生命之树结的果共有五种，分别是异熟果、等流果、士用果、离系果、和增上果。
Tree of Life bears five kinds of fruits, namely, Mutant Fruit, Equal Stream Fruit, Warrior’s Usage Fruit, Off-is Fruit, and Escalator Fruit.
11.6.1 异熟果 Mutant Fruit
异熟，是无意识的主要特性。变异即是成熟，因为变异可以持业。业是身口意的行为习惯。现在的身口意行为是过去积累的业的现行，所以业就是身口意的行为。异熟果是说无意识收集来的诸法种在生活中受熏染而成长，异类、异地、异时而成熟。什么是诸法种子？如本章生命之树所谈的五位百法就是。什么是异类？如本章的百法就是众生被分成了五位，每位法中还有分位，都可以认为是彼此各异的类。什么是异地？如插图11.6.2-23至31所示的九地各异。什么是异时而熟？任何一个行为，其异熟果可能三个月后成熟，也可能三年后成熟，也可能十年、三十年后成熟。无意识自是自果；异熟果是无意识自体变异的体现。无意识的异熟果一但成熟，许多异熟果流出如同瀑布的水流，恒相续，可以保持有情的身命和业，因此有情有了命根和业力。在因果关系的分析中，异熟自成一类，异熟果的原因是异熟。
Mutation is the main characteristic of unconsciousness. Mutation is ripening because it can keep karma. Karma is the behavioral habits of the body, mouth, and intention. The present behaviors of body, mouth, and intention are the performance of karma accumulated in the past, so karma is the bodily orally and intentional behavior. Mutant Fruits means that the juristic seeds collected by unconsciousness grow in life by being fumigated, and ripen in different species, in different places, at different times. What are the juristic seeds? As for the “5 positions 100 laws” explained in the Tree of Life, all are juristic seeds. What is the said different species? As for the 100 laws in the chapter are all sentient, are categorized into five positions, and more sub-positions, what can be viewed as such a few different sentient species. What is the said different locations? As for any behaviors of present, their mutant fruits may ripen at any heartlands in illustration 11.6.2-23 to 31. What is the said different time? As for any behavior, its mutant fruit may ripen in 3 months, in 3 years, in 10 years, or in 30 years.
Unconsciousness self is the self-fruit; the mutant fruit is the manifestation of unconsciousness’ mutation. As soon as the mutant fruits in unconsciousness are ripe, many of them flow out like waterfall streams, constant and continuous, which can maintain the body's life and karma, and thus sentient beings have their life root and karmic power. In the analysis of causality, mutant fruit is in a category of its own, the cause of mutant fruit is mutation.
11.6.2 等流果 Equal Stream Fruit
果与因相似，同类或相似的果法，前法为后法开导，持续不断地从生命之树中流出，被称为等流果。前法为后法开导是说，前善果引后善法相继，被牵引的后果与前因相似；前无记业引流后无记业同类跟随；前念恶行招引后面的恶业相继，果似因而流出。此果虽然是以前意识为主导，圣人说，应当考虑这是心整体的功能，八种识中都有等流果。在因果关系的分析中，等流因由三种因构成：遍行因、相应因、同类因。遍行因是说心所有法中的五位遍行法，无处不在，可以为因。相应因，例如，当前意识生起时，与其相应的18位心所有法（参见识蕴）会相应而起；当意识升起时，与其相应的51位心所有法也会伺机而动；当行舍时，无意识（古作神识，亦作福）会出现。同类因，意处（即前意识）中的胜者招引分布在三界九地（如图11.6.2）的同类来分食可爱果。
广义上讲，等流果亦是异熟果。五果中的异熟果、士用果和增上果，都可以通摄一切因果。五果的区分需从依处着眼：习气依处得异熟果；随顺依处得等流果；士用依处得士用果；真见依处得离系果；所余依处得增上果。
Fruits are like causes, same category or similar fruit laws, the former leading the latter, continually flowing out from Tree of Life are named as Equal Stream Fruit. The former leading the latter is saying that former benevolent fruits lead succeeding benevolent laws, the being led latter fruits and the former causes are similar; former memory-less karma draws the flow of the latter memory-less karma of the same kind to follow; the front ferocious spells of ferocious behaviors attract the evil karma that follows, the fruits are similar to the reasons, hence flowing out. The fruits are dominated by preconscious-ness though, sages say, it should be considered that this is a function of the heart (i.e., mind) as a whole and that there are Equal Stream Fruits in all the eight senses.
In the analysis of causation, equal stream causes consist of three kinds of causes: omnipresent migration cause, correspondence cause, and same category cause. The omnipresent migration cause means that the five Omnipresent Heartland Laws (cf. section 11.4.4.1.1) are ubiquitous and can be the causes. Corresponding causes, e.g., when preconsciousness arises, its corresponding 18 associative heartland laws (cf. sense node) will arise; when intent-sense (i.e., consciousness) rises, its corresponding 51 correlative heartland laws (cf. sense node) will also be waiting for the opportunity to move; and when acting renunciation, unconsciousness (anciently known as God-sense, Fortune) will appear. Same category causes are such as victors in preconsciousness attract the same kinds of interests distributed in the three boundaries nine heartlands (see figs. 11.6.2) to partake of the lovely fruits.
