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Term Definition
如是作《佛学大辞典》
(术语)法华经所说十如是之一。作者造作也,下自地狱界,上至佛界,如法运动造作也。
如是力《佛学大辞典》
(术语)法华经所说十如是之一。力者力用也,如十界之众生各法,有力用功能也。
如是因《佛学大辞典》
(术语)法华经所说十如是之一。因,即习因也。下自地狱界,上至佛界,各习成善恶之性分,而如法生善恶之果,谓之如是因。
如是性《佛学大辞典》
(术语)法华经所说十如是之一。性者性分也,在于内而不改者。下自地狱界,上至佛界,如法各具十界之性,终始无变也。
如是我闻《佛学大辞典》
(杂语)如是者,指经中所说之佛语,我闻者阿难自言也,佛经为佛入灭后多闻第一之阿难所编集,故诸经之开卷,皆置此四字。又,如是者,信顺之辞也。以信则言如是,不信则言不如是故也。佛法以信为第一,故诸经之首举阿难之能信而云如是。又外道之经典,开卷有阿(无之义)、伛(有之义)二字为吉祥之表,是诤论之本也,故佛教为避诤论列如是等之六成就。如是二字为信成就,我闻二字为闻成就。凡诸经之首有通别二序,通序称为证信序,中列六事。是佛入灭时告阿难使置于诸经之冠首者。出于集法藏经。佛地论一曰:“如是我闻者,谓总显己闻,传佛教者言,如是事我昔曾闻如是。”探玄记三曰:“如是总举一部文义,谓指己所闻之法故云如是。”理趣释曰:“如是者所谓结集之时所指是经也,我闻者盖表亲从佛闻也。”智度论一曰:“问曰:诸佛经何以故初称如是语?答曰:佛法大海信为能入,智为能度,如是者即是信也。(中略)不信者言是事不如是,信者言是事如是。”注维摩经一:“肇曰:如是信顺辞,经无丰约非信不传,故建言如是。”法华文句一曰:“对破外道阿伛二字不如不是对治悉檀也。”法华义疏一曰:“立此六事为简外道,外道经初皆标阿伛二字,如来教首六事贯。”
如是我闻元起《佛学大辞典》
(杂语)智度论二曰:“佛入灭时,阿泥楼驮比丘,使阿难请问四事:一佛灭度后,诸比丘等以何为师?二诸比丘依何住?三恶性比丘云何共居?四一切经首置何字?佛答:乃至一切经首置如是我闻等言。”法华文句记一曰:“通序元起由阿泥楼豆令阿难问佛。”私志记一曰:“摩耶、大悲、涅槃后分、及阿含经,皆明此事,而大悲经明优婆离教阿难问,其余经论皆云阿泥楼豆教问。”(阿泥楼驮,阿泥楼豆,阿[少/(兔-、)]楼驮,同一梵语也)。
如是报《佛学大辞典》
(术语)法华经所说十如是之一。报者应报也,下自地狱界,上至佛界,各如法依于过去善恶之业因而得今生苦乐之报,依于今生善恶之业因而得来生苦乐之报也。
如是本末究竟等《佛学大辞典》
(术语)法华经所说十如是之一。初之如是相为本,终之如是报为末,从本之相,至末之报,究竟平等一如,谓之究竟等。
如是果《佛学大辞典》
(术语)法华经所说十如是之一。果者习果也,下自地狱界,上至佛界,习成善因而生善果,习成恶因而生恶果,乃至草木各各习成自因而生自果如法也。
如是相《佛学大辞典》
(术语)法华经所说十如是之一。相者相貌也,下自地狱界,上至佛界,如法外显种种差别之相貌也。
如是缘《佛学大辞典》
(术语)法华经所说十如是之一。缘者缘助也。下自地狱界,上至佛界,依善恶业之缘助如法得苦乐之报也。苦乐之性分,为习因。使之感果者,善恶之业缘也。
如是语经《佛学大辞典》
(术语)十二部经之一。本事经之别名。
如未开莲合掌《佛学大辞典》
(术语)十二合掌之一。大日经疏十三曰:“以十指头相合,指亦齐等。然掌内空令稍穹隆,名窟满啰合掌,此云如来未开莲也。”
如来《佛学大辞典》
(术语)梵语曰多陀阿伽陀Tathāgata,译言如来,佛十号之一。如者真如也,乘真如之道从因来果而成正觉之故,名为如来。是真身如来也。又乘真如之道来三界垂化之故,谓之如来。是应身如来也。又,如诸佛而来,故名如来。此释通于二身。成实论一曰:“如来者,乘如实道来成正觉,故曰如来。”转法轮论曰:“如实而来,故名如来。(中略)涅槃名如,知解名来,正觉涅槃故名如来。”智度论二十四曰:“如实道来,故名为如来。”胜鬘宝窟上末曰:“如来者体如而来,故名如来。又如诸佛来,故名如来。问:体如而来,故名如来。此是应身,何有来义?真如法身。云何有来?答:如本隐今显,亦得称来。”大日经疏一曰:“如诸佛乘如实道来成正觉,今佛亦如是来,故名如来。”行宗记上一之二曰:“真如平等,体离虚妄,故曰如实。乘履此法出现利生,故得此号。”秘藏记本曰:“如来谓成佛以后悲愿力故垂化也,乘如而来故曰如来。”教行信证四曰:“真如即是一如,然者弥陀如来从如来生示现报应化种种身也。”又梵云修伽陀(Sugata),译言如去,又译好去,是如实去生死之义也,故如来如去相对,则如去者向上自利,而如来者向下利他也,以此二名显佛之无住涅槃。余见“多陀阿伽陀”条。
如来三昧耶《佛学大辞典》
(术语)阿阇梨所传曼荼罗遍知院之一尊也。画如来顶相为其标帜。大疏六曰:“三昧耶当作御顶相,如来顶相具摄一切功德。”
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