You are browsing sample data. Buy download of full dataset or subscribe to API access with one of our member plans.
{ "sample": { "is_sample": "TRUE", "limit_total": 400 }, "api": { "title": "佛学大辞典", "point": { "title": "By Table", "desc": "Each API function returns data from a specific database table. " } }, "input": { "url": false, "get": false, "post": false }, "links": { "up": { "href": "https://songer.datasn.com/data/api/v1/u_bc75445a318997106583/foxuecidian_1/by_table/" }, "home": { "href": "https://songer.datasn.com/data/api/v1/u_bc75445a318997106583/foxuecidian_1/by_table/tiaomu/?app=html-json&manifest=row" }, "next": { "href": "https://songer.datasn.com/data/api/v1/u_bc75445a318997106583/foxuecidian_1/by_table/tiaomu/2/?app=html-json&manifest=row" } }, "meta": { "query": { "page": 1, "limit": 100, "limit_total": 400, "time": 0.000849999999999999952642049105833166322554461658000946044921875 }, "stats": { "raw_rows": 100, "rows": 100, "rows_total": 10481, "pages_total": 105 }, "struct": { "stem": { "0": "tiaomu" }, "leaf": "tiaomu.id", "leaf_stem": {}, "leaf_stem_leaf": null } }, "output": { "rows": { "1": { "tiaomu.id": 1, "tiaomu.ts": "2018-10-30 23:32:57", "tiaomu.title": "[(扣-口)*主]杖", "tiaomu.content": "[(扣-口)*主]身之杖也。毗奈耶杂事六曰:“佛在王舍城鹫峰山顶,有老苾刍登山上下脚跌倒地。佛言:应畜[(扣-口)*主]杖。闻佛许已,六众即便以金银等并杂彩物雕饰其杖。俗旅见已,共生嫌贱。苾刍白佛。佛言:苾刍有二种缘应畜[(扣-口)*主]杖。一谓老瘦无力,二谓病苦婴身。时有苾刍佯作老病而[(扣-口)*主]其杖,时诸苾刍以缘白佛。佛言:若实老病,应从僧伽乞畜杖羯磨。”[(扣-口)*主]字作柱者误。" }, "2": { "tiaomu.id": 2, "tiaomu.ts": "2018-10-30 23:33:07", "tiaomu.title": "[(扣-口)*主]杖子", "tiaomu.content": "与单言[(扣-口)*主]杖者同。子者名词之助辞。作[(扣-口)*主]者正,作柱者误。" }, "3": { "tiaomu.id": 3, "tiaomu.ts": "2018-10-30 23:33:15", "tiaomu.title": "[(拔-手)/皿]兜那波吒", "tiaomu.content": "译曰绢。见善见律六。巴Pattun!n!a-pat!t!a。" }, "4": { "tiaomu.id": 4, "tiaomu.ts": "2018-10-30 23:33:23", "tiaomu.title": "[口*缚]曰罗", "tiaomu.content": "【参见: 缚曰罗】" }, "5": { "tiaomu.id": 5, "tiaomu.ts": "2018-10-30 23:33:24", "tiaomu.title": "[口*缚]驲罗", "tiaomu.content": "【参见: 缚曰罗】" }, "6": { "tiaomu.id": 6, "tiaomu.ts": "2018-10-30 23:33:30", "tiaomu.title": "[打-丁+罗]都迦", "tiaomu.content": "Lad!d!uka,译曰喜团,即欢喜丸也。见梵语杂名。" }, "7": { "tiaomu.id": 7, "tiaomu.ts": "2018-10-30 23:33:39", "tiaomu.title": "[马*太]缚若", "tiaomu.content": "Dhvaja,译曰幢。大日经疏九曰:“梵云[马*太]缚若,此翻为幢。梵云计都Ketu,此翻为旗。”" }, "8": { "tiaomu.id": 8, "tiaomu.ts": "2018-10-30 23:33:44", "tiaomu.title": "一婆诃", "tiaomu.content": "希麟续音义曰:“一婆诃,下音呵,梵语也,此云图,又作[竹/专]同,音市缘反,即仓图也。”【参见: 婆诃】" }, "9": { "tiaomu.id": 9, "tiaomu.ts": "2018-10-30 23:33:53", "tiaomu.title": "一钵", "tiaomu.content": "三衣一钵为比丘生活之质素也。钵梵语钵多罗之略。译曰意量器。【参见: 钵】。秘藏宝钥中曰:“僧尼一钵。”" }, "10": { "tiaomu.id": 10, "tiaomu.ts": "2018-10-30 23:34:00", "tiaomu.title": "三具足", "tiaomu.content": "为佛前之供养具,花瓶,蜡烛台,香炉三者也。" }, "11": { "tiaomu.id": 11, "tiaomu.ts": "2018-10-30 23:34:08", "tiaomu.title": "三十棒", "tiaomu.content": "为禅家宗匠警醒学人之语,以拟俗刑之笞杖者。