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Term Definition
二七曼荼罗《佛学大辞典》
(术语)日本觉鍐上人所传之五轮九字曼荼罗也。五字轮九字轮合为十四字轮,故曰二七。五字九轮明秘密释曰:“二七曼荼罗者,大日帝王之内证,弥陀世尊之肝心,现生大觉之普门,顺次往生之一道。”
二万灯明佛《佛学大辞典》
(佛名)见“日月灯明佛”条。
二三《佛学大辞典》
(杂语)六师外道也。三论大义钞一曰:“二三邪徒。”
二世《佛学大辞典》
(术语)今生与未来也。如二世之悉地,二世之安乐等。法华经药草喻品曰:“现世安稳,后生善所。”
二世尊《佛学大辞典》
(名数)释迦如来与多宝如来,是多宝塔中之二佛也。
二世间《佛学大辞典》
(名数)有为法之过现未迁流曰世,事事物物间隔曰间。大别有二种:一、有情世间,五蕴假和合而有情识,以为鬼畜人天等之差别者。二、器世间,四大积聚而为山河大地国土家屋等之别,以容受有情者。盖有情世间为有情之正报,而器世间为有情之依报也。见俱舍论世间品。
二业《佛学大辞典》
(名数)一引业,于六趣各有总别之二报,假如人趣彼此各具六根,彼此受共同之果报,是总报也。如人人异其寿夭丑美强弱贫富,是别报也。其引发总报之业,名为引业。二满业,其成满别报之业,名为满业。见俱舍论十七。

又定不之二业:一定业,定受苦乐之二报者,此中有顺现业之三种。二不定业。不定受果报者。见瑜伽论九,法华玄赞十。

又黑白之二业:一黑业,可感秽恶不净之苦果者。二白业,可感净妙清白之乐果者。见智度论九十四,玄义二上。【二业】(名数)一引业,二满业。六趣各有总别之二报,例如人趣上自一人下至贱民,同一人趣之果报为总报,其中根有利钝,形有好丑,福有多少等,人人各异,谓之别报,引发其总报之业因,谓之引业,成满其别业之业因,谓之满业。见俱舍论十七。

又一、善业,为五戒十善等善道之所作而能感善趣之乐果者。二、恶业,为五逆十恶等罪恶之所作而能引恶趣之苦果者。见俱舍论十七。

又一、助业,善导所立五正行中前三后一之四业,能资助往生之业者。二、正业,五正行中第四之称名正为往生之正因者。观经散善义曰:“又就此正中复有二种:一者心专念弥陀名号,行住坐卧,不问时节久近,念念不舍者。是名正定之业。顺彼佛愿故。若依礼诵等即名为助业。”

