English
English version: It is the method of initiating action. It is constantly inseparable from various defilements. Therefore, the lazy are deeply pitiable. Those who have not yet eliminated the appearances of emptiness and existence are those in the previous three stages (possibly referring to certain stages of practice) who, when observing the two graspings (the grasper and the grasped), consider 'non-existence' to be a false 'existence,' actually seeing 'non-existence.' Therefore, the highest worldly state (referring to the highest worldly samadhi) can also attain the wisdom of observing a false 'existence' and an actual 'non-existence' by doubly sealing emptiness. The false 'existence' is dependent origination (the nature of things arising dependent on other conditions). This is the 'appearance of existence.' The actual 'non-existence' is the completely conceptualized nature (the nature of falsely discriminating and clinging). This is called 'non-appearance.' When realizing the truth, both appearances are extinguished. Therefore, the highest worldly state has not truly realized enlightenment. The 'etc.' in 'the Four Noble Truths, etc.' refers to the fact that the Four Noble Truths (suffering, origin, cessation, path) are established with sixteen aspects (or sixteen modes of conduct), called the established truths. These sixteen aspects are the four aspects of each of the Four Noble Truths. The four aspects of the Truth of Suffering are: impermanent, suffering, empty, and non-self. The four aspects of the Truth of Origin are: cause, accumulation, arising, and condition. The four aspects of the Truth of Cessation are: cessation, tranquility, wonderful, and liberation. The four aspects of the Truth of the Path are: path, suchness, practice, and deliverance. Refer to the Abhidharmakośa and the Abhidharmasamuccaya for details. From the perspective of easily understanding the manifestation of their aspects: because there is birth and death, it is 'impermanent.' Because it has the nature of oppression, it is 'suffering.' Because it contradicts the view of 'mine,' it is 'empty.' Because it contradicts the view of 'self,' it is 'non-self.' Because it can produce dharmas, it is 'cause.' Because many causes gather, it is 'accumulation.' Because it constantly nourishes and produces, it is 'arising.' Because they help each other, it is 'condition.' Because the aggregates (the five aggregates) are exhausted, it is 'cessation.' Because the three characteristics (greed, hatred, and delusion) are stopped, it is 'tranquility.' Because there are no various sufferings, it is 'wonderful.' Because it is free from various disasters, it is 'liberation.' Because it has the meaning of passage, it is 'path.' Because it accords with correct reasoning, it is 'suchness.' Because it correctly approaches the goal, it is 'practice.' Because it can transcend forever, it is 'deliverance.' 'The three, namely, the immediate, liberation, and superior progress,' refers to the fact that from the stage of application (referring to a stage in the practice process), when holy wisdom arises, the delusions that should be severed are severed in a single moment, without any intervening thoughts, called the immediate path (nirantarā-mārga). Previously, the seeds of obstacles were severed, and then the coarse afflictions were abandoned, realizing the wisdom of liberation and suchness of the previously severed afflictions, called the path of liberation (vimukti-mārga). In order to further sever the remaining categories of afflictions and realize the remaining merits, all the superior categories in the stage of application, the immediate path, and the path of liberation are collectively called the path of superior progress (viśeṣa-mārga). Therefore, the path of superior progress is also inseparable from the previous immediate path and path of liberation. Constantly progressing and approaching moment by moment is called superior progress. Therefore, only two paths were mentioned earlier, namely, the immediate path and the path of liberation. Or, from the perspective of the general and the specific, the path of superior progress is separated. For example, to sever the upper three grades of delusion in the desire realm, each grade requires the arising of the immediate path and the path of liberation. Generally speaking, the path of superior progress arises to sever the middle three grades. Therefore, this text allows for three paths. --------------------------------------------------------------------------------
Chinese