但含褒贬二意,宜依处解之。禅林类集棒喝曰:“德山示众云:道道!道得也三十棒,道不得也三十棒。”又“睦州见僧来云:见成公案放汝三十棒。”碧严第一则著语曰:“好与三十棒。”" }, "12": { "tiaomu.id": 12, "tiaomu.ts": "2018-10-30 23:34:12", "tiaomu.title": "三宝印", "tiaomu.content": "刻佛法僧宝四个篆字者。押于道场疏。" }, "13": { "tiaomu.id": 13, "tiaomu.ts": "2018-10-30 23:34:18", "tiaomu.title": "三界万灵牌", "tiaomu.content": "牌上书云:“三界万灵十方至圣六亲眷属七世父母。”盂兰盆会等立之。先万灵而后至灵有深义而然,非倒语。见象器笺十六。" }, "14": { "tiaomu.id": 14, "tiaomu.ts": "2018-10-30 23:34:28", "tiaomu.title": "三钴", "tiaomu.content": "又作三古,三胡。钴古胡,皆借字,本字作股,具名为股杵,原为印度之武器,杵头分三枝,故云三股杵。是表胎藏界之三部也。又总表三智三观等三轨之法门。" }, "15": { "tiaomu.id": 15, "tiaomu.ts": "2018-10-30 23:34:28", "tiaomu.title": "上堂牌", "tiaomu.content": "报上堂时日之揭示也。敕修清规上堂曰:“凡朔望侍者分附客头行者必挂上堂牌以报众。”" }, "16": { "tiaomu.id": 16, "tiaomu.ts": "2018-10-30 23:34:35", "tiaomu.title": "不死药", "tiaomu.content": "雪山有上香药,人见之则年寿无量,名不死药。涅槃经二十五曰:“雪山之中有上香药名曰娑诃,有人见之,得寿无量,无有病苦。”往生十因曰:“雪山不死药。”" }, "17": { "tiaomu.id": 17, "tiaomu.ts": "2018-10-30 23:34:45", "tiaomu.title": "世耶那萨喃", "tiaomu.content": "S/ayana%sana译言卧具。僧资具之一。" }, "18": { "tiaomu.id": 18, "tiaomu.ts": "2018-10-30 23:34:49", "tiaomu.title": "丸香", "tiaomu.content": "和种种之香以为丸者。建立曼荼罗仪轨,谓“以丁香,白檀,沉香,熏陆,龙脑香,豆丸,白芥子及苏合香,半为末,半为丸。丸以苏蜜和之者。”是也。为修护摩特烧而供养者。或谓表示总集烦恼。或为表示以智火烧尽烦恼云。" }, "19": { "tiaomu.id": 19, "tiaomu.ts": "2018-10-30 23:34:57", "tiaomu.title": "么罗庾", "tiaomu.content": "Malayu,香名。大日经疏七曰:“白檀香,西方名为么罗庾,是山名,即智论所云除摩梨山更无出旃檀处是也。”【参见: 摩罗耶】" }, "20": { "tiaomu.id": 20, "tiaomu.ts": "2018-10-30 23:35:07", "tiaomu.title": "九条衣", "tiaomu.content": "三种袈裟之一。又名九条袈裟,或单名九条。即僧伽梨之一种,所谓九品大衣之下下品也。其制两长一短,条数有九分,故名。十诵律五曰:“若比丘,初日得衣,用作僧伽梨最下九条,成分别若干长若干短,总说九条。作衣竟日,即应受持作是言,我是最下僧伽梨作持。”四分律四十曰:“应九条,不应十条,乃至十九条,不应二十条。”盖九条衣,原唯僧伽梨之一种,以条数而立名,与五条七条同,本律非别有九条衣之名称。故四分律行事钞下,谓就条数,便云十九十七乃至九条七条五条等。律中无五七九之名,但云安陀会乃至僧伽梨。人名为七九条也。虽然,僧伽梨中,此最下九条衣之名,自古通行,今称五条七条九条为三衣,安陀会,郁多罗僧,僧伽梨之名,反多不用矣。案五条为常著之衣。七条在寺内众中礼诵斋讲时著之。九条已上,外出时及其他严仪时著之。" }, "21": { "tiaomu.id": 21, "tiaomu.ts": "2018-10-30 23:35:09", "tiaomu.title": "九股杵", "tiaomu.content": "金刚杵上下之头九分者。微妙漫拏罗经曰:“若复作九股,上下猛炎相,此是忿怒金刚杵。”" }, "22": { "tiaomu.id": 22, "tiaomu.ts": "2018-10-30 23:35:17", "tiaomu.title": "九轮", "tiaomu.content": "又曰空轮。为安于塔顶九重之金轮也。有九重,故云九轮。在空中故云空轮。皆俗称也。本名相轮、轮相、金刹、金幢、露盘等。轮相之数,依人而有多少。法苑珠林三十七曰:“十二因缘经云:有八人得起塔,一如来、二菩萨、三缘觉、四罗汉、五阿那含、六斯陀含、七须陀洹、八轮王。若轮王已下起塔,安露盘,见之不得礼,以非圣塔故。初果二露盘,乃至如来安八露盘,八盘已上,并是佛塔。” (名数)塔上突出之九层轮盖也。" }, "23": { "tiaomu.id": 23, "tiaomu.ts": "2018-10-30 23:35:26", "tiaomu.title": "乳木", "tiaomu.content": "护摩所用之薪也,用有乳汁之木,故云乳木,欲火势之强故也。下置干柴,上置乳木,其寸法格好,依法而有差异。大日经疏八曰:“护摩薪当用乳木,谓桑谷之类。或用牛膝茎,截之剂十二指量,皆须湿润新采者,取其条理端直。当观上下一向置之,以香水洒净,令根本向身。”" }, "24": { "tiaomu.id": 24, "tiaomu.ts": "2018-10-30 23:35:30", "tiaomu.title": "乳香", "tiaomu.content": "薰陆香也。