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Term Definition
说一切智《佛学大辞典》
(杂语)见“一切智”条附录。【说一切智】(杂语)无量寿经四十八愿中,第二十五愿为说一切智愿。经上曰:“设我得佛,国中菩萨不能演说一切智者,不取正觉。”愿之意,谓欲往生我国土者,宜悉随顺佛智而演说一切智之妙境界也。
说一切智愿《佛学大辞典》
(术语)阿弥陀佛四十八愿中第二十五愿。使往生极乐者,得说佛一切智境界之愿也。无量寿经上曰:“设我得佛,国中菩萨,不能演说一切智者,不取正觉。”
说一切有部《佛学大辞典》
(流派)略名有部。梵名萨婆多部Sarvāstivādāḥ,别名说因部。小乘二十部之一。佛灭后三百年初,自根本之上座部别立者。立有为无为一切诸法之实有,且一一说明其因由为宗,故称说一切有部。又曰说因部。发智六足等诸论,皆属此宗。小乘部中最极旺盛。宗轮论述记:“说一切有者,一切有二:一有为,二无为。有为三世,无为离世。其体皆有,名一切有。因言所以,此部说义皆出所以广分别之,从所立为名。”
说不可思议品《佛学大辞典》
(经名)大树紧那罗王所问经之异名。
说假部《佛学大辞典》
(流派)Prajñāptivādinah,小乘二十部之一。佛灭后二百年自大众部中分出,说世出世之法有假法有实法者。宗轮论述记曰:“世出世法皆有假有实,故从所立以标部名。”
说假部鼻祖迦旃延《佛学大辞典》
(人名)佛灭后二百年顷有迦旃延阿罗汉由大众部中独立一部,名说假部,又名多闻分别部。而此阿罗汉者,传为佛在世之迦旃延,入定保寿,而此时出定者也。宗轮论曰:“次后于此第二百年,大众部中更出一部,名说假部。”同述记曰:“旧释言:大迦旃延,先住无热池侧。佛入灭后,二百年时,方从彼出。至大众部中,于三藏教,明此是世尊假名而说,此是实义而说。大众部中,有不信者,亦有信者,遂别分部。此部即大迦多衍那弟子所弘通也。”三论玄义曰:“于二百年中,从大众部更出一部,名多闻分别部。佛出世时,大迦旃延造论,解佛阿含经。至二百年,大迦旃延,从阿耨达池出(即无热池),更分别前多闻部中义,时人有信其所说者,故云多闻分别部。”然则此迦旃延非发智论之作者也。
说净《佛学大辞典》
(术语)又曰净施。戒律之制,比丘有得衣钵药及金银谷米者,不许自蓄之,必求所施主一旦施与之。而如衣钵药者得更由施主还付,仍自护持,是为净贪着之意之法,故云净施,能施者谓之施主,所施者谓之净施者,对于施主说施与之言,谓之说净。依此说净之法,为比丘者得蓄积诸长物。然施法有展转施与真实施之二法。如衣钵药者,于出家五众中定施主,更以他一人为绍介者,而施与彼施主,施与了,则直由其绍介者,转还本人,名为展转净,如金银米谷者,求净信之白衣,定为施主,直接对之真实施与,令彼保管,名为真实净。所谓净人者,受此真实净之白衣人也。展转净之作法如下:比丘有长衣(三衣外之衣),欲说净之,则至一比丘所,手取其长衣,口云:“大德一心念,此是某甲长衣,未作净,为净故施与大德,为展转净故。”此时受彼请者乃言:“大德一心念,汝有此长衣,未作净,为净故与我,我今受之。”而此语次应问曰:“汝施与谁?”净者答言:“某甲(净主名字)施主。”于是彼比丘对净者言:“大德一心念,汝是长衣,未作净,为净故施与我,我今受之,汝于某甲(第三者净主)与是衣,某甲(净主)已有,汝为某甲故善护持,着用随因缘。”见行事钞下一。
说出世部《佛学大辞典》
(流派)Lokottaravādinah,小乘二十部之一。佛灭第二百年自大众部中分出。此部所说者,世间之法,为自颠倒惑业而生之果。悉是假名,无有实体,唯出世之法,非由颠倒而起,道与道果皆实。故从所立之义,名为说出世。见宗轮论述记。
说出苦道无所畏《佛学大辞典》
(术语)佛四无所畏之一。见“四无畏”条。
说听《佛学大辞典》
(杂语)说者与听者。中观论曰:“真法及说者听者难得故。”
说四众过戒《佛学大辞典》
(术语)显教十重戒之一。
说四依《佛学大辞典》
(名数)见“四依”条附录。【说四依】(名数)佛说法之四依也。依四种之密意而说法,真谛之摄论谓之四依,玄奘之摄论谓之四秘密。见“四秘密”条。
说因部《佛学大辞典》
(流派)Hetuvādāḥ,说一切有部之别名。见“说一切有部”条。
说尽苦道无所畏《佛学大辞典》
(术语)四无畏之一。于大众中,以生死果报之苦道为狮子吼而无所畏也。见“四无畏”条。
说度部《佛学大辞典》
(流派)说转部之异名。见“经量部”条。
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