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Term Definition
道共戒《佛学大辞典》
(术语)三种律仪之一。三乘圣者,入色界所发之无漏定,则与无漏智共于身中自发得防非止恶之戒体(即无漏之律仪),是名无漏律仪。又名道共戒。此无漏之律仪,与无漏道共生,与无漏道共灭,故名道共戒。
道具《佛学大辞典》
(术语)凡三衣什物,资助一切学道身之具,名曰道具。华严经入法界品宝髻长者章曰:“修无分别功德道具。”同观自在章曰:“善知识者至一切智助道之具。”释氏要览中曰:“道具。中阿含经云:所蓄之物,可资身进道者,即是增长善法之具。菩萨戒经云:资生顺道之具。”天台别传曰:“衣钵道具,分为两分。”
道具衣《佛学大辞典》
(衣服)象器笺十九曰:“业林谚语,名罗纱之直裰曰道具衣。”启蒙随录曰:“道具衣由禅宗而名,又云装束衣。”又明着衣之次第曰:“于表裤着道具衣,挂九条或七条之袈裟。”
道前《佛学大辞典》
(术语)证悟实道以前之位次也。见“道后”条。
道力《佛学大辞典》
(术语)自道体而生之力用得道,故由道发无畏之力用也。楞严经一曰:“阿难见佛,顶礼悲泣。恨无始来一向多闻,未全道力。”智度论二曰:“阿难闻是事,闷心小醒,得念道力助。”
道化《佛学大辞典》
(术语)以道法而教化他也。无量寿经下曰:“听受经法,宣布道化。”
道号《佛学大辞典》
(术语)以号表道者。即字也。又为道人之别号,故曰道号。某居士,某道人,皆道号也。见象器笺五。
道后《佛学大辞典》
(术语)道为自行真实之道。未契实道,为道前,正证实理,为道中,自证以后为道后。每地各分此三者。释签四曰:“道者,谓自行真实之道。未契实理,真理在缠,故名为理。故以地前名为道前。初地已上已证实理。复由此理成后行。初证已后,究竟已前,并名道中。由此地行,理究竟显。以显之理,名为道后。自行证后,故名道后。”法华文句记三曰:“此中须以十地为道前,妙觉为道中,证后为道后。”金光明玄义上曰:“当知道前圆性德,道中圆分德,道后圆究竟德。”
道品《佛学大辞典》
(术语)道法之品类,有三十七科。为至涅槃之道法,故曰道,品类差别,故曰品。见“三十七道品”条。无量义经曰:“三明六通道品发。”台家立四种。
道器《佛学大辞典》
(术语)堪修佛道之器量也。戒本疏二下曰:“断彼相续,违慈恼他。损害道器,过中之甚。”
道地经《佛学大辞典》
(经名)一卷,后汉安世高译。修行道地经之略出。
道场《佛学大辞典》
(术语)梵语菩提曼拏罗Bodhimaṇḍala,谓佛成圣道之处。中印度摩竭陀国尼连禅侧,菩提树下之金刚座是也。西域记八曰:“菩提树垣正中有金刚座。(中略)贤劫千佛坐之而入金刚定,故曰金刚座焉。证圣道所,亦曰道场。”又得道之行法,谓为道场。维摩经菩萨品曰:“直心是道场。(中略)三十七品是道场。”又供养佛之处,谓为道场。辅行二曰:“严道场者,场者俗中亦以为祭神处也。今以供佛之处名为道场。”又学道之处,谓为道场。注维摩经四曰:“肇曰:闲宴修道之处,谓之道场也。”隋炀帝时以为寺院之名。佛祖统纪三十九曰:“隋大业九年,诏改天下寺曰道场。”又为法座之异名。慈悲道场,水陆道场等是也。
道场树《佛学大辞典》
(植物)菩提树也。此树下有成佛之金刚座,故谓为道场树。无量寿经上记极乐世界之菩提树曰:“其道场树无量光色,高四百万里。”
