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Term Definition
三一二乘《佛学大辞典》
(术语)一、三乘,法华以前说声缘菩三乘,有证道之别是也。此三乘中声缘二乘摄愚法之二乘(即小乘)。二、一乘,在法华一切众生悉可成佛,十方佛土中,唯有一乘法,会三乘而归于一佛乘者是也。配于天台之四教,则藏通二教为三乘,别圆二教为一乘,配于华严之五教,则小始二教为三乘,终顿圆之三教为一乘。配于诸宗则三论,法相,成实,俱舍之四宗为三乘,华天已上为一乘。见五教章上二。
三七日思惟《佛学大辞典》
(故事)佛成道后三七日间,观树经行,思惟如何说妙法化度众生也。法华经方便品曰:“我始坐道场,观树亦经行,于三七日中,思惟如是事,我所得智慧微妙最第一。众生诸根钝,着乐痴所盲,如斯之等类,云何而可度?”
三三品《佛学大辞典》
(术语)谓净土论所说女人,根缺,二乘之三体与名也。
三三摩地《佛学大辞典》
(术语)观察所对之境之粗想,谓为寻,旧谓之觉。其细想谓为伺,旧谓之观。属于色界无色界之诸定,依此寻伺之有无而分三种:一、有寻有伺三摩地,定心寻伺皆有者。初禅天之根本定及其未至定(谓初禅之加行定)是也。二、无寻有伺三摩地,定心唯有伺者。在初禅与二禅天间之中间定(大梵天之果报)是也。三、无寻无伺三摩地,定心至妙而寻伺皆无者。二禅天以上至非想处之七根本定及七近分定是也。见俱舍论二十八。

又谓空,无相,无愿之三解脱门。见“三昧”条。【三三摩地】(术语)见“三三昧”条。

三三昧《佛学大辞典》
(术语)是为旧称,新称云三三摩地,译曰三定,三等持,就能修之行而名之。仁王经谓之三空,此就所观之理而名之。十地论谓之三治,此就所断之障而名之。此三昧有有漏无漏二种:有漏定谓之三三昧,无漏定谓之三解脱门。解脱即涅槃,无漏为能入涅槃之门也。犹如有漏曰八背舍,无漏曰八解脱也。三三昧之义:一、空三昧与苦谛之空,无我,二行相相应之三昧也。观诸法为因缘生,无我无我所有。空此我我所二者,故名为空三昧。二、无相三昧,是与灭谛之灭,静,妙,离,四行相相应之三昧也。涅槃离色声香味触五法,男女二相,及三有为相(除住相)之十相,故名为无相。以无相为缘,故名为无相三昧。三、无愿三昧,旧云无作三昧,又云无起三昧。是与苦谛之苦,无常,二行相,集谛之因,集,生,缘,四行相相应之三昧也。苦谛之苦,无常及集谛可厌恶,又道谛之道,如,行,出,四行相如船筏之必舍故总不愿乐之,故以之为缘,谓之无愿三昧。又于诸法无所愿乐,则无所造作,故谓为无,名为无起。但苦谛之空无我二行相与涅槃之相相似,非可厌舍,故无愿三昧中,不取之也。法华经信解品曰:“世尊往昔说法既久,我时在座,身体疲懈,但念空无相无作。”无量寿经上曰:“超越声闻缘觉之地,得空无相无愿三昧。”同下曰:“住空无相无愿之法,无作无起观法如化。”智度论十九曰:“于三界中智慧不着,一切三界转为空无相无作,解脱门。”同二十曰:“涅槃城有三门,所谓空无相无作。(中略)行此法得解脱,到无余涅槃,以是故名解脱门。”俱舍论二十八曰:“空谓非我,无相谓灭四,无愿谓余十,诸行相相应,此通净无漏无漏三脱门。”大乘义章二曰:“言无愿者,经中或复名为无作,亦名无起。(中略)此三经论名解脱门,亦名三治,亦名三空义,或复说为三三昧门。三脱三昧经论同说,三治一门如地论说。言三空者,如仁王经,言三脱者就果名也。三障对治,故名三治。言三空者就理彰名,三三昧者,就行名也。”
