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Term Definition
一劫《佛学大辞典》
(名数)一个之劫也。劫示长时,为梵语,有大中小之三劫。详见“劫”条。
一化《佛学大辞典》
(术语)指如来一代之教化而言。天台观经疏曰:“此约一化以明通。”

又一时化益之意。法华玄义一上曰:“一期化导,事理俱圆。”三论玄义曰:“释迦小乘一化,徒然虚设。”

一化五味之教《佛学大辞典》
(术语)天台宗区别释迦如来一代之教法为华严时、阿含时、方等时、般若时、法华涅槃时之五时。此五时之教法,托于涅槃经所出之五味喻,谓为五味之教。五味者乳、酪生酥、熟酥、醍醐,如其次第配于彼五时。见“五味”条。法华文句六下曰:“四大弟子,深得佛意,探领一化五味之教,始终次第,其文出此也。”
一千七百则公案《佛学大辞典》
(名数)五灯录中公案之数凡一千七百则,山房夜话上曰:“且如禅宗门下,自二祖安心,三祖忏罪,南岳磨砖,青原垂足。至若擎叉,球辊,用棒,使喝,及一千七百则机缘,莫不皆八字打开两手分付。”宗论三曰:“若缘木求鱼,守株待兔。三藏十二部是拭疮疣纸,千七百公案亦陈腐葛藤。”
一千二百功德《佛学大辞典》
(名数)六根清净之功德也。法华经法师功德品曰:“若善男子,善女人,受持是法华经,若读若诵,若解说,若书写,是人当得八百眼功德,千二百耳功德,八百鼻功德,千二百舌功德,八百身功德,千二百意功德,以是功德,庄严六根,皆令清净。”
一卢舍《佛学大辞典》
(杂语)一俱卢舍之略。见“俱卢舍”条。
一印《佛学大辞典》
(术语)一印相也,一印契也。见“印相”条。
一印二明《佛学大辞典》
(术语)金胎两部之大日菩萨印,皆为遍法界无所不至之塔印,其真言,金大日为,胎大日为之五字明。金刚顶经曰:“诸法本不生(二地),自性离言说(二水),清净无垢染(二火),回业等虚空(二风二空)。”是说无所不至之塔印也。

又大日经真言品曰:“我觉本不生(二地),出过语言道(二水),诸过行解脱(二火),远离于因缘(二风),知空等虚空(二至)。”是亦说无所不至之塔印也。然则两部之大日,俱以塔婆为三昧耶行。故为一印。而两部大日之种子两相交替。故为二明。是曰一印二明。初传法时。为秘而不授之印明。原双纸云:“师传云:体不变故,印为一也。说交替故,真言为两种也。”口传云:体不变故,为六大法界之体,无相无分别之义,说交替故,为设说之义也。又体不变者为口决云,两部皆为一种之法身,故印为一也,住于理而说胎,名曰胎藏部。住于智而说金,名曰金刚顶部。故说有两种。问以等五字为六大法界之真言可乎,以之一字,亦为法界之真言如何?答曰:为水大之种子,此字引长,则其响为字即地大之种子,而于此地大之方形。切于角违。即为字之三角火转,又折半此水圆形。即为之半月风轮,又于风大之半月合火大之三角,则为字之团形虚空轮,故字具五大之种子。见赖瑜秘记。

一印会《佛学大辞典》
(术语)金刚界九会曼荼罗之第六会。见九会曼荼罗条。
一印顿成《佛学大辞典》
(术语)习得一印相而顿得成佛之利益也。

又一法印之意,谓诸法实相唯一不二之真理也。玄义八之上曰:“释论云:诸小乘经,若有无常无我涅槃三印印之,即是佛说。(中略)大乘经,但有一法印,谓诸法实相。”

一即一切一切即一《佛学大辞典》
(术语)一与一切融即。其体无碍也。指月录四曰:“三祖僧璨信心铭曰:一即一切,一切即一,但能如是,何虑不毕。”笔削记一曰:“一即一切,一切即一。一入一切,一切入一。互为主伴。”传心法要下曰:“若能了知心外无境,境外无心,心境无二,一切即一心,心即一切,更无挂碍。”又曰:“一即一切,一切即一,诸佛圆通,更无增减。流入六道,处处皆圆。万类之中,个个是佛。譬如一团水银,分散诸处,颗颗皆圆。若不分时,祇是一块。此一即一切,一切即一。种种形貌,喻如屋舍。舍驴屋入人屋,舍人身至天身,乃至声闻缘觉菩萨佛屋,皆是汝取舍处。所以有别,本源之性,何得有别?”永嘉禅师云:“一性圆通一切性,一法遍舍一切法,一月普现一切水,一切水月一月摄,诸佛法身入我性,我性同共如来合。”华严经第九初发心菩萨功德品曰:“一切中知一,一中知一切。”是为佛教中最究极之说。盖以万有之法,在真如法界中,虽现种种之差别相,而其本体中则无丝毫之差别。种种之法,悉为绝对,而与一切法镕融时,知其一,即知一切。如尝海水一滴,即能知一切大海水之咸味也。此妙旨在华严天台两家发挥最多。即约观法而为一空一切空,一假一切假,一中一切中之说。以一心三观,示一境三谛之圆理,约观境而传一心一切心,一阴一切阴,一境一切境等之幽意。更于诸法上说一尘一切尘,一法一切法,一界一切界,一国土一切国土,一相一切相,一色一切色,一毛孔一切毛孔,一众生一切众生,一身一切身,一人一切人,一字一切字,一识一切识等,或约修证迷悟等,使明一断一切断,一行一切行,一位一切位,一障一切障,一修一切修,一证一切证,一显一切显,一欲一切欲,一魔一切魔,一佛一切佛,一入一切入,一佛一切佛,一智一切智,一理一切理,一究竟一切究竟,一门一切门,一种一切种,一受一切受等。又约破立权实而为一破一切破,一立一切立,一权一切权,一实一切实,等之解释也。
一即三《佛学大辞典》
(术语)言一乘教即三乘教之意也。
一即六《佛学大辞典》
(术语)谓眼等六根之中,一根返于真性则余五根亦得解脱也。楞严经六曰:“一根既返源,六根成解脱。”又“六根亦如是,元依一精明,分成六和合,一处成休复,六用皆不成。”
一即十《佛学大辞典》
(术语)所谓一即十者。乃一至十之数。均由一相叠而成。若以一为本数,即单位。则舍一而不能有二至十。此所以一即二,一即三以至一即十也。易言之。二乃由本数之一为始。渐次成而为二。一之外别无二之本体也。由此以推。十亦由本数之一为始。渐次成而为十。一之外别无十之本体也。由是论之。一乃组成他数之一。非自性之一。若果为自性之一。则一终为一。不能成二至十之数。即能成二至十之数。其为组成他数之一可知矣。故此时所论之本数之一。为有体数。二至十为无体数。即空也。故一十相即。又一为有力数。二至十为无力数。故一十相入。根据此法而详论之。一尘为主。一切佛土。悉在此中。一念为主。无量之时劫。亦尽在其中。此即大陀罗尼缘起之法门。华严一家之盛谈者也。又一即多之意义。与上相同。见五教章中。
一即多多即一《佛学大辞典》
(术语)见“一即十”条。
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