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Term Definition
六度说意《佛学大辞典》
(术语)有二义:一对治之故,二次第生之故。对治之故,对于善法有六事:一悭法,二恶业,三恚心,四懈怠,五乱心,六愚痴也。以此六法因缘之故,不得无上菩提。为欲坏六法之故,说六波罗蜜。次第生者,菩萨舍一切世俗之物,出家学道,名为檀波罗蜜。既出家,受菩萨戒,名为尸罗波罗蜜。以护戒之故,虽有骂打,亦默受而不报,名为羼提波罗蜜。戒既清净,勤修善道,名为毗梨耶波罗蜜。以精进之故,五根调伏,名为禅波罗蜜。五根既调,知真法界,名为般若波罗蜜。
六度集经《佛学大辞典》
(经名)见上条。(CBETA注:见“六度经”条)
六德《佛学大辞典》
(名数)梵语薄伽梵之六义也。一自在,二炽盛,三端严,四名称,五吉祥,六尊贵。见佛地经论一。
六忍《佛学大辞典》
(名数)一信忍,别教之菩萨于十住位中信一切心皆悉空寂,能于空法忍可信证,故名为信忍。二法忍,于十行位中修习假观,知一切法空无所有,而能假立一切法,以化诸众生,于假法中忍可信证,故名为法忍。三修忍,于十回向位中修习中观,知一切法事理和融,于中道忍可信证,故名为修忍。四正忍,于十地位中次第正破十品无明之惑,于中道之理忍可信证,故名为正忍。五无垢忍,于等觉位中更断除一品之无明,于无垢之自性清净心忍可信证,故名为无垢忍。六一切智忍,于妙觉更断一品之无明,得一切智。遍知一切中道之法,于此法忍可信证,故名为一切智忍。见菩萨本业经上。【六忍】(名数)菩萨本业璎珞经就菩萨之所位说六位之法忍。
六念《佛学大辞典》
(名数)一、念佛,念佛具足十号,有大慈大悲大光明,神通无量,能拔济众生之苦,我欲与佛同也。二、念法,念如来所说之三藏十二部经,有大功德,为诸众生大妙药,我欲证之而施与众生也。三、念僧,念僧是如来弟子,得无漏法,具足戒定慧,能为世间良福田,我欲修僧行也。四、念戒,念戒行有大势力,能除众生之恶,不善之法,我欲精进护持也。五、念施,念施行有大功德,能除众生悭贪之重病,我欲以善施摄取众生也。六、念天,念天为欲界之六天乃至色界无色界之诸天,彼处受自然之快乐,皆由往昔修戒施之善根,我亦欲具如是功德,生于彼天处也。问佛弟子应念三宝,何故念彼之生天?曰:是以为自己善业之果故也。问生天是凡夫之法,何故念之?曰:有人不堪入于涅槃,故念彼之生天而起行趣求也。此六念法为大小乘之通说,但念天之解释,大小乘不同。大乘依涅槃经,则天有三种:一生天,三界之诸天也。二净天,一切三乘之贤圣也。三第一义天,涅槃也。二乘之人念前二天,菩萨但念第一义天。见别译杂阿含经九,涅槃经十八,智度论二十二,大乘义章十二。

又律中更有一种六念法,授沙弥戒比丘戒已始授之,一念知日月,念知受戒之月日也。二念智食处,如全不受请食者,言我常乞食,受请食者,言我今有请处念自去也。三念受戒时夏腊,记忆受戒以后之腊数也。四知衣钵有无等,念我三衣钵具足,若有长物则念我有长物,已说净也。五念同别处,若与众同食时,念我今与众僧同食,若别食时,念我今有某缘,与众别而独食也。六念康羸,若无病,则念我今无病,堪行道,若有病,则念我今有病,当疗治之也。见行事钞上三之二。又有一种之六念。谓数息随息等之六妙门。见六妙门条。

