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Term Definition
对出家送丧《佛学大辞典》
(仪式)僧中有死者,则一山之僧众送之,附于四葬之一,令诵经咒愿。毗奈耶杂事十八曰:“送丧苾刍,可令能者诵三启无常经并说伽陀为其咒愿。事了归寺,便不洗浴随处而散。俗人见讥,咸言:释子极不净洁,身近死尸身不洗浴。佛言:不应尔,可洗身。彼即俱洗。佛言:若触尸者连衣俱洗,其不触着但洗手足。彼还寺中不礼制底。佛言:应礼制底。”寄归传二曰:“然依佛教,苾刍亡者,观知决死,当日舁向烧处,寻即以火焚之。当烧之时,亲友咸萃,在一边坐,或结草为坐。聚土作台,或置砖石以充坐物,令一能者诵无常经。半纸一纸勿令疲久,然后各念无常,还归住处,寺外池内连衣并浴。其无池处就井洗身。(中略)然后归房,地以牛粪净涂,余事并皆如故。”西域记二曰:“诸有送死以为不洁,咸于郭外浴而后入。”律宗依此法规,谓死尸为不净,不许置于佛殿。
对告众《佛学大辞典》
(术语)世尊说法之时,以大众内某一人为对手而说法。如节章之初,有“佛告阿难”者,阿难为对告众也。阿弥陀经,般若经之舍利弗,亦为对告众。
对在家送丧《佛学大辞典》
(仪式)比丘除其父母外,不许送在家人之丧,但为施无常助道念,则不在此限。善见律十一曰:“若檀越作是言:今某国王某檀越丧今葬,请比丘送丧,不得去。若比丘自念言:我往看彼葬,观无常,因此故我得诸道果,如此去无罪。”送父母之丧者,如佛担父棺,则为报恩也。檀越来为死者请诵经咒愿,可至葬所者,此固为比丘化方之一端。可如出家众之葬法,于在家者之葬处,诵无常经为死者咒愿,为生者澍法雨也。梵网经下曰:“父母兄弟和上阿阇梨亡灭之日,及三七日,乃至七七日,亦应读诵讲说大乘经律斋会求福。”
对扬《佛学大辞典》
(术语)于佛之说法会坐,对佛发起问答等,以扬发佛意,而成办利益,谓之对扬。佛亦以其对扬者为一会之代表而说法,则谓之对告众。光明文句五曰:“诸佛说法,必有对扬。”

又(仪式)于法会行散华式时,散华之偈终后,举希望佛法世法常住安稳之偈文,谓之对扬。

对机《佛学大辞典》
(术语)佛陀对于众生之根机,而施相应之手段。又禅家之宗匠答学者之问也。
对治《佛学大辞典》
(术语)断烦恼也。是有四种:一厌患对治,谓加行道,在见道以前,缘苦集二谛,生深为厌患之念也。二断对治,谓无间道,于无间道缘四谛而正断烦恼也。三持对治,谓解脱道,于无间道后起解脱道,更缘四谛,摄持彼无间道所得择灭之得,以使所断之烦恼不更起也。四远分对治,谓胜进道,于解脱道后,入于胜进道,更缘四谛使所断之惑转更远也。其中正对治为第二之无间道断。
对治助开《佛学大辞典》
(术语)十乘观法之第七。若修正观时,邪倒之心,起而为障,因而不能前进,则行相应之法而对治之,以助彼正道,开前进之道也。
对治悉檀《佛学大辞典》
(术语)四悉檀之一。如为破常见说空教,为破断见说有门,为对治彼此之执,说种种之法以成就破执之益也。悉檀者成就也。
对治秘密《佛学大辞典》
(术语)见“四种秘密”条。
对法《佛学大辞典》
(术语)阿毗达磨。译曰对法。梵语Abhidharma,对为对观对向之义,法为四谛涅槃之法。以无漏圣道之智慧,对观四谛之理,对向于涅槃之果,故名对法。盖对法者,智慧之名也。然三藏中论藏为于诸法之性相,问答决择,而生其无漏智慧之法文,故彼之论藏,亦名对法。俱舍论一曰:“论谓生无漏慧教,此诸慧论是彼资粮,故亦得名阿毗达磨。”
对法宗《佛学大辞典》
(术语)阿毗达磨藏之宗趣也。俱舍论三十曰:“我多依彼释对法宗。”
对法藏《佛学大辞典》
(术语)三藏之一。类集一切之论部,谓之对法藏。诸论之通名也。

又(书名)世亲所造之俱舍论也。梵名,阿毗达磨俱舍,译曰对法藏。对法指发智六足等之诸论,藏指俱舍论,此论含摄彼发智六足等之妙义。故名此论曰:“对法之藏”。俱舍论一曰:“由彼对法论中胜义入此摄故,此得藏名。”

对法论《佛学大辞典》
(书名)阿毗达磨杂集论之异名。
对缘假《佛学大辞典》
(术语)四假之一。见“假”条。
对触礼《佛学大辞典》
(仪式)面面相对而礼拜也。
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