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Term Definition
种姓清净《佛学大辞典》
(术语)见“十德”条附录。
种子《佛学大辞典》
(术语)法相宗所谈,对于现行法之称。指在阿赖耶识中生一切有漏无漏有为法之功能,而谓之种子。犹如草木之种子也。是为有为法之正因,四缘中因缘之实体也。唯识论二曰:“何法名为种子?谓本识中亲生自果功能差别。”唯识述记二本曰:“种子即是诸法因缘,皆因相也。”【种子】(术语)。【种子】(术语)或为字,以为万法能生之本源故。或为字,以为出生万德之宝珠故。又以为羯磨部天鼓雷音佛之教令轮身故。或为字,以与不动一体又为坚牢地神故。或为字。以为不二妙成就之尊故。或为字。以大黑为风之黑业之体故。或为字,以与释尊(即天鼓雷音佛)一体故。或为字,以为文殊之化现故。【种子】(术语)为第四点之阿。以此为五转中第四,第四转入涅槃之种子故也。【种子】(术语)有多种:(一)唅字。合四字而成此一字,是即表中央之佛具四智也。谓字最初之横点,即字东方发心大圆镜智阿閦佛也。右之傍点,则字南方修行平等性智宝生佛也。上点是字即西方证菩提妙观察智无量寿佛也。本体之字者,风大北方入涅槃成所作智不空成就佛也(善无畏以风大为北方之佛)。此四字合而之一字成,则中央之大日方便善巧智具足圆满也(不动之降魔,大方便善巧也)。上者约于东因之义。若约于中因之义,则是本不生之义,是中央本有之因也;是行因东方也;是寂静南方证菩提也;以真如圆寂法身涅槃之故(略出经四)为西方,字是北方方便究竟之果德也。自此种子之义,而明王之德,所以为诸尊之通体,大日之教令轮身,可知。(二)漫字。大疏十曰:“漫字摩是我义。入阿字门,即无我也。又以此大空三昧而怖畏众魔,以此字亦有阿声及点也。”以上二种子最通用。(三)路字(底哩三昧耶经上卷,以之四字为种子故),此字于离尘之字加之三昧点,尘垢即为烦恼魔故,离尘三昧之字即降魔三昧也。(四)吽字。演密钞七曰:“疏此是中胎[合*牛]字义者,此不动明王,是毗卢遮那成辨诸事之智,为欲善护一切菩提心故。以毕竟无相之身,作如来使者之形,行如来事,故此明王即是净菩提心大日心王。”释其义,则凡此字者菩提心之体也。众生之心动转,即有息风出入,自口出入,则自成之响,自鼻出入,则自成之响,故此二字俱为菩提心之体。谓胎之东方宝幢佛以字为种子,则金之东方阿閦佛以字为种子。又金之大日以字为体(五佛灌顶大日真言之终句是也),则萨埵以字为种子(字之本体为字故),胎之大日以字为种子,则萨埵以字为种子也。此以大日为自心之体性,萨埵亦为菩提心之体故也。而不动亦为众生本有之体性,故以字为其种子。又字者四字合成,者东方阿閦发心,者南方宝生之行因(宝珠为万法能生之因故),者西方弥陀之菩提(绝灭之义,绝灭无明而圆满功德故),者上之空点即北方不空成就之涅槃也。故此一字具四智四佛四转四部,所以不动即为大日也。(五)阿字(字下所引依底哩三昧经)即是大日之种子故。又为自心本有之萨埵种子故。又阿字为一切诸法本不生故。诸法各各当位不动,常恒湛寂,是为不动尊。不动尊之种子,虽尚有秘诀,今示其主要之五个,其余从略。【种子】(术语)漫荼罗大钞四曰:“种子者,字也。”【种子】(术语)或字或字,或等。【种子】(术语)真言之阿等一字,生无量之义。譬如草木之种子,故名种子。诸尊各有种子,标所具之众德。仁王经轨曰:“言种子者,引生义,摄持义。”大日经疏六曰:“作字漫荼罗者,经中有种子字,当如法置之。”同十曰:“以下说种子字,从一字能生多故名种子也。”同十七曰:“佛两足尊说阿字为种子,种子能生多果,一一复生百千万数,及至展转无量不可说也。”
