---
title: "大乘義章 · 20 六因義(三本)"
description: "大乘義章是隋代高僧慧遠所著的一部重要佛教論典。該書創作於南北朝佛教義學興盛之際旨在系統闡釋大乘佛教的核心教義。全書內容廣博對名相、法數、教理等進行了精細分梳與詮釋涵蓋空有、佛性、修行等多個關鍵領域體系嚴整被譽為中國佛教史上的百科全書式著作。此書不僅總結了南北朝佛教的思想精華更對後世天台、華嚴等宗派的教理發展產生了深遠影響是研究漢傳大乘佛教思想不可或缺的權威典籍。"
url: "https://rushiwowen.co/en/r/cmcwjp6a40g4gl704esnl5cs0"
---

### 六因義五門分別辨相一　就時分別二　對果分別三　歷法分別四　大小同異五

> Six Causes: Five Categories of Distinction

初辨其相。六因之義。出毘曇論。大智論中。亦廣分別。一所作因。二共有因。三自分因。四者遍因。五相應因。六者報因。故彼偈言。所作共自分一切相應報。從是六種因。轉生有為法。所作因者。諸法起時。除其自體。萬法不障。令其得生。名所作因。如空生色。如地生於草木等也。故彼偈言。相似不相似。各除其自性。一切是作因。生時不障故。共有因者。諸法起時。同時同性。共有之法。展轉為因。名共有因。如心心法集起之時。同時即有諸心數法生住滅等。說為共有。若是禪定無漏之心。同時即有定道無作。望彼心法。亦是共有。如是色法及非色心不相應法。集起之時。同時即有生住滅等。為共有也。自分因者。同類之法。藉前生後。名自分因。於中略以四義分別。一三性分別。所謂善惡無記性也。善法唯與善法為因。不與不善無記為因。不善無記。望彼善法。亦無因義。不善還與不善為因。若望無記。義須分別。無記有二。一者穢污。二者白淨。欲界地中身邊二見。及上界一切煩惱。名為穢污。報生威儀工巧變化。非煩惱故。名為白淨。不善與彼穢污無記。互得為因。同是染污煩惱法故。若望白淨。則無因義。無記法中。迭互相望。穢污還與穢污為因。白淨還與白淨為因。穢污白淨二種相望。則無因義。二品數分別。品者所謂上中下品。善中有二。一者生得。過去久習。生便得之。二者方便。現在修起。若論生得。上中下品。展轉為因。以彼先成非增習故。若論方便。下為勝因。勝非下因。同品相望。亦有因義。不善法中。上中下品。展轉為因。以彼性成非始習故。又從上地退生下時。下地煩惱。上中下品。一時頓得。隨何先起則為因也。無記法中。穢污無記。與不善同。白淨之中。四種相望。生得唯與報生威儀工巧變化四種為因。威儀唯與威儀工巧變化為因。工巧唯與工巧變化二種為因。變化唯與變化為因。三就時分別。時謂三世。過去世中。善惡等法。前起之者。與後為因。及與現在未來為因。現在世中。善惡等法。前起之者。與後為因。及望未來。為自分因。未來之法。還望未來。無自分因。以未起法無先後故。四就處分別。處謂九地。始從欲界乃至非想。若有漏法。當地為因。異地相望。則無因義。以有漏法異地相望因果斷故。若無漏法。異地相望。展轉為因。以無漏法不繫地故。雖復異地。展轉為因。下為勝因。勝非下因。言遍因者。苦集諦下疑見無明。能生一切染污法。故名為遍因。總相如是。於中略以四句分別。一定別其相。遍因不同。有十一種。苦下有七。所謂五見疑及無明。集下有四。邪見見取疑及無明。是十一也。然苦諦下。具有十使。五利五鈍。集下有七。謂貪瞋慢邪見見取疑及無明。何故但說苦下七使集四使為遍因乎。以此十一迷理之惑。通迷一切有漏之法。能增一切染污法故。說為遍因。貪瞋及慢。緣事煩惱。非是通迷一切有漏苦集之理。不能增長一切染污。以是義故。不名遍因。滅道諦下諸使煩惱。何故不名為遍因乎。然滅道下諸使煩惱。迷於滅道。不能迷縛一切煩惱。不能增長一切染污。以是義故。不名遍因。十一遍使。迷縛一切五行煩惱。一切煩惱。苦集諦攝。以是義故。唯就苦集說為遍因。修道四使。亦是事中縛事煩惱。不能增長一切染污。以是義故。不名遍因。二遍使遍因相對辨異。異有三種。一寬狹不同。十一遍使。唯是苦集二諦之下見疑無明。不通其餘心心數法生住滅等。是名為狹。遍因通攝苦集諦下見疑無明。及餘一切心心數法住滅等。是名為寬。二長短不同。十一遍使。統通三世。名之為長。遍因唯在過去現在。不通未來。是名為短。三就所生所使之法。通局不同。十一遍使。遍使一切有漏之法。是故名通。遍因唯生染污之法。自餘善法白淨無記。非彼所生。就染中從其生者。望之說因。不從生者。則非彼因。是故名局。遍使遍因。差別如是。三就時分別。時謂三世。此三世中。前為後因。後非前因。如過去世。前起煩惱。望後說因。及望現在未來為因。現在世中。前局後因。望未來世。亦得說因。未來還望未來之法。則無因義。未來未起。無前後故。四就處分別。處謂欲界乃至非想。此地地中。當地說因。不望他地。彼染污法。繫地別故。故彼偈言。苦集於自地。見疑及無明。是一切遍因。相應因者。止在心法。如心起時。即有一切諸心數法。與心相應。是相應法。展轉相助。有所為作。名相應因。於中心王。望數說因。心心相望。則無因義。一時中。無二心故。數望心王。亦得說因。但就數中異數相望。展轉為因。非同一數相望說因。言報因者。一切三界有漏善法及與不善。能生一切苦樂等報故。名報因。因相如是。

