Chinese
因此，修行佛法的方法，以及今生来世享用如意的受用，被说成是佛法的果实，我认为业和果报之间的联系是自然存在的。第二部分分为两点：驳斥其他宗派的观点，以及建立自己的观点。第一点是：如果以种子和幼苗等相似的方式，对心识之流进行常断的辨析，那么，这种观点会产生与所见和未见相违背的巨大过失和众多过失。例如，就像稻子的种子只能产生稻子的幼苗等，稻子的幼苗等也只能产生稻子的果实，不会产生其他不同类的东西一样，善、非善、无记的心，以及欲望、色、无色、无漏的心，以及人等六道众生的心，也只能产生各自同类的东西，不会产生不同类的心。而且，是天神就只会变成天神，不会变成其他道的众生等等。如果是这样，那么天神和作恶的人就不会堕入恶道，这也不是所希望的。因为存在这些过失，所以其他宗派所说的辨析，在此时此刻驳斥常断的回答中是不合理的。第二部分分为三点：简要地说明，详细地解释，以及总结要点以驳斥常断。第一点是：诸佛、独觉佛和声闻所说的哪种辨析，在此回答中是合理的，应该在这里详细地阐述。那么，这种辨析是什么呢？即使善与非善的业在造作之后立即消失，也不会没有果报，因为在业产生的时候，在造作者的相续中，会产生一种名为“不失坏”的、属于非相应的行，类似于借贷的抵押品。就像抵押品一样，不失坏和产生它的业应该被理解为像借贷一样。就像设定了借贷的抵押品之后，即使花费了钱财，债主的钱财在其他时候也会连本带利地回来一样，即使业在造作之后立即消失，因为不失坏存在，所以造作者会体验到业的果报。就像把借贷的抵押品交给对方，然后把钱财拿回来一样。
English
Therefore, the method of practicing Dharma, and enjoying the desirable enjoyments in this life and the next, are said to be the fruits of Dharma, and I think that the connection between karma and its result is naturally existing. The second part is divided into two points: refuting the views of other schools, and establishing one's own view. The first point is: If the analysis of permanence and annihilation on the stream of consciousness is done in a similar way to seeds and sprouts, then, this view will produce great faults and numerous faults that contradict what is seen and unseen. For example, just as the seed of rice can only produce the sprout of rice, and the sprout of rice can only produce the fruit of rice, and no other different kinds of things will be produced, the mind of virtue, non-virtue, and neutral, as well as the mind of desire, form, formless, and undefiled, and the minds of the six kinds of beings such as humans, can only produce things of the same kind as themselves, and no different kinds of minds will be produced. Moreover, whoever is a god will only become a god, and will not become beings of other realms, and so on. If this is the case, then gods and people who do evil will not fall into the lower realms, which is also not what is desired. Because these faults exist, the analysis spoken by other schools is not reasonable in this context of answering the refutation of permanence and annihilation. The second part is divided into three points: briefly stating, explaining in detail, and summarizing the main points to refute permanence and annihilation. The first point is: Which analysis spoken by the Buddhas, Pratyekabuddhas, and Sravakas is reasonable in this answer, and should be explained in detail here. So, what is this analysis? Even if virtuous and non-virtuous actions disappear immediately after being done, they will not be without results, because when the action arises, in the continuum of the doer, there will arise something called "non-decaying," which belongs to non-associated formations, similar to the collateral of a loan. Just like collateral, non-decaying and the action that produces it should be understood as being like a loan. Just as after setting the collateral for a loan, even if the money is spent, the creditor's money will come back with interest at another time, even if the action disappears immediately after being done, because non-decaying exists, the doer will experience the result of the action. Just like handing over the collateral for a loan to the other party and then taking the money back.