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Term Definition
香《佛学大辞典》
(杂语)梵语健达Gandha,译曰香。玄应音义三曰:“健达,此译云香也。”有情非情之气分一切鼻可嗅者。大乘义章八末曰:“芬馥名香,此名不足,于中亦有腥臊臭,不可备举,且存香称。”俱舍论一曰:“香有四种:好香恶香,等不等香,有差别故。”此中以沈水等薰物为六种供养之一。大日经疏十一曰:“随取华等,以心念加之。如华即以华真言,香以香真言加之。(中略)以如来加持力故,能成不思议业。”此香有涂香末香丸香等之别。
香严《佛学大辞典》
(术语)香光庄严之略。

又(菩萨)维摩诘经曰:“有诸天子,皆号香严。”楞严经曰:“香严童子白佛言:见诸比丘,烧沈水香,香气来入鼻中。我观此气,非木非空,非烟非火,去无所著,来无所从。由是意销,发无明漏,如来印我,得香严号。尘气倏灭,妙香蜜圆,我从香严,得阿罗汉。”

又(人名)唐邓州香严山智闲禅师,就沩山灵佑禅师而契悟,法化盛行,死后敕谥袭灯大师。见宋高僧传十三。

香严上树《佛学大辞典》
(公案)“禅师云:如人上树,口衔树枝,手不攀枝,脚不踏树。树下有人,问西来意。不对即违他所问,若对又丧身失命。正与么时,作么生对?有虎头上座云:上树即不问,未上树,请和尚道。师呵呵大笑。雪窦云:树下道即易,树上道即难。老僧上树,致将一问来。”见传灯录十一,会元九。
香严击竹《佛学大辞典》
(公案)师出家,依沩山禅会。佑和尚知其法器,欲激发智光。一日谓之曰:吾不问汝平生学解及经卷册子上记得者,汝未出胞胎未辨东西时之本分事,诚道一句来,吾要记汝。师瞢然无对,沉吟久之,进数语陈其所解。佑皆不许。师曰:却请和尚为说。佑曰:吾说得吾见解,于汝眼目何益?师遂归堂,遍检所集诸方语句,无一言可将酬对。乃自题曰:画瓶不能充饥。于是尽焚之。曰:此生,不学佛法,且作个长行粥饭僧,免役心神。遂泣辞山去,到奉阳睹忠国师遗迹,遂憩止。一日因山中芟除草本以瓦砾击竹作声。俄失笑间,廓然省悟。遽归沐浴,烧香遥礼沩山。赞云:和尚大悲,恩逾父母。当时若为我说却,何有今日事?仍述一偈曰:“一击忘所知,而不假修知。动容扬古路,不堕悄然机。处处无踪迹,声色忘威仪。诸方达道者,咸言上上机。”见传灯录十一,会元九等。
香丸《佛学大辞典》
(物名)混合种种之香为丸者。用于密轨。
香为佛使《佛学大辞典》
(杂语)香者为能通人之信心于佛之使,故云佛使。行事钞讣请篇曰:“增一云:有设供者,手执香炉,而白时至。佛言:香为佛使,故须之也。”资持记下三之三曰:“以能通信,故云佛使。”
香为信心之使《佛学大辞典》
(杂语)资持记下三之三曰:“贤愚经六云:佛在舍卫,放钵国长者,有子名富奇那,后出家证阿罗汉。化兄羡那,造旃檀堂请佛。各持香炉,共登高楼。遥望祇桓,烧香归命。会佛及圣僧,香烟乘空在佛顶上,作一烟盖。佛知即语神足比丘同往。”僧史略中曰:“经中长者请佛,宿夜登楼,手秉香炉,以达信心。明日食时,佛即来至。故知香为信心之使也。”
香云《佛学大辞典》
(杂名)香烟为云形者。最胜王经六曰:“所有种种香云香盖,皆是金光明最胜王威神之力。”
香亭《佛学大辞典》
(物名)置香炉之小亭。器形如亭,四傍围纱,前扁香亭两字,同于真亭之制,内安大香炉。尊宿之丧赴坛场时,香亭在真亭之前。见象器笺二十。
香偈《佛学大辞典》
(杂名)佛前燃香时所唱之偈。亦称烧香回向文。常用者为华严经:“戒香定香解脱香,光明云台遍法界,供养十方无量佛,见闻普薰证寂灭。”四句。此外见释氏要览卷上等。
香光庄严《佛学大辞典》
(术语)心念佛,佛随逐于吾身,犹如染香气之人身有香气也。楞严经五曰:“子若忆母如母忆时,母子历生不相违越。若众生心忆佛念佛,现前当来必定见佛。去佛不远,不假方便自得心开。如染香人身有香气,此则名曰香光庄严。”
香入《佛学大辞典》
(术语)香,总嗅于鼻者。为十二入之一,故云香入。见“十二入”条。
香几《佛学大辞典》
(物名)同于香案。香炉之台。见象器笺十九。
香刍《佛学大辞典》
(植物)香草。自恣之比丘以为座。祖庭事苑六曰:“根本百一羯磨云:受随意比丘,应以生茅与僧伽为座,诸比丘并于草上坐。(中略)随意即自恣也。”
香刹《佛学大辞典》
(术语)佛寺也。香者,同香殿香室之香,刹者,梵语Ksetra之略。译曰土田。
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