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Term Definition
止《佛学大辞典》
(术语)定名七种之一。即禅定之异名也。梵语曰奢摩他Samatha,又名三摩地Samādhi,静息动心也。又心定止于一处也。常对观而言。依止拂妄,依观证真理也。佛地论一曰:“止谓三摩地。”起信论曰:“止者谓止一切境界相随顺奢摩他观义。”同义记下末曰:“奢摩他,此翻云止,但今就方便存此方语,约正止存梵言故也。”往生论注上曰:“译奢摩他曰止,止者止心一处不作恶也。”
止宿草庵《佛学大辞典》
(杂语)法华经信解品偈曰:“长者有智,渐令入出。经二十年,执作家事,示其金银,真珠玻璃,诸物出入,皆使令知。犹处门外,止宿草庵。自念贫事,我无此物。”是长者有智故运其方便也。此止宿草庵,譬般若时之转教付财。二十年者,标依二乘法而断惑证理也。
止恶门《佛学大辞典》
(术语)与止持门同。
止持《佛学大辞典》
(术语)二持之一,止者制止也,持者持戒也,制止身口之恶而行不杀不盗等,是依止而成持戒也。如五篇七聚之戒法是。行事钞中四曰:“戒体光洁,顺本所受,称之曰持,持由止成,号止持戒。”
止持作犯《佛学大辞典》
(术语)对杀盗之恶法而言,止者持戒也,作者犯戒也。反之,对慈悲等之善法而言,则止者犯戒也,作者持戒也。
止持戒《佛学大辞典》
(术语)五戒八戒等总为制止恶之戒法,故云止持戒。见“止持”条。
止持门《佛学大辞典》
(术语)见“止持”条。
止止不须说《佛学大辞典》
(杂语)佛于迹门法华止舍利弗请之语。法华经方便品曰:“止止不须说,我法妙难思,诸增上慢者,闻必不敬信。”
止犯《佛学大辞典》
(术语)于善法作之曰持,止之而不作,曰犯,依止而成犯是曰止犯。
止行二善《佛学大辞典》
(术语)犹言止持与作持也。即积极的行善根功德勇猛精进之善,消极的避作恶,而远离犯罪也。
止观《佛学大辞典》
(术语)梵名奢摩他,Śamatha毗钵舍那Vipaśyana译言止观,定慧,寂照,明静。止者停止之义,停止于谛理不动也。此就能止而得名。又止息之义,止息妄念也。此就所观而得名。观者观达之义,观智通达,契会真如也。此就能观而得名。又贯穿之义,智慧之利用,穿凿烦恼而殄灭之也。若就所修之方便而言。则止属于空门,真如门,缘无为之真如而远离诸相也。观者属于有门,生灭门,缘有为之事相而发达智解也。若就所修之次第而言,则止在前,先伏烦恼,观在后,断烦恼,正证真如。盖止伏妄念,譬如磨镜。磨已,则镜体离诸垢(是断惑),能现万像(是证理),是即观也。若真止真观必为不二,以法性寂然是止,法性常照是观也。然则真观必寂然,故观即止,真止必明净,故止即观也。注维摩经曰:“什曰:始观等系心一处名为止。静极则明,明即慧为观也。”同五曰:“肇曰:系心于缘谓之止,分别深达谓之观。”止观三曰:“息义者,诸恶觉观,妄念思想,寂然休息。(中略)是就所破得名是止。息义停义者,缘心谛理,系念现前,停止不动。(中略)此就能止得名,即是停止义。观穿义者,智慧利用,穿灭烦恼。(中略)此就所破得名,立观穿观也。观达义者,观智通达,契会真如。(中略)是就能观得名,立观达观。”同一曰:“法性寂然名止,寂而常照名观。”又曰:“无明即明,不复流动,故名为止。朗然大净,呼之为观。”同二曰:“观如灯,止如密室。”起信论曰:“止谓止一切境界相,随顺奢摩他观义故,观谓分别因缘生灭相,随顺毗钵舍那观义故。”同义记下末曰:“奢摩他此翻云止,但就方便存此方语约正止存梵言也。毗钵舍那亦如是也。以双现前时正名止观故。”止观辅行一曰:“中道即法界,法界即止观。止观不二,境智冥一。”小止观曰:“若夫泥洹之法,入乃多途。论其急要,不出止观二法。所以然者,止乃伏结之初门,观是断结之正要,止则爱养心识之善资。观则策发神解之妙术,止是禅定胜因。观是智慧之由藉,若人成就定慧二法。斯乃自利利人法皆具足。”止观一曰:“止观明静,前代未闻。”同辅行曰:“止观静,观体明也。”又曰:“此之止观,天台智者说己心中所行法门。”大乘义章十曰:“止者外国名奢摩他,此翻名止,守心住缘,离于散动故为止。止心不乱,故复名定。观者外国名毗婆舍那,此翻名观。于法推求简择名观,观达称慧。”
止观不二《佛学大辞典》
(术语)法性寂然为止,寂而常照为观,止如明镜止水,观如明镜止水影现万象,故止与观者,不二一体也。辅行一曰:“中道即法界,法界即止观,止观不二,境智冥一。”
止观义例《佛学大辞典》
(书名)二卷,唐湛然述。分七科而释圆顿止观。从义为之纂要,处元为之随释。
止观十法《佛学大辞典》
(名数)有十法而成止观也。又名十乘观法。
止观十观《佛学大辞典》
(名数)一阴界入,二烦恼,三病患,四业相,五魔事,六禅定,七诸见,八增上慢,九二乘,十菩萨。此十者止观所对之境也。见止观五。
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