梦溪笔谈云:“薰陆即乳香也。”梵Kunduruka。" }, "25": { "tiaomu.id": 25, "tiaomu.ts": "2018-10-30 23:35:34", "tiaomu.title": "乾闼", "tiaomu.content": "又作健达,译曰香。【参见: 健陀】。【又】(天名)乾闼婆之略。译曰香阴,乐神名。八部众之一。【参见: 乾闼婆】。" }, "26": { "tiaomu.id": 26, "tiaomu.ts": "2018-10-30 23:35:41", "tiaomu.title": "乾陀啰树香", "tiaomu.content": "由乾陀啰树制之香料,即安息香也。宝楼阁经中注曰:“乾陀啰树香,安息香也。”梵Gandha%ra Gandha%la,安息香者,通常呼为Guggula。" }, "27": { "tiaomu.id": 27, "tiaomu.ts": "2018-10-30 23:35:50", "tiaomu.title": "云版", "tiaomu.content": "版形铸为云形,故谓之云版。为报时而打者。又云大版。挂于库司之前。象器笺十八曰:“云章曰:版形铸作云样,故云云版。俗事考云:宋太祖以鼓多惊寝,易以铁磬,此更鼓之变也。或谓之钲,即今云版也。”" }, "28": { "tiaomu.id": 28, "tiaomu.ts": "2018-10-30 23:35:51", "tiaomu.title": "云鼓", "tiaomu.content": "报午斋之鼓,画云形,故云云鼓。见象器笺十八。" }, "29": { "tiaomu.id": 29, "tiaomu.ts": "2018-10-30 23:36:00", "tiaomu.title": "五瓶", "tiaomu.content": "密教之仪轨以五宝五谷五药及香水满盛五瓶。于此插宝花而奉佛。大日经疏八曰:“次说吉祥瓶法,当用金银等宝,乃至无者应以瓷或净瓦为之,极令圆满端正,又不泄漏。如毗尼中方便灌漉净水盛满其中,内五宝五谷五药。(中略)又取如前所说诸涂香末和水,兼置龙脑牛黄,于瓶口插以宝华。或随方土所有名花,取其花果条叶茂好圆具者使间错垂布,令极端严,以彩缯缠头并系华鬘涂以众香。(中略)中胎藏当安五瓶,最中大日瓶安在华台,余置外华叶中。”一字奇特佛顶经曼荼罗仪轨品曰:“应取新瓶底不黑者,令应量,取阿摩罗(此曰梨树)梢叶插其中,又取俱缘果(此土无)安瓶口上,瓶中置诸宝及诸种子,并香水令满,以细缯帛系其顶,安于坛四角及中央。”" }, "30": { "tiaomu.id": 30, "tiaomu.ts": "2018-10-30 23:36:04", "tiaomu.title": "佛足石", "tiaomu.content": "石上印佛足也。佛将入灭,于摩揭陀国留足迹。西域记八曰:“窣堵波侧,不远精舍,中有大石,如来所履双迹犹存。其长尺有八寸,广余六寸矣。两迹俱有轮相十指皆带花文,鱼形映起,光明时照。昔者如来将取寂灭,北趣拘尸那城,南顾摩揭陀国蹈此石上,告阿难曰:吾今最后留此足迹,将入寂灭顾摩揭陀也。”义楚六帖一曰:“西域记云:佛在摩揭陀国波吒离城,石上印留足迹记。奘法师亲礼圣迹,自印将来。今在坊州玉华山,镌碑记之。其佛足下五足指端有卍字文,相次各有如眼,又指间各有网鞔中心上下有通身文,大指下有宝剑,又第二指下有双鱼王文,次指下有宝花瓶文,次傍有螺王文,脚心下有千辐轮文,下有象牙文,上有月王文,跟有梵王顶相文。”西域记三鸟伏那国曰:“阿波罗逻龙泉西南三十余里,水北岸大磐石上有如来足所履迹,随人福力量有短长。是如来伏此龙已,留迹而去。后人于上积石为室,遐迩相趋花香供养。”同一屈支国曰:“东昭怙厘佛堂中有玉石,面广二尺余,色带黄白,状如海蛤。其上有佛足履之迹,长尺有八寸,广余六寸矣,每有斋日照烛光明。”观佛三昧海经一曰:“如来足下平满不容一毛,足下千辐轮相,毂辋具足,鱼鳞相次,金刚杵相者,足跟亦有梵王顶相,众蠡不异。”同六曰:“佛灭度后,造好形像,令身相足,亦造无量化佛,色像通身光,及画佛迹。(中略)此人除却百亿那由他恒河沙劫生死之罪。”" }, "31": { "tiaomu.id": 31, "tiaomu.ts": "2018-10-30 23:36:04", "tiaomu.title": "佛钵", "tiaomu.content": "佛受用之食钵也。虽有铜铁等种种,而以石钵为至重。【参见: 石钵】" }, "32": { "tiaomu.id": 32, "tiaomu.ts": "2018-10-30 23:36:11", "tiaomu.title": "唤钟", "tiaomu.content": "钟之小者。又曰半钟。亦曰饭钟。" }, "33": { "tiaomu.id": 33, "tiaomu.ts": "2018-10-30 23:36:13", "tiaomu.title": "山形柱杖", "tiaomu.content": "不加修饰之木杖也。" }, "34": { "tiaomu.id": 34, "tiaomu.ts": "2018-10-30 23:36:18", "tiaomu.title": "巡更铃", "tiaomu.content": "火铃,又称巡更铃。【参见: 火铃】" }, "35": { "tiaomu.id": 35, "tiaomu.ts": "2018-10-30 23:36:24", "tiaomu.title": "巡火板", "tiaomu.content": "振火铃,打板,巡诸寮舍,报僧众警火灾也。见象器笺十八。" }, "36": { "tiaomu.id": 36, "tiaomu.ts": "2018-10-30 23:36:31", "tiaomu.title": "引磬", "tiaomu.content": "用于佛事之乐器。鸣之引大众之注意者,故名。