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Term Definition
六十心《佛学大辞典》
(名数)大日经住心品大日如来分别瑜伽行者之心相,答金刚手菩萨之问。谓一贪心,随顺染法也。二无贪心,随顺无染法也。三瞋心,随顺怒法也。四慈心,随顺慈法修行也。五痴心,不观法之是非善恶,遇便信受也。六智心,顺修殊胜增上法也。七决定心,尊教命如说修行也。八疑心,随所闻常生不决定心也。九闇心,于无疑虑之法生疑虑也。十明心,于不疑虑之法无疑虑修行也。十一积聚心,以无量为一为性也。十二斗心,互相是非为性也。十三诤心,于自己而生是非也。十四无诤心,是非俱舍也。十五天心,心思随念成就也。十六阿修罗心,乐处生死也。十七龙心,思念广大之资财也。十八人心,思念利他也。十九女心,随顺欲情也。二十自在心,思惟欲我一切如意也。二十一商人心,顺修初收聚后分析法也。二十二农夫心,须随顺初广闻而后求法也。二十三河心,顺修依因二边法也。二十四陂池心,随顺渴无厌足法也。二十五井心,如是思惟深复甚深也。二十六守护心。唯此心实,余心不实也。二十七悭心,随顺为己,不与他法也。二十八狸心,顺修徐进法也。二十九狗心,得少分以为喜足也。三十迦楼罗心,随顺朋党羽翼法也。三十一鼠心,思惟断诸系缚也。三十二歌咏心,三十三舞心,修行如是法,我当上升种种神变也。三十四击鼓心,顺修是法,我常击法鼓也。三十五室宅心,顺修自护身法也。三十六师子心,修行一切无怯弱法也。三十七鸺鹠心,常暗夜思念也。三十八乌心,一切处惊怖思念也。三十九罗刹心,于善中发起不善也。四十刺心,一切处发起恶作为性也。四十一窟心,顺修为入窟法也。四十二风心,遍一切处发起为性也。四十三水心,顺修洗濯一切不善法也。四十四火心,炽盛炎势为性也。四十五泥心,四十六显色心,类彼为性也。四十七板心,顺修随量法,舍弃余善故也。四十八迷心,所执异所思异也。四十九毒药心,顺修无生分法也。五十羂索心,一切处住于我缚为性也。五十一械心,二足止住为性也。五十二云心,常作降雨思念也。五十三田心,常如是修事自身也。五十四盐心,所思念彼复增加思念也。五十五剃刀心,唯如是依止剃除法也。五十六弥卢等心,常思惟心高举为性也。五十七海等心,常如是受用自身而住也。五十八穴等心,先决定彼后复变改为性也。五十九受生心,诸有修习行业彼生也,六十心,梵本缺文,阿阇梨言缺一猿猴心,行者之心散乱不住一处也。大日经疏二曰:“然此六十心。或时行者本性偏多。或由行道用心。发动先习。或一时杂起。或次第而生。当于一切时留心觉察。自然得顺净菩提心。”
六即《佛学大辞典》
(名数)凡大乘菩萨之行位,有十信,十住,十行,十回向,十地,等觉妙觉之五十二位,华严经等所说也。天台以之为别教菩萨之行位,而别立圆教菩萨之行位六即位:一、理即,一切众生,皆有佛性,有佛无佛性相常住也。又一色一香无非中道也,理性虽如是,然以未闻之而不知之,是等凡夫,唯于理性与佛均,故云理即。二、名字即,或从知识,或从经卷,闻上所说一实菩提之道,而于名字中,通达解了,知一切皆为佛法,一切皆可成佛者。三、观行即,不惟解知名字,更进而依教修行,心观明了,理慧相应,所行如所言,所言如所行者。此位修随喜读诵等五品(法华之所说)观行,称为五品弟子位。四、相似即,始入别教所立之十信位,发类似真无漏之观行者。入此位,则得法华经所说六根清净之德,故称为六根清净位。五、分真即,依相似之观力,而发真智,始断一分之无明,而见佛性,开宝藏,显真如,名为发心住。于自此以后九住乃至等觉之四十一位,分破四十一品之无明,而分见法性者。六、究竟即,破第四十二之元品无明,发究竟圆满之觉智者,即妙觉也。六者次第前后之浅深,即者是之义,理位即是名字位,乃至即是究竟位,显前后为不二。虽由智(悟)情(迷)之浅深,有六种之别,然其体性不二即是。以六治上慢。以即免自屈也。止观一之三曰:“此六即者,始凡终圣。始凡故除疑怯,终圣故除慢大。”辅行一之三曰:“体不二义,故名为即。”又曰:“此六即义,起自一家深符旨,永无众过,暗禅者多增上慢,文字者推功上人,并由不晓六而复即。”观经妙宗钞上曰:“即者是义。”天台大师有六即义一卷。
