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Term Definition
护摩木《佛学大辞典》
(物名)修护摩时焚于炉中者。要段木与乳木二种。段木者,松等之干木,段段切之者。乳木者桑等之生木,有湿气者。先积段木于炉内,于其上置乳木,以强火力。其木材之种类及寸法削状,依于增益等四种坛法而各异。见护摩供事钞中。
护摩法五种色《佛学大辞典》
(术语)见“护摩”条。
护摩法由来《佛学大辞典》
(故事)大日经疏十九曰:“外典净行围陀论中,有火祀法。然大乘真言门亦有火法。所以然者,为摄伏一类故,以言韦陀事而摄伏之。然其义趣犹如天地不可相并。(中略)佛所以作此说者。欲伏诸外道,分别邪正,令彼知有真护摩故。以诸净行等于所宗韦陀典,自谓秘密而生慢心。今佛自说韦陀原本,而于其中更显正理真护摩法。此佛韦陀,当知最为第一秘密之藏,彼闻已生希有心,即生信解也。我昔未成正觉,无所晓知,略说如上四十四种火法,广则无量。如韦陀典中具明,今成正觉,复说真慧之火十二种法。所谓能成大事,除尽一切垢障之暗而成大事,不同往昔邪道非法之行也。”百论疏中上曰:“外道谓火是天口,故就朝暝二时再供养火。问外道何故谓火为天口耶?答:俱舍论云:有天从火中出。语言:诸天口中有光明,谓言是火,故云天口。(中略)外道谓火是天口,正烧苏等十八种物,令香气上达诸天,天得食之,令人获福,将欲烧时前遣人咒然后烧。”
护明大士《佛学大辞典》
(杂名)释迦如来生于睹史多天,号护明大士。见正宗记一。
护月《佛学大辞典》
(人名)梵名Candragupta,又曰月藏。中印度那烂陀寺之沙门,与护法论师同代。尝造辨中边论之释,说赖耶缘起论,唱道本有种子之说。见西域记九,唯识述记二末等。
护法《佛学大辞典》
(术语)护持自己所得之善法也。又拥护佛之正法也。俱舍论二十五曰:“护法者,谓于所得善自防护。”无量寿经上曰:“严护法城。”佛菩萨觉世济人之道,无大有力者护之,则道将灭。故上自梵天帝释八部鬼神,下至人世帝王及诸檀越,皆保护佛法之人,称之曰护法。

又(人名)Dharmapāla,菩萨名。佛灭后一千年出生于南印度达罗毗荼国之建志补罗城,大臣之长子,梵名达磨波罗。见西域记十。极瑜伽唯识之旨,与清辨菩萨争有空之义,造世亲菩萨唯识论三十颂之解释,而弘其正宗,传法于戒贤论师,年三十二,寂于摩竭陀国之大菩提寺。临终之日,空中有声曰:此是贤劫千佛之一佛也。见唯识述记一本。

护法善神《佛学大辞典》
(术语)于佛法添力之神。如四天王帝释等。
护法天童《佛学大辞典》
(术语)护法善神之使者,为护持佛法者,故云护法。为有法力人所使,中为天童形而来者。天童者天人之童形也。
护法录《佛学大辞典》
(书名)十卷,明宋濂蓍,祩宏集。
护法心《佛学大辞典》
(术语)菩萨十信位之第七。能保护任持一切佛法之心。
护法神《佛学大辞典》
(术语)四天王,坚牢地祇等护持佛法之神。各于佛前为护法之誓,弥漫于诸大乘经。
护法论《佛学大辞典》
(书名)一卷,宋无尽居士张商英着。广破欧阳修之谤佛。
护法阿罗汉《佛学大辞典》
(术语)六种阿罗汉之一。于自己所证之法,心生爱乐,而常护持者。不然,则有退失所得阿罗汉果之恐也。
护磨《佛学大辞典》
(术语)即护摩也。
护童子法《佛学大辞典》
(修法)大梵天王诣佛所曰:世有十五鬼神,对于诸童子,作种种之恼害。我说其鬼神之形相及童子恼害之相,及驱除之法。其调治之法有大鬼神王,名旃檀干闼婆,于诸鬼神最为上首,当以五色之线诵此陀罗尼,一遍一结,作一百八结,并书其所害鬼神之名,使人齎此书与线言于彼徒,今疾走速如风。神王与其眷属皆从十五神所在,以彼五色线缚其鬼神,俾勿害众生。因以种种之美味饮食香华灯明及乳粥供养神王。梵王复言:若有女人不生男女,或在胎中失坏堕落,或已生夺命,此诸女等欲求子息保命长寿,当系念而修行善法,于月之八日十五日受持八戒,洗浴清净,着新净衣,礼十方之佛,至中夜运小芥子,置己顶上,诵我所说之陀罗尼,则令此女人如意,所生男子,安稳无苦,尽其形寿,而勿中夭。若有鬼神不顺我咒,我当使其头为七分,如阿梨树枝。因而说咒,世尊又说一咒,除童子之难。见护诸童子陀罗尼经。鬼神之形相与被恼之相状如图。
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