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Term Definition
心《佛学大辞典》
(术语)阿赖耶识之别名。心有积集,集起二义。阿赖耶识为集诸法种子又生起诸法者,故名曰心。唯识论三曰:“或名心,由种种法,熏习种子所积集故。”述记三末曰:“梵云质多,此名心也。即积集义,是心义,集起义,是心义。以能集生多种子故,说此识以为心。”唯识论三,述记三末,了义灯四本,揭数多之异名也。【心】(术语)Citta,四卷楞伽经注举汗栗太Hṛd Hṛdaya(自性清净心)、质多心(虑知心)之二心。止观举质多心、汗栗驮心(草木心)、矣栗驮心(精集精要心)之三心。大日经疏举质多心与干栗驮心之二心。干栗驮心附肉团心与真实心之二义。法相宗于唯识述记与唯识枢要举质多(心)、末那(意)、毗若底(识)之三心。宗镜录举纥利陀心(肉团心)、缘虑心、质多心、干栗驮心(坚实心)之四心。三藏法数十九举肉团心、缘虑心、积聚精要心、坚实心之四心,今总证之为六种心:一肉团心,梵语旧曰千栗驮,新曰纪哩驮耶。肉团心即吾人之心脏,密家所谓八叶之心合莲华也。又草木之心也,此为物之中心,故又曰处中心。是止观之第二心,大日经疏干栗驮心之第一义,宗镜录,三藏法数之第一心也。大日经疏三曰:“阿阇梨云:凡人汗栗驮心是古译梵语讹也。正梵音云纪哩驮耶,此云心,状如莲华合而未敷之像,有筋脉约之以成八分。男子上向,女子下向。”大日经义释三曰:“汗栗驮心者,此是古译梵语讹也。正梵音云纥哩乃耶,此云心,状如莲华合而未敷之像。”大日疏十一曰:“行者于此处(指肉团心),思莲华形。(中略)汗栗陀,讫栗陀,一名转耳。”同十二曰:“干栗驮者,是处中心也。”又曰:“此心之处即是凡夫肉心,最在于中,是汗栗驮心也。将学观者亦于是处思莲华形。”止观一曰:“汗(本文作污误)栗驮,此方称是草木之心也。”宗镜录四曰:“一纥利陀耶,此云肉团心,身中五藏心也,如黄庭经所明。”二集起心,为第八阿赖耶识。以集诸种子,又能生诸现行法故也。梵曰质多。法相宗之万法唯识,依此而定。是唯识述记之第一心,宗镜录之第三心也。唯识论三曰:“杂染清净,诸法种子之所集起故名为心。(中略)彼心即是此第八识。”唯识述记三末曰:“梵云质多,此云心也。(中略)集起义是心义,以能集生多种子故,或能薰种,此识中既积果已后起诸法故说此心名为心。”宗镜录四曰:“三质多耶,此云集起心,唯第八识积聚种子生起现行。”法相宗心意识三者,有通别二门,其通门虽许三名互通,而其别门则其体各别,故以此质多心唯为第八识之特名也。三思量心,梵名末那。译言意。为思虑之义,第七识之特名也。是亦限于法相宗。唯识论四曰:“是识(第七识)圣教别名末那,恒审思量胜余识故。”同述记四末曰:“末那是意。”四缘虑心,又曰虑知心,了别心。梵语与上集起心同。此为通于八识之能缘作用也。但常就意识而言。台家所谓介尔阴妄之心者,一心三观之一心是也。止观一曰:“质多者天竺音,此方言心,即虑知之心也。”同二曰:“对境量知,异乎木石名为心。”大日经疏十二曰:“梵云只多,是虑知心也。”大乘义章二曰:“虑知曰心。”宗镜录四曰:“二缘虑心,此是八识,俱能缘虑白分境界。”是楞伽经注之第二心,止观,大日经疏之第一心,宗镜录之第三心,三藏法数之第一心也。但法相宗以此梵语毗若底,译为识,为了别之义,唯为意等六识之特称。唯识述要上本曰:“梵云毗若底(丁你反,识也)。”五坚实心,坚固真实之不生不灭心。即自性清净心,如来藏心,真如之异名也。华严所谓总该万有之一,起信论一心二门之一心,楞伽经注之第二心,宗镜录,三藏法数之第四心也。