Chinese
于苦有法智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之忍，于苦有随顺智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之忍，于苦有随顺智，于集有法智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之忍，于集有法智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），于集有随顺智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之忍，于集有随顺智，于灭有法智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之忍，于灭有法智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），于灭有随顺智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之忍，于灭有随顺智，于道有法智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之忍，于道有法智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），于道有随顺智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之忍，于道有随顺智，从于道有随顺智开始是修道。在世间法的顶峰之下，生起无漏智慧的法智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之忍。以何为所缘呢？以欲界为行境。为了于苦有法智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），忍即是法智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之忍，如结果和花朵之树。由此则舍弃苦所见当断的十种烦恼，即贪欲、嗔恚、我慢、无明、怀疑、有身见、边见、见取见、戒禁取见、邪见。这是解脱道，为了舍弃无间烦恼。此后，于苦有法智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之忍之下，在欲界行境的苦本身上生起法智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），这称为于苦有法智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。这是解脱道，应当了知一切属于无漏。于苦有法智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之下，以色界和无色界行境的一切苦为所缘，是于苦有随顺智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之忍，由此则舍弃除了嗔恚之外，色界和无色界行境的苦所见当断的九九种烦恼。此后，生起随顺智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之忍。首先，因为了知法的真实性，所以是法智（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。在其后，为了随顺了知，以上界的苦等为所缘，是随顺
English
With regard to suffering, there is the forbearance of the knowledge of the Dharma (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), the forbearance of the subsequent knowledge of suffering, the subsequent knowledge of suffering, the forbearance of the knowledge of the Dharma (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) with regard to the origin, the knowledge of the Dharma (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) with regard to the origin, the forbearance of the subsequent knowledge of the origin, the subsequent knowledge of the origin, the forbearance of the knowledge of the Dharma (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) with regard to cessation, the knowledge of the Dharma (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) with regard to cessation, the forbearance of the subsequent knowledge of cessation, the subsequent knowledge of cessation, the forbearance of the knowledge of the Dharma (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) with regard to the path, the knowledge of the Dharma (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) with regard to the path, the forbearance of the subsequent knowledge of the path, and the subsequent knowledge of the path. Beginning with the subsequent knowledge of the path, this is the path of meditation. Below the supreme worldly Dharma, the forbearance of the knowledge of the Dharma (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) of uncontaminated wisdom arises. What is the object? It is the realm of desire. For the sake of having the knowledge of the Dharma (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) with regard to suffering, forbearance is the forbearance of the knowledge of the Dharma (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), like a tree with fruit and flowers. By this, the ten afflictions to be abandoned by seeing suffering are abandoned: desire, anger, pride, ignorance, doubt, the view of the aggregates as a self, the view of extremes, the view of holding views as supreme, the view of holding moral discipline and asceticism as supreme, and wrong views. This is the path of liberation, for the sake of abandoning uninterrupted afflictions. Then, below the forbearance of the knowledge of the Dharma (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) with regard to suffering, the knowledge of the Dharma (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) arises in that very suffering