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Term Definition
有手《佛学大辞典》
(杂名)Hastin,象之别名。百论疏上之下曰:“象有七肢,以手胜故,从胜受名为有手。故外国人,呼象以为有手。婆沙云:佛经说信是象手,如象手能取众生数非众生数物。信能取善法,故知外国道俗,通名象为有手。”
有执受《佛学大辞典》
(术语)如属于吾身分之四大,为己心识所执持者,谓之有执受。如身体外之事物,不然者,谓之无执受。俱舍论一曰:“声唯八种,谓有执受。或无执受,大种为因。”同二曰:“有执受者,此言何义?心心所法,共所执持,摄为依处,名有执受。”
有支《佛学大辞典》
(术语)十二支之一。唯识述记八本曰:“有谓三有,支者因义今义,即三有因,生善恶趣差别因也。”见“十二因缘”条。
有支习气《佛学大辞典》
(术语)三种习气之一。谓为三有因之熏习气分,能招三界异熟果法之业种也。有二种。一招人天之善果者,二招三恶趣非爱之果者。成唯识论八曰:“有支习气,谓招三界异熟业种。有支有二:一有漏善,即是能招可爱业。二诸不善,即是能招非爱果业。随二有支所熏成种,令异熟果善恶趣别。”
有教《佛学大辞典》
(术语)对空教之语。指小乘之俱舍宗,大乘之法相宗而言。一者在小乘而立诸法实有之义,一者在大乘而立唯识本有之义,依此而一者对于小乘之成实宗,一者对于大乘之三论宗,而称为有教或有宗。
有教无人《佛学大辞典》
(术语)谓唯有教道,而实际无行证之人也。天台一家,判藏教断惑位,通教八地已上,及别教初地已上为有教无人。盖藏通别之前三教,若约于行人禀教之边言之,固为有教有人,望当教之极果而进,然自因成果满上论之,则先示之极果,恰如以空拳诳惑小儿,蒙因中被接之益,悉接入于后教,无实证当教之极果者,摩诃止观三下曰:“别教因中,有教行证人。若就果者,但有其教,无行证人。何以故?若破无明,登初地时,即是圆家初住位,非复别家初地位也。初地尚尔,何况后地后果。故知因人不到于果故,云果头无人。”是即说别教之有教无人也。维摩玄疏四,亦出藏通二教之说。
有无《佛学大辞典》
(术语)有法与无法也。如小乘之七十五法,大乘之百法是有法。如龟毛兔角,是无法。

又有者常见,执有我有法之邪见也,无者断见,执无我无法之邪见也。即反对之遍见也。十卷楞伽经五曰:“邪见论生法,妄想计有无。若知无所生,亦知无所灭。观世悉空寂,彼不堕有无。”同九曰:“于南大国中,有大德比丘,名龙树菩萨,能破有无见,为人说我法大乘无上法。”

有无二见《佛学大辞典》
(术语)一切之邪见纳于此二见之中,自此二见生一切之邪见。法华经方便品曰:“入邪见稠林,若有若无等。依止此诸见,具足六十二。”文句四下曰:“若有是常见,若无是断见,因此二见生六十二。”
有无二边《佛学大辞典》
(术语)执有之边际,执无之边际,皆为邪见,故云边见。肇论曰:“有无之境,边见所存,岂是处中莫二之道乎?”
有无四句《佛学大辞典》
(术语)第一有句。执必有我,即常见也。第二无句。执必无我身,是断见也。第三亦句,执我身亦有亦无,是有无相违见也。第四非句。执我身非有非无,是戏论见也。见华严疏十六,三藏法数十八。
有无邪见《佛学大辞典》
(术语)有见无见皆非中道之正见,故云邪见。
有根身《佛学大辞典》
(术语)谓眼耳鼻舌身之五根。以身根总有他根故也。唯识述记三本曰:“身者总名,身中有根,名有根身。”
有法《佛学大辞典》
(术语)对无法之语。如龟毛兔角体性都无者,谓之无法,如他之事物体用非无者,谓之有法。涅槃经十曰:“本有今无,本无今有。三世有法,无有是处。”

又于因明宗之前句,名为有法,后句名为法。即前句有后句之法之义。例如声(是有法),无常(是法)合二者而名为宗。因明大疏上本曰:“初所陈唯具一义能持自体,义不殊胜,不得法名。后之所陈具足两义能持复轨,义殊胜故,独得法名。前之所陈,能有后法,复名有法。”

有法差别相违因《佛学大辞典》
(术语)四相违之第四。有法者,宗之前名辞,差别者,其前名辞里面所含之别件,相违者,反对之意。凡狡黠之论法,于宗之前名辞,怀抱二种之意许,立者成立其一,希敌者不成立。今立者所陈之因,于宜关系之同品不关系,反关系于不应关系之异品,缺因之后二相,敌者因之却为无过之因,是即有法差别相违因也。亦见因明入正理论等。
有法意许《佛学大辞典》
(术语)宗之前名辞所用之语为立敌共许,然以狡黠之手段,秘有别种之意见者。四相违中,有法自相相违因与有法差别相违,敌者看破有法意许,即以立者自身之因喻破立者,立者之过误也。
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