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Term Definition
体《佛学大辞典》
(术语)梵语驮都Dhātu,译曰体、界,性等。物之一定不变而为差别支分之所依根本者,谓之体,对此而名能依之差别为相。此体相有性相二宗之别,法相宗谓能依之相外有所依之体,如草木之外尚有大地也,法性宗谓祇完能依之相为所依之体,犹如种种器具通为一全体也。例如人身,法相宗谓四支五官者相也,此外有众同分或阿赖耶识者,是所依之体,法性宗谓该摄四支五官众同分阿赖耶识者为体,此外无有别体。圆成实性与依他起性之关系亦如此,法相宗谓依他起之万有外,有圆成实之真如,法性宗谓该通依他起之万有相者,即圆成实之真体。身体之体,梵语Kāya。

又体者通之义。谓通达于理也。常言体信,体达,体会等。述记九末曰:“体者通也。”金光明玄义曰:“体是达义。”

体义《佛学大辞典》
(术语)体者诸法平等之理,义者诸法差别之相。又义如第一义谛之义,直指平等之法体,故体即义也。
体信《佛学大辞典》
(术语)体者通也,通于他之心而能信之也。法华经信解品曰:“心相体信。”
体内方便《佛学大辞典》
(术语)方便有体内体外之二种。见“方便”条。
体外方便《佛学大辞典》
(术语)方便有体内体外之二种,圆教所说之方便为体内方便,余教所说之方便为体外方便。天台所立也。见“方便”条。
体大《佛学大辞典》
(术语)三大之一。一切众生之心性,唯一绝待,不生不灭,真实如常为体,周遍法界而无限量为大。
体如是《佛学大辞典》
(术语)见“十如”条。
体宗用《佛学大辞典》
(术语)此乃台宗五重玄义中之三重,是涅槃之三德,起信之三大,正为法华一部之大宗也。释签一之本曰:“当知体等三章祇是三德,乃至祇是一切三法。”又曰:“部内不出体宗用。”文句记一之一曰:“三法始末亘一部。”同十之二曰:“通指一部体宗用三。”又曰:“故知并是此经体宗用也,是则序正流通无非妙法。”
体宗用三大《佛学大辞典》
(名数)天台释经题立名体宗用教之五重,日本智证之大日经心目立体宗用之三重,日本弘法之秘藏记,亦立体宗用之三重。此体宗用即体相用之三大也。弘法以曼荼罗为体,以三三昧为宗,以方便为用。以曼荼罗为体者,即六大。据三种悉地仪轨五论皆号为曼荼罗也。三三昧者为心佛生,自语意等之三平等。方便者为始曼上转本曼下转之妙业。出于秘藏记钞九。
体性《佛学大辞典》
(术语)物之实质为体,体之无改为性,体即性也。
体性同体《佛学大辞典》
(术语)就理之法门而论,则如来与众生,其体性同一而无差别也。
体智《佛学大辞典》
(术语)体达真空之智也。法华玄义三曰:“通教亦有三人,同以体智观界内十二因缘理。”
体毗履《佛学大辞典》
(术语)Sthavira,又作体毗里,梯毗梨,他鞞罗,他俾罗,译曰上坐,老宿。文殊问经曰:“体毗履,此云老宿。淳老宿人同会共出律部也。”四分开宗记一本曰:“他俾罗,此云上座。”十八部论曰:“他鞞罗,秦言上座部。”探玄记十五曰:“体毗里。”
体法《佛学大辞典》
(术语)通教之人,不如藏教人依拆色之法,直体达诸法即空无生而入于真空,谓之体法。法华文句十曰:“有体法三乘人,同学无生断烦恼尽。”四教仪集注下曰:“体法念处等观。”
体法念处观《佛学大辞典》
(术语)通教人所修之四念处观也。见体法项。
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