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Term Definition
生《佛学大辞典》
(术语)梵语曰惹多Jati,有为法之现起名为生。俱舍光记五曰:“于法能起彼用令入现在境名为生。”
生一切支分印《佛学大辞典》
(印相)灌顶时加持弟子身分之印也。义释十曰:“次当作生一切支分印,而于弟子顶上灌之。凡灌顶时作此印,结已取瓶为灌也。若不以此印者,则法式不具也。”
生不生不可说《佛学大辞典》
(术语)四不可说之一。
生不男《佛学大辞典》
(杂名)五种不男之一。
生住异灭《佛学大辞典》
(杂语)有为法之四相也。见“四相”条。
生佛《佛学大辞典》
(杂名)生活之佛也。释门正统三曰:“时优填王,不堪恋慕,铸金为像。闻佛当下,以象载之,仰候世尊,犹如生佛。”

又(杂语)众生与佛陀也。

生佛一如《佛学大辞典》
(术语)又曰生佛一体,生佛不二等。生者,迷之众生,佛者,悟之佛陀,一如者,无差别之义也。或曰凡圣一如。谓为迷悟不二亦同。即烦恼即菩提,生死即涅槃之意也。宝积经曰:“众生如即如来如,如来如即众生如,众生如来无二无别。”不增不减经曰:“众生界即法身,法身即众生界,此二法者义一名异。”华严经曰:“心佛及众生是三无差别。”涅槃经曰:“一切众生悉有佛性。”宝筴经曰:“佛界众生界,一界无别界。”即是。是实大乘之通谈也。但说义有左右。或谓法有性相,摄相归于性故为生佛不二。是相宗之意也。唯识述记一本曰:“摄相归性,皆如为体。故经说言,一切亦如,至于弥勒亦如。”或谓法者俗有真空,生佛之异,俗谛上假名之差别而巳。真谛之法性,众生性空,佛陀亦性空。性空平等,故为生佛不二。是空宗之意也。观经散善义曰:“生死无为亦空,凡圣明闇亦空,世间六道出世间三贤十圣等,若望其体性,毕竟不二。”或谓真心一体,有不变随缘之二义,以随缘故,有生佛之相。以不变故,生佛之性为一味。或谓法界之体,修性不二,众生修恶之性,即佛界性恶之德。此性恶圆明,名之为佛,故为生佛不二。是等皆性宗之意也。起信论义记曰:“不变性而缘起染净恒殊,不舍缘而即真,凡圣致一。”妙宗钞上曰:“良由众生性具染恶,不可变异。其性圆明,名之为佛。”巳上总就理性上论不二也。若就华严之事事无碍法界,天台之十界互具,真言之六大无碍之义,则直尔于事相上有不二之义。
生佛不增不减《佛学大辞典》
(术语)生佛一如,故法界众生虽成佛,而生界不减,佛界亦不增也。参照“生佛一如”条,或言生佛二界,共为无量无边。生界无边,故众生成佛,而生界不减,佛界无边,故众生入佛界,而佛界不增。起信论义记曰:“况众生界如虚空界,设如一鸟飞于虚空从西向东,经百千岁终不得说东近而西远,何以故?以虚空无边故。”
生佛假名《佛学大辞典》
(术语)曰众生,曰佛陀,俗谛迷情上之假名耳,真谛觉悟上,无众生,无佛陀,真如平等也。始终心要曰:“真如界内绝生佛之假名,平等慧中无自他之形相。”
生像《佛学大辞典》
(杂语)又曰生色可染。梵语金银之异名也。生者生色。金也。以金色天生而不变也。像者似色。银也。以其为类似于金之金属也。僧祇律善见律谓之生色似色。又曰可染。以其可涂染故也。即金银之异名也。行事钞下四曰:“生像者,僧祇善见云生色似色,似即像也,生金像银。”同资持记曰:“生色即金,天生黄故。似色即银,可涂染故。”
生公《佛学大辞典》
(人名)梁时高僧竺道生也。尝讲经于虎丘寺。聚石为徒。石皆点头。世有生公说法顽石点头之语。
生净土法八《佛学大辞典》
(名数)维摩居士应众香国众香菩萨之问:说于此土成就八法得生净土:一饶益众生不望报,代一切众生受诸苦恼,所作功德尽以施之。二心等众生,谦下无碍。三于诸菩萨视之如佛。四于所未闻之经文闻之不疑。五与声闻不相违背。六不嫉他供,不高己利,而于其中调伏其心。七常省己过,不讼他短。八恒以一心求诸功德。见维摩经香积品。
生化二身《佛学大辞典》
(名数)一、生身,降生王宫修行成道之佛身也。二、化身,佛以神通力变化鬼畜等之身也。此就小乘而说。若配大乘之四身而言,则生身为应身,化身即化身也。
生即无生《佛学大辞典》
(术语)生即无生,无生即生。是诸部般若之所说。三论宗之极意也。俗谛谓为生。真谛谓为无生。然俗谛之生无实生,是为为因缘之假生,其实无生也。即依于无生之生也。以其为依于无生之生,故生即无生。又真谛之无生,依于俗之假生而立,故与彼俗谛之生为假生同,真谛之无生,亦假无生也,即依于生之无生也。以其为依于生之无生,故无生即生。然则约于俗谛,则为生即无生,约于真谛,则为无生即生,是三论宗二谛八不中道之意也。净土门之净土往生,亦依此意通释之,净土论注之意也。问者难之曰:生为三有之本,众累之元,今弃秽土之生,而愿净土之生,生何可尽?答曰:阿弥陀佛之本愿,无生之生也,是真谛之无生,非三有虚妄之生,非俗谛之生也。谓为生者,凡夫之情耳,净土为无生界,故生即得无生,但是为真谛中道之无生,非谓为无生,有无生之生,即无生即生也。然则依俗谛生即无生之义,而弃秽土之生,依真谛之义,而证无生之生也,此为净土往生之极说。见往生论注下。
生变《佛学大辞典》
(术语)二变之一。亦曰转。如种子生现行,现行生种子,生熟自果也。
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