六念处《佛学大辞典》
(名数)念佛等之六念也,其所念之境界,谓之处。如四念处。止观六之二曰:“或六法为药,谓六念处。”
六念法《佛学大辞典》
(名数)念佛等之六念也。见“六念”条。
六恶贼《佛学大辞典》
(名数)见“六贼”条。
六情《佛学大辞典》
(名数)旧译经论多谓六根曰六情,以根有情识故也。是意之一,为当体之名,以意根为心法故也。他五者生情识,故从所生之果而名为情。金光明经曰:“心处六情,如鸟投网。常处诸根,随逐诸尘。”普贤观经曰:“忏悔六情根。”智度论四十曰:“眼等五情名为内身,色等五尘名为外身。”止观四之二曰:“十住毗婆沙云:禁六情如系狗鹿鱼蛇猿鸟。”嘉祥之中论六情品疏曰:“问:意可是情,余五云何是情?答:意当体名情,余五生情识之果,从果得称也。六情亦名六根,五根能生五识,意根能生意识。六情亦名六依,为六识所依。”此等皆名根为情。
六慧《佛学大辞典》
(名数)璎珞本业经上说六种之智慧,即别教菩萨六位之分也。一闻慧,于十住位中闻中道之理,知一切法离二边之相也。二思慧,于十行位中思惟中道之理发生之智慧也。三修慧,于十回向位中修习中道之理发生之智慧也。四无相慧,于十地位中,证知中道之理,离二边之相之智慧也。五照寂慧,照为中道之用,寂为中道之体,等觉位之菩萨,以中道之观慧照中道理体之智慧也。六寂照慧,于佛果位即中道之体而起中道之用之智慧也。

又璎珞经所说六种性之异名。见“六种性”条。

六成就《佛学大辞典》
(名数)诸经之初,有通别二序:通序,或分五段,或分六段,或分七段。六段者,以如是为信成就,信者,阿难之信也。阿难指本经一部而为如是我闻,示自己之信顺也。智度论一曰:“如是者即是信也。”二以我闻二字为闻成就。阿难自闻也,三以一时二字为时成就,说法之时也。四以佛之一字为主成就,说法之主也。五以在耆阇崛山等为处成就,所说之道场也。六以与大比丘众等为众成就,一座同闻之众也。凡安列此六事,为之证明非虚谬,欲使后之闻者信故,谓之为证信序。五成就合佛与处,七成就离我与闻。旧师多取五成就,天台法华之文句亦由五成就而释之。惟仁王、维摩、观经等则取六成就,嘉祥定为六成就。其曰成就者,于一一句中明各义,具足而不可破坏,故曰成就。又通序中,具足此六事,故曰成就。又具足此六字方成正宗之教起,故曰成就。法华文句一之二曰:“通序五,或六,或七。”同记曰:“五者如文,合佛及处,六则离佛及处,七则离我与闻。”天台维摩经疏一曰:“旧多五义,今依六义。”嘉祥法华义疏一,嘉祥仁王经疏一曰:“若依大智度,直依文贴释,不辨子段。后诸师说亦无定,或五或六,今依金刚仙论作六句分别。”元照弥陀疏上曰:“六缘不具,教则不兴,名六成就。”胜鬘经宝窟上本曰:“天亲灯论以明六事,第四教主,若依三藏(真谛),凡有七事,开我闻,今以六事为定也。”嘉祥法华论疏曰:“一一章中明义具足无余,不可破坏,故云成就。”盂兰盆经疏记下曰:“六种通名成就者,由假彼六缘成此一经。”此六事成就之证真序,当佛之涅槃时,依阿[少/(兔-、)]楼驮之教,阿难请问四事于佛,依其中之第四句,佛告阿难使于一切经之初置此六事也。后分于涅槃经、文殊问经、智度论二等详举缘由。金刚仙论一曰:“所以一切经初置斯五句者,有三种义:一为证成经理不虚,末代生信。二为表异外道以阿爱为吉。三为息于诤论。表己推宗有在也。”(外道经首之字又作阿沤)。胜鬘经宝窟上本曰:“一为证信故,如龙树云说时方人令生信故。二简内外,外经以阿沤一字为首,内教以六事在初。三分经论不同,弟子之论,归敬三宝。如来之经,明于六事。”
