五果 11.6 Five Fruits

生命之樹結的果共有五種，分別是異熟果、等流果、士用果、離係果、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 異熟果 Mutant Fruit

異熟，是無意識的主要特性。變異即是成熟，因為變異可以持業。業是身口意的行為習慣。現在的身口意行為是過去積累的業的現行，所以業就是身口意的行為。異熟果是說無意識收集來的諸法種在生活中受熏染而成長，異類、異地、異時而成熟。什麽是諸法種子？如本章生命之樹所談的五位百法就是。什麽是異類？如本章的百法就是眾生被分成了五位，每位法中還有分位，都可以認為是彼此各異的類。什麽是異地？如插圖11.6.2-23至31所示的九地各異。什麽是異時而熟？任何一個行為，其異熟果可能三個月後成熟，也可能三年後成熟，也可能十年、三十年後成熟。

無意識自是自果；異熟果是無意識自體變異的體現。無意識的異熟果一但成熟，許多異熟果流出如同瀑布的水流，恒相續，可以保持有情的身命和業，因此有情有了命根和業力。在因果關係的分析中，異熟自成一類，異熟果的原因是異熟。

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

果與因相似，同類或相似的果法，前法為後法開導，持續不斷地從生命之樹中流出，被稱為等流果。前法為後法開導是說，前善果引後善法相繼，被牽引的後果與前因相似；前無記業引流後無記業同類跟隨；前念惡行招引後麵的惡業相繼，果似因而流出。此果雖然是以前意識為主導，聖人說，應當考慮這是心整體的功能，八種識中都有等流果。

在因果關係的分析中，等流因由三種因構成：遍行因、相應因、同類因。遍行因是說心所有法中的五位遍行法，無處不在，可以為因。相應因，例如，當前意識生起時，與其相應的18位心所有法（參見識蘊）會相應而起；當意識升起時，與其相應的51位心所有法也會伺機而動；當行舍時，無意識（古作神識，亦作福）會出現。同類因，意處（即前意識）中的勝者招引分布在三界九地（如圖11.6.2）的同類來分食可愛果。

廣義上講，等流果亦是異熟果。五果中的異熟果、士用果和增上果，都可以通攝一切因果。五果的區分需從依處著眼：習氣依處得異熟果；隨順依處得等流果；士用依處得士用果；真見依處得離係果；所餘依處得增上果。

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.

下麵以十惡十善的因果來說明等流果。

甲）殺生因果，殺生之罪能令眾生墮三惡道（如圖11.6.2-20，21，22）。若生人中，得二種果報，短命，多病。若離殺生，即得成就十離惱法：（一）於諸眾生普施無畏；（二）常於眾生起大慈心；（三）永斷一切嗔恚習氣；（四）身常無病；（五）長壽；（六）恒為非人之所守護；（七）常無惡夢，寢覺快樂；（八）滅除怨結，眾怨自解；（九）無惡道怖；（十）命終生天。

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）偷盜之因果，劫盜之罪亦使眾生墮三惡道。若生人中，得二種果報：貧窮，共財不得自在。若離偷盜，即得十種信法：（一）資財盈積；（二）多人愛念；（三）人不欺負；（四）十方讚美；（五）不憂損害；（六）善名流布；（七）處眾無畏；（八）財命色力，安樂辯才，具足無缺；（九）常懷施意；（十）命終生天。

丙）邪淫之因果，邪淫之罪亦令眾生墮三惡道。若生人中，得二種果報：妻子不貞潔，不得隨意眷屬。若離邪淫，即得四種智所讚法：（一）諸根調順；（二）永離喧掉；（三）為世稱歎；（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）妄語之因果，妄語之罪亦令眾生墮三惡道（如圖11.6.2-20、21、22）。若生人中，得二種果報：多被誹謗，為他所誑。若離妄語，即得八種天所讚法：（一）口常清淨，如優缽華香；（二）為諸世間之所信服；（三）發言成證，人天敬愛；（四）常以愛語安慰眾生；（五）得勝意樂，三業清淨；（六）言無誤失，心常歡喜；（七）發言尊重，人天奉行；（八）智慧殊勝，無能製伏。

