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Term Definition
诃《佛学大辞典》
(术语)Hāḥ,降三世尊之种子也。见降三世条。

Ha,悉昙五十字门之一。配之六大,以表风大。字记曰:“诃字许下反音,近许可反,一本音贺”。大日经曰:“贺字门,一切法因不可得故。”文殊问经曰:“称贺字时,是害烦恼离欲声。”华严经曰:“唱诃婆字时,入般若波罗蜜门,名观察一切无缘众生方便摄受命出生无碍力。”上中因不可得,由Hetu(因)释之,害烦恼离欲,由Hata(害)释之。

诃佛骂祖《佛学大辞典》
(杂语)公案名。五灯会元曰:“德山宣鉴禅师抵沩山,山至晚。问首座今日新到在否?座曰:当时背却法堂,着草鞋出去也。山曰:此子已后向孤峰顶上盘结草庵,诃佛骂祖去在。”
诃利《佛学大辞典》
(动物)Hari,又作呵梨,喝里。译曰狮子。孔雀王咒经上曰:“诃利,梁云狮子。”宝窟上本曰:“外国云呵梨,此云狮子。”
诃利帝母《佛学大辞典》
(天名)即鬼子母神也。毗奈耶杂事三十一曰:“往昔王舍城中有独觉佛出世,为设大会,有五百人各饰身共诣芳园,途中遇怀妊牧牛女持酪浆来,劝同赴园。女喜之舞蹈,遂堕胎儿。诸人等舍之赴园内,女独止而懊恼,便以酪浆买五百庵没罗果,见独觉佛来女傍,顶礼而供养之,发一恶愿曰:我欲来世,生王舍城中尽食人子。由此恶愿,舍彼身后,生为王舍城娑多药叉长女,与健陀罗国半叉罗药叉长子半支迦药叉婚,生五百儿,恃其豪强日日食王舍城男女。佛以方便隐鬼女一子。鬼女悲叹求之,知在佛边。佛曰:汝有五百子,尚怜一子,况余人但有一二耶?乃教化之授五戒,为邬波斯迦。鬼女曰:今后无儿可食者。佛曰:勿忧,于我声闻弟子每食次呼汝及儿名,皆使饱食,汝于我法中勤心拥护伽蓝及僧尼。鬼女及儿皆欢喜。”寄归传一曰:“西方诸寺,每于门屋处,或在食厨边,塑画母形,抱一儿子,于其膝下,或五或三,以表其像。每日于前,盛陈供食。其母即是四天王众,大丰势力。其有疾病无儿息者,飨食荐之,咸皆遂愿。”
诃利帝母供《佛学大辞典》
(修法)供养诃利帝母之法会。产时修之。见密门杂抄。
诃利帝母法《佛学大辞典》
(修法)密教以诃利帝母为本尊,欲祈出产而修之秘法,与鬼子母神之修法同。大药叉女欢喜母并爱子成就法,一卷。诃利帝母真言经,一卷。冰揭罗天童子经,一卷。共详说其修法。
诃利帝母画像《佛学大辞典》
(图像)大药叉女欢喜母并爱子成就法曰:“先于白叠上或素绢上,随其大小,画我欢喜母,作天女形。极令殊丽,身白红色天缯宝衣,头冠耳珰,白螺为钏,种种璎珞,庄严其身,坐宝宣台。垂下右足,于宣台两边,傍膝各画二孩子,其母左手于怀中抱一孩子,名毕哩孕迦(梵Priṇika),极令端正,右手近乳,掌吉祥果。于其左右,并画侍女眷属,或执白拂,或庄严具。”
诃利帝母真言法《佛学大辞典》
(经名)诃利帝母真言经之异名。
诃利帝母真言经《佛学大辞典》
(经名)一卷,唐不空译。说鬼子母之修法。
诃利帝母经《佛学大辞典》
(经名)大药叉女欢喜母并爱子成就法之异名。
诃利底《佛学大辞典》
(天名)Hāriti,又作[口/可]利底、呵利帝、诃利帝、诃哩帝、呵利陀,鬼母名,译曰欢喜。暴恶,青色,黄色等。毗奈耶杂事三十一曰:“月满生女,容貌端严,见者爱乐。其女生时,诸药叉众,咸皆欢喜,诸亲立字,名曰欢喜。”同卷曰:“此既取我男女充食。则是恶贼药叉。何名欢喜?因此诸人皆唤为诃利帝药叉女。”希麟音义六曰:“呵利帝,此云欢喜天母也。”孔雀经音义曰:“诃利底,唐云爱子母也。”准胝陀罗尼经曰:“呵利底菩萨”。密教秘记曰:“翻梵语云:呵利陀鬼子母。呵利陀,此云黄色。信行梵语集云:诃利帝,此云青色。梵汉相对钞云:诃利底,此云青衣,古译云功德天。”寄归传解缆钞一曰:“呵利底,此云暴恶。”
诃利底南《佛学大辞典》
(天名)同诃利底母。凉译之金光明经三曰:“诃利底南,鬼子母等及五百神。名义集二曰:“诃利底南,此标梵语,鬼子母等,此显凉言。名虽有二,人祇是一。”见诃利底条。
诃利枳舍《佛学大辞典》
(异类)又作喝里离舍。夜叉名。译曰狮子发。见孔雀王咒经上。Harikeśa。
诃利鸡罗《佛学大辞典》
(地名)Harikela,谓缅甸阿罗犍Arakan地方。求法高僧传下有曰:“从师子洲东北,泛舶一月,到诃利鸡罗国。此国是东天东界,即赡部洲地,渐之东印度。”因是又可知义净以赡部洲为印度之总称也。
诃嚩《佛学大辞典》
(术语)hva,悉昙四十二字门之一。又作火。大品经四念处品云:“火字门,入诸法唤不可得故。”不空译华严经入法界品四十二字观门云:“称诃嚩字时,观察一切众生,入堪住力,遍生海藏般若波罗蜜门。悟一切法可呼召性不可得故。”旧华严经五十七曰:“唱诃婆字时,入般若波罗蜜门,名观察一切无缘众生方便摄受令生海藏。”盖梵语诃嚩hva为呼召之义,依深秘释解为可呼召性不可得也。
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