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Term Definition
共不共《佛学大辞典》
(术语)共法与不共法,共通与特别之二门也。如共般若,不共般若。共业,不共业等。
共不定《佛学大辞典》
(术语)因明三十三过之一。因之十四过之第五。六不定之一。即因用于宗同品并宗异品,有全分关系之法之过失也。因明入正理论所谓:“共者,如言声常,所量性故,常无常品皆共此因,是故不定。为如瓶等,所量性故,声是无常。为如空等,所量性故,声是其常”是也。即共为所量性之因,于同宗品及异宗品,共有全分关系故,不能以此因决宗之常无常也。
共业《佛学大辞典》
(术语)二业之一。各人共同之善恶之业,随而各人感共同之苦乐果者。山河等之依报是也。
共中不共《佛学大辞典》
(术语)见“共法”条。
共中共《佛学大辞典》
(术语)见“共法”条。
共依《佛学大辞典》
(术语)为二识以上共通之所依者。五识之四依中,除同境外,其余之分别依,染净依,根本依。第六识之二依中,除染净依之根本依是也。此中阿赖耶识为根本依,为六识共依也。见百法问答抄一。
共十地《佛学大辞典》
(名数)声闻缘觉菩萨三乘所共之十地,谓之共十地。大品般若经所说,天台以之为通教之位次:一干慧地,三乘之人,初居外凡之位时,未得真空之理水,观慧干涸之位。二性地,三乘之人,进内凡之位,于真空法性之理,颇有解悟之心时。三八人地,人者忍也,三乘之人,欲断三界之见惑,于预流向起八忍智之位。四见地,三乘之人,见四谛真空之理,已断三界见惑之位,声闻乘谓之预流果。五薄地,三乘之人,断欲界上六品之修惑,欲惑稍薄之位,即声闻乘之一来果。六离欲地,三乘之人,断欲界下三品之修惑,毕竟离欲惑之位,即声闻乘之不还果。七已办地,三乘之人,断尽上二界之修惑,更无所断,所作已办成之位,即声闻乘之阿罗汉果,而彼乘止于此。八辟支佛地,是缘觉乘极果,观智锐利,不啻断烦恼之体,更进而侵害其习气一分之位。九菩萨地,三祇之间,修福研慧,将得一切种智,断烦恼之习气,如仅余少灰之位。十佛地,大功德之力资利智慧得一念相应之慧,观真谛究竟,烦恼习气亦复究竟,如劫火烧木,无复余灰之位。见大乘义章十四,四教仪集注下。
共变《佛学大辞典》
(术语)以有情之同业变现同一之境者,如山河等。唯识论二曰:“诸业同者,此共变故。”见“四变”条。
共命鸟《佛学大辞典》
(动物)Jivajiva,又作命命鸟,生生鸟。梵曰耆婆耆婆。两首一身,果报同,心识别也。见耆婆条。
共宗《佛学大辞典》
(术语)诸宗共通之宗旨。如念佛宗者。
共报《佛学大辞典》
(术语)国土等自他可共受用之果报也。是共业之所感。论经下曰:“众生为别报之体,国土为共报之用。”
共教《佛学大辞典》
(术语)共通而说之教也。亦名共教大乘,三乘共教,共般若。见“共般若”条。
共比量《佛学大辞典》
(术语)用立敌共许之法之比量也。又略名共比。三比量之一。即宗因喻,或唯宗,用立敌共许之法之论法也。此亦有共自他三者之别。共者,为宗因喻共用立敌共许之法之比量,即共不定也。自者,宗之前陈后陈,虽为共许,而因喻唯用自许之法。他者,亦宗之前陈后陈,虽为共许,而因喻用他许之法。因明入正理论疏瑞源记五,引天台清干之说,谓:“共三量者,三宗皆是共法。且共之自者,大乘对声显,立声无常自许所作性故,同喻如化身,异喻如法身。第二共之他者,声论对大乘立声常,无质碍故,同喻如汝法身,异喻如汝化身。第三共之共者,如论所说(即共不定)。”以此可见其别。
共法《佛学大辞典》
(术语)又曰共功德。对于不共法而言。谓佛所具之功德中,与其余圣者及异生共之者。俱舍论二十七曰:“世尊复有无量功德,与余圣者及异生共,谓无诤愿智无碍解通静虑无色等持无量解脱胜处遍处等。随其所应,谓前三门唯共余圣,通静虑等亦共异生。”
共生《佛学大辞典》
(术语)论物之出生,非由自性而生。由他性而生,由自他二性而生者。
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