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Term Definition
外五钴印《佛学大辞典》
(印相)见五钴印条。合两手之小指,而形一钴,合左右之中指而又形一钴,开左右之头指,各形一钴,合左右之拇指而形一钴通成五钴。而交叉左右之无名指,容于掌内,为内五钴印,出于手背,为外五钴印。见图印集二。
外仪《佛学大辞典》
(术语)谓行住坐卧之四威仪也。往生要集中本曰:“外仪虽异,心念常念。”
外供养《佛学大辞典》
(术语)又曰外四供,或单曰外供。见“外四供”条。
外典《佛学大辞典》
(术语)佛教外之典籍。外道之典籍。世间之典籍。法华经譬喻品曰:“未曾念外道典籍。”止观辅行四之三曰:“大论云:习外典者,如以刀割泥,泥无所成,而刀日损。又云:读外典者,如视日光,令人眼暗。”
外凡《佛学大辞典》
(术语)二凡之一。声闻乘以五停心。别相念处,总相念处,之修行位为外凡,四善根之位为内凡。又菩萨乘以十信之位为外凡,十住等三贤之位为内凡。大乘义章十七末曰:“言外凡者,善趣之人向外求理,未能息相内缘真性,故名为外。六道分段凡身未舍故名为凡。”四教仪集注中曰:“相似见理名内,未得似解名外。”
外四供《佛学大辞典》
(术语)为金刚界三十七尊中,香,华,灯,涂之四菩萨,是由中央之大日如来供养阿閦等之四佛者。
外四供养《佛学大辞典》
(名数)四方如来应之,各流出一女菩萨供养中央如来也。其先东方之阿閦如来流出香菩萨而供养之,此以东方为初发菩提心之方,又东方者初也,是故以妙香供养之,其故东方是三摩耶戒也(理趣经意)。戒名戒香,戒者是三学之初也,故以己所证之香三摩地供养大日也。其次南方之宝生如来,流出华菩萨供养之,是于胎藏界此如来名开敷华王如来,此为南方福德门之标帜,即以己所证之香三摩地供养大日也。其次西方之阿弥陀如来,流出灯菩萨供养之,此以阿弥陀为智慧门,故以己所证之智慧三摩地灯供养大日也。其次北方不空成就如来,流出涂香菩萨供养之,不空成就者释迦如来也,又涂香为五分法身之标帜。戒定等之功德,能除烦恼之污秽,故譬如涂香也。北方为入涅槃门,故以五分法身为其自证。盖释迦如来出于秽土,利益众生亲近于浊乱之境界,故以此五分法身之涂香清秽浊,以己所证之涂香三摩地供养大日也。见辨惑指南三。
外外道《佛学大辞典》
(术语)数论师胜论师等佛法外之外道曰外外道。止观十上曰:“邪人不同又为三:一佛法外外道,二附佛法外道,三学佛法成外道。”大日经疏二曰:“此宗中说,有两种外道:外外道,内外道。”
外学《佛学大辞典》
(术语)学外教之典籍及世间法也。毗奈耶杂事六记舍利弗降伏拨无后世之外道,佛因听比丘学外论。其文曰:“佛告诸苾刍,非一切处有舍利子,其相似者亦不可求,是故我听诸苾刍学卢迦耶等诸外俗论。时诸苾刍闻佛世尊许学书论,遂无简别,愚昧之类亦学外书。佛言:不应愚痴少慧不分明者令学外书,自知明慧多闻强识能摧外道者,方可学习。诸明慧者,镇学外典,善品不修。佛言:不应如是常习外典。佛言:当作三时,每于两时读佛经,一时习外典。苾刍遂于年月分作三时。佛言:人命迅速刹那无定。不应年月分作三时,可于一日分为三分。苾刍朝习外典暮读佛经。佛言:于日初分及以中后可读佛经,待至晚时应披外典。苾刍即便暂时寻读,不诵其文。寻还废忘,佛言应诵。”僧史略上曰:“祇洹寺中有四韦陀院,外道以为宗极。又有书院,大千界内所有不同文书并集其中,佛俱许读之,为伏外道,而不许依其见也。”
外尘《佛学大辞典》
(术语)尘者六尘。六根所对之事物。凡夫以为此六尘在于心外,故曰外尘。六祖坛经曰:“分别一切法,为外尘相。”释门归敬仪曰:“大圣示教,境是自心。下愚迷执,尘为识外。”
外我《佛学大辞典》
(术语)身外之我也如以大自在天视为宇宙唯一之大我者。大日经疏七曰:“设令不依内我,必依外我,即于自在梵天等。”
外执《佛学大辞典》
(术语)外道之邪执见也。俱舍论三十曰:“应舍盲闇诸执恶见所为求慧眼。”
外护《佛学大辞典》
(术语)二护之一。佛所制之戒法,护吾身口意之非为内护。族亲檀越,供衣服饮食为外护。见三藏法数七。
外护善知识《佛学大辞典》
(术语)三善知识之一。谓给我衣食所须使我安稳修道行之善友也。止观四下曰:“夫外护者,不拣黑白,但营理所须,如母养儿,如虎衔子,调和得所,旧行道人乃能为耳,是名外护。”
外护摩《佛学大辞典》
(术语)见“护摩”条。
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