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Term Definition
东净《佛学大辞典》
(杂名)禅林属于东序之厕曰东净,属于西序之厕曰西净。厕为至秽之处,宜为洁清,故曰净。见象器笺二。
东台二密《佛学大辞典》
(术语)此为日本密教之派别。吾国密教式微,故特详着之。日本弘法于东寺弘通之密教,谓之东密,日本慈觉于天台山,智证于园城寺弘传之密教,谓之台密,二密不同者,东密以大日为本位,台密以释迦为本位也。故东密以大日与释迦为别体,台密以大日与释迦为同体。又台密于密教,分理秘密教与事理俱密教,理秘密教为总说真如法性之妙理者,法华华严楞伽仁王等之一乘教,悉为真言教。此以大日经疏解真言以真语如语不妄不异之语,且疏中往往援引法华华严等诸大乘之说,证其与大日经所说,一其理趣故也。是为成立理秘密之屈强口实。故于两经中置重大日经,于两部中置重胎藏界,对于金胎次第而定胎金次第。故在台密,法华圆教与两部真言于理无轩轾。所异者唯在三密之事相说与不说耳。较诸东密贬法华置于第八住心即华严之下位,其差实为天渊。又如东台所立之神道,东密之两部神道,以大日金轮为本尊,台密之一实神道,以释迦金轮为主尊。即其名称,东密取于密经而称为两部,台密取于法华而谓为一实。又台密于两部之外立两部不二之苏悉地法而为三部,是亦东密之所不许也。其他两部之血脉,东密以一通之血脉,通用于两部,台密之血脉则两部各别而立。又在修法,东密以爱染法为至极之大法,而台密则以炽盛光法为至极。如此种种,不遑枚举。要之东密固执释迦大日显密不同,故台密斥之为昧于一实之理,台密主张释迦大日同一理密,故东密斥之为未脱显网也。
东司《佛学大辞典》
(杂名)又曰东净。谓禅林东序之厕也。其在西序者即西净也。或以东司为厕之通名,在西者,亦呼为东司。实讹言也。杂谈集七曰:“乌刍沙摩之真言,可于东司特诵咒,此为别段之事,不动明王之垂迹,号为不净金刚。东司不净之时,鬼若有恼人之事。则彼有守护之誓也。”
东土九祖《佛学大辞典》
(名数)天台宗在支那之相承。对西天二十四祖而言。即龙树,慧文,慧思,智顗,灌顶,智威,惠威,玄朗,湛然也。
东密《佛学大辞典》
(术语)日本真言宗所传之密教对于天台宗所弘之密教而称为东密。以东寺为其根本道场故也。东台二密有种种之差异。见“东台二密”条。
东山《佛学大辞典》
(地名)五祖弘忍禅师住蕲州黄梅县之黄梅山,其山在县之东境,因而谓为东山,称五祖之法门为东山之法门。六祖坛经序曰:“居士由是祝发登坛,应跋陀罗之悬记,开东山法门。”
东山法门《佛学大辞典》
(杂语)禅宗四祖道信,五祖弘忍,俱住黄梅东山,引接学人。故云:宋高僧传八曰:“昔魏末有天竺沙门达摩者,得禅宗妙法。自释迦佛相传,授以衣钵为记。隐于嵩山少林寺。寻卒,以法付慧可,可付璨,璨付道信,信付忍。忍与信俱住东山,故谓其法为东山法门。”
东岳《佛学大辞典》
(杂名)泰山之神也。吴澄山岳碑曰:“岳者地祇,其祭坛而弗庙。五岳四渎总立庙,自拓拔氏始。唐乃各立庙于五岳之麓。东岳之遍于天下,则肇于宋之中叶。”
东序《佛学大辞典》
(职位)禅林之丛规,拟于朝廷文武两班,分东序西序两班。诸知事为东序。诸头首为西序,见“两序”条。
东庵《佛学大辞典》
(堂塔)禅林之东堂又称东庵。见东堂条。
东弗于逮《佛学大辞典》
(地名)Pūrva-videha,旧曰弗婆提,又曰弗于逮,新曰毗提诃。四大洲中东大洲之名。西域记一曰:“海中可居者大略有四洲焉,东毗提诃洲,旧曰弗婆提,又曰于逮,讹也。”见“毗提诃”条。
东方万八千世界《佛学大辞典》
(杂语)法华经序品明如来之放光瑞。经文曰:“尔时,佛放眉间白毫相光,照东方万八千世界,靡不周遍。”同颂文曰:“眉间光明照于东方万八千土。”
东方净琉璃医王《佛学大辞典》
(菩萨)称药师如来。医王即药师,其国名净琉璃,在东方,故云:药师经曰:“佛告曼殊室利,东方去此过十殑伽沙等佛土有世界,名净琉璃,佛号药师琉璃光如来。”
东方最胜灯王如来助护持世间神咒经《佛学大辞典》
(经名)一卷,阇那崛多译。佛在祇园,东方之最胜灯王如来遣菩萨至此,使说神咒。
东方降三世《佛学大辞典》
(明王)以五大明王配于五方,则降三世明王为东方之位。
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