In a broader sense, equal-stream fruits are also mutant fruits. Among the five fruits, mutant fruit, warrior’s usage fruit, and escalatory fruit, each can assimilate all causalities. To distinguish the five fruits, should look at the dependent places: dependent place of habits, life tree bears mutant fruits; dependent place of obedience, life tree bears equal-stream fruits; dependent place of warrior’s usage, life tree bears warrior’s usage fruits; dependent place of true view, life tree bears off-is fruits (i.e., liberation fruit); all other dependent places, life tree bears escalatory fruits.
下面以十恶十善的因果来说明等流果。
甲）杀生因果，杀生之罪能令众生堕三恶道（如图11.6.2-20，21，22）。若生人中，得二种果报，短命，多病。若离杀生，即得成就十离恼法：（一）于诸众生普施无畏；（二）常于众生起大慈心；（三）永断一切嗔恚习气；（四）身常无病；（五）长寿；（六）恒为非人之所守护；（七）常无恶梦，寝觉快乐；（八）灭除怨结，众怨自解；（九）无恶道怖；（十）命终生天。
The following is illustrations of equal-stream fruits in terms of the cause and effect of the ten evils and ten goods.
I) Cause and effect of killing livings, the crime of killing can cause sentients to fall into the three ferocious paths (cf. Figs. 11.6.2-20, 21, 22). If born among human beings, gain the two kinds of fruit retributions: short life, and many illnesses. If leaving killing, achieves the Ten Laws of leaving annoyance: (1) pervasively donating fearlessness to sentient beings; (2) constantly with great merciful heart to sentient beings; (3) permanently severance off all habits of irritable indignity; (4) constant absence of disease in body; (5) longevity; (6) constant guardianship from non-humans; (7) constant absence of nightmares and enjoyment of delightful sleep; (8) extinction of complaining ties, and self-solutions of all grudges; (9) absence of terrors from ferocious paths; (10) will escalate to sky at end of the life.
乙）偷盗之因果，劫盗之罪亦使众生堕三恶道。若生人中，得二种果报：贫穷，共财不得自在。若离偷盗，即得十种信法：（一）资财盈积；（二）多人爱念；（三）人不欺负；（四）十方赞美；（五）不忧损害；（六）善名流布；（七）处众无畏；（八）财命色力，安乐辩才，具足无缺；（九）常怀施意；（十）命终生天。
丙）邪淫之因果，邪淫之罪亦令众生堕三恶道。若生人中，得二种果报：妻子不贞洁，不得随意眷属。若离邪淫，即得四种智所赞法：（一）诸根调顺；（二）永离喧掉；（三）为世称叹；（四）妻莫能侵。
II) Cause and effect of stealing, the crime of robbery and theft also cause sentient to fall into the three ferocious paths. If born among human beings, gain the two types of fruit retributions: poverty, and insufficient on commonwealth. If leaving stealing, gain the ten kinds of belief laws: (1) accumulating wealth to fulfillment; (2) being loved and spelled by many; (3) not to be bullied; (4) being praised in ten directions; (5) not worrying losses and damages; (6) good reputations spreading prevailingly; (7) being fearless in crowds; (8) wealthy fate, colorful power (color means matter, substance in Buddhism, so here it means physical; cf. color node), and ease-fully enjoying eloquence; (9) always bosom renunciative intentions; (10) escalating to sky at the end of life.
III) Cause and effect of heretical sexuality, the crime of heretical sexual conducts also causes sentients to fall into the three ferocious paths. If born among humans, gain the two kinds of fruit retributions: wife is unchaste; cannot get agreeable affiliations. If leaving heretical sexual behaviors, gain the four kinds of intelligences praised by all: (1) all roots are concordant; (2) forever left from clamor; (3) being praised by mundane beings; (4) wife not being intruded.
丁）妄语之因果，妄语之罪亦令众生堕三恶道（如图11.6.2-20、21、22）。若生人中，得二种果报：多被诽谤，为他所诳。若离妄语，即得八种天所赞法：（一）口常清净，如优钵华香；（二）为诸世间之所信服；（三）发言成证，人天敬爱；（四）常以爱语安慰众生；（五）得胜意乐，三业清净；（六）言无误失，心常欢喜；（七）发言尊重，人天奉行；（八）智慧殊胜，无能制伏。
戊）绮语之因果，绮语之罪，亦令众生堕三恶道。若生人中，得二种果报：言人不信，语不明了。若离绮语，即得成就三种决定：（一）定为智人所爱；（二）定能以智，如实答问；（三）定于人天威德最胜，无有虚妄。
IV) Cause and effect of delusive speech, the crimes of delusive speeches also cause sentients to fall into the three ferocious interests (Fig. 11.6.2-20, 21, 22). If born among humans, receives two kinds of fruit retributions: being slandered often; being deceived by others. If afar delusive speeches, gain the eight honorable laws praised by skies: (1) a constantly immaculate mouth, like fragrant flower in a beautiful vase; (2) faithfully believed by all mundane beings; (3) speeches are readily testified, are respected and loved by humans and skies; (4) always consoling sentient beings with lovable words; (5), gain victoriously intentional laughs, with bodily, oral, and intentional, the three kinds of immaculate karmas; (6) no mistakes in speeches, the heart always rejoices; (7) speech is respected and valued, humans and skies follow it; (8) intelligence and gnosis are superiorly victorious, no one who can subdue it.