> First, let us distinguish their characteristics. The meaning of the six causes comes from the Abhidharma Treatise, and the Great Wisdom Treatise also explains them in detail. They are: 1) the cause of efficacy, 2) the cause of mutual coexistence, 3) the cause of self-generation, 4) the universal cause, 5) the corresponding cause, and 6) the retributive cause. Thus, the verse there says: "Efficacy, coexistence, self-generation, universal, corresponding, and retribution. From these six causes, conditioned phenomena arise." The cause of efficacy: When all phenomena arise, apart from their own essence, all other things do not obstruct them and allow them to come into being. This is called the cause of efficacy. For example, space gives rise to form, and the earth gives rise to plants and trees. Thus, the verse there says: "Similar or dissimilar, each excluding its own nature, all are efficacy causes, because they do not obstruct arising." The cause of mutual coexistence: When phenomena arise, those that arise simultaneously, are of the same nature, and coexist together become causes for one another. This is called the cause of mutual coexistence. For example, when mind and mental factors arise together, at the same time there are various mental factors such as arising, abiding, and ceasing. These are said to be coexistent. If it is a mind of meditative absorption that is undefiled, then simultaneously there are the undefiled aspects of the concentration path. Toward that mind and its factors, these too are coexistent. Likewise, when material forms, non-material minds, and factors dissociated from mind arise together, at the same time there are arising, abiding, and ceasing as coexistent factors. The cause of self-generation: Phenomena of the same category, relying on the earlier to produce the later, are called the cause of self-generation. Here, it is briefly distinguished by four aspects: 1. Distinction by the three natures: namely, good, evil, and neutral. Good dharmas are causes only for good dharmas, not for evil or neutral ones. Evil and neutral dharmas, toward good dharmas, also have no causal meaning. Evil dharmas are causes for other evil dharmas. Toward the neutral, the meaning must be distinguished. The neutral has two kinds: defiled and pure. In the desire realm, the views of self and of self-possession, along with all afflictions of the higher realms, are called defiled. Results of karmic retribution, deportment, craftsmanship, and transformation, being non-afflicted, are called pure. Evil dharmas and defiled neutral dharmas can be causes for each other, because both are defiled affliction dharmas. Toward pure neutral dharmas, there is no causal meaning. Among neutral dharmas, looking at each other, the defiled are causes for the defiled, and the pure are causes for the pure. Between the defiled and the pure neutral, there is no causal meaning. 2. Distinction by grade: Grades refer to superior, middling, and inferior. Among good dharmas, there are two kinds: innate — acquired through long past habituation, obtained at birth; and developed — cultivated in the present. As for the innate, superior, middling, and inferior grades are causes for one another, because they were formed previously and are not enhanced by further practice. As for the developed, the inferior is a stronger cause, and the superior is not a cause for the inferior. Between same-grade dharmas looking at each other, there is also a causal meaning. Among evil dharmas, superior, middling, and inferior grades are causes for one another, because their nature is formed and not newly practiced. Also, when one falls from a higher realm to a lower one, the afflictions of the lower realm — superior, middling, and inferior — are all obtained at once. Whichever arises first then serves as a cause. Among neutral dharmas, the defiled neutral is the same as the evil. Within the pure neutral, looking at the four kinds: innate is a cause only for the four — retribution-born, deportment, craftsmanship, and transformation. Deportment is a cause only for deportment, craftsmanship, and transformation. Craftsmanship is a cause only for craftsmanship and transformation. Transformation is a cause only for transformation. 3. Distinction by time: Time refers to the three periods. In the past, good and evil dharmas that arose earlier are causes for those arising later, as well as for those in the present and future. In the present, good and evil dharmas that arose earlier are causes for those arising later, and toward the future, they are self-generation causes. Future dharmas, looking toward other future dharmas, have no self-generation cause, because what has not yet arisen has no before or after. 