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Term Definition
权《佛学大辞典》
(术语)对于实之语。方便之异名。暂用之而终废之者。
权乘实果《佛学大辞典》
(术语)真言之十住心中,前九住心名权乘,第十住心为实果。唯识,三论,华严,天台等为权乘之法,佛皆为因位之权佛,真实之佛果,但为第十住心之法身密佛。
权关《佛学大辞典》
(譬喻)权设之关门,譬佛假设方便之诸教。二教论上曰:“壅权关以税驾。”
权化《佛学大辞典》
(术语)佛菩萨以通力权现种种之身,种种之物也。法华经化城喻品曰:“权化作此城。”义林章七末曰:“权示化形。”教行信证文类序曰:“权化仁齐救济苦恼群萌。”
权大乘《佛学大辞典》
(术语)大乘之中,分权实之二,立一切皆成佛之宗,为实大乘,不然者为权大乘。盖华严天台等为实大乘,法相三论为权大乘也。但此判为华严天台自己所说,而法相三论无首肯者。
权实《佛学大辞典》
(术语)适于一时机宜之法名为权,究竟不变之法名为实。止观三下曰:“权谓权谋,暂用还废,实谓实录,究竟旨归。”权实之判,虽涉于诸法,通于诸宗,而独天台于其本经方便品之方便名下,立权实之四句,十双之权实,三种之权实,以极精微。其中就诸法之事理与如来之智及所说之教法而定权实,最为枢要。
权实不二门《佛学大辞典》
(术语)十不二门之一。明三乘权教即一乘实教之不二之理。法华文句三下曰:“若双照,则权即是实,实即是权,虽二而不二。”又见十不二门指要钞下。
权实二教《佛学大辞典》
(名数)如来以权智初开三乘之教为权教,后示一乘之理为实教。如此开会之妙用,悉为权智所使然。就四教而判之,则藏通别之三教为权教,圆教之一为实教。若就华严之五教而判之,则顿教已下皆权教,如法相三论者,止于天台通教,华严始教之分,故贬之为权教权大乘,以我而称实教实大乘。玄义一下曰:“大悲顺物,不与世诤,是故明诸权实不同。”文句一上曰:“若应机设教,教有权实浅深不同。”止观三下曰:“一明大小,二明半满,三明偏圆,四明渐顿,五明权实。”
权实二智《佛学大辞典》
(名数)诸法既有权实之二法,达于其权法之差别,为如来之权智,达于其实相之一理,为如来之实智。开三显一之如来善巧者,权智之妙用,故本经方便品赞叹二智中,独置重权智也。玄义三上曰:“前来二十种智,不出权实二智。如经如来方便知见,波罗蜜皆悉具足,即总束前来诸权智也。如来知见广大深远,即是总束前来实智也。”同三下曰:“对二谛境明智者,权实二智也。”同二上曰:“佛法不出权实,是法甚深妙,难见难可了。一切众生类,无能知佛者,即实智妙也。及佛诸余法亦无能测者,即佛权智妙也。”
权巧《佛学大辞典》
(杂语)如来之权谋,巧协于时机也。灵芝弥陀经疏上曰:“权巧赴机,行法非一。”
权应身《佛学大辞典》
(术语)见“真实身”条。
权悲《佛学大辞典》
(杂语)从佛之权智而起之大悲也。秘藏宝钥上曰:“后得权智。”
权教《佛学大辞典》
(术语)华严天台等一乘家所判,以法相三论之三乘教为权教,以自宗之一乘教为实教。又就天台所立之四教而判之,则以藏通别之三教为权教,以圆教为实教。
权方便《佛学大辞典》
(术语)佛菩萨一时济度众生之权谋为权,其方法,能适于便宜,为方便。无量寿经上曰:“游步十方,行权方便。”最胜王经一曰:“或时见有般涅槃者,是权方便。”净影大经疏曰:“随物所宜,种种异现,名权方便。”
权智《佛学大辞典》
(术语)达于诸法之实相,为如来之实智,达于诸种之差别,为如来之权智,实智者体也,权智者用也。如来成佛之本体,在于实智,一代教化之妙用,存于权智。见“权实”条。密教以胎藏曼荼罗之心莲华台为实智,八叶之开敷为权智,大日经二曰:“诸佛甚希有,权智不思议。”同疏六曰:“权智不思议者,具存梵本者,应云智方便不思议。(中略)智谓心莲华台具足,权谓华叶开敷,二种具不思议,故云希有也。”
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