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Term Definition
一因《佛学大辞典》
(术语)一个之原因也。俱舍论六曰:“一因生法,决定无有。”瑜伽论释曰:“证得一因,即成佛道。”
一团心识《佛学大辞典》
(术语)与密教所说肉团心同。父母所生血肉身中之一团,其状似莲华开合之心脏,为意识之所存者,故遂以心脏直解一团之心识也。见肉团心条。
一圆相《佛学大辞典》
(术语)在禅门为悟之对照而出之圆相也。有圆相之商量者,自慧忠国师始。传灯录五曰:“师见僧来,以手作圆相,相中书曰字,僧无对。”碧岩六十九则曰:有南泉一圆相之公案。“南泉、归宗、麻谷,同去礼拜忠国师。至中路,南泉于地上画一圆相云:道得即去,皈师于圆相中坐,麻谷便作女人拜。泉云:恁么则不去也。”
一地《佛学大辞典》
(譬喻)以地譬众生之佛性。一切之草木种子皆依地而生,一切之善根功德皆依一佛性而生也。法华经药草喻品曰:“一地所生。”文句七上曰:“地,实相也。究竟非二,故名一。”法华义疏八曰:“一相谓一实相,合一地也。”
一场懡[怡-台+罗]《佛学大辞典》
(杂语)懡[怡-台+罗]为梵语,译曰惭愧。即一场之惭愧也。碧岩集第一则,达磨渡江至魏,有“不免一场懡[怡-台+罗]”之语。此外禅宗语录多用之。
一坐食《佛学大辞典》
(术语)谓比丘受头陀法者,不数数食,及小食等。唯受一坐食。法于一坐中食,令满足。更无坐食。设未满足,有因缘起者,亦无更坐食。故名一坐食。
一城《佛学大辞典》
(譬喻)以城譬小乘之涅槃。法华经化城喻品曰:“以方便力,于险道中,过二百由旬,化作一城。”文句七下曰:“防非御敌,称之为城。”
一境《佛学大辞典》
(术语)一种之境界也。碧岩四十六则评唱曰:“古人垂示一机一境,要接人。”
一境三谛《佛学大辞典》
(术语)空假中三谛,融即于一境之意。又曰圆融三谛,不思议三谛。是天台圆教之说。诸法无自性,故为空,因缘所成,故为假,即空即假,故为中。如是一一之境,三谛之理,镕融相即,三一一三,无碍圆融,为绝对不可思议也。法华玄义第一,谓此妙谛为天然之性德。盖此意也。但就三千即空假中之意言之,则有山家山外之异义。山家之智礼,谓三谛皆具三千。山外之神智,谓三千定是妙假。固执空中不具三千。
一境四心《佛学大辞典》
(杂语)同一之境由见之者不同而生差违也。又名一水四见。唐译摄大乘论释第四,有“谓于饿鬼自业变异,增上力故,所见江河,皆悉充满脓血等处,鱼等傍生,即见舍宅游从道路,天见种种宝庄严地,人见是处有清冷水,波浪湍洄,若入虚空无边处定,即于是处唯见虚空”云云。大明三藏法数第十八题之为一境四心:一、天见是宝严地。二、人见是水。三,饿鬼见是脓血。四,鱼见是住处。
一增《佛学大辞典》
(术语)由人之定命十岁起,每百岁增一岁,达于八万四千岁之定命间。俱舍论光记十二曰:“增者从人寿十岁,增至八万岁。”佛祖统纪三十曰:“以人寿八万四千岁,百年命减一年,至十岁,复增至八万四千岁。”
一增一减《佛学大辞典》
(术语)经劫之间人寿一增一减也。俱舍论光记十二曰:“增减者,从人寿十岁,增至八万岁,复从八万岁,减至十岁。”此一增一减之间,新译家称曰中劫。俱舍论十二曰:“此洲人寿经无量时,至住劫初,寿方渐减。从无量减,至极十年,即名为初一住中劫。此后十八,皆有增减。谓从十年增至八万,复从八万减至十年,尔乃名为第二中劫。次后十七,例皆如是。于十八后,从十岁增,极至八万岁,名第二中劫。”旧译家名此一增一减曰小劫。佛祖统纪三十曰:“如是一减一增,为一小劫,二十增减为一中劫。”
一夏《佛学大辞典》
(术语)修夏时九十日安居之行也。本行经曰:“作一房与彼一夏安坐。”见“安居”条。
一夏九旬《佛学大辞典》
(术语)从四月十六日至七月十五日之九十日。为夏安居之日数。略曰一夏。
一多相容不同门《佛学大辞典》
(术语)十玄门之一。详见“玄门”条下。
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