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Term Definition
引业《佛学大辞典》
(术语)对满业之语。牵引众生五趣四生之业也。又名引因,索引业,或总报业。但大小乘解其名义,其说少异。毗婆娑论十九及俱舍论十七等,谓业能引众同分等,为引业。圆满庄严其同分,谓之满业。是盖引业约因而解,满业约果而解之故,业果相对也。唯识论述记二等,则别有业业相对,果果相对之二解。总报业,感总报之果,同时扶其余劣弱之业,使彼亦能感别报,谓之引业,别报业圆满庄严第八总报之果体谓之满业,是业业相对也。又总报之果起时,其果能为增上缘,引生其余别报之果,故谓之引业,又此别报之果,能使总报之果圆满,故谓之满业,是即果果相对也。然此引业限于一业耶?抑于多业亦通耶?引一生耶?抑于多生亦通耶?此问题大小乘说之亦不同。小乘之说,引业限于一业,又唯引一生。俱舍论十七曰:“一业引一生,多业能圆满。”光记十七曰:“非多业引一生,又非一业引多生,唯一业引一生,多业引多生。”即其意也。是盖以一业若引多生,则当于熟时生先后之别,多业若引一生,则有于众同分生差别之难故也。然大乘之说,则一多互为不定。杂集论所谓:“或一业力牵一身,乃至一业力牵多生,多业力得一身”是也。小乘中经部,亦如大乘,许一业引多生之义。
引入《佛学大辞典》
(术语)大日经疏十九曰:“有常悲者,乃合引入曼陀罗也。”
引入印《佛学大辞典》
(印相)引弟子入坛场内之印也。胎藏界用入佛三昧耶之印,金刚界用萨埵之三昧耶印,苏悉印用合掌,此即以三部之三昧耶生在佛家之意也。或总用大钩召印。
引出佛性《佛学大辞典》
(术语)三佛性之一。见“三佛性”条。
引化《佛学大辞典》
(术语)引接化度也。六祖坛经曰:“世尊在舍卫城中,说西方引化。”
引发因《佛学大辞典》
(术语)十因之一。见“十因”条。
引声《佛学大辞典》
(术语)由声明法,而附节引声也。根本说一切有部毗奈耶杂事六曰:“苾刍不应歌咏引声。”
引导《佛学大辞典》
(术语)导人使入于佛道也。法华经方便品曰:“但以假名字,引导众生。”同法师品曰:“引导诸众生,集之令听法。”

又(仪式)下炬时之法语也。黄檗希运禅师当母溺死时,投炬说法语曰:“广河源头干彻底,是此五逆无所藏。一子出家,九族生天。若是妄语,诸佛妄语。”是为死后引导之始。由是禅家有引导,他宗亦以他宗之意引导。

引座《佛学大辞典》
(术语)禅林导引他升座说法,而绍介于众曰引座。见象器笺十一。
引接《佛学大辞典》
(术语)又作引摄。佛菩萨之手引取众生也。涅槃经二十八曰:“方便引接。”往生要集上本曰:“与无量圣众,同时赞叹,授手引接。”【引接】(术语)或作引摄。佛以大愿业力摄取之手,引导摄取众生也。
引接悲愿《佛学大辞典》
(术语)引接众生之本愿也。指弥陀四十八愿中之第十九愿。愿曰:“十方众生,发菩提心。修诸功德,至心发愿,欲生我国。临寿终时,假令不与大众围绕现其人前者,不取正觉。”见无量寿经上。
引接结缘乐《佛学大辞典》
(杂语)往生要集十乐中之第六乐。往生净土后,将娑婆结缘之父母知友,自在引接而济度之乐也。要集上末曰:“若生极乐,智慧高明,神通洞达,世世生生恩所知识,随心引接。(中略)无缘尚尔,况结缘乎?”
引摄句《佛学大辞典》
(术语)见“摄召句”条。
引果《佛学大辞典》
(术语)对满果之语。一有情之果报分为总别二者。果报之主成分为引果,果报之局部为满果。例如第八识是引果,五根五境等好丑美恶是满果。第八识为总报之果体,于反现吾等人界五根五境等之总体上,更就彼总体变成美恶上下贫富等之差别,是第八识中具有满业之种子使然。故因此可知同一人间,果报上有种种之上下差别者,是满果也。引果总为同一。见唯识论二,同述记二末。
引正太子《佛学大辞典》
(人名)中印度憍萨罗国引正王(娑多婆汉那Sātyavāhana’)之子也。王深归依龙树菩萨,依龙树之妙术,年貌不衰,太子患不能嗣王位。因思父王之长命依于龙树之福力,乃请龙树使自杀。父王闻龙树死,即命终。太子遂即王位。见西域记十。
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