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Term Definition
明津《佛学大辞典》
(术语)正明之津路也。释门归敬仪中曰:“圣道之明津。”
明炬《佛学大辞典》
(譬喻)明之炬火,以喻般若之智也。万善同归集五曰:“故知般若是险恶径中之导师,迷闇室中之明炬。”
明王《佛学大辞典》
(术语)称教令轮身。受大日觉王教令现忿怒身降伏诸恶魔之诸尊称为明王,如不动明王,大威德明王是也。明者光明之义,以智慧而名,有以智力摧破一切魔障之威德,故云明王,是通于诸教令轮身忿怒尊之称也。但常说之明王,多指不动明王而言,总即别名也。真伪杂记十三曰:“明者光明义,即象智慧。所谓忿怒身,以智慧力摧破烦恼业障之主,故云明王。”瑜伽学习捷图上曰:“其忿怒者犹奴仆也。诸轨之中多称明王,虽是奴仆。奉行教敕即犹君王,故呼忿怒亦名明王。”圣无动经曰:“假使三千界大力诸夜叉,明王降伏,尽令入解脱道。”又陀罗尼谓之明王,约于女声而云明妃,约于男声而云明王。
明珠《佛学大辞典》
(物名)明月珠也,又曰明月摩尼。宝珠之光如明月,故名。此珠有澄浊水之德。涅槃经九曰:“譬如明珠置浊水中,以珠威德,水即为清。”
明珠譬净戒《佛学大辞典》
(杂语)法华经序品曰:“持净戒犹护明珠。”梵网经偈曰:“诸佛子!宜发大勇猛,于诸佛净戒护持如明珠。”六度集经三曰:“具戒行者心无秽浊,内外清洁。凡夫犹瓦石,具戒高行者若明月珠也。”笺难一曰:“经护明珠,或是明月珠也。”
明珠譬大乘经典《佛学大辞典》
(杂语)涅槃经三曰:“譬如国王髻中明珠,付典藏臣。藏臣得已,顶戴恭敬,增加守护。我亦如是顶戴恭敬增加守护如来所说方等深义。”法华经安乐行品曰:“此法华经是诸如来第一之说,于诸说中最为甚深。末后与赐,如彼强力之王久护明珠,今乃与之。”智度论四十九曰:“若水浊,以珠着水中,水即为清。是珠其德如是。”净土论注下曰:“譬如摩尼珠,置之浊水,水即清净。若人虽有无量生死之罪浊,闻彼阿弥陀如来至极无生清净宝珠名号,投之浊心。念念之中罪灭心净,即得往生。”
明相《佛学大辞典》
(杂语)明者,天空始呈白色之时也。待此明相现,得食朝粥。是律制也。释氏要览曰:“四分律云:明相出,始得食粥,余皆非时。婆沙论云:明相有三:初日照剡部树身,天作黑色。二日照树叶,天作青色。三日过树,天作白色。三色中取白色为正时,须舒手见掌文分明,始得食粥。”
明眼论《佛学大辞典》
(书名)说法明眼论之略称。
明神《佛学大辞典》
(术语)智慧照了曰明,威德不测云神。乃诸天鬼神之德称也。
明窗《佛学大辞典》
(杂名)僧堂之制大,而复前后架屋,堂内闇矣。故当前板首座板头西堂板头之上屋上开窗(如今烟窗),故第一座板言明窗下。见象器笺一。
明脱《佛学大辞典》
(术语)离愚痴云明,离贪爱云脱。维摩经弟子品曰:“不灭痴爱,起于明脱。”注“肇曰:痴灭而明,爱解而脱。生曰:不复为痴所覆为明,不复为爱所缚为脱。”
明藏《佛学大辞典》
(杂名)明朝雕刻之方册一切经也。明朝有南北二藏,南藏为太祖所刻,在南京之官库,北藏为太宗所刻,藏北京城中。其后神宗万历年间密藏禅师发愿初刻方册大藏,尔来海内之缁素得阅大藏者,皆师之赐也,日本铁眼禅师所翻刻者即此本也。
明行足《佛学大辞典》
(术语)佛十号之一。梵名婢侈遮罗那三般那Vidyā-caraṇa-saṁpanna。依涅槃经之说,明者,阿耨多罗三藐三菩提也,行足者,脚足之义,指戒定慧言。佛依戒定慧之脚足而得阿耨多罗三藐三菩提,故名明行足。又依智度论之说,明者宿命,天眼,漏尽之三明也,行者身口意之三业也,足者满足之义。三明者,满足身口意之三业,故名明行足。涅槃经十八曰:“明者,名得无量善果,行名脚足。善果者,名阿耨多罗三藐三菩提。脚足者,名为戒慧。乘戒慧足得阿耨多罗三藐三菩提,是故名明行足也。”智度论二曰:“婢侈遮罗那三般那,秦言明行足。云何名明行足?宿命,天眼,漏尽,名为三明。(中略)行名身口意业,唯佛身口意具足。余皆有失,是故名明行足。”
明论《佛学大辞典》
(书名)韦陀论也。韦陀Veda,译曰明,明者智也,又明实事也。婆罗门立四明论,佛教立五明论。胜鬘宝窟中本曰:“五明论此是明智人之所造,又学此论者亦能生人慧明,故称五明。”唯识述记一末曰:“明论者,先云韦陀论,今云吠陀论。吠陀者明也,明诸实事故。”
明证《佛学大辞典》
(杂语)明白之证据也。佛升忉利天为母说法经上曰:“逮于圣慧而造明证。”顺正理论三十六曰:“准此标释中足为明证。”
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