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Term Definition
一切有为《佛学大辞典》
(术语)谓有作为有造作之一切因缘所生者。
一切有情《佛学大辞典》
(术语)与一切众生同。旧译为众生,新译为有情。大般若经五百七十八曰:“一切有情如来藏。”
一切有部《佛学大辞典》
(流派)具名说一切有部。梵名萨婆多。小乘宗之名。二十部之一。见“说一切有部”条。
一切法《佛学大辞典》
(术语)又名一切万法,一切诸法。为总该万有之称。智度论二曰:“一切法,略说有三种:一者有为法,二者无为法,三者不可说法,此三己摄一切法。”梵Sarva-dharma。
一切法义王经《佛学大辞典》
(经名)一切高王经之异名。
一切法生界印《佛学大辞典》
(印相)三种三昧耶印中之法界生三昧耶印也。
一切法界决定智印《佛学大辞典》
(术语)毗卢遮那之真言乃至天龙八部之真言,皆为使众生入于法界而得决定智之法印。义释八曰:“欲令此中普皆成就悉地果故,更说一切法界决定智印。”
一切法界自身表《佛学大辞典》
(术语)表者,表现之义,于一切法界中表现自身。而使一切众生知见,谓之一切法界自身表。大日经五曰:“法界生如来身,一切法界自身表,化云遍满。”义释十一曰:“一切法界自身表者,谓能令一切众生悉知见也。谓如来身表普现色身,如彼大云,遍于法界。云是遍满义也,言化身之云,遍满于法界,遍于十方世界,不可限量也。”
一切法高王经《佛学大辞典》
(经名)佛说一切法高王经。元魏瞿昙般若流支译。一卷。
一切流摄守因经《佛学大辞典》
(经名)佛说一切流摄守因经之略名。后汉安世高译。一卷。
一切男女我父母《佛学大辞典》
(杂语)心地观经二曰:“一切众生轮转五道,经百千劫,于多生中互为父母。以互为父母故,一切男子即是慈父,一切女人即是悲母。”
一切皆成《佛学大辞典》
(术语)谓一切众生皆悉成佛也。对于五性各别而言。盖三乘家有无性有情之一类,为定性二乘不成佛之说,立无余界永灭之计。而一乘家则唱悉有佛性之义,明二乘开会之旨,为无余界回心之说。故谓一切众生无不成佛者。今举三五经说证之。法华经方便品曰:“声闻若菩萨,闻我所说法,乃至于一偈,皆成佛无疑。”又“若有闻法者,无一不成佛。”涅槃经十曰:“一切菩萨声闻缘觉,于未来世皆当归大般涅槃,譬如众流归大海。”又第三十六曰:“一切众生,悉有佛性,一阐提人,虽谤方等经,作五逆罪,犯四重禁,然必当成菩提道,须陀洹人,斯陀含人,阿那含人,阿罗汉人,辟支佛等,必当得成阿耨菩提。”又第十一说五种人成佛中,明须陀洹果人过未来八万劫成菩提,斯陀含果人过未来六万劫,阿那含果人过未来四万劫,阿罗汉果人过未来二万劫,辟支佛道人过未来十千劫,成阿耨菩提之旨。大云经第四曰:“一切众生悉有佛性,得菩提心。”入楞伽经第二曰:“说三乘者,为使发起修行地故,虽说诸性差别,然非究竟地,声闻缘觉,毕竟得如来身。”中阴经上曰:“于无余泥洹界,发金刚心,一一成佛。”密严经中曰:“十梵之处:无烦、无热、善见、善现、阿迦尼吒、空处、识处、无所有处、非想非非想处,住彼已,渐除贪欲,从此生清净佛土,常游妙定,至于真解脱。”尼干子经二曰:“为此众生故,分别差别说。究竟皆成佛,更无余乘有。我为化众生,分别说余道。渐化入于一,故无三差别。”胜鬘经曰:“声闻辟支佛乘皆入于大乘。”圆觉经曰:“有性无性,齐成佛道。”等是也。
一切皆空宗《佛学大辞典》
(流派)华严宗所立十宗之一。见“十宗”条。
一切真言主《佛学大辞典》
(术语)称两部之诸尊也。瑜祇经曰:“一切真言主,及金刚界大曼荼罗王,皆悉集会。”
一切真言心《佛学大辞典》
(术语)称百光遍照真言之暗字也。大疏十八曰:“此是暗字一切真言之心,于一切真言最为上首。”
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