道场神《佛学大辞典》
(神名)道场之守护神也。唐华严经一曰:“复有佛世界微尘数道场神,所谓净庄严幢道场神。(中略)妙光照耀道场神。”大疏钞一下曰:“道场神从所依所守得名,下诸神众类皆同此。言道场者,非唯护佛道场。但有庄严道场之处即于中护故。”止观私记八曰:“道场神者,护法善神,如法华十罗刹,方等梦王等。”
道场观《佛学大辞典》
(术语)真言行者观所住之道场及所信之佛身,谓为道场观。其所住之道场,分器界与道场之二段。而就其器界言之。则显密诸教所明,有三轮五轮之不同。今明其中三轮,则初为风轮,次为水轮,次为地轮。此三轮之种子为。摄大轨上曰:“最初于下位,思惟彼风轮,贺字所安住,黑光焰流布。归命欠。次上安水轮,其色如雪乳,啭字所安住。归命鍐。复于水轮上,观作金刚轮,忽置本初字,四方通黄色。归命阿。”但地轮之中,有字之三重。三重虽为不同,然并是地轮之摄,故总称为地轮。初字为金轮之种子,次字为火轮之种子,后字为八叶莲华之种子,八叶莲华者,须弥山也。苏悉地出现品曰:“行者一缘想八峰弥卢山。”青龙轨曰:“一缘而观总八峰弥卢山。”略出经曰:“其山众宝所成而有八角。”大日经疏十二曰:“先想八峰须弥山王,八峰谓四面周匝作于峰。”八峰八角为八叶之标帜,故以须弥山为八叶莲华。是即于字金轮上弥满八功德水,于其中出生大莲华王,即须弥山也。而于两字之中间观字者,军荼利轨曰:“为成变化莲华故,当观览字门,流散赤焰而成火轮,其形三角,渐引量同水轮。忽然之间,从金龟背跃出八叶大莲华,金刚为茎。”是为成莲华故。观字也。已上为器界,已下为坛场,其八叶莲华上有八柱之楼阁。千手仪轨曰:“于莲华上有八大金刚柱,成宝楼阁。”即每叶有一柱,阁内安坛。其坛形量随行者之意可也。其形随方圆三角半月等法而不同。其量有大小重重。如摄真经所说。于坛上更观八叶之白莲华,已上明所住之道场。已下为能住之佛身。即观吾身而为佛身也。先于腰下想字,是即地轮黄色也。于腰想字。水轮白色也。于胸想字,日轮火轮赤色也。于发际想字,风轮黑色也。于顶上想字,虚空轮青色也。阿字是本不生理之种子,落种子于地轮,则待水土之缘始萌,是故地轮上有水轮,虽有水土之缘,然必待日轮之暖气,茎叶始具,故上有日轮(即火轮),虽有水土日轮之缘,然必待解脱之风而得具足生长,故上有风轮。纵有水土日风,然皆悉坚实,何能使物生长?故最上有空轮。如是观五字于五处,即所谓五字严身也。下自地轮,上至虚空,重重观置,而五大相互融通矣。此率都婆放光,周遍于法界,为毗卢遮那之身,有种种之庄严。坐于白莲华台,宝冠有五佛,舍那之身着白纱。我自始至终种种之事亦如是。若以本尊为本,则可以我为影。以吾为本,则可以本尊为影。观诸佛亦如是相融。是三平等观之义也。见秘藏记本。道场观有二种:一理观,二事观。于行者之身内观之,谓为理观,于身外观之,谓为事观。器界及道场观为事观,佛身观乃理观也。见秘藏记钞三。为此道场观,用不空成就之成所作智定。三摩地仪轨曰:“行者次应以成所作智三摩地想,于己身前观。无尽乳海,出生大莲华王金刚为茎,量同法界。上想七宝珍宝楼阁殿,如意珠以为庄饰。(中略)毗卢遮那如来身色如月,首戴如来冠,垂妙縠天衣,璎珞庄严,光明普照,无量无数大菩萨众前后围绕以为眷属。”
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