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English version Therefore, it is called 'Seeing Position'. 'Cultivation Position': From the Second Bhumi (stage of bodhisattva development) to the Seventh Bhumi, cultivating the position still requires effort to practice. 'Ultimate Position': From the Eighth Bhumi to the Tenth Bhumi, it is called the 'Ultimate Position'. Without the need for effort, the mind naturally operates and eventually reaches Buddhahood. Chapter Six: Names and Meanings of Dharma Gates on Cause and Effect Three Actions (三行): Good Action, Unwholesome Action, Immovable Action. Meritorious deeds in the realms of humans and devas (gods) are called 'Good Action'. Sinful deeds in the three lower realms (地狱 hell, 饿鬼 hungry ghosts, 畜生 animals) are called 'Unwholesome Action'. The formless realm of emptiness is called 'Immovable Action'. Three Karmas (三业): White Karma, Black Karma, Neither White nor Black Karma. The rewards of humans and devas are called 'White Karma'. The rewards of the four destinies (地狱 hell, 饿鬼 hungry ghosts, 畜生 animals, 阿修罗 asuras) are called 'Black Karma'. Non-outflow karma (karma beyond reincarnation) is called 'Neither White nor Black Karma'. Four Retributions (四报): First, Immediate Retribution; Second, Subsequent Retribution; Third, Later Retribution; Fourth, Indeterminate Retribution. Receiving retribution in the present life is called 'Immediate Retribution'. Receiving retribution in the next life is called 'Subsequent Retribution'. Receiving retribution from the third life onwards is called 'Later Retribution'. Receiving retribution when conditions are met, without a fixed time, is called 'Indeterminate Retribution'. Both good and bad karma have these four retributions. Two Retributions (二报): First, Dependent Retribution (依报, also called 'Common Aspect'); Second, Direct Retribution (正报, also called 'Uncommon Aspect'). The results outside the body are called 'Dependent Retribution', such as the goodness or badness of the land. The results on the body are called 'Direct Retribution', such as the ugliness or beauty of appearance. Ten Causes (十因): 'Following-Speaking Cause' (随说因) (The names, thoughts, and speech of all dharmas are called 'Following-Speaking Cause'). 'Having-Cause' (以有因) (Because there is something, something is done; this is called 'Having-Cause'. For example, because there are hands, something can be done; because there are feet, something can be done; because there is hunger and thirst, food and drink are sought; such things are called 'Cause'). 'Planting Cause' (种殖因) (Planting various seeds is called 'Planting Cause'). 'Gathering Cause' (摄因) (The moisture of water and soil is called 'Gathering Cause'). 'Birth Cause' (生因) (A seed sprouting is called 'Birth Cause'). 'Growth Cause' (长因) (The continuous growth of sprouts and stems until maturity is called 'Growth Cause'). 'Self-Seed Cause' (自种因) (Various seeds each produce offspring; this is 'Self-Seed Cause'). 'Common-Affair Cause' (共事因) (The combination of 'Having-Cause', 'Planting Cause', 'Gathering Cause', 'Birth Cause', 'Growth Cause', and 'Self-Seed Cause' is called 'Common-Affair Cause'). 'Conflicting Cause' (相违因) (Obstacles to birth --------------------------------------------------------------------------------
