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Term Definition
六疱《佛学大辞典》
(名数)九相之随一,其疱相有六疱。
六皮陀《佛学大辞典》
(名数)金七十论中曰:“外智者六皮陀论:一式叉论,二毗伽罗论,三劫波论,四树底论,五阐陀论,六尼录多论。”即六皮陀分也。
六相《佛学大辞典》
(名数)华严经十地品所说,依此而谈法界缘起事事无碍之义。华严宗之至相,大发挥之。一总相,二别相,三同相,四异相,五成相,六坏相。一切缘起之法,必具此六相。不具六相,则不能为缘起。此六相为就体相用论平等差别之二义者。前二相为体上之平等差别,总相者示平等之体,别相者示差别之体。平等之体,谓一体具多体也,差别之体谓多体各别也。例如一舍,一舍中具许多之砖瓦等以砖瓦等多体总造一舍,是为平等之体即总相也,而一舍中,砖瓦等之多体各别,即为差别之体,是别相也。又同异之二相者,为相上之平等差别,如砖瓦等形相虽各别然有同造一舍之相,故云同相,诸相各别,故云异相。又成坏之二相者,为用上之平等差别如砖瓦等以各异之作用合成一舍,谓之成相,彼等各具一一之作用,谓之坏相。此六相互相融和,不离一味,谓之六相圆融。是一切缘起法之自性然也。【六相】(名数)一总相,二别相,三同相,四异相,五成相,六坏相也。就凡夫所见之事相上言之,事相各各隔碍,不具六相,若就圣眼所见之诸法体性言之,则于一一事相中,见此六相圆融,以六相圆融之故,诸法即一真法界无尽缘起也。所谓法华之一真法界无尽者,依此六相之圆融而证之。是出于华严经初地十大愿中第四愿之文,华严宗第二祖至相大师所发明,一家之大法门也。晋经二十三曰:“诸地所净生诸助道法,总相别相,有相无相,有成有坏。”唐经三十四曰:“愿一切菩萨行,广大无量摄诸波罗蜜,净治诸地。总相别相,同相异相,成相坏相,所有菩萨行,皆如实说。”十地论一曰:“一切诸说十句中皆有六种差别相门,此言说解释应知除事,事者谓阴界入等。六种相者,谓总相别相,同相异相,成相法相。”探玄记九曰:“除事者谓阴界入等者,此辨定其义,谓约道理说融通,非是阴等事相中辨故除简之。”大乘义章三曰:“阴界入等使此相望事别隔碍不具斯六,所以除之,若摄事相以从体义阴界入等一一之中皆具无量六相门也。(中略)此六乃是大乘之渊纲,圆通之妙门。”华严传三(至相传)曰:“后遇异僧来谓曰:汝欲得解一乘之义,其十地中六相之义慎而勿轻,可一两月间摄静思之,当自知耳。言讫忽然不现,俨惊惕良久。因则陶研不盈累朔,于焉大启。”一总相者,一含多德,如人身具眼耳等之诸根而成一体。二别相者,多德各各而非一,如身体虽为一,而眼耳等之诸根各各不同。此二相为一身与诸根相对之平等差别二门也。三同相者,多德不乖角,具各各成一总之义,如眼等诸根具各各成一身之义,而非他物。四异相者,多义相望,各异形类也。如眼等之相貌各异。此二相,诸根互相望,而辨平等差别之二义也。五成相者,多义正缘起而成一总也,如诸根缘起而成一身。六坏相者,多义各住自法而不移动也,如诸根住自位而各自为用,此二相依同异之二相而辨总别二相之果,平等差别二门也。大乘义章三曰:“考实论之,说前四门,辨义应足,为约同异,成前二门,故有六也。”又此六相,依体相用之三大,分平等差别之二门也。颂曰:“一即具多名总相,多即非一是别相。多同成于总,各体别异显于同。一多缘起理妙成,坏住自法常不作。唯智境界非事识,以此方便会方便。”
六相圆能《佛学大辞典》
(名数)华严经中说凡缘起之法有六种之义相而圆融和会。见“六相”条。
六相圆融《佛学大辞典》
(术语)见“六相”条。
六着《佛学大辞典》
(名数)璎珞经所说十三烦恼中之后六也。见“烦恼”条。
六着心《佛学大辞典》
(名数)六种之执着心也。如贪着心,爱着心,瞋着心,疑着心,欲着心,慢着心是。
六祖《佛学大辞典》
(杂名)禅宗衣钵相传凡六世。即初祖达摩,二祖慧可,三祖僧璨,四祖道信,五祖弘忍,六祖慧能,是为震旦六祖。正宗记:六祖慧能大师姓卢氏,新兴人,辞母直造黄梅东山。既得法,回南海法性寺,开东山法门,后归宝林寺。一日谓众曰:吾于忍大师处受法要,并及衣钵。今汝等信根纯熟,但说要法,衣钵不须传也。次年坐化,塔于曹溪,今南华寺是也。又,天台宗荆溪湛然,自智者大师起,适当六代故亦称曰六祖大师。