that is the realm of desire, which is called the knowledge of the Dharma (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) with regard to suffering. This is the path of liberation, and it should be understood that everything belongs to the uncontaminated. Below the knowledge of the Dharma (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) with regard to suffering, taking all the sufferings that are the realm of form and formlessness as objects, is the forbearance of the subsequent knowledge of suffering. By this, except for anger, the ninety-nine afflictions to be abandoned by seeing suffering in the realm of form and formlessness are abandoned. Then, the forbearance of subsequent knowledge arises. First, because of knowing the reality of the Dharma, it is the knowledge of the Dharma (Tibetan, Devanagari, Romanized Sanskrit, literal meaning). After that, in order to know subsequently, taking the suffering of the upper realms, etc., as objects, it is subsequent
Chinese
是通达之智，因为是随顺于彼的缘故。在苦谛上生起忍和智四者，如生起一般在一切上生起，在灭谛和道谛上也是如此。在苦之后随顺证悟之智的下面，在欲界中所行的集谛上生起法智忍，由此能舍弃由见集谛所断的七种烦恼，除了坏聚见、边执见、戒禁取见之外。之后是对集谛的法智。同样，以生起的次第，在剩余的集谛上生起随顺证悟之智忍，由此能舍弃除了嗔恚之外，在色界和无色界中所行的六六种烦恼。之后是对集谛的随顺证悟之智。之后在欲界中所行的苦之灭上生起法智忍，由此能舍弃由见灭谛所断的七种烦恼，如同集谛一般。之后是对彼灭谛的法智。之后在色界和无色界中所行的烦恼之灭上生起随顺证悟之智忍，由此能舍弃除了嗔恚之外，在色界和无色界中所行的灭谛由见所断的六六种烦恼。之后是对灭谛的随顺证悟之智。之后在欲界中所行的苦之对治道上生起法智忍，由此能舍弃除了坏聚见和边执见之外的烦恼。之后是对道谛的法智。之后在道上生起随顺证悟之智忍，由此能舍弃除了嗔恚之外，在色界和无色界中所行的烦恼之道谛由见所断的七七种烦恼。之后是对道谛的随顺证悟之智。与道谛的随顺证悟之智一起的这十六种心是现证真谛，由无间道和解脱道所摄持。未见因见而见之道，于彼有十五刹那。
English
It is the knowledge of penetration, because it follows after that. When forbearance and the four knowledges arise on the truth of suffering, they arise on everything as they arise. It is the same for the truths of cessation and path. After the knowledge of subsequent realization of suffering, forbearance of the knowledge of dharma arises on the origin that operates in the desire realm. By this, one abandons the seven afflictions to be abandoned by seeing the origin, except for the view of the perishable aggregate, the view of holding to extremes, and the view of holding moral discipline and asceticism as supreme. Then there is the knowledge of dharma on the origin. Similarly, in the order of arising, forbearance of the knowledge of subsequent realization arises on the remaining origin. By this, one abandons those same six afflictions that operate in the form and formless realms, except for anger. Then there is the knowledge of subsequent realization on the origin. Then, forbearance of the knowledge of dharma arises on the cessation of suffering that operates in the desire realm. By this, one abandons the seven afflictions to be abandoned by seeing cessation, just like the origin. Then there is the knowledge of dharma on that same cessation. Then, forbearance of the knowledge of subsequent realization arises on the cessation of afflictions that operate in the form and formless realms. By this, one abandons those same six afflictions to be abandoned by seeing the cessation that operate in the form and formless realms, except for anger. Then there is the knowledge of subsequent realization on cessation. Then, forbearance of the knowledge of dharma arises on the path as the antidote to suffering that operates in the desire realm. By this, one abandons the afflictions except for the view of the perishable aggregate and the view of holding to extremes. Then there is the knowledge of dharma on the path. Then, forbearance of the knowledge of subsequent realization arises on the path. By this, one abandons the seven afflictions to be abandoned by seeing the path of afflictions that operate in the form and formless realms, except for anger. Then there is the knowledge of subsequent realization on the path. These sixteen minds together with the knowledge of subsequent realization on the path are the direct realization of the truth, encompassed by the uninterrupted path and the path of complete liberation. The path of seeing is seen because of seeing what was not seen. There are fifteen moments in that.