Chinese
。名相违因)不相违因(不障碍者。名不相违因)。 四缘 因缘。次第缘。缘缘。增上缘。因缘亲生名因。就因辨缘故名因缘次第缘后心是前心次第子。次第法为缘故名次第缘。缘缘六识能缘六尘。名之为缘。六尘与彼缘法作缘故名缘缘。增上缘六根等法生识中。强名为增上用。增上法为缘故名增上缘。 十二因缘 无明缘行。行缘识。识缘名色。名色缘六入。六入缘触。触缘受。受缘爱。爱缘取。取缘有。有缘生。生缘老死(诸经说十二因缘。其言如此)无明缘行。于缘不了名为无明。以无明故发生于行。无明与行二种是过去二因也。行者生死业也。行缘识。以有过去行业。发起现在生识。神初受生之时。名之为识。识缘名色。以有受生之识。发起名色。名色者五阴也。受想行识四阴名为名。色之一阴称为色。受等四阴总为名者。以心道冥隐无形可见但可障其名字故。谓之名也。此谓在胎之时。六根未用五阴初具故云名色。名色缘六入。由名色故发生六入。六入者六根也。通生识道故名为入。此谓出胎在外六根开显时也。六入缘触。由六入故发生于触。根尘识等之事和合触对前境。名之为触。触缘受。由触境故发生受。于境领纳名为受也。从识至受五种是现在果也。受缘爱。由受纳故发生于爱。于缘 现代汉语译本：名相违因（不一致的原因，即相互矛盾的原因）。不相违因（不构成障碍的原因，即不相互矛盾的原因）。 四缘：因缘、次第缘、缘缘、增上缘。因缘：亲近产生结果的条件称为因。就因的性质来辨别缘，所以称为因缘。次第缘：后一个心念是前一个心念的直接结果，这种连续的法作为缘，所以称为次第缘。缘缘：六识能够认知六尘（色、声、香、味、触、法），这被称为缘。六尘与它们所缘的法构成条件，所以称为缘缘。增上缘：六根等法在产生意识的过程中，起着强大的作用，这被称为增上作用。增上法作为缘，所以称为增上缘。 十二因缘：无明缘行，行缘识，识缘名色，名色缘六入，六入缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死（各种经典中对十二因缘的描述都是如此）。无明缘行：对因缘的道理不明白，称为无明（Avidyā）。因为有无明，所以产生了行（Saṃskāra）。无明和行这两种是过去的两个因。行指的是生死的业力。行缘识：因为有过去的行为，所以引发了现在的识（Vijñāna），即神识最初受生的时候。识缘名色：因为有受生的识，所以引发了名色（Nāmarūpa）。名色指的是五阴（Pañca-skandha）。受、想、行、识四阴称为名，色阴称为色。受等四阴总称为名，是因为心道隐秘无形，无法看见，只能通过名字来指代。这指的是在胎儿时期，六根（Ṣaḍāyatana）尚未发挥作用，五阴初步具备的状态，所以称为名色。名色缘六入：由于名色，所以产生了六入。六入指的是六根。六根是通向产生意识的通道，所以称为入。这指的是出生后，六根开始显现的状态。六入缘触：由于六入，所以产生了触（Sparśa）。根、尘、识等相互作用，接触外境，称为触。触缘受：由于接触外境，所以产生了受（Vedanā）。对境的领纳称为受。从识到受这五种是现在的果。受缘爱：由于领纳感受，所以产生了爱（Tṛṣṇā）。对所缘的
English
English version: Name-contradictory cause (that which is inconsistent, i.e., mutually contradictory). Non-contradictory cause (that which does not obstruct, i.e., not mutually contradictory). Four conditions (Hetu): Hetu-pratyaya (causal condition), Samanantara-pratyaya (immediately contiguous condition), Alambana-pratyaya (object-condition), Adhipati-pratyaya (dominant condition). Hetu-pratyaya: The condition that directly gives rise to a result is called Hetu (cause). Because the condition is identified based on the nature of the cause, it is called Hetu-pratyaya. Samanantara-pratyaya: The subsequent thought is the direct result of the preceding thought. This continuous dharma (law/phenomenon) serves as a condition, hence it is called Samanantara-pratyaya. Alambana-pratyaya: The six consciousnesses (Ṣaḍvijñāna) are able to cognize the six sense objects (Ṣaḍviṣaya), which is called Alambana (object). The six sense objects, along with the dharma they condition, constitute a condition, hence it is called Alambana-pratyaya. Adhipati-pratyaya: The six sense organs (Ṣaḍindriya) and other dharmas play a powerful role in the arising of consciousness, which is called Adhipati (dominance). The dominant dharma serves as a condition, hence it is called Adhipati-pratyaya. Twelve Nidānas (Dvādaśāṅga-pratītyasamutpāda): Avidyā-pratyaya Saṃskāra, Saṃskāra-pratyaya Vijñāna, Vijñāna-pratyaya Nāmarūpa, Nāmarūpa-pratyaya Ṣaḍāyatana, Ṣaḍāyatana-pratyaya Sparśa, Sparśa-pratyaya Vedanā, Vedanā-pratyaya Tṛṣṇā, Tṛṣṇā-pratyaya Upādāna, Upādāna-pratyaya Bhava, Bhava-pratyaya Jāti, Jāti-pratyaya Jarā-maraṇa (This is how the twelve Nidānas are described in various scriptures). Avidyā-pratyaya