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Term Definition
结《佛学大辞典》
(术语)结集之义,系缚之义。烦恼之异名。为烦恼因而结集生死,故谓之结,又系缚众生,而不使解脱,故谓之结。即为生死之因者。大乘义章五本曰:“结集生死,目之为结。结缚生死,亦名为结。”同五末曰:“烦恼闇惑,结缚行人,故名为结。又能缚心,亦名为结。亦能结集一切生死故。”三藏法数二十四曰:“结即系缚之义。谓众生因烦恼妄惑造诸恶业。而为众苦系缚。流转三界不能出离。故云结也。”
结业《佛学大辞典》
(术语)惑谓之结,由惑而起之善恶所作谓之业。宝积经百二十二曰:“百千万劫,久习结业,以一实观,即皆消灭。”行事钞上四曰:“结业自缠,永流苦海。”
结众《佛学大辞典》
(术语)多人相倚,结成一群之众,而共业事者。
结使《佛学大辞典》
(术语)结与使,皆烦恼之异名。击缚心身,结成苦果,故云结。随逐众生又驱使众生,故云使。结有九种,使有十使。净心诫观发真钞上本曰:“结使。成论云:犹如乳母常随小儿,能系缚生死故名为结,常随生死故名为使,即九结十使。”大乘义章五本曰:“随逐紧缚,称之为使。结集生死,目之为结。结缚众生,亦名为结。”
结使犍度《佛学大辞典》
(术语)八犍度之一。八犍度论中,分别烦恼之篇章名。
结净地法《佛学大辞典》
(仪式)行事钞下二之一曰:“五分诸比丘欲羯磨于一房一角,半房半角,中庭或通结坊间作净地并听。若通结,应云此住处共住共布萨,僧今结净地除某处。”寄归传二有五种之净地:一起心作,初造寺时定基石已,若一苾刍为检校人,应起如是心,于此一寺或可一房为僧当作净厨。二共印持,定寺基时若但三人者,应一苾刍告余苾刍言:诸具寿(比丘之称)皆可用心印如此处,于此一寺或可一房为僧作净厨,第二第三应如是说。三如牛卧,其寺屋犹如牧牛处处起卧散漫,房门无有定处,纵不作法此处即成其净。四故废处,是久经僧舍废处,如重来者至旧触处即为净。然是不得经宿,越宿即应作法。五秉法作,秉白二羯磨法结界,文如白一羯磨中所说。
结制《佛学大辞典》
(术语)谓结一夏九旬安居之制度。即为安居之行也。
结印《佛学大辞典》
(术语)结印契也。密家极重其法,结此印必就师亲受,不为他人所见。一字奇特佛顶经上曰:“于寂静处,应结契印,亲承禀而受。若异此结者,诸魅及毗那夜迦而作障难,死堕地狱。不灌顶者,不发菩提心者,彼人前不应结此等印。”七俱胝佛母准提大明陀罗尼经曰:“即以涂香摩手而结手契,结契时以衣覆手,勿令人见。”参照印条。
结叹《佛学大辞典》
(术语)用于经释科文之语,结上意而赞叹也。
结夏《佛学大辞典》
(术语)行夏安居也。结者结成之意。资持记上四之一曰:“立心止住,名为结耳。”荆楚岁时记曰:“四月十五日,天下僧尼就禅刹挂搭,谓之结夏。”见“安居”条。
结座《佛学大辞典》
(术语)谓禅师上堂说法其终拈提古则,或举偈语而结一会也。见象器笺十一。
结愿《佛学大辞典》
(杂语)法会之末日也。
结愿作法《佛学大辞典》
(修法)密宗于结缘作法行补阙启白也。其文曰:“自开辟之始,至于结愿之今,致随分精诚虽勤修,具缚凡夫分段依身故,行法之间难制余念。然者经三业亘六根,所犯有误事,仍诵秘密神咒唱诸尊名号,忏所犯充补阙。”次唱真言佛名毕,又云:“依念秘密真言唱诸宝号,成如法如说功德了。”见考信录四。
结戒《佛学大辞典》
(术语)结成戒律而护持也。智度论二十二曰:“众僧大海中,结戒为畔际。”
结护《佛学大辞典》
(术语)谓真言行者,结印契诵真言守护所修之法也,又护身结界,以辟除恶魔也。念诵结护法普通诸部曰:“凡欲念诵,先须护身结界澄想。”苏悉地羯罗经供养品曰:“若作诸法,遂乃忘作护持法,则令使魔兴。欲除魔故,速应诵持当部明王真言,将护自身,一切魔障不得其便。如上备作护身结界及余法已,然后摄心安详念诵。”又要略念诵经说七种之秘密结护法,教以不动威怒法通用于一切处。
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