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Term Definition
有耶无耶《佛学大辞典》
(杂语)心驰于有无二边而犹豫不决定也。多以名属于欲界修所断之无覆无记邪行相之智,亦有以为孤疑之相而用之者。
有胜天经《佛学大辞典》
(经名)尊者阿那律,为仙余财主说光天,净光天,遍净光天之因果差别者。摄于中阿含经十九。
有脚经笥《佛学大辞典》
(人名)宋僧传十六曰:“后唐贞峻,时称有脚经笥。听俱舍论,随讲诵颂,八品六百行。”
有色《佛学大辞典》
(术语)欲界与色界之有情有色身者。金刚经曰:“若有色,若无色。”天台之疏曰:“有色即欲色二界,无色即空处。”长水之刊定记四曰:“有色即以色为身,无色即以四蕴为身。”
有色天《佛学大辞典》
(界名)色界之诸天也。
有表业《佛学大辞典》
(术语)身口意之三业,有有表业、无表业二种。又云有表色、无表色。见“业”条。
有表色《佛学大辞典》
(术语)即有表业也。
有覆无记《佛学大辞典》
(术语)见“无记”条附录。
有见《佛学大辞典》
(术语)执着于有之邪见。又云常见。智度论七曰:“有二种见:有见无见。”法华经方便品曰:“入邪见稠林若有若空等,依止此诸见,具足六十二。”法华经义疏四曰:“智度论云:爱多者着有故起有见,见多者着无故起无见。又云:四见多者着有,邪见多者着无也。”法华玄赞四曰:“若有者执我后身为有,常见也。若无者执我后身为无,断见也。”

又就十八界而分别有见无见。唯色界之一为有见,他皆无见也。显色形色二者,由在彼在此之差别不同,而能示现彼此之言说,言说名见,有彼之言说,故名有见。又见者眼观照根色,故名为见,色眼有见,故名有见。见俱舍论二。梵Sanidarśanaṁ。

有觉有观三昧《佛学大辞典》
(术语)三三昧之一。初心在禅,曰觉。细心分别禅昧曰观。以空无相无作相应心,入于初禅,则一切觉观皆悉正直。故名有觉有观三昧。
有解《佛学大辞典》
(术语)对于空解之语。诸法有而非无之见解也。止观十下曰:“作此有解。”
有记法《佛学大辞典》
(术语)善恶二法,其相显了,得记别当来之果相,故云有记法。即有可引异熟果表象之法也。见毗婆沙论五十一。
有识《佛学大辞典》
(术语)有识者,如云有情,归敬仪中曰:“有识凡夫。”观经散善义曰:“含灵闻之生信,有识睹者西归。”
有识根身《佛学大辞典》
(术语)见“有根身”条。
有财《佛学大辞典》
(杂语)Sāmiṣā,有财物也。
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