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Term Definition
未了因《佛学大辞典》
(术语)前生未了之因缘也。苏轼诗曰:“与君世世为兄弟,更结来生未了因。”
未作不得《佛学大辞典》
(术语)酬因感果,其理必然,故未为善恶之业,必无招致善恶之果报也。
未到地《佛学大辞典》
(术语)谓未到定也。
未到定《佛学大辞典》
(术语)新云未至定。旧云未到定。见“未至定”条。
未发菩提心授记《佛学大辞典》
(术语)见“授记”条。
未受具人《佛学大辞典》
(术语)出家未受具足戒之人也。于未受具人之前不能说戒,乃戒律之制也。行事钞上一曰:“六简众云未受具出。”
未开显《佛学大辞典》
(术语)与未显真实同。
未得谓得《佛学大辞典》
(杂语)己未得圣法,而谓已得,因起慢心,谓之增上慢。法华经方便品曰:“增上慢未得谓得,未证为证。”大乘义章五末曰:“增上慢者,实不得圣而谓已得,名增上慢,以其圣法是增上故。”
未敷莲华《佛学大辞典》
(杂名)半开而将满开之莲华也。秘密念佛抄曰:“观音手执未敷莲,作开敷势,即此表示也。”
未显真实《佛学大辞典》
(术语)无量义经曰:“以诸众生等性欲不同种种说法,以方便力,四十余年未显真实。”佛成道后四十余年说种种之法,投种种之机,此中有大法,有小法,有方便,有真实。天台以之判藏通别圆四教,约言之,即有成佛之法与不成佛之法是也。然佛一代之化期将尽而说法华经,其先说成佛之法,已不待言,彼不成佛之法,实成佛之法也,为成佛之方便说浅近之法,开会前不成佛之法而为成佛之法也。是之谓法华开会。此开会乃佛之本意。四十余年未显真实者,谓不为此开会也。然则尔前为未显真实,今经为示真实相者,唯就开会之化仪而言,非就所说之化法而言也,就所说之法而言,则尔前诸经,真实大法即圆教之存者,反较法华为多,而于圆教之体与法华所说之圆教无异,法华之圆法可以成佛,故尔前所说之圆教亦当成佛,如天台判观经之所说,为圆顿是也。法华玄义十曰:“凡此诸经皆是逗会他意,令他得益,不谭佛意意趣何之?今经不尔,絓是法门纲目大小观法十力无异,种种规矩皆所不论,为前经已说故。但论如来布教之元始,中间取与渐顿适时,大事因缘究竟终讫,说教之纲格大化之筌罤。”
未曾有《佛学大辞典》
(杂语)梵名阿浮陀Adbhuta,译言希有,未曾有。总以名意外之事。法华经序品曰:“是诸大众得未曾有,欢喜合掌。”
未曾有正法经《佛学大辞典》
(经名)三卷,宋法天译。是阿阇世王经之新译。
未曾有经《佛学大辞典》
(术语)十二部经之一。梵名阿浮陀达磨Adbhutadharma记佛菩萨现种种神力不思议事之经文也。华严疏钞二十一曰:“阿浮陀达磨,此云未曾有,亦云希法。”四分饰宗记三本曰:“阿浮陀达磨,此云希法,旧名未曾有。”法华玄义曰:“佛现种种神力,众怪未曾有。”

又(经名)一卷,失译。说造佛之功德,未曾有。

未来《佛学大辞典》
(术语)又云当来。谓事物之作用,众生之果报等之当来而未来者。
未来世《佛学大辞典》
(术语)三世之一。就刹那之三世而言。以现在一刹那为中心,后刹那以往为未来世,就一期之三世而言,今生已后之生为未来世。
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