碗状之小钟,于隆起之顶点贯纽,附之以木柄,便于携取者,故亦名手磬。" }, "37": { "tiaomu.id": 37, "tiaomu.ts": "2018-10-30 23:36:31", "tiaomu.title": "戒体箱", "tiaomu.content": "三昧耶戒金刚界胎藏界之式文称为戒体,容其戒体之箱,称为戒体箱。" }, "38": { "tiaomu.id": 38, "tiaomu.ts": "2018-10-30 23:36:37", "tiaomu.title": "戒刀", "tiaomu.content": "比丘所持之小刀。供割切三衣之用。僧史略上曰:“禅师则[廿/(鍐-金)]笠,及持澡罐漉囊锡杖戒刀斧子针筒,此皆为道具。”释氏要览中曰:“僧史略云:戒刀皆是道具,按律许畜月头刀子为割衣故。今比丘畜刀名戒者,盖佛不许斫截一切草木坏鬼神村故,草木尚戒,况其他也。”" }, "39": { "tiaomu.id": 39, "tiaomu.ts": "2018-10-30 23:36:47", "tiaomu.title": "戒坛石", "tiaomu.content": "禅律诸寺门有大书“禁荤酒入山门”之碑石也。为立于戒坛前之石,故云戒坛石。" }, "40": { "tiaomu.id": 40, "tiaomu.ts": "2018-10-30 23:36:53", "tiaomu.title": "戒尺", "tiaomu.content": "两小木,一仰一俯,仰者在下而稍大,把上者向下击之使鸣,专于受戒用之,故云戒尺。敕修清规沙弥得度曰:“设戒师座机,与住持分手,机上安香烛手鑢戒尺。”" }, "41": { "tiaomu.id": 41, "tiaomu.ts": "2018-10-30 23:37:03", "tiaomu.title": "五佛宝冠", "tiaomu.content": "又名五佛冠,五智冠,五智宝冠,五宝天冠,略称宝冠。冠中有五化佛,表五智圆满之德,故有此名。诸佛境界摄真实经中所谓“顶有五宝天冠,天冠中有五化佛,结跏趺坐”者是也。是盖为大日如来及诸佛顶尊所戴之宝冠,冠中之化佛,即五智五佛也。" }, "42": { "tiaomu.id": 42, "tiaomu.ts": "2018-10-30 23:37:05", "tiaomu.title": "五具足", "tiaomu.content": "花瓶一双,蜡烛台一双,与香炉之五个佛具。" }, "43": { "tiaomu.id": 43, "tiaomu.ts": "2018-10-30 23:37:11", "tiaomu.title": "五彩幡", "tiaomu.content": "以五色彩画之旗也。行事钞下四曰:“其堂中置一立像金薄涂之,面向西方。其像右手举,左手中系一彩幡,脚垂曳地。当安病者在像之后,左手执幡脚作从佛住净刹之意。”" }, "44": { "tiaomu.id": 44, "tiaomu.ts": "2018-10-30 23:37:17", "tiaomu.title": "五智宝冠", "tiaomu.content": "又曰五佛宝冠。冠于金刚界大日如来之头上者,有五峰,标五智五佛。" }, "45": { "tiaomu.id": 45, "tiaomu.ts": "2018-10-30 23:37:27", "tiaomu.title": "五智金刚杵", "tiaomu.content": "即五钴金刚杵。" }, "46": { "tiaomu.id": 46, "tiaomu.ts": "2018-10-30 23:37:37", "tiaomu.title": "五缀钵", "tiaomu.content": "补缀五处缺损之铁钵也。戒律之制,过五缀则不许用之,又不至五缀则不许更新。四分律九曰:“若比丘钵破减五缀不漏,更求新钵,尼萨耆波逸提。若满五缀不漏,更求新钵者,突吉罗。”" }, "47": { "tiaomu.id": 47, "tiaomu.ts": "2018-10-30 23:37:41", "tiaomu.title": "五股", "tiaomu.content": "又作五钴、五古、五[月*古],具名五股杵、五股金刚杵。股为枝之义,独头之杵,谓之独股;分为五头,谓之五股。股通作[月*古],杵以金作钴,借字也,余为略字或当字。凡金刚杵,西土之战具也,以表退治烦恼之金刚智。其中五股表金刚界之五部,合两头而为十枝,以表十波罗蜜也。诸部要目曰:“金刚杵者,菩提心义,能怀断二边契中道。中有十六大菩萨位,亦表十六空为中道。两边各有五股,五佛智义;亦表十波罗蜜,能摧十种烦恼,成十种真如,便证十地。证金刚三业,护金刚智,坐金刚座,亦是一切智智。”五重结护曰:“五钴杵显五智也。中直者此正义无方便;边曲者,是权义而带方便故也。权必归实,故曲也。上下同者,佛界众生界同具五智,故上下同也。”谷响集二曰:“本作股,股者枝义。有五枝者名五股杵,有三枝者名三股杵。杵西国兵器,如有三枝戟云三戟。股通作[月*古],作钴者与[月*古]音同,盖以金刚杵故从金作钴,只取音同耳。”" }, "48": { "tiaomu.id": 48, "tiaomu.ts": "2018-10-30 23:37:46", "tiaomu.title": "五股杵", "tiaomu.content": "【参见: 五股】" }, "49": { "tiaomu.id": 49, "tiaomu.ts": "2018-10-30 23:37:50", "tiaomu.title": "五股金刚", "tiaomu.content": "【参见: 五股】" }, "50": { "tiaomu.id": 50, "tiaomu.ts": "2018-10-30 23:37:58", "tiaomu.title": "五色云", "tiaomu.content": "又名五彩叠云。千手观音四十手中右一手所持之物也。其手名五色云手。千手千眼观世音菩萨大悲心陀罗尼曰:“若为速成就佛道者,当于五色云手。真言唵(引),[口*缚]日罗(二合),迦哩啰吒[牟*含]吒。”又千光眼观自在菩萨秘密法经曰:“若人为成就仙法者,当修五色云法。其仙云观自在菩萨像,相好庄严如前说。但右手持五色云,左手举上握所著天衣端。画像已,其印相,左右手为羽,势作飞相。真言曰:唵[口*缚]日罗(二合),达磨(一),半者路婆铭伽(五色云),悉驮(引),尾地也(二合),驮罗南(成就明仙者),娑[口*缚](二合),贺。