V) Cause and effect of flowery speeches, the crime of flowery speeches also causes sentient beings to fall into the three ferocious paths. If born among humans, gain the two kinds of fruit retributions: words are not believed, and speeches are not clear. If leaving away flowery speeches, gain the three kinds of certainties: (1) being loved by the wise; (2) capable to answer questions factually by intelligence; (3) definitely the most victorious virtues and majesties among humans and skies, without illusions.
己）恶口之因果，恶口之罪，亦令众生堕三恶道。若生人中，得二种果报：常闻恶声，言多诤讼。若离恶口，即得成就八种净业：（一）言不乖度；（二）言皆利益；（三）言必契理；（四）言词美妙；（五）言可承领；（六）言则信用；（七）言无可讥；（八）言尽爱乐。
庚）两舌之因果，两舌之罪，亦令众生堕三恶道。若生人中，得二种果报：眷属乖离，亲族弊恶。若离两舌，即得五种不可坏法：（一）得不坏身，无能害故；（二）得不坏眷属，无能破故；（三）得不坏信，顺本业故；（四）得不坏法行，所修坚固故；（五）得不坏善知识，不诳惑故。
VI) Cause and effect of ferocious mouth, the crime of ferocious mouth also causes sentients to fall into the three ferocious paths. If born among humans, gain the two fruit retributions: often hearing ferocious voices; words are more about expostulations and litigations. If leaving ferocious mouth, soon can achieve the eight kinds of immaculate karma: (1) words do not misbehave; (2) speeches are beneficial; (3) words definitely concord to principles; (4) sayings and words are wonderful; (5) speeches are agreeably acceptable; (6) speeches are trustworthy and useful; (7) speeches are free from ridicule; (8) sayings are all lovable and laughable.
VII) Cause and effect of two-tongue (i.e., sowing discord among people), the crimes of two-tongue also cause sentients to fall into the three ferocious paths. If born among humans, gains two kinds of fruit retributions: family members leave him or her; relatives and clansmen despise him or her. If leaving two-tongue, gain the five indestructible laws: (1) gain of an indestructible body, because of none the capable to harm him or her; (2) gain of an indestructible family, because of none the capable to separate them; (3) gain an indestructible belief, which is obedient to one's own karma; (4) gain indestructible juristic behaviors, because of solid cultivation; (5) gain of indestructible benevolent knowledge, because of not deceiving and suspecting.
辛）贪欲之因果，贪欲之罪，亦令众生堕三恶道（如图11.6.2-20，21，22）。若生人中，得二种果报：心不知足，多欲无厌。若离贪欲，即得成就五种自在：（一）三业自在，诸根具足故；（二）财物自在，一切怨贼，不能夺故；（三）福德自在，随心所欲，物皆备故；（四）王位（注1）自在，珍奇妙物，皆奉献故；（五）所获之物，过本所求，百倍殊胜，由于昔时，不悭嫉故。
注11.6.2-1，全部的佛教徒都是真正的上帝的子女，所以都是法王子，法公主，法王，或法女王。这是佛教的传统。
VIII) Cause and effect of greedily desire, the crime of greedy desire also causes sentients to fall into the three ferocious paths (see fig. 11.6.2-20, 21, 22). If born among human beings, gain the two fruit retributions: heart without contentment; insatiable multi desires. If leaving greedy desires afar, soon achieve the five kinds of self-sufficiencies: (1) three karmas self-sufficiencies, because of having all the roots; (2) financial assets self-sufficiency, because all resentful thieves can not take them away; (3) fortune and virtue self-sufficiency, because everything is available at one's own will; (4) king’s throne (note 1) self-sufficiency, because all the treasures and wonders are offered; (5) all things gained are a hundred times more than one could ever ask for, because one did not be stingy and jealous in the past.
Note 11.6.2-1, All Buddhists are authentic children of God, and so all are juristic princes, juristic princesses, juristic kings, and juristic queens. This is a Buddhist tradition.
壬）嗔恚之因果，恚嗔之罪，亦令众生堕三恶道。若生人中，得二种果报：常被他人求其长短，常被于他之所恼害。若离嗔恚，即得八种喜悦心法：（一）无损害心；（二）无嗔恚心；（三）无诤讼心；（四）柔和质直心；（五）得圣者慈心；（六）常作利益，安众生心；（七）身相端严，众共尊敬；（八）以和忍故，速生仙境。
IX) Cause and effect of irritable indignity, the crime of irritable indignity also causes sentients to fall into the three ferocious paths. If born among humans, gain the two fruit retributions: always being asked for faults and deficiencies; often being annoyed and harmed by others. If leaving irritable indignity afar, soon gain the eight kinds of delightful heart laws: (1) harmless heart; (2) non-irritable heart; (3) no heart of expostulation and litigation; (4) soft and qualitative upright heart; (5) gain of sagely merciful heart; (6) always to do beneficial profit to comfort sentients’ hearts; (7) decent bodily appearances are respected by crowds; (8) due to harmonious countenances, speedily aboard godly environment.
