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Term Definition
衣《佛学大辞典》
(衣服)梵语曰支缚罗Cīvara,又曰缚萨怛罗Vastra,五条乃至二十五条之袈裟,并覆肩裙类之总名。袈裟由其衣之色而附以名。
衣体《佛学大辞典》
(术语)法衣材体之义。即作三衣等之品质也。四分律六许粪扫衣及十种之衣,即“憍赊耶衣,劫贝衣,钦婆罗衣,刍摩衣,谶摩衣,扇那衣,麻衣,趐夷罗衣,鸠夷罗衣,谶罗半尼衣。”也。憍赊耶Kauśeya,巴Kausa者,野蚕之羂布劫。贝者迦波罗Karpāsa,巴Kappāsika即绵布。钦婆罗kambala者毛丝杂织,亦曰细羊毛衣。刍摩Ksaumaka者,麻布之一种也。扇那者,白羊毛布。鸠夷罗者,绛色羊毛布。谶罗半尼者,尨色羊毛布。趐夷罗者,鸟毛所织之物也。西域记二亦举憍奢耶以下五种衣。后世南山律排斥绢布然未有典据。义净于南海寄归传二说破之。
衣囊《佛学大辞典》
(物名)纳三衣之囊。又谓之衣袋。五分律廿一曰:“时诸比丘在路行,不收摄衣曳地污裂,以是白佛。佛言:不应尔,犯者突吉罗,应作囊盛。诸比丘作囊太长,以是白佛。佛言:不应尔,极长使前至脐后至腰,乃至应用粗物作。”萨婆多部律摄五曰:“三衣袋法三肘广一肘半,长牒两重缝之为袋,两头缝合当中开口,长内其衣搭在肩上,口安[巾*句]带勿令虫入。”Cīvarabīsikā。
衣宝《佛学大辞典》
(譬喻)法华七喻之一,指衣珠之喻。见“衣珠”条。法苑珠林序曰:“衣宝与髻珠。”
衣座室《佛学大辞典》
(譬喻)就法师弘通法华经,假喻示以三种之轨则,是曰弘经之三轨。法华经法师品曰:“药王!若有善男子善女人,如来灭后,欲为四众说是法华经者,云何应说?是善男子善女人,入如来室,着如来衣,坐如来座,尔乃应为四众广说此经。如来室者,一切众生中大慈悲心是。如来衣者,柔和忍辱心是。如来座者,一切法空是。”
衣服天《佛学大辞典》
(天名)又曰金刚衣天。金刚界曼陀罗第二羯磨会众中,外金刚二十天之一天。此尊司胎内之胞衣,覆所生之子,防母所饮寒温气之德。黑色,持弓箭。见金刚界曼荼罗大钞二。
衣服随念愿《佛学大辞典》
(术语)无量寿经上四十八愿中,第三十八愿曰:“设我得佛,国中人天,欲得衣服,随念即至。如佛所赞应法妙服,自然在身。若有裁缝捣染浣濯者,不取正觉。”日本望西楼之大经钞四科之,谓为衣服随念愿。
衣树《佛学大辞典》
(植物)生妙衣之树。在忉利天之喜见城。瑜伽论四曰:“复有衣树,从此出生种种妙衣。其衣细软,妙色鲜洁,杂彩间饰。”
衣法《佛学大辞典》
(术语)衣与法也。谓传正法之征,更授师之袈裟也。传灯录三曰:五祖弘忍,对六祖慧能曰:“诸佛出世,为一大事故。随机小大,而引导之。遂有十地三乘顿渐等旨,以为教门。然以无上微妙秘密圆明真实正法眼藏,付于上首迦叶尊者。展转传授,二十八世。至达磨届于此土,承袭以至于吾。今以法宝及所传袈裟,用付于汝。善自保护,无令断绝。(中略)能居土跪受衣法。”
衣犍度《佛学大辞典》
(术语)犍度为梵语Khaḍṇa,译曰蕴聚等。以名经论之篇章。四分律有二十犍度,说法衣之篇章,称为衣犍度。
衣珠《佛学大辞典》
(譬喻)法华七喻之一。佛性譬之衣中之宝珠也。法华经五百授记品曰:“譬如有人至亲友家,醉酒而卧。是时亲友,官事当行。以无价宝珠,系其衣里,与之而去。其人醉卧,都不觉知。起已游行,到于他国。为衣食故,勤力求索,甚大艰难。若少有所得,便以为足。于后亲友,会遇见之而作是言:咄哉丈夫,何为衣食,乃至如是!我昔欲令汝得安乐五欲自恣,于某年日月,以无价宝珠,系汝衣里。今故现在,而汝不知。勤苦忧恼,以求自活,甚为痴也!汝今可以此宝贸易所须,常可如意无所乏短。”楞严经四曰:“譬如有人于自衣中,系如意珠。不自觉知,穷露他方,乞食驰走。”文句记三下曰:“众生身中,有昔种缘,名为衣珠。”
衣界《佛学大辞典》
(术语)摄衣界之略。摄衣而属于其人。使无离衣罪之结界也。资持记上二之一曰:“注羯磨云:衣界者,摄人属人,令无离宿罪。”
衣蒲童子《佛学大辞典》
(图像)宋太尉吕惠卿,游五台山,见一童子。体黑被发,以蒲自足缠至肩,袒右膊,手执梵筴。对太尉说华严经之深义,且现文殊之本形而去。太尉还家,晨夕思之,久之忽然感见童子于香几上,命画工图之。见稽古略四。
衣裓《佛学大辞典》
(衣服)长方形之布帛,男女多挂于肩,用以拭手,或盛物。法华经譬喻品曰:“当以衣裓,若以几案,从舍出之。”阿弥陀经曰:“各以衣裓盛众名华,供养他方十万亿佛。”义疏五曰:“衣裓者,衣衿也。”玄赞五曰:“裓者,孤得反,衣襟也。(中略)天仙之衣,应是彼类。”案悬于肩,则宜谓之裓,今见天人之像自两肩长垂者是也。又,一说,衣裓,本来花器之称。法华文句五下曰:“三藏法师云:衣裓,是外国盛花之器。”天台之阿弥陀经义记曰:“衣裓是盛花器,形如函,而有一足,手擎供养。”象器笺十九曰:“僧家散花器,名衣裓。其器小竹笼,以贮花而散之。”
衣那《佛学大辞典》
(杂名)俗云为脐带者,资道什记上曰:“九界袈裟者,寻其根元,宿胎内时,自脐生物,犹如海草,本小末大也。譬如袋中纳物,自面前覆背边,而御寒热,令赤子生长。正垂出胎,乃向产门,逆头而生。尔时身先生,衣那后出,故谓后物。于是量赤子臂长,切其脐尾,而以吉酒洗见之时。于其衣那,有松文者,长命富贵之相也。若有竹文者,虽长命而贫穷也。或有龟文者,最短命不吉之相也。如是能见之已。以其脐尾埋清净处,供五节供等,成大黑氏神,是于我等大恩德者也。若致不法,令大鸟等食之,则成障碍神,频为祸祟矣。是名衣那荒神,故为报此恩,正称袈裟。而挂体上,修验行者结袈裟者,全是彼衣那形也。”(结袈裟即九界袈裟)。
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