但宗镜录以其梵语干栗驮为纥栗驮,干栗驮之同一转声。楞伽经一曰:“此是过去未来现在诸如来,应供等正觉性自性第一义心。”注:“此心,梵音汗栗驮,汗栗太宋言心。谓如树木心,非念虑心,念虑心梵音云质多也。”宗镜录四曰:“四干栗陀耶,此云坚实心,亦云贞实心,此是真心也。”六积聚精要心。积聚诸经中一切之要义者。言如般若心经积聚大般若六百卷之精要。是止观之第三心,大日经疏干栗驮之第二义也。但止观以其梵语为矣栗驮,与彼干栗驮之肉团心殊别。大日经疏十七曰:“此中真言心者,此心梵音汗栗驮之心,即是真实心也。”止观二曰:“又称矣栗驮,此方是积集精要者为心也。”心经幽赞上曰:“心者坚实妙寂之称。”显教于肉团心与质多心之外,建立自性清净心之坚实心。而密教于其胎藏界直观凡夫之干栗驮即肉团心之八分为八叶之莲华。上开九佛,是名自性清净心,又于金刚界约于干栗驮处中心之义,名质多心为干栗驮,故于此二心外,不安立别之坚实心也。秘藏记钞十曰:“汗栗驮,肉团心也。是凡夫所见可破坏法也,于此处开佛心,是名自性清净心也。(中略)以自性清净心直名汗栗驮,从所说处立名也。(中略)约处中边质多心名汗栗驮名也。不空心要云:夫修行者初发信心,即大圆镜智纥哩娜耶心。(中略)而大圆镜智发菩提心真言名冒地质多,以知大圆镜智纥俚娜耶心者,质多名纥哩娜野也。”
心一境性《佛学大辞典》
(术语)定有七名,此其中之一也。为使心止住一境之性。详见“定”条。
心不相应《佛学大辞典》
(术语)心不相应行法之略。
心不相应行《佛学大辞典》
(术语)心不相应行法之略。
心不相应行法《佛学大辞典》
(术语)五法之一。见“五法”条。
心乘《佛学大辞典》
(术语)佛教以心观为主,故曰心乘。明神宗续入藏经序曰:“坐换升平,密契心乘。”
心亭《佛学大辞典》
(譬喻)犹言心城。心以身为亭,故曰心亭。秘藏宝钥下曰:“从此初门移心亭。”
心住三昧《佛学大辞典》
(术语)百八三昧之一。
心佛《佛学大辞典》
(术语)华严十种佛之一。依心成佛,故曰心佛。又心中所现之佛,谓之心佛。又,是心是佛。故曰心佛。华严经五十二曰:“应知念念常有佛成正觉,何以故?诸佛如来不离此心成正觉故。”楞严经七曰:“如来无间顶相,无为心佛从顶发辉,坐宝莲华所说心咒。”观无量寿经曰:“是心作佛,是心是佛。”三昧耶戒序曰:“喻法界于帝网,观心佛于金水。”

又(杂语)谓自心之本性即佛体也。自真心外无佛体。起信论义记下本曰:“众生真心与诸佛体平等无二。”又曰:“众生真心即诸佛体,更无差别,故华严经云:若人欲求知三世一切佛,应当如是观,心造诸如来。”又曰:“众生心佛,还自教化众生。”

心佛及众生是三无差别《佛学大辞典》
(术语)是华严经夜摩天宫品之文也,天台谓之三法妙。密教之三昧耶戒,以此三平等为体。夫佛与众生因果相违,而心则通于因果。对于佛与众生为能变之体也。是以因果不二,能变所变一如,故曰是三无差别。见“三界唯一心”条。
心作《佛学大辞典》
(术语)心之作业。即三业中之意业也。
心作喜《佛学大辞典》
(术语)十六特胜之第九。
心作摄《佛学大辞典》
(术语)十六特胜之第十。
心作解脱《佛学大辞典》
(术语)十六特胜之第十一。
心光《佛学大辞典》
(术语)对于色光有智慧光非心光之称。心光者,自佛之慈悲心所照之光明也。离平常之光明即色香,而非别有心光。观念法门曰:“但或专念阿弥陀佛众生,彼佛心光常照是人摄取不舍,总不论照摄余杂业行者。”六要钞五曰:“言心光者,此非光分身相心想其体各别,只就义门宜得其意,以佛慈悲摄受之心所照触色名之心光。”
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