癸）邪见之因果，邪见之罪，亦令众生堕三恶道。若生人中，得二种果报：生邪见家，其心谄曲。若离邪见，即得成就十功德法：（一）得真善意乐，及真善等侣；（二）深信因果，宁殒身命，终不作恶；（三）唯归依佛，非余天等；（四）直心正见，永离一切之吉凶疑网；（五）常生人天，更不在于恶道；（六）无量福慧，转更增胜；（七）永离邪道，行于正道；（八）不起身见，舍诸恶业；（九）住无碍见；（十）不堕诸难。
X) Cause and effect of heretical views, the crime of heretical views also can cause sentients to fall into the three ferocious paths. If born among humans, receive the two fruit retributions: born in heretical family, with a flattery heart. If leaving heretical views afar, soon gain the ten kinds of virtuous merit laws: (1) gain of intentional laugh of true benevolence, and true benevolent companion, etc.; (2) deeply belief in the cause and effect, rather than perish not to do evil; (3) only converting to Buddha (note, Buddha is a Pali word, means perception), not other skies, etc.; (4) straightforward heart with correct views, leaving afar from suspenseful net of all the auspicious and ominous for ever; (5) constantly reborn among humans and skies, not going to the ferocious paths; (6) infinite quantity of fortune and gnosis, and turning to be more victorious; (7) behaving on correct path, to be far away the heretical paths forever; (8) not arousing Seth-view, and giving up all the ferocious karmas; (9) dwelling on non-hindrance views; (10) not falling into all kinds of difficulties.
11.6.3 士用果 Warrior's Usage Fruit
士用果，是作者借助于工具媒体等所做事业，如农夫之于庄稼收获谷麦，商贾之于货物仓储运输获得金钱利润，僧道之于道果为他人解惑超渡。士用果的原因是 “能”，称作能作因，圣经用词 “亚伯”（义为能；如图11.6.3-8），亦作观待因，即人的主观能动性。能作因是集起四缘（能缘缘，所缘缘，等流缘，增上缘；参见14.1节）中的能缘缘。那这 “能” 是个什么东西？Warrior usage fruit, which is the undertakings done by the maker with the help of tools and media, such as farmers harvesting crops, merchants warehousing and transporting goods to obtain monetary profits, and such as, monks and nuns using Off-is Fruits to solve donatory muddles and transcendentally ferry them. The cause of Warrior Usage Fruit is “able,” called “Able Reason”, the Biblical word for it is “Abel” (meaning able; see figs. 11.6.3-8), and known as “reason of watching-that await-here”, that is, human subjective initiative. The “Able Reason” is the first factor among Aggregate Arousal’s (cf. 14.1) four factors: able-to-aggregate factor (i.e., subjective), being-aggregated factor (i.e., objective), equal-stream factor, escalator factor. Then, what is this “able”?
“能”是前意识（夏娃识）执着的 “前念衰败后的痕迹”，有思想机制中内部的“随念自我”的功能。佛教中称此微弱的 “自体”为 “摩纳婆”（汉译为儒童）；此状态的身体状态为 “神身天”（如图8所示）。此 “能” 在中华文化中称作 “福”（如图35），亦作大力神，印度教中作婆罗门（Brahmin），基督教伊斯兰教和古埃及文化中称作亚伯（Abel；如图38），日耳曼文化中作马格尼（Magni），墨西哥文化中作灵龙（Quetzalcoatl；如图36，39）。
The “Able” is the “trace of the faded former thought” that the preconscious (Eve-sense) clings to and has the function of internal “along thoughts ego” in mind mechanism. In Buddhism, the “Able” is called “Manava” (which is translated into Chinese as “Genius child”); the physical state is called “God’s Body Sky” (as shown in Figure 8). The “Able” is called “Fortune” (as shown in Fig. 35), also known as Great Strength God in Chinese culture, Brahmin in Hinduism, Abel in Christian Islam and ancient Egyptian culture (as shown in Fig. 38), Magni in Germanic culture, and Quetzalcoatl in Mexican cultures (as shown Figures 36, 39).
能做因或观待因依领受依处而建立，即依于主观和客观的受性而建立。观待因，谓观待此令彼诸事或生或住或成或得；依此，观待因又可分为两种意义。
（一）就人而言，此力用乃依有情而生，如农夫之于捣碎麦成面，商贩之于理财而获利，皆依彼士夫之力而成诸事业。
（二）就法而言，诸法之生乃因诸作具而有，如农夫因庄稼而收获，商贾因货而获利。
结合这两种意义，士用果，是作者依靠工具而成就的事业；此果广通一切有为法。
“Able Reason” or “Watching-That Awaiting-Here Reason” is established in accordance with the place of acceptance, i.e., in accordance with the subjective and objective nature of receiving. The “Reason of Watching-That Awaiting-Here” is that watching-that and awaiting here can cause all affairs to be born or to sustain or to establish or to obtain; accordingly, the cause can be divided into two meanings.
(1) In the case of human beings, this power usage is generated by sentient beings, such as the farmer who pounds wheat into flour, or the merchant who manages his money and makes a profit, all of which business affairs are generated by the human powers.