于山崛寂处作念诵法,满一万八千遍已得仙果。”" }, "51": { "tiaomu.id": 51, "tiaomu.ts": "2018-10-30 23:38:00", "tiaomu.title": "[87A7]字香印", "tiaomu.content": "以香作阿弥陀种子[87A7]之形者。观自在菩萨大悲智印周遍法界利益众生熏真如法曰:“于其坛中,安置香炉。其香炉含摄观自在周遍法界之相。以何为相?即其香印,应作纥哩文,其梵文[87A7]是也。(中略)我作其图。”" }, "52": { "tiaomu.id": 52, "tiaomu.ts": "2018-10-30 23:38:00", "tiaomu.title": "[口*他]", "tiaomu.content": "[875B]T!ha,悉昙五十字门之一。大日经以为“一切法长养不可得”之义。文殊问经曰:“称[女*它]字时,是出置答声。”出置答者自Thapaniya([87BD]stha%)释之。又涅槃经以为“[口*他]者法身具足,喻如满月,是故名[口*他]。”" }, "53": { "tiaomu.id": 53, "tiaomu.ts": "2018-10-30 23:38:00", "tiaomu.title": "[口*垔]尼", "tiaomu.content": "又作咽尼。佛之德相也。译曰鹿王。玄应音义四曰:“[口*垔]尼又作咽,同于坚,于见二切。此译云鹿王。”【参见: 伊尼延】" }, "54": { "tiaomu.id": 54, "tiaomu.ts": "2018-10-30 23:38:10", "tiaomu.title": "[口*缚]", "tiaomu.content": "[876C]Va,又作婆,和,[口*和]。悉昙五十字门之一。体文遍口声之第四。金刚顶经曰:“[口*缚]字门,一切法语言道断故。”文殊问经曰:“称[口*缚]字时是最上乘声。”智度论曰:“若闻和字即知一切诸法离诸言相,和波他,秦言语言。”此自Va%kpatha(语言道),及Varaya%na(最上乘)释之也。又在五大中为水大之种子。大日经疏一曰:“[口*缚]字门为水。”【又】(术语)[87CE]Vah!,是缘觉之真言也。[87CE]为言语道断之义,辟支佛智慧深利,视一切之集法,皆是灭法,故名为证寂然界。住此三昧时,观诸法,涅槃之相,无可宣说,故名为极灭语言三昧。以此因缘不乐诸法,欲满众生之愿,故但以神力加此一字为真言也。见大日经义释七。" }, "55": { "tiaomu.id": 55, "tiaomu.ts": "2018-10-30 23:38:20", "tiaomu.title": "[戋*(到-至)]子禅", "tiaomu.content": "[戋*(到-至)]子者锄也,空解之邪禅,譬之铲子之锄物也。" }, "56": { "tiaomu.id": 56, "tiaomu.ts": "2018-10-30 23:38:24", "tiaomu.title": "[月*专]如鹿王相", "tiaomu.content": "佛三十二相之一。佛之[月*专]如鹿之[月*专],具可爱乐之相也。" }, "57": { "tiaomu.id": 57, "tiaomu.ts": "2018-10-30 23:38:28", "tiaomu.title": "[火*(堛-土)]刍", "tiaomu.content": "Bhiks!u,比丘,新作苾刍,又作[火*(堛-土)]刍,【参见: 苾刍】" }, "58": { "tiaomu.id": 58, "tiaomu.ts": "2018-10-30 23:38:37", "tiaomu.title": "[火*(而/大)]位", "tiaomu.content": "四加行位之一。[火*(而/大)]法之位也。见[火*(而/大)]法项。" }, "59": { "tiaomu.id": 59, "tiaomu.ts": "2018-10-30 23:38:38", "tiaomu.title": "[火*(而/大)]法", "tiaomu.content": "对于见道之四加行位第一位,即经了总别之念处,而自此专观四谛十六行相之位也。此为将发见道之无漏智,先生相似之解,如火之将发,先有[火*(而/大)]相也。俱舍颂疏二十三曰:“此法如[火*(而/大)],立[火*(而/大)]法名。圣道如火,能烧惑薪。圣火前相,故名为[火*(而/大)]。”" }, "60": { "tiaomu.id": 60, "tiaomu.ts": "2018-10-30 23:38:38", "tiaomu.title": "[立*立]起", "tiaomu.content": "二法以上同时相并而生起也。" }, "61": { "tiaomu.id": 61, "tiaomu.ts": "2018-10-30 23:38:39", "tiaomu.title": "[蔼-言+月]", "tiaomu.content": "与腊同。【参见: 腊】" }, "62": { "tiaomu.id": 62, "tiaomu.ts": "2018-10-30 23:38:45", "tiaomu.title": "[虫*昆]虫作佛", "tiaomu.content": "依圆顿一乘之意,则谓昆虫亦尚作佛云。智度论九十三曰:“复次佛心中一切众生皆毕定,微细昆虫虽未有善心过尔所劫发心,后当作佛。(中略)如法华中说毕定,余经说有退有不退。”" }, "63": { "tiaomu.id": 63, "tiaomu.ts": "2018-10-30 23:38:45", "tiaomu.title": "[言*我]", "tiaomu.content": "梵字[8752]ga,悉昙五十字门之一。四十二字门之一。又作伽,哦,我,枧,仰,檗,竭,釳,干,犍,干,虐,疙,俄。金刚顶经释字母品云:“称[言*我]字门,一切法行不可得。”大日经入漫荼罗品云:“哦字门,一切诸法一切行不可得。”涅槃经八曰:“俄者,一切诸行破坏相。”盖[言*我]ga者为gati,即步行之义,故依深秘释为行不可得之说者也。依大日疏七之释,则行谓去来进退不住之义。今从阿字门展转释之,则以诸法本不生故而为无作。为无作故则无可对待说为空。空即不行之处,不行之处尚不可得,况行处耶?文殊问经字母品云:“称[言*我]字时,是甚深法声。”守护国界经三云:“[言*我]字印,入甚深法无行取故。”