English
That is to hold it with certainty. Similarly, for the remaining truths, one should understand the forbearance and knowledge according to the circumstances. Among them, with the forbearance of knowledge of the Dharma and knowledge, one understands the grasped. With the forbearance of subsequent knowledge and knowledge, one understands the grasper. For all forbearance and knowledge, one should also know that it is a yogi who abides in the absence of characteristics. Thus it is said. Secondly, from the perspective of substance, these sixteen are also, first, the uninterrupted path of actually abandoning the suffering truth to be abandoned by sight, which is included in the desire realm, is the forbearance of the Dharma of suffering, the liberation path of liberation from it is the knowledge of the Dharma, the uninterrupted path of actually abandoning the suffering truth to be abandoned by sight, which is included in the higher realm, is the subsequent forbearance, and its liberation path is understood as subsequent knowledge, etc. As it is said in the Treasury of Knowledge: "From the supreme of worldly Dharma, the forbearance of Dharma is without outflows, from the suffering truth of desire, then, in that itself is the knowledge of Dharma, likewise, in the remainder of suffering, subsequent forbearance and knowledge are also thus, in the three truths also thus." etc. Therefore, thirdly, from the perspective of seeing the nature of Dharma, it is one instant. From the perspective of the manifestation of the fruit, it is also one instant. Distinguishing from the perspective of each manifestation and the way of leading to certainty, it is sixteen instants. Because the Mahayana path of seeing can cut off the sixteen superimpositions of inverted clinging to the four truths, in the state of equipoise, the sixteen abilities of leading to sixteen certainties included in the subsequent attainment arise sequentially. In the Commentary it is said: "For each truth, by eliminating the inversion, from the manifestation of each understanding, one can manifest knowledge only through sixteen instants." Thus it is said. The way of establishing sixteen is also in accordance with Asanga, in the Commentary it is said: "Among them, with the forbearance of knowledge of the Dharma and the knowledge of the Dharma, one understands the grasped, with the forbearance of subsequent knowledge and subsequent knowledge, one understands the grasper." Thus it is said. Secondly, it is not contradictory to divide the way of arising according to the order of faculties into four types. Because Bodhisattvas have four different ways of arising: those with very sharp faculties, those with slightly sharp faculties, those with medium faculties, and those with dull faculties. Among them, the first is, in one instant