六即佛《佛学大辞典》
(名数)天台观行疏就佛而判六即:一、理佛,即理即位之佛,于三恶之众生身,无一毫之修善,唯具佛性者。二、名字佛,即名字即位之佛。宿福之人天,仅闻佛之名字者。三、观行佛,即观行即位之佛。四、相似佛,即相似即位之佛,于十信之位,仿佛证佛理而与真解同者。五、分证佛,即分真即位之佛,由初住至已上等觉,渐次破一品之无明,证一分之中道者。六、究竟佛,即究竟即位之佛,于妙觉之位,觉道究竟者。理佛即是名字佛,乃至即是究竟佛也。彼此六佛互相即,故云即。今但就佛而论六即,就实则十界悉具六即。观经疏妙宗钞上曰:“应知六即之义不专在佛,一切假实三乘人天,下至蛣蜣地狱色心,皆须六即辨其初后,所谓理蛣蜣乃至究竟蛣蜣,今释教主故就佛辨。”
六卷略出经《佛学大辞典》
(经名)是四卷略出经之元经也,初自金刚智三藏金刚顶经大瑜伽教王经百千颂中略出,题曰金刚顶瑜伽中略出念诵经,为四卷。世谓之四卷略出经,收于近世藏经中者是也。
六卷钞《佛学大辞典》
(书名)南山大师所著四分律行事钞三卷,各分上下而为六卷,故曰六卷钞。见诸宗章疏录上。
六受《佛学大辞典》
(术语)受领于六根之六尘曰六受,行住坐卧语默曰六作。又六根之作业也。止观二之二曰:“若有诸尘,须舍六受。若无财物,须连六作。”
六受法《佛学大辞典》
(名数)见“六受”条。
六句义《佛学大辞典》
(名数)胜论本师所立,至末师而为十句义。见“胜论宗”条。
六合释《佛学大辞典》
(术语)见“六离合释”条。
六同十异《佛学大辞典》
(名数)声闻缘觉二乘之同异也。见二乘条。
六味《佛学大辞典》
(名数)苦味,酸味,甘味,辛味,咸味,淡味之称。南本涅槃经一曰:“其食甘味有六种味:一苦,二醋,三甘,四辛,五咸,六淡。复有三德:一者轻软,二者净洁,三者如法。”
六和《佛学大辞典》
(名数)六和敬之略。
六和合《佛学大辞典》
(名数)眼等六根与色等六尘相合也。传心法要上曰:“所言同是一精明,分为六和合。一精明者,一心也。六和合者六根也。此六根与尘合,眼与色合,耳与声合,鼻与香合,舌与味合,身与触合,意与法合。中间生六识,为十八界。若了十八界无所有,束六和合为一精明。一精明者,即心也。”
六和塔《佛学大辞典》
(堂塔)在浙江杭州南高峰下,其地旧有六和寺,宋开宝中建塔以镇江潮,因名六和塔。太平兴国中改寺名开化寺,而六和塔之名至今不改。
六和敬《佛学大辞典》
(名数)僧以和合为义。和合有二义:一理和,同证灭理也,是在见道以上之圣者。二事和,此有六种,即六种敬具也。属于见道以前之凡僧。一、身和敬,同礼拜等之身业也。二、口和敬,同赞咏等之口业也。三、意和敬,同信心等之意业也。四、戒和敬,同戒法也。五、见和敬,同空等之见解也。六、利和敬,同衣食等之利也。或名行和敬,同修行也。或名学和敬,与行和敬言别意同。或名施和敬,同布施之行法也。旧译仁王经下曰:“住在佛家修六和敬,所谓三业、同戒、同见、同学。”本业璎珞经上曰:“所谓六和敬:三业、同戒、同见、同行。”嘉祥仁王经疏下曰:“余经以同利为六也。”法界次第下之下曰:“此六通名和敬者,外同他善,谓之为和。内自谦卑,名之为敬。(中略)一同戒和敬,二同见和敬,三同行和敬,四身慈和敬,五口慈和敬,六意慈和敬。”大乘义章十二曰:“六名是何?一身业同,二口业同,三意业同,四同戒,五同施,六同见。”行事钞上一之四曰:“和者有六:戒见利三名体和,身口意三名相和。又初果已去名理和,所证同故内凡已还名事和,即六和也。”祖庭事苑五曰:“六和:一身和,共住。二口和,无诤。三意和,同事。四戒和,同修。五见和,同解。六利和,同均。”
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