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Term Definition
草创《佛学大辞典》
(杂语)谓堂塔寺舍等初建立也。
草单《佛学大辞典》
(物名)安居之戒腊簿。
草堂《佛学大辞典》
(人名)宋处元之号。作义例随释六卷,破斥从义之纂要。见佛祖统纪十四。

又(寺名)罗什三藏译场之名。释氏要览上曰:“草堂,始因罗什法师得名。姚兴世鸠摩罗什,于大寺中构一堂以草舍盖,于中译经,因此名之也。”

草堂寺《佛学大辞典》
(堂塔)姚兴于长安寺建四个大寺,第一大寺名草堂寺。即罗什译场草堂所在之处。唐昭宗重建之。佛祖统纪五十三曰:“昭宗敕罗什译经处,重建草堂寺。”
草座《佛学大辞典》
(物名)导师所敷之坐具名。以绀与白之组丝垂左右。是取如来成道时受吉祥草敷金刚座之故事。无量寿经上曰:“哀受施草,敷佛树下,跏趺而坐。”
草庵《佛学大辞典》
(杂名)以草所造之庵也。法华经信解品曰:“犹处门外,止宿草庵。”往生要集上本曰:“当知草庵瞑目之间,便是莲台结跏之程。”
草木《佛学大辞典》
(譬喻)以譬受教法雨润之一切众生。见“三草二木”条。
草木成佛《佛学大辞典》
(术语)天台真言两宗立草木成佛之义。天台于台宗二百题七有草木成佛之论目。依法华经诸法实相,涅槃经佛性体遍之教文,由一色一香无非中道之道理而成立。圆实之意,谓中道佛性,遍于法界,故不隔有情无情,无情已有佛性,岂无成佛之理乎。然如华严谓真如随缘在有情之边为佛性,在无情之边为法性。如是差别佛性法性,故不成非情成佛之义。荆溪于金錍论中详细破之,极论为“木石无心语。生乎小乘。”以其是不知依正不二,色心一如之理,依凡情之迷见,故敢执木石无心也。荆溪释本经诸法实相之文谓实相必诸法。诸法必十如。十如必十界。十界必身土。身土既为实相,何不能成佛耶?又四明之言,谓:“欲显真修,须依理性。理非古今,不简古今。一成一切成,故说无情成佛也。”又真言宗之意,则据大日经所说六大周遍之理而立之。大日经阿阇梨真实智品曰:“我即同心位,一切处自在。普遍于种种,有情及非情。阿字第一命,嚩字名为水,啰字名为火,[合*牛]字名忿怒(风),佉字同虚空。”此中初句我即同心位说识大,后五句说五大,中间之一切处自在等三句,说六大之自在无碍。盖六大为大日之礼性,周遍于有情非情,故一切草木瓦砾,悉为如来之三昧耶身也。而有情既由于此六大周遍而往生,则非情亦此六大周遍。岂不能成佛耶。故据六大周遍之文,而草木成佛之义成立也。见秘藏记钞七。
草环《佛学大辞典》
(物名)又曰茅环,指钏。以茅草所造之指环。密教修法时用之。苏悉地经一曰:“又作法时,当用茅草而作指钏,着于右手无名指上。应诵当部三字半心真言,或经百遍或千遍,后安指上。若供养之时,持诵之时,护摩之时,应着草钏。以着此草环故,罪障除灭,手得清净,所作皆成。”苏悉地供养法下曰:“其茅环者,称无名指量,以茅三缠作金刚结。”
草疏《佛学大辞典》
(杂名)禅林所用之疏,多为四六体,有时为散文。是谓草疏。见象器笺十五。
草系比丘《佛学大辞典》
(人名)佛在世时,有比丘,为贼以生草系之。比丘恐坏其生草,而不解缚,自待饿死。一切有部目得迦六曰:“佛在室罗伐城,时诸苾刍在跋蹉国,游行人间为贼所执。贼相告曰:仁等今可净诸苾刍。是时贼中有一先是苾刍相近住人。告诸伴曰:何劳杀此,应以连根茅草可急缚之,令其饥渴自饿而死。时彼群贼即以茅草缚诸苾刍弃之而去。时跋蹉国王名乌陀延,为猎所出,遇到其所,告从臣曰:此是鹿熊耶?走骑观察,乃见苾刍。问言:仁是何类?苾刍答曰:是出家者。于何类中?是释迦子。何为住此?答:我被贼缚。以何物缚?曰生草。王曰:何不拔起?报曰:世尊为我制其学处,若复苾刍坏生草木得波逸提迦。王即下乘,自手解放,各施三衣。”贤愚经四,庄严论三亦引之。梵网经下曰:“若佛子,护持禁戒。行住坐卧日夜六时,读诵是戒。犹如金刚,如带持浮囊欲渡大海,如草系比丘。”涅槃经二十六曰:“宁舍身命不毁禁戒如草系比丘。”
草贺《佛学大辞典》
(杂语)草者略也。禅林,住持入院之时,知事上首等先略贺,是云草贺,住持既开堂下座之后,一山之大众更展贺,谓之展贺。见象器笺十。
草里汉《佛学大辞典》
(杂语)山野浮浪之徒。为良民之害者。碧岩十六则曰:“镜清草里汉。”
草鞋《佛学大辞典》
(物名)僧于法会所著之靴有二种:一云鼻高。二云草鞋。又曰捽鞋。
草饭《佛学大辞典》
(饮食)粗饭也。敕修清规曰:“方丈备草饭。”史记陈丞相世家曰:“更以恶草具进梵使。”注曰:“草,粗也。”
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