Tibetan
། །བདེན་པ་མ་མཐོང་བ་རྣམས་མཐོང་བའི་ཕྱིར་གང་གི་དབང་དུ་མཛད་ནས། བཅོམ་ལྡན་འདས་ཀྱིས་མདོ་སྡེ་དེ་དང་དེ་དག་ལས་གང་ཟག་དེ་དང་དེའི་དབང་དུ་མཛད་ནས་ཆོས་ལ་ཆོས་ཀྱི་མིག་རྡུལ་མེད་ཅིང་དྲི་མ་དང་བྲལ་བ་སྐྱེས་སོ་ཞེས་གསུངས་པ་དང༌། དེ་བཞིན་དུ་ཆོས་མཐོང་བ། ཆོས་ཐོབ་པ། ཆོས་རྟོགས་པ། ཆོས་ཀུན་ནས་བརྟན་པ་སོམ་ཉི་ལས་རྒལ་བ། ཐེ་ཚོམ་ལས་རྒལ་བ། གཞན་ལ་ར་ག་མ་ལས་པ། གཞན་གྱིས་ཁ་དྲང་དུ་མི་མི་རུང་བ། སྟོན་པའི་བསྟན་པ་དང་ཆོས་རྣམས་ལ་མི་འཇིགས་པ་ཐོབ་པོ་ཞེས་གསུངས་པ་ཡིན་ནོ། །ཐོག་མ་ཉིད་དུ་བདེན་པ་རྣམས་ལས་འཕགས་པའི་ཤེས་རབ་ཀྱི་མིག་ནི་ཆོས་རྣམས་ལ་ཆོས་ཀྱི་མིག་སྟེ། ངོ་བོ་ཉིད་ཀྱི་ཕྱིར་རོ། །དེ་ལ་ཆོས་ལ་བཟོད་པ་རྣམས་ཀྱིས་རྡུལ་མེད་དེ་ དེ་རྣམས་ཀྱིས་ཉོན་མོངས་པའི་རྡུལ་སྤོང་བའི་ཕྱིར་རོ། །ཆོས་ཤེས་པ་རྣམས་ཀྱིས་དྲི་མ་དང་བྲལ་བ་སྟེ་དེ་དག་གི་སྒྲིབ་པ་དང་དྲི་མ་སྤངས་པ་དེའི་གནས་སྐྱེས་པའི་ཕྱིར་རོ། །ཆོས་ལ་བཟོད་པ་ཐོབ་པ་རྣམས་ཀྱིས་ཆོས་མཐོང་བ་སྟེ། དེ་རྣམས་ཀྱིས་དེ་ཁོ་ན་ཉིད་རྟོགས་པའི་ཕྱིར་རོ། །ཆོས་ཤེས་པ་རྣམས་ཀྱིས་ཐོབ་པ་སྟེ། དེ་རྣམས་ཀྱིས་ཉོན་མོངས་པ་ལས་རྣམ་པར་གྲོལ་བ་མངོན་དུ་བྱེད་པའི་ཕྱིར་རོ། །རྗེས་སུ་རྟོགས་པའི་བཟོད་པ་རྣམས་ཀྱིས་ཆོས་རྟོགས་པ་སྟེ། དེ་རྣམས་ཀྱིས་འཕགས་པའི་ཆོས་རྗེས་སུ་རྟོགས་པ་ཉིད་དེ། དེ་གཉི་ག་ཡང་དག་པར་རིག་པའི་ཕྱིར་རོ། །རྗེས་སུ་རྟོགས་པའི་ཤེས་པ་རྣམས་ཀྱིས་ཆོས་རྣམས་ཀུན་ནས་བརྟན་པ་ཡིན་ནོ། །བཟོད་པ་དང་ཤེས་པ་ཐམས་ཅད་ཀྱིས་སོམ་ཉི་ལས་རྒལ་བ་སྟེ། འཇིག་རྟེན་ལས་འདས་པའི་ལམ་གྱི་འབྲས་བུ་རྟོགས་པ་ནི་ཡུན་རིང་པོ་ནས་བྲང་པ་རང་གིས་རྟོགས་པས་ཐེ་ཚོམ་མེད་པའི་ཕྱིར་རོ། །ཐམས་ཅད་ཀྱིས་ཐེ་ཚོམ་ལས་རྒལ་བ་སྟེ། གཞན་གྱིས་རྟོགས་པ་དེའི་གནས་སྐབས་ན་གཞན་དག་ཀྱང་ཁྱད་པར་རྟོགས་པ་ལ་ཡིད་གཉིས་མེད་པའི་ཕྱིར་རོ། །གཞན་ལ་རག་མ་ལས་པ་ནི་ལམ་བསྒོམས་པ་ལ་གཞན་གྱི་ལུང་མེད་ཀྱང་རང་མཁས་པའི་ཕྱིར་རོ། །གཞན་གྱིས་ཁ་དྲང་དུ་མི་རུང་བ་ནི་དད་པ་མི་ཕྱེད་པ་ཐོབ་པས་སོ། །སྟོན་པའི་བསྟན་པ་ནི་གཞན་མུ་སྟེགས་ཅན་རྣམས་ཀྱིས་ཚེ་རབས་གཞན་དུ་ཡང་མི་ཕྲོགས་པའི་ཕྱིར་རོ། །ཆོས་རྣམས་ལ་མི་འཇིགས་པ་ཐོབ་པ་ནི་རྟོགས་པ་ལས་བརྩམས་ཏེ་དྲི་མ་དང་ལུང་བསྟན་པའི་ཆོས་རྣམས་ལ་སྡིག་པ་འདོད་པའི་མངོན་པའི་ང་རྒྱལ་ཅན་བཞིན་དུ་སེམས་ཞུམ་པ་མེད་པའི་ཕྱིར་རོ། །འཇིག་རྟེན་ལས་འདས་པའི་ལམ་བསྒོམས་པ་ནི་ཉོ
Chinese
为了让那些没有见到真理的人见到真理，在谁的加持下？世尊从这个和那些经藏中，为了这个人或那些人的缘故，说道：对于法，法的眼睛，无尘垢且离垢生起了。同样地，见到法，获得法，证悟法，完全稳固于法，超越犹豫，超越疑惑，不依赖他人，不被他人劝导，在导师的教法和法上获得无畏。最初，从真理中超胜的智慧之眼，就是诸法的法眼，因为其自性的缘故。其中，对法生起忍的那些人是无尘垢的，因为他们舍弃了烦恼的尘垢。了知法的人是离垢的，因为他们舍弃了遮蔽和垢染，那样的处所生起了。获得法忍的人是见到法的，因为他们证悟了真如。了知法的人是获得法的，因为他们显现了从烦恼中解脱。随顺证悟之忍的人是证悟法的，因为他们随顺证悟了圣法，因为他们正确地了知了这两者。随顺证悟之智的人，诸法是完全稳固的。所有忍和智都超越了犹豫，因为证悟了出世间道之果，就像长期以来自己证悟了胸膛一样，没有疑惑的缘故。所有人都超越了疑惑，因为在他人证悟的那种情况下，其他人也对特殊证悟没有二心的缘故。不依赖他人，是因为修道时，即使没有他人的教言，自己也是精通的缘故。不被他人劝导，是因为获得了不退转的信心。导师的教法，是因为其他外道即使在其他世中也无法夺走的缘故。在诸法上获得无畏，是因为从证悟出发，对于垢染和授记的诸法，就像想要罪恶的增上慢者一样，没有怯懦之心的缘故。修习出世间道是
