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Term Definition
贫女《佛学大辞典》
(杂语)贫穷之女人也。
贫女一灯《佛学大辞典》
(故事)阿阇世王授决经曰:“阿阇世王,请佛饭食已,佛还祇洹。王与祇婆议曰:今日请佛,佛饭已,更复有所宜。祇婆曰:惟多燃灯。于是王乃敕使具百斛麻油膏,自宫门至祇洹精舍。时有贫穷老母常有至心欲供养佛,而无资财。见王作此功德乃更感激,行乞得两钱,因至麻油家买膏。膏主曰:母大贫穷,乞得两钱,何不买食以自继,而用此膏为?母曰:我闻佛世难值,百劫一遇,我幸逢佛世而无供养,今日见王作大功德,巍巍无量,我意激起。虽实贫穷而欲燃一灯为后世根本者。于是膏主知其至意,与两钱膏应得二合,特增三合,凡得五合。母则往至佛前燃之,心计此膏不足半夕乃自誓言:若我后世得道如佛,膏当通夕光明不消,作礼而去。王所燃之灯,或灭或尽。虽有人侍,恒不周匝。老母所燃一灯,光明特朗,殊胜于诸灯,通夕不灭,膏又不尽。佛告目连天今已晓,可灭诸灯,目连承教,以次灭诸灯,灯皆已灭,唯此母一灯三灭亦不灭,便举袈裟扇之,灯光益明,乃以威神引随蓝风吹灯,老母之灯实为炽盛。乃上照梵天,傍照三千世界,悉见其光,佛告目连止:止,此当来佛之光明功德,非汝威神所毁灭,此母却后三十劫当得作佛曰须弥灯光如来。”贤愚经贫女难陀品,称难陀为贫女之名,所记略同。
贫女宝藏《佛学大辞典》
(譬喻)一切之凡夫具佛性,譬之贫女之有宝藏也。涅槃经七曰:“我者即是如来藏义。一切众生悉有佛性,即是我义。如是我义从本已来常为无量烦恼所覆,是故众生不能得见。善男子!如贫女人舍内多有真金之藏,家人大小无有知者。时有异人,善知方便语贫女人:我今雇汝,汝可为我芸除草秽。女即答言:我不能也,汝若能示我子金藏然后当速为汝作。(中略)是人即于其家掘出真金之藏。女人见已,心生欢喜,生奇特想,宗仰是人。”同三十四曰:“我又说众生佛性,犹如贫女宅中宝藏,力士额上金刚宝珠,转轮圣王甘露之泉。”
贫女宝藏喻《佛学大辞典》
(譬喻)贫女不知埋伏宝藏,困穷贫苦。智者教之,使发掘,得大安乐。以喻众生不知有佛性,自沉沦于生死,佛教之使悟道成佛。见涅槃经七,同二十七。
贫女施两钱成后《佛学大辞典》
(传说)杂宝藏经五曰:“有贫女见长者于耆阇崛山中供养众僧,生随喜念,曾于粪中拾得两钱供养僧众,尔时上座维那代咒愿,且留半分食与彼女,女得食大喜,还眠卧树下,时国王夫人亡,王令国内占相福德之女,占师将此女到宫,王喜,立为夫人。于是王夫人欲报前恩,车载饮食珍宝至彼山,供养僧众。上座不起,使维那咒愿,诸年少比丘疑之。上座言:我佛法中不贵珍宝,唯贵善心,夫人先施两钱时,善心极胜,后施珍宝,吾我贡高,以是我不与咒愿。”
贫女施叠衣生天《佛学大辞典》
(传说)杂宝藏经四曰:“须达长者,欲供养三宝劝化乞索于一切人民,时有一贫女,辛苦求价唯得一叠,以覆身体。见须达乞,即施与,须达得已,奇其所能,便以钱财谷帛衣食,恣意所欲供给。贫女寿尽命终,生于天上。后来至佛边,佛为说法得须陀洹果。”贤愚经五贫人夫妇叠施得现报缘品曰:“过去久远毗婆尸佛时,有一贫女,名檀腻伽,因比丘劝化劝其夫,唯施一叠,由此功德,檀腻伽九十一劫所生之处与白叠身俱生,今世生于长者家名叔离,遂出家得阿罗汉果。”
贫女施米汁生天《佛学大辞典》
(传说)诸经要集六曰:“有贫女施臭米汁于迦叶尊者得生天之报。”
贫女献沈淀作辟支佛《佛学大辞典》
(故事)智度论八曰:“佛入婆罗门城乞食,婆罗门城,王立制限,若施食于佛,输五百金钱,佛到其国,皆闭门不应。佛空钵而出。时一家有一老母,持破瓦器盛臭沈淀出门弃之,见佛世尊空钵而来,见佛相好,思如此神人,应食天厨。今降身行乞,必慈愍一切故。白佛欲设供而不能得,今此弊食佛须者取之。佛知其心,信敬清净,伸手持钵受其施食。因记是老女施食于佛故,十五劫中于天上人间受福快乐,后得男子身出家学道,作辟支佛。”万善同归集六曰:“贫女献沈淀而位登支佛,童子进士麨而福受轮王。”
贫穷海《佛学大辞典》
(譬喻)贫穷之苦难深广,譬之为海。智度论二十二曰:“施为坚牢船,能度贫穷海。”
贫穷福田《佛学大辞典》
(术语)优婆塞戒经所说三福田之一。贫穷之人来乞时施给之,虽不求报,亦自然获福,是名贫穷福田。
贫穷老公经《佛学大辞典》
(经名)一卷,刘宋慧简译。有老公年百二十,而甚贫穷,欲来见佛,释梵断绝之。佛使阿难唤之来,说其往因,出家证果。
贫道《佛学大辞典》
(术语)又云乏道。梵语沙门那(略云沙门)之古译也。修正道而断生死贫乏之义也。涅槃经曰:“沙门名乏,那名道,断一切乏,断一切道(邪道),以是义故,名沙门那。”百论疏曰:“沙门者,云乏道,亦云息心。乏道者,以道断贫乏也。”

又贫道者,乏圣道之义,是沙门自谦之称。世说曰:“支道林尝养数马曰:贫道爱其神骏。”石林燕语曰:“晋宋间佛教初行,未有僧称,通曰道人,自称则曰贫道。”善见论十五曰:“若有卖衣钵人,比丘唤来,示金钱语卖衣钵人言:贫道须此衣钵,有此金钱,居士自知。”行事钞下三曰:“五分还寺去时。(中略)至请门首告云:檀越好施如法,贫道何德堪之?”业疏三下曰:“沙门者,或云乏道贫道以译之,皆谦虚自收不伐德也。今译为息恶者取其意也。”行事钞资持记下三之三曰:“贫道亦云乏道,皆谦收之称。”梁僧传十三(法献传)曰:“中兴僧钟于干和殿见帝(齐武帝),帝问钟所宜。钟答:贫道比苦气,帝嫌之。乃问尚书王俭:先辈沙门与帝王共语何所称?正殿坐不?俭答:汉魏佛法未兴,不见其记传。自伪国稍盛,皆称贫道,亦预坐。”僧史略下曰:“若此方对王者,汉魏两晋或称名,或曰我,或曰贫道。故法旷上书于晋简文,称贫道,支遁上书乞归剡亦称贫道,道安谏苻坚自称贫道,呼坚为檀越,于时未为定戒。”案贫道之称,今属之道士矣。

贫陀婆那《佛学大辞典》
(寺名)寺名。译曰丛林。见阿育王经七。梵Piṇḍavana。
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