Chinese
食物、梵行、禅定和睡眠这四种因，会逐渐增长。诸根境是作为依赖的能遍识之所依的实有物而生起；由于心中贪嗔等烦恼的缘故，身体的光彩和形状改变而生起；从孩童到青年，从青年到壮年，从壮年到老年等逐渐成熟而生起；同样，低劣者生于恶趣，殊胜者生于善趣，光明者生于他化自在天以上，不光明者生于兜率天以下，光明与不光明的差别在于，<各种欲妙的>行境和<其>以思维而入定<仅由此成就>，能自在者为光明，不能自在者为不光明。其意义是，他化自在天以上者，对于食物、住所、衣服等自己心中所想的，仅以思维就能作为受用行境而出现，而兜率天以下者，仅以思维欲望，也不能真实享受欲望的功德。前往他处的生起是，处所的他处，即前往或近或远的地方；时间的他处，如从前世到后世。具有种子的生起是，除了阿罗汉之外的其他有情的生起；没有种子的生起是，阿罗汉最后有的生起；生为影像，如瑜伽士们禅定的行境，如骷髅的显现。这十四种也是作为不是刹那的论证而依次阐述的。其中，在母胎中最初受生，是从因的角度以刹那成立的，因为从第一刹那的因产生第二刹那的果，从凝滑的状态生起凝固的状态等依次出现的缘故。如果母胎中最初受生不是刹那，那么以它作为因，后续的生起就不合理了。越来越大的生起是，以量的差别而
English
Food, celibacy, samadhi, and sleep, these four causes gradually increase. The sense objects arise as the real objects of dependence of the pervasive consciousness that is dependent; due to the causes of attachment, aversion, etc. in the mind, the radiance and shape of the body change and arise; from childhood to youth, from youth to adulthood, from adulthood to old age, etc. gradually mature and arise; similarly, the inferior are born in the lower realms, the superior are born in the higher realms, the luminous are born above Paranirmitavasavartin, the non-luminous are born below Tushita, the difference between luminous and non-luminous is that, the objects of enjoyment of <various sensual pleasures> and <that> entering into samadhi by thought <accomplished only by this>, those who can control are luminous, those who cannot control are non-luminous. Its meaning is that, those above Paranirmitavasavartin, for food, lodging, clothing, etc. whatever they desire in their minds, just by thinking, it will appear as an object of enjoyment, while those below Tushita, just by thinking of desire, cannot actually enjoy the merits of desire. The arising of going to another place is, another place of location, that is, going to a place that is either near or far; another place of time, such as from the previous life to the next life. The arising with seeds is, the arising of other sentient beings except for arhats; the arising without seeds is, the arising of the last existence of arhats; arising as an image, such as the object of samadhi of yogis, such as the appearance of a skeleton. These fourteen are also explained sequentially as proofs that are not momentary. Among them, the initial conception in the womb is established as momentary from the perspective of cause, because the result of the second moment arises from the cause of the first moment, and the state of coagulation arises from the state of congealing, etc. occur sequentially. If the initial conception in the womb is not momentary, then it is not reasonable for subsequent arising to occur with it as the cause. The arising of becoming larger and larger is, by the difference in quantity,
Chinese
是成立的，因为人的身体会逐渐增长。如果不是每个刹那的微粒逐渐增长，最终身体的体积是不可能增长的。因此，增长是显而易见的，所以刹那生灭是成立的。四大要素所生的身体增长，如果不是每个刹那都在增长，那么后来的增长是不可能的。因此，增长的要素将变得毫无意义，这是不行的。因此，当说吃完食物后，七天后身体会增长时，从吃完食物的那一刹那开始，到七天之间，身体是以刹那引导的方式增长的。如果诸根不是刹那生灭的，那么诸根识的刹那生灭是不可能作为其所依的。也就是说，第一个眼识刹那和第一个眼根刹那，是互相作为所依而安立的，同样，直到无尽的刹那之间，都必须安立为所依。其理由是，当将二者安立为因果时，从作为近取因的无碍眼根第一个刹那，必须产生作为近取果的无碍眼识第一个刹那，因此，当它是所依的刹那时，也成立为能依的刹那。身体因贪欲等而变化，也成立是刹那生灭的，如果不是刹那刹那地变化，而是只停留在同一时间，变化是不可能发生的。身体的光泽和形状的变化，也是从刹那刹那的变化中产生的。年龄等逐渐成熟，最终坏灭和变化，也成立是刹那生灭的，如果不是从一开始就刹那刹那地坏灭，最终也是没有变化的。这否定了只存在一刹那，如果第一个刹那在第二个刹那停止，那么第一个刹那本身，如果不是从它的第一部分停止，最终整个刹那的停止也是不可能的。因此，在《大乘经庄严论》中说刹那没有分，说这是唯识宗的观点也是不合理的，因为“最初不坏，最终不变”。
English
