Chinese
如果前一刹那接近并到达的方面，以及作为结果的刹那接近其自身结果的方面，这两者都没有中断，那么它们就会变成同时。如果它们之间确实有中断，但作为原因的刹那接近其自身结果的方面，以及结果接近其自身原因的方面，这两者之间没有中断。那么，原因和结果的每一个刹那，都包含中断和未中断的部分，因此一个刹那就消失了。如果说，在原因的时候，结果还没有产生，所以不存在，因此不能进行单一或全部的考察。在结果的时候，原因已经停止，所以不存在，因此也不能进行单一或全部的考察。那么，这没有过错。因为，舍弃一切差别的共相是不合理的，就像脱离了一和多的事物是不合理的一样。因此，如果承认没有中断，那么必然包含这些差别中的任何一个，而对这些差别没有确定为一个，那么为什么要说不能考察这个或那个呢？否则，在原因的时候，结果还没有产生，所以不存在，因此不能承认“不存在和两者之间没有中断”这样的周遍所依。如果说，我们并不承认没有中断的事物，而只是考察仅仅没有间隔而已，称之为没有中断。那么，这样一来，承认原因和结果的事物也是不合理的。此外，从自身全部没有间隔，或者从部分的一个方面没有间隔的考察也是一样的。这种情况的意义是，如果白天和夜晚这两个时间，从自身全部没有中断，即白天的早晨的那个方面，与之前的夜晚的时间接近的方面，以及夜晚之后产生的白天接近的方面，这两者都没有中断，那么白天和夜晚就会变成同时。如果它们之间确实有中断，但是白天的下午，和与之接近的夜晚的时间没有中断，那么，白天和夜晚的每一个，都会变成包含中断和未中断的部分一样。此外，承认外境的人们认为，东方和西方的微尘之间有中断并粘连
English
If the aspect of the previous moment that is near and arriving, and the aspect of the moment that has become the result that is near to its own result, if these two are not interrupted, then they will become simultaneous. If they are indeed interrupted, but the aspect of the moment that has become the cause that is near to its own result, and the result is also not interrupted between the two aspects that are near to its own cause. Then, each moment of cause and effect, also including the parts of interruption and non-interruption, therefore a single moment is lost. If it is said that, at the time of the cause, the result has not yet arisen, therefore it does not exist, therefore one cannot apply the examination of one or all. At the time of the result, the cause has ceased, therefore it does not exist, therefore one cannot apply the examination of one and all. Then, there is no fault. Because, the general that abandons all differences is not reasonable, just as the thing that is separated from one and many is not reasonable. Therefore, if one admits that there is no interruption, then it is necessarily pervaded by any of those differences, and if there is no certainty as to one of those, then why is it said that one cannot examine this or that? Otherwise, at the time of the cause, the result has not yet arisen, therefore it does not exist, therefore it is also not reasonable to admit the basis of examination of the pervaded, which is said to be "there is no interruption between non-existence and the two." If it is said that, we do not admit the thing that is not interrupted, but only examine the mere absence of interval, and call it non-interruption. Then, in that case, it is also not reasonable to admit the thing of cause and effect. Furthermore, the examination of whether there is no interval from all of oneself, or whether there is no interval from one aspect of a part, is also the same. The meaning of this occasion is, how the two times of day and night are not interrupted from all of themselves, that is, the aspect of the morning of the day, the aspect that is near to the time of the previous night, and the aspect of the day that arises after the night, if these two are not interrupted, then day and night will become simultaneous. If they are indeed interrupted, but the afternoon of the day, and the time of night that is near to it, are not interrupted, then, each of day and night will become like including the parts of interruption and non-interruption. Furthermore, those who admit external objects believe that there is interruption and adhesion between the dust of the east and the west.