戊）綺語之因果，綺語之罪，亦令眾生墮三惡道。若生人中，得二種果報：言人不信，語不明了。若離綺語，即得成就三種決定：（一）定為智人所愛；（二）定能以智，如實答問；（三）定於人天威德最勝，無有虛妄。

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）惡口之因果，惡口之罪，亦令眾生墮三惡道。若生人中，得二種果報：常聞惡聲，言多諍訟。若離惡口，即得成就八種淨業：（一）言不乖度；（二）言皆利益；（三）言必契理；（四）言詞美妙；（五）言可承領；（六）言則信用；（七）言無可譏；（八）言盡愛樂。

庚）兩舌之因果，兩舌之罪，亦令眾生墮三惡道。若生人中，得二種果報：眷屬乖離，親族弊惡。若離兩舌，即得五種不可壞法：（一）得不壞身，無能害故；（二）得不壞眷屬，無能破故；（三）得不壞信，順本業故；（四）得不壞法行，所修堅固故；（五）得不壞善知識，不誑惑故。

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）貪欲之因果，貪欲之罪，亦令眾生墮三惡道（如圖11.6.2-20，21，22）。若生人中，得二種果報：心不知足，多欲無厭。若離貪欲，即得成就五種自在：（一）三業自在，諸根具足故；（二）財物自在，一切怨賊，不能奪故；（三）福德自在，隨心所欲，物皆備故；（四）王位（注1）自在，珍奇妙物，皆奉獻故；（五）所獲之物，過本所求，百倍殊勝，由於昔時，不慳嫉故。

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。這是佛教的傳統。

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，亦令眾生墮三惡道。若生人中，得二種果報：常被他人求其長短，常被於他之所惱害。若離嗔恚，即得八種喜悅心法：（一）無損害心；（二）無嗔恚心；（三）無諍訟心；（四）柔和質直心；（五）得聖者慈心；（六）常作利益，安眾生心；（七）身相端嚴，眾共尊敬；（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）邪見之因果，邪見之罪，亦令眾生墮三惡道。若生人中，得二種果報：生邪見家，其心諂曲。若離邪見，即得成就十功德法：（一）得真善意樂，及真善等侶；（二）深信因果，寧殞身命，終不作惡；（三）唯歸依佛，非餘天等；（四）直心正見，永離一切之吉凶疑網；（五）常生人天，更不在於惡道；（六）無量福慧，轉更增勝；（七）永離邪道，行於正道；（八）不起身見，舍諸惡業；（九）住無礙見；（十）不墮諸難。

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，是作者借助於工具媒體等所做事業，如農夫之於莊稼收獲穀麥，商賈之於貨物倉儲運輸獲得金錢利潤，僧道之於道果為他人解惑超渡。士用果的原因是 “能”，稱作能作因，聖經用詞 “亞伯”（義為能；如圖11.6.3-8），亦作觀待因，即人的主觀能動性。能作因是集起四緣（能緣緣，所緣緣，等流緣，增上緣；參見14.1節）中的能緣緣。那這 “能” 是個什麽東西？

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”是前意識（夏娃識）執著的 “前念衰敗後的痕跡”，有思想機製中內部的“隨念自我”的功能。佛教中稱此微弱的 “自體”為 “摩納婆”（漢譯為儒童）；此狀態的身體狀態為 “神身天”（如圖8所示）。此 “能” 在中華文化中稱作 “福”（如圖35），亦作大力神，印度教中作婆羅門（Brahmin），基督教伊斯蘭教和古埃及文化中稱作亞伯（Abel；如圖38），日耳曼文化中作馬格尼（Magni），墨西哥文化中作靈龍（Quetzalcoatl；如圖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).

