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Term Definition
业《佛学大辞典》
(术语)梵语羯磨Karma,身口意善恶无记之所作也。其善性恶性,必感苦乐之果,故谓之业因。其在过去者,谓为宿业,现在者谓为现业。俱舍光记十三曰:“造作,名业。”业为造作之义。是有二种:一如身之取舍屈伸等造作,名为身业,音声之屈曲造作,名为语业,是直指身之造作,语之造作为业也。二与第六意识相应而起,心所中思之心所也,思之心所以造作为性,故以之为业性。即动作身之思为身业。动起语之思为语业。作动意之思为意业。依此义而俱舍论就十业道区别业业道与业道。谓杀等七支为身语二业,故为业,又为业之道。业为身语之二业,自体是业,业之道为思心所游履之处。又贪瞋等三者,唯为业之道,以彼非自体业,唯为思心所游履之所故也(依大乘之教,则意亦有业之义,依此则贪等之意业亦为业业之道也)。此二种业中,小乘俱舍以第一种为实业,为正感果之异熟因,大乘唯识以第一种为假业,以第二种正发动身语之现行思心所,为招当果之实业。
业义《佛学大辞典》
(术语)论场之语。法华讲等时,问者对于讲师,初所问者曰业义。次所问者曰副义。
业事成办《佛学大辞典》
(术语)业因成就也。净土论注上曰:“言十念者,明业事成办耳。”智度论十二曰:“复次,于事成办,名彼岸。”
业体《佛学大辞典》
(术语)又云业性。正招苦乐异熟之异熟因也。小乘以表色无表色之色法为业体。大乘以思心所之现行及种子为业体,于所行之思心所上假立表色之名,于种子上假立无表色之名。成实论以之为非色非心之法,见“业”条。
业余《佛学大辞典》
(术语)三余之一。二乘之人,虽离可受三界分段生死之有漏业,但尚余界外可变易生死之无漏业者。
业力《佛学大辞典》
(术语)善业有生乐果之力用。恶业有生恶果之力用。有部毗奈耶四十六曰:“不思议业力,虽远必相牵。果报成熟时,求避终难脱。”
业厄《佛学大辞典》
(杂语)由前世恶业所感之灾厄。
业受《佛学大辞典》
(杂语)受为寿。依先业所感之寿命也。
业因《佛学大辞典》
(术语)善业为乐果之因,恶业为苦果之因者。成实论业因品曰:“业是受身因缘。”又曰:“万物从业因生。”般舟赞曰:“门门不同八万四,为灭无明果业因。”
业垢《佛学大辞典》
(譬喻)恶业不净,而感苦果,故譬之于尘垢。赞阿弥陀佛偈曰:“清净光明无有对。故佛又号无对光。遇斯光者业垢除。”
业处《佛学大辞典》
(术语)梵语Karmasthāna。心业止住之处。即入定而使心住于一境也。观无量寿经所谓“唯愿佛日,令我观清净业处”是也。是虽与禅定粗同义,然中国日本等,多不用此语。净影观经义疏上谓“余妙净土,纯善所归,是故名为清净业处”。善导观经序分义二谓“言教我观于清净已下,正明既能厌秽欣净,若为安心注想,得生清净处”。皆以清净业所感之处所之意解之,谓为净土之异名。然按梵语业处,无业所感处之义,且观现今缅甸等南方诸国,称为伽楼摩须德跋那Karmasthāna,其法盛行,乃知从来之解说未了。业处者,虽为欲得涅槃而修之,然非广开说法之法,为秘密传之者,故重师资相承,称其师为业处阿阇梨Karmasthāna-ācārya,其传授之仪式,颇为庄重。于坛上安业处佛(菩提树下入定之像),于下坛之两端,各点五个烛,中列盛白色香华之五枚钵,由左方顺次供养之于佛、法、僧、业处佛,及业处阿阇梨。次唱偈,次第礼之。从阿阇梨承业处之法后,默坐静心意,遂至生舍喜Upekṣāpriti云。此南方诸国所行之一种禅法,不独僧侣,即居士间亦相传之。
业天《佛学大辞典》
(术语)善恶之业,必引苦乐之果,如天道之自然,故曰业天。儒所谓天道,即佛之业道也。无量寿经下曰:“天道自然。”日本望西楼注曰:“憬兴云:天者业也,恶业之道故。瑜伽亦云业天,盖同此矣。瑜伽论云:业天所恼,虽无作者,而业果自属,难得逃。”
业寿《佛学大辞典》
(杂语)依宿世业因而定之寿命。秘藏宝钥上曰:“业寿之风。”
业尘《佛学大辞典》
(杂语)恶业污身故云尘。
业影《佛学大辞典》
(譬喻)言业之从身如影也。智度论六曰:“处处常随逐,业影不相离。”成实论业因品曰:“因形有影,形灭则影灭。”
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