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Term Definition
得《佛学大辞典》
(术语)不相应法之一。梵语钵罗钵多Prāpta,谓有情所得之法,系于有情之身者。因而譬以绳,谓之得绳。如善恶之诸业及圣道,此得绳系于吾身故,全归我有也。谓以所得法上之“得绳”生而得其法也。此得有四种之别:一法俱得,所得之法现在,此得亦现在者。二法前得,所得之法尚在未来,仅得生于前者。譬如太阳在地下现明相于前也。三法后得,所得之法,入于过去,得犹现在者。如太阳西入犹留余光也。四非前后俱得,前之三得为有为法上之得,有为法有过现未之不同,故得有前后俱,无为法为不生法,无过现未之别,故所得之法不能言前后俱。因之无为法即择灭非择灭之得,谓为非前后俱之得。小乘萨婆多宗立此得为一种之实法,成实宗及大乘立之为假法。止观七曰:“笼以四大,系以得绳。”
得三法忍愿《佛学大辞典》
(术语)弥陀如来四十八愿之第四十八,使十方诸菩萨得三种法忍之愿也。无量寿经上曰:“设我得佛,他方国土诸菩萨众,闻我名字不即得至第一第二第三法忍,于诸佛法不能即得不退转者,不取正觉。”法忍为证悟之异名。法为所证之理,心安于法为忍,忍有浅深之差别,仁王经明伏忍顺忍信忍生忍寂灭忍之五忍,本经之下明音响忍柔顺忍无生忍之三忍,此三忍或言是仁王经五忍中之前三忍,或言是本经所说之三忍。
得不退转愿《佛学大辞典》
(术语)四十八愿中之第四十七愿。誓令他方国土之菩萨,闻弥陀之名号即住于不退转之位也。
得入《佛学大辞典》
(术语)言得入于佛道也,又得者证得,入者悟入也。维摩经问疾品曰:“诸佛秘要无不得入。”起信论曰:“若离于念名为得入。”法华经寿量品曰:“每自作是念:以何令众生,得入无上道,速成就佛身?”
得大势《佛学大辞典》
(菩萨)菩萨之名。经中又云大势至。见“势至”条。
得大势明王《佛学大辞典》
(菩萨)得大势菩萨为莲华部之持明王,故称为明王。见“势至”条。
得定《佛学大辞典》
(术语)即指三三昧三解脱门也。
得度《佛学大辞典》
(术语)生死比海,涅槃比彼岸,超生死而到涅槃云度。谓得渡生死之海也。无量寿经下曰:“随意所愿,皆可得度。”增一阿含经十四曰:“佛在菩提树下初得佛,作是念:罗勒迦蓝,诸根纯熟,应先得度。”遗教经曰:“应可度者,若天上人间皆悉已度。其未度者,皆亦已作得度因缘。”

又(仪式)落发为沙弥云得度,是为得度之因缘,故因中说果而云得度。

得度因缘经《佛学大辞典》
(经名)给孤独长者女得度因缘经之略名。
得度式《佛学大辞典》
(仪式)为僧时之仪式也。见“得度”条。
得意忘言《佛学大辞典》
(术语)不拘泥于文句以味其真意也。僧肇之宝藏论曰:“得意忘言,一乘何异?”
得戒《佛学大辞典》
(术语)谓发得戒体之无表色于自身也。由他授戒法不发此无表色,则不名为得戒。具三师七证作白四羯磨之法而行之,谓之作法得,于佛前自誓而得之,名曰自誓得。其他虽有种种得戒之法,然不通于灭后之弟子。见义林章三末。
得戒沙弥《佛学大辞典》
(杂语)此是比丘犯重,即时发露,无覆藏心。众僧白四羯磨与学戒法。即非比丘,又不舍离袈裟,仍同大僧共住,故名得戒沙弥。
得果《佛学大辞典》
(术语)三乘之圣人各得自乘之果法也。缘觉菩萨立一无学果,声闻立四果。南史曰:“到溉朝夕从僧徒礼诵,及卒。颜色如恒,手屈二指,即佛道所云得果也。”
得生净土神咒《佛学大辞典》
(术语)拔一切业障根本得生净土神咒之略名。
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