It is established because the body of a person gradually grows. If each moment's particle does not gradually increase, it is impossible for the body's volume to increase in the end. Therefore, the growth is obvious, so momentary existence is established. The growth of the body born from the four great elements, if it does not grow in each moment, then later growth is impossible. Therefore, the elements of growth will become meaningless, which is not acceptable. Therefore, when it is said that after eating food, the body will grow after seven days, from the moment of eating the food, until the seven days, the body grows in a way that is guided by moments. If the senses are not momentary, then the momentary consciousness of the senses cannot be their basis. That is, the first moment of eye consciousness and the first moment of eye sense, are established as mutually dependent, and similarly, until endless moments, they must be established as dependent. The reason is that when the two are established as cause and effect, from the first moment of the unobstructed eye sense as the immediate cause, the first moment of the unobstructed eye consciousness as the immediate result must arise, therefore, when it is the moment of dependence, it is also established as the moment of the basis. The body changes due to desire etc., which also establishes momentary existence, if it does not change moment by moment, but only stays at the same time, change is impossible. The change in the body's luster and shape also arises from the change moment by moment. Age etc. gradually mature, and eventually decay and change, which also establishes momentary existence, if it does not decay moment by moment from the beginning, there will be no change in the end. This negates existing for only a moment, if the first moment stops at the second moment, then the first moment itself, if it does not stop from its first part, then the stopping of the entire moment is also impossible in the end. Therefore, in the Mahayana Sutra Ornament, it is said that a moment has no parts, saying that this is the view of the Mind-Only school is also unreasonable, because "initially it does not decay, and finally it does not change."
Chinese
因为已经遮止了此宗义的刹那无分。同样，低劣和特别殊胜的生，以及光明和不光明的生，也都是以刹那成立的。例如，恶趣的蕴的最后刹那灭尽时，善趣的蕴的最初刹那生起，这两者之间没有其他刹那的时间间隔。因为必须毫无阻碍地安立这两者是实有因和实有果的能力。因此，当恶趣的蕴灭尽的刹那成立时，那么之前的蕴也成立为是刹那的相续。当善趣的蕴生起的最初刹那存在时，那么之后的蕴也成立为是刹那的相续。前往其他地方也是以刹那成立的。例如，如果前往七肘之外的地方，那么就像一步所到达的地方那样，接近了那里，同样地，与第二步和第三步结合，就能到达七肘之外的地方。如果没有刹那的相续次第相续，从一处到另一处，那么那样是不行的。具有种子的生也是以刹那成立的。因为从一个刹那到另一个刹那的运行是可以的，如果仅仅停留在一个刹那上，那样是不行的。因此，这也是因为作了行蕴的业，所以在蕴上播种。而且，这也是因为行蕴的业正在灭尽，所以正在蕴上播种。从业灭尽时，种子已经播下，然后刹那一个接一个地，那个种子完全成熟。因此，播种的刹那，种子落下的刹那，种子成熟的刹那，就像这样刹那的相续产生一样，与那些刹那相关的就是蕴的刹那也有那么多。这里所说的在蕴上播种，一般是指在识蕴上，特别是指在阿赖耶识上播种，但是为了顺应声闻部派的主张，所以说在蕴上播种。无种子的生，阿罗汉的最后蕴灭尽也是以刹那成立的，因为蕴灭尽的
English
Because the momentary indivisibility of this tenet has been refuted. Similarly, inferior and particularly superior births, as well as luminous and non-luminous births, are also established in moments. For example, when the last moment of the aggregates of a bad rebirth ceases, and the first moment of the aggregates of a good rebirth arises, there is no time interval of another moment between these two. This is because it is necessary to establish these two as the actual cause and actual effect without any obstruction. Therefore, when the moment of the cessation of the aggregates of a bad rebirth is established, then the previous aggregates are also established as a continuum of moments. When the first moment of the arising of the aggregates of a good rebirth exists, then the subsequent aggregates are also established as a series of moments. Going to other places is also established in moments. For example, if one goes to a place seven cubits away, then just as one approaches the place reached by one step, similarly, by combining with the second and third steps, one can reach a place seven cubits away. If there is no gradual continuation of moments, going from one place to another, then that is not possible. Births with seeds are also established in moments. Because it is possible to go from one moment to another, but it is not possible to remain in just one moment. Therefore, this is also because the karma of the aggregate of formation has been done, so it causes seeds to be sown on the aggregates. Moreover, this