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Term Definition
有漏路《佛学大辞典》
(术语)同于有漏道。又云迷世界。
有漏道《佛学大辞典》
(术语)招人天三界果报之行法,谓之有漏道。可成就涅槃果之道,谓之无漏道。以三界尽为有漏,而涅槃为无漏也。
有灵《佛学大辞典》
(术语)有灵魂者。犹言有情。唯识枢要上本曰:“有灵之类,谁不怀钦。”
有界《佛学大辞典》
(术语)有世界之略。总欲界,色界,无色界之三界而名为有之世界。
有相《佛学大辞典》
(术语)对于无相之语,有造作之相者,有虚假之相者。大日经疏一曰:“可见可现之法,即为有相。凡有相者,皆是虚妄。”
有相业《佛学大辞典》
(术语)如信有净土而念佛,求往生,是有相之作业也。往生要集下末曰:“有相业,谓或观相好,或念名号,遍厌秽土,专求净土。”
有相安乐行《佛学大辞典》
(术语)法华经安乐行品分别末世之道俗安乐修行法华之法为身,口,意,誓愿之四种而明之。南岳大师就此安乐行而立有相无相之二门,入定观念为无相安乐行。散心念诵为有相安乐行。万善同归集二曰:“南岳法华忏云:六根性清净菩萨,学法华具足二种行,一有相行,二无相行。无相安乐行,甚深妙禅定,观察六情根。有相安乐行,此依劝发品,散心诵法华。不入禅三昧,坐立行一心。念法华文字,行若成就者,即见普贤身。”(劝发品具名普贤菩萨劝发品,在法华经最末,劝散心念诵者。南岳之法华忏今不传,故引万善同归集)。
有相宗《佛学大辞典》
(术语)撰择集本呼法相宗为有相宗,对于所谓无相宗之三论宗而言。曰:“且如有相宗,立三时教,而判一代理教。”在彼大乘,以心外之境为无,心内之法为有故也。
有相教《佛学大辞典》
(术语)佛成道后十二年间,说阿含经,谓之有相教。此因阿含经以诸法实有之理为本故也。见华严经疏一,三藏法数十。
有相无相《佛学大辞典》
(术语)密教就有相无相有浅略深秘之二释。言其浅略之义,则凡夫所知色心之诸法,事相显了,心前现行,易了易知,谓之有相。诸法之体性,如幻虚伪,自性即空,无色无形,不存一相,谓之无相。言其深秘之释,则有相者,一切之法,各各之相,分明而住,无相者,一相之中具一切之相,而一相不留,具一切之相而无一相,故云无相,非为非色非形也。台宗圆教之圆空,妙空。毕竟空,第一空,与此第二释同。大日经供养法曰:“甚深无相法,劣慧所不解。为应彼等故,在有相说。”要略念诵经曰:“相无相甚深,少智所不能入。依无相说相,摄彼二种人。”凡密教之三本尊三密等皆有此有相无相之浅深二重也。彼宗,以无相一概为显教之浅义者,显密相对一往之义也。若于自宗言之,则尚以无相为深义,依此所引之经文可知。
有空《佛学大辞典》
(术语)森罗万象历然谓之有。其实体空虚谓之空。
有空不二《佛学大辞典》
(术语)谓有相为空性,而空性亦为有相也。般若心经曰:“色即是空,空即是色。”维摩经入不二法门品曰:“色色空为二,色即是空,非色灭空,色性自空,如是受想行识识空为二。识即是空,非识灭空,识性自空。于其中而通达者,是为入不二法门。”【有空不二】(术语)言有相是空性,而空性是有相也。般若心经曰:“色即是空,空即是色。”
有空中三时《佛学大辞典》
(术语)法相宗分佛一代之教法为有空中之三教,谓佛,最初为破凡夫外道之我执,说阿含经等,示法有我无之理,次为破彼法执,说般若经等,示诸法皆空之理,终为破有空之二执,说解深密经等,示非空非有中道之理。此为大乘之至诚。依之而言初时之说为有教,第二时为空教,第三时为中道教。见唯识述记一本,了义灯一本。
有结《佛学大辞典》
(术语)有者生死之果报。其可招果报之烦恼谓之结。贪瞋痴之烦恼,东缚人而使住在生死之中,故名结。法华经序品曰:“尽诸有结,心得自在。”法华文名一上曰:“诸有,二十五有生处也,结即二十五有生因也。”
有缘《佛学大辞典》
(术语)有缘于佛道者。观无量寿经曰:“有缘众生,皆悉得见。”报恩经七曰:“佛世尊应现世间,引接有缘,有缘既尽。迁神涅槃。”
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