4. Distinction by place: Place refers to the nine realms, from the desire realm up to the realm of neither perception nor non-perception. If they are defiled dharmas, they are causes only within their own realm. Looking across different realms, there is no causal meaning, because for defiled dharmas, across different realms, cause and effect are cut off. If they are undefiled dharmas, looking across different realms, they are causes for one another, because undefiled dharmas are not bound to any realm. Although across different realms, they are causes for one another, the inferior is a stronger cause, and the superior is not a cause for the inferior. What is called the universal cause: Under the truths of suffering and origination, doubt, wrong views, and ignorance can give rise to all defiled dharmas. Therefore, they are called universal causes. The general characteristics are thus. Here, it is briefly distinguished by four aspects: 1. Distinguishing its characteristics: The universal causes are of eleven kinds. Under the truth of suffering there are seven: the five views, doubt, and ignorance. Under the truth of origination there are four: wrong view, attachment to views, doubt, and ignorance. These are the eleven. Now, under the truth of suffering, there are all ten vexations — five sharp and five dull. Under origination, there are seven: greed, anger, pride, wrong view, attachment to views, doubt, and ignorance. Why is it said that only the seven under suffering and the four under origination are universal causes? Because these eleven, being delusions about principles, universally delude about all defiled dharmas and can increase all defiled dharmas. Therefore, they are called universal causes. Greed, anger, and pride are afflictions that grasp at objects. They do not universally delude about all defiled dharmas under suffering and origination, nor can they increase all defilement. For this reason, they are not called universal causes. The vexations under the truths of cessation and the path — why are they not called universal causes? Because the vexations under cessation and the path delude about cessation and the path; they cannot delude and bind all afflictions, nor can they increase all defilement. For this reason, they are not called universal causes. The eleven universal vexations delude and bind all afflictions of the five categories, and all afflictions are included in the truths of suffering and origination. For this reason, only in terms of suffering and origination are they called universal causes. The four vexations of the path of cultivation are also afflictions that bind objects in matters; they cannot increase all defilement. For this reason, they are not called universal causes. 2. Distinguishing the difference between the universal vexations and the universal causes in contrast: The difference is threefold. First, breadth and narrowness. The eleven universal vexations are only the views, doubt, and ignorance under the truths of suffering and origination. They do not extend to other mind and mental factors such as arising, abiding, and ceasing. This is called narrow. The universal cause broadly includes the views, doubt, and ignorance under suffering and origination, as well as all other mind and mental factors and arising, abiding, and ceasing. This is called broad. Second, length and shortness. The eleven universal vexations extend through all three periods of time. This is called long. The universal cause exists only in the past and present, not in the future. This is called short. Third, the scope of what they generate and what they pervade — whether broad or restricted. The eleven universal vexations pervade all defiled dharmas. Therefore, they are called broad. The universal cause only generates defiled dharmas. Other good dharmas and pure neutral dharmas are not generated by it. Among defiled dharmas, those that arise from it are said to have it as cause; those that do not arise from it do not have it as cause. Therefore, it is called restricted. The difference between the universal vexations and the universal cause is thus. 3. Distinction by time: Time refers to the three periods. In these three periods, the earlier is a cause for the later, and the later is not a cause for the earlier. For example, in the past, vexations that arose earlier are said to be causes toward those arising later, as well as toward the present and future. In the present, the earlier may be a cause toward the later, and toward the future, a cause can also be said. The future, looking toward other future dharmas, has no causal meaning, because what has not yet arisen has no before or after. 4. Distinction by place: Place refers to the desire realm up to the realm of neither perception nor non-perception. In each realm, causes are spoken of within that realm, not looking toward other realms, because defiled dharmas are bound to distinct realms. Thus, the verse there says: "In suffering and origination, within one's own realm, views, doubt, and ignorance — these are all universal causes." The corresponding cause: This rests only in mind and mental factors. For example, when mind arises, at that time there are all the mental factors that correspond with mind. These corresponding dharmas, mutually aiding one another and accomplishing deeds, are called the corresponding cause. Here, the mind king toward the mental factors is said to be a cause. Between two minds looking at each other, there is no causal meaning, because there are no two minds at one time. The mental factors toward the mind king can also be said to be causes. But among the mental factors, different factors looking at each other are causes for one another; the same factor looking at itself is not said to be a cause. What is called the retributive cause: All defiled good dharmas in the three realms, as well as evil dharmas, can give rise to all kinds of pleasurable and painful retributions. Therefore, they are called the retributive cause. The characteristics of the causes are thus.