(2) As far as law is concerned, all laws come into being by means of various tools and medias, such as the farmer harvesting crops and the merchant profiting from goods.
Combining these two meanings, the “warrior’s usage fruit”, is the life business that the maker accomplishes by relying on his tools; and this fruit is broadly applicable to all “have as laws” (i.e., all mundane laws).
11.6.4 离系果 Off-is Fruit
系即是，义为在认知的过程中系缚结生。“系缚结生”是说“亚当识（即无意识的污染部分）和夏娃识（即前意识）”缔结生命，创造众生。夏娃识能辨别善恶美丑，进而润色主观和客观事物成为生命体，成为众生。他们俩制造生命体的速度很快，很短的时间内就能制造一个小世界的众生（参见14.1节《集起》）。随着生活，亚当识和夏娃识不断地创造众生，人就有了“八万四千烦恼（亦作尘劳，魔军，病；参见14.3节《烦恼的数》）”。或说人只造业，不消业，以至于身心日益沉重，成为了“自我（即转移身见；参见11.4.4.1.4《根本烦恼》）”的奴隶。此中亚当识和夏娃识的过失严重，实行割礼和洗礼是必要的。离系是说，人接受了割礼和洗礼之后，移除了“八万四千尘劳”，脱离了烦恼的系缚，获得了解脱。所以，离系果义为被拯救了，解放了，涅槃。The word “Is” of Off-is Fruit is present tense third-person singular of “Be”, means tethering livings during cognitions. The phrase “to tether livings” means that “Adam-sense (i.e., the contaminated part of unconsciousness) and Eve-sense (i.e., pre-consciousness)” tie up life, and create sentients. Eve-sense can distinguish good, evil, beauty and ugliness, and then embellish subjective and objective things to become life forms and sentients. Adam-sense and Eve-sense create living beings very fast, just in a short time they can create a small world of sentient beings (cf. Section 14.1, “Aggregate Arousal”). As life goes on, Adam-sense and Eve-sense continue to create sentients, therefore human has “84,000 annoyances (also known as dust labors, demonic armies, and diseases; see Section 14.3, “Number of Annoyances”). Or saying that mundane people only create karma, do not eliminate them, so that their bodies and hearts become increasingly heavy, and they become slaves to Seth (i.e., ego, translocation body view; cf. 11.4.4.1.4 Fundamental Annoyances). In this case, the faults of Adam-sense and Eve-sense are so serious that circumcision and baptism are necessary. The word Off-is means that after receiving circumcision and baptism, a person has eliminated the “84,000 Dust Labors”, untethered from the bondages of annoyances, gained salvation. So, Off-is Fruit means liberation, salvation, nirvana.
什么是割礼？割礼是说用慧（亦作金刚，扫帚），来消除迷惑和烦恼，就像用刀来切东西，如同用扫帚来扫地，所到之处，无明黑暗都可以被消灭。割礼的过程就是学习四胜谛，移除“八万四千尘劳”的过程。
什么是洗礼？修习道谛的过程就是根据 “净识害有”的原理，引净识杀死烦恼和习气，消除精神污染的过程。因为识在四大种之中是水（参见11.2节），古人就形象地把修习道谛，这个洗礼的过程说成了，“引发大洪水，淹死八万四千魔军”。在本书的16.3节，埃及夏娃展示了她自己的洗礼，成为众生之母的过程。
What is circumcision? Circumcision is the use of gnosis (also known as philosopher’s stone, broom) to remove muddles and annoyances, like using a knife to cut something, like using a broom to sweep the floor, wherever you go, the darkness of ignorance all can be eliminated. The process of circumcision is the process of learning the Four Victorious Cruxes to remove the “84,000 Dust Labors”.
What is baptism? The process of practicing Path Victorious Crux is the process of eliminating spiritual pollution by invoking immaculate senses to kill annoyances and habits according to the principle of “immaculate senses harm haves”. Because senses are water among the four great seeds (cf. 11.2), the ancients figuratively described the process of baptism as “triggering a great flood and drowning 84,000 demonic armies”. In section 16.3 of this book, Egyptian Eve demonstrates her own baptism into the process of becoming the mother of all living beings.
图11.6.4-35显示离系果是禁果，什么意思？在修习道谛，成就离系果的过程中，修习者是根据 “无意识（古作神识）只与舍受相应”的原理，用 “行舍” 来引发 “正等明”的出现，并滋养其生长壮大。“正等明”就是 “无所有天”（如图2），亦作微妙本心，常寂光天，拯救，涅槃，毕竟空，无上正等正觉，太阳神，大日如来，梵语阿褥多罗三藐三菩提，纳瓦特语奥林·托纳修（Ollin Tonatiuh）。正等明只与舍性相应，只与等、舍、空相应，不与有、集、取相应。若你去摘取离系果，它就灭了，死了，而你就已经损失灵水了，如图35所示。那如何成就离系果？道谛的十渡总括了一切成就离系果的办法，总括了一切善法。
Figure 11.6.4-35 shows that Off-is Fruit are forbidden fruits, wherein? In the process of practicing Path Crux to achieve Off-is Fruit, practitioners, based on the principle that “unconsciousness (anciently known as God-sense) corresponds only to renunciation acceptance”, use “acting renunciation” to trigger the emergence of the “Correct Equality Light” and nourish its growth and development. The “Correct Equality Light” is the “No Objective Have Sky (as in Figure 2)”, also known as “Delicately Wonderful Original Heart”, Constant Silence Light Sky, Salvation, Nirvana, Empty after All, Non-Upper Correct-Equality Correct-Perception, Sun God, Great Sun Tathagata, Sanskrit word Anuttara Samyak Sambodhi, Nahuatl word Ollin Tonatiuh. Correct Equality Light corresponds only to renunciative acceptance, only to equality, renunciation, and emptiness, not to have, aggregate and fetch. If you fetch the off-is fruit, it perishes, dies, and you have lost spiritual water, as shown in Figure 35. So, how to accomplish the off-is fruit? The ten Arks in Path Crux summarize all the ways to achieve the fruits, summarizing all the benevolent laws.
