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Term Definition
性《佛学大辞典》
(术语)体之义,因之义,不改之义也。唯识述记一本曰:“性者体也。”探玄记十八曰:“性是因义。”大乘义章一曰:“性释有四义:一者种子因本之义,二体义名性,三不改名性,四性别为性。”智度论三十一曰:“性名自有,不待因缘。”传心法要上曰:“凡夫取境,道人取心。心境双忘,乃是真法。忘境犹易,忘心至难。人不敢忘心,恐落空无捞摸处。不知空本无空,唯一真法界耳。此灵觉性,无始已来与虚空同寿。未曾生,未曾灭。未曾有,未曾无。未曾秽,未曾净。未曾喧,未曾寂。未曾少,未曾老。无方所,无内外。无数量,无形相,无色相,无音声。不可觅,不可求,不可以智慧识,不可以言语取,不可以境物会,不可以功用到。诸佛菩萨与一切蠢动含灵同此大涅槃性,性即是心,心即是佛,佛即是法。一念离真,皆为妄想。”同下曰:“天真自性,本无迷悟。尽十方虚空界,元来是我一心体。”禅源诸诠三曰:“良由此宗(禅宗)所说本性,不但空寂,而自然常知,故应目为心也。”
性佛《佛学大辞典》
(术语)法性佛也。三身中之法身也。显密不同颂曰:“显法身默然,密性佛说法。”辨惑指南三曰:“性佛者,六大法性佛之意。”密教以六大为法身故也。
性具《佛学大辞典》
(术语)又曰体具,理具。谓本觉之性,具菩萨界以下九界之恶法及佛界之善法,总具十界三千之善恶诸法也。天台始发之,荆溪,四明,盛详述之。他宗虽言性具善,然不言性具恶,台家独谈性具恶也。因之天台分之为别圆二教,以他宗之极说未尽性具,总谓之别教。观音玄义记二曰:“九界望佛皆名为恶,此等诸恶,性本具不?答:只具一字,弥显今宗。以性具善,他师亦知。具恶缘了(缘因了因有性善,亦具性恶。观音玄义上详说之),他皆莫测。”佛心印记曰:“是知今宗性具之功,功在性恶。”妙宗钞上曰:“诸宗既不明性具十界,则无同断同悟之义。”同下曰:“荆溪云:他宗不明修性,若以真如一理,名性随缘差别为修,则荆溪出时甚有人说也。故知他宗同极,祇云性起,不云性具,深可思量。”是指华严宗也,然贤首之菩提心章曰:“随举一门亦具一切,随举一义亦具一切,随举一句亦具一切。然此具德门中,性具善恶。法性实德,法尔如是。”是分明有性具之说也(蕉窗漫笔上)。教行录三教门杂问答曰:“问:一切大乘经论皆谈一切众生本性清净,台宗明性具十界,六既是秽,如何合诸经论?答:十法界六秽四净,台宗既云性具,即是性恶法门,安得不清净乎?明此应具二义:一约情智说,二约迷悟分。情智者,犹言以情分别诸法皆邪,离情分别诸法,分别皆正。今圆人应用佛眼种智了达一念染情,体具十界,互融自在,则一切诸法,悉皆清净,荆溪所谓知刹那染体悉净者是也。二约迷悟分别,当知迷则十界净秽俱染,悟则十界净秽俱净,台宗所明十界性恶法门悉皆清净者,正约悟解边说也。故荆溪曰:三千在理,同名无明,岂非迷故三千俱迷也,三千无改,无明即明,岂非悟故三千俱悟乎。然此二义犹是对修门说,若直约平等法界言之,则非修非性,非迷非悟,非净非秽,一切众生不劳造作,本性灵明,具足十界,不受诸垢。故经曰:五道清净不受色,学此者有即成大道,岂非一切众生法界本净乎。”参照性恶条。
性净解脱《佛学大辞典》
(术语)二解脱之一。
性分《佛学大辞典》
(术语)诸法差别之自性也。止观五曰:“界名界别,亦名性分。”
性力《佛学大辞典》
(术语)十力之一。
性命《佛学大辞典》
(术语)有情之性与命也。圆觉经曰:“诸世界一切种性,卵生胎生湿生化生,皆因淫欲而正性命。”
性唯识《佛学大辞典》
(术语)对生灭变化下八识之相唯识,称常住无相之真如曰性唯识。

又五重唯识之第五遣相证性识也。参照“唯识”条。

性善《佛学大辞典》
(术语)对修善或事善之称。天台所说,谓法性所具之善也。性具之佛界是。见性恶项。
性土《佛学大辞典》
(术语)法性土之略。
性地《佛学大辞典》
(术语)通教十地之一。见“十地”条。
性境《佛学大辞典》
(术语)三类境之一。
性宗《佛学大辞典》
(术语)相性二宗之一,又空性二宗之一。见“二宗”条。
性得《佛学大辞典》
(术语)与生得同。谓不由学问经验而于本性上具备者。
性德《佛学大辞典》
(术语)对修德之称。言一切万物本性之上各有善恶迷悟之性能也。
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