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Term Definition
戒器《佛学大辞典》
(术语)堪受戒之道具。即许受戒者也。南传之障法,非结节疮等诸病者,不男,未开放奴,负债者等及满二十岁以上,衣钵具足者,皆为戒器。四分律三十五,举十三难十遮。即不犯边罪,不犯比丘尼,非贼心入道,非坏二道,非黄门,非杀父,非杀母,非杀阿罗汉,非破僧,不恶心出佛身血,非是非人,非畜生,非有二形,及不自称名字,不称和尚名,年不满二十,不具三衣钵,不听父母,负债,奴隶,官人,大夫,恶病是也。有部所传(百一羯磨及出家近圆羯磨仪范)者,有一层复杂之形式(瑜伽论五参照十三),然梵网经下不附一切之此等制限。曰:“若一切众生初入三宝海以信为本,住在佛家以戒为本,佛子!始行菩萨若信男若女中,诸根不具黄门媱男媱女奴婢变化人受得戒。”
戒四别《佛学大辞典》
(名数)即戒四科。见“戒”条。
戒因缘经《佛学大辞典》
(经名)鼻奈耶之异名,十卷,姚秦竺佛念译。小乘律。
戒场《佛学大辞典》
(术语)授受戒之道场。同于戒坛。但戒坛者,自地而立,戒场仅限平地耳,释氏要览上曰:“今言坛场非一也。坛则出地立基,场则除地令平。今有混称,盖误。”其所以设戒场戒坛者。凡为法事,一山内(即结界之内)之僧,不尽会同和合,即不成就,然僧中之法事(授戒等)非一,每事使大众来会,恐妨事而劳人,特使结定一道场,聚一定之人数于此场上,此场上人人和合赞同之时,法事即为成功。行事钞羯磨篇曰:“戒场本为数集恼僧故开结之。”同结界篇曰:“戒场者。律云:以僧中数有四人众起乃至二十人众起,令僧疲极,佛听结之。”
戒坛《佛学大辞典》
(术语)授戒之坛场也。梵云曼陀罗,译曰坛。高筑之,故云坛。资持记上二之一曰:“法既尊特,常地莫行。如持秘咒必结坛场,羯磨咒术,其类颇固。”其滥觞,在天竺者,楼至菩萨请筑戒坛为比丘受戒,佛许之,使于祇园精舍外院之东南建坛。见释氏要览上。在支那者,曹魏嘉平正元中,昙柯迦罗,昙帝皆于洛阳立大僧羯磨之法,支那之有戒坛自此始。南朝永明中,三吴初作戒坛,是为吴中立坛之初。唐初,灵感寺南山律师按法立坛。撰戒坛经一卷。见僧史略上。
戒坛图经《佛学大辞典》
(经名)一卷,唐道宣撰。僧史略上曰:“唐初灵感寺,南山宣律师,按法立坛,感长眉僧(即宾头庐身也),随善赞叹:立坛应法,勿过此焉!宣撰戒坛经一卷,今行于世。”
戒坛石《佛学大辞典》
(物名)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。
戒垢《佛学大辞典》
(术语)女人者为戒垢法之原因,故于因中说果,称女人为戒垢。智度论三曰:“佛言:女人为戒垢。女人非戒垢,是戒垢因故,女人为戒垢。”
戒婆离《佛学大辞典》
(人名)佛十弟子中,优婆离尊者以持律第一故,名为戒婆离。见“优婆离”条。
戒学《佛学大辞典》
(术语)戒律之修学。三学之一。见“三学”条。
戒定《佛学大辞典》
(术语)持戒与禅定也。制身云戒,慎心云定,净心诫观上曰:“一切苦因果财色为本,一切乐因果戒定为本。”
戒定慧《佛学大辞典》
(术语)此三者称为三学。戒者防身之恶。定者静心之散乱。慧者去惑证理也。五灯会元曰:“法要有三:曰戒定慧。唐宣宗问弘辨禅师曰:云何名戒?对曰:防非止恶谓之戒。帝曰:云何为定?对曰:六根涉境,心不随缘名定。帝曰:云何为慧?对曰:心境俱空,照览无惑名慧。”名义集四曰:“防非止恶曰戒,息虑静缘曰定,破恶证真曰慧。”学此三法而到涅槃,故云三学。若人防止三业之邪非则心水自澄明,是由戒而生定者。心水澄明,则自照万象是由定而生慧者。此三者次第相生。入道之关键也。玄义三下曰:“增三数明行者,谓戒定慧。此三是出世梯橙,佛法轨仪。”三藏法数九曰:“如来立教,其法有三:一曰戒律,二曰禅定,三曰智慧。然非戒无以生定,非定无以生慧,三法相资,不可缺一。”
戒定慧解脱知见《佛学大辞典》
(术语)解脱与解脱知见二者合而云解脱知见。
戒定慧解脱解脱知见《佛学大辞典》
(术语)一戒,二定,三慧,四解脱,五解脱知见,是谓之五分法身。戒定慧三者如上。解脱者自慧断惑,解惑之系缚,即涅槃之事。解脱知见者,认已解脱之智慧也。是前三者为修因,后二者结果也。于结果中举涅槃之智慧者。以此五种之法为佛之身体,故云法身。三身中之法身即小乘所立。见大乘义章二十本。
戒尺《佛学大辞典》
(物名)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。”
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