不空译华严经入法界品四十二字观门云:“称[言*我]字时,入普遍轮长养般若波罗蜜门,悟一切法行取性不可得。”是即谓无行无到,不动本处而知所诣之处入般若波罗蜜甚深之门也。" }, "64": { "tiaomu.id": 64, "tiaomu.ts": "2018-10-30 23:38:45", "tiaomu.title": "[风@(軷-车)]陀劫", "tiaomu.content": "Bhadrakalpa,又作波陀劫。[风@(軷-车)]陀劫簸之略。劫簸为分别世界成坏之时量。今即成劫也。常略曰劫。[风@(軷-车)]陀译曰贤或善,此一劫中千佛出世。故名贤劫。智度论三十八曰:“劫簸秦言分别时分,[风@(軷-车)]陀者秦言善。有千万劫过去空无有佛,是一劫中有千佛兴,诸净居天欢喜故名为善劫。”修行本起经上曰:“劫名波陀,汉言为贤。”法华文句八曰:“[风@(軷-车)]陀此云圣,劫之异名耳。”贤劫经一曰:“[风@(軷-车)]陀劫三昧,晋曰贤劫定意。”" }, "65": { "tiaomu.id": 65, "tiaomu.ts": "2018-10-30 23:38:46", "tiaomu.title": "[风@(軷-车)]陀劫簸", "tiaomu.content": "见[风@(軷-车)]陀劫条。" }, "66": { "tiaomu.id": 66, "tiaomu.ts": "2018-10-30 23:38:49", "tiaomu.title": "[马*太]", "tiaomu.content": "[8762]Dha,又作达。悉昙五十字门之一。大日经所谓:“[马*太]字门一切法界不可得故”者,自Dharmadha%tu(法界)释之。文殊问经所谓:“称[马*太]字时是七圣财声”者,自Dhana(财)释之。" }, "67": { "tiaomu.id": 67, "tiaomu.ts": "2018-10-30 23:38:51", "tiaomu.title": "[马*太]南", "tiaomu.content": "Dhya%na,又作[马*太]演那,[马*太]那演那。定名七种之一。译为静虑。旧称,禅那,译言思惟修。俱舍宝疏二十八曰:“[马*太]南,此云静虑,[马*太]那旧云禅那讹也。”了义灯五本曰:“四云[马*太]那衍那,此云静虑。”瑜伽伦记四上曰:“四云[马*太]衍那,此云静卢,旧云禅义不正也,或云持阿那讹也。”俱舍光记二十八曰:“印度造字声明论中有字界字缘,审虑梵云振多,是字缘。于振多义中置地界故,地是梵音,复以余声明法助此振多义地界变成[马*太]南,[马*太]南此云静虑。旧云禅,或云禅那,或云持阿那,皆讹也。”" }, "68": { "tiaomu.id": 68, "tiaomu.ts": "2018-10-30 23:39:01", "tiaomu.title": "[马*太]摩", "tiaomu.content": "与达磨同。译曰法。智度论四十八曰:“[马*太]摩,秦言法。”" }, "69": { "tiaomu.id": 69, "tiaomu.ts": "2018-10-30 23:39:10", "tiaomu.title": "[马*太]衍那", "tiaomu.content": "Dhya%na,又作[马*太]那演那,[马*太]南。译曰静虑。【参见: 静虑】" }, "70": { "tiaomu.id": 70, "tiaomu.ts": "2018-10-30 23:39:14", "tiaomu.title": "[马*太]那演那", "tiaomu.content": "Dhya%na,译曰静虑。见[马*太]南条。" }, "71": { "tiaomu.id": 71, "tiaomu.ts": "2018-10-30 23:39:18", "tiaomu.title": "[马*太]都", "tiaomu.content": "Dha%tu,译曰界,体性。事物固有之自体也。事物各有界畔而持自性之义也。又谓如来之舍利。是为金刚不坏之身界,以其为实体故也。又曰达磨[马*太]都,译为法界法体。惟具略之异耳。玄应音义二十五曰:“[马*太]都谓坚实也,此亦如来体骨,舍利之异名。”慧琳音义八曰:“[马*太]都此云法界,界体也。”俱舍光记八曰:“身界梵曰[马*太]都,即佛身体也,亦名室利罗(S/arlra),唐言体,佛身体也。旧云舍利讹也。”俱舍宝疏十八曰:“[马*太]都此云性,如来体性也。”" }, "72": { "tiaomu.id": 72, "tiaomu.ts": "2018-10-30 23:39:26", "tiaomu.title": "一[月*葛]", "tiaomu.content": "又作一腊。僧受戒经一夏曰一[月*葛]集韵曰:“腊或作[月*葛]”[月*葛]为冬祭,乃一年之终也。说文曰:“冬至后三戌,腊祭百神也。”而佛立安居之制,以四月十六日至七月十五日之九十日定安居之期日。以此安居为僧家之一岁,谓之法腊,又曰法岁。其属于夏期者,曰夏腊,又有僧腊戒腊之名。释氏要览下曰:“夏腊即释氏法岁也,凡序长幼,必问夏腊,多者为长。”又作一老。称法[月*葛]第一长老。【参见: 戒腊】" }, "73": { "tiaomu.id": 73, "tiaomu.ts": "2018-10-30 23:39:35", "tiaomu.title": "一三昧", "tiaomu.content": "一行三昧之略。惟专心思一事,不顾其他也。" }, "74": { "tiaomu.id": 74, "tiaomu.ts": "2018-10-30 23:39:37", "tiaomu.title": "一业", "tiaomu.content": "一业因也。同一之业因也。俱舍论十七曰:“一业引一生,业能圆满。”一业引未来世一生之意。" }, "75": { "tiaomu.id": 75, "tiaomu.ts": "2018-10-30 23:39:48", "tiaomu.title": "一业所感", "tiaomu.content": "各人为同一之业。而感同一之果也。又名共业共果。" }, "76": { "tiaomu.id": 76, "tiaomu.ts": "2018-10-30 23:39:58", "tiaomu.title": "一中", "tiaomu.content": "设斋食普及于一堂之中也。