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Term Definition
随法行《佛学大辞典》
(术语)声闻乘见道之圣者而为利根者。对于随信行之钝根而言。自思惟法而成行之人也。见随信行条。
随烦恼《佛学大辞典》
(术语)又曰随惑。俱舍论有二义:一名一切之烦恼。以一切之烦恼,皆随逐于心,为恼乱之事也。二对于六随眠之根本烦恼,而名其余之烦恼为随烦恼,又对于根本而名为枝末惑。七十五法中除六大烦恼无明之一。五大烦恼及大不善之二,小烦恼之十,不定中之不善睡眠与恶作等十九法是也。俱舍论二十一曰:“此诸烦恼亦名随烦恼,以皆随心为恼乱事故。复有此余异诸烦恼,染污心所行蕴所摄,随烦恼起故,亦名随烦恼。不名烦恼,非根本故。”于大乘百法中,对于六大惑(同六随眠)之根本烦恼而名其余二十为随烦恼。忿,恨,恼,覆,诳,谄,憍,害,嫉,悭之十,为小随惑。无惭,无愧之二,为中随惑。不信,懈怠,放逸,惛沈,掉举,失念,不正知,散乱之八,为大随惑。此三种二十之烦恼,尽随他之根本烦恼而起,故名随烦恼。唯识论六曰:“唯是烦恼分别差别,等流性,故名随烦恼。”
随犯随制《佛学大辞典》
(术语)对于大乘戒之一时顿制,而谓小乘戒为随犯随制。小乘戒者,佛成道后十二年已来,随弟子渐犯法而渐制之,以具足二百五十戒者。
随犯随忏《佛学大辞典》
(术语)愚恶之凡夫,不能断罪,则随犯随忏悔,以消除其罪也。往生礼赞曰:“无间修,所谓相续恭敬礼拜,称名赞叹,忆念观察,回向发愿,心心相续,不以余业来间,故云无间修。又不以贪瞋烦恼来间,随犯随忏,不令隔念隔时隔日,常使清净,亦名无间修。”
随相《佛学大辞典》
(术语)又曰小相。生住异灭,各具一相,谓之随相。随于大相之小相也。见“有为”条附录。
随相戒《佛学大辞典》
(术语)随者随顺。相者形相。顺如来之教法而具足衣钵,剃发乞食而守威仪也。
随相论《佛学大辞典》
(书名)二卷,德慧法师造,陈真谛译。解四谛十六行相,破外道之我执。
随眠《佛学大辞典》
(术语)于小乘有部之宗义,为烦恼之异名。于大乘唯识之宗义,为烦恼障所知障种子之名。有部之义,贪瞋等之烦恼,随逐有情而不离,故曰随,烦恼之状体,幽微而难了知,犹如睡眠之状体,故曰眠。又有情随逐而增昏滞,如睡眠,故曰随眠。俱舍论光记十九曰:“随逐有情名随,行相微细名眠,如人睡眠,行相难了。”俱舍颂疏十九曰:“贪等烦恼,名曰随眠,随逐有情增昏滞故名随眠。”唯识之义,诸惑之种子,随逐于人,眠伏于阿赖耶识中,故曰随眠,又诸惑之种子,随逐于人,益增过失,如人之耽眠而益长眠,故名随眠。唯识论九曰:“随逐有情,眠伏藏识,或随增过,故名随眠,即是所知烦恼性种。”
随眠无明《佛学大辞典》
(术语)四无明之一。无明烦恼也。无明烦恼,常随逐众生,眠伏于第八识中,故名。
随类《佛学大辞典》
(术语)佛菩萨随众生之类而现形垂教也。
随类不定《佛学大辞典》
(术语)佛济度众生,应其机类而现诸种之身,满虚空身,丈六身等不定。
随类应同《佛学大辞典》
(术语)佛随众生之机类而施,叶于其根性之教化也。
随经律《佛学大辞典》
(术语)于律藏之中,明定慧之法,谓之随律经,于经藏之中明戒律,谓之随经律。如涅槃经说五篇七治之戒。戒疏一上曰:“如涅槃经中八秽七治十篇五戒,阿含中七灭六报犯聚等相,岂是俗行,故名斯经随经之律。”又曰:“余二藏明律相处,皆名众律,故论云随经律也。”
随缘《佛学大辞典》
(术语)外界之事物来,与自体以感触,谓之缘。应其缘而自体动作,谓之随缘。如水应风之缘而起波。真如之于诸法,佛陀之于教化,皆然。最胜王经五曰:“随缘所在觉群迷。”又随其机缘。不加勉强也。齐书陆法和传曰:文宣赐法和奴婢二百人,法和尽免之,曰:各随缘去。
随缘不变《佛学大辞典》
(术语)有随缘动作之不变之意,真如者,其体虽为不变,然触缘则生起万有,故曰随缘不变。见随缘真如项。
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