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Term Definition
四佛《佛学大辞典》
(名数)四方之四佛也。金光明经寿量品曰:“于莲华上有四如来:东方名阿閦,南方名宝相,西方名无量寿,北方名微妙声。”观佛三昧海经本行品曰:“东方阿閦,南方宝相,西方无量寿,北方微妙声。”大日经具缘品曰:“东方号宝幢,南方大勤勇遍觉华开敷,北方不动佛(同疏曰:不动非其本名,本名当曰鼓音如来),西方仁胜者,是名无量寿。”金刚顶经曰:“不动如来,宝生如来,观自在如来,不空成就如来。”
四佛土《佛学大辞典》
(名数)见“四土”条。
四佛知见《佛学大辞典》
(名数)一开佛知见,二示佛知见,三悟佛知见,四入佛知见。法华经方便品所说,佛出世为一大事因缘者,以使一切众生开示悟入此佛知见也。是曰开示悟入之四佛知见。见开示悟入条。
四供《佛学大辞典》
(名数)内供养之四菩萨与外供养之四菩萨,合为八供养。见“八供养”条。
四供养《佛学大辞典》
(名数)金刚界曼陀罗金刚嬉,金刚鬘,金刚歌,金刚舞之四菩萨为内四供养。金刚香,金刚华,金刚锁,金刚涂香之四菩萨为外四供养。合称之曰八供。见曼陀罗大钞。
四依《佛学大辞典》
(名数)有四种:一行四依,二法四依,三人四依,四说四依也。
四依八正《佛学大辞典》
(术语)行之四依与八正道也。以为缘粪扫衣等行之四依,正见等之八正道为因而得证果也。南山戒疏三下曰:“行法依,即四依八正是也。”见“四依”条。
四信《佛学大辞典》
(名数)起信论之四种信心也。见“四种信心”条。

又法华所说之四信也。见“四信五品”条。

四信五品《佛学大辞典》
(名数)台家之名目。佛为明法华之功德,于分别功德品,约在世之弟子,明四信之功德,约灭后之弟子,明五品之功德。四信者:一一念信解,二略解言趣,三广为人说,四信深观成也。五品者:一随喜品,二读诵品,三说法品,四兼行六度品,五正行六度品也(此五行品类差别,故名品,非篇章之名也)。此四信与五品为同体异名,但在世者,无色尘之经卷,故缺读诵品之一云。
四信五行《佛学大辞典》
(名数)起信论之法相也。四信者,为信真如与三宝之四种信心。五行者:一施门,二戒门,三忍门,四进门,五止观门。是六波罗蜜也。合禅定智慧之二波罗蜜而为一止观门者,以止观合修。双运不二也。见起信论义记下末。
四修《佛学大辞典》
(名数)一无余修,谓福德与智慧二种之资粮具修而无遗也。二长时修,谓经三大阿僧祇劫而不倦也。三无间修,谓精勤勇猛,无刹那废修也。四尊重修,谓恭敬所学,无所顾惜,修而不慢也。是就如来之因圆德而言,见俱舍论二十七。

又一恭敬修,谓恭敬礼拜阿弥陀佛及一切之圣众也。二无余修,谓专称彼佛之名,及专念专想一切圣众,不杂余业也。三无间修,谓心相续,不以余业来间,不以贪瞋烦恼间隔也,四长时修,谓前三修以毕命为期,誓不中止也。此就念佛行者而言。见往生礼赞。

又一长时修,二慇重修,三无间修,四无余修。是与往生礼赞之意同。见往生要集中本。

四倒《佛学大辞典》
(名数)四种颠倒之妄见也。此有二种:一于生死之无常无乐无我无净,而执常乐我净,为凡夫四倒。一于涅槃之常乐我净,而执无常无乐无我无净,为二乘四倒。初云有为之四倒,后云无为之四倒。断有为之四倒为二乘,断有无为之八倒为菩萨。见大乘义章五末。
四假《佛学大辞典》
(名数)成实论中又明四假:一因生假,一切之有为法,由因而生皆为无性,故名因生假,如六因四缘生诸法。是前三假中之法假。二缘成假,如揽五蕴成人,捉四境成家。是前三假中之受假。三相待假,如长短等相待而立。四相续假,如一念之色声,不成身语业,色声相续,方成身语业。见大乘义章一,俱舍光记三十。【四假】(名数)三论玄义谓一切诸法皆是假,然其要用,凡有四门:一因缘假,如空有二禅,是非自有,由空故有,空非自空,由有故空,是因缘假之义也。二随缘假,如随三乘之根性说三乘之教门是也。三对缘假,如对治常而说无常,对治无常而说常是也。四就缘假,外人说诸法实有,诸佛菩萨就彼诸法推求,竟不可得,是名就缘假。此四假总收十二部经八万之法藏,四谛具用四假。但智度论多用因缘假(为释经也),中论十二门论多用就缘(为破外计也),百论多用对缘假(为破常无常之二边也)。

又成实论亦说四假。见“假”条。

四八相《佛学大辞典》
(杂语)佛之三十二相也。
四兵《佛学大辞典》
(名数)一象兵,二马兵,三车兵,四步兵,是曰轮王之四兵。见长阿含经六。
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