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Term Definition
达利瑟致《佛学大辞典》
(术语)Dṛṣṭi,又作达梨舍那Darśana。译曰见。邪见正见之见也。因明大疏中本曰:“达利瑟致,云见。”玄应音义六曰:“达梨舍那,此云见。”
达利瑟致案多《佛学大辞典》
(术语)Dṛṣṭyanta,译曰见边,所见之边际也。乃因明之譬喻。譬喻者,以所见之边为成立未所见之宗者,故名见边。见因明大疏中本。
达噜噶齐总管《佛学大辞典》
(职位)僧官名,见“广教总管府”条。
达嚫《佛学大辞典》
(术语)Dakṣiṇā,又作哒嚫、达嚫、达亲、达榇、大嚫、檀嚫。财施之义。又右手之义,以右手受施物也。盖于斋食之后,施僧以财物,令右手受之也。僧对其施物为报之而说法,称其说法亦曰达嚫。是转财施之义而为法施之义。义净三藏谓为陀那伽陀或特欹拏伽陀,译作施颂。探玄记十八曰:“达[打-丁+亲]者,尊婆须蜜论作檀嚫。此云财施。律云:报施之法名曰哒嚫,导引福地亦名哒嚫。西域记云:正言达[打-丁+亲]拏,或云驮器尼,此云右手也。以用右手受他所施为其生福故,从之立名。”行事钞下三曰:“大嚫法,五分食后施衣物,名为哒嚫也。”资持记下三之三曰:“达嚫,大嚫。梵音少异,亦云檀嚫。此翻财施,谓报施之法名曰达嚫。文约施衣,准应不局。世谓以财衬食,故名嚫者,不识华梵。又名说法为施财者并非。问:为名财物,为目说法?答:据名名物。今谓行施之时必为说法,因名说法以为达嚫,准理具云达嚫说法,事义方全。问:此与咒愿何别?答:约事似同,究义须别。咒愿则别陈所为,达嚫则通为说法,今或营斋事须双用。”寄归传一曰:“但至食龙,必为说特欹拿伽陀。是持施物供奉之义。特欹尼师,即是应合受供养人。是故圣制,每但食了,必须诵一两陀那伽陀,报施主恩。”
达多《佛学大辞典》
(人名)提婆达多之略。
达婆罗摩《佛学大辞典》
(天名)达婆为干达婆之略,罗摩其名也。报恩经三曰:“达婆罗摩。弹七宝琴,出微妙音。”梵Gandharva-rāma。
达弭罗《佛学大辞典》
(人名)Dharmila,童子名。俱舍宝疏五曰:“达弭,此云有法。罗,此云取。于有法神边乞取。从所乞神为名。故云有法取。”玄应音义二十四曰:“达弭罗,弥尔切。此云摄受法。”
达摩面壁石《佛学大辞典》
(杂名)清姚元之竹叶亭杂记曰:“河南少林寺后殿西壁前设供桌,供一石。高几二尺强,上下宽五七寸不等。即之一粗石,了无异处。向之后退至五六尺外,渐有人形。至丈余,则俨然一活达摩坐镜中矣,腮边短髭,若有动意。寺僧言乾隆三十六年,驾幸嵩山,欲观祖师面壁石。石在少室山洞中,故浮置之者,因请以呈览焉。”
达梨舍那《佛学大辞典》
(术语)梵语。又作达利瑟致。华言见。见有五种:一身见,二边见,三见取,四戒取,五邪见。具此五种,名曰见惑。见翻译名义集。
达水《佛学大辞典》
(地名)阿耨达池也。
达池《佛学大辞典》
(地名)阿耨达池之略。
达滑《佛学大辞典》
(杂名)了义灯二本曰:“达滑淫女家,沽酒家。”
达磨《佛学大辞典》
(术语)Dharma,又作达摩、达么、驮摩。译曰法。轨则之义,轨持之义也。义林章六本曰:“达磨,名法。方广经云:轨则,名法。成唯识云:法谓轨持。能持自相轨生解故。涅槃经说:法,名不觉。

又(人名)Bodhidharma,具名菩提达磨,译曰道法。南天竺之刹帝利种也。父王曰香至。磨为其第三子。本名菩提多罗。后遇二十七祖般若多罗,嗣法。改多罗曰达磨。梁普通元年泛海至广州。帝迎之到建业。问曰:朕即位以来,造寺写经有何功德?磨曰:无功德。帝曰:云何真功德?磨曰:净智妙圆,体自空寂,如是功德不可以世求。帝曰:如何是圣谛第一义?磨曰:廓然无圣。帝曰:对朕者谁?磨曰:不识。帝不悟。遂渡江之魏。乃后魏孝明正元元年也。止嵩山少林寺,终日壁观。号壁观婆罗门。孝明帝闻之,三召不起。后得慧可,付法并衣。付法偈曰:“吾本来玆土,传法救迷情。一华开五叶,结果自然成。”又曰:此有楞伽经四卷,为如来极谈法要,今并付汝。梁大通二年寂,其年葬熊耳山,梁武帝制碑赞德,唐代宗谥曰圆觉大师。见传法正宗记五。

达磨多罗《佛学大辞典》
(人名)Dhasmatrāta,阿罗汉名。译曰法救。有四人:一于佛灭后三百年出世,作无常品等邬南那颂。俱舍论一曰:“大德法救无常品等。”同光记一曰:“达磨多罗,此云法救。师涅槃后三百年出世。”二于四百年出世,为婆娑论四评家之一人,俱舍论中往往引之。三于六百年出世,立漏随增义之人。俱舍光记一曰:“至六百年达磨多罗,此云法救。(中略)论主亦同彼释。”四于千年出世,造杂心论之人。三论玄义曰:“千年之间,有达磨多罗,以婆沙太博,四卷极略,更撰三百五十偈足四卷,合六百偈。名为杂心。”法华玄义作达磨郁多罗,译曰法尚。见“达磨郁多罗”条。名义集一曰:“达磨俎(庄吕)罗多。”
达磨多罗禅经《佛学大辞典》
(经名)二卷,东晋佛陀跋陀罗译。说小乘之禅法。
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