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Term Definition
唯识开蒙《佛学大辞典》
(书名)二卷,元释云峰集。是书不列正文,仅将论文中紧要之处撮为标题一百五十,设为问答:以畅其旨,故云开蒙也。
唯识心定《佛学大辞典》
(术语)唯识观也。楞严经五曰:“我修习唯识心定,入三摩地。”
唯识心要《佛学大辞典》
(书名)十卷,明蕅益大师随讲随录以成之。凡遇论文中蹇涩之处,则旁书数字以充畅其义。故阅者较易领会。
唯识所变《佛学大辞典》
(术语)万有总由阿赖耶识所变出之意。见“赖耶缘起”条。
唯识无境《佛学大辞典》
(术语)言唯有内心,心外无境也。楞伽经唯识论曰:“唯识无境界,以无尘妄见。”秘藏宝钥上曰:“幻影观心,唯识遮境。”
唯识无境界论《佛学大辞典》
(书名)般若流支译,楞伽经唯识论之异名。
唯识枢要《佛学大辞典》
(书名)具名成唯识论掌中枢要。唯识三个疏之一。四卷,唐慈恩作,解成唯识论中之要义。
唯识法师《佛学大辞典》
(人名)慈恩大师虽造百部章疏而以成唯识论为宗,故号唯识法师。
唯识演秘《佛学大辞典》
(书名)具名成唯识论演秘,唯识三个疏之一。七卷,唐朴杨大师智周作。释唯识述记。
唯识章《佛学大辞典》
(书名)大乘法苑义林章一末篇章之名。
唯识观《佛学大辞典》
(术语)具名唯识三性观。三性者何?一曰遍计所执性。执在心外之我法性是也。二曰依他起性。种子所生之因缘法是也。三曰圆成实性。依他起性所依之实体,真如是也。分别此三性,则以遍计所执性,系心外之法,非有而遮遣,依他圆成,系心内之法,非空而观照,是名唯识三性观。唯者简持之义,简去遍计,而持取依圆之二性,识之言者,显所持取之依圆二性也。修此唯识三性观,自浅至深,有五重,称为五重唯识:一曰遣虚存实识。以心外诸境,为遍计所执之虚妄,体用非有而遮遣。心内诸法,为依他与圆成,体用非无而存留。此为虚实相对之观法。二曰舍滥留纯识。识有八种,分别识相则各有相分、见分、自证分、证自证分之四分,此中相分为所缘之境,后三分为能缘之心。而所缘之相分,滥于心外之妄境,故舍彼而不取,唯存留后三分之纯识。此乃心境相对之观法。三曰摄末归本识。相分系识内所取之境,见分系识内能取之作用,此二者从识之自体分而起,自体分为本,见相二分为末,故离识之自体分,无见相之末,摄末而归于本。此乃体用相对之观法。四曰隐劣显胜识。八识之自体分,各有心王与心所。心王者,胜如王,心所者,劣如臣,故隐劣法之心所,以显胜法之心王。此乃心心所相对之观法。五曰遣相证性识。留于第四重之八识心王之自体分,是依他起性之事相,此事相之实性,为二空所遣之圆成实性,即以依他之事相为空而舍遣,证得圆成实性也。此为事理相对,唯识观之至极。五重之中,前四重,为舍遣遍计所执性而使归于依他起性之观法,故曰相唯识。后一重为舍遣依他起性而证得圆成实性之观法,故曰唯识观。菩萨观此唯识无境,以相违识相智等之四智。
唯识论《佛学大辞典》
(书名)有二本:一为成唯识论,梵名Vijñānamātrasiddhi-śāstra之异名。一为唯识二十论之略名。唯识二十论,有三译:一后魏瞿昙般若流支(又作菩提流支)译,一卷,单题曰唯识论,或题曰楞伽经唯识论。二陈真谛译,一卷,题曰大乘唯识论。三唐玄奘译,一卷,题曰唯识二十论。诸家之注释如下:唯识二十论述记二卷,唐窥基撰。成唯识论料简二卷,唐窥基撰。又称唯识开发。成唯识论述记二十卷,唐窥基撰。成唯识论别钞十卷,存卷一卷五卷九卷十,唐窥基撰。成唯识论掌中枢要八卷,唐窥基撰。成唯识论掌中枢要四卷,唐窥基撰。成唯识论掌中枢要记二卷,存卷上,唐智周述。成唯识论了义灯十四卷,唐慧沼述。成唯识论了义灯记二卷,存卷下,唐智周撰。成唯识论演秘十四卷,唐智周撰。成唯识论义蕴五卷,唐道邑撰。成唯识论疏义演二十六卷,唐如理集。缺卷六末下及十七十八二十二。成唯识论演秘释卷一,唐如理撰。注成唯识论卷十七,余缺。成唯识论疏钞十八卷,唐灵泰撰。缺卷九卷十三末卷十五卷十七。成唯识论学记八卷,新罗太贤集。唯识开蒙二卷,元释云峰集。成唯识论俗诠十卷,明明昱俗诠。成唯识论集解十卷,明通润集解。成唯识论音义十卷,明广承音义。成唯识论合响十卷,明大真合响。成唯识论自考十卷,明大惠录。成唯识论观心法要十卷,明智旭述。唯识三十论直解一卷,明智旭解。唯识三十论约意一卷,明明昱约意。成唯识论音响补遗科二卷,智素科。成唯识论音响补遗十卷,智素补遗。成唯识论证义十卷,明王肯堂证义。
唯识述记《佛学大辞典》
(书名)具名成唯识论述记。二十卷,唐慈恩大师着。解成唯识论。
唯识随疏翼《佛学大辞典》
(书名)见“成唯识论随疏”条。
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