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Term Definition
正业《佛学大辞典》
(术语)八正道之一。身口意之三业清净,离一切之邪妄也。净土真宗以他力之念佛为往生之正业。教行信证行卷曰:“称名则是最胜真妙正业,正业则是念佛。”
正中《佛学大辞典》
(杂语)正午也。
正习《佛学大辞典》
(术语)正使与习气也。见“正使”条。四教仪曰:“正习俱除。”
正了缘《佛学大辞典》
(术语)见“三因佛性”条。
正事经《佛学大辞典》
(经名)佛为年少比丘说正事经之略名。
正五九月《佛学大辞典》
(杂语)见“三长斋月”条。
正令《佛学大辞典》
(术语)为禅门教外别传本分之命令,棒喝之外不立一法,谓之正令。碧岩序曰:“提掇正令。”同种电钞曰:“正令乃本分之令,棒喝并行,不立一法,此谓正令也。”
正位《佛学大辞典》
(术语)小乘之涅槃也。维摩经问疾品曰:“虽观诸法不生,而不入正位”,“肇曰:正位取证之位也。”同慧远疏曰:“声闻见证无为涅槃为入正位。”
正体《佛学大辞典》
(杂语)神佛等之本体。
正使《佛学大辞典》
(术语)对于习气之称。正现起之烦恼正体曰正使。其烦恼之余习曰习气。阿罗汉虽断正使,而习气不能亡也。观经玄义分偈曰:“正使尽未尽,习气亡未亡。”四教仪曰:“但断正使不能侵习。”
正依经《佛学大辞典》
(经名)各宗派各有依正之根本经典。如净土宗之三经是也。
正信《佛学大辞典》
(术语)正者对邪而言。正信者信正法之心也。维摩经方便品曰:“受诸异道不毁正信。”起信论曰:“起大乘正信。”
正信偈《佛学大辞典》
(书名)宋慈云之天竺别集中有往生正信偈,弥陀经正信偈。日本见真大师教行信证之行卷,有正信念佛偈,又略文类有念佛正信偈,意同而文少异。其徒称为正信偈。
正像《佛学大辞典》
(术语)正法,像法也。见“正像末”条。
正像末《佛学大辞典》
(术语)凡一佛出世则以其佛为本,立正法,像法,末法之三时。然诸经皆说正像之二时,大悲经独说正像末三时。又如杂阿含,俱舍论,唯说正法之一时。一正法,正者证也,佛虽去世而法仪未改,有教有行,有正得证果者,是为正法时。二像法,像者似也,讹替也,道化渐讹替,而真正之法仪行仪不行,随而无证果者,但有教有行,而像似之佛法行,此时谓之像法时。三末法,末者微也,转为微末,但有教而无行,无证果时,是为末法时。嘉祥法华义疏五曰:“佛虽去世法仪未改,谓正法时。佛去世久,道化讹替,谓像法时。转复微末,谓末法时。”法华玄赞五曰:“若佛正法,教行证三,皆具足有。若佛像法,唯有教行,无证果者。若佛末法,唯有教在,行证并无。”青龙仁王经疏三下曰:“有教有行,有得果证,名为正法。有教有行,而无果证,名为像法。唯有其教,无行无证,名为末法。”三大部辅注七曰:“正者证也,像者似也,末者微也。”又俱舍论二十九以教证为正法之体,明住于正法之世,为一千岁。教法者经律论之三藏也,证法者三乘之菩提分法也(与前言证果异),若有人于其教法诵持及正说者,为住于教法世。若有人行其菩提分法者,为住于证法世。故随此三人住世之时量,可知住于正法世之时量。圣教中总言为唯千岁住(证法唯千年住,教法之住时,复过于此,即像法也)。颂曰:“佛正法有二:谓教证为体,有持说行者,此便住世间。”
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