Chinese
诸法生起之因，有两种，即：俱有因与等起因。何故？因诸法生起与自身同时之他法，故为俱有因；因诸法生起同类之后法，故为等起因。其次，即所谓“从生起之法而生五种相”。诸法生起之因，您能生起五种从生起之法，即：生彼之因、住彼之因、依彼之因、不断彼之因、增彼之因。何故？因能生彼等。初者已成，因能生起从彼生起之法。二者已成，因诸法为从生起之法增减之基。三者已成，因彼为从生起之法之所依。后者二者已成，因彼能使从生起之法不断且增长。其次，即从生起之法而生自身，以及生起诸法二者。初者，即所谓“生起之法三种互为”。诸生起之法，您能生起他生起之法三种因，即：俱有因、等起因、异熟因。何故？因禅定与无漏之律仪及同一集合者，乃互为俱有因果；因先生起之法为后生起之法之等起因；因从不善与善业而生恶趣与善趣之身。其次，即所谓“诸法之彼等唯一”。彼等生起之法，您能作为诸法之异熟因，因从今生身语之表相所作，而生来世异熟之眼等根聚中所有之诸法之因。其次，即在等无间缘中，分为十二种，分为二十种，以及十二种中何者从何者新得之三种。初者，有分类之真实，以及等无间缘与所缘相合二者。初者，即所谓“欲意善与不善，有覆与无覆，有色与无色中，不善之外有二无漏”。心或意，有十二种。
English
The causes of phenomena arising have two types: simultaneous cause and similar cause. Why? Because phenomena give rise to other phenomena that are simultaneous with themselves, hence they are simultaneous causes; because phenomena give rise to subsequent phenomena of the same kind, hence they are similar causes. Secondly, it is said, "From arising phenomena, five aspects arise." Phenomena that arise, you can give rise to five kinds of phenomena that arise from arising phenomena, namely: the cause that produces them, the cause that sustains them, the cause that supports them, the cause that does not cease them, and the cause that increases them. Why? Because they can produce them. The first is established, because it can give rise to phenomena that arise from it. The second is established, because phenomena are the basis for the increase and decrease of phenomena that arise. The third is established, because it is the support for phenomena that arise. The latter two are established, because it makes the continuity of arising phenomena uninterrupted and growing. Secondly, there are two: the arising of oneself from arising phenomena, and the arising of phenomena. The first is: "Three kinds of arising phenomena are mutually." Arising phenomena, you can give rise to three causes of other arising phenomena, namely: simultaneous cause, similar cause, and ripening cause. Why? Because meditative concentration and undefiled discipline and the same assembly are mutually simultaneous cause and effect; because the former arising phenomena are the similar cause of the latter; because from non-virtue and virtue arise the bodies of evil destinies and higher realms. Secondly, it is said, "Those of all phenomena are one." Those arising phenomena, you can be the only ripening cause of all phenomena, because from the actions of body and speech in this life, the cause of all phenomena in the aggregates of senses such as eyes that arise as ripening in the next life. Secondly, in the immediately preceding condition, there are three divisions: division into twelve, division into twenty, and how to newly obtain which of the twelve. In the first, there are two: the actual division, and the combination of the immediately preceding condition and the conditioned. The first is: "Desire, intention, virtue and non-virtue, obscured and unobscured, form and formless, other than non-virtue, there are two undefiled." Mind or intention, there are twelve.