又云一普。联灯会要洞山价禅师章曰:“令主事辨愚痴斋一中。”传灯录作一普。一普者及于一堂之义。象器笺十五有多解。" }, "77": { "tiaomu.id": 77, "tiaomu.ts": "2018-10-30 23:40:04", "tiaomu.title": "一中一切中", "tiaomu.content": "空假中三观之中,中不惟为中观之一,空观假观亦谓为中也。止观五上曰:“一中一切中,无空假而不中,总中观也。”" }, "78": { "tiaomu.id": 78, "tiaomu.ts": "2018-10-30 23:40:11", "tiaomu.title": "一中劫", "tiaomu.content": "一个之中劫。时之名也。【参见: 劫】" }, "79": { "tiaomu.id": 79, "tiaomu.ts": "2018-10-30 23:40:13", "tiaomu.title": "一乘", "tiaomu.content": "成佛唯一之教也。乘为车乘,以譬佛之教法。教法能载人运于涅槃岸,故谓之乘。法华经专说此一乘之理。法华经方便品曰:“十方佛土中,唯有一乘法,无二亦无三,除佛方便说。”同品曰:“诸佛如来,以方便力,于一佛乘,分别说三。”同品曰:“唯此一事实,余二则非真。”文句四上曰:“圆顿之教,为一佛乘。”胜鬘经曰:“一乘即是第一义乘。”胜鬘宝窟上本曰:“一乘者,至道无二,故称为一。运用自在,目之为乘。”依法华论,此大乘修多罗,有十七种名,第十四名一乘经。起信论义记上曰:“乘者就喻为称,运载为功。”案方便品所说,即开会三乘之别执,悉归趣于平等大会,等使一切众生成佛道也。盖大乘佛教中,所谓权大乘家,立一切有情为法尔,五性各别之说。故其中定性二乘及无性,毕竟无由成佛。是故诸佛之法,自不可无三乘之别。定性二乘,必由声闻缘觉之二乘而般涅槃,菩萨种性,必由大乘而般涅槃。然法华等经,或说唯有一乘者,是引摄不定性者,不使堕于二乘地,进而使由大乘般涅槃也,即如来密意之说也。又以所趣之真如无差别,三乘解脱等相等,故说为一乘耳。实则非无二三之别也。如大乘庄严经论第五,摄大乘论释第十,广列十义或八义意趣而论之。是为所谓三乘真实一乘方便之教旨,以深密等经为所依之法相家所主张也。至于实大乘则不然。盖其所立之说,一切众生,本无五性之别,悉有佛性,一性平等,故皆得由佛乘而成佛。昔曾说三乘各别之法者,不过为对于权机假说之方便耳。此为所谓一乘真实三乘方便之教旨,天台华严等宗家所主张也。其中天台所依之法华经,主对于三乘之人,说其教之所以方便,开会之,使归于一佛乘,华严经主对于十地之大菩萨,广说其所入之一乘法,故至智俨贤首,分一乘而更论同教别教之二种。五十要问答上,谓“一乘教有二种:一共教,二不共教。”孔目章一,谓“一乘之义,分别有二,一正乘,二方便乘,正乘如华严经所说,方便乘有十义”云云。又五教章上,谓“一乘教义之分齐,开为二门。一别教,二同教。”并广释述之。今择要言之,则在同于三乘而说一乘为同教,于三乘全不共而别说一乘为别教。彼法华譬喻品所谓宅内所指之门外三车,三乘教也。界外露地所授之大白牛车,是别教一乘教也。同教者,如是三一不为别说。或谓一同于三,或谓三同于一,互相交参,是欲使成根欲性,进而入于华严别教一乘也。由是而概括之,一乘凡有三种:一、为存三之一乘,所谓不破三乘之疑执,亦不会二乘之行果,唯就空理之平等而说为一乘。如摄大乘论之十义意趣是也。二、为遮三之一乘,会二乘之行果,遮三乘之别执,而说为一乘。如法华之同教一乘是也。三、为直显之一乘,不对于二乘,故无可破,唯为大菩萨,直示法界成佛之仪。如华严之别教一乘是也。又若经五教而论之,则总有五种之一乘。一别教一乘,如华严是。二同教一乘,如法华是。三绝想一乘,如楞伽是。是为顿教。所谓绝想亡言之边,名为一乘。四佛性平等一乘,是为终教。一性皆成之边,名为一乘。五密意一乘,即为始教。如摄论之十义意趣是。" }, "80": { "tiaomu.id": 80, "tiaomu.ts": "2018-10-30 23:40:19", "tiaomu.title": "一乘之机", "tiaomu.content": "可闻一乘法之根机者。" }, "81": { "tiaomu.id": 81, "tiaomu.ts": "2018-10-30 23:40:21", "tiaomu.title": "一乘显性教", "tiaomu.content": "圭峰所立五教之一。【参见: 五教】" }, "82": { "tiaomu.id": 82, "tiaomu.ts": "2018-10-30 23:40:28", "tiaomu.title": "一乘法", "tiaomu.content": "一佛乘之法也。即法华之教义。" }, "83": { "tiaomu.id": 83, "tiaomu.ts": "2018-10-30 23:40:32", "tiaomu.title": "一乘法门", "tiaomu.content": "一乘之法为入佛地之门户。故曰法门。即法华经之所说。" }, "84": { "tiaomu.id": 84, "tiaomu.ts": "2018-10-30 23:40:41", "tiaomu.title": "一乘究竟教", "tiaomu.content": "一乘之法,为一代教中究意至极之教。即法华经是也。" }, "85": { "tiaomu.id": 85, "tiaomu.ts": "2018-10-30 23:40:44", "tiaomu.title": "一乘菩提", "tiaomu.content": "言一乘为真实之菩提,非二乘三乘方便之菩提也。" }, "86": { "tiaomu.id": 86, "tiaomu.ts": "2018-10-30 23:40:52", "tiaomu.title": "一九", "tiaomu.content": "指弥陀而言。" }, "87": { "tiaomu.id": 87, "tiaomu.ts": "2018-10-30 23:40:59", "tiaomu.title": "一九之教", "tiaomu.content": "弥陀之教。