第二門中。就時分別。時謂三世。六因之中。所作最寬。故通三世及非三世。有為法中。所作因者。通於三世。無為法中。所作因者。非三世攝。自分遍因。唯在過現。不通未來。未來未起。無前後故。相應共有及以報因。通其三世。故彼論言。作因一切法。二因說二世。餘三說三世。若使未來無前後故不說自分及遍因者。是則未來無前後故。應無報因。釋言。報因異類牽果。彰因義顯故得說因。自分遍因。同類相起。因相微隱故不說也。

> Second Section: Distinctions in Terms of Time. Time refers to the three periods—past, present, and future. Among the six causes, the efficient cause is the broadest, as it applies to all three periods as well as to what lies beyond them. Within conditioned phenomena, the efficient cause operates across the three periods. Within unconditioned phenomena, the efficient cause is not confined to the three periods. The specific cause and the pervasive cause exist only in the past and present, not in the future, because the future has not yet arisen and lacks any sequence of before and after. The associated cause, the co-existent cause, and the retributive cause span all three periods. Thus, that treatise states: The efficient cause applies to all phenomena; two causes are spoken of in terms of two periods; the remaining three are spoken of in terms of all three periods. If it is argued that because the future lacks sequence, the specific and pervasive causes are not mentioned, then by the same reasoning the retributive cause should also be absent. The explanation is: the retributive cause draws results from a different category, making its causal function evident and thus worthy of being called a cause. The specific and pervasive causes, however, give rise to effects of the same kind, and their causal function is subtle and hidden, so they are not mentioned.

第三門中。對果分別。果別有五。一增上果。二者依果。三者報果。四功用果。五解脫果。增上果者。如彼眼識。為其眼根。增上緣生。故望眼根。為增上果。乃至意識。望意亦然。言依果者。從前生後。同類相起。名為依果。言報果者。善惡等業。得苦樂報。名為報果。功用果者。謂現在世有所成辨。名功用果。地持名此為士夫果。解脫果者。為雜心中。世諦淨智及無漏道。斷諸煩惱。所得無為。名解脫果。地持之中。明世俗智滅諸煩惱。彼非究竟非解脫果。唯取無漏斷結之處。為解脫也。此五果中所作因者。得增上果。自分遍因。同類相生。得彼依果。其報因者。得彼報果。相應共有。得功用果。所作因中對治道者。得解脫果。

