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Term Definition
陀多竭多《佛学大辞典》
(术语)Tathāgata,译曰如来。见“多陀阿伽度”条。
陀天《佛学大辞典》
(异类)荼吉尼天也。
陀摩《佛学大辞典》
(术语)智度论四十八曰:“陀摩,秦言善。”
陀毗罗《佛学大辞典》
(地名)又作陀毗荼,达罗毗荼,达罗弭荼。南印土国名。其国言咒语,多甚难解。西域记十曰:“达罗毗荼国,南印度境。”瑜伽论九曰:“达罗弭荼种种明咒。”同伦记九下曰:“景云:南天竺东南海渚有一师子国,名达罗弭荼。(中略)测云:旧论云陀弥国书。旧释云:是鬼国所发语言,不可解了。”本行集经十一,列六十四书,中有“陀毗荼国书”。大部补注十一曰:“婆沙云:一天王作是念,若佛为我作陀毗罗语,说四谛者我则能解。”梵Davila Damila,Dravila。
陀罗《佛学大辞典》
(地名)山名。陀罗者持之义,以华言翻之,当曰双持山也。
陀罗尼《佛学大辞典》
(术语)Dhāraṇi,又曰陀罗那,陀邻尼。译作持,总持,能持能遮。以名持善法不使散,持恶法不使起之力用。分之为四种:一法陀罗尼,于佛之教法闻持而不忘也,又名闻陀罗尼。二义陀罗尼,于诸法之义总持而不忘也。三咒陀罗尼,依禅定发秘密语,有不测之神验,谓之咒,咒陀罗尼者,于咒总持而不失也。四忍陀罗尼,于法之实相安住,谓之忍,持忍名为忍陀罗尼。闻义咒忍之四者为所持之法也。由能持之体言之,法义之二者以念与慧为体,咒以定为体,忍以无分别智为体。大乘义章十一末曰:“陀罗尼者,是外国语,此翻为持。念法不失,故名为持。”佛地论五曰:“陀罗尼者,增上念慧,能总任持无量佛法,令不忘失。”智度论五曰:“陀罗尼者,秦言能持,或言能遮。能持集种种善法,能持令不散不失。譬如完器盛水,水不漏散。能遮者,恶不善心生,能遮不令生。若欲作恶罪,持令不作,是名陀罗尼。”法界次第下之下曰:“陀罗尼,是西土之音,此土翻云能持,或言能遮。(中略)又翻为总持。随有若名若义,若行地功德,皆悉能持,故名总持。”瑜伽略纂十二曰:“论云:陀罗尼有四种:一法二义三咒四能得忍。(中略)法陀罗尼以法为境,即能诠名言,以念慧为体。义陀罗尼其体同法,唯境界异。其异者何?所诠义为境,谓无量义意越等,即唯在意地。咒陀罗尼以定为体,依定持咒令不忘故,以咒为境也。能得忍陀罗尼者,以无分别智为忍体,即证真如。”可洪音义一下曰:“陀邻尼,此云总持。”今日常指咒陀罗尼曰陀罗尼。【陀罗尼】(真言)此尊之真言最重要者有三种:火界咒,慈救咒,心咒也。如其次序,不动之大咒与中咒与心咒也。大咒即火界咒。咒曰:南谟(归命)萨缚(一切)怛他蘗帝弊(如来等)萨缚目契弊(一切门苦)萨缚他(一切处)怛罗吒(叱呵)战拏(暴恶)摩诃路洒拏(大忿怒)欠(空)佉[口*皿]佉[口*皿](啖食啖食)萨缚尾觐南(一切障)吽(恐怖)怛罗吒(叱呵)憾[牟*含](种子)。次中咒,即慈救咒。咒曰:南谟(归命)三曼多(普遍)缚曰罗赧(诸金刚)战拏(暴恶)摩诃路洒拏(大忿怒)萨破吒也(破坏)吽(恐怖)恒罗他(坚固)憾[牟*含](种子)Namas sarva-tathāgatebhyas sarvamukhebhyas sarvatātrāṭa caṇḍa mahāroṣaṇa khaṁ khāddhi’ khāddhi’ sarvavighnaṁ hūṁ traṭa haṁ maṁ。