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Term Definition
百一众具《佛学大辞典》
(名数)与百一供身同。
百一供身《佛学大辞典》
(名数)又曰百一物,百一众具。三衣六物之外,一切资道之什具也。百者概称多数之名,非限于百。为比丘者于三衣六物之外,种种之什器,唯得蓄一个。是曰百一供身。其一个之外,名为长物。长物者,不行名为说净之一种法,则不得蓄之。然比丘之根性有三品,上品但蓄三衣,中品更蓄百一,下品更蓄长物。行事钞下曰:“百一供身,令受持之。长物及余,令说净蓄。萨婆多云:百一物各得蓄一,百一之外皆是长物。”同资持记曰:“百一供身谓时须要用者,长物局衣,更收钱榖等物故云及余也。”释氏要览中曰:“百一物大概之辞也。萨婆多论云:百物各可蓄一也。”
百一物《佛学大辞典》
(名数)与百一供身同。
百一病恼《佛学大辞典》
(名数)一大增损则百一病生,四大增损,则四百四病生也。维摩经方便品曰:“是身为灾,百一病恼。”
百一羯磨《佛学大辞典》
(书名)百一之义,如百一供身之百一,其法数多,故曰百。其数多之法各有一种之羯磨,故曰百一羯磨,羯磨者。僧中作事,求众同意赞成,而成就其事之作法也。有根本说一切有部百一羯磨,大沙门百一羯磨法之二部。
百万遍《佛学大辞典》
(行事)唱弥陀之名号百万遍也,满百万遍者。必得往生,唐道绰禅师依木槵子经,检得百万遍之文,会之于阿弥陀经之七日念佛,七日不断,即满百万遍。自修之也。伽才净土论上曰:“如经说:若人念阿弥陀佛得百万遍已去,决定得生极乐世界。绰禅师检得此经,若能七日念佛即得百万遍也,由此义故经中多道七日念佛也。”同下曰:“问曰:经虽说七日念佛即得往生,未知念几许佛名得往生也。答曰:如绰禅师检得经文,但能念佛一心不乱得百万遍已去者,定得往生。又绰禅师依小阿弥陀经七日念佛检得百万遍也。是故大集经、药师经、小阿弥陀经、皆劝七日念佛者,此意明矣。”
百丈《佛学大辞典》
(人名)唐洪州百丈山之大智禅师怀海,马祖道一禅师之法嗣也。师始创禅门之规式,所谓百丈清规是也。见传灯录六,会元三。
百丈三日耳聋《佛学大辞典》
(公案)百丈再参马祖之顷,祖见丈来。拈禅床角头拂子竖起。丈云:即此用,离此用。祖挂拂子于旧处。侍立片时,祖曰:你已后将什么为人?丈挂拂子于旧处。祖即振威一喝,丈大悟。后来谓黄檗云:我当时被马祖一喝,直得三日耳聋。黄檗不觉悚然吐舌。见传灯录六,百丈传,会元三大智章。
百丈忌《佛学大辞典》
(行事)正月十七日也。百丈怀海禅师始创禅林之清规,时在住持之职。故特修百丈忌。
百丈清规《佛学大辞典》
(书名)画唐百丈山怀海禅师之禅门规式者,称为古清规,今不传。后元百丈山德辉禅师奉敕改修之。称为敕修百丈清规,有八卷。世所传者是也。
百丈野狐《佛学大辞典》
(公案)百丈上堂,常有一老人听法,随众散去。一日不去,丈乃问立于前者何人。老人云:某甲,于过去迦叶佛时曾住此山。有学人问:大修行底人还落因果无?某甲答他道:不落因果。后五百生堕野狐身。今请和尚代某甲下一转语,使脱野狐身。丈曰:不昧因果。老人于言下大悟,礼拜曰:某甲既脱野狐身,遂住在山后,依亡僧之事例。师使维那白槌告众曰:食后送亡僧。大众言议,一众皆安,涅槃堂亦无病人,何故如是。食后只见师领众至山后岩下,以拄杖指出一死狐,依法火葬之。师至晚上堂,举前因缘。黄檗便问古人错对一转语,五百生堕野狐身。欲转转不错,作个什么?师曰近前来,与你道。檗遂近前,师与一掌。师打手笑曰:将谓胡须赤,更有赤须胡。见会元三,大智章,从容录八则,无门关二则。
百不会《佛学大辞典》
(术语)见“百不知”条。
百不知《佛学大辞典》
(术语)又曰百不会。一切不知不会也,所谓非思量底。莫妄想也。大慧普说上曰:“你要真个参,但一切放下,如木死人相似,百不知百不会,蓦地向不知不会处得个一念子破,佛也不奈你何。”
百二十八使《佛学大辞典》
(名数)大乘俱舍之见思二惑总数也。【百二十八使】(名数)与百二十根本烦恼同。
百二十八尊《佛学大辞典》
(名数)见“三十七尊”条。
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