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Term Definition
六喻《佛学大辞典》
(名数)金刚经说梦幻泡影露电之六喻,以明诸法之空无常,金刚般若经曰:“一切有为法,如梦幻泡影,如露亦如电,应作如是观”。
六喻般若《佛学大辞典》
(名数)金刚般若经说梦幻等六喻,谓之六喻般若。
六因《佛学大辞典》
(名数)十信,十住,十行,十回向,十地,等觉之因地六位也。大乘别教所立。

又凡有为法之生,必依因与缘之和合,论因体,有六种:一、能作因,谓凡为生法,与以力者,又不作障害者,故此因有与力不障二种。与力者,法之生时,与胜力者也。眼根之生眼识,如大地之生草木,是为有力能作因。此有力能作因之因体,只限于有为法,不通于无为法。以无为法,为无作用,不向彼之生法而与力也。不障者,谓不妨他之生法,使他自在而生者也。如虚空之于万物,是为无力能作因,故此无力能作因,通于一切之无为法也。此因所得之果,名为增上果。二、俱有因,为俱有果之因,故名俱有因。谓是必二个已上之法相依而生,如束芦之相依,地等之四大种,生住等之四相是也。盖四大种之生,必互相依而生,缺一不可也。是为同时俱有之法,互为因互为果者,此谓之互为果俱有因。此因所得之果,名士用果。三、同类因,谓同类之法以同类之法为因也。如善法为善法之因,乃至无记法为无记法之因。此同类之名,就善恶之性而立,非就色心等之事相,善之色蕴与善之识蕴相望,犹同类因等流果故也。盖此因所得之果,乃等流果也。四、相应因,心与心所之法,必同时相应而生,故名相应法。就此一聚之心心所,以一望他,名为相应因,如彼之俱有因。盖于俱有因中,特别开心心所之法而立此因也。故所得之果,以俱有因为例,称为士用果。五、遍行因,是为由同类因,特开烦恼法而立者。盖在见惑,苦谛下之五见及疑与无明,集谛下之邪见见取二见及疑与无明。遍生一切之惑,故名遍行因。是不过为同类因之一种,故所得之果,即等类果也。六、异熟因,是以恶与有漏善之二法为体,如以五逆之恶法,感地狱之报,以十善之有漏善,招天上之果,彼天上与地狱之果,皆非善非恶,但为无记性(惟一苦一乐),如此以善因恶因,皆感无记之果,因果异类而熟(一因恶果无记,一因善果无记),故因为异熟因,果为异熟果,俱舍论六曰:“因有六种:一能作因,二俱有因,三同类因,四相应因,五遍行因,六异熟因。”旧译者,智度论三十二称为相应因(相应因),共生因(俱有因),自种因(同类因),遍因(遍行因),报因(异熟因),无障因(能体因)。梵1 Kāraṇahetu,2 Sahabhūhetu,3 Vipākahetu,4 Saṁprayuktakahetu,5 Sarvatragahetu,6 Sabhāgahetu。

六地藏《佛学大辞典》
(名数)地藏菩萨秘记引莲华三昧经曰:“一檀陀地藏,为地狱道之能化,手持人头幢者(檀陀者译人头幢)。二宝珠地藏,为饿鬼道之能化,手持宝珠者。三宝印地藏,为畜生道之能化,伸如意宝印手者。四持地地藏,为修罗道之能化,能持大地拥护修罗者。五除盖障地藏,为人道之能化,为人除八苦之盖障者。六日光地藏,为天道之能化,照天人之五衰而除其苦恼者。”此莲华三昧经为日本台密一流极秘之经,不载于所传经录。谷响集十曰:“秘钞问答中引十卷钞云:六地藏:第一,(地狱道)白色(或肉色),赤莲华印(左手莲华其上童子头并幡右手月轮),梵号尾萨缚钵哩布罗迦。第二,(饿鬼道)白色(或肉色),赤莲华印(左莲华其上三股其上宝珠右施无畏),梵号罗怛曩迦罗。第三,(畜生道)白色(或肉色),赤莲华印(左莲华其上轮宝右手在胸),梵号罗怛曩幡尼。第四,(修罗道)黄色(或肉色),赤莲华印(左莲华其上剑右施无畏),梵号驮罗抳驮罗髯。第五,(人道)白色(或肉色),青莲华印(左莲华其上印右同上),梵号(诸本缺如)。第六,(天道)白色(或肉色),赤莲华印(左莲华其上羯么右白处三昧日轮之内有日也),梵号怛罗荼地也舍也。今详六地藏,实以地藏菩萨、宝处菩萨、宝手菩萨、持地菩萨、宝印手菩萨、坚固意菩萨名六地藏也。”【六地藏】(名数)地藏菩萨为六道能仕之尊。其六像恰当于六道也。胎藏界曼荼罗地藏院九尊中,地藏,宝处,宝手,宝印手,持地,坚固慧,称为六地藏。【六地藏】(名数)见“地藏”条。
六坚法《佛学大辞典》
