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Term Definition
具史罗《佛学大辞典》
(动物)又作瞿史罗。好声鸟之名。
具史罗长者《佛学大辞典》
(人名)此人之好声似此鸟,故以为字。长仅三尺。上于初果。见中本起经下。
具寿《佛学大辞典》
(术语)比丘之通称。师呼弟子之称。长老呼少年用之。具有世间寿命及法身慧命之义。旧译曰慧命,单就法身之慧命而云。法华玄赞六曰:“慧命者,应云具寿。世俗之徒,皆爱身恒之寿。圣者之辈,并宝智慧之命。欲愿双成,故云具寿。单言慧命,义便阙也。”(欲愿双成者,在俗爱身寿,欲也,圣人宝慧命,愿也)。有部毗奈耶杂事十九曰:“佛言:年少苾刍,亦复不应于耆宿处唤名字氏族,或云具寿。然有二种呼召之事,或云大德,或云具寿。年少苾刍,应唤老者为大德,老唤少年为具寿。若不尔者,得越法罪。”梵āyuṣmān。
具戒《佛学大辞典》
(术语)谓比丘,比丘尼之具足戒也。比丘二百五十戒,比丘尼五百戒,为具足圆满之戒。行事钞上之三曰:“欲绍降佛种为世福田者,谓受具戒。”见“具足戒”条。
具戒地《佛学大辞典》
(术语)十地中第二地也。第二地三聚戒具足,故名。
具戒方便《佛学大辞典》
(术语)由具足戒中抽出五戒八戒等,应于机根,而使遵守之,次第诱导,为持具足戒之前方便。
具折啰《佛学大辞典》
(杂语)译曰所行。见华严疏钞十四。
具支灌顶《佛学大辞典》
(术语)大日经三灌顶之一。具足所应之支分,受洒水之灌顶也。此名通于受明灌顶与传法灌顶之二。演密钞四曰:“入此曼荼罗,要具多缘,即是须得具多支分,谓治地择时定日筑坛画像结界等,然后引入。”大疏演奥钞十曰:“具支灌顶者,心觉阿遮梨钞云:具支灌顶者,是事业灌顶也。先令弟子七日以来诚心礼悔之类,及令办诸供物香华之类,缘坛所灌顶之众事,一一令具作。以之名具支灌顶也。问:言具支,受明灌顶欤?传法灌顶欤?答:若于受明,若于传法,具足支分。所修灌顶,名曰具支也。”
具支灌顶十支《佛学大辞典》
(名数)大日经具缘真言品,初明具缘,后明真言。具缘中有众多之支分,总略为十:一阿阇梨支分,二择地支分,三择时支分,四造坛支分,五护持弟子支分,六图尊支分,七三昧支分,八真言支分,九供养支分,十灌顶支分也。
具知根《佛学大辞典》
(术语)三无漏根之一。无学道之无漏智也。俱舍论二曰:“在无学道,知己已知,故名为知。有此知者,名为具知。或习此知,已成性者,名为具知。”
具缚《佛学大辞典》
(术语)烦恼缚人而系于生死之牢狱,故名之为缚。具有烦恼者曰具缚。即一切之凡夫也。璎珞经下曰:“具缚凡夫,未识三宝。”俱舍论四曰:“又具缚者,下中上品烦恼现起。”止观五上曰:“凡夫具缚,称病导师。”注十疑曰:“缚谓烦恼能缠缚人,凡夫具有,故名具缚凡夫。”
具谭《佛学大辞典》
(人名)与瞿昙同。释迦名。见瞿昙条。
具足《佛学大辞典》
(杂语)具备满足也金刚经曰:“如来具足五眼。”无量寿经上曰:“具足五劫思惟。”法华经曰:“此大良药,色香美味皆悉具足。”
具足德本愿《佛学大辞典》
(术语)指阿弥陀佛四十八愿中第四十四之愿。无量寿经上曰:“设我得佛,他方国土,诸菩萨众,闻我名字,欢喜踊跃,修菩萨行,具足德本,若不尔者,不取正觉。”义寂云:闻名令得具足德本愿。静照云:具足德本愿。
具足戒《佛学大辞典》
(术语)为比丘,比丘尼当受之戒,别解脱戒中之至极也。比丘为二百五十戒,比丘尼为五百戒(实为三百四十八戒),比丘之二百五十戒,为四波罗夷,十三僧残,二不定,三十舍堕,九十波逸提,四提舍尼,百众学,七灭诤。比丘尼之三百四十八戒,为八波罗夷,十七僧残,三十舍堕,一百七十八波逸提,八提舍尼,百众学,七灭诤。戒之总数,诸律不同。宜视后世之作为,然要严守佛陀制戒之意,专心保持比丘之面目,今对比四分,五分,南传。则波逸提以下之细目,有如图之相违。观此可知戒之数目,指大数也。今所以名为具足者,非依已上之戒数。戒数惟标榜其紧要者,使由此于一切之境界离罪之意,故谓为具足戒。故若自数上言具足,则不得不言为无量。不依具足之戒数者,于药师经,智度论等谓比丘尼戒为五百而知之也。行事钞中之一曰:“问:律中僧列二百五十戒,戒本具之。尼则五百,此言虚实?答:两列定数,约指为言。故诸部通言,不必依数。论其戒体,唯一无作。约境明相,乃量尘沙。且指二百五十,以为持犯蹊径耳。律中尼有三百四十八戒,可得指此而为所防。今准智论云:尼受戒法,略则五百,广说八万。僧则略有二百五十,广亦同尼律仪。”八宗纲要曰:“受具戒时,并得如此无量无边等戒,量等虚空,境遍法界,莫不圆足,故名具足戒。”【具足戒】(术语)见二百五十戒条。
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