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Term Definition
毗世《佛学大辞典》
(流派)又作鞞世,鞞世师,卫世。新云吠世史迦。胜论师之梵名也。见“吠世史迦”条。
毗世沙蜜多罗《佛学大辞典》
(人名)Viśeṣamitra,成唯识论十大论师之一。译曰胜友。见唯识述记一本。
毗伽摩《佛学大辞典》
(饮食)雪山中良药名。见慧琳音义十三。梵Vigama。
毗伽罗《佛学大辞典》
(杂名)Vyākaraṇa,新译曰毗耶羯刺諵,又云毗何羯唎拏。译曰声明记论。关于五明中声明,即语学之俗书总名也。慈恩寺传三曰:“印度梵书名为记论,其源无始,莫知作者。每于劫初,梵王先说,传授天人。以是梵王所说,故曰梵书。其言极广,有百万颂,即旧译云毗伽罗论者是也。然其音不正。若正,应云毗耶羯刺諵(音女咸反),此翻为声明记论。以其广记诸法能诠,故名声明记论。昔成劫之初,梵王先说,具百万颂。后至住劫之初,帝释复略为十万颂。其后北印度健驮罗国婆罗门睹罗邑波腻尼仙又略为八千颂,即今印度现行者是也。近又南印度婆罗门为南印度王,复略为二千五百颂,边鄙诸国多盛流行,印度博学之人所不遵习。此并西域音字之本,其支分相助者。复有记论略经,有一千颂,又有字体三百颂。又有字缘两种:一名间择迦,三千颂。二名温那地,二千六百颂。此别辩字缘字体。又有八界论八百颂,此中略合字之缘体。”又寄归传四谓:“一、创学悉谈章,亦名悉地罗窣睹Siddhir astu,此云成就吉祥章,本有四十九字,共相乘转,成十八章,总有一万余字,合三百余颂(以三十二字为一颂)。相传是大自在天所说,六岁童子学之,六月方了。二、苏呾罗Sutra,一切声明根本经也。译略诠,谓略诠要义,有一千颂。是波尼你Paṇini仙所造,八岁童子诵八月。三、驮睹章Dhatu,有一千颂,专明字元,功用如上经。四、三弃罗章Khila,弃罗者,荒梗之义,如田夫开创畴畎,故可云三荒章:一頞瑟吒驮睹Astadhātu,有一千颂,使晓七例(即八转声,即苏槃多声,Subanta),十罗声(有十种罗字,明三世之异),述二九之韵(丁岸多声之十八转)。二文茶(Maṇḍa Muṇḍa)凡一千颂,明合成之字体,如树之一目,梵云苾力叉Vṛkṣa,引二十余句经文共相杂糅,方成一事之号。三邬拏地Uṇadi,则与上文茶大同,广略为异。此三荒章,十岁童子三年勤学,方解其义。五、苾栗底苏呾罗Vrtti-sutra,即前苏呾罗之释。于上古作释,其类多,于中妙者十八千颂,中天竺那兰陀寺学士阇耶昳底Jayāditya所造。殁,距今三十载。已上声明论之五经,犹如支那之五经。六、朱你Curṇi,有二万四千颂,释苾栗底苏呾罗,学士钵颠社罗Patañjali所造。明习前经。学之,三年方了。七、伐[木*致]呵利论Bhartrhari-śāstra,有二万五千颂,释前之朱你,大学士伐[木*致]呵利所造。是护法Dharmapāla同时人。殁,距今四十年。八、薄伽论Vākyapadiya,颂有七千,释七千颂。述圣教量及比量之义,作者同上。九、荜拏,有本颂三千,伐[木*致]呵利所造。释有一万四千颂,护法菩萨所造。极天地之奥秘,穷人伦之精华。若人学至此,方曰善解声明。”又唯识枢要上末曰:“劫初梵王创造一百万颂声明论,后帝释略为十万颂,次有迦多没罗仙,略为一万二千颂。次有波腻尼仙,略为八千颂。已上四论总名处所,为根本之声明也。今现行者仅为后二经。又有声明论三百颂,波腻尼仙所造。有声明略本颂一千颂,后有八界论八百颂。又有闻释迦论一千五百颂。又有温那地论二千五百颂。此五声明并名根裁,为根本之处所声明生智解之所依也。然护法菩萨造二万五千颂,名杂宝声明论(寄归传所谓荜拏也),西方以声明为究竟之极论,盛行于世。”百论疏上之下曰:“毗伽罗论释诸音声法。”涅槃经疏五曰:“毗伽罗论者,此云字本论。”婆薮槃豆法师传曰:“八部毗伽罗论及四皮陀六论。”