种子境《佛学大辞典》
(术语)阿赖耶识三境之一。见“阿赖耶”条。
种子心《佛学大辞典》
(术语)见“十心”条附录。
种子惑《佛学大辞典》
(术语)对于现行惑而言。
种子曼荼罗《佛学大辞典》
(术语)四曼中之法曼荼罗也。
种子生现行现行薰种子《佛学大辞典》
(术语)在色者二缘和合,在心者四缘和合时,阿赖耶识所持之种子,生现行。是本有种子生果之功能也。此谓之种子生现行。其现行之法,必随所应而薰种子,其薰之种子,即新薰种子也。此谓之现行薰种子。应知此时有三法,成二重之因果。三法者:一为能生之种子,二为所生之现行,三为所薰之种子。二重之因果者:一为种子生现行,二为现行薰种子。此三法同时成二重之因果。以所生之现行,即薰种子故也。此谓之种子生现行现行薰种子。又曰三法展转因果同时。就八识而论,则第八识所持之种子为因,生眼等之七转识,同时七转识之现行法为因,生第八识之种子。因而谓之七转第八互为因果。本宗因果之谈于此为极。
种子识《佛学大辞典》
(术语)阿赖耶识之异名。以其生一切有漏无漏之诸法故也。【种子识】(术语)阿赖耶识之别名。唯识论三曰:“或名种子识,能遍任持世出世间诸种子故。”述记三末曰:“即为诸法为种子义,前第一心,是积集种在其中义。今此取能生诸法义,故二差别。”生诸法一一之原因,谓之种子。
种子识六义《佛学大辞典》
(名数)一刹那灭义。谓眼耳鼻舌身意等诸种子,刹那才生,生即随灭,念念不停而变异也。二果俱有义。果者,识与根也。识与根同时俱起而成力用。如眼根照色境时,眼识即随而同缘,于诸实境,分明显了也。三恒随转义。识起时,种子亦随而转,如眼根照境时,种子随而相续,无有间隔也。四性决定义。诸识所缘之善恶无记三性,无有间杂。如眼识缘恶境,则成恶法,而不能成善法,缘善境,则成善法,而不能成恶法也。五待众缘义。识非为一因而生,必假众缘而成就。眼识之种子空明,得根境等之缘而始显发也。六引自果义。诸识各引自体果用,非是色心交互而成,如眼根照时,眼识即缘所对之实境,而不混声香之别体也。见成唯识论二。
种德《佛学大辞典》
(人名)婆罗门名。长阿含经十五有种德经。巴Soṇadaṇḍa。
种性《佛学大辞典》
(术语)种为种子,有发生之义。性为性分,有不改之义。
种性住《佛学大辞典》
(术语)六种住之一。
种智《佛学大辞典》
(术语)佛之一切种智也。佛智知一切种种之法,名为一切种智。智度论二十七曰:“一切种智是佛事,声闻辟支佛,但有总一切智,无有一切种智。”辅行一曰:“觉者大明也,晓也,直也。今亦如是,十号具足,种智圆明也。”
种智还年《佛学大辞典》
(杂语)法华文句记九曰:“父久先服种智还年之药,父老而若少。子亦久禀常住不死之方,子少而若老。”是法华涌出品,释迦如来指地涌无量之大菩萨,而言为我弟子,弥勒疑言父少子老,举世所不信。此即以譬解其父少子老之意也。释迦既于久远之昔,以服种智之灵药,奏还年之功而少,今日现垂迹之少相,地涌之菩萨,亦久禀常住不死之奇方,故见之如老也。
种根器《佛学大辞典》
(术语)阿赖耶识所缘之三境也。见“阿赖耶”条。
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