (Samanantara-pratyaya, the condition of uninterrupted succession), formerly also called the sequential condition, refers to the eight manifest consciousnesses and their mental factors, the preceding aggregate guiding the subsequent one of the same kind without interruption, equally guiding them to arise definitively. Since the eight consciousnesses are neither of the same kind nor operate simultaneously in relation to each other, they do not mutually act as immediately preceding conditions. Although mental factors and the mind always operate together, they are not of the same kind but are corresponding, harmoniously similar as one, and cannot be distinguished separately, so they can mutually act as immediately preceding conditions. Third, the objective condition (Alambana-pratyaya, the condition of the object), refers to any phenomenon that is considered or relied upon by the mind or its corresponding mental factors, bearing its own image. This entity has two aspects: close and distant. If it is inseparable from the essence of the grasper, it is what is considered internally, such as the seeing aspect, and should be known as the close objective condition. If it is --------------------------------------------------------------------------------
Chinese
能缘体虽相离。为质能起内所虑托。应知彼是疏所缘缘。亲所缘缘能缘皆有。离内所虑托必不生故。疏所缘缘能缘或有。离外所虑托亦得生故。四增上缘。谓若有法有胜势用。能于余法或顺或违。虽前三缘亦得增上。而今第四除彼取余。为显诸缘有差别故。今此所言通外境者。非第三中疏所缘也。以疏所缘亦不离识。不可说为心外境故。但说妄情及诸妄执所计实境说为外耳。是故得之外无内有。若疏所缘外亦有故。若尔外执亦称实智。如何说是虚妄执也。答。眼等取境但是现量。不能分别强执为外。后意分别强生外相。故说虚妄为不称实。了知假有实无。观此义主所释意云。了知假有实无。是寻思智。由此为因所得决定行智。名如实智。寻摄论意与此不同。推求假有实无行见。说名寻思。了知假有实无行见。名如实智。是故了知假有实无非寻思智。本释既尔。且依而解决定行者。谓如实智即作假有实无决定行解也。 坏证微妙净相法者。谓若能断杂染相法。便能证得妙净相法。净相法者即是真如。相者即是体相义故。由不能断杂染法故。正智坏灭不证真如。故云坏证净相法也。 懈怠住法动法等者。谓懈怠者于所住法于所动法。坚固守护都无失坏。即前所说杂染相法。名所住法。是可破坏。不安稳故。名 现代汉语译本：能缘之体虽然与所缘之境相分离，但作为本质，它能引发内在的所虑和依托。应当知道，那是疏所缘缘（Distant Object Condition）。亲所缘缘（Proximate Object Condition）和能缘（Subject Condition）都具备这种特性，因为离开了内在的所虑和依托，它们必然不会产生。疏所缘缘的能缘可能存在，因为即使离开了外在的所虑和依托，它也能够产生。四增上缘（Dominant Condition），指的是如果有一种法具有强大的作用，能够对其他法产生顺或违的影响。虽然前三种缘也可能起到增上缘的作用，但现在这第四种缘是为了排除前三种缘而特别提出的，目的是为了显示各种缘之间的差别。现在这里所说的通外境，并非第三种缘中的疏所缘缘，因为疏所缘缘也不离识，不能说成是心外之境。只是说虚妄的情感以及各种虚妄执着所认为的真实之境，才可称为外境。因此，可以得出外无内有的结论，因为疏所缘缘在外也存在。如果这样，那么对外境的执着也应称为如实智（Knowledge of Reality），为何又说是虚妄执着呢？回答是，眼等根识取境只是现量（Direct Perception），不能分别并强烈执着为外境。后来的意识分别才强烈地产生外境的表象，所以说是虚妄，因为不符合真实。了知假有实无，观察此义主所解释的含义是，了知假有实无，是寻思智（Investigative Wisdom）。由此为因所得到的决定行智（Decisive Wisdom），名为如实智。寻摄论（Compendium of Determinations）的含义与此不同，推求假有实无的行见，称为寻思，了知假有实无的行见，名为如实智。因此，了知假有实无并非寻思智。既然本释是这样，就依此来解决。决定行者，指的是如实智即是对假有实无作出决定性的理解和实践。 坏证微妙净相法（Destroying and Proving the Subtle Pure Aspect Dharma）指的是，如果能够断除杂染相法（Impure Aspect Dharma），就能证得妙净相法（Subtle Pure Aspect Dharma）。净相法指的就是真如（Tathata, Suchness），相指的是体相的含义。由于不能断除杂染法，正智（Right Wisdom）就会坏灭，无法证得真如，所以说是坏证净相法。 懈怠住法动法等（Laziness, Abiding Dharma, Moving Dharma, etc.）指的是，懈怠的人对于所住之法（Abiding Dharma）和所动之法（Moving Dharma），坚固守护，完全没有失坏。前面所说的杂染相法，称为所住法，因为它是可以被破坏的，不安稳的。
