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Term Definition
即《佛学大辞典》
(术语)和融,不二,不离之义,如烦恼即菩提,生死即涅槃是也。台家立三种之即而判之。一二物相合之即。如金与木合,烦恼与菩提,本来各别,烦恼为相,菩提为性,性相合而彼此不离,故曰烦恼即菩提。是通教所谈,义为不能确断烦恼,则不能得菩提,二背面相翻之即。如烦恼菩提虽为一体,而有背与面之相违,由悟之背言之,则为菩提,由迷之面言之,则为烦恼也。盖随于无明,则为烦恼生死,顺于法性,则为菩提涅槃。犹如一室有内外表里。是别教所谈。破无明而不顺法性则不得菩提。三当体全是之即。如水波。为水为波,为菩提,为烦恼,仅实智与妄情所见之异耳。妄情之前,法界总为生死。实智之前,法界悉为涅槃。是之谓法体即妙,粗由物情。不要断舍,不要翻转,要唯破无明之情以发智而已。故于佛界具九界烦恼生死之法。谓之性恶不断,圆教之至极也。辅行一曰:“即者,广雅云合也。若依此释,仍似二物相合名即。其理犹疏,今以义求体不二故,故名为即。即三而一,与合义殊。”十不二门指要钞上曰:“应知今家明即,永异诸师。以非二物相合及非背面相翻,直须当体全是,方名为即。”
即中《佛学大辞典》
(术语)圆教之中谛,乃空假二谛相即之中,故云即中,以别于别教之中谛。见“即空”条。
即事而真《佛学大辞典》
(术语)谓事理本来无二,于浅近之事相上自具深妙之真理也。止观一曰:“离说无理,离理无说;即说无说,无说即说。无二无则即事而真。”光明玄曰:“若取即事而真,为真身。”法华玄义四曰:“虽服甘露,不能即事而真,伤命早夭。”大日经疏一曰:“譬如幻师以咒术力加持药草,能现种种未曾有事。五情所对,悦可众心。若舍加持,然后隐没。如来金刚之幻,亦复如是。缘谢则灭,机兴则生。即事而真,无有终尽。”
即假《佛学大辞典》
(术语)圆教之假谛,为空中二谛相即之假,故云即假,以别于别教之假谛。
即士释《佛学大辞典》
(术语)亦曰依主释,依士释。六合释之一。玄应音义二十三曰:“即士释,亦言依士,士谓主也。立名从主,故言依士,如言眼识等也。”见“六离合释”条。
即得往生《佛学大辞典》
(术语)圣道门说即心成佛与即身成佛,净土门说即得往生。言以信佛之因缘定直往生极乐也。而净土门中亦有二解。净土宗以为异时之即,真宗以为同时之即。异时者,来世往生极乐,于彼土住于不退转之位也。同时者,信之一念时,现生住于正定聚不退转之位也。无量寿经下曰:“诸有众生闻其名号,信心欢喜,乃至一念。至心回向愿生彼国,即得往生住不退转。”阿弥陀经曰:“是人终时,心不转倒,即得往生阿弥陀佛极乐国土。”
即心《佛学大辞典》
(术语)一切万法即就于心而不离也。法华玄义四曰:“上来圆行不可远求,即心而是,(中略)心性即空即假即中,五行三谛一切佛法即心而具。”
即心即佛《佛学大辞典》
(术语)又曰即心是佛,即心成佛。为诸大乘教之极谈。言是心即是佛也。传灯录七(法常章)曰:“初参大寂,问如何是佛?大寂云即心是佛。师即大悟。”同六(马祖章)曰:“僧问:和尚为什么说即心即佛?师云:为止小儿啼。僧云:啼止时如何?师云非心非佛。”碧严四十四则曰:“即心即佛即不问。如何是非心非佛?”宗镜录二十五曰:“问:如上所说,即心即佛之旨,西天此土祖僧同诠,理事分明如同眼见,云何又说非心非佛?答:即心即佛是其表诠,直表示其事,令证自心,了了见性。若非心非佛是其遮诠,即护过遮非,去疑破执。(中略)近代有滥参禅门不得旨者,相承不信即心即佛之旨,判为是教乘所说未得幽玄。我自有宗门向上事在,唯重非心非佛之说,并是指鹿为马。期悟遭迷,执影是真,以病为法。”传心法要上曰:“诸佛与一切众生唯是一心,更无别法。此心无始已来,不曾生不曾灭,不青不黄,无形无相,不属有无,不计新旧,非长非短,非大非小,超过一切限量名言踪迹对待,当体便是,动念即乖。犹如虚空,无有边际,不可测度。惟此一心是佛。又曰:唯直下顿了自心本来是佛,无一法可得,无一行可修,此是无上道,此是真佛。又下曰:即心是佛,无心是道。又曰:祖师西来,唯传心佛。直指汝等心本来是佛,心心不异,故名为祖。若直下见此意,即顿超三乘一切诸位,本来是佛,不假修成。”顿悟入道要门下:“有一行者问即心即佛,那个是佛?师云:汝疑那个不是佛,指出看。无对。师曰:达即遍境是,不悟永乖疏。”
即心念佛《佛学大辞典》
(术语)谓唯心之弥陀心,得己身之净土,而念自己心中之佛也。心者周遍法界,假如说弥陀隔十万亿佛土,尚是吾心佛所现,吾人之心性,本为清净之佛体,唯为无明烦恼所覆不能显,其不显者,谓隔十万亿土而已。故观无量寿经曰:“是心作佛,是心是佛。”是净土门以外诸大乘家之念佛也。
即心是佛《佛学大辞典》
(术语)与即心即佛同。传灯录曰:“有僧问大梅和尚,见马祖得个什么?大梅曰:马祖向我道即心是佛。僧曰:马祖近日又道非心非佛。大梅曰:任他非心非佛,我只管即心是佛。马祖曰:梅子熟矣。”参照即心即佛项。
即悟无生《佛学大辞典》
(术语)谓往生极乐者,即时得无生法忍之悟也。安住于无生之理而不起诸惑,是曰无生法忍。观无量寿经曰:“如弹指顷,往生彼国。生彼国已,见佛色身众相具足,见诸菩萨色相具足。光明宝林演说妙法,闻已,即悟无生法忍。”
即时入必定《佛学大辞典》
(杂语)谓念佛行者,以信弥陀之一念,即时入于必定之位也。必定之位者,必成佛之位也。十住毗婆沙论易行品曰:“人能念是佛无量力功德,即时入必定。”净土文类证卷曰:“烦恼成就凡夫生死罪浊群萌,获往相回向心行,即时入大乘正定聚之数。”
即是《佛学大辞典》
(术语)于彼此事法显圆融不二之语。见“即”条。
即有即空《佛学大辞典》
(术语)谓一切有为法其自性本空。非坏灭法然后始空也。仁王经上曰:“是法即生即住即灭,即有即空。”天台疏中曰:“即有即空者,色性自空,非色坏故空也。”
即相即心《佛学大辞典》
(术语)圣道门诸教云即事即理,净土门一家言即相即心。相者谓西方有净土,指方立相之相也,此相即自己之一心,离自己,则无净土,无弥陀,故云即相即心。见西方合论五。
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