六神病相《佛学大辞典》
(杂语)若多惛惛,是肝中无魂,多忘失前后,是心中无神,若多恐怖癫病,是肺中无魄,若悲哭者,是肾中无志,若多回惑,是脾中无意,若怅怏者,是阴中无精,是名六神病。
六神通《佛学大辞典》
(名数)神者不测之义,通者无碍之义,三乘之圣者,得神妙不测无碍自在之六种智慧,是曰六神通,略云六通。法华经譬喻品曰:“具足三明及六神通。”见“通”条。
六离合释《佛学大辞典》
(名数)又曰六种释,六合释。梵语杀三磨娑,此云六合。杀者六,三摩娑者合也。诸法以二义已上为名者,以此六种法式,分别其名义也。唯一义之名,即不当于此释,二义之名,为判归趣何义,必须此法式。其作法,初离释二义,次合释二义,故谓之离合释,略称曰合释。一持业释Karmadhāraya,又名同依释,体能持用,谓之持业,此义虽二,而体则一之名也。一体持一用,故名持业释。例如大乘,大者具七义,对小教而言,乘者运载之义,以济行者,其大体,能持运载之用,故名大乘。又同依者,依二义一体之义,若大,若乘,同依一体,故名同依。又如藏识,藏即为识,识持藏之用,故名持释,藏之义,识之义,同依一法体,故名同依。二依主释Tatpuruṣā,又名依士释,从所依之体,而立能依之法之名也。例如眼识,为依眼而生之识,故名眼识,是眼为所依之体,识为能依之法也,本为别种之法,别法从所依之法而立能依之名,故云依主。三有财释Bahuvrīhi,又云多财释,此全取他之名而为自之名,如世之有财者之有财物也。如觉者为有觉者,故名觉者,如唯识论,为有唯识之理之论,故立唯识论之名,是有财释也。四相违释Dvandva,此二体相违而集各别者为一名者也。例如教观,教与观本别,合相违之物为一名者,是相违释也。五邻近释Avyayibhāva,从邻近法之强物而立名也。例如四念处,念处之体虽为慧,而与之相应而起之念力强,故名念处,是邻近释之名也。六带数释Dvigu,例如五蕴十二处,带数量之名也。然而一名必非局于一释,有一名而涉于数释者。例如论语之名,论者圣贤之议论,语者为其议论之言语,视为论即语,则为持业释,语之体,持论之用也。若解为论者圣贤之议论,为依其论之语,而非依经等之语,则为依主释。若视为包有圣贤议论之语,则为有财释。若视为论者圣贤之议论,语者圣贤之教语,则为相违释。若视为非仅为书中议论之言语,而以议论之语为主,故名论语,则为邻近释。已上论语之一名,不带涉五释之数,则不当于带数释。梵Ṣatsamāsa。
六种三宝《佛学大辞典》
(名数)一、同体三宝,即一体三宝也。二、别相三宝,即化相三宝也。三、一乘三宝,究竟之法身为佛宝,一乘之法为法宝,一乘之菩萨众为僧宝。胜鬘经,法华经等之意也。四、三乘三宝,为三乘者所现之佛之三身为佛宝,三乘之法为法宝,三乘之众为僧宝。胜鬘经,摄论等之意也。五、真实三宝,三身为佛宝,一切无漏之教理行果为法宝,见谛已上之三乘圣众为僧宝。六、住持三宝,同于四种三宝之中。见义林章六本。
六种不还《佛学大辞典》
(名数)前五种加现般则为六种不还。现般者,不还之圣者不生于上界而于欲界之现身断余惑,即般涅槃也。
六种住《佛学大辞典》
(名数)持地经立六住以摄菩萨之行位,此六入所证之位,皆不退失,故名为住:一种性住,种即能生之义,性即自分不改之义,谓菩萨于十住之位成就佛道之种性也。二解行住,于十行十回向之位,积解行之功,不退失也。三净心住,于初地见道之位破一切见惑,使心得一分清净也。四行道迹住,迹者足迹也,自二地至七地修习真观,渐次断思惑,即有行道证入之迹也。五决定住,于八九两地不借道力功用,增进任运,决定不退失也。六究竟住,于第十地学行满足究竟等觉之位也。非妙觉之究竟者。见菩萨持地经二。
六种供具《佛学大辞典》
(名数)一华,二涂香。三水,四烧香,五饭食,六灯明,如是次第,表布施持戒忍辱精进禅定智慧之六度,供于护摩坛之四方。【六种供具】(物名)密家常用六种之供物也。见“供养”条。
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