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Term Definition
在世《佛学大辞典》
(杂语)谓佛之存生中也。行事钞上之一曰:“自大师在世,偏弘斯典。”同资持记上一之一曰:“贤劫中第九减劫,人寿百岁,出世之时也。三十成道,说三乘法,度人无量,八十唱灭。今指五十年中行化之时,故云在世。”
在俗《佛学大辞典》
(杂语)没在世俗之中者。谓不能修正道之人也。
在在处处《佛学大辞典》
(杂语)各处各方也。涅槃经九曰:“在在处处,示现有生,犹如彼月。”
在家《佛学大辞典》
(杂语)对于出家之称。在家而有妻子父母者。
在家二戒《佛学大辞典》
(名数)一五戒,二八戒。佛为在家而信佛道者制此二戒。五戒为尽形寿之戒,故但禁邪淫。八戒为一日一夜之戒,故总禁淫。
在家出家《佛学大辞典》
(杂语)谓虽不为僧而能摆脱一切也。庐山莲社杂录曰:“谢灵运欲投名入社,远公不许。灵运谓生法师曰:白莲道人将无谓我俗缘未尽,而不知我在家出家久矣。”长庆集有在家出家诗。
在家戒《佛学大辞典》
(术语)小乘之五戒八戒,大乘之十善戒。是在家之戒法也。
在家沙弥《佛学大辞典》
(术语)沙弥以持十戒为法,故断淫,绝生计,全为出家之分,然有但剃发而家有妻子者,是曰入道或在家沙弥。虽然,入道之称不正。见“入道”条。
在家菩萨《佛学大辞典》
(术语)如维摩居士不存梵仪而修佛道者。但受五戒八戒或十善戒。优婆塞戒经三曰:“菩萨有二种:一者在家,二者出家。”
在心在缘在决定《佛学大辞典》
(杂语)在于心在于缘在于决定之意也。申言之,即谓自心缘决定三点校量,辨五逆十恶之罪人,仅由临终十念之功而得往生,决不违背业道之理也。按观经等谓若有众生,造五逆十恶等诸不善业者,应堕恶道,多劫间受无量苦,而临命终时,遇善智识教,具足十念,称南无阿弥陀佛,能除八十亿劫生死之罪,即得往生极乐世界。是反于业道如秤重者先牵之理,故往生论注上,由在心在缘在决定之三义比较之,示罪业轻念佛功德重之理。在心者,就能造心之虚实,较量其轻重强弱。即彼造恶之人,依止虚妄颠倒之心而造作,此十念者,闻佛之真实功德,发起净信而称名。一实一虚。譬如千岁之闇室,一灯点来,忽然明朗,念佛已为弥陀之大光明故,一念十念,能照破无明之重昏也。在缘者,就所对境之真妄较量之。即彼造罪之人,以烦恼虚妄之众生,为所缘之对境,此十念者,以佛之真实清净无量功德,为所对之境界也。在决定者,就造业时期之缓急论之。即彼造罪之人,造业在于平常,故造恶后,善无记等之心,续起间隔,而此十念者,命迫须臾,修念之善心,最后猛利,他之后心,续起不间隔也。有此三义,故临终十念之力,能灭诸罪而得往生云。
在理教《佛学大辞典》
(杂名)异教名。白莲教之支流,起于清初。其祖曰杨莱如,山东即墨县人,明万历进士。明亡后,从劳山程杨旺学道,后传道于燕齐间,遂立在理教。在理者,言在儒释道三教之理中,奉佛教之法,修道教之行,习儒教之礼也。不设像,不焚香,戒烟酒,不禁茹荤。多用咒歌偈语,北人颇信奉之。
在缠《佛学大辞典》
(术语)具名在缠真如。即真如法性之理隐在烦恼缠缚之中也。梵网经菩萨戒本疏三所谓:“在缠名正性。”起信论义记中末所谓:“在缠者性净不空如来藏”是也。
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