Saṃskāra: Not understanding the principle of conditions is called Avidyā (ignorance). Because of Avidyā, Saṃskāra (volitional formations) arise. Avidyā and Saṃskāra are the two causes from the past. Saṃskāra refers to the karmic forces of birth and death. Saṃskāra-pratyaya Vijñāna: Because of past actions, the present Vijñāna (consciousness) is initiated, which is the initial moment of consciousness taking rebirth. Vijñāna-pratyaya Nāmarūpa: Because of the consciousness taking rebirth, Nāmarūpa (name and form) arises. Nāmarūpa refers to the five Skandhas (Pañca-skandha). The four Skandhas of Vedanā, Saṃjñā, Saṃskāra, and Vijñāna are called Nāma (name), and the Rūpa-skandha is called Rūpa (form). The four Skandhas, such as Vedanā, are collectively called Nāma because the path of the mind is hidden and formless, invisible, and can only be referred to by name. This refers to the state in the womb when the six Āyatanas (sense bases) have not yet functioned, and the five Skandhas are initially present, hence it is called Nāmarūpa. Nāmarūpa-pratyaya Ṣaḍāyatana: Due to Nāmarūpa, the six Āyatanas arise. The six Āyatanas refer to the six sense organs. The six sense organs are the channels through which consciousness arises, hence they are called Āyatana. This refers to the state after birth when the six sense organs begin to manifest. Ṣaḍāyatana-pratyaya Sparśa: Due to the six Āyatanas, Sparśa (contact) arises. The interaction of the sense organs, sense objects, and consciousness, contacting the external world, is called Sparśa. Sparśa-pratyaya Vedanā: Due to contact with the external world, Vedanā (feeling) arises. The reception of the object is called Vedanā. These five, from Vijñāna to Vedanā, are the present results. Vedanā-pratyaya Tṛṣṇā: Due to the reception of feelings, Tṛṣṇā (craving) arises. Towards the object of --------------------------------------------------------------------------------
Chinese
起染名为爱也。此是现在第一因。爱缘取。由染爱故发生于取。缘染入有所执惑名为取也。此是现在第二因。取缘有。由取着故发起于有。身口造作能招来有。以果自因故名有也。此是现在第三因。有缘生。由现在起有令未来受生。于法始起名之为生。生缘老死。由有生故起于老死。是老死之缘故云生缘老死。余皆类此。生与死是未来二报。夫十二因缘者生死系缚之因缘也。必须灭此因缘。乃得免于生死。是故经云。无明灭则行灭。乃至生灭则老死灭是也。若三世分之。过去二种。中间有八。未来有二。过去唯因。未来唯果。中间现在因果合说。所以然者。既前有二因故。以五果往酬。未来二果故。须三因往克。 世界品法门名义第七 三世 过去世。现在世。未来世。 三界 欲界。色界。无色界。是名三界。亦名三有。欲界始从地狱上至六天。皆有六欲之情。通为欲界。色界总有四禅。合十八天。初禅梵天已上无有女形。色身清净故曰色界。非是散善所能惑也。要修禅定得生其中。无色界有四天。此众生过去时厌患色碍。修无边虚空三昧生在其中。无有身形。但有四心故。曰无色界。不得闻法。名为难处。 二世间 一者众生世间。二者器世间。众生世间众生种数等是。器世间国土山河 现代汉语译本： 起初的染污被称为爱（爱：贪爱、执着）。这是现在的第一个因。爱缘于取（取：执取）。由于染污的爱，产生了执取。缘于染污而对事物产生执着和迷惑，这被称为取。这是现在的第二个因。取缘于有（有：存在、业力）。由于执取，发起了有。身口意的造作能够招来果报，因为果报来自于自身的原因，所以称为有。这是现在的第三个因。有缘于生（生：出生）。由于现在的‘有’，导致未来承受出生。于法最初的开始，名为生。生缘于老死（老死：衰老和死亡）。由于有了出生，就有了衰老和死亡。这是老死的缘由，所以说生缘老死。其余的都可以依此类推。生和死是未来的两种果报。这十二因缘是生死轮回的系缚之因缘。必须灭除这些因缘，才能免于生死。所以经中说：无明灭则行灭，乃至生灭则老死灭。如果从三世来划分，过去有两种因，中间有八种因果，未来有两种果。过去只有因，未来只有果，中间的现在是因果合在一起说的。之所以这样说，是因为前面有两种因，所以用五种果报来酬偿。未来有两种果，所以需要三种因来克制。 世界品法门名义第七 三世：过去世、现在世、未来世。 三界：欲界、**（**：物质的、有形的世界）、无**（无**：没有物质的世界）。这被称为三界，也称为三有。欲界从地狱开始，向上直到六欲天，都存在六欲的情感，统称为欲界。**总共有四禅，合起来有十八天。初禅梵天以上没有女性的形体，色身清净，所以称为**。不是散乱的善行所能迷惑的。需要修习禅定才能往生其中。无**有四天。这些众生在过去世厌恶物质的障碍，修习无边虚空三昧而生在其中。没有身形，只有四种心识，所以称为无**。不能听闻佛法，被称为难处。 二世间：一者众生世间，二者器世间。众生世间指的是众生的种类和数量等。器世间指的是国土山河。