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Term Definition
韦天将军《佛学大辞典》
(天名)姓韦,名琨,四天王之四王下各有八将军,此南天王八将军之一也。为南山道宣律师示现,南山依之着灵威要略并律相感通传二书,律相感通传云韦将军,法苑珠林云天人韦琨,有拥护东西南三洲佛化之宿愿,古来禅录多与韦驮天混一,非也。感通传曰:“有一天人来礼敬,叙暄凉已。曰:弟子姓王名蟠,(中略)弟子是南天韦将军下之使者。将军事务极多,拥护三洲之佛法。(中略)次又一天云:姓费氏,礼敬如前。云:弟子迦叶佛时,生在初天。在韦将军下,诸天贪欲所醉,弟子以宿愿力不受天欲,清净梵行,偏敬毗尼。韦将军童真梵行,不受天欲。一王之下有八将军,四王三十二将,周四天下,往还护助诸出家人。”法苑珠林十六曰:“又有天人韦琨,亦是南天王八大将军之一臣也。四天王合有三十二将,斯人为首。生知聪慧,早离欲尘,清净梵行修童真业,面受佛嘱弘护在怀,周统三洲住持为最。”
韦将军《佛学大辞典》
(天名)韦天将军也。
韦提《佛学大辞典》
(人名)韦提希之略。
韦提希《佛学大辞典》
(人名)Vaidehi,又云毗提希,吠提希。新称吠题呬弗多罗。译曰思惟,思胜,胜妙身。摩羯陀国频婆沙罗王之后,阿阇世之母也。法华文句二曰:“韦提希,此云思惟。”同记曰:“亦云思胜。”法华义疏二曰:“韦提希,翻为思惟,亦云四维。”法华玄赞二曰:“梵云吠题呬弗多罗,古云思惟子。今云:吠,是胜义。题呬云身,即东毗提诃之名。彼毗提诃男声中呼,此吠题呬女声呼。此是山名,亦是彼山中神名。从彼乞得,因以为名。韦提希,讹也。”
韦提幽囚《佛学大辞典》
(故事)阿阇世太子听提婆达多恶友之言,幽囚其母后韦提希于宫内。见“阿阇世”条。
韦提得悟《佛学大辞典》
(故事)韦提希闻观经之说法而开悟无生法忍也。观无量寿经曰:“说此语时,韦提希与五百侍女,闻佛所说,应时即见极乐世界广长之相,得见佛身及二菩萨,心生欢喜,叹未曾有,廓然大悟,得无生忍。五百侍女,发阿耨多罗三藐三菩提心,愿生彼国。”
韦提求净土《佛学大辞典》
(故事)韦提既被幽囚,生厌离心,愿生于净土也。观无量寿经曰:“世尊!我宿何罪,生此恶子?世尊!复有何等因缘,与提婆达多共为眷属?唯愿世尊,为我广说无忧恼处。我当往生,不乐阎浮提浊恶世也。此浊恶处,地狱饿鬼畜生盈满,多不善聚。”
韦纽天《佛学大辞典》
(天名)Viṣṇu,又作违纽天,毗纽,韦糅,毗瑟纽,毗瑟笯,毗瑟怒,毗搜纽,毗瘦纽。译曰遍净等。大自在天之别名,生于劫初大水中,有一千头二千手,从其脐中生大莲华,莲华上化生梵天王云。智度论二曰:“如韦纽天,秦言遍闻。四臂,捉贝持轮,骑金翅鸟。”同八曰:“劫尽烧时,一切皆空。众生福德因缘力故,十方风来,相对相触能持大水。水上有一千头人二千手足,名为韦纽。是韦纽人脐中出千叶金色妙宝莲华,其光大明如万日俱照。华中有人结跏趺坐,此人复有无量光明,名曰梵天王。此梵天王心生八子,八子生天地人民,是梵天王于诸淫瞋已尽无余。”广百论一曰:“违纽天,秦云遍胜天。”三论检幽钞一曰:“韦纽者,此翻为遍净。”大日经疏十七曰:“韦纽天者,自在天别名。”大日经疏五曰:“微瑟纽,旧译谓之毗纽,此即那罗延天也。”
韦陀《佛学大辞典》
(经名)Veda,又作围陀,毗陀,皮陀等,新称吠陀,吠驮,薜陀,鞞陀等。译曰明智,明分等。婆罗门所传经典之名也。明实事,发生智慧故名,大本别为四分。西域记二曰:“其婆罗门,学四吠陀论。曰毗陀,讹也。一曰寿,谓养生缮性。二曰祠,谓享祭祈祷。三曰平,谓礼仪占卜。兵法军阵。四曰术,谓异能伎数,禁咒医方。”金光明最胜王经慧沼疏五曰:“四明法,即四薜陀论,旧曰韦陀,或毗伽罗论,皆讹谬也。一颜力薜陀,此云寿明,释命长短事。二耶树薜陀,此云祀明,释祀祠之事。三娑摩薜陀,此云平明,平是非事。四阿达薜陀,此云术明,释伎事。”法华文句八之三曰:“毗陀论,此云智论。”玄应音义十九曰:“毗陀,或言韦陀,皆讹也。应言鞞陀,此云分也,亦云知也。”唯识述记一末曰:“明论者,先云韦陀论,今云吠陀论。吠陀者,明也,明诸实事故。”演密钞二曰:“吠陀,此云明,即是外道四明也。”百论疏上之下曰:“四皮陀者:一荷力皮陀,明解脱法。二治受皮陀,明善道法。三三摩皮陀,明欲尘法,谓一切婚嫁欲乐之事。四阿闼皮陀,明咒术算数等法。本云皮陀,此间语讹,故云韦陀。”摩登伽经上曰:“昔者有人名为梵天,修习禅道有大知见。