Chinese
即使有湿气，也像种子腐烂一样，没有产生异熟的能力。无漏虽然具有力量，但像晒干的种子一样，因为没有贪欲的湿气，所以不是异熟的因。自性比因的力量小，产生相似的果或产生不同的果，即体性、时间和身体不同。词义是能使成熟的因。第三，以确定时间来总结：俱生和等起依赖于因果的先后，而未来没有先后。只有两个时间。这三个因是三个时间。作因也有不包括在时间中的，包括在时间中的则有五种。第二，现在说明因是指依赖于果，而相互的果是指果。简略地说明，详细地解释。第一，这些因的果是什么呢？有为法中，异熟、等流和士用果是完整的，以及有情的造作的一部分。从离系的有为法和包括的择灭中，有离系的果和有情的造作的一部分。如果说一切无为法都说是作因和择灭的果，就会变成无常吗？无为法中没有变成无常的因果，因为在作为因的时候，不可能有五种果，而且因为从执取和舍弃中解脱，所以不能成立是产生果的因。因为没有仅仅是不障碍产生的因果。即使仅仅是因，也不产生果，所以与常不相违，因此是不决定的。在作为果的时候，不可能成立因，所以不能成立是由因产生的果，仅仅是道的获得的果是没有因的。即使仅仅是果，也与常不相违，因为不是先前没有而产生的。第二，哪个因的果是什么？五种果各自的体性。第一，异熟果是他因，是异熟因的果。士用果是最初的作因的果。等流果是等起和俱生的果。有情造作的果是俱生和相应的。
English
Even if there is moisture, it is like a rotten seed, without the ability to produce Vipaka. Although the Anāsrava has power, it is like a dried seed, because it does not have the moisture of craving, so it is not a cause of Vipaka. The characteristic is that the power of the cause is very small, producing similar fruits or producing different fruits, that is, the nature, time, and body are different. The meaning of the word is the cause that makes maturation. Third, to conclude by determining the time: Sahaja and Samutthana depend on the cause and effect before and after, and there is no before and after in the future. Only two times. These three causes are three times. There are also those that are not included in time, and those that are included are five. Second, now explain that the cause refers to the fruit, and the mutual fruit refers to the fruit. Briefly explain, explain in detail. First, what are the fruits of these causes? Among the conditioned dharmas, Vipaka, Nisyananda, and Adhipati-phala are complete, as well as a part of the creation of sentient beings. From the detached conditioned dharmas and the included Nirodha-satya, there are detached fruits and a part of the creation of sentient beings. If it is said that all unconditioned dharmas are said to be the cause and the fruit of Nirodha-satya, will they become impermanent? There are no causes and effects that become impermanent in unconditioned dharmas, because when it is taken as a cause, it is impossible to have five fruits, and because it is liberated from grasping and abandoning, it cannot be established as a cause that produces fruits. Because there are no causes and effects that only do not obstruct production. Even if it is only a cause, it does not produce a fruit, so it is not contrary to permanence, so it is uncertain. When it is taken as a fruit, it is impossible to establish a cause, so it cannot be established that it is a fruit produced by a cause, and the fruit of merely obtaining the path has no cause. Even if it is only a fruit, it is not contrary to permanence, because it is not produced without being previously. Second, what is the fruit of which cause? The nature of each of the five fruits. First, the Vipaka-phala is the other cause, which is the fruit of the Vipaka-hetu. The Adhipati-phala is the fruit of the first Karana-hetu. The Nisyananda-phala is the fruit of the Samutthana and Sahaja. The fruit of sentient beings' creation is the Sahaja and Samprayuktaka.
Chinese
是二因之果，果是立即或同时产生的，所以除了异熟之外，其余五者都可以产生，但因为这二因没有其他果，所以称为二者之果。有些人认为，就像农夫们使春天的果实在秋天产生一样，也有能断除的士夫，所以说那是从异熟产生的。那些也只是计算从具有何种因的体性中产生具有何种果的体性，而事物本身是不一定的。第二，分为五：第一，异熟果的体性基础是：四种无记中，是异熟所生的。如果是善或烦恼，则因为断了善根，以及阿罗汉不具有，并且异熟所生的心不可能没有剩余地进入，所以是不覆无记法。而且，没有被相续所摄持的是共同的，因此会发生做了业却浪费，以及与没做的相遇，所以说是有情。仅仅是那样增长，有些与等流因也有，所以是从因预言中产生的。仅仅是那样由等持增长，以及化身心也有，所以是后来业的力量成熟而产生的，那些是同时或立即产生的。体性是：确定不是从因中同时或立即产生的。词义是：不同地成熟，或者果被因所施设，或者基础相同。第二，等流果的体性基础是：除了第一个无漏之外的一切有为法。体性是：和因相同，后来产生的。词义是：和因相同而产生。第三，离系果的体性基础是：择灭。体性是：以无漏无间断的智慧，使有漏灭尽的获得。词义是：从与有漏分离而获得。第四，士夫作用果的体性基础是：一切有为法和择灭。体性是：以何种因的力量，使何种果立即或同时产生或获得。也就是，有些已逝之道以现在而获得未来之有为法，以及所择是已获得的士夫所作，如果按照所许，断除也是因何
English
It is the fruit of two causes, and the fruit is produced immediately or simultaneously, so although all five others besides maturation can produce it, since these two causes have no other fruit, it is called the fruit of the two. Some people think that just as farmers make the fruits of spring appear in autumn, there are also those who can cut off the doer, so they say that it is produced from maturation. Those are also just calculations of what kind of fruit is produced from what kind of cause, but the thing itself is not certain. Second, it is divided into five: First, the basis of the characteristic of the fruit of maturation is: among the four undeclared, it is born of maturation. If it is virtuous or afflicted, then because it has cut off the root of virtue, and because the Arhat does not possess it, and because it is impossible for the mind born of maturation to enter without remainder, it is an unobscured and undeclared dharma. Moreover, what is not held by the continuum is common, so it will happen that doing karma is wasted, and encountering what has not been done, so it is said to be sentient. Just that much growth, and some also have the same cause, so it is produced from the prediction of the cause. Just that much growth from samadhi, and the mind of manifestation also has it, so it is produced from the maturation of the power of later karma, those are produced simultaneously or immediately. The characteristic is: it is certain that it is not produced simultaneously or immediately from the cause. The meaning of the word is: maturing differently, or the fruit is established by the cause, or the basis is the same. Second, the basis of the characteristic of the fruit of the same cause is: all conditioned dharmas except for the first uncontaminated one. The characteristic is: the same as the cause, produced later. The meaning of the word is: produced the same as the cause. Third, the basis of the characteristic of the fruit of separation is: selective cessation. The characteristic is: with uncontaminated and uninterrupted wisdom, the attainment of the exhaustion of contaminated things. The meaning of the word is: obtained from separation from contaminated things. Fourth, the basis of the characteristic of the fruit of the action of a person is: all conditioned dharmas and selective cessation. The characteristic is: by the power of what cause, what fruit is produced or obtained immediately or simultaneously. That is, some past paths obtain future conditioned dharmas with the present, and the chosen is done by the person who has already obtained it, and if according to what is allowed, cutting off is also what cause.