English
To enable those who have not seen the truth to see it, under whose empowerment was it done? The Blessed One, from this and those sutras, for the sake of this person or those people, said: For the Dharma, the eye of Dharma, stainless and free from defilement, has arisen. Similarly, seeing the Dharma, attaining the Dharma, realizing the Dharma, being completely steadfast in the Dharma, transcending hesitation, transcending doubt, not relying on others, not being persuaded by others, obtaining fearlessness in the teacher's teachings and the Dharma. Initially, the eye of wisdom that surpasses all truths is the Dharma eye for all Dharmas, because of its very nature. Among them, those who have tolerance for the Dharma are stainless, because they abandon the dust of afflictions. Those who know the Dharma are free from defilement, because they have abandoned obscurations and defilements, and that place has arisen. Those who have attained tolerance for the Dharma have seen the Dharma, because they have realized suchness. Those who know the Dharma have attained it, because they manifest liberation from afflictions. Those who have tolerance for subsequent realization have realized the Dharma, because they have subsequently realized the noble Dharma, because they correctly know both of these. Those who have subsequent realization of wisdom, all Dharmas are completely steadfast. All tolerance and wisdom transcend hesitation, because realizing the fruit of the supramundane path, just like realizing one's own chest for a long time, there is no doubt. Everyone transcends doubt, because in the state of others' realization, others also have no doubt about special realization. Not relying on others is because when practicing the path, even without the teachings of others, one is proficient. Not being persuaded by others is because one has obtained unwavering faith. The teacher's teachings are because other heretics cannot take them away even in other lives. Obtaining fearlessness in the Dharmas is because, starting from realization, for the Dharmas of defilement and prophecy, just like an arrogant person who desires sin, there is no timidity. Practicing the supramundane path is