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Term Definition
坐《佛学大辞典》
(术语)梵语曰你沙你也,译曰坐。四威仪之一。谓整服敛容而坐之仪相也。
坐久成劳《佛学大辞典》
(术语)公案名。具云香林坐久成劳,托日常之言语动作,而商量天地之本分者。碧岩集第二所谓:“僧问香林:如何是祖师西来意?林云:坐久成劳。”是也。盖僧推祖师达磨西来,必有本分之一物,拈起其问;而香林拶面壁九年,定坐久疲劳。巧于言语应对之间,拈弄本分者也。
坐具《佛学大辞典》
(物名)旧称曰尼师檀,新称曰尼师但那Niṣīdana,译曰随坐衣、坐卧具、坐具。四分律十九曰:“为三缘制之:一为护身,二为护衣,三为护众人床席卧具。”然无论何时以坐具为礼拜之具,礼拜时先敷坐具,就其上作之,是甚为不法。南山义净皆痛斥之。释门归敬仪下曰:“坐具之目,本是坐时之具。所以礼拜之中,无文敷者也。(中略)今见梵僧来至佛前礼者,必先褰裙以膝拄地,合掌长跪,口赞于佛,然后顶礼。此乃遗风犹在,可准用之。无坐具明矣。”寄归传三曰:“礼拜敷其坐具,五天所不见行。(中略)其所须者,但拟眠卧之时护他毡席。若用他物,新故并须安替。如其己物,故则不须。勿令污染毁损信施,非为礼拜。南海诸僧,人用一布巾长三五尺,叠若食巾,礼拜用替膝头,行时搭在肩上。西国苾刍来见,咸皆莞尔而笑也。”
坐参《佛学大辞典》
(杂语)每晚必参住持求开示,谓之晚参。其晚参已前,大众集于僧堂,坐禅澄心,以待晚参,谓之坐参。坐者禅坐,参者晚参,坐禅于参前之意。见象器笺九。
坐堂《佛学大辞典》
(杂名)禅林之称,谓僧堂也。
坐夏《佛学大辞典》
(术语)安居之异名,坐夏安居也。西域记二曰:“印度僧徒,依佛圣教,坐两安居。前代译经者,或云坐夏,或云坐腊。”见“安居”条。
坐夏由《佛学大辞典》
(杂名)行脚僧,在某寺过夏者,从本寺给以由文。见象器笺十六。
坐断《佛学大辞典》
(术语)断字,主眼也,坐者平坐之义。碧岩六则评唱曰:“坐断千差。”同三十二则垂示曰:“十方坐断,千眼顿断。”碧严四则着语曰:“不妨坐断天下人舌头。”
坐海丈夫《佛学大辞典》
(传说)经律异相九,有“坐海以救估客”一章。昔菩萨与五百商人入海采宝,遇大飘风。菩萨曰:我为众生舍身,海神所恶者死尸也。即引刀自害,海神恶之,漂舟上岸。天帝释睹菩萨弘慈,以天之神药灌口。菩萨忽苏,起坐与众相劳。出杀身济估人经及度无极集。
坐牌《佛学大辞典》
(物名)于僧堂各记自己之名,张于其席次者。
坐禅《佛学大辞典》
(术语)坐而修禅也。禅者梵语禅那Dhyana之略,译曰思惟、静虑,以息虑凝心究明心性之术也。达磨来,此道始盛于支那。天台出,此法方见,与教相应。而以此为唯一之法,规矩最备者,无过于禅宗。增一阿含经十二曰:“坐禅思惟,莫有懈怠。”大阿弥陀经上曰:“念经者,思道者;坐禅者,经行者。”天台之四种三昧中,其常坐三昧,即坐禅也。止观二曰:“居一静室或空闲地,离诸喧闹,安一绳床,傍无余座。九十日为一期,结跏正坐,顶脊端直,不动不摇,不委不倚,以坐自誓。胁不拄床,况复尸卧,游戏住立。”
坐禅三昧法门经《佛学大辞典》
(经名)二卷,僧伽罗刹造,秦罗什译。明治淫欲瞋恚等之法者。
坐禅三昧经《佛学大辞典》
(经名)坐禅三昧法门经之略名。
坐禅十种行《佛学大辞典》
(术语)一、令观处明净。二、遍起观诸根。三、晓了于相。四、制令心调。五、折伏懈怠。六、心无味着。七、心欢喜。八、心定成舍。九、近学定人。十、乐着安定。见解脱道论四。
坐禅堂《佛学大辞典》
(堂塔)僧堂之异名。
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