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Term Definition
别总二种念处《佛学大辞典》
(名数)此四念处观有二种:一云别相念处,二云总相念处。别相念处者,如上分所观之境为身受心法之四者,追顺而别别观之也。但于第四法念处,有杂缘不杂缘之二者,不杂缘法念处,唯观法之一境,杂缘法念处,于身等四境或合观身受之二者,乃至四境皆总观之。盖法之名,泛通于前三者也。总相念处者,于杂缘法念处之法后念,不分身受等之四者,总合之而观诸有为法为无常。观诸有漏法为苦,观一切法为空为无我,故名总相念处。别相与总相之相违,在于前境之分与不分。又,能观之行相,别相为不净,苦,无常,无我之四者。总相为无常,苦,空,无我之四者。小乘七加行位中,此别相观之位名第二之加行别相念处,此总相观之位,名第三之加行总相念处位,于此加第一之加行五停心观,称为三贤位。
别惑《佛学大辞典》
(术语)又曰别见。性为分隔之妄见也。别教之菩萨入地以后渐断之。
别愿《佛学大辞典》
(术语)如药师之十二显(见“药师”条),千手观音之六愿及十愿(见“千手观音”条),普贤之十愿(见“普贤”条),弥陀之二十四愿及四十八愿,释迦之五百愿。【别愿】(术语)对于总愿之语。如四弘誓愿为诸菩萨之通愿,故曰总愿,如阿弥陀四十八愿,药师十二愿为各自特殊之誓愿,故曰别愿。止观七曰:“二乘生尽,故不须愿。菩萨生生化物,须总愿别愿。四弘是总愿,法华华严所说,一一善行陀罗尼,皆有别愿。”
别报《佛学大辞典》
(术语)别业所感各人殊别之果报也。同在人间而贫富寿夭等之差别是也。往生论注下曰:“众生为别报之体,国土为共报之用。”
别接通《佛学大辞典》
(术语)亦曰别入通。通教利根之菩萨被接,而接入于别教也。
别教《佛学大辞典》
(术语)华严宗之判,开一乘为别教同教之二门。与三乘之机共同之一乘法为同教。法华等是也。永与三乘之机别异,而独被于圆顿大机之一乘法,为别教。华严经之所说是也。其别异有十门。见同别二教条。
别教四门《佛学大辞典》
(术语)别教缘但中之理,而修位位之行业,此有四门不同:一有门,观虚妄之色尽,别有妙色,名为佛性也。二空门,观如来藏亦空大涅槃亦空也。三亦有亦空门,双观真空妙有也,四非有非空门,观但中法性之理,离四句绝百非言语道断也,见止观六等。
别时念佛《佛学大辞典》
(术语)又曰如法念佛。以净土行者于日日之行法常不能勇进,故或一日二日三日乃至七日,或十日乃至九十日为期而勤行念佛,是曰别时念佛。见观念法门,往生要集中末。
别时意《佛学大辞典》
(术语)别时意趣之略。
别时意趣《佛学大辞典》
(术语)见“四意趣”条。
别理随缘《佛学大辞典》
(术语)又曰但理随缘。理者真如也。谓别教之真如随缘而为一切万法,曰别理随缘。与圆教之真如,性具诸法,而为一切诸法异,纯一之真如,依无明之和合而取随缘之义,谓为但理随缘。此别教随缘之义,四明尊者对于严家盛所唱导。抑真如随缘之义,原为起信论所详说,严家之贤首作起信论之疏,以此真如随缘为自家所判五教中渐顿圆三教之分际,以真如不随缘为始教,即唯识论等之所明。因而以真如之随缘与不随缘,判大乘之权实,自家所立圆教之极致,亦不过为此真如随缘之义。然四明之意谓真如随缘之义,岂为大乘之极致,凡随缘有二种,但理随缘与理具随缘是也。依自家所判,则但理随缘为别教之分,而理具随缘为圆教之分。不察起信论之所明含此二种,贤首单以但理随缘释之,且以唯识论等为无明随缘之义者,是大谬也。唯识论之所明,岂无真如随缘之义,彼亦有真如随缘之义(但法相宗不许之。还与贤首同),但彼以别教,止于但理随缘而不及于理具随缘,且以不知性具之深义而释本论,不能开阐理具随缘,以但理随缘为至极,故只是为别教之随缘,而非圆教之随缘,诚可惜也。见指要钞下,教行录二,起信论融会章,同三别理随缘章。
别申论《佛学大辞典》
(术语)三论宗之判。对于通申论之称。如中,百,十二之三论,泛申一代诸经之佛意,故谓为通申论。如智度论别申一经之意,故谓为别申论。见三论玄义。
别相《佛学大辞典》
(术语)六相之一。事事物物各别之相也。
别相三观《佛学大辞典》
(名数)别教所明之三观。以空假中隔历而不融合故也。
别相念处《佛学大辞典》
(术语)七方便之第二。身为不净,受为苦。心为无常,法为无我,各别观身受心法之四者,而破净乐我常之四颠倒见也。见四念处观条。
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