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Term Definition
别行玄《佛学大辞典》
(术语)观音玄义之异名。对于法华玄义而曰别行。于法华本经中特取观世音普门品,于法华玄义之外,别作玄义。使之流行也。
别行疏《佛学大辞典》
(书名)观音义疏之异名。本经文句之外,于观世音普门品别造义疏者。
别见《佛学大辞典》
(术语)无明违一法界之理而隔能所曰别见。真言宗所言无始之间隔是也。别教之菩萨入初地始断其一分。四教仪集注下曰:“初地断无明别见,发真中道,故云见道。(中略)两教三乘,别教地前,未见中道,未断别见,皆名邪见人也。”
别解别行《佛学大辞典》
(术语)与我别见解,与我异行法也。如圣道净土二门相对。观经散善义曰:“一切异见异学别解别行人。”
别解四类《佛学大辞典》
(术语)今于四类之别解中,示地狱界与人界及佛界三种之相。先言地狱界之十如是,相如是者恶人显后堕地狱之前相,凡夫虽不知,而佛菩萨之目,则能见之也。性如是者,专习恶之人其习状如生成,改变为难也。体如是者:“摧折粗恶色心以为体质。”即堕于地狱为狱卒所责之荒恶身心体是也。私记二本云:“问:体者即指受报身。与报何异?答:阴身为体。苦乐为报。”力如是者:“地狱有登刀上剑之用。”即于地狱有上剑山上刃林裂破身体之力用也。作如是者:“构造经营。”谓于身口意之三业造恶也。私记云:“作是造业与因何别?答:构造为作,约外约色,习因为因,约内约心。”因如是者:“恶习因也。”谓于过去习恶也。缘如是者作恶之缘助也。果如是者,谓过去所习之恶事,受地狱之身亦能起也。报如是者:“铜柱铁床之苦。”谓于地狱攀登铜柱。坐热铁床也。本末究竟等者,相如是,报如是,皆为空谛故谓为等。又恶之果报在本之性相中,本之性相,在恶之果报中则为假谛等,又地狱之理体与佛果无异,则皆为中道法界,是中道之等也。次明人界之十如,则相如是者:“相表清升。”谓对于四恶趣之沉沦,格别清净,有上升之相也。性如是者:“性觉白法。”谓清白之善法,成为其性也。体如是者:“体是安乐身心。”谓与三途等苦报相违,安稳快乐之身心也。力如是者:“堪任善器。”谓堪于勤善之器也。作如是者:“造止行二善。”谓作止恶行善之二善也。因如是者:“因是白业。”谓成就清白之善因也。缘如是者:“作善我我所。”谓我思能作善也,此为白善之缘。果如是者:“任运修善心生。”谓依前来习善之习用,而自然生善心也,报如是者:“自然爱乐。”谓自然受人果之快乐也。本末究竟如前地狱界。次明佛界之十如,则“佛界十法者。皆约中道分别也。”言佛界之十如其体皆为中道也。此虽为一中道,而因义理相违,故分为十如。相如是者为缘因佛性,是外修万行也。性如是者为了因佛性,是内生真智也。体如是者为正因佛性,是真如法界也。力如是者,谓初发菩提心,超二乘上为力。是发菩提心也。作如是者四弘誓愿也。因如是者智慧庄严也。缘如是者福德庄严也。果如是者一念相应大觉朗然之无上正觉也。报如是者大般涅槃三德秘藏也。本末究竟等者三谛法界之体等也。
别解律义《佛学大辞典》
(术语)别解脱律仪之略。
别解脱律仪《佛学大辞典》
(术语)与别解脱戒同。俱舍论十四曰:“别解脱律仪,由他教等得。”
别解脱戒《佛学大辞典》
(术语)又曰别解脱律仪。三种戒之一。依受戒之作法,受五戒乃至具足戒,身口恶业别别解脱之戒法也。义林章三末曰:“别别防非名之为别,(中略)戒即解脱,解脱恶故。(中略)别解脱者是戒别名。”
别解脱经《佛学大辞典》
(术语)戒本也。以戒本中说别解脱律仪故也。
别译杂阿含经《佛学大辞典》
(经名)十六卷,失译。杂阿含经中之撮要别译。【别译杂阿含经】(经名)二十卷,失译。自五十卷之杂阿含经撮要别行者。
别语《佛学大辞典》
(术语)禅林之目。举古则中虽有古人语,而我复别下一转语谓之别语。见于诸录。
别请《佛学大辞典》
(术语)于众比丘中特请一人而供养之也,但如法之比丘,不受别请。行事钞下三曰:“请有二种:即僧次别请也。律开别请,然诸经论制者不少。”首楞严经一曰:“唯有阿难,先受别请,远游未还。”往生要集中末曰:“常乞食不受别请。”
别选所求《佛学大辞典》
(术语)在观无量寿经之会座韦提希夫人由释尊所显示之十方诸佛净土中特选择自己所愿之净土,而曰:“我今愿生极乐世界阿弥陀佛所也。”
别途《佛学大辞典》
(杂语)主义之别异也。法华文句记三之一曰:“文虽广略,事无别途。”
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