English
English version: Although the nature of the subject (Nengyuan, the knower) is separate from the object (Suoyuan, the known), as a substance, it can initiate the internal thoughts and reliance. It should be understood that this is the Distant Object Condition (疏所緣緣). Both the Proximate Object Condition (親所緣緣) and the Subject Condition (能緣) possess this characteristic, because they inevitably will not arise without the internal thoughts and reliance. The subject of the Distant Object Condition may exist, because it can arise even without the external thoughts and reliance. The Fourth Dominant Condition (四增上緣) refers to a dharma that has a powerful function, capable of influencing other dharmas in a favorable or unfavorable way. Although the first three conditions can also act as the Dominant Condition, this fourth condition is specifically proposed to exclude the first three, in order to show the differences between the various conditions. What is now being said here about the 'external realm' is not the Distant Object Condition in the third condition, because the Distant Object Condition is also inseparable from consciousness and cannot be said to be an external realm outside the mind. It only refers to the deluded emotions and the real realms that are considered real by various deluded attachments as the external realm. Therefore, it can be concluded that 'external is without internal', because the Distant Object Condition also exists externally. If so, then the attachment to the external realm should also be called 'Knowledge of Reality' (如實智), so why is it said to be a deluded attachment? The answer is that the sense consciousnesses such as the eye consciousnesses only perceive the realm through direct perception (現量), and cannot distinguish and strongly attach to it as an external realm. It is the later conceptual discrimination that strongly produces the appearance of the external realm, so it is said to be deluded because it does not conform to reality. 'Knowing that the provisional exists but the real does not', observing the meaning explained by this master of meaning, is that 'knowing that the provisional exists but the real does not' is Investigative Wisdom (尋思智). The decisive wisdom (決定行智) obtained from this cause is called Knowledge of Reality. The meaning of the Compendium of Determinations (尋攝論) is different from this. The practice of seeking the provisional existence but the real non-existence is called investigation, and the practice of knowing the provisional existence but the real non-existence is called Knowledge of Reality. Therefore, knowing that the provisional exists but the real does not is not Investigative Wisdom. Since the original explanation is like this, we will solve it accordingly. 