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Term Definition
当位即妙《佛学大辞典》
(术语)犹言当相即道。谓不论何事,其位皆妙。如良医所观,毒有毒之妙,药有药之妙也。
当体《佛学大辞典》
(术语)直指其本体之词。如当人当面之当。大乘义章二曰:“言虚空者,当体立目。”行事钞中一曰:“无作当体是戒。”
当体即是《佛学大辞典》
(术语)如波之当体即水,烦恼即菩提,生死即涅槃也。即是有相合相翻当体之三种。见“即”条。
当体即空《佛学大辞典》
(术语)一切之有为法不必分析坏灭事体而使为空,其事体本为空无也。盖因缘生之法,如梦如幻,无实性也。观如此当体即空,称曰体空观。为天台四教中之通教观法。
当分《佛学大辞典》
(术语)台家所立,有当分跨节之目,当分者谓于藏通别圆之四教各有其当分之教行理,跨节者,谓于前三教上直超说圆意。盖当分之义门,在一代经之当位,跨节之义门,在法华经而见一代经也。千差无量之法门,由施权之方便言之,则尽系当分,自开会之佛意言之,则皆系跨节,以当分而成相待妙,以跨节而成绝待妙。玄义二曰:“一当分,二跨节。”同释签曰:“答:中意者,即具当分跨节两义,应知两义即与待绝二妙不殊。(中略)若依施权,即当分义。若据佛意,即跨节义。(中略)当分通于一代,于今便成相待。跨节唯在今经,佛意非适今也。”又曰:“当分乃成今经相待义边,跨节乃成今经开权义边。”
当头《佛学大辞典》
(杂语)犹言直下,当下。
当头棒喝《佛学大辞典》
(杂语)见“棒喝”条。
当情现《佛学大辞典》
(术语)谓当于凡夫妄情之前,现种种之相也。譬如于疑心之前生暗鬼。唯识三性中遍计所执性是也。盖凡夫之迷心,本来具实我实法之执情,苟于非我非法之事物上,现出实我实法之相貌,遂认之为实我实法也。
当情现相《佛学大辞典》
(术语)亦名中门存境。由迷情妄想而现无体之实我实法相分也。见“当情现”条。
当意即妙《佛学大辞典》
(杂语)当位即妙之误。
当机《佛学大辞典》
(术语)佛之说法,契当众生之根机而使之得益也。有部毗奈耶十九曰:“为说当机微妙之法。”
当机众《佛学大辞典》
(术语)说法会下四众之一。正当其法而悟道之机类也。法华文句一曰:“不起于座,闻即得道。此名当机众。”
当机益物《佛学大辞典》
(术语)诸经之说法不同者,应其机而与以利益之善巧方便也。法华玄义一曰:“余经当机益物。不说如来施化之意。此经明佛设教元始。”
当来《佛学大辞典》
(杂语)应来之世。即来世也。
当来变经《佛学大辞典》
(经名)有二部:一为佛说当来变经,一卷,西晋竺法护译。一为迦丁比丘说当来变经,一卷,失译。皆说当来恶法强盛,佛法变坏者。
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