心也。杂集更有多种复次义释胜进道。恐繁不叙。 能除暖品见道等者。谓见道智有其三品。即下品道名之为暖。以是初起力微弱故。此道所断分别烦恼既是粗猛。不名为暖。故暖品言。唯自见道分别烦恼。但是暖品。见道所断故名暖品。见道所断烦恼粗重。若准杂集。烦恼及道各分九品。谓暖暖等。即暖暖道断上上惑。以上上道断暖暖惑。今于此中但总言耳。 第三双观人法二空者。前智力劣各别观断。今智力胜故双观也。问。更有何障第三观耶。答。此是相见非真见道。拟仪于真假说断言。故初智劣各别观断。第三智胜一时仿像。 二苦法智者。此言文略。若具应言苦法智忍智。谓是苦法智忍无间道后所得解脱道智故。为存略故但言苦法智也。不作是释。与方便道中苦法智何别。 苦谛所起增上教法者。谓说苦谛所有教法。此教依因苦谛而起故言苦谛所起教也。此教能与诸修行者方便道中苦智为缘。即说此教名为增上。 于方便道中缘苦法智者。谓依教法所生苦智。与苦法忍为方便因。故苦法智名方便道。 由能分别见道等者。问。既言分别见道所证。明知即是相见道收。何故前言于修道中而建立也。答。理实见修皆有二智。各自分别自所证理。而彼论中。依自他利增微义 现代汉语译本： 心也是如此。《杂集论》中还有多种对胜进道的解释，因为内容繁多，这里就不一一叙述了。 ‘能除暖品见道等者’，指的是见道智有三种品级。下品道被称为‘暖’，因为它是初起，力量微弱。此道所断的分别烦恼虽然粗猛，但不能称为‘暖’。所以，‘暖品’一词，仅仅指自见道所断的分别烦恼，因为它是见道所断，所以称为‘暖品’。见道所断的烦恼粗重。如果按照《杂集论》的说法，烦恼和道各自分为九品，比如暖暖等。暖暖道断除上上惑，以上上道断除暖暖惑。这里只是总的来说。 ‘第三双观人法二空者’，是因为之前的智慧力量较弱，所以分别观察断除。现在智慧力量增强，所以可以同时观察。问：还有什么障碍第三观呢？答：这是相见，不是真正的见道。只是模拟真正的见道，所以假说断除。因此，最初的智慧力量较弱，分别观察断除。第三观的智慧力量增强，可以一时仿效。 ‘二苦法智者’，这里的说法省略了。完整地说，应该是‘苦法智忍智’。指的是在苦法智忍无间道之后所得到的解脱道智。为了简略，所以只说‘苦法智’。如果不这样解释，就无法与方便道中的苦法智区分开来。 ‘苦谛所起增上教法者’，指的是宣说苦谛的所有教法。这些教法依据苦谛而产生，所以说是‘苦谛所起教’。这些教法能够为修行者在方便道中生起苦智提供助缘，所以说这些教法是‘增上’。 ‘于方便道中缘苦法智者’，指的是依据教法所产生的苦智，为苦法忍提供方便之因，所以苦法智被称为方便道。 ‘由能分别见道等者’。问：既然说分别见道所证，明明知道是相见道所摄，为什么前面说在修道中建立呢？答：实际上，见道和修道都有两种智慧，各自能分别自己所证的道理。而《杂集论》中，是依据自利和他利增减的意义来区分的。
English
English version: The mind is also like this. Furthermore, the *Za Ji Lun* (杂集论, Compendium of Topics) contains various explanations of the path of surpassing progress, but I will not describe them one by one due to their complexity. 'Those who can eliminate the *nuan pin* (暖品, stage of warmth) of the path of seeing, etc.' refers to the fact that the wisdom of the path of seeing has three levels. The lower level path is called '*nuan* (暖, warmth),' because it is newly arising and its power is weak. Although the discriminating afflictions severed by this path are coarse and fierce, they are not called '*nuan* (暖, warmth).' Therefore, the term '*nuan pin* (暖品, stage of warmth)' only refers to the discriminating afflictions severed by the path of seeing itself, because it is severed by the path of seeing, it is called '*nuan pin* (暖品, stage of warmth).' The afflictions severed by the path of seeing are heavy and coarse. According to the *Za Ji Lun* (杂集论, Compendium of Topics), afflictions and paths are each divided into nine levels, such as *nuan nuan* (暖暖, warmth of warmth), etc. The *nuan nuan dao* (暖暖道, path of warmth of warmth) severs the highest of the high delusions, and the highest of the high path severs the *nuan nuan huo* (暖暖惑, delusion of warmth of warmth). Here, we are only speaking generally. 'The third, observing the emptiness of both person and dharma,' is because the power of previous wisdom was weak, so they were observed and severed separately. Now that the power of wisdom has increased, they can be observed simultaneously. Question: What else obstructs the third observation? Answer: This is *xiang jian* (相见, semblance of seeing), not true *jian dao* (见道, path of seeing). It is only simulating true *jian dao* (见道, path of seeing), so it is falsely said to be severed. Therefore, the initial power of wisdom is weak, and they are observed and severed separately. The wisdom of the third observation has increased, and it can imitate it at once. 'The two *ku fa zhi* (苦法智, knowledge of the dharma of suffering),' this statement is abbreviated. To be complete, it should be '*ku fa zhi ren zhi* (苦法智忍智, knowledge and acceptance of the dharma of suffering).' It refers to the wisdom of liberation obtained after the *ku fa zhi ren wu jian dao* (苦法智忍无间道, path of immediate succession of the acceptance of the knowledge of the dharma of suffering). For the sake of brevity, it is only called '*ku fa zhi* (苦法智, knowledge of the dharma of suffering).' If it is not explained in this way, how can it be distinguished from the *ku fa zhi* (苦法智, knowledge of the dharma of suffering) in the path of skillful means? 'The *ku di suo qi zeng shang jiao fa zhe* (苦谛所起增上教法者, teachings that arise from the truth of suffering and are enhancing),' refers to all the teachings that expound the truth of suffering (*ku di*, 苦谛). These teachings arise based on the truth of suffering, so they are said to be 'teachings that arise from the truth of suffering.' These teachings can provide auxiliary conditions for practitioners to generate the wisdom of suffering in the path of skillful means, so these teachings are said to be 'enhancing'. 'In the path of skillful means, the *yuan ku fa zhi zhe* (缘苦法智者, condition for the knowledge of the dharma of suffering),' refers to the wisdom of suffering that arises based on the teachings, providing a convenient cause for the *ku fa ren* (苦法忍, acceptance of the dharma of suffering), so the *ku fa zhi* (苦法智, knowledge of the dharma of suffering) is called the path of skillful means. 'Because it can distinguish the *jian dao* (见道, path of seeing), etc.' Question: Since it is said that it distinguishes what is realized by the *jian dao* (见道, path of seeing), it is clearly known that it is included in the *xiang jian dao* (相见道, path of semblance of seeing), why was it said earlier that it is established in the path of cultivation? Answer: In reality, both the *jian dao* (见道, path of seeing) and the *xiu dao* (修道, path of cultivation) have two kinds of wisdom, each of which can distinguish the principles they have realized. However, the *Za Ji Lun* (杂集论, Compendium of Topics) distinguishes them based on the meaning of increasing or decreasing self-benefit and benefiting others. --------------------------------------------------------------------------------