能做因或觀待因依領受依處而建立，即依於主觀和客觀的受性而建立。觀待因，謂觀待此令彼諸事或生或住或成或得；依此，觀待因又可分為兩種意義。

（一）就人而言，此力用乃依有情而生，如農夫之於搗碎麥成麵，商販之於理財而獲利，皆依彼士夫之力而成諸事業。

（二）就法而言，諸法之生乃因諸作具而有，如農夫因莊稼而收獲，商賈因貨而獲利。

結合這兩種意義，士用果，是作者依靠工具而成就的事業；此果廣通一切有為法。

“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 離係果 Off-is Fruit

係即是，義為在認知的過程中係縛結生。“係縛結生”是說“亞當識（即無意識的汙染部分）和夏娃識（即前意識）”締結生命，創造眾生。夏娃識能辨別善惡美醜，進而潤色主觀和客觀事物成為生命體，成為眾生。他們倆製造生命體的速度很快，很短的時間內就能製造一個小世界的眾生（參見14.1節《集起》）。隨著生活，亞當識和夏娃識不斷地創造眾生，人就有了“八萬四千煩惱（亦作塵勞，魔軍，病；參見14.3節《煩惱的數》）”。或說人隻造業，不消業，以至於身心日益沉重，成為了“自我（即轉移身見；參見11.4.4.1.4《根本煩惱》）”的奴隸。此中亞當識和夏娃識的過失嚴重，實行割禮和洗禮是必要的。離係是說，人接受了割禮和洗禮之後，移除了“八萬四千塵勞”，脫離了煩惱的係縛，獲得了解脫。所以，離係果義為被拯救了，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.

什麽是割禮？割禮是說用慧（亦作金剛，掃帚），來消除迷惑和煩惱，就像用刀來切東西，如同用掃帚來掃地，所到之處，無明黑暗都可以被消滅。割禮的過程就是學習四勝諦，移除“八萬四千塵勞”的過程。

什麽是洗禮？修習道諦的過程就是根據 “淨識害有”的原理，引淨識殺死煩惱和習氣，消除精神汙染的過程。因為識在四大種之中是水（參見11.2節），古人就形象地把修習道諦，這個洗禮的過程說成了，“引發大洪水，淹死八萬四千魔軍”。在本書的16.3節，埃及夏娃展示了她自己的洗禮，成為眾生之母的過程。

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.

 

 

圖11.6.4-35顯示離係果是禁果，什麽意思？在修習道諦，成就離係果的過程中，修習者是根據 “無意識（古作神識）隻與舍受相應”的原理，用 “行舍” 來引發 “正等明”的出現，並滋養其生長壯大。“正等明”就是 “無所有天”（如圖2），亦作微妙本心，常寂光天，拯救，涅槃，畢竟空，無上正等正覺，太陽神，大日如來，梵語阿褥多羅三藐三菩提，納瓦特語奧林·托納修（Ollin Tonatiuh）。正等明隻與舍性相應，隻與等、舍、空相應，不與有、集、取相應。若你去摘取離係果，它就滅了，死了，而你就已經損失靈水了，如圖35所示。那如何成就離係果？道諦的十渡總括了一切成就離係果的辦法，總括了一切善法。

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.

為了取得和持有離係果，古人建立了基於涅盤的無為法。無字代表涅槃，如插圖2所示，區別於有為法。有為法是基於帝釋天（即轉移身見，我）的法，如五蘊中的94位法，都是有為法。唐玄奘（公元602- 664）依據成就涅槃的程度不同設立了六位無為法，分別是虛空無為，擇滅無為，非擇滅無為，不動無為，想受滅無為，和真如無為。

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）虛空無為，古代和現代的心理學都發現了這種人，就有人有這樣的性格或世界觀。從虛望空，隨遇而安，無所事事，什麽事都看得開，就是虛空無為。另外，有些人擅研究，愛讀書，觀察飛花落葉，就覺悟了法性和集起（參見14.1節），成為了辟支佛。這種人的覺悟膚淺朦朧，不徹底且不係統，所以也被稱作虛空無為。

乙）擇滅無為，謂有選擇地消滅了某些煩惱障或所知障。例如15.2節《鹿乘果》中的前三果（如插圖33，35）都屬於擇滅無為。另外第16章《道諦》中的一地至七地成就，也都屬於擇滅無為。

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）非擇滅無為，不由智力的撿擇，依諸法性清淨，行於金剛無間道（如聖經中的大洪水；參見16.7節和第17章），達善惡兩滅。15.2節的阿羅漢果，和第16章中的八至十地成就都屬於非擇滅無為。

丁）不動無為，金剛喻定發起後，或長時於四諦中反複證得諸真如，行者於空中發起聖行。前意識遇空則止，名為不動，不辨別了，由是一切煩惱不能動；此狀態名不動無為，是阿羅漢和八地及以上大菩薩的成就。