is also because the karma of the aggregate of formation is ceasing, so seeds are being sown on the aggregates. From the time the karma ceases, the seed has already been sown, and then moment by moment, that seed itself completely ripens. Therefore, the moment of sowing the seed, the moment the seed falls, the moment the seed ripens, just as such a continuum of moments arises, the moments of the aggregates related to those moments are also that many. Here, the saying that seeds are sown on the aggregates generally refers to sowing on the aggregate of consciousness, and particularly on the alaya-consciousness, but in order to accord with the assertions of the Hearer schools, it is said that seeds are sown on the aggregates. Births without seeds, the cessation of the last aggregates of an Arhat, are also established in moments, because the cessation of the aggregates
Chinese
既然有最后一个刹那，那么在此之前的刹那等刹那之流便会不间断地成立。如果不是刹那刹那地生灭，那么作为无种子的自性而生，阿罗汉最后蕴灭的刹那也是不可能的。此处声闻缘觉阿罗汉于无余涅槃界中完全寂灭之时，说蕴的相续断绝，舍弃种子，这是与声闻部派辩论之时所说，是将他们的观点作为论据。就大乘自宗而言，虽然三界轮回的粗大蕴已灭，但一般来说，蕴的相续并未断绝，因为要取意生身。并且，那二者的种子也并未舍弃，因为尚未脱离无明习气的地界。因此，圆满成佛之际，完全断绝蕴和一切种子的刹那，是存在的。仅仅以影像而生，也能成立是刹那，因为那随顺瑜伽士的心。这是瑜伽士获得心的自在后，对一切显现都生起胜解，一切都仅仅显现为一切，并且将其与幻化的等持相结合，那显现也能向他人展示，并且有时显现，有时不显现等，会生起各种生灭，因为瑜伽士的心随顺刹那，所以那些显现也是刹那刹那地生灭。所说的一切有为法都是刹那，从字面意义上说，是指以内在有情为所依的有为法是刹那，这在中等篇幅的论典中会出现，但上面在成立一切有为法是刹那的时候，以及下面将要讲到的以外在器物为所依的有为法是刹那的时候，也需要了解，因此，这就像是中间的明示。第三，成立外器世界的有为法是刹那，即地水火风，四大以及色声香味触法处的色，意义是
English
Since there is a last moment, then the stream of moments, such as the moments before that, will be established without interruption. If it were not for moments arising and ceasing moment by moment, then as the nature of being without seeds, the moment of the final cessation of the Arhat's aggregates would also be impossible. Here, when the Hearer, Solitary Realizer, and Arhat completely pass into Nirvana in the realm without remainder, it is said that the continuum of aggregates is cut off and the seeds are abandoned. This is said during the debate with the Hearer schools, and their views are used as arguments. As for the Great Vehicle's own system, although the coarse aggregates of the three realms of Samsara have ceased, in general, the continuum of aggregates has not ceased, because one takes the mind-made body. Moreover, the seeds of those two have not been abandoned, because they have not yet separated from the ground of ignorance and habitual tendencies. Therefore, at the moment of attaining complete Buddhahood, there is a moment when the aggregates and all seeds are completely extinguished. Even arising merely as an image proves that it is a moment, because it follows the mind of that yogi. This is because yogis who have gained mastery over their minds develop conviction in all appearances, and everything appears as merely everything. And when that is combined with the samadhi of illusion, that appearance can also be shown to others, and sometimes it appears and sometimes it does not appear, etc., various arising and ceasing occur. Because the yogi's mind follows the moment, those appearances also arise and cease moment by moment. It is said that all conditioned phenomena are momentary. Literally, it refers to the conditioned phenomena that rely on sentient beings as the inner essence are momentary. This will appear in the context of this medium-length text, but it is also necessary to understand the above when establishing that all conditioned phenomena are momentary, and the below when explaining that the conditioned phenomena that rely on external objects are momentary. Therefore, this is like a clarification in the middle. Third, establishing that the conditioned phenomena of the external world are momentary, namely earth, water, fire, and wind, the four elements, and the form of the form, sound, smell, taste, touch, and dharma sources, the meaning is