为了取得和持有离系果，古人建立了基于涅盘的无为法。无字代表涅槃，如插图2所示，区别于有为法。有为法是基于帝释天（即转移身见，我）的法，如五蕴中的94位法，都是有为法。唐玄奘（公元602- 664）依据成就涅槃的程度不同设立了六位无为法，分别是虚空无为，择灭无为，非择灭无为，不动无为，想受灭无为，和真如无为。
To attain and hold the off-is fruits, Ancients established “None-as Laws” based on nirvana which is as shown in Illustration 2. The word None means empty after all, distinguishing it from the Have-as Law. The Have-as Law based on the Seth Sky (i.e., translocation body view, I), such as the 94 laws talked in five nodes, all are have-as laws. Tang Tripitaka (602- 664 CE) established the six None-as Laws based on different degrees of attainment of nirvana: vague empty none-as, selective termination none-as, non-selective termination none-as, immovability none-as, think acceptance extinction none-as, true suchness none-as.
甲）虚空无为，古代和现代的心理学都发现了这种人，就有人有这样的性格或世界观。从虚望空，随遇而安，无所事事，什么事都看得开，就是虚空无为。另外，有些人擅研究，爱读书，观察飞花落叶，就觉悟了法性和集起（参见14.1节），成为了辟支佛。这种人的觉悟肤浅朦胧，不彻底且不系统，所以也被称作虚空无为。
乙）择灭无为，谓有选择地消灭了某些烦恼障或所知障。例如15.2节《鹿乘果》中的前三果（如插图33，35）都属于择灭无为。另外第16章《道谛》中的一地至七地成就，也都属于择灭无为。
I) Vague Empty None-as Law. Both ancient and modern psychology have discovered this kind of person who has such a personality or worldview, looking from vague to empty. To be at peace in ever-changing environments, to do nothing, to be open to everything, is “vague empty none-as law”. In addition, some people are good at research, love reading, observing flying flowers and falling leaves, then realize juristic nature and Aggregate Arousal (cf. section 14.1), become a “Path Explorer Buddha”. Because such people's enlightenment is superficial and hazy, not thorough, not systematic, their enlightenments are also called “vague empty none-as law”.
II) Selective Termination None-as Law, the saying is that some Annoyance Hindrance and Know Hindrance are selectively eliminated. Such as in section 15.2 Deer Vehicle Fruits, the first three shamanic fruits (as shown in fig. 33, 35), all are this kind of Selective Termination None-as Law. And in chapter 16 Path Crux, achievements from the first land to the seventh lands, all belong to this category.
丙）非择灭无为，不由智力的捡择，依诸法性清净，行于金刚无间道（如圣经中的大洪水；参见16.7节和第17章），达善恶两灭。15.2节的阿罗汉果，和第16章中的八至十地成就都属于非择灭无为。
丁）不动无为，金刚喻定发起后，或长时于四谛中反复证得诸真如，行者于空中发起圣行。前意识遇空则止，名为不动，不辨别了，由是一切烦恼不能动；此状态名不动无为，是阿罗汉和八地及以上大菩萨的成就。
III) Non-selective Termination None-as Law, no intelligent selection, depending on immaculateness of juristic nature, practitioner migrates on “Philosopher-Stone Non-intermittent Path” (such as the Great Flood in the Bible; cf. section 16.7 and chapter 17), arrives at termination on both good and evil. Ararat fruit in section 15.2, and achievements from the eighth land to the tenth land in chapter 16, all belong to this kind of achievements.
IV) Immovability None-as Law, after “Philosopher-Stone Nonintermittent Path”, or the repeated study and testaments on those true-suchness in Four Cruxes over a long period of time, the practitioner arouses victorious behaviors in emptiness. Preconsciousness becomes still, namely Immovability, when it encounters empty, does not move, does not discriminate, and because of this all annoyances can not move; this state is called “immovability none-as law”, is the achievement of Mount Ararat and Mahasattvas of the eighth land and above.