'Decisive practitioner' refers to Knowledge of Reality, which is to make a decisive understanding and practice of the provisional existence but the real non-existence. Destroying and Proving the Subtle Pure Aspect Dharma (壞證微妙淨相法) refers to the fact that if one can cut off the Impure Aspect Dharma (雜染相法), one can prove the Subtle Pure Aspect Dharma (妙淨相法). The Pure Aspect Dharma refers to Suchness (真如), and the aspect refers to the meaning of the essence and appearance. Because one cannot cut off the Impure Dharma, Right Wisdom (正智) will be destroyed and one will not be able to prove Suchness, so it is said to be 'destroying and proving the pure aspect dharma'. Laziness, Abiding Dharma, Moving Dharma, etc. (懈怠住法動法等) refers to the fact that a lazy person firmly protects and does not lose the Abiding Dharma (所住之法) and the Moving Dharma (所動之法). The Impure Aspect Dharma mentioned earlier is called the Abiding Dharma, because it can be destroyed and is not stable. --------------------------------------------------------------------------------
Chinese
为动法。常与杂染不相舍离。故懈怠者深可愍也。 而犹未能除空有相者。谓前三位观二取无皆作假有实无行见。故世第一双印二空。亦得假有实无观智。假有即是依他起性。此即有相。实无即是遍计所执。此名无相。证真理时二相皆灭。故世第一未证真也。 即四谛等名为等者。谓彼四谛以十六门差别建立名安立谛。十六门者。即四谛下各四行相。苦谛四者。谓即非常苦空非我。集谛四者。因集生缘。灭谛四者。灭静妙离。道谛四者。道如行出。参详俱舍显宗二论。就其相显易解说云。有生灭故非常。逼迫性故苦。违我所见故空。违我见故非我。能生法故因。有多种故集。恒滋产故生。各别助故缘。诸蕴尽故灭。三相息故静。无众患故妙。脱众灾故离。通行义故道。契正理故如。正趣向故行。能永超故出。 三谓无间解脱胜进者。谓从加行创起圣智。所应断惑一念断尽更不隔念。名无间道。前断障种后舍粗重。证前所断烦恼解脱真如之智。名解脱道。为欲进断余品烦恼。证余功德所有加行。无间解脱胜品诸道。总名胜进。故胜进道亦不离前无间解脱。念念进趣即名胜进。故前但说二。谓无间解脱道也。或约总别别开胜进。如断欲界上三品惑。品品须起无间解脱。总起胜进断中三品。故此文中许三 现代汉语译本：是发动行为的方法。它常常与各种杂染相互依存，无法分离。因此，懈怠的人是十分可悲的。 那些仍然未能去除空有之相的人，是指前三位（可能指某种修行阶段）在观察二取（能取和所取）时，都认为‘无’是虚假的‘有’，实际上是‘无’的行见。因此，世第一位（指世间最高的禅定）以双重印证空性，也能获得虚假的‘有’，实际上是‘无’的观智。虚假的‘有’就是依他起性（事物依赖于其他条件而生起的性质）。这就是‘有相’。实际上‘无’就是遍计所执性（虚妄分别所执著的性质）。这称为‘无相’。当证悟真理时，这两种相都会灭除。因此，世第一位并没有真正证悟。 ‘即四谛等’中的‘等’字，是指那四谛（苦、集、灭、道）以十六种门（或称十六行相）的差别来建立，称为安立谛。这十六门就是四谛各自具有的四种行相。苦谛的四种行相是：非常、苦、空、非我。集谛的四种行相是：因、集、生、缘。灭谛的四种行相是：灭、静、妙、离。道谛的四种行相是：道、如、行、出。详细参考《俱舍论》和《显宗论》，就其相的显现容易理解的角度来说：因为有生灭变化，所以是‘非常’。因为具有逼迫的性质，所以是‘苦’。因为违背了我所的见解，所以是‘空’。因为违背了我的见解，所以是‘非我’。因为能够产生法，所以是‘因’。因为有多种原因聚集，所以是‘集’。因为持续滋养产生，所以是‘生’。因为各自帮助，所以是‘缘’。因为诸蕴（五蕴）都灭尽，所以是‘灭’。因为三种相（贪嗔痴）都止息，所以是‘静’。因为没有各种患难，所以是‘妙’。因为脱离各种灾祸，所以是‘离’。因为具有通行的意义，所以是‘道’。因为契合正理，所以是‘如’。因为正确趣向目标，所以是‘行’。因为能够永远超越，所以是‘出’。 ‘三谓无间、解脱、胜进’，是指从加行位（指修行过程中的一个阶段）开始生起圣智，所应断除的迷惑在一念之间断尽，不再间隔其他念头，称为无间道。先前断除障碍的种子，之后舍弃粗重的烦恼，证悟先前所断烦恼的解脱真如之智，称为解脱道。为了进一步断除剩余品类的烦恼，证悟剩余的功德，所有加行位、无间道、解脱道中殊胜的品类，总称为胜进道。因此，胜进道也不离开之前的无间道和解脱道。念念不断地进步趣向，就称为胜进。所以前面只说了两种道，即无间道和解脱道。或者从总相和别相的角度，分开胜进道。例如，断除欲界上三品的迷惑，每一品都需要生起无间道和解脱道，总的来说，生起胜进道来断除中间的三品。因此，这段文字中允许有三种道。