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Term Definition
知《佛学大辞典》
(术语)了了自觉也。禅源诸诠二曰:“问:诸缘绝时,有断灭否?答:虽绝诸念,亦不断灭。问:以何证验,云不断灭?答:了了自知,言不可及。师即印可云:只此是自性清净心,更勿疑也。若所答不契,即但遮诸非,更令观察。毕竟不与他先言知字,直待自悟,方验实是亲证其体,然后印之,令绝余疑。故云默传心印。所言默者,唯默知字,非总不言。六代相传,皆如此也。至荷泽时,恐宗旨灭绝,遂明言知之一字众妙之门。”同三曰:“设有人问:每闻诸经云,迷之即垢,悟之即净;纵之即凡,修之即圣;能生世间出世间一切诸法,此是何物?答云是心。愚者认名,便谓已识。智者应更问:何者是心?答:知即是心。今时学禅人多疑云:达摩但说心,荷泽何以说知?如此疑者,岂不似疑云?比只闻井中有水,云何今日忽觉井中湿耶?思之思之,直须悟得水是名不是湿,湿是水不是名,即清浊水波凝流无义不通也。以例心是名不是知,知是心不是名,即真妄垢净善恶无义不通也。”
知与智之别《佛学大辞典》
(杂语)禅源诸诠三曰:“空宗以分别为知,无分别为智,智深知浅,性宗以能证圣理之妙慧为智,以该于理智通于凡圣之灵性为知,知通智局。”同二曰:“智局于圣,不通于凡。知即凡圣皆有,通于理智。”
知世间《佛学大辞典》
(术语)梵语路迦惫Lokavid,译曰知世间。如来十号之一。谓知一切世间之法也。智度论二曰:“复名路迦惫:路迦,秦言世。惫,名知。是名知世间。”
知之一字《佛学大辞典》
(术语)唐释宗密,自荷泽得悟入之处。谓知之一字,说破吾人之心性而无余蕴。宗密之禅源都序上之二曰:“诸法如梦,诸圣同说。故妄念本寂,尘境本空。寂寂之心,灵知不昧,即是空寂之知,是汝真性。任迷任悟,心本自知,不藉缘生,不因境起。知之一字,众妙之门。”同上之二曰:“六代相传皆如此也。至荷泽时他宗竞播,欲求默契,不遇机缘。又思达磨悬丝之记,恐宗旨绝灭,遂明言知之一字众妙之门。”
知事《佛学大辞典》
(职位)僧院司事务僧之总名。禅院诸役拟朝官,分两班,都寺,监寺,副寺,维那,典座,直岁诸役为东班,称此等僧为知事。僧史略中曰:“案西域知事僧总曰羯磨陀那,译为知事,亦曰悦众,谓知其事悦其众也。稽其佛世,饮光位众于灵鹫,身子莅事于竹林,及沓婆摩罗年甫十六已证应真。其念身不牢固,请为僧知事。”
知净《佛学大辞典》
(术语)见“知净语”条。
知净语《佛学大辞典》
(术语)比丘有净语,犹如忌词。如比丘要草木时,谓斫木摘花等,是为不净语。谓“知之”“看之”者,是为净语。又如对金钱而言“收”“取”等,是尽属不净语。净语凡有四种,一汝知是,二汝看是,三我须是,四我与是。从此四净语中之第一种曰知净语。又云知净。行事钞中坏生种戒曰:“五分凡诸草木若有所须,语净人言汝知是。若不解者,又语言汝看是。若不解,复语我须是。若不解,复语我与是。坏地亦然。”同资持记中三之一曰:“五分初明净语,次列四种。解一即止,随言通得。四皆云是,即指前物。”同畜钱宝戒曰:“僧祇云:若凡得钱及安居衣,直不得以手取。使净人知,无者指脚边地语言:是中知。”同资持记曰:“无者,谓无净人,暂安地处。言是中知,即净语也。”
知客《佛学大辞典》
(职位)又云典客,典宾。禅林司宾客之接待者。
知寮《佛学大辞典》
(职位)寮主之异名。
知库《佛学大辞典》
(职位)禅林司仓库者。又曰库头。
知恩报德《佛学大辞典》
(术语)知师父之恩德而报谢之也。往生论注上曰:“知恩报德,理宜先启。”
知恩报德益《佛学大辞典》
(术语)现生十种益之一。信弥陀者,喜身蒙恩德,以报谢之念为事之利益也。
知息出《佛学大辞典》
(术语)十六特胜之一。于数息观,觉照出息分明也。
知息遍身《佛学大辞典》
(术语)十六特胜之一。谓由欲界定证未至地之定时,证身及定法皆虚假也,息之入出遍身,微而如有,有而如无也。
知息长短《佛学大辞典》
(术语)十六特胜之一。谓调心渐熟,至观照明了,觉知息之出入长短之想也。
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