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Term Definition
健勇坐《佛学大辞典》
(杂名)称结跏趺坐曰健勇坐。见白伞盖大佛顶念诵要法。
健南《佛学大辞典》
(杂名)又作键南、蹇南、健男、羯南。译曰坚厚、坚固、凝厚。胎内五位之一。人于胎内至第四七日肉团坚厚者。玄应音义二十二曰:“键南,旧云伽诃那,此云坚厚。至第四七日,肉团方坚实。”俱舍光记九曰:“健南,此云坚肉。”大佛顶经七,作“羯南。”梵Ghana。
健拏骠诃《佛学大辞典》
(经名)Gaṇḍa-vyūha,华严一乘义私记曰:“梵云健拏骠诃,华言健拏,严言骠诃。”
健杜《佛学大辞典》
(物名)又作健陀,健达。译曰香。大日经疏九曰:“健杜是香。”见“健陀”条。
健达缚《佛学大辞典》
(鬼类)又作干闼婆。详见“干闼婆”条。
健陀《佛学大辞典》
(杂语)又作干陀、干驮、健达。译曰赤色、黄色等,即袈裟之色也。百一羯磨九曰:“干陀色。梵云袈裟野Kaṣāya,译为赤色。”章服仪曰:“木兰一染,此方有之。赤多黑少。若干陀色。”寄归传一曰:“袈裟乃是蕃言,即是干陀之色。”(Kanthā或Kanṭaka)。

又(物名)译曰香Gandha,大日经疏九曰:“健杜是香。”大日经第二息障品作“健陀。”名义集三曰:“干陀罗耶,正言健达,此云香。”玄应音义三曰:“健达,此译云香也。”俱舍光记八曰:“健达名香。”

又(植物)香树名。宝楼阁经中注曰:“干陀罗树香,安息香也。”业疏四上曰:“赤即木兰所染,微涉黑色,即世南海干陀树皮颇相类也。”元照应法记曰:“干陀树,业疏云南海有之,疑是木兰梵语耳。”

又(异类)鬼名。法华经陀罗尼品曰:“健陀健陀罗,黄色鬼。”嘉祥法华义疏十二曰:“建陀,此云赤色鬼。”慧琳音义二十六曰:“建陀,具足云私健陀Skandha(Skanda),此云荫也。朗法师云:是偏唇鬼也。”

又(天名)健达婆之略名。八部众之一。般舟经中曰:“鬼神干陀共拥护。”往生要集指摩钞十九曰:“干陀者具云健达缚,又云干闼婆,国音不同也。”见“干闼婆”条。

又(地名)国名。犍陀罗国之略名。见“干陀罗”条。

健陀俱知《佛学大辞典》
(堂塔)Gandhakuṭi,又作健陀俱胝。译曰香室堂。本为世尊之居室,后转为寺庙之异名。毗奈耶杂事二十六曰:“西方名佛所住堂为健陀俱知。健陀是香,俱知是堂,此是香室香台香殿之义。”
健陀国王经《佛学大辞典》
(经名)一卷,后汉安世高译。健陀国王,感牛语而信佛。佛因说往因。
健陀摩陀摩罗《佛学大辞典》
(地名)山名。翻梵语九曰:“健陀摩陀摩罗,译曰香花。”梵Gandhamādanamāla,即香醉山也。
健陀谷子袈裟《佛学大辞典》
(衣服)健陀又作干陀,香树名,谷子者果实也。即以健陀树果实所染之袈裟也。其色赤或多赤少黑,是为袈裟之本色。又以健陀为香之梵名,故云香染。见“健陀”及“香染”条。谷或作壳,枳壳(Kaṇṭaka)之意。
健驮梨《佛学大辞典》
(真言)咒名。持之则能腾飞于空中,是由健驮罗国女巫所出之咒,故从女声而云健驮利。俱舍论二十七曰:“有咒术名健驮梨,持此便能腾空自在。”同光记二十七曰:“真谛云:有女天名健驮梨,翻为持地。此咒是健驮梨所说,从能说女天为名,故称健驮梨。”玄应音义二十三曰:“健驮梨,持咒女名也。从国为名,此女声呼之,男声犹健驮罗国也。”大法炬陀罗尼经十三曰:“犍陀利,隋言夺香。”梵Gandhāri。
健驮罗《佛学大辞典》
(国名)亦译健驮逻、健陀罗、干陀罗、干陀卫、干陀。大唐西域记。健驮逻国,东西千余里,南北八百余里,东临信度河。国大都城号布路沙布逻。按健陀罗本梵语,其义为香,故或译为香遍国,国名颇古。印度阿输迦王,已曾遣僧传教于其地,惟当时地域颇广,自今之白沙瓦,至古之呾叉始罗,皆其境。其后迭属于弥兰及大月氏,迦腻色迦王即建都布路沙布逻城,以统辖大月氏全帝国者也。迨大月氏衰,小月氏族为嚈哒所迫,南都布路沙布逻,领有今之喀布尔及船遮布,旋为嚈哒所取,故健陀罗于东方历史上最有价值。今阿富汗之喀布尔,堪达哈尔以东,及印度之西北边省,悉为健陀罗故地。而堪达哈尔即健陀罗之音转也。布路沙布逻城即今西北边省之白沙瓦,参照“干陀罗”条。
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