造一围陀,流布教化。其后有仙名曰白净,出兴于世,造四围陀:一者赞诵,二者祭祀,三者歌咏,四者禳灾。次复更有一婆罗门,名曰弗沙,其弟子众二十有五。于一围陀广分别之,即便复为二十五分。次复更有一婆罗门,名曰鹦鹉,变一围陀为十八分。次复更有一婆罗门,名为善道,其弟子众二十有一,亦变围陀为二十一分。次复更有一婆罗门,名曰鸠求,变一围陀以为二分,二变为四,四变为八,八变为十,如是展转凡千二百六十有六种。是故当知围陀经典易可变易。”案吠陀者,印欧语系中最古之文献,印度最古之圣典也。集阿利亚民族从中央高原而下至印度五河Pañjab流域占居雪山西麓恒河流域间之赞歌,为婆罗门教根本之圣典,纪元前千年已前之记录。有三吠陀或四吠陀,利俱吠陀Ṛg-veda,撒买吠陀Sāmaveda,亚求罗吠陀Yajurveda是为三吠陀,加阿他罗滑吠陀Atharva-veda而为四吠陀。利俱吠陀者,乃百论疏之所谓荷力皮陀,集太古之赞美歌者,十卷,一千十七篇,有一万五百八十颂,撒买吠陀者,为三磨皮陀,于赞歌附音乐供祭式之实用者,有一千五百四十九颂。此中除七十八颂外悉为利俱吠字赞歌也。亚求罗吠陀者,相应于冶受皮陀,为集四时祭祀之祭式咒文可用之祭词者,此吠陀特有之咒文,皆散文也。此吠陀分为黑部Kṛṣṇayajus白部Śuklayajus。黑部者,咒文与解脱不分,有四种:一、Taitiriya-saṁhitā,二、Maitrāyaṇi-saṁhitā,三、Kāṭhaka-saṁhitā,四、Kapiṣṭhala-kāṭha-saṁhitā也。白部者,咒文与解说不混,一种,即Vājasaneyi-saṁhitā也。阿他罗滑吠陀者,为阿闼皮陀,集禳灾禁咒,日常祈念修法可用之祭歌者。二十卷,七百六十篇六千颂。
韦陀梵志《佛学大辞典》
(流派)以吠陀为主之梵志,即韦陀论师也。大日经疏一曰:“且如有人志求五通智道,即从大悲胎藏现韦陀梵志形,为说瞿昙仙等真言行法,行者精勤不久成此仙身,更转方便即成毗卢遮那身也。”
韦陀罗《佛学大辞典》
(天名)Vetāla,又云毗陀罗。见“毗陀罗”条。
韦陀论师《佛学大辞典》
(流派)奉事梵天,受持围陀论者。大日经疏二曰:“围陀是梵王所演四种明论,大围陀论师是受持彼经能教授者,以能开示出欲之行故应归依也。于彼部类之中,梵王犹如佛,四韦陀典犹如十二部经,传此法者犹如和合僧,时彼闻如是等世间三宝,欢喜归依随顺修行。”
韦陀输《佛学大辞典》
(人名)Vitāśoka,又Vigatāśoka,达磨阿输迦王之弟。智度论二十谓之韦驮输,阿育王经三谓之毗多输迦,阿育王传二谓之宿大哆。善见律二谓之帝须。由阿输迦之方便为七日王,遂发心者。阿育王经三言阿育王之弟毗多输迦,信外道之法,谤王供养佛僧,王告大臣言:我弟信外道之言,我当以方便使入佛法,我今入浴,脱天冠及宝衣,汝当以我衣冠为弟庄严使升王座。大臣如王言,王出见之,大怒,欲杀之,大臣谏曰:是王之弟,愿王忍辱。王曰:我忍辱七日,使彼为王,而杀之。乃七日内使恣意受五欲。一日过已,使旃陀执刀立门告曰:一日既过,余六日在,当死。如是七日已,王问曰:汝王七日,种种伎乐,汝数数见闻耶?答曰:我都不见不闻,旃陀罗日日执刀高声唱曰:七日中,已几许日过,尔许日当死,我闻此声虽为阎浮提王得妙欲五妙,以忧深故,不见不闻。于是王为说种种生死苦法。王弟遂发心出家,证阿罗汉果。
韦驮《佛学大辞典》
(天名)翻译名义曰:“韦驮是符檄用征召也,与今所称护法韦驮无涉。其护法者,盖跋阇罗波腻。跋阇罗,此云金刚。波腻,此云手。其手执金刚杵,因以立名。”正法念经曰:“昔有国夫人,生千子,试当来成佛之次。至楼至,当第千筹。其第二夫人生二子,一愿为梵王,请千兄转法轮。次愿为密迹金刚神,护千兄教法。今因状其像于伽蓝之门。”
韦驮天《佛学大辞典》
(天名)又作违陀天。婆罗门所事之天神也。慧琳师言是私建陀Skanda天之误,译曰阴天。金光明经鬼神品曰:“风水诸神,韦陀天神,及毗纽天。”大方等大云经三曰:“见事韦驮作韦驮像,见事天母作天母像。”涅槃经七曰:“梵天,大自在天,违陀天,迦旃延天。”慧琳音义二十五曰:“违陀天,译勘梵音,云私建陀提婆,私建陀,此云阴也。提婆云天也。但建违相滥,故笔家误耳。”案法华经陀罗尼品有韦陀罗鬼,韦陀罗,一作毗陀罗,起尸鬼也,韦驮天即是(见毗陀罗)。又世以韦驮天为韦天将军者,讹也。
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