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Term Definition
南《佛学大辞典》
(杂语)Nāṁ,梵语名词之尾发南声者,是第六转属声,多言声也。表三以上之数。演密钞二曰:“南者多声,即是等义众义,如云佛驮南Buddhānāṁ,达磨南Dharmānāṁ,僧伽南Saṁghānāṁ。”
南三北七《佛学大辞典》
(名数)一虎丘山岌师之五教。二宗爱师之四时教。三定林柔次道场慧观之五时教,是皆南地之诸师,故云南三。一北地师之五时教。二菩提流支三藏之二教。三佛驮光统之四宗。四有师之五宗。五有人之六宗。六北地禅师之二大乘教。七北地禅师之一音教。皆北地之诸师,故谓之北七。见法华玄义十。
南中三教《佛学大辞典》
(术语)一顿教,二渐教,三不定教也。齐朝已后江南诸师立此三教,用以判释佛一代所说之法者也。顿教指华严经,渐教指阿含经至涅槃经等诱引之经,不定教谓不能配于顿渐二教之胜鬘经金光明经等。【南中三教】(名数)齐朝已后,江南诸师,立左之三教以判一代所说之法:一、渐教,谓自初转法轮至涅槃自小至大者。二、顿教,谓佛成道之初为诸菩萨说华严经者。三、不定教,如胜鬘经及金光明经非顿渐之所摄别明佛性常住者。见华严玄谈四。
南天《佛学大辞典》
(地名)谓南天竺也。
南天竺《佛学大辞典》
(地名)五天竺之一。天竺区划五方而当于南方者,谓之南天竺。
南天铁塔《佛学大辞典》
(杂名)古时南印度之铁塔也。相传大日如来所说之法门,其上首金刚萨埵辑录为经文藏于塔中,龙树菩萨开之,由金刚萨埵授其经典。关于此传说,古来有法尔随缘之二说。依法尔说,则铁塔为指龙树之内心者,不外乎吾人各自之心性。依随缘说,则铁塔为实际存于历史的者。
南宗《佛学大辞典》
(流派)自初祖达磨倡禅至五祖弘忍为一味。弘忍弟子,有慧能神秀二弟子,分南北二宗。慧能于江南布化,故云南宗。神秀入洛阳而其道盛,故云北宗。此中至后世极隆盛者,南宗也。五家七宗之分派悉属于此下,因此后世以南为禅之正宗,以慧能称六代之祖。
南山《佛学大辞典》
(地名)唐道宣,四分律宗之祖也,住终南山之纻麻兰若,故号南山大师。见“道宣”条。
南山三教《佛学大辞典》
(名数)一、性空教,分析小乘教诸法之性分,唯观其自性之空无,尚许因缘生之假相者。二、相空教,观大乘浅教诸法之自性为本末如幻即空,不许其假相者。三、唯识圆教,见大乘深教万法唯识之圆理者。见行事钞中四。
南山三观《佛学大辞典》
(名数)谓性空观,相空观,唯识观也。摩诃止观辅行所说。【南山三观】(名数)四分律宗南山所立:一、性空观,阿含经所说小乘之观法也。观诸法为因缘生,性空无我也。许因缘生之相许为实有而观性之空无,故名性空观。二、相空观,般若经所说大乘之初门也。观诸法之相为空也。视为有实之相,尚为凡夫之妄见,如实无其相,而指空华为实有也。此更进而空无诸法之相,故名相空观。三、唯识观,华严法华等所说。大乘至极之观法也。观一切万法各为自识之所变,故万法惟为心识之影像,所归唯一心识。此不止如前之性空相空空于一边,心外诸法,性相皆空,惟心内万法,性相皆非空也。行事钞四曰:“然理大要不出三种:一者诸法性空无我,此理照心,名为小乘。二者诸法本相是空,唯情妄见,此理照用,属小菩萨。三者诸法外尘本无,实唯有识,此理深妙,建意缘知,是大菩萨佛果证行。”
南山家《佛学大辞典》
(流派)谓南山大师四分律宗之一流。
南山律主《佛学大辞典》
(杂名)南山之道宣律师也。
南山衣《佛学大辞典》
(衣服)四分律宗之法服,为南山道宣律师之流义所用者,有镮钩之袈裟也。见画像须知。
南岳《佛学大辞典》
(人名)唐怀让禅师,住衡岳般若寺,故称南岳。六祖慧能下出二大系:一云南岳,一云青原。见“怀让”条。【南岳】(人名)与南岳同。见怀让条。
南岳磨砖《佛学大辞典》
(公案)传灯录五南岳章曰:“开元中,沙门道一住传法院,常日坐禅,师知是法器。往问曰:大德坐禅图什么?一曰:图作佛。师乃取一砖于彼庵前石上磨之。一曰:师作什么?师曰:磨为镜。一曰:磨砖岂得成镜?师曰:磨砖既不成镜,坐禅岂得作佛?一曰:如何即是?师曰:如人驾车,车若不行,打车即是?打牛即是?一莫对。师又示曰:汝为学坐禅,为学坐佛。若学坐禅,禅非坐卧。若学坐佛,佛无定相,于无住法不应取舍。汝若坐佛,即是杀佛。若执坐相,非达其理。一闻示诲如饮醍醐。”
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