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Term Definition
杨叶《佛学大辞典》
(譬喻)若有小儿啼,则与杨树之黄叶以止啼。譬佛之方便也。涅槃经二十曰:“如彼婴儿啼哭之时,父母即以杨树黄叶而语之言:莫啼莫啼,我与汝金。婴儿见已,生真金想,便止不啼。然此杨叶定非金也。”
杨岐《佛学大辞典》
(人名)宋袁州杨岐山方会,与黄龙山慧南皆为临济六世慈明圆禅师之法嗣,各立一派,称为扬岐黄龙。师于宋仁宗庆历六年寂。见续传灯录七。
杨文会《佛学大辞典》
(人名)字仁山,清安徽石埭县人。生于道光丁酉十一月十六日。卒于宣统辛亥八月十七日,年七十五。生平好读奇书。凡音韵历算天文舆地,以及黄老庄列,靡不领会。二十七岁时,曾于皖省书肆中得大乘起信论一卷。病后检阅他书,举不惬意。读起信论,乃不觉卷之不能释也。由是遍求佛经。一心学佛。悉废其向所为学。以为末法世界,全赖流通经典,普济众生。北方龙藏,既成具文。双径书文,又毁于兵燹。于是发心刻书本藏经,俾广流传。乙丑年乃就金陵差次,擘画刻经事。校勘刻印而外,或诵经念佛,或静坐作观,往往至漏尽而寝。是岁参考造像量度经,及净土诸经,延画家绘成极乐世界依正庄严图,十一面大悲观音像,并搜得古时名人所绘佛菩萨像,刊布流通。戊寅曾惠敏奉使欧洲,随赴英法,考求法国政教生业甚详。丙辰春,应刘芝田星使召,随往英伦,考察英国政治制造诸学。深明列强立国之原。时已五十有三矣。厥后见仕途之芜杂,誓不复与政界相往还。乃于东瀛购得小字藏经全部,闭户诵读。庚寅夏,走京师,礼旃檀佛像,并求藏外古德逸书。又寓书日本南条文雄,广求中国失传古本。南条学梵文于英国,与居士素稔。厥后由海外得来藏外书籍二三百种。因择善付梓。甲午与英人李提摩太君译成英文大乘起信论,以为他日佛教西行之渐。丁未秋,就刻经处开佛教学堂曰祇桓精舍。冀学者渐通中西文,以为将来往天竺振兴佛教。国文英文同志任之,佛学居士自任之。就学缁素二十余人,日有进益。未两稔,因经费不给而止。居士弘法四十余年,流通经典至百余万卷,印刷佛像至十余万张。着有大宗地玄文本论略注二卷,佛教初学课本,阴符道德庄列发隐诸书。又等不等观杂录,则居士殁后所刻之遗著也。徐君文霨云:先生既由莲池憨山上穷贤首清凉,而溯其源于马鸣龙树。于以入毗卢之性海,契弥陀之愿门。故居恒自言教宗贤首,行在弥陀。又尝与李澹缘居士书曰:念佛法门,普摄三根。中人以上,宜以三经一论为津梁。更以大乘起信论为入道之门。通达此论,则楞严楞伽华严法华等经自易明了。尝立量云:念佛往生是有法,自力他力为宗,因云因果相感故,喻如车两轮。尝约桂伯华居士专心研究因明唯识二部,期于彻底通达。为学佛者之楷模,不至颟顸儱侗走入外道而不自觉。实振兴佛法之要门。且于净土道理深为有益。盖庄严净土,总不离唯识变现也(云云)。其详见杨仁山居士事略,玆撮其大要耳。
杨枝《佛学大辞典》
(物名)梵曰惮哆家瑟诧Dantakāṣṭha,译曰齿木。啮小枝之头为细条,用刷牙齿者。杨枝者义译也。寄归传一曰:“每日旦朝须嚼齿木揩齿,刮舌务令如法,盥漱清净,方行敬礼。(中略)其齿木者,梵云惮哆家瑟诧。惮哆译之为齿,家瑟诧即是其木。长十二指,短不减八指,大如小指。一头缓须熟嚼,良久净刷牙关。(中略)齿木名为杨枝,西国柳树全稀,译者辄传斯号,佛齿木树实非杨柳。那烂陀寺,目自亲观,既不取信于他,闻者亦无劳致惑。检涅槃经梵本,云嚼齿木时矣。”大日经疏五曰:“彼当取优昙钵罗或阿说他木端直嫞好者,不粗不细剂十二指量,凡一切量法皆用大拇指上节侧而相捻,是其正数也。此二木是过去佛菩提树,若无者当求有乳之木,谓桑谷等。”凡西国请俗人,先赠齿木及香水等,而祝其人之健康,以表恳请之意,故请佛菩萨亦用杨枝净水。观音忏法曰:“我今具杨枝净水,惟愿大悲哀怜摄受。”毗尼日用切要曰:“取杨枝,律中名曰齿木。杨有四种,皆可梳齿也:一白杨,叶圆。二青杨,叶长。三赤杨,霜降叶赤。四黄杨木,性坚致难长。今咸以柳条当杨枝,柳条垂下,乃小杨也。若无柳处,将何梳齿?须知一切木皆可梳齿,皆名齿木。但取性和,有苦味者嚼之,不独谓柳木一种。”

又梵网经心地品曰:“不得樗蒲。(中略)爪镜,蓍草,杨枝,钵盂,髑髅,而作卜筮。”明蕅益梵网经合注六曰:“杨枝即樟柳神。”

杨柳观音《佛学大辞典》
(菩萨)三十三观音之一。以杨柳为三昧耶形之观音也。杨柳取其柔顺,不知起因。
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