Chinese
也就是说，对于智慧极其敏锐的菩萨来说，在亲眼见到法性的那一刹那，就能圆满完成知苦、断集、证灭、修道这四种见道的行为。从反面的角度来说，可以分为十六种：从亲眼了知欲界所摄的四谛之实相的角度来说，有四种法智；从不畏惧它的角度来说，有四种法忍；从亲眼了知上界四谛之实相的角度来说，有四种类智；从不畏惧它的角度来说，有四种类忍。因此，龙树菩萨所说的一刹那也是指这个。第二种情况是，对于智慧稍微敏锐的菩萨来说，从实体的角度来说，见道会在两刹那间生起：首先，生起一种直接断除三界一切见所断的无间道，从反面的角度来说，可以分为八种忍。之后，生起一种从中解脱的解脱道，从反面的角度来说，可以分为八种智。第三种情况是，对于智慧中等的菩萨来说，从实体的角度来说，见道会在四刹那间生起：首先，生起一种直接断除欲界所摄的一切见所断的无间道，从反面的角度来说，可以分为四种法忍。之后，生起一种从中解脱的解脱道，从反面的角度来说，可以分为四种法智。之后，生起一种直接断除上界一切见所断的无间道，从反面的角度来说，可以分为四种类忍。之后，生起一种从中解脱的解脱道，从反面的角度来说，可以分为四种类智。第四种情况是，对于智慧迟钝的菩萨来说，从实体的角度来说，会在十六刹那间生起。对于这种情况，又有无著菩萨所说的生起方式和世亲菩萨所说的生起方式两种。法友说：如果这样，那么见道需要多长时间呢？这是因为菩萨的智慧、精进和根器是相随的，所以没有一下子就断绝的情况。同样，总的时间需要三个无数大劫的时间。
English
That is to say, for a Bodhisattva of extremely sharp intellect, in that instant of directly seeing the Dharma-nature, one can perfectly accomplish the actions of the Path of Seeing, which are knowing suffering, abandoning origination, realizing cessation, and cultivating the path. From the perspective of reversal, it can be divided into sixteen: from the aspect of directly knowing the reality of the Four Noble Truths included in the desire realm, there are four Dharma-knowledges; from the aspect of not fearing it, there are four Dharma-tolerances; from the aspect of directly realizing the reality of the Four Noble Truths of the upper realms, there are four subsequent knowledges; from the aspect of not fearing it, there are four subsequent tolerances. Therefore, Nagarjuna's statement of one instant also refers to this. The second case is that for a Bodhisattva of slightly sharp intellect, from the perspective of substance, the Path of Seeing arises in two instants: first, one unobstructed path arises that directly abandons all that is to be abandoned by seeing in the three realms, which from the perspective of reversal, can be divided into eight tolerances. After that, one liberation path arises that is liberated from it, which from the perspective of reversal, can be divided into eight knowledges. The third case is that for a Bodhisattva of medium intellect, from the perspective of substance, the Path of Seeing arises in four instants: first, one unobstructed path arises that directly abandons all that is to be abandoned by seeing included in the desire realm, which from the perspective of reversal, can be divided into four Dharma-tolerances. After that, one liberation path arises that is liberated from it, which from the perspective of reversal, can be divided into four Dharma-knowledges. After that, one unobstructed path arises that directly abandons all that is to be abandoned by seeing in the upper realms, which from the perspective of reversal, can be divided into four subsequent tolerances. After that, one liberation path arises that is liberated from it, which from the perspective of reversal, can be divided into four