(名数)出于本业经。一、信坚。别教菩萨于十住位修习空观,知一切之法皆为真谛而无毁坏者。二、法坚。别教菩萨于十行位修习假观,知一切法皆为俗谛而无毁坏者。三、修坚。别教菩萨于十回向位修习中观知一切法皆为中谛而不毁坏者。四、德坚。别教菩萨于十地位修习中观,破一分无明,显一分三德而不毁坏者。五、顶坚。别教等觉菩萨居十地之顶破惑显德而不毁坏者。六、觉坚。别教妙觉果佛觉了一切之法皆为中道而不毁坏者。【六坚法】(名数)见“坚法”条。
六垢《佛学大辞典》
(名数)恼,害,恨,谄,诳,憍之六法,能污秽净心,故名为垢。见俱舍论二十一,大乘义章五末,三藏法数二十七。【六垢】(名数)垢秽真心者有六法。见“六垢法”条。
六垢法《佛学大辞典》
(名数)污秽真心之六法也。即诳、谄、憍、恼、恨、害之六惑。显宗论二十一曰:“烦恼垢六:恼害恨谄诳憍。诳憍从贪生,害恨从瞋起,恼从见取起,谄从诸见生。”
六城部《佛学大辞典》
(流派)密林山部之别称。
六境《佛学大辞典》
(名数)谓色声香味触法之六法,为眼耳鼻舌身意六根所对之境界,故名六境。
六处《佛学大辞典》
(杂语)十二因缘之一。在母胎内具足眼等六根而出母胎之位也。处乃十二处之处,为六根六境之通称。根境为生识之依处,故名处。
六大《佛学大辞典》
(名数)又曰六界。地水火风空识也。此六法周遍一切法界,而造作有情非情,故名为大。盖非情为五大所成,而有情为六大所成也。此六大之义,虽涉于显密而说之。然显教之义,以欲知六大假和合而成一身,能成之六大,所成之一身,皆是生灭无常之假法而说之也。仁王经观空品曰:“色受想行识空,十二入十八界空,六大法空。”同受持品曰:“比丘比丘尼,修行十善,自观己身地水火风空识分分不净。”大般若经二百七十三曰:“一切智智清净,故地界清净。一切智智清净,故水火风空识界清净。”璎珞本业经上曰:“六大识空四大,一切法无自相无他相,如虚空故。”天台仁王经疏中曰:“阿含云:六王诤大,地谓我能载,水云能漂润,火云能烧照,风云能生动,空云能容受。识云若无我者,色则败坏,五虽大而识为王。故云:四大围空,识居其中也。”【六大】(名数)有三种:一、小乘之说。地水火风空识也,此因示人空,而分析一有情为六大者。中阿含四十七多界经,所说六界是也。俱舍论一曰:“六界是诸有情生所依。”二、大乘因示法空故说六大。是名遍到空。仁王经上曰:“色受想行识空,十八界空,六大法空,四谛十二因缘空。”同天台疏中曰:“六大名遍到空,阿含云:六王诤大,地云我能载,水云能漂润,火云能烧照,风云能生动,空云能容受,识云若无我者色则败坏。五虽大而识为主,故云四大围空识居中也。”菩萨处胎经地神品亦有此说。三、密教因示诸法本不生之实体,故说六大。亦地水火风空识也。此六法本来自尔有实体,有实形,周遍法界,圆满十方而不生不灭者也。参照“六大”条。
六大体大《佛学大辞典》
(术语)六大无碍之义,六大为一切法之体性之义。见“六大无碍”条。
六大无碍《佛学大辞典》
(术语)六大者,地水火风空识也。此六大之义,虽为显密共通之法相,然论六大无碍者,则惟密教。无碍者,互相融通而无障碍,如光与光,六大互相融通也,自他之六大互相融通,是为六大之自性,法自尔之德,故云法性。即佛陀之身为六大所成,凡夫之身亦六大所成也,六大之自性,无碍平等,故佛之六大与众生之六大融通而无间隔,入我我入也(是自他六大无碍之义)。又,地等之五大与识,为入我我入。故有情非情一体也。为此草木国土成佛之义亦成(是自之六大互无碍之义)。然凡夫自无始以间隔之情向于无所碍平等之六大,妄为间隔差别,而起彼此我他之见,故作业感生死之苦也。
六大法性《佛学大辞典》
(术语)地等六大有相性之二面。凡眼所见者,惟其事相,事事差别而不相融。圣智所见者,为其法性一味平等也。
六大烦恼《佛学大辞典》
(名数)一,贪烦恼,染着为性,生苦为业。二,瞋烦恼,憎恚为性,不安与恶行之所依为业。三,痴烦恼,于诸理事迷闇为性,一切诸惑之所依为业。四,慢烦恼,恃己于他高举为性,生苦为业。五,疑烦恼,于诸谛理犹豫为性,能障信心为业。六,恶见烦恼,颠倒推求之恶慧为性,能障善见而生苦为业。此恶见之中有五种:一身见,固执实我也。二边见,偏执我之断常也。三邪见,拨无因果之理也。四见取见,固执自己之恶见也。五戒禁见,固执非理之戒禁也。因而合之则为六烦恼,开之则为十烦恼。是为诸惑中之根本,余惑以之为体为所依而生,故名之为本惑,亦名为根本烦恼。台家分之为利钝之二使,前五烦恼为五钝使,后五恶见为五利使。见唯识论六,百法问答钞一。
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