六斋日《佛学大辞典》
(行事)每月之八日十四日十五日二十三日二十九日三十日也,斋者梵语曰逋沙他(Poṣadha),此六日为四天王伺人善恶之日,又为恶鬼伺人之日,故诸事须慎。特过正午,则绝一切食物,是曰斋日。斋者不过中食之谓也。是从劫初传来之圣法,但佛出世以后,使兼于此日受持八戒,遂成为六个之八戒斋日。摩诃般若经十四曰:“六斋日:月八日、二十三日、十四日、二十九日、十五日、三十日,诸天众会。”(此一月分前后半月,前后相对,故斯次第)。四天王经曰:“佛告诸弟子:斋日责心慎身守心,诸天斋日伺人善恶。须弥天王即第二天,天帝名因,福德巍巍,典主四天。四天神王即因四镇王也,各理一方,常以月八日遣使者下,案行天下。伺察帝王臣民龙鬼蜎飞蛟行蠕动之类心念口言身行善恶。十四日遣太子下,十五日四王自下,二十三日使者复下,二十九日太子复下,三十日四王复自下。”智度论十三曰:“问曰:何以故?六斋日受八戒修福总。答曰:是日恶鬼逐人,欲害人命。疾病凶衰,令人不吉。是故劫初圣人,教人持斋修善作福。是时斋法不受八戒,直以一日不食为斋。后佛出世,教语之言:汝当一日一夜如诸佛持八戒,过中不食,是功德将人至涅槃。(中略)问曰:何以故?诸恶鬼辈以此六日恼害于人。答曰:天地本起经说,劫初成时有异梵天王子诸鬼神父,修梵志苦行满天上十二岁,于此六日,割肉出血,以着火中(即护摩之供养),以是故。诸恶鬼神礼此六日辄有势力。(中略)复次诸鬼神父于此六日割肉出血以着火中,过十二岁已,天王来下,语其子言:汝求何愿?答言:我求有子。天王言:仙人供养法,以烧香甘果诸清净事。汝云何以肉血着火中如罪恶法?汝破善法,乐为恶事,令汝生恶子,啖肉饮血。当说是时,火中有八大鬼出,身黑如墨,发黄眼赤,有大光明。一切鬼神皆从此八鬼生,以是故于是六日,割身肉血着火中而有势力,如佛日法中无好恶。随世恶日因缘故,教持斋受戒。”同六十五曰:“是六斋日是恶日,令人衰凶。若有是日受八戒持斋布施听法,是时诸天欢喜,小鬼不得其便,利益行者。”观普贤经曰:“刹利居士,于六斋日,敕诸境内力所及处令行不杀。”大毗婆沙论四十一曰:“三十三天于白黑月每常八日若十四日,若十五日,集善法坐,称量世间善恶多少。见造善者便拥护之,见造恶者即共嫌毁。”
六方《佛学大辞典》
(杂语)东西南北上下也。
六方护念《佛学大辞典》
(术语)又曰六方证诚,六方证明。阿弥陀经举六方诸如来赞叹阿弥陀佛不可思议功德之言。有曰:“各于其国出广长舌相,遍覆三千大千世界,说诚实言,汝等众生当信是称赞不可思议功德一切诸佛所护念经。”
六方礼《佛学大辞典》
(仪式)东南西北下方上方为六方。婆罗门之法,有晨朝洗浴,敬礼六方,增长命财之说。王舍城长者之子善生,承父命。每朝洗浴敬礼。佛见之。说佛法之六方礼。名为善生经。见善生经条。
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