戊）想受灭无为，亦名灭尽定，亦名灭受想定，常寂光天（即插图11.6.4-2），圆成实相，无余依涅槃，毕竟空等。修习者依第四禅力，熄灭想和受这两位遍行心所有法，心停滞于常寂光中，清净自在，即是想受灭无为。没有主观和客观的区别，那心（即思想意识）怎么会存在呢？答：客观环境是普遍的常的状态。因为常无名、无数、无量，所以说是无所有天。那状态只有常，没有业变量，所以被称为常寂光天。“天”字代表无意识的纯净部分，义为安静，深奥的知识。也是从这里把无意识的污染部分划分给了亚当识（即阿赖耶识），并定义其为黑色， 是地。佛教以清净为天，烦恼为地，夏娃识（即前意识，即末那识）为众生。
V) Think Acceptance Extinction None-as Law, alias Constant Silent Light Sky (Fig. 11.6.4-2), consummate fact, non-dependant nirvana, empty after all, termination end stillness, etc. Depending on power of fourth meditation, to extinguish Think and Acceptance the two omnipresent heartland laws, heart dwells in Constant Silent Light Sky lucidly, immaculate, self-sufficient, is “think acceptance extinction” none-as law. There is no distinction between subjective and objective, so how can heart (i.e., mind) stand? Answer: The environment is pervasively constant. Because the constant is nameless, numberless, and quantity-less, it is said to be the “not subjective have sky”. That state has only constant and no karmic variables, so it is called the “constant silent light sky”. The word "sky" represents the immaculate part of unconsciousness, meaning quietness and profound knowledge. It is also from here that the contaminated part of unconsciousness is divided into Adam-sense and defined it as black, the earth. In Buddhism, quietness is sky, annoyances are earth, and Eve-sense is crowds of sentient.
己）真如无为，修习者依据此七种真如，得到了离系果。（一）流转真如，谓有为法流转实性，参见13.4.1节。（二）实相真如，谓人无我，法无我，人法两空所显的实性；就是无余依涅槃，如图11.6.4-2。（三）唯识真如，谓染净法唯识实性。（四）安立真如，是第13章《苦谛》。（五）邪行真如，是第14章《集谛》。（六）清净真如，是第15章《灭谛》。（七）正行真如，是第16章《道谛》。
VI) True Suchness None-as Law, based on these seven kinds of true suchness, the practitioner attains the off-is fruit. (1) Cycle True Suchness is talking of circulating factuality of Have-as Laws, cf. section 13.4.1. (2) Factuality True Suchness is manifestation when human is empty, and law is empty. This true suchness is nirvana, is Fig 11.6.4-2. (3) Sense Only True Suchness is saying that both contaminated laws and immaculate laws are senses only. (4) Establishment True Suchness is chapter 13 Bitter Crux. (5) Ferocious Behavior True Suchness is chapter 14 Aggregate Crux. (6) Quietness True Suchness is chapter 15 Salvation Crux. (7) Correct Behavior True Suchness is chapter 16 Path Crux.
11.6.5 增上果 Escalator Fruit
增上果是说俱有因之果，是说在集起（参见14.1节《集起》）的四缘 {能缘，所缘，等流缘，增上缘} 中，除前三缘之外的所有元素，由或顺或违或不障之功而为集起的增上因。此增上果是昔日所作的果。增上的因素就事而论有很多，但从胜处而言，只有22处。当知，增上缘即是这22处或根。根是因义，增上义。这22根是（一）眼根，耳根，鼻根，舌根，身根，意根；（七）男根，女根，命根；（十）苦根，乐根，舍根，忧根，喜根；（十五）信根，精进根，念根，定根，慧根；（二十）未知当知根，已知根，俱知根。
Escalatory Fruit is said to be the fruit of a joint cause of the four elements of Aggregate Arousal (cf.14.1) {able, objective, equal stream, escalation}, all elements other than the first three causes are escalatory causes of the set-arising, by the effects of either promoting or contradicting or un-hindering. The escalatory fruits in this set-up are the fruits of what are done in the past. There are many factors of escalation as far as affairs are concerned, but in terms of the victorious places, there are only twenty-two. When it is known that the escalatory factors are these twenty-two places or roots. Root is the meaning of cause, the meaning of escalation.
The twenty-two roots are (1) eye root, ear root, nose root, tongue root, body root, intent root; (7) male root, female root, life root; (10) bitter root, laugh root, renunciation root, gloomy root, delight root; (15) belief root, diligence root, spell root, still root, gnostic root; (20) root of unknowing which should be known, known root, root of all-knowing all-seeing.
一至六，眼耳等六根是十二生长处中的内六处，参见11.3节。七至九，男根是男人的生殖器；女根是女性的生殖器。命根是无意识，因为无意识的异熟果不断地流出可以维持众生的身心及业。十至十四，苦乐等是五受根，参见11.4. 2节的受蕴。十五至十九，信、念等是五善根，参见11.4.4.1. 3的善法。二十至二十二是三无漏根。未知当知根就是趣向，愿意学习四胜谛。当一个人懂得了四胜谛，他或她就具有了已知根。若证得了四胜谛，就具有了俱知根。
First to sixth, the six roots, including the eyes and ears, are the inner six of the twelve growth places; see section 11.3. Seventh to ninth, the male root is the genitals of men; the female root is the genitals of women. Life root is unconsciousness because its mutant fruits flowing out continually can sustain sentient lives, bodies, and karma. Tenth to fourteenth, Bitterness, happiness, etc., are the five acceptance roots, cf. the Acceptance Node of Section 11.4.2. Fifteenth to nineteenth, belief, spell, etc. are the five benevolent roots, cf. the Benevolent Laws of Section 11.4.4.1.3. Twentieth to twenty-second are the three non-defilement roots. The “root of unknowing which should be known” means that he or she interests to, wills to learn Four Cruxes (aka. Four Noble Truths). When a man understands the four cruxes, he has the root of having known. After she proves the four cruxes, she has the root of all knowing all seeing.
