常识“六因”是什么意思，起源、典故、生平简介及释义-历史文化

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常识“六因”是什么意思，起源、典故、生平简介及释义-历史文化

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词汇	六因
正文
释义	六因佛教用语。“因缘”学说之一。谓凡有为法之生，必依因与缘之和合，因有六种。据《俱舍论》卷六：（1）能作因（无障因）：“一切有为，唯除自体，以一切法为能作因，由彼生时无障住故。”即某物生时，凡一切不对其发生阻碍作用的事物皆为某物的“能作因”。故此因范围至广。（2）俱有因（共有因、共生因）：“若法更互为士用果，彼法更互为俱有因。”指互为依存条件“相扶体立”，如三杖相依而得站立，“三杖”即互为俱有因。（3）同类因（自分因、自种因）：“谓相似法与相似法为同类因，谓善五蕴展转相望为同类因。”如善的观念产生善的观念，恶的观念产生恶的观念等等。因与果在道德性质上属于同类，故名前者为后者的同类因。（4）相应因：“唯心、心所是相应因。”谓认识发生时，心和心所必同时相应而起，互相依存，“相扶有用”，故名相应因。（5）遍行因（遍因）：“谓前已生遍行诸法，与后同地染污诸法为遍行因。”特指能够遍行于“一切染污法”的烦恼而言，如无明、邪见、疑等。（6）异熟因（报因）：“唯诸不善及善有漏是异熟因。”特指能招致三世苦乐果报的善恶业因。“异熟”即是果报。此六因着重用于说明三世苦乐果报的诸种条件及其实际作用，与四缘互有分合。
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