> In the third section, we discuss results in relation to causes. There are five kinds of results: (1) the dominant result, (2) the dependent result, (3) the karmic result, (4) the functional result, and (5) the liberation result. The dominant result: For instance, eye consciousness arises conditioned by the eye faculty as its dominant condition. Thus, relative to the eye faculty, it is the dominant result. Likewise, mind consciousness relates to the mind faculty in the same way. The dependent result: When the preceding moment gives rise to the succeeding one, and similar types of mental states follow one another, this is called the dependent result. The karmic result: Wholesome and unwholesome actions bring about experiences of pleasure and pain. This is called the karmic result. The functional result: What is accomplished or achieved in the present life is called the functional result. The \*Grounds of the Bodhisattva\* (Bodhisattvabhūmi) calls this the personal result. The liberation result: Within the defiled mind, the pure worldly wisdom and the supramundane path cut off the mental afflictions. The unconditioned state thus attained is called the liberation result. The \*Grounds of the Bodhisattva\* explains that worldly wisdom can eliminate afflictions, but that is not ultimate and not the liberation result. Only the supramundane path, which eradicates the bonds of defilement, constitutes liberation. Among these five results: The creative cause yields the dominant result. The universal and partial causes, which give rise to similar effects in succession, yield the dependent result. The karmic cause yields the karmic result. The associated and co-existent causes yield the functional result. The remedial path, which is part of the creative cause, yields the liberation result.

第四門中歷法分別。法七種。一者報法。二者不善。三穢污無記。四威儀等白淨無記。五者一切有漏善法。六除初念無漏之道自餘一切無漏善法。七者初念無漏之法。此之七種。攝為四階。初之一門。即為一階。次有兩門。為第二階。次有三門。為第三階。末後一門。為第四階。初階之中。要分為二。一者心法。二非心法。彼心法者。從五因生。除其遍因。以彼報法非煩惱故。非心法。從四因生。除其遍因之義。類同前釋。除相應因。非心法故。第二階中。亦有心法及非心法。彼心法者。從五因生。除其報因。非報法故。非心法者。從四因生。除彼報因。非報法故。除相應因。非心法故。第三階中。亦有心法及非心法。彼心法者。從四因生。除其報因。非報法故。亦除遍因。非煩惱故。非心法者。從三因生。除彼報因。及除遍因。義同前釋。除相應因。非心法故。第四階中。亦有心法及非心法。彼心法者。從三因生。除其報因。以非報故。亦除遍因。非煩惱故。除自分因。以初無漏無自分故。非心法者。從二因生。謂所作因及共有因。無有一法從一因生。

> In the fourth section, the dharmas are classified according to their nature. There are seven types of dharmas: 1. Karmic retribution dharmas, 2. Unwholesome dharmas, 3. Neutral dharmas defiled by ignorance, 4. Neutral dharmas of pure conduct such as proper deportment, 5. All wholesome dharmas associated with defilements, 6. All pure dharmas excluding the first moment of the supramundane path, 7. The first moment of the supramundane path itself. These seven types are grouped into four stages. The first type forms the first stage. The next two types form the second stage. The next three types form the third stage. The final type forms the fourth stage. Within the first stage, a distinction is made into two categories: - Mind dharmas, which arise from five causes, except for the universal cause, because retribution dharmas are not afflictions. - Non-mind dharmas, which arise from four causes, excluding the universal cause for the same reason as explained above, and also excluding the associated cause, as they are not mind dharmas. In the second stage, there are also mind dharmas and non-mind dharmas: - Mind dharmas arise from five causes, except for the retribution cause, since these dharmas are not retribution. - Non-mind dharmas arise from four causes, excluding the retribution cause for the same reason, and also excluding the associated cause, as they are not mind dharmas. In the third stage, there are also mind dharmas and non-mind dharmas: - Mind dharmas arise from four causes, excluding the retribution cause, since they are not retribution, and also excluding the universal cause, as they are not afflictions. - Non-mind dharmas arise from three causes, excluding the retribution cause and the universal cause, for the same reasons as explained above, and also excluding the associated cause, as they are not mind dharmas. In the fourth stage, there are also mind dharmas and non-mind dharmas: - Mind dharmas arise from three causes, excluding the retribution cause, since they are not retribution, and also excluding the universal cause, as they are not afflictions, and also excluding the self-nature cause, since the first moment of the supramundane path has no self-nature cause. - Non-mind dharmas arise from two causes: the efficient cause and the co-existent cause. No dharma arises from a single cause alone.

第五門中。辨其同異。同異之義。如大智論說。所言同者。如彼中說。六因之義相同毘曇。更無差別。所言異者。小乘法中。隨相定執。不知此等幻化緣起。菩薩了知如幻如化如水中月明鏡中像等。畢竟無有一法別守自性。雖無定性因緣不無。此即是其同異之相。六因之義。略辨如是。