Chinese
时期是指，小孩和青少年和青春期和壮年和衰老到老态龙钟，直到头发变白满是皱纹之间的完全变化为目标。外部的物体，处所和用具等，也因为新旧和前后时间的差别不同而以完全变化为目标。从最初出生的第一个刹那开始，确定是逐渐变化的。如果从最初的刹那没有变化，那么在后来的刹那就不可能变化，但是因为以完全变化为实际目标，所以确定是以刹那变化的。例如，即使有人将目光不转移地注视着一个小孩或青少年的身体，虽然无法分辨出他的身体以刹那和日夜逐渐衰老，但是根据看到某时变成白发的粗大变化来推断，年月和月日，以及日夜时辰，时辰刹那，就是这样依次变化的。不是停留在一种状态不变，而是一下子就变成那样，外部的物体也是这样以刹那的微小部分而变化的。例如，牛奶变成酸奶，是每个刹那逐渐变酸的，就像无法确定不是刹那的其他的变化一样。因为没有确定刹那的微小变化，所以执着于相似的延续，误认为是一个物体，因此世间的人们误认为事物是永恒的，认为以前的那个就是现在的这个。所谓“那是因，那是果”是指，常论者们说，无论我们如何考察，都无法用意识明确地断定微小的变化，但是能够断定那个物体就是这个，那么对于这种刹那的变化，我们应该如何相信呢？因为那些物体是从因产生的果，因为前一个前一个是因，后一个后一个是果，所以在刹那间成立。因为因是刹那的，所以果是刹那的，因为果是刹那的，所以它的因也是在刹那间成立的。因为常因不产生果，就像从虚空中不会产生花朵和瓶子等一样。常果是任何东西都无法创造的。
English
The times refer to the complete transformation aimed at between childhood, adolescence, youth, adulthood, and aging to decrepitude, until the hair turns white and is full of wrinkles. External objects, places, and utensils, etc., are also aimed at complete transformation because of the differences between new and old and the differences in time before and after. It is certain that it gradually changes starting from the first moment of birth. If it does not change from the first moment, then it is impossible to change in the later moment, but because the complete change is the actual goal, it is certain that it changes in an instant. For example, even if someone stares unblinkingly at the body of a child or adolescent, although it is impossible to discern that his body is gradually aging by the moment and day and night, it is inferred from seeing the gross change of turning white hair at some point, that years and months and months and days, and days and hours, and hours and moments, change in that order. It is not that it stays in one state unchanged, but it becomes like that all at once, and external objects also change in this way with the minute parts of an instant. For example, milk turning into yogurt is gradually turning sour every moment, just as other changes that are not moments cannot be determined. Because the minute changes of the moment are not determined, they cling to the similar continuation and mistakenly think it is one object, so people in the world mistakenly think that things are eternal, thinking that the previous one is the current one. The so-called "that is the cause, that is the effect" refers to the fact that the constant proponents say that no matter how we examine it, we cannot clearly determine the minute changes with consciousness, but we can determine that that object is this one, so how should we believe in this momentary change? Because those objects are the fruit produced from the cause, because the former is the cause and the latter is the fruit, it is established in an instant. Because the cause is momentary, the fruit is momentary, and because the fruit is momentary, its cause is also established in an instant. Because the constant cause does not produce fruit, just as flowers and vases, etc., do not arise from the void. A constant fruit cannot be created by anything.
Chinese
不是造作，如同虚空一般。因此，成为因和果的事物是刹那的自性，不是刹那的事物没有变化，所以不能成为因果。像这样总的说明之后，再分别进行观察，眼识等所有识都是从四种缘而生，因此刹那间迅速产生，这是包括佛和外道在内都公认的，他们不认为存在常恒不变的意识。那个识的因是根和境，如经中说，依靠眼和色而生起眼识等。因此，诸行之果的心是刹那成立的，那么产生它的因，诸行也都是刹那成立的。其他一些人认为诸行是常恒的，它产生了心这个刹那无常的事物，如果这样认为，不是刹那的事物产生刹那的事物，那就是常恒的事物产生无常的事物，这不合理，如同虚空产生瓶子等一样。因此，心的因也和心一样是刹那成立的。而且，一切诸行都是心的果，由于心上留下习气而显现，除此之外没有外境，也不是由心积累业力而产生的独立外境。这样，因心是刹那， 那么果，诸行也都是刹那成立的。诸行是心的果，这是怎么知道的呢？心是刹那，所以诸行也是刹那，这又是怎么知道的呢？回答是，因为被摄持，因为是主宰或支配，因为清净，以及因为随顺有情，这四种后来的理证被揭示出来。其中，因为被摄持，五根和处所，也就是作为根的所依的身体和肢体等，是从被识所摄持而产生的，因此成立为心的果。如何摄持呢？在母亲的子宫里，识进入并昏厥，当它被摄持时，最初从父母的精血中产生柔软和粘稠等，然后才完全形成具有根的身体，如果识进入精血后，没有和它混合并昏厥，那么
English
It is not fabricated, but like the sky. Therefore, things that become cause and effect are of the nature of an instant, and things that are not instant do not change, so they cannot become cause and effect. After explaining it in general like this, and then examining it separately, all consciousnesses such as eye consciousness are born from four conditions, so they arise quickly in an instant. This is recognized even by Buddhas and heretics, and they do not believe that there is a constant and unchanging consciousness. The cause of that consciousness is the senses and objects, such as form. As it is said in the sutras, eye consciousness arises depending on the eye and form. Therefore, since the mind, which is the result of all actions, is established as momentary, then the cause that produces it, all actions, are also established as momentary. Others think that all actions are permanent, and that they produce the momentary impermanent mind. If it is thought that a non-momentary thing produces a momentary thing, then a permanent thing must produce an impermanent thing, which is unreasonable, just as the sky produces a vase, etc. Therefore, the causes of the mind are also established as momentary, just like the mind. Moreover, all actions are the result of the mind, and they appear due to the habits left on the mind. Apart from that, there is no external object, and there is no independent external object that is not produced by the mind accumulating karma. In this way, the cause, the mind, is momentary, then the result, all actions, are also established as momentary. How do we know that all actions are the result of the mind? The mind is momentary, so how do we know that all actions are also momentary? The answer is, because they are grasped, because they are the master or controller, because they are pure, and because they follow sentient beings. These four later proofs are revealed. Among them, because they are grasped, the five senses and places, that is, the body and limbs that are the basis of the senses, are produced from being grasped by consciousness, so they are established as the result of the mind. How are they grasped? In the mother's womb, consciousness enters and faints. When it is grasped, it first produces softness and stickiness from the parents' sperm and blood, and then the body with the senses is completely formed. If consciousness enters the sperm and blood and does not mix with it and faint, then