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Term Definition
标帜《佛学大辞典》
(术语)一作幖帜。标者表也,又旌旗也,标帜者,彰表之义。真言之法,以身印器具等彰表如来内证之德。大日经五曰:“秘密主,有造漫荼罗圣尊分位种子标帜,汝当谛听善思念之。”同疏四曰:“种种世谛门,皆是法界幖帜。”同演密钞九曰:“标帜者彰表之义也,谓彰表如来内证之德也。”玄应音义二十五曰:“幖帜,通俗文徽号曰标,私记曰帜。字皆从巾,或从木作标,谓以木为标,标而记之,此亦两通。”【标帜】(杂语)(一)利剑,此有二义:一、中智之义,密宗之中道,为诸法本不生,有(表)空(遮)不二,而有之边为本不生,空之边亦为本不生,故以本不生中道之剑为标帜。盖中道之智,不动于有之边,亦不动于空之边,故名不动尊。两部之辨事真言通用不动之深义在斯。二、降魔之义,魔者以无始之间隔为其体,故挥不二中道之智剑,则无量魔军不攻自降,表此义以智剑为标帜。(二)羂索,此有四义:一、系缚之义,缚四魔之意也。二、引摄之义,以大悲方便能引一切迷徒,使入于法界曼荼罗故。三、大寂静不动之义,何则喻三学则戒如扑贼定如缚贼,慧如杀贼。右手之剑,是风大之动,而为能杀之慧也,左手之索,是空大之不动,而为能缚之定也,是故两手所持合表动即不动之义也。大寂静与大定同。四、不动即动之义,以索缚住散动之魔是不动之义,引摄沉沦,是动之义也。(三)独股杵,此有四义:一、菩提心之义,二中一股杵之印(立左右之二中指),是最初发心三昧耶戒之印故,又为阿閦佛之三昧耶印故。二、能破之义,一股者上下锐利,而有能破之相,外道凡夫着于生死,声闻缘觉着于涅槃,今住焉舍焉取不二之实德,则生死涅槃之二执皆息,不倚二边,故不动也,即能破二执,故以上(破涅槃之执)下(破生死之执)锐利之独股表之。三、二利具足义,剑者上求菩提之智,索者下化众生之悲,独股杵者,通彻上下,表具足二利,即胜义(上求),行愿(下化),三摩地(二利本体),三种之菩提心也。不动以菩提心为其体,故以独股为标帜。四、三十七尊住心城义,独股者是一心法界也,四处各镌八叶之莲华者,四波罗蜜十六菩萨八供四摄也,最中所把处,彰四宝珠,中心埋一宝珠,是五佛也,故以是表三十七尊住心城之中道,一实本不生之妙慧(若依立印轨及底哩三昧耶经下卷则应以三股杵缚曰罗宝棒为标帜。何则?为尊之所持故,但古来多用上三种,故略而不注)。【标帜】(杂语)见“不动明王”条附录。
标月《佛学大辞典》
(术语)标者表也,经文譬之表示月之指,谓之标月。圆觉经曰:“修多罗教如标月指,若复见月了知所标毕竟非月。”
标领《佛学大辞典》
(术语)秀于物而为标帜首领也。高僧传六(僧叡传)曰:“姚兴问嵩:叡公何如?崇答:实邺卫之松柏,兴敕见之。(中略)兴后谓崇曰:乃四海之标领何独邺卫之松柏?”
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