二严《佛学大辞典》
(名数)一、智慧庄严,研智慧而为身之庄严者。二、福德庄严,积福德而为身之庄严者。六度中檀等五者,福德庄严也,慧度者智慧庄严也。涅槃经二十七曰:“二种庄严:一者智慧,二者福德。若有菩萨具足如是二庄严者,则如佛性。”唯识述记七末曰:“善资粮者,福智二严。”
二义《佛学大辞典》
(名数)一、了义,诸大乘经中,明了说究竟真实之理者。如烦恼即菩提,悉有佛性是也。二、不了义,诸经中隐蔽实义而为方便之说者,如为我空记法有为遣法有说皆空是也。见圆觉经略疏。
二乘《佛学大辞典》
(术语)乘人使各到其果地之教法名为乘。有一乘乃至五乘之别,其中二乘有三种。
二乘作佛《佛学大辞典》
(术语)法华已前佛为方便说故,不说声闻缘觉二乘之作佛,至法华说真实之一乘,始说二乘作佛,与以记别。辅行六曰:“遍寻法华以前诸教,实无二乘作佛之文,以明如来久成之说,故知并由带方便故。”
二乘异同《佛学大辞典》
(杂语)法华玄赞五论三同七异,谓三同者:一、同断烦恼障,二、同悟生空之理,三、同得假之择灭无为。七异者:一、声闻根性钝,缘觉根性利,二、声闻依佛而出离,缘觉自觉而出离,三、声闻藉声教,缘觉观法理,四、声闻观四谛,缘觉观十二因缘,五、声闻分四果,缘觉唯一果,六、声闻练根三生乃至六十劫,缘觉练根四生乃至百劫,七、声闻为说法,缘觉现神通。大乘义章十七末辨五同六异,谓五同者:一、见理同,同见生空之理也。二、断障同,同断四住之惑也。三、修行同,同修行三十七道品也。四、得果同,同得尽智无生智之果也。五、证灭同,同证有余无余之涅槃也。六异者:一、根异,利与钝也,二、所依异,依师与不依师也。三、藉缘异,藉教法与藉事相也。四、所观异,四谛与十二因缘也,五、向果异,四向四果与一向一果也。六、通用异,神通之境界狭与广也。法华嘉祥疏八判七同十一异,谓七同者:一、断惑同。同断见思之二惑也,二、出义同,同出三界也。三、智同,依大品则同得一切智,依小乘则同得尽智无生智也。四、涅槃同,同得有余无余之涅槃也。五、见同,同见四谛之理也。六、同知,同知过去未来八万劫之事也。七、同名。同名小乘也。十一异者:一、根有利钝,二、修因有短长,三、时有异,声闻与佛同世,缘觉不然,四、有悲无悲,声闻如鹿,但见自身,故无悲,缘觉如羊,顾念其子,故有少悲,五、福德厚薄,声闻之身或有相好,或无相好,缘觉之身,必有相好,六、印字有无,缘觉手中有十二因缘之因字,声闻手中无四谛之印字,七、现通说法异,缘觉为人现通,声闻为人现法,八、利益浅深,声闻之化度,能使人得七贤七圣,缘觉之化度,不能使人得暖法已上之益,其所以然者,声闻与佛同世,众生福德利根,缘觉出于无佛世,众生薄福钝根,且不堪多说也。九、神通之境界,声闻狭而缘觉宽,十、出处异,声闻出于人世而缘觉隐处山林,十一、渐顿异,声闻渐得四果,缘觉顿证一果。法华文句七,明六同十异,谓六同者:一、同出三界,二、同证尽智无生智,三、同断见思之正使,四、同得有余无余之涅槃,五、同得一切智,六、同名小乘。十异者:一、行因之久近,二、根之利钝,三、从师与独悟,四、悲之有无,五、相好之有无,六、观之略广,谓四谛与十二因缘也。七、利益之浅深,声闻使人得四界,缘觉不能得暖法,八、一在佛世,一不然,九、缘觉顿证一果,声闻渐证四果,十、缘觉多现通,少说法,声闻不定也。
二乘成佛《佛学大辞典》
(术语)谓舍利弗等二乘之人,既于阿含经说时,得二乘之极果,而中间缘于大乘诸经,其机调熟,终至法华,回其小心而发大菩提心,由佛受未来成佛之记也。相性二宗,各有异义,法相宗谓五姓各别,定性二乘,永无归涅槃而成佛者,法华于声闻授成佛之记者,为欲引一类渐悟之机之方便也。华严天台等之法性宗,谓一切皆成佛,即得小果者,又其身已死,入无余涅槃者,亦更回小向大,成万行,得佛果,法华之授记,非方便,乃真实也。
二九五部《佛学大辞典》
(术语)小乘之宗,计有二九十八部之分派,又律宗有五部之分派。
二九韵《佛学大辞典》
(术语)梵语示动词之变化,名为丁岸哆声,有十八之不同,名为二九韵。寄归传四曰:“二九韵者,明上中下尊卑彼此之别,言有十八不同,名丁岸哆声也。”参照底彦多条。
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