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）想受滅無為，亦名滅盡定，亦名滅受想定，常寂光天（即插圖11.6.4-2），圓成實相，無餘依涅槃，畢竟空等。修習者依第四禪力，熄滅想和受這兩位遍行心所有法，心停滯於常寂光中，清淨自在，即是想受滅無為。沒有主觀和客觀的區別，那心（即思想意識）怎麽會存在呢？答：客觀環境是普遍的常的狀態。因為常無名、無數、無量，所以說是無所有天。那狀態隻有常，沒有業變量，所以被稱為常寂光天。“天”字代表無意識的純淨部分，義為安靜，深奧的知識。也是從這裏把無意識的汙染部分劃分給了亞當識（即阿賴耶識），並定義其為黑色， 是地。佛教以清淨為天，煩惱為地，夏娃識（即前意識，即末那識）為眾生。

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）真如無為，修習者依據此七種真如，得到了離係果。（一）流轉真如，謂有為法流轉實性，參見13.4.1節。（二）實相真如，謂人無我，法無我，人法兩空所顯的實性；就是無餘依涅槃，如圖11.6.4-2。（三）唯識真如，謂染淨法唯識實性。（四）安立真如，是第13章《苦諦》。（五）邪行真如，是第14章《集諦》。（六）清淨真如，是第15章《滅諦》。（七）正行真如，是第16章《道諦》。

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

增上果是說俱有因之果，是說在集起（參見14.1節《集起》）的四緣 {能緣，所緣，等流緣，增上緣} 中，除前三緣之外的所有元素，由或順或違或不障之功而為集起的增上因。此增上果是昔日所作的果。增上的因素就事而論有很多，但從勝處而言，隻有22處。當知，增上緣即是這22處或根。根是因義，增上義。

這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，樂根，舍根，憂根，喜根；（十五）信根，精進根，念根，定根，慧根；（二十）未知當知根，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長處中的內六處，參見11.3節。七至九，男根是男人的生殖器；女根是女性的生殖器。命根是無意識，因為無意識的異熟果不斷地流出可以維持眾生的身心及業。十至十四，苦樂等是五受根，參見11.4. 2節的受蘊。十五至十九，信、念等是五善根，參見11.4.4.1. 3的善法。二十至二十二是三無漏根。未知當知根就是趣向，願意學習四勝諦。當一個人懂得了四勝諦，他或她就具有了已知根。若證得了四勝諦，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.

 

 

 

下麵依據十善和十惡的增上果報來理解增上果。

（一）殺生業之增上果，能令田林生殖皆失其力，穀果欠收，貴物不現。反之不殺者，一切資產，得好結果。

（二）偷盜業之增上果，能使草樹穀果生惡害蟲，霜雹為害，饑饉現災。同類之眾，或在一家，或在一郡，或在一國，無不被害。反之不偷盜者，一家一村，一郡一國，俱由其福力，感招利潤。

（三）邪淫業之增上果，能使國土招暴風雨之害，塵埃穢惡之毒。反之不邪淫者，不致感招天變。

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）妄語業之增上果。因其以卑劣之意欺於他人，此業種增上，能使外物感招汙穢不淨，所有目的，恒致失望；言語失其信用，命令違背不行。反之不妄語者，萬事能通，無諸絕望。

（五）綺語業之增上果，由此雜穢語業增上力，能致官失其位，商失其利，一切草木叢林，滿生荊棘毒草。反之不綺語者，官商恒榮，山河宜適。

（六）惡口業之增上果，能致居住世界，瓦石沙礫，塵芥荊棘之惡物，充滿觸近，諸不自由。反之若不惡口者，諸得自由。

(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）兩舌業之增上果，由此離間語之增上力，能致大地高下不平，山陵丘墟突兀，道路嶮岨，穀稼不茂。反之不兩舌者，處處宜人。

（八）貪欲業之增上果，能使五穀欠收，財富短虧。反之，世道昌榮，山河壯麗，處事有餘，且常遇貴人。

（九）嗔恚業之增上果，能使戰爭劇烈，兵甲不息，荊棘遍地，果木苦澀。反之，鄰裏和睦，百業興隆；風調雨順，田園昌盛，山河宜人。

（十）邪見業之增上果，由斷常二見，不信善惡報應，因果道理。由此邪見及邪教，令人間失其善心。此增上力，能致器世界，上妙色香美味皆失，五穀欠收。

(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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