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Term Definition
有法空《佛学大辞典》
(术语)见“空”条。
有法自相相违因《佛学大辞典》
(术语)四相违之第三。有法者,宗之前名辞,自相者,于其前名辞发表之事件,相违者,反对之意。即谓立者所设之因,望其宗之前名辞时,缺因之后二相,故不为成立其前名辞发表之事件之因,而反为可打消之之理由,遂至敌者即用其因,成立反对之宗者。见因明入正理论等。
有流《佛学大辞典》
(术语)有者,三界之果报。流者,四种之惑。三界之果报实有,故云有。四种之惑使人漂没三界之生死海,故云流。四流者:一见流、二欲流、三有流(与今之有流异)、四无明流也。止观一下曰:“横截死海,超度有流。”辅行一之四曰:“有谓三有,流谓四流。于此三处,因果不亡,故名为有。为此四法,漂溺不息,故名为流。见流,三界欲也。欲流,欲界一切诸惑,除见及痴。有流,上二界一切诸惑,除见及痴。无明流,三界痴也。”

又四流中之见流。见“四流”条。

有海《佛学大辞典》
(术语)指三界之生死而言。有者果报之事(果报实有,故云有),海者譬生死之无边。宝积经曰:“生死有海,苦哉痛哉。”俱舍论一曰:“由惑世间漂有海。”颂疏界品一曰:“由烦恼惑,令有情世间漂在三有死海中。”
有漏《佛学大辞典》
(术语)漏者烦恼之异名,含有烦恼之事物,谓之有漏。一切世间之事体,尽为有漏法,离烦恼之出世间事体,尽为无漏法也。毗婆沙论曰:“有者,若业,能令后生续生,是名有义。漏者,是留住义,谓令有情留住欲界色界无色界故。”涅槃经曰:“有漏法有二种:一因二果。有漏果者,是则名苦。有漏因者,是名为集。”
有漏三界《佛学大辞典》
(术语)三界者烦恼之结果,故尽为有漏。
有漏世界《佛学大辞典》
(杂名)即三界。为一切迷惑众生之住处。
有漏净土《佛学大辞典》
(术语)依有漏心变作之净土也。据群疑论一,谓阿弥陀佛之净土,虽由佛之无漏心变现而为无漏,然凡夫之心为有漏,故不得直生彼无漏之净土,但于佛所变之无漏净土上,由自己之有漏心,变作似无漏之净土,而往生其中云:申言之,即极乐净土者,就佛之本土而论,为无漏之净土,就凡夫之所变及受用而论,不免即为有漏之净土也。此准于唯识家之法相而判之。
有漏善法《佛学大辞典》
(术语)有漏之业因有善恶,五戒十善,是善地,五逆十恶,是恶法。有漏之善法,招有漏之乐果,即人天之果报。有漏之恶法,招有漏之苦果,即鬼畜之果报。
有漏因《佛学大辞典》
(术语)招三界果报之业因也。即五逆十恶五戒十善等。
有漏断《佛学大辞典》
(术语)对于无漏断而言。以有漏道断烦恼也。凡夫修有漏之六行观而断八地七十二之修惑也。
有漏智《佛学大辞典》
(术语)对于无漏智而言。带有漏烦恼之过,无断迷理烦恼之力之智慧也。虽观缘一切有为无为之法,然重以世俗之法为对象,故亦云世俗智。
有漏果《佛学大辞典》
(术语)有漏业因所招之果报也。即人间天上乃至地狱等。
有漏禅《佛学大辞典》
(术语)对于无漏禅而言。即不依四真谛等,但依厌下欣上有漏之六行观而修之禅定也。四禅,四无色定,四无量心定是也。
有漏行《佛学大辞典》
(术语)(一)有漏心所修之行法也。如见道以前之修行,及修道位中杂修静虑之有漏心是也。见俱舍论二十三二十四。(二)谓有漏即行也。有漏法即有为法之意。以行为造作之义,有为之异名也。
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