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Term Definition
祇哆槃林《佛学大辞典》
(地名)誓多林之意,见“祇树”条。
祇哆槃那《佛学大辞典》
(地名)Jetavana,旧称祇哆槃那。新称逝多饭那,誓多饭那。译作胜林。祇洹精舍所在之处。见“祇树”条。翻梵语九曰:“祇洹林,应云祇哆槃那,亦云祇哆槃林。译曰:祇多者胜,槃那者林。华严经三十一卷。”
祇园《佛学大辞典》
(地名)又作祇洹,祇桓。祇园为祇树园,祇陀园,祇树给孤独园之略。洹桓二字,经论互用。或云梵语,或云汉语。桓者林也。释要曰:“祇桓者,梵语也。若作方言释者,应法师曰:桓即林也,即祇陀太子林也。以古桓字与园字同用也”。案祇园若为梵语,则洹字为正,桓为假借。若为汉语,则桓字为正,洹为假借也。见祇树条附录。
祇园图经《佛学大辞典》
(书名)一卷,南山道宣着。
祇园寺蚁《佛学大辞典》
(传说)精舍建立时过去世世于地见蚁。净心诫观发真钞中本曰:“灵感传云:须达共舍利弗,往图精舍(即祇洹也),须达自捉绳一头。舍利弗自捉一头,共经精舍。(中略)舍利弗惨然忧色,即问尊者何故忧色?答曰:汝今见此地中蚁子不?答曰见。时舍利弗语须达言:汝于过去毗婆尸佛,亦于此地,为彼世尊,起立精舍。而此蚁子在此中生,乃至七佛以来。汝皆为佛起立精舍,而此蚁子亦在此中。至今九十一劫,受一种身,不得解脱。”
祇园精舍《佛学大辞典》
(堂塔)祇陀园林须达精舍之略。涅槃经二十九曰:“时须达长者白舍利弗:大德!此大城(指舍卫城)外何处有地,不近不远,多饶泉池,有好林树,花果蔚茂,清净闲豫,我当于中为佛世尊及比丘僧造立精舍。舍利弗曰:祇陀(太子名)园林,不近不远,(中略)此处最胜,可安立精舍云云。”
祇园精舍兴废《佛学大辞典》
(故事)法苑珠林三十九曰:“依宣律师祇洹寺感通记云:经律大明祇洹寺基趾,多云八十顷地一百二十院。准约东西近有十里,南北七百余步。祇陀须达二人共造,成之已后,经二百年,被烧都尽。则当此土周姬第十三王平王三十一年。(中略)于后五百年,有旃育迦王,依地而起,十不及一。经于百年,被贼烧尽。经十三年,有王六师迦者,依前重造。屋宇壮丽,皆宝壮严。一百年后,恶王坏之,为杀人场。云云。”
祇园精舍无常院《佛学大辞典》
(堂塔)释氏要览下曰:“西域传云:祇桓西北角,日光没处,为无常院。若有病者,当安其中。意为凡人内心贪着房舍衣钵道具,生恋着心,无厌背故。制此堂,令闻名见题悟一切法无彼常故。”
祇园精舍钟《佛学大辞典》
(物名)祇园图经曰:“无常院中有一堂,但以白银为饰。院有八钟,四为白银,四为颇梨。银钟在院之四角,起而置之。颇梨钟在无常堂之四角。其颇梨钟,形如腰鼓,鼻有一金毗仑,乘金狮子,手执白拂。病僧之气(无常堂置病僧)将大渐时,从是金毗仑之口说无常苦空无我,手举白拂,钟即自鸣,音中说诸行无常是生灭法生灭灭已寂灭为乐。病僧闻音,苦恼即除,得清凉之乐,如入三昧,往生于净土。(中略)银钟者帝释所作,颇梨钟者月天子所造,其声所至百亿世界,至佛灭度,二钟上去,各还本土。”
祇园精舍颇梨钟《佛学大辞典》
(物名)出祇园图经。往生要集上本曰:“祇园寺无常堂四角,有颇梨钟。钟音中,亦说此偈。”见“钟”条附录。
祇多蜜《佛学大辞典》
(人名)Gitamitra,沙门名。译曰歌友。开元释教录三曰:“沙门祇多蜜,或云祇密多,晋云歌友。西域人,识性通敏,聪达宏远。志存弘化,无惮远游,爰于晋代译菩萨十住等经二十三部。
祇夜《佛学大辞典》
(术语)Geya,旧译曰重诵偈,重颂。新译曰应颂。前段所说经文之义,更为偈颂者,即重说其义故云重颂。与前段之经义相应故云应颂。是十二部经之一。大乘义章一曰:“祇夜,此翻名为重诵偈也。以偈重诵修多罗中所说法义,故名祇夜。”玄义六上曰:“祇夜者,诸经中偈,四五七九言,句少多不定。重颂上者,皆名祇夜也。”华严疏钞二十一曰:“祇夜者,此云应颂。一与长行相应之颂,由于长行说未尽故,杂集云不了义经,应更颂释。二为后来,应更颂故。涅槃云:佛昔为诸比丘说契经竟,尔时复有利根众生,为听法故,后至佛所,即便问人:如来向者为说何事?佛时知已,即因本经,以偈颂曰:我昔与汝等不识四真谛,是故久流转生死大苦海等。”三藏法数四十四曰:“梵语祇夜,华言应颂,又云重颂。谓应前长行之文,重宣其义。或六句四句三句二句,皆名颂也。”
祇夜伽陀《佛学大辞典》
(术语)梵语祇夜伽陀,唐言讽诵。
祇支《佛学大辞典》
(衣服)见“僧祇支”条。
祇林《佛学大辞典》
(地名)祇陀林之略。
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