迦才净土论上曰:“二八弘规,盛乎西土;一九之教,陵迟东夏。”" }, "88": { "tiaomu.id": 88, "tiaomu.ts": "2018-10-30 23:41:07", "tiaomu.title": "一九之生", "tiaomu.content": "谓九品往生也。迦才净土论上曰:“二八之观齐阔,一九之生同归。”" }, "89": { "tiaomu.id": 89, "tiaomu.ts": "2018-10-30 23:41:13", "tiaomu.title": "一代三段", "tiaomu.content": "总括释尊一代之说教,视如一经,分为序分正宗分流通分三段。华严阿含方等般若诸经为序分。无量义经法华经普贤观经为正宗分。涅槃经为流通分。此日本日莲上人依傍天台五时教判,主张法华经中心主义之名目也。见观心本尊钞四种三段下。" }, "90": { "tiaomu.id": 90, "tiaomu.ts": "2018-10-30 23:41:18", "tiaomu.title": "一代五时佛法", "tiaomu.content": "天台宗区别释迦一代之教法,为华严、阿含、方等、般若、法华涅槃之五时。四教仪曰:“以五时八教,判释东流一代圣教,罄无不尽。”【参见: 五时】" }, "91": { "tiaomu.id": 91, "tiaomu.ts": "2018-10-30 23:41:18", "tiaomu.title": "一代半满教", "tiaomu.content": "释尊一代中所说有半字教、满字教也。半满教者,犹言大小乘。【参见: 半满教】" }, "92": { "tiaomu.id": 92, "tiaomu.ts": "2018-10-30 23:41:27", "tiaomu.title": "一代教", "tiaomu.content": "释迦如来自成道至灭度一代中所说大小乘之诸教也。止观义例下曰:“一代教法,会在法华。”" }, "93": { "tiaomu.id": 93, "tiaomu.ts": "2018-10-30 23:41:31", "tiaomu.title": "一会", "tiaomu.content": "读经及说法之会座。多人会合曰会。无量寿经上曰:“菩萨大士,不可称计,一时来会。”阿弥陀经曰:“诸上善人俱会一处。”" }, "94": { "tiaomu.id": 94, "tiaomu.ts": "2018-10-30 23:41:41", "tiaomu.title": "一位一切位", "tiaomu.content": "言得一位,则同时得一切位也。为华严经所明。与一门普门同。探玄记一曰:“圆教者,明一位即一切位,一切位即一位。”同卷曰:“若依普门,一位即一切位故,亦一运即一切运,名不思议乘。”" }, "95": { "tiaomu.id": 95, "tiaomu.ts": "2018-10-30 23:41:49", "tiaomu.title": "一体", "tiaomu.content": "外相虽异而其本性则一。故曰一体。涅槃无名论曰:“天地与我同根,万物与我一体。”法界观曰:“情与非情共一体。”" }, "96": { "tiaomu.id": 96, "tiaomu.ts": "2018-10-30 23:41:54", "tiaomu.title": "一体三分", "tiaomu.content": "摩醯首罗天与那罗延天梵天为一体,而亦三分也。外道小乘涅槃论,谓“摩醯首罗论师作如是说,果是那罗延所作,梵天为因。摩醯首罗一体三分,谓梵天、那罗延、摩醯首罗也。”吉藏中论疏第一末,谓“外道明有三天,即是彼家三身,自在天为本,如内法身佛,应为韦纽,如内应身佛,韦纽脐中化为梵王,如内化身佛。”此中韦纽,与那罗延同视。" }, "97": { "tiaomu.id": 97, "tiaomu.ts": "2018-10-30 23:42:00", "tiaomu.title": "一体三宝", "tiaomu.content": "慧海禅师曰:心是佛,不用将佛求佛。心是法,不用将法求法。佛法无二,和合为僧。即是一体三宝。经云:心佛与众生。是三无差别。" }, "98": { "tiaomu.id": 98, "tiaomu.ts": "2018-10-30 23:42:01", "tiaomu.title": "一体三身自性佛", "tiaomu.content": "于己色身内归依法报化三身佛也。六祖坛经曰:“于自色身,归依清净法身佛。于自色身,归依圆满报身佛。于自色身,归依千百亿化身佛。”" }, "99": { "tiaomu.id": 99, "tiaomu.ts": "2018-10-30 23:42:07", "tiaomu.title": "一体速疾力三昧", "tiaomu.content": "一体而具速疾力之三昧也。大日经疏一曰:“毗卢遮那,本行菩萨道时,以一体速疾力三昧,供养无量善知识,遍行无量诸度门。”大疏六曰:“一切如来一体速迅三昧者,谓入此三昧时,则证知一切如来,皆同一法界智体,于一念中,能次第观察,无量世界海,微尘数等诸三昧门。知如是如是若干众生,于彼三昧门中,应得入道。知彼善知识,已为若干众生作种种因缘,未为若干众生作种种因缘。或有众生入如是法门,不可得超升成佛,入余法门,久远稽留不得成佛。如是等种种根性不同,进趣方便皆亦随异。乃至游戏其中,次第修习出入超世间,于一一门,各得能成就无量众生,故名一体速疾力三昧也。”" }, "100": { "tiaomu.id": 100, "tiaomu.ts": "2018-10-30 23:42:15", "tiaomu.title": "一佛世界", "tiaomu.content": "谓一佛所化之世界也。又曰一佛土或一佛国土。中阿含经十七,谓二佛无同时出现者,恰如转轮圣王,一四天下同时无二人云。此为一佛教化,普及须弥四洲,更不须余佛出世之意,即一佛所化之世界为一四天下之说也。然智度论五十曰:明五重世界,谓三千大千世界为一世界,数之至恒沙,谓之一佛世界,复数之至恒沙,谓之一佛世界海,复数之至恒沙,谓之一佛世界种,复至其数无量,谓之一佛世界云。此论文,第二重与第五重,虽同为一佛世界,而五教章卷下,取华严之意,改第二重为世界性,第五重为一佛世界,此为终教所谈一佛所化之范围也。" } } } }