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Term Definition
两业《佛学大辞典》
(术语)日本传教大师定一家之学生式。其中置止观遮那两业。年度二人,受大戒后,使专修此两业,十二年不得出山门。止观业者,年年每日以法华经,金光明经,仁王经,守护经诸大乘经之护国众经,使之长转长讲。遮那业者,岁岁每日以遮那经,孔雀王经,不空羂索经,佛顶经诸真言等之护国真言使之长念。又止观业使具修四种三昧,遮那业使修习三部念诵(大日经,金刚顶经,苏悉地经)。
两俱不成《佛学大辞典》
(术语)因明三十三过中四不成之一。如胜论师对于声论师,将立“声为无常”之宗,而用“眼所见故”之因。谓声为眼之所见,立者之胜论师,与敌者之声论师,俱不许之。此因望于立敌两者,不成对于宗之因,故曰两俱不成。因明入正理论曰:“如成立声为无常等,若言是眼所见性故,两俱不成。”
两卷经《佛学大辞典》
(经名)净土三部经中佛说无量寿经之异名。玄义分传通记三曰:“大经者无量寿经,三经之中此经广故,对余二经名大经也。天台此经名大本,阿弥陀经名小本,嘉祥名双卷。净影道绰与今家同,龙兴名两卷经。”
两向释《佛学大辞典》
(术语)在一文中间通于上下之句而成义也。又曰义兼两向。法华文句记会本十一曰:“等者两向释也。”
两垢《佛学大辞典》
(术语)有垢真如,无垢真如之二真如也。自性清净之体,伏藏于烦恼之垢染,曰有垢真如,即在缠真如也。佛果所显之理体清净,而不覆于垢染,曰无垢真如,即出缠真如也。摄论谓为有垢真如,无垢真如。佛性论以在缠真如为有垢如,出缠真如为无垢如,染净两分之真如也。观经疏玄义分曰:“无尘法界,凡圣齐圆。两垢如如,则普该于含识。”真谛译之摄论五曰:“论曰:真实性亦有二种:一自性成就,释曰:谓有垢真如。二清净成就,释曰:谓无垢真如。”
两垢如如《佛学大辞典》
(术语)有垢如与无垢如也。真如之异名。见两垢项。
两展三拜《佛学大辞典》
(术语)与两展三礼项同。
两展三礼《佛学大辞典》
(术语)展者,将作礼,初欲展坐具(坐具即尼师檀),师家止之,乃作摺势,鞠躬叙事情,是为一展。复欲重展,复被止,乃作摺势叙寒暖,是为两展。然不拜则情不足,故不展坐具以手持之触地三拜也。敕修清规游方参请曰:“起至炉前,两展三礼谢茶。初展云:某等重承煎点,特此拜谢,下情不胜感激之至。再展云:即日时令谨时,恭惟堂头和尚,尊候起居多福。退身触礼三拜。”
两序《佛学大辞典》
(职位)又曰两班。朝廷之制有文武两班,禅林拟之于住持之下设东西两班。长于学德者归西序,谓之头首。通于世法者归东序,谓之知事。东序以都寺,监寺,副寺,维那,典座,直岁为次第。西序以首座,书记,知藏,知客,知浴,知殿为次第。由于宗派而略有不同。敕修清规有两班图。
两是《佛学大辞典》
(术语)又曰二是。四句分别中之第三句也。如就有无而分别四句,则第三句曰:“是有是无。”或曰:“有亦无。”亦曰双照之句。三论玄义曰:“是有是无,名为两是;非有非无,名为两非。”
两权《佛学大辞典》
(术语)声闻缘觉之二乘,对于菩萨乘之一实而曰两权。法华玄赞序曰:“扬一实而包总太虚,振两权而遗罗万象。”
两河《佛学大辞典》
(杂语)尼连禅河Nairañjana,与跋提河也,佛在尼连禅河边成道,在跋提河Hiraṇyavati边涅槃。即前为有余涅槃之处,后为无余涅槃之处也。因明大疏序曰:“归真寂于两河,余烈光乎沙劫。”寄归传一曰:“迹灭两河,人天掩望,影沦双树龙鬼摧心。”

又四大河中以殑河与信度河之二流,流通印度,故印度总称为两河。求法高僧传上玄照赞曰:“怆矣无成,两河沈骨,八水扬名。”自注曰:“两河即在西国,八水乃属东郡。”

两班《佛学大辞典》
(职位)见“两序”条。
两界《佛学大辞典》
(术语)又曰两部。金刚界与胎藏界之曼陀罗也。
两界两部大日《佛学大辞典》
(术语)谓金胎两部之大日也。大日如来虽为理智不二之法身,而其智之妙用与理之妙用,别附名称。金界之大日,住于智拳印,胎界之大日,住于法界定印。参照“两部”条。
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