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同類因

Pronunciations

Basic Meaning: same-type cause

Senses:

  • A cause that yields a result that is the same in type—especially being the same in karmic moral quality 等流果. One of the two kinds of causes 二因, where it is synonymous with 習因, or one of the six kinds of causes 六因 (Skt. sabhāga-hetu, sabhāga-hetutva; Tib. skal mnyam gyi rgyu). 〔大毘婆沙論 T 1545.27.79b25〕 [Charles Muller; source(s): Ui, Hirakawa, Nakamura, JEBD, YBh-Ind]
  • According to the Sautrāntika 經部 theory, "if a kuśala-citta were to follow an akuśala-citta, then it will depend for its nature on a homogenous cause. This will amount to an admission of the unacceptable position that good springs out of evil or vice versa." (Jaini 1959, 238). Since a homogenous cause invariably gives rise to a result that is the same in karmic (moral) quality 等流果, wholesome thoughts and behaviors only give rise to further wholesome thoughts and behaviors, while unwholesome thoughts and behaviors only give rise to further unwholesome thoughts and behaviors. But from whence do wholesome thoughts arise in the mind of the ordinary sentient being, if unwholesome thoughts only ever give rise to further unwholesome thoughts? Jaini studies how different Abhidharma 倶舍 traditions developed different explanations to avoid a regress. The Sthāviravādins 上座部 avoid a regress by postulating that unwholesome and wholesome states never follow each other without a karmically indeterminate state 無記 to intervene between two states of different karmic (moral) quality (Jaini 1959, 238). The Vaibhāṣikas seek a solution by postulating the element of 'acquisition'  得, a neither fully mental nor fully physical force which controls the collection of a particular kind of dharma (either wholesome or unwholesome) and another non-concomitant mental function 心不相應法 called non-acquisition 非得 that interferes with the collection of wholesome or unwholesome mental factors. For example, when an unwholesome thought is followed by a wholesome thought, the wholesome thought is brought into operation by the acquisition of the wholesome mental factor. The obtaining of the wholesome mental factor is further assisted by the nonacquisition, which impedes the arising of unwholesome mental factors.

    Sautrāntikas explain the activation of latent goodness or badness in the ordinary mind by postulating a theory of seeds 種子. The Sautrāntikas upheld the doctrine that the afflictive dispositions 隨眠 (anuśaya) as well as the wholesome elements co-exist side by side in the form of latent seeds, but only one of them operates at one time. Hence, the causes of wholesomeness and unwholesomeness generate homogenous results 等流果, while they also exist as latent tendencies in the mind that can be activated at different times due to the ripening of karmic seeds.

    References:

    Jaini, Padmanabh S. 1959. “The Sautrāntika Theory of Bīja.” Bulletin of the School of Oriental and African Studies 22 (2): 236–249.

    [Billy Brewster; source(s): Jaini 1959]
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    [Dictionary References]

    Bukkyō jiten (Ui) 777

    Bulgyo sajeon 182a

    Japanese-English Buddhist Dictionary (Daitō shuppansha) 48b/53

    Bukkyōgo daijiten (Nakamura) 1011c

    Fo Guang Dictionary 2250

    Ding Fubao {Digital Version}

    Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0243

    Bukkyō daijiten (Mochizuki) (v.1-6)3924a,5051b

    Bukkyō daijiten (Oda) 1284-3*1819-2-14

    Copyright provisions

    The rights to textual segments (nodes) of the DDB are owned by the author indicated in the brackets next to each segment. For rights regarding the compilation as a whole, please contact Charles Muller. Please do not reproduce without permission. And please do not copy into Wikipedia without proper citation!

    Entry created: 2003-03-12

    Updated: 2018-12-21