subsequent knowledges. The fourth case is that for a Bodhisattva of dull intellect, from the perspective of substance, it arises in sixteen instants. For this situation, there are two ways of arising, as explained by Asanga and Vasubandhu. Dharma Friend said: If so, then how much time does the Path of Seeing take? This is because the wisdom, diligence, and faculties of the Bodhisattva are followed, so there is no case of cutting off all at once. Similarly, the total time requires a period of three countless great kalpas.
Chinese
也永远不会变成确定的。如是说。那么，这里的刹那是指：一般来说，刹那有时间尽头的刹那和事情完成的刹那两种。第一种是指：敲一下钹的持续时间分为六十五分之一的部分来确定。第二种是指：无论做什么事，从开始到完成的持续时间。这些当中指的是后者，即《摄类学》中说：这十六个心刹那是指见道。心的刹那是指对所知境产生完全的了知。如是说。因此，用针刺穿五块木板和用针刺穿五片孔雀翎的例子来比喻，即使承认见道的产生方式一定是十六个刹那，也没有相违之处，我是这么认为的。第四个方面是：从所断中解脱的功德和获得所应获得的功德两种。第一种是：如是说，对于诸法，生起了无尘无垢、清净的法眼。如是说。第二种是：经中说：见法，得法，知法，证法，超越犹豫，超越怀疑，不依赖他人，不被他人从导师的教法中引走，获得对诸法的不畏惧。如是说。其中前四个是法忍等四者，后面的都是见道总体的功德。语词的意义是：大乘的见道，就法而言，是从讲解道智的时候直接指出的见道，因为它是具有今生来世两种巨大利益的大乘真谛的现观。第二，修道的行为和具有行为的修道两种。第一是：在“一切寂静和对一切”的章节中，两者的。首先，大乘修道的行为有体性和分类两种。第一是：自因大乘的修道，如实地以修习的力量获得的善妙。第二，有暂时和究竟的行为两种。第一是：从修道第二个刹那到相续尽头之间的断证功德，比如。第二是：成佛之地的断证功德，比如。从果的角度来分：一切寂静的，对一切恭敬的，烦恼
English
And it will never become certain. So it is said. Now, the moment here refers to: Generally, there are two types of moments: the moment of the end of time and the moment of completion of an action. The first refers to: defining one part of the duration of striking a cymbal once, divided into sixty-five parts. The second refers to: the duration from the beginning to the completion of any action. Among these, the latter is meant here, as it is said in the Compendium: These sixteen moments of mind refer to the path of seeing. The moment of mind refers to the complete realization of knowing the knowable. So it is said. Therefore, using the example of piercing five wooden boards with a needle and piercing five peacock feathers with a needle, even if it is acknowledged that the way the path of seeing arises must be sixteen moments, there is no contradiction, I think. The fourth aspect is: the merit of being liberated from what is to be abandoned and the merit of obtaining what should be obtained. The first is: As it is said, for all phenomena, the pure Dharma eye, without dust and free from defilement, has arisen. So it is said. The second is: As it is said in the sutra: Seeing the Dharma, obtaining the Dharma, knowing the Dharma, realizing the Dharma, transcending hesitation, transcending doubt, not relying on others, not being led away from the teacher's teachings by others, obtaining fearlessness towards all phenomena. So it is said. Among these, the first four are the four such as Dharma-acceptance, and the latter are the general merits of the path of seeing. The meaning of the words is: The Mahayana path of seeing, in terms of Dharma, is the path