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Term Definition
因果皆空宗《佛学大辞典》
(流派)外道十六宗之一。又云空见论。立无原因结果理,又世间一切法悉空之外道诸派总称也。据义林章二谓诸邪见外道见行善者返生恶趣,行恶者返生善趣,便谓因果皆空,或总排拨一切空云。
因果经《佛学大辞典》
(经名)过去现在因果经之略称。别有佛说因果经一卷,罗什所译,不入经藏。
因源《佛学大辞典》
(术语)对果而谓为因,对末而谓为源也。华严经疏四曰:“因该果海,果彻因源。”
因熏习镜《佛学大辞典》
(术语)四镜之一。于真如体内具足一切之功德,而熏习众生以为成佛之正因,如净镜现一切之影也。起信论曰:“二者因熏习镜,谓如实不空。一切世间境界,悉于中现。不出不入,不失不坏,常住一心。”
因相《佛学大辞典》
(术语)阿赖耶识三相之一。意言为万法原因之相。盖第八阿赖耶识,摄持一切种子,能为万法生起之原因也。成唯识论二曰:“此能执持诸法种子令不失故,名一切种,离此余法能遍执持诸法种子不可得故,此即显示初能变识所有因相。”即是。八识之因相,实有六因十因等种类,独执持种子令不失之义,于他为不共之相,故取之为第八识之因相也。盖因相之义,具通于依持因与生起因之二意。今唯以持种之特用为因相者,解之于狭义也。若于广义言之,则第八识中摄藏之诸法种子,亦可名为因相。何则?以种子正为现起诸法之亲因缘法故也。故唯识论述记四,谓:“三相,皆唯为现行之识,虽所生义别,而实无广狭,实通现种。”然论文专以现行之第八识明为因相者,以种子之相,微细而隐故耳。就中若就现行识而言,则因者依持之义,即执持种子为诸法原因之意。又就种子识而言,则因者生起之义,即能为生起诸法原因之意。
因等起《佛学大辞典》
(术语)对于刹那等起而言。因等引起业之意。申言之,即表业及无表业,必于其前念,有善恶之心心所,因之而发。谓动机也。此有远因等起,与近因等起之二种。远因等起者,思惟之思,即思业,当于唯识所谓审虑思,决定思,谓豫思惟所作之事,间接为业之因也。近因等起者,作事之思,即思已业,当于唯识之动发胜思,谓随思而为所作之事,动身发语也。所作业之三性别,由近因等起而判之。出于俱舍论及记第十三。
因缘《佛学大辞典》
(术语)一物之生,亲与强力者为因,疏添弱力者为缘。例如种子为因,雨露农夫等为缘。此因缘和合而生米。大乘入楞伽经二曰:“一切法因缘生。”楞严经二曰:“彼外道等,常说自然,我说因缘。”长水之楞严经疏一之上曰:“佛教因缘为宗,以佛圣教自浅至深,说一切法,不出因缘二字。”维摩经佛国品注:“什曰:力强为因,力弱为缘。肇曰:前后相生因也,现相助成缘也。诸法要因缘相假,然后成立。”止观五下曰:“招果为因,缘名缘由。”辅行一之三曰:“亲生为因,疏助为缘。”

又梵语尼陀那之译意。十二部经之一。又云缘起。参照“尼陀那”条。

又四缘之一。因即缘之意。此非因与缘各别而论,亲因即名为缘。俱舍论七,谓:“因缘者,五因之性。”六因中,除能作因,余五因虽总为因缘,而唯识论七唯名同类因为因缘。“六因”、“四缘”及“十二因缘”,各详见本条。

因缘依《佛学大辞典》
(术语)谓一切诸法发生所亲依者。唯识论规定诸心心所为有所依之法,举三种所依,此即其中之一也。对于增上缘依及等无间缘依而言,谓一切诸法各自之种子也。一切有为法,皆依各自之种子而生起,若离种子之因缘,则决无生者。斯一切种子,为诸法之原因,又为诸法依生之所依法,故名之曰因缘依。成唯识论四所谓:“诸心心所,皆有所依。然彼所依总有三种:一因缘依,谓自种子,诸有为法皆托此依。离自因缘,必不生故。”即其事也。虽然详究论文之意,因缘依之体,不止于种子,又熏生种子之现行法,亦因种子为因缘依。若单以种子为因缘依,则与瑜伽论等所云之种子依何异。故同论述记四,释此论文,谓:“约识而论,唯种子识。今泛说诸有为法,皆托此依,据通依(因缘依)故也。一切有为法,无无因缘者。”瑜伽论之种子依,其名义限于种子生现行之一面,不能更示种子生种子及现行熏种子时互为因缘之义。故唯识论悉摄此等所依法,名为因缘依,以代瑜伽论所谓种子依。要之因缘依之语,有自体办生本据之意,以狭义解之,与种子依同,为单指诸法之种子者。若以广义解之,则生种子之现行法,并生后念种子之前念种子,亦为因缘依也。小乘不言种现等法,唯言心心所法,总依四缘,六因中除能作之一因,余因皆为因缘之性云。
因缘僧护经《佛学大辞典》
(经名)佛说因缘僧护经,失译,一卷。五百商人入海时,请僧护为说法者。迨至海中,龙王乞僧护去授四龙子以四阿含经。商人还时,僧护自海出同还。途中相失。见地狱中五十六事。次至五百仙人处一宿济度之。来见佛,问因缘。佛一一答之。
因缘变《佛学大辞典》
(术语)见“二变”条。
因缘合成《佛学大辞典》
(术语)森罗万象,必自因(亲因),与缘(助缘)而成,此二者相合而生结果,谓之因缘合成。
因缘周《佛学大辞典》
(术语)三周之一。见“三周”条。
因缘宗《佛学大辞典》
(流派)大衍所立四宗之第一。见“宗”条附录四宗项下。
因缘性《佛学大辞典》
(术语)为诸法生起原因又为依托之性也。四缘性之一。大乘小乘,其解不同。(一)小乘于诸法之原因六因中,除能作因外,余五因为因缘性。如此因缘性,义既通于六因中五因,故其意颇广,且举一例,如眼识之起,以有发识取境作用之眼根为因,所对之色境为缘而生。故眼根与色境,为眼识生起,有为因缘之性云。(二)大乘于六因中,唯以同类因为因缘之性,余五因总为增上缘之性。详言之,则同类因通于因缘性与增上缘性。余五因唯为增上缘之性。因类因为引生等流果之原因,又名自种因。即过去之善法,于现在之善法为因,现在之善法,于未来之善法为因。恶法无记法亦然。如此诸法之亲因缘种子,为因缘性,又熏生此种子之现行法,为种子之因缘性,更生后自类种子之前念种子,为后起种子之因缘性,毕竟离为诸法原因之种子,不可立因缘性也。
因缘生《佛学大辞典》
(术语)见“无始无明”条。
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