下面依据十善和十恶的增上果报来理解增上果。
（一）杀生业之增上果，能令田林生殖皆失其力，谷果欠收，贵物不现。反之不杀者，一切资产，得好结果。
（二）偷盗业之增上果，能使草树谷果生恶害虫，霜雹为害，饥馑现灾。同类之众，或在一家，或在一郡，或在一国，无不被害。反之不偷盗者，一家一村，一郡一国，俱由其福力，感招利润。
（三）邪淫业之增上果，能使国土招暴风雨之害，尘埃秽恶之毒。反之不邪淫者，不致感招天变。
The following is an understanding of the escalator fruits based on the escalator fruits of the ten good and ten evils.
(1) The escalator fruits of killing karma are that it can cause all fields and forests to lose their fertility, grains and fruits are harvested less, expensive things don’t show up. On the contrary, not killing, all capitals produce lovable fruits.
(2) The escalator fruits of stealing karma can cause ferocious pests in grass trees and fruits, can lead to show up of frost hail and famine disasters. All people of the same kind, whether in a family a county or a country, are victimized. On the contrary, not stealing, a family a village a county and a country, all by their fortunate power induce benefits.
(3) The escalator fruits of heretical sexual conducts karma can cause the land to suffer from the harm of storms, the poison of filthy dusts. On the contrary, not committing heretical sex does not induce climate changes.
（四）妄语业之增上果。因其以卑劣之意欺于他人，此业种增上，能使外物感招污秽不净，所有目的，恒致失望；言语失其信用，命令违背不行。反之不妄语者，万事能通，无诸绝望。
（五）绮语业之增上果，由此杂秽语业增上力，能致官失其位，商失其利，一切草木丛林，满生荆棘毒草。反之不绮语者，官商恒荣，山河宜适。
（六）恶口业之增上果，能致居住世界，瓦石沙砾，尘芥荆棘之恶物，充满触近，诸不自由。反之若不恶口者，诸得自由。
(4) The escalator fruits of the delusional speech karma, due to the fact of deceiving others with vile intent, the karmic escalation can cause external objects to be defiled and impure, all purposes are always disappointed; words lose their credibility, and commands are defied, and not being carried out. On the contrary, not saying delusional speech can achieve all affairs without any despair.
(5) The escalator fruits of flowery speech karma can cause officials to lose their positions, businessmen to lose their profits, grasses and trees to be filled with thorns and poisonous plants. On the contrary, not saying flowery speech, officials and businessmen are always prosperous, the mountains and rivers all are agreeable.
(6) The escalatory fruits of ferocious mouth karma are that lives are full of evil things such as stones, glass debris, thorns, and thistles kinds of ferocious things are at touchable distance, there are many not freedoms. On the contrary, not having a ferocious mouth, one has many freedoms.
（七）两舌业之增上果，由此离间语之增上力，能致大地高下不平，山陵丘墟突兀，道路崄岨，谷稼不茂。反之不两舌者，处处宜人。
（八）贪欲业之增上果，能使五谷欠收，财富短亏。反之，世道昌荣，山河壮丽，处事有余，且常遇贵人。
（九）嗔恚业之增上果，能使战争剧烈，兵甲不息，荆棘遍地，果木苦涩。反之，邻里和睦，百业兴隆；风调雨顺，田园昌盛，山河宜人。
（十）邪见业之增上果，由断常二见，不信善恶报应，因果道理。由此邪见及邪教，令人间失其善心。此增上力，能致器世界，上妙色香美味皆失，五谷欠收。
(7) The escalatory fruits of two-tongue (i.e., sowing discord) karma, escalatory power of sowing discord can cause the earth to be uneven, mountains and hills to be abrupt, roads to be rugged and rocky, crops to fail to flourish. On the contrary, not saying of two-tongue, place and places are pleasantly agreeable.
(8) The escalatory fruits of greedy desire karma can cause lack of harvest and shortfall in wealth. On the contrary, the world is prosperous, the mountains and rivers are magnificent, and they handle affairs easily, often encounter honorable people.
(9) The escalatory fruits of irritability and rage karma can increase wars intensity, military and weaponry are not extinct, vines and thorns are everywhere, fruits and vegetables are bitter and harsh. On the contrary, neighbors are in harmony, all industries are booming, the winds and rains are favorable, the garden lands are prosperous, and the mountains the rivers are pleasant.
(10) The escalator fruits of the heretical view karma, due to the severance and permanence edge views, not believing in retributions of good and evil, and principles of cause and effect, can cause the mundane people to lose their benevolent hearts. This escalator power can lead to the loss of the vessel world's fine colors, fragrances, and tastes, and the lack of harvests on all kinds of grains.
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