of seeing directly pointed out from the time of explaining the knowledge of the path, because it is the direct perception of the Mahayana truth, which has the great benefits of both this life and the next. Second, there are two types of meditation path: the action of the meditation path and the meditation path that has action. The first is: In the chapter "All Peace and To All", of the two. First, the action of the Mahayana meditation path has two aspects: nature and classification. The first is: The goodness obtained by the power of meditation, as the self-cause Mahayana meditation path is in its essence. Second, there are two types of action: temporary and ultimate. The first is: The merits of abandonment and realization from the second moment of the meditation path to the end of the continuum, for example. The second is: The merits of abandonment and realization of the state of Buddhahood, for example. From the perspective of the result, it is divided into: All peaceful, reverent to all, afflictions
Tibetan
་ལས་རྒྱལ་བའི། གནོད་པས་རྫི་བ་མེད་པའི། རྫོགས་པའི་བྱང་ཆུབ་སྒྲུབ་པའི། རྟེན་གྱི་ཡུལ་མཆོད་པའི་གནས་སུ་གྱུར་པའི་ཐེག་ཆེན་སྒོམ་ལམ་གྱི་བྱེད་པ་དང་དྲུག །བསྡུ་ན་སྐྱེས་བུ་བྱེད་པའི། རྣམ་སྨིན་གྱི། བདག་པོའི་འབྲས་བུ་དང་གསུམ། དང་པོ་ལ། ནང་གི་ཉེར་འཚེ་ཞི་བ་དང་། ཕྱིའི་ཉེར་འཚེ་ཞི་བ་གཉིས། དང་པོ་ལ། གནས་སྐབས་ཀྱི་འབྲས་བུའི་དབང་དུ་བྱས་ནས་བྱེད་པ་དང་པོ་གཉིས། མཐར་ཐུག་གི་འབྲས་བུའི་དབང་དུ་བྱས་ནས་བྱེད་པ་གསུམ་པ། ཕྱིའི་ཉེར་འཚེ་ཞི་བའི་དབང་དུ་བྱས་ནས་བྱེད་པ་བཞི་པ། གཉིས་པའི་དབང་དུ་བྱས་ནས་ལྔ་པ། གསུམ་པའི་དབང་དུ་བྱས་ནས་དྲུག་པ་བཞག་པ་ཡིན་ནོ། །ངག་དོན་ནི། འདིར་བསྟན་ཀུན་ནས་ཞི་བ་ལ་སོགས་པའི་བྱེད་པ་དྲུག་ཆོས་ཅན། ཐེག་ཆེན་སྒོམ་ལམ་གྱི་བྱེད་པ་ཡིན་ཏེ། རང་གི་རྒྱུར་གྱུར་པའི་ཐེག་ཆེན་གྱི་སྒོམ་ལམ་ངོ་བོ་ཇི་ལྟ་བ་བཞིན་དུ་སྒོམ་སྟོབས་ཀྱིས་ཐོབ་པའི་རྣམ་དཀར་གྱི་ཡོན་ཏན་ཡིན་པའི་ཕྱིར། གཉིས་པ་ལ། སྤྱིར་བསྟན་པ་དང་། སོ་སོར་བཤད་པ་གཉིས། དང་པོ་ནི། བྱེད་པའི་འོག་ཏུ་སྒོམ་པའི་ལམ། ཞེས་པའི་སྐབས་སུ་གཉིས་ཀྱི། དང་པོ་སྒོམ་ལམ་ལ། ལུས་རྟེན། བསམ་པའི་རྟེན། བརྟེན་པ་སྒོམ་ལམ་གྱི་རང་བཞིན་དང་གསུམ། དང་པོ་ལ། རང་རྒྱལ་ན་འདོད་པའི་རྟེན་ཅན་དུ་ངེས་ལ། ཉན་ཐོས་ཀྱི་སྒོམ་ལམ་སྔར་མེད་གསར་དུ་སྐྱེ་བ་འདོད་གཟུགས་ཀྱི་རྟེན་དང་། ཐོབ་ཟིན་གནས་པ་གཟུགས་མེད་ཀྱི་རྟེན་ལའང་ཡོད། ཐེག་ཆེན་གྱི་སྒོམ་ལམ་འདོད་གཟུགས་གང་རུང་གི་རྟེན་ཅན་དུ་ངེས་ཀྱི། གཟུགས་མེད་ཀྱི་རྟེན་ཅན་མེད་དེ། གཟུགས་མེད་ཁམས་པ་ནི་ཐེག་ཆེན་གྱི་འཕགས་པའི་ཕྲིན་ལས་དངོས་སུ་འཇུག་པའི་རྟེན་དུ་མི་རུང་བའི་ཕྱིར་ཏེ། སྡུད་པ་ལས། བྱང་ཆུབ་ཡོན་ཏན་ཕ་རོལ་ཕྱིན་ཉམས་འགྱུར་འོང་ཞེས། །གཟུགས་མེད་ཁམས་སུ་སྐྱེ་བ་དོན་དུ་གཉེར་མི་བྱེད། །ཅེས་སོ། །གཉིས་པ་ལ། སྤྱིར་བསྟན་པ་དང་། དོགས་པ་གཅོད་པ་གཉིས། དང་པོ་ནི། ཐེག་དམན་གྱི་སྒོམ་ལམ་སྔར་མེད་གསར་དུ་སྐྱེ་བ་བསམ་གཏན་ས་དྲུག་གང་རུང་ལ་དངོས་སུ་བརྟེན་ཅིང་། ཐོབ་ཟིན་མངོན་དུ་བྱེད་པ་གཟུགས་མེད་ཀྱི་སེམས་ལ་བརྟེན་པ་ཡོད་དེ། ཉན་ཐོས་སྒོམ་ལམ་པས་སྲིད་རྩེའི་དངོས་གཞི་ལ་བརྟེན་ནས་འགོག་སྙོམས་མངོན་དུ་བྱེད་པ་ཡོད་པའི་ཕྱིར། ཐེག་ཆེན་གྱི་བསམ་གཏན་བཞི་པའི་དངོས་གཞིའི་སེམས་ལ་བརྟེན་པ་གཙོ་ཆེ་སྟེ། དེ་ཞི་ལྷག་ཆ་མཉམ་པས་དེ་ལ་བརྟེན་ནས་ལམ་སྒྲུབ་སླ་བའི་ཕྱིར། གཟུགས་མེད་ཀྱི་སེམས་ལ་ད