[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870) › 4.18 # 華嚴經內章門等雜孔目章 4.18 華嚴經內章門等雜孔目章 4.18 - **Language:** Classical Chinese ### [4.18](https://indike.org/pramana/in.bauddha.taisho.1870.4.18) 第三明往生因緣者，謂得往生，由六因緣成。四緣者，一因緣；二等無間緣，亦云次第緣；三所緣，亦云緣緣；四增上緣。本識業種為因緣，求生心為次第緣，淨土等境為緣緣，餘法不礙為增上緣。六因者，一能作因，亦云所作因；二俱有因，亦云共有因；三相應因；四同類因，亦云自分因；五遍因，亦云遍行因；六異熟果因，亦云報因。六因生五果。相應、共有二因，感增上果。自分因、遍因，感依果。所作、自分、相應、共有，感解脫果及士夫果，亦名功用果。報因，感報果。往生淨土，五因感五果，除遍行因。此六因四緣名數，通三乘教。愚法小乘無淨土，不取小乘因緣名。依大乘初教，六因四緣，及互為因、生引二因，及十因、二十因等，準之可知。終教唯四緣及互為因。頓教唯互為因。圓教一切因。何以故？諸教皆成往生故。餘義準可知。 > Third, clarifying the causes and conditions of rebirth: attaining rebirth is accomplished by six causes and four conditions. The four conditions are: (1) direct cause condition (hetu-pratyaya); (2) equal and immediate condition (samanantara-pratyaya), also called sequential condition; (3) object condition (ālambana-pratyaya), also called condition of conditions; and (4) predominant condition (adhipati-pratyaya). The karmic seeds in the fundamental consciousness are the direct cause condition; the mind aspiring for rebirth is the sequential condition; the pure land and other objective spheres are the object condition; and the absence of obstruction from remaining dharmas is the predominant condition. The six causes are: (1) efficient cause (kāraṇa-hetu), also called functioning cause; (2) co-existent cause (sahabhū-hetu), also called common cause; (3) associated cause (saṃprayuktaka-hetu); (4) homogeneous cause (sabhāga-hetu), also called self-category cause; (5) universal cause (sarvatraga-hetu), also called pervasive cause; and (6) maturation cause (vipāka-hetu), also called retribution cause. The six causes produce five fruits: The two causes of association and co-existence induce the predominant fruit (adhipati-phala). The self-category cause and universal cause induce the conditioning fruit. The functioning, self-category, associated, and co-existent causes induce the fruit of emancipation and the virile fruit (puruṣakāra-phala), also named the fruit of exertion. The retribution cause induces the retribution fruit. In rebirth in the pure land, five causes induce five fruits, excluding the pervasive cause. These terms and numbers of the six causes and four conditions are common to the teachings of the Triyāna. The Hīnayāna of ignorant view has no pure land, so its designations of causes and conditions are not adopted. Relying on the initial teaching of the Mahāyāna, the six causes and four conditions, as well as mutual causality, generating and leading causes, ten causes, twenty causes, and so forth, are to be understood accordingly. The final teaching has only four conditions and mutual causality. The sudden teaching has only mutual causality. The perfect teaching has all causes. Why is this? Because all teachings accomplish rebirth. The remaining meanings can be understood accordingly. > — English (machine translation) (machine translation) - [Previous: 4.17](https://indike.org/pramana/in.bauddha.taisho.1870.4.17) - [Next: 4.19](https://indike.org/pramana/in.bauddha.taisho.1870.4.19) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1870.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.4.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1870.4.18](https://indike.org/pramana/in.bauddha.taisho.1870.4.18) · Pramāṇa