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Term Definition
有句《佛学大辞典》
(术语)就有无之义立四句而分别之时,第一句曰:“有而非无”,是有句也。第二句曰:“无而非有”,是无句也。第三句曰:“亦有亦无”,是双亦句也。第四句曰:“非有非无”,是双非句也。
有名无实《佛学大辞典》
(术语)唯有假名而无实体之意。即世俗之法,皆为因缘假成,如瓶车等,唯有名而无其实体也。涅槃经十三有曰:“有名无实者,如我众生,乃至旋火轮及名句等五种世法,是名世谛。”
有后生死《佛学大辞典》
(术语)七种生死之一。见“生死”条附录。
有因无果《佛学大辞典》
(术语)外道四执之一。见“四执”条。
有因论《佛学大辞典》
(术语)立有实因而生实果是一种之邪见,谓之有因论。佛教由无生之本义破此有因论。四卷楞伽经四曰:“野马犍闼婆,世间种种事,无因而相现,折伏有因论,申畅无生义。申畅无生者,法流永不断。”
有学《佛学大辞典》
(术语)小乘四果之圣者中,前三果谓之有学,第四果谓之无学。以前三果尚有可修学之道故也。法华玄赞一曰:“戒定慧三,正为学体。进趣修习,名为有学。进趣圆满,止息修习,名为无学。”梵Śaikṣa。
有学无学《佛学大辞典》
(术语)见“有学”条。法华经序品曰:“复有学无学二千人。”
有对《佛学大辞典》
(术语)就十八界分别三种之有对:一障碍有对,二境界有对。三所缘有对。对者碍之义。碍有二种:一障碍之义,二拘碍之义。障碍之义者,第一之障碍有对也。以五根五境之小色为体。此十色互相障碍,如手之碍手,石之碍石,故名障碍,障碍即有对也。拘碍之义者,第二之境界有对,与第三之所缘有对也。境界有对者,六根六识之十二界与法界一分之心所法也,此十三界之法为境所拘,故名有对。境界有对也(依主释)。所缘有对者,六识及境界之七心界与法界之一分心所法也。此八界为所缘之境所拘碍,故名有对,所缘有对之依主释也。此中境界与所缘之差别有多义,玆言其一义,则以取根及心识之境一边,名为境界有对,以缘心与所之境一边,名为所缘有对云。见俱舍论二。梵Sapratigha。
有对触《佛学大辞典》
(术语)对于增语触而言。与前五识相应之触心所也。随所依之五根有对而名。俱舍论十所谓:“眼等五触说名有对,以有对根为所依故,有对触名从所依”是也。
有寻有伺《佛学大辞典》
(术语)三三摩地之一。见“三摩地”条。
有待《佛学大辞典》
(术语)谓人身为待食物衣服等之资而立者。止观四上曰:“有待之身,必假资籍。”南山之戒疏四上曰:“有待之形,假资方就。”行宗记二上曰:“身名有待,必假资缘。”梁僧传,道安传曰:“损米千斛,弥觉有待为烦。”案,有待之字,本于庄子逍遥游之“犹有所待者也”句。
有待不定《佛学大辞典》
(术语)有待之身,无常也。
有待转变《佛学大辞典》
(术语)有待之身可以转变也。
有德女《佛学大辞典》
(人名)波罗奈城有德婆罗门之女,见佛相好而起净信,问深法。
有德女所问大乘经《佛学大辞典》
(经名)一卷,唐菩提流志译。佛因有德女问,说第一义谛之理,授彼以菩提之记别。
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