三三昧门《佛学大辞典》
(术语)三解脱门之异名。见“密教三三昧门”项。
三上座《佛学大辞典》
(名数)阿毗达磨集异门足论四曰:“一、生年上座,生年尊长耆旧者。二、世俗上座,如知法、富贵长者、大财大位、大族大力、大眷属、大徒众,皆和合推为上座者。三、法性上座,受诸具戒耆旧长宿者,有说此亦生年上座。盖佛说出家受具足戒者名真生故也,若有苾刍得阿罗汉,则名法性上座。”
三不三信《佛学大辞典》
(名数)梁昙鸾就念佛者立三不三信:一信心不淳,二信心不一,三信心不相续。是曰三不。反之则曰三信。净土论注下曰:“一者信心不淳,若存若亡故。二者信心不一,无决定故。三者信心不相续,余念间故。此三句展转相成。以信心不淳,故无决定。无决定故,念不相续。亦可念不相续,故不得决定信。不得决定信,故心不淳。”西河道绰承之,更阐明三信。安乐集上曰:“若能相续,则是一心。但能一心,即是淳心。具此三心,若不生者,无有是处。”文类聚钞行卷曰:“三不三信诲慇懃,像末法灭同悲引。”
三不净肉《佛学大辞典》
(名数)与三净肉相反。见为我所杀者。闻为我所杀者。有为我所杀之疑念者。持戒之比丘,不可食此三种之肉。见食条。
三不善《佛学大辞典》
(名数)与三不善根同。
三不善根《佛学大辞典》
(名数)贪瞋痴之三毒也。新译仁王经中曰:“治贪瞋痴三不善根,起施慈慧三种善根。”智度论六曰:“闻三善则喜,闻三不善则不欢喜。”
三不坚法《佛学大辞典》
(名数)一、身不坚,父母所生之身,为四大假合而成,生灭无常,不可久存也。二、命不坚,人所受之寿命虽长短不齐,而同为梦幻之体,倏忽无常,不可久存也。三、财不坚,一切世间之财物,体非坚固,集散无常不可久存也。出本事经七。
三不失《佛学大辞典》
(名数)佛之三不护,又名三不失。观音义疏下曰:“此是圣人三业无谋而遍应一切,亦名三不失,三轮不思议化也,亦名三不护。”见“三不护”条。
三不成《佛学大辞典》
(名数)晋道安净土论所说。就净土与秽土之土体本质而论一异,立三种不成之义:一、一质不成,如维摩经佛国品所云:佛以足指按地,则草木瓦砾之秽土忽变为七宝庄严之净土,此秽心所见为遍界秽土,净心所见为遍界净土也。依如此净心秽心之相违,净秽之二相盈亏时,知土体亦不为一。是一质不成之义也。二、异质不成,土体果为异乎,虽心有二而土现两相,然若搜玄妙之性,则彼此之二相冥然而同在一处,不相障碍。同时现于同处,故不可谓为二土异体也。是异质不成之义也。三、无质不成,既不可谓为一体,又不可谓为异体,则谓为无体乎,依缘集趣之处,净土秽土历然也。不同于情有理无之兔角龟毛,岂可谓为绝无。是无体不成之义也。然则不可执一异有无,一而亦异,有而亦无,是法性之妙体也。然论此三不成系性宗之义,而在相宗,由于一处四见等之经说而成一质之义也。安乐集上曰:“净土论云:一质不成,故净秽有盈亏;异质不成,故搜玄则冥一;无质不成,故缘起则万形。”(安师之净土论今不传)。
三不护《佛学大辞典》
(名数)大乘义章十九曰:“如来之三业,纯净离过,不须防护,名为三不护。诸罗汉之三业虽净而常须防护,方能离过,如来与彼异,故立三不护。”法华经药草喻品曰:“知道者,开道者,说道者。”文句七曰:“知道谓意不护,开道谓身不护,说道谓口不护。”同记曰:“三不护者,常与智俱。”
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