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Term Definition
相《佛学大辞典》
(术语)梵语攞乞尖拏Lakṣaṇa,见梵语杂名。事物之相状,表于外而想像于心者。大乘义章三本曰:“诸法体状,谓之为相。”唯识述记一本曰:“相谓相状。”法华嘉祥疏三曰:“表彰名相。”
相传《佛学大辞典》
(术语)师弟传道也。注维摩经一曰:“圣圣相传,其道不改矣。”十地义记一本曰:“昔来相传。”
相似《佛学大辞典》
(术语)如相似觉,相似即,相似位等。菩萨阶位之名。
相似即《佛学大辞典》
(术语)天台所立六即之第四。五十二位中之十信,得六根清净之德之位也。圆教谓之内凡。此智虽为有漏,而似可断无明之真无漏智,故云相似,初后之位不二,故云即。
相似即佛《佛学大辞典》
(术语)天台所立六即佛之一。谓依凡圣一如之理而相似之人即佛也。
相似觉《佛学大辞典》
(术语)起信论所说四觉之第二。菩萨于十住十行十回向之三十位发类似真觉之智慧以制伏诸烦恼之位也。
相入《佛学大辞典》
(术语)谓彼此事物,互相融入,而无乖隔,如数多之灯光相和也。就差别之诸法,而论圆融无碍之义,由于相即与相入之二门。见“相即”条。
相分《佛学大辞典》
(术语)心法四分之一。心体变为所缘之境相者。在心理学摄所谓一切之客观。
相即《佛学大辞典》
(术语)谓如波即水,水即波,彼此互废己而同于他也。色即是空,空即是色,是相即也。两镜相照为相入,非相即也。
相名五法《佛学大辞典》
(名数)常曰三性五法,皆分别诸法之自性者,楞伽经所说。瑜伽唯识诸大论详释之。一、相,森罗万像之有为法,各自因缘而生,呈各种之相状者。二、名,是亦依因缘而呼彼之相,生一一之名者。盖相为所诠而名为能诠也。此二者由凡夫有漏之心变现之所变境也。三、分别,旧译曰妄想。是分别所变二相之能变心也。已上三者有漏心之能变所变也。四、正智,杂无漏心之一切妄想者。已上四者,共为有为法,有漏无漏之别也。五、如如,由前之正智而证得之真如也。为由如理智证得之真如,故曰如如。是无为法也。以此五法该收有为无为等之一切诸法,一事无余矣。见楞伽经一,唯识论八。
相唯识《佛学大辞典》
(术语)明唯识之相状为唯识之意,对于性唯识,位唯识而言明。实性理体所依立之依他起性万法者之部门也。
相大《佛学大辞典》
(术语)起信论所说三大之一。相者德相也。言真如之体,具无量无边之性德也。起信论曰:“相大,谓如来藏,具足无量性功德故。”又曰:“复次真如自体相者,一切凡夫,声闻缘觉,菩萨诸佛。无有增减,非前际生,非后际灭,毕竟常恒(是体大),从本以来,自性满足一切功德。所谓自体有大智慧光明义故,遍照法界义故,真实识知义故,自性清净心义故,常乐我净义故,清凉不变自在义故。”
相好《佛学大辞典》
(术语)Lakṣana Vyañjana,就佛之身体而言,微妙之相状,可了别者,是谓之相,细相之可爱乐者,谓之好。相者大相,好者更为庄严大相之小相也。就丈六之化身而言,则相有三十二,好有八十。就报身而言,则有八万四千乃至无量之相与好。观无量寿经曰:“心想佛时,是心即是三十二相八十随形好。”又曰:“无量寿佛有八万四千相,一一相各有八万四千随形好。”法界次第下曰:“相好乃同是色法,皆为庄严显发佛身。但相总而好别,相若无好则不圆满,轮王释梵亦有相。以无好故相不微妙,故次相而辨好也。”辅行六曰:“相大庄严身,好小庄严身,若说大者则说小。”智度论二十九曰:“若须八十随形好何不皆名为相而别为好?答曰:相大严身。若说大则已摄小。复次相粗而好细,众生见佛则具相,好则难见故。又相者余人共得,好者或共或不共,以是故相好别说。”大乘义章二十末曰:“福状外彰,名之为相。又表内德亦名为相,姿媚可爱惬悦人情,说之为好。”
相始教《佛学大辞典》
(术语)大乘始教中广说诸法之性相,而不言一切皆成佛之教也。如唯识论。空始教之对。见“空始教”条。
相宗《佛学大辞典》
(流派)法相宗之略。
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