毗佉罗《佛学大辞典》
(人名)须达长者家老婢之名。掌长者库藏之财宝。常腰系数百键钥。出纳取与,一切委之。性悭贪,嫌佛法,作此言:吾家长者愚迷,受沙门术,供给无止。遂发恶愿欲不见闻三宝。末利夫人闻之,与须达共谋,欲以佛力调伏彼。一日,请佛于宫中,使彼持珍宝至宫中。老婢于宫中遭佛,以扇掩面,不欲见佛。佛以神力现无数之佛,彻扇使见之。彼既见佛,疾走归家,以白叠缠头,入木笼中卧。佛曰:此女于我无缘,于罗睺罗有因缘,彼能化之。乃还祇洹告罗睺罗使度彼女。罗睺罗身变转轮圣王,至须达家,变老婢为玉宝女。老婢大喜,受圣王十善戒。心既调伏,于是罗睺罗复本身,为说三归,授五戒,老婢闻法未举头顷,证须陀洹果。见观佛三昧海经六,法苑珠林九十六。梵Vikārā。
毗低罗《佛学大辞典》
(人名)须达长者家老婢之名。高丽本之观佛三昧经作毗佉罗。见“毗佉罗”条。
毗何羯喇拏《佛学大辞典》
(杂名)Vyākaraṇa,见“毗伽罗”条。
毗佛略《佛学大辞典》
(术语)Vaipulya,又作鞞佛略,裴佛略。新云毗富罗。十二部经之第十。译曰方广经。称方正广大之经典。小乘之长阿含经,大乘之华严法华等诸经是也。若对于小乘,则一切之大乘经悉为方广经。大乘义章一曰:“毗佛略经,此名方广。理正曰方,义备名广。若依小乘,诸正为方,言多曰广。”慧琳音义二十六曰:“毗佛略,此云方广。”大日经疏九曰:“梵音毗富罗,是广大义。谓深广无际不可测量,如是诸法自体,名毗富罗法界。”然智度论三十三曰:“广经者,名摩诃衍,(中略)鞞佛略(力夜反),秦言未曾有经。”是上所谓毗佛略,即方广经,称为摩诃衍,译曰广经。毗佛略,译为第十一部之未曾有经。然他经论,未曾有经之梵名为阿浮达磨。二者相异,应考。
毗侈遮罗《佛学大辞典》
(术语)鞞侈遮罗那三般那之略。
毗俱胝《佛学大辞典》
(菩萨)Bhrukuṭi,又作毗俱知。胎藏界观音院三十七尊中之一尊也。谓之毗俱胝菩萨。又云毗俱胝观音。又云毗俱胝天女(八大观音之一),毗俱胝者,皱之义,此天女从观音额上之皱中生,故名毗俱胝。译曰瞋目。三目四手忿怒形之天女也。不空羂索心咒王经下曰:“毗俱胝天女,毗俱胝,周言瞋目。”大日经疏五曰:“观音左边置圣者毗俱胝,其身四手,右边一手垂数珠鬘,一手作施愿印,左边一手持莲华,一手持军持。面有三目,如摩醯首罗像,首戴发冠,如毗卢遮那发髻冠形。”同十曰:“佛大会中,时诸金刚现大可畏降伏之状,状如无有能伏之者。时观音额皱中现此菩萨,西方谓额上皱文为毗俱胝,如今人忿时额上有皱也。此菩萨现身作大忿怒之状,时诸金刚皆有怖心,入金刚藏身中。时彼毗俱胝进至执金刚藏前,时彼亦大怖畏,入如来座下而言:愿佛护我。时佛谓彼毗俱胝言:姊汝住。时毗俱胝即住已白佛,唯佛所教敕,我当奉行。”苏婆呼经下曰:“苾唎俱胝,此云忿像也。”陀罗尼集经六,有观自在毗俱胝菩萨三昧法印咒品,具说念诵之法。
毗俱胝菩萨《佛学大辞典》
(菩萨)尊称毗俱胝天女曰菩萨。见“毗俱胝”条。
毗俱胝菩萨一百八名经《佛学大辞典》
(经名)一卷,赵宋法天译。佛说毗俱胝菩萨一百八名之咒。持者得生于极乐世界。
毗俱胝观音《佛学大辞典》
(菩萨)八大观音之一。毗俱胝天女,从观音额上生之忿怒身也。见“毗俱胝”条。
毗兰多《佛学大辞典》
(地名)又作毗兰,国名。佛于此国受毗兰若婆罗门之请。三月安居。但食马麦。即如来九恼之一也。大宝积经二十八曰:“如来昔在毗兰多国,受毗兰若婆罗门请,三月安居而食麦。”兴起行经下曰:“我及卿等于毗兰邑,故食浮麦九十日。”梵Vairantya。
毗兰若《佛学大辞典》
(人名)婆罗门名。请佛安居,废忘而不知佛至,如来于三月唯食马麦(引宝积经文毗兰多下),然智度论等谓之阿耆达婆罗门。是毗兰若取其国邑而名,阿耆达多应为其本名。巴Veraūja。
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