Chinese
由于获得，对于痛苦的法忍等差别，这部论的宗派也必须这样认为。因为大乘的见道，从对常无常等十六种戏论的无别，次第引导出定解的方面来说，似乎安立为十六刹那的智忍。将无常等十六种和智忍十六刹那结合，在其他论典中则未见到。第五，这样，从十六刹那中，第一刹那的苦法忍，是唯一能同时断除一切见所断的无间道。虽然在之前的章节中说了十六刹那，但在顶加行的时候，就断除见所断的无间道而言。“一刹那之忍，摄为彼此处见道。”这样说了。并且，在该论的注释中，圣狮二者都说，当对痛苦生起法忍时，就已经断除了见所断的烦恼障和所知障。如《二显》中说：“又，当生起见道的忍时，由欲界、色界和无色界所摄的，见所断的一百零八种烦恼，由四种分别所摄的那些，将会被断除。”并且，其义疏小中说，当它生起时，由欲界、色界和无色界的种种差别所摄。大疏的意图也是这个，因为相对于果的现观来说，解释了刹那唯一的意思是对四谛同时起作用。从理证上也成立，因为菩萨的见道苦法忍，同时见到四谛的一切法性，因此成立同时断除见所断。因为这个原因，之后的十五个刹那全部成立为解脱道，因为从无间道地位的垢染中解脱，并且是和它目标、行相无别的等持之相续。第六，第一品中所说的见所断对治的四种资粮，和第五品中所说的见道顶加行四者，意义相同，所以是无间
English
Due to attainment, this treatise's tenet must also hold that there are distinctions such as Dharma-patience towards suffering. Because the Mahāyāna's path of seeing, from the aspect of sequentially inducing definitive understanding of the sixteen non-elaborations such as permanence and impermanence, appears to establish sixteen moments of knowledge and patience. Combining the sixteen such as impermanence with the sixteen moments of knowledge and patience is not seen in other texts. Fifth, thus, from the sixteen moments, the first moment, the Dharma-patience towards suffering alone, is the uninterrupted path that simultaneously eliminates all that is to be abandoned by seeing. Although sixteen moments were spoken of in the previous chapters, in the context of the peak practice, with regard to the uninterrupted path that abandons what is to be abandoned by seeing, it is said, "The patience of one moment, is gathered as the path of seeing here." Moreover, in the commentary on that, both Ārya and Siṃha said that when Dharma-patience towards suffering has arisen, all afflictive obscurations and cognitive obscurations to be abandoned by seeing have already been abandoned. As it says in the Two Manifestations: "Also, when the patience of the path of seeing has arisen, the one hundred and eight afflictions to be abandoned by seeing, gathered by the desire, form, and formless realms, those gathered by the four discriminations, will be abandoned." And, its meaning is explained in the small commentary as, when it arises, gathered by the various distinctions of the desire, form, and formless realms. The intention of the Great Commentary is also this, because in relation to the realization of the result, the meaning of being a single moment is explained as acting simultaneously on the four truths. It is also established by reasoning, because the Bodhisattva's path of seeing, the Dharma-patience towards suffering, simultaneously sees all the dharmatā of the four truths, therefore it is established that it simultaneously abandons what is to be abandoned by seeing. For that reason, all the subsequent fifteen moments are established as the path of liberation, because they are liberated from the defilement of the position of the uninterrupted path, and are the continuum of equipoise that is no different in object and aspect from it. Sixth, the four accumulations of antidotes to what is to be abandoned by seeing, spoken of in the first chapter, and the four peak practices of the path of seeing, spoken of in the fifth chapter, have the same meaning, so they are uninterrupted.