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Term Definition
不唧[口*留]《佛学大辞典》
(术语)唧[口*留]者,秀与就之反切语也。犹言秀者唧[口*留]切,就者唧[口*留]切,不唧[口*留]者,不秀不就之义也,指不秀不成就之钝汉,而云不唧[口*留]也。类书纂要曰:“杭州人以秀为唧[口*留]。”俗呼小录曰:“说人之不慧曰不唧[口*留]。”宗子京笔记曰:“孙炎作反切语,本出于俚语常言,故谓就曰唧[口*留],凡人不慧者曰不唧[口*留]。”中峰录一下曰:“除夜示众曰:不如念一道真言,消遣残年不唧[口*留]。”碧严第一则着语曰:“说这不唧[口*留]汉。”
不善《佛学大辞典》
(杂语)违理而损害现世及未来世者,名为不善。五逆十恶是也。是在现在损害自他,在未来感苦果而损害己心身,故为不善。如三途之苦果,彼虽在现在损害身心,然更无为之招未来世之损害者,故非不善。唯识论五曰:“能为此世他世违损,故名不善。恶趣苦果,虽于此世能为违损。非于他世,故非不善。”大乘义章七曰:“恶法违损,称曰不善。”胜鬘宝窟上末曰:“十恶破戒违理,名为不善。”
不善律仪《佛学大辞典》
(术语)与非律仪同。
不回向《佛学大辞典》
(术语)净土门立二种之回向:一、往相回向,愿所修之功德回向而往生净土也。二、还相回向,愿成佛后回入生死教化一切众生也。此二种回向为菩提心所具之通相,行者依自力勤修,为佛教通途之义。故净土一门,皆欲依自力成就此回向,独净土真宗一派谓此二种回向。于信之一念,自弥陀之方回向行者,不须自行者之方更成回向,故名之为不回向。不回向之言,显他力之极致也。教行信证二曰:“明知,是非凡圣自力之行,故名不回向之行也。”
不坏句《佛学大辞典》
(术语)称阿之一字。以此为金刚不坏之体性故也。大日经二曰:“行者谛思惟,当得不坏句。”
不坏四禅《佛学大辞典》
(术语)四禅天,内则觉观之定心不坏,外则器界不为三灾所坏也。
不坏法《佛学大辞典》
(术语)成就白骨观之阿罗汉有二种:钝根之人,更恐执着于白骨,为烧骨人为灰之想,是曰坏法。利根之人,不为烧骨人为灰之想,由彼眉间放出八色光明之状,修炼而得神通等,谓之不坏法。此二为当于慧解脱俱解脱之二者。
不坏金刚《佛学大辞典》
(杂名)金刚宝坚固不能破坏,故曰不坏金刚。
不坏金刚光明心殿《佛学大辞典》
(术语)金刚界之大日如来说法处也,不坏金刚者,叹诸尊之身,常住坚固,光明心者,叹其心之觉德,以五智配之,则当于成所作智,三密之业用,皆由此生。瑜祇经曰:“一时薄伽梵金刚界遍照如来,以五智所成四种法身。于本有金刚界。(中略)不坚金刚光明心殿中。与自性所成眷属。”二教论曰:“谓不坏金刚者总叹诸尊常住身。光明心者叹心之觉德。殿者明身心互为能住所住。(中略)亦是成所作智。三密业用皆从此生。”
不增不减《佛学大辞典》
(术语)凡佛教说不增不减,有二门:一就实相之空理而言。一就法之无尽而言。如般若经,即就空理者,如不增不减经,即就无尽者般若心经曰:“诸法空相,不生不灭,不垢不净,不增不减。”是诸法即真空也,真空无增减也。然如说生佛二界之不增不减,就生界之无尽佛界之无尽而言,二界无增减也。起信论义记上曰:“况众生界如虚空界,设如一鸟飞于虚空,从西向东,经百千年终不得说东近而西远,何以故?以虚空无分齐故。”
不增不减经《佛学大辞典》
(经名)一卷,元魏菩提留支译。明众生念念成佛而生佛二界皆无增减也。
不增减真如《佛学大辞典》
(术语)十真如之一。十地中第八为不动地,此地虽减染法,而增净法,而其增减不起执着,故所证此地之真如,谓之不增减真如。
不如无子《佛学大辞典》
(术语)有恶子不如无子也。无量寿经下曰:“父母教诲,瞋目怒应,言令不和,违戾反逆,譬如怨家,不如无子。”
不如法《佛学大辞典》
(术语)如法之正理谓之如法,不如者谓之不如法。维摩经观众生品曰:“此华不如法,是以去之。”
不妄戒《佛学大辞典》
(术语)不妄语戒也。
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