Chinese
仅仅是从刹那间的各种差别中才能区分出差别。因此，现在依次解说这些差别。被称为是独觉道（梵文：Pratyekabuddhayāna）的终结。意思是说，在先前所说的微小之微小等十二种与决择分相应的法之后，立即生起苦法智忍的刹那。并且，当以不执著于本体性的法身之特征佛陀和一切法的真如二者之间，互为所依和能依的事物的行相来缘取时，才能获得菩萨道。同样，在苦法智忍的刹那，对于将色等法融入法界中的修行者来说，由于是修习伟大性等的行相之处，所以也会如此转变。这样一来，也能如实地生起断除由见苦所应断的烦恼，以及从中解脱的数量。并且，由于证悟了法界无漏的自性，所以成为所有见道刹那的因，自身也成为所谓的见道。同样，对于后面的道之刹那，也应各自了知行相的差别。虽然由于行相不同，刹那也各不相同，但是如果问：证悟法界的见道有什么差别呢？依靠言说结合之道，以通达苦谛 作为应修之法的主导。由于断除由见苦所应断的烦恼，而成为烦恼，生起证悟一切法之苦谛实相的超世间智慧。也因此超越了怀疑和颠倒，希求并安忍和寻求苦。这就是苦法智忍。通过它，烦恼得以解脱，因为法性的特征就是解脱。因此，显现解脱的就是苦法智忍。这些忍和智也是随顺圣法而行的，因为是名为随顺的忍。
English
Distinctions are made only from the various differences in instants. Therefore, these will be explained in order. It is called the end of the path of the solitary Buddha (Sanskrit: Pratyekabuddhayāna). This means that immediately after the twelve dharmas corresponding to the decisive part, such as the smallest of the small mentioned earlier, the moment of the forbearance of the knowledge of dharma of suffering arises. Moreover, when one focuses on the characteristics of the essence of the Dharmakāya, the Buddha, and the suchness of all dharmas, with an aspect that does not fixate on objects that are mutually dependent and supportive, then one attains the Bodhisattva path. Similarly, in the moment of the knowledge of dharma of suffering, for those who unite forms and other dharmas into the realm of dharma, it transforms accordingly because it is a place to cultivate aspects such as greatness. In this way, the number of afflictions to be abandoned by seeing suffering, and the liberation from them, arise accordingly. Furthermore, because one realizes the nature of the dharma realm as being without outflows, it becomes the causal object of all moments of the path of seeing, and one's self also becomes what is called the path of seeing. Similarly, for the subsequent moments of the path, one should individually understand the differences in aspects. Although the moments are different due to different aspects, if one asks, what difference is there in the path of seeing that realizes the dharma realm? Relying on the path of combining speech, with the understanding of the truth of suffering as the dominant practice. Because one abandons the afflictions to be abandoned by seeing suffering, and becomes an affliction, supramundane wisdom arises, realizing the reality of the truth of suffering of all dharmas. Also, because of this, one transcends doubt and perversion, desiring, enduring, and seeking suffering. This is the forbearance of the knowledge of dharma of suffering. Through it, afflictions are liberated, because the characteristic of dharma nature is liberation. Therefore, what manifests liberation is the forbearance of the knowledge of dharma of suffering. These forbearances and knowledges also follow the noble dharmas, because they are a forbearance called following.
Chinese
是对于苦的随知忍。（藏文：ྡུག་བསྔལ་ལ་རྗེས་སུ་ཤེས་པའི་བཟོད་པའོ།）以它的力量也能确定地把握随行，那显现的无漏现观就是对于苦的随知。（藏文：ྡུག་བསྔལ་ལ་རྗེས་སུ་ཤེས་པའོ།）同样，对于其余的真谛，也应领会忍和智。这样，十六刹那中，对于所知生起智慧的圆满，就是见道的刹那。其中，以法智忍和法智二者所取的证悟，以及随知忍和随知二者所执的也证悟时，菩萨安住于无相和无所缘，就会安住于见道。那么，如何说见道与一刹那现观呢？因为是就果的现观而言。像这样，已经说过的道的断除痛苦，没有断除集是不可能发生的，而那本身也就是灭。因此，由于果是一个，所以见道是一刹那现观。对于证悟的现观，即使以十六刹那证悟的行相各不相同，但是，对于证悟法界来说，则没有任何差别。如果不是这样，就像黄眼者等的所见一样，仍然不能返回错乱，怎么会成为见道呢？即使那样，也不能被修道所清净，因为见清净是不合理的。因此，法界是在一刹那证悟的。由于它是一个，所以道也是一刹那。这样，在刚说完三道的自性之后，本来应该说它的因，但是，因为那已经在遍知一切相的场合中说过了，所以不说它，而是为了说道的一个方面的果，所以说的是见道的结尾。这样说的是，将要解说的有漏和无漏的修道，以见的意义清净而究竟时，称为殊胜道，会变成见的意义完全清净的阶段。
English
It is the forbearance of subsequent knowledge of suffering. By its power, it also definitely grasps the following, and that manifestation of uncontaminated perception is the subsequent knowledge of suffering. Similarly, for the remaining truths, one should also comprehend forbearance and knowledge. Thus, in the sixteen moments, the complete arising of knowledge towards the knowable is the moment of the path of seeing. Among them, when the apprehension by the forbearance of knowledge of dharma and the knowledge of dharma, and the grasping by the forbearance of subsequent knowledge and the subsequent knowledge are also realized, the Bodhisattva, abiding in the absence of characteristics and the absence of objects, will abide in the path of seeing. Then, how is it said that the path of seeing and one moment are realized? Because it refers to the realization of the fruit. Like this, the abandonment of suffering on the path that has been spoken of cannot occur without abandoning the origin, and that itself is also cessation. Therefore, since the fruit is one, the path of seeing is realized in one moment. Regarding the realization of realization, even if the aspects of realization by the sixteen moments are different, there is no difference in realizing the dharmadhatu. If it is not like that, like the vision of those with yellow eyes, the delusion still cannot be reversed, how can it become the path of seeing? Even so, it will not be purified by the path of cultivation, because it is unreasonable for seeing to be pure. Therefore, the dharmadhatu is realized in one moment. Since it is one, the path is also one moment. Thus, immediately after stating the nature of the three paths, it would have been appropriate to state its cause, but since that has already been stated in the context of omniscience, it is not stated, but in order to state the fruit of one aspect of the path, it is said to be the end of the path of seeing. What is said is that when the contaminated and uncontaminated path of cultivation that will be explained is perfected by the purity of the meaning of seeing, it is called the special path, which will become the stage of complete purity of the meaning of seeing.