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Term Definition
有习《佛学大辞典》
(术语)习者习气,谓烦恼之气分。对于无明之语而云有习。
有事《佛学大辞典》
(术语)有为法之异名。俱舍论一曰:“诸有为法,谓色等五蕴,亦世路言依,有离有事等。”颂疏曰:“有事者,事是因义,有为有因故,名为有事。”
有体《佛学大辞典》
(术语)对于无体之语。有实体者也。有部宗立七十五法,成实宗立八十四法,法相宗立百法,为有体之法。其中有有形之物质,有无形之心识,有因缘生之有为法,有非因缘之无为法。
有体施设假《佛学大辞典》
(术语)于无名之法体上施设假名之谓也。自诸法实相上论之,则世间万般之事物皆是也。是二假之一。见“二假”条。
有余《佛学大辞典》
(术语)就一切之事理而诠未究竟至极之词。对于无余而言。
有余依《佛学大辞典》
(术语)二种涅槃之一。见“有余”条附录有余涅槃项。
有余依涅槃《佛学大辞典》
(术语)即有余涅槃。
有余土《佛学大辞典》
(杂名)具云方便有余土。四土之一。如阿罗汉断三界烦恼之圣者死后所生之处。故有余土者在三界之外。然小乘之宗义,谓阿罗汉得无余涅槃。则毕竟不生,无复生所,大乘之宗义则谓阿罗汉非毕竟不生。三界之生尽,则直生界外之有余土。故彼之所谓无余涅槃,尚为有余涅槃。是大小乘之差别也。为无明未尽之人所生之土,故名有余土。天台之观经疏曰:“方便有余者,修方便道,断四住惑,故曰方便。无明未尽,故言有余。”
有余师《佛学大辞典》
(杂名)正统以外之论师,又不列大家之学匠,皆称有余师。略云有余,或余师。又曰:有诸师或有人。又有称有余之说为有说,他之部宗为有余部者。见毗婆沙论。俱舍论等。
有余师说《佛学大辞典》
(术语)正义之外,更为余义之人之说也。如五百阿罗汉结集大毗婆沙就一法而列种种之说。其中除正说外皆云有余师说。
有余涅槃《佛学大辞典》
(术语)有余涅槃者,对无余涅槃而言。有余无余其解有三种:一、唯就小乘说。断一切之烦恼而绝未来生死之因者,尚余今生之果报身体,谓之有余涅槃,其人今生之果报尽而归于寂灭,谓之无余涅槃。即证得阿罗汉其身存生之间,为有余涅槃,其身死时,乃无余涅槃也。故有余涅槃者无生死之因,唯有生死之果(此前生所招之果报),无余涅槃者,无生死之因,亦无果也。又云有余依涅槃Sopādhiśeṣanirvāṇa,无余依涅槃Nirupadhiśeṣanirvāna,依者依身,身为人之所依,故名依身。法华经信解品曰:“我等长夜,修习空法,得脱三界苦恼之患,住最后身有余涅槃。”宝窟下本曰:“因亡名有余,果尽名无余。”唯识述记十末曰:“其因尽苦依未尽,异熟犹在,名有余依。依者身也,(中略)此中有余,约二乘说,以言唯有微苦依故,依谓依身。”二、唯就大乘说。变易生死之因尽,谓之有余涅槃,变易生死之果尽,而得佛之常身,谓之无余涅槃(凡夫之生死谓之分段,菩萨之生死谓之变易)。宝窟下本曰:“金刚心断变易因尽,而变易果犹存,有余累故曰有余。佛果为解脱道起,则无复因累,变易生死果亦亡,则无复果累,故名无余也。”三、就大小相对说。小乘之无余涅槃,尚有惑业苦三道之残余,故云有余,大乘之无余涅槃,究竟而无残余,故云无余。胜鬘经曰:“有有为生死,有无为生死。涅槃亦如是,有余及无余。”又曰:“以成就有余解脱有余清净有余功德故,知有余苦,断有余集,证有余灭,修有余道,是名得少分涅槃。”法华经譬喻品曰:“我本着邪见,为诸梵志师。世尊知我心,拔邪说涅槃。我悉除邪见,于空法得证。尔时心自谓,得至于灭度。而今乃自觉,非是实灭度。若得作佛时,具三十二相。天人夜叉众,龙神等恭敬。是时乃可谓,永尽灭无余。”宝窟下本曰:“小乘中因果尽名有余,大乘因果尽名无余。佛性论云:二乘有三种余:一烦恼余,谓无明住地。二业余,谓无漏业。三果报余,谓意生身阴。”
有余说《佛学大辞典》
(术语)尚存余义而非究竟至极之说也。胜鬘经曰:“亦是如来方便有余不了义说。”宝窟中末曰:“有余者,明义不尽,对尽理之说。”法鼓经曰:“一切空经,是有余说。唯有此经是无上说,非有余说。”
有作《佛学大辞典》
(术语)对无作之语。与有相同。传通记杂钞五曰:“旧译经论云有作无作,新译经论云安立非安立。安立者有作义也,非安立者无作义也。”

又有作者犹言有为,谓因缘所生之法也。

有分别《佛学大辞典》
(术语)有分别作用之意。对于无分别而言。六识中眼等五识,唯有寻伺相应之自性分别,故俱舍论二,名之为无分别,第六意识,并具散慧相应之计度分别及定散诸念之随念分别,能分别所缘之境,故名之为有分别。成唯识论七亦曰:“于彼所缘能明了取,异于眼等识,故非无用,由此圣教说彼意识名有分别。”又对于无分别正体智而名其余后得等智为有分别。即缘境分别种种之差别智也。
有分识《佛学大辞典》
(术语)阿赖耶识之异名。了义灯四本曰:“上座部分别说部,立为有分识。”
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