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Term Definition
同世五师《佛学大辞典》
(杂名)有部宗之相传,佛灭后百年,异世第五师,优婆鞠多之下,有弟子五人。是曰同世五师。三论玄义曰:“同世五师者:一、昙无德,二、摩诃僧祇,三、弥沙塞,四、迦叶维,五、犊子部。”然大集经二十三,则为一、昙摩鞠多,二、萨波若帝婆,三、迦叶毗部,四、弥沙塞部,五、波蹉富罗。是等唯为一种之相传,非有确实之证佐。此同世之五师,为律部之分派,上出者非师名,分派之名也。善见律二述传统,谓“目犍连子帝须临涅槃,付弟子摩哂陀,摩哂陀是阿育王儿也,持律至师子国。摩哂陀临涅槃,付弟子阿栗吒,从尔已来,更相传授至今日。我今说往昔师名,从阎浮利地持律藏至师子国,第一名摩哂陀,第二名一地臾,第三名帝郁帝臾,第四名参婆楼,第五名拔陀沙,云云。”此巴利律文之Mahinda Iṭṭhiya Sambala Bhaddanāma也。此五师与上出之五派,似非可一致者,其传统中律文之次下惟见昙无德之名。
同体《佛学大辞典》
(譬喻)如波之于水,四肢之于一身,谓之同体。
同体三宝《佛学大辞典》
(术语)又云一体三宝。四种三宝之一。见“三宝”条。
同体之惑《佛学大辞典》
(术语)谓根本无明。是为真如自体之迷惑,故名同体之惑,如波与水同体。法华玄义五曰:“无明是同体之惑,如水内乳,唯登地已去菩萨鹅王能唼无明乳,清法性水。”
同体慈悲《佛学大辞典》
(术语)观一切众生之身与己身同体一身,而起拔苦与乐之心,谓之同体之慈悲。起信论曰:“一切诸佛菩萨,皆愿度脱一切众生,自然熏习常恒不舍,以同体智力故,随应见闻而现作业。”又曰:“以取一切众生如己身故,而亦不取众生相,此以何义故?谓如实知一切众生及与己身真如平等无别异故。”
同体方便《佛学大辞典》
(术语)又云体内方便。台宗释方便用体外体内之二者。见“方便”条。
同分《佛学大辞典》
(术语)俱舍七十五法中心不相应行法十四之第三。使诸法相同之因名为同分。是为一实法,由有此实法而使物同也。此有二种:一名众生同分,又名有情同分。二名法同分。人畜等之有情相同。谓之众生同分,有情同分。蕴处界等之法相同,名为法同分,又众生同分分二类:一为无差别同分,一切有情,一类同等,异于非情上之同分也。二为有差别同分,诸有情中三界九地五趣四生婆罗门刹利等之称,有男女等乃至四向四果各别之同分。又法同分有无差别有差别。俱舍论五曰:“有别实物名为同分,谓诸有情展转类等,本论说此为众同分。此复二种:一无差别,二有差别。(中略)复有法同分,谓随蕴处界。”

又分别十八界有同分彼同分之一门,同分之义稍异。见彼同分条。

同分妄见《佛学大辞典》
(术语)众生迷失真性,于一切虚妄之境界同受苦乐也。
同分异全不定过《佛学大辞典》
(术语)似因十四过中,六不定过之一。具云同品一分转异品遍转不定过。谓三支中之因,关系喻中同品之一部分,关系异品之全部也。例如谓:“或人为女子”(宗),“不产子故”(因),此宗之同品总为女子,因之同品,限于其中一部不生子之石女,故可谓因关系同品之一部,但异品之男子,总无生子者,故其关系全部勿论矣。
同别二教《佛学大辞典》
(术语)华严一家之教判,分第五同教为别教一乘,同教一乘。别教一乘者,永别异于二乘三乘等诸乘,一多无尽之一乘法也。五教章上明其十别。同教一乘者,为使二乘三乘等机入于一多无尽之法界,以一乘无尽之法寄显于始教之三乘法,或终顿之一乘法而说也。然则同教一乘约于所寄之法则为终顿二教之一乘教与始教之三乘教,此中就华严本经之说相论之,则彼经所说之同教一乘为终顿二教。经中说一多无尽之法者,是别教一乘也,此名直显门。又寄于终顿二教之一乘法显一多无尽之一乘法者,彼经之同教一乘也,此名寄显门。法华经中亦有同别二教,然彼之同教一乘为开会二乘之机于一乘,故寄于始教之三乘法,而说无尽一乘法,此为本经同教一乘与末经同教一乘之相违。且华严法华二经,虽共说同别二教,而华严多说别教,少说同教,法华多说同教一乘,少说别教一乘,故又大判二经,华严为别教一乘,法华为同教一乘也。见五教章上。其别异之义门有十种:一时异,所说之时异也。二处异,所说之处异也。三主异,所说之佛异也。四众异,所闻之众异也。五所依异,所依之三昧异也。六说异,一方说一切方说也。七位异,一位一切位也。八行位,一行一切行也。九法门异,法门之建立广狭异也。十事异,舍林地山等一一事相尽为甚深之法门也。见五教章上施设异相门。
同参《佛学大辞典》
(术语)僧侣之相谓也。有二义:一谓参谒。言同事一师也。传灯录曰:“仁慧大师上堂曰:我与释迦同参,汝道参什么人?”二,谓相与研究。石林诗话曰:“禅宗论云门有三种语:其一为随波逐浪,其二为截断众流,其三为函盖乾坤。若有解此,当与渠同参。”刘克庄诗曰:“晚觉齐民书最要,惜无幽士肯同参。”
同名天《佛学大辞典》
(神名)二天之一。见“同生神”条。
同听异闻《佛学大辞典》
(术语)台宗所立化仪四教中,第三之秘密教与第四之不定教,于佛说法时同一座而听,各自异闻,小乘之机闻小法,大乘之机闻大法,谓之同听异闻。即一音异解也。但此秘密教与不定教之别。同听异闻之人,自他互相知,谓之不定教,互不相知,谓之秘密教。玄义释签一曰:“不定与秘,并皆不出同听异闻,但互相知互不相知以辨两异。”
同味《佛学大辞典》
(术语)谓义理分齐同也。释签一曰:“一家义意,谓二部同味。”
同品《佛学大辞典》
(术语)于因明宗之所立均等之品类名同品,即同喻也。入正理论曰:“所立法均等义品,说名同品。如立无常,瓶等无常,是名同品。”
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