慈救咒者,曩莫三曼多缚曰罗,赦战拏(极恶谓暴恶之中又甚暴恶也)摩诃路,洒拏(二大忿怒也)娑破吒也(三破坏也)吽(恐怖也)怛罗吒(四坚固也)悍(引)[牟*含](引)(二字种子。已上句义出青龙轨中卷)。Namas samanta-vajrānāṁcaṇḍa mahāroṣaṇa sa paṭaya hūṁ trāṭa haṁ maṁ。小咒即心咒,咒曰:南谟三曼多(归命普遍)缚曰罗赧(诸金刚)憾(种子)Namas samantavajrānāṁ haṁ。
陀罗尼三昧《佛学大辞典》
(术语)Dhāraṇisamādhi,发无量陀罗尼之禅定名。智度论四十七曰:“得是三昧力故,闻持等诸陀罗尼皆自然得。”
陀罗尼三重配释《佛学大辞典》
(术语)守护经一有回向陀罗尼,据密教之深义,以此陀罗尼三字,配于三世之佛,三世之父母,及地空天之三神,而回向供养也。一陀为过去之佛,罗为现在之佛,尼为未来之佛。其义陀罗尼者,梵字也。者法界之义,界者性也,过去者,法谢而性在,故配于过去之诸佛。又者尘垢之义,现在者诸法现起,是尘垢之义也。故配于现在之佛。又者诤论之义,未来者万法未现起,其相不分明,是诤论之义也,故配于未来之佛。二陀配于过去之父母,罗配于现在之父母,尼配于未来之父母。其义如上。三陀配于地,罗配于空,尼配于天。陀配于地者,是回向国王之意。地为阿字不生之理,为法界之体,故以字配于法界也。空者,是回向于人之意,以人居天地之中间故也。者尘垢之义,虚空之中,众生世间,器世间等之诸法乱起,是即尘垢之义,故以配之。天者,回向诸天鬼神之意,天为诸法混一而不分明,故配于诤论之字。是据随求陀罗尼仪轨所谓:“陀者过去佛等”也。见秘藏记末,同钞十。
陀罗尼印《佛学大辞典》
(术语)四种陀罗尼中忍陀罗尼法之印。忍者安住于实相之理也。大乘之深经皆以此陀罗尼印印之。维摩经法供养品曰:“陀罗尼印印之。”注“什曰:总持有无量,实相即总持之一。若经中说实相,实相即是印,以实相印封此经则为深经。”
陀罗尼句经《佛学大辞典》
(经名)持句神咒经之异名。
陀罗尼品《佛学大辞典》
(经名)法华经品名。在第八卷,说药王菩萨及四天王十罗刹女等各拥护持经者之神咒。
陀罗尼形《佛学大辞典》
(术语)谓如来万德轮圆具足之总持身也。大疏十八曰:“陀罗尼形者,谓总束真言轮而以为身,即成智门身也。”义释十三曰:“陀罗尼形者,谓总成向来真言轮,而以为身,即成普门身也。由住此总持身故,于一切众生前,示所喜见身,说所称机之法,无有差谬,同入佛智也。”
陀罗尼杂集《佛学大辞典》
(书名)十卷,撰者未详,附于梁录。搜集种种之咒。
陀罗尼藏《佛学大辞典》
(术语)六波罗蜜经所说五藏之一。为真言陀罗尼之法藏,五藏中此为最上醍醐之教法,据之而立真言宗。见“五藏”条。
陀罗尼门诸部要目《佛学大辞典》
(书名)一卷,唐不空译。略名诸部要目。就真言诸部而列其要义。
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