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Term Definition
大《佛学大辞典》
(术语)梵语Mahā,摩诃、么贺。自体宽广之义,周遍包含之义,又多之义,胜之义,妙之义,不可思议之义。俱舍论一曰:“体宽广故。”起信论义记上本曰:“包含为义。”法华玄义二曰:“大义有三大多胜。”玄义十曰:“即妙是大,即大是妙也。”止观三曰:“大经云:大名不可思议也。”长水楞严义疏三下曰:“周遍含摄,体无不在,物无不且,非因待小当体受称,故名为大。”
大七宝经《佛学大辞典》
(经名)大七宝陀罗尼经之略名。
大七宝陀罗尼经《佛学大辞典》
(经名)一卷,失译。说七佛之陀罗尼,能除众生之畏怖。
大丈夫论《佛学大辞典》
(书名)二卷。提婆罗菩萨造。北凉道谛译。有三十九品,广说悲心行施之相状及功德。
大三摩惹经《佛学大辞典》
(经名)一卷,赵宋法天译。三摩惹者梵语,会之义。是与长阿含大会经同本。
大三灾《佛学大辞典》
(术语)劫末之三灾,有大小二种。见“三灾”条。【大三灾】(术语)过住劫,则入坏劫,坏劫有二十增减劫。前十九增减劫,坏有情世间。最后一增减劫。坏器世间。坏此器世间有火灾水灾风灾之三者。是曰大三灾。此三灾非起于同时,各自轮次而起。以坏世界也。第一火灾,七个日轮,同时并出,焚烧此世界,下自无间地狱,上至色界之初禅天者。第二水灾,下自无间地狱上至色界之第二禅天,为水所浸澜者。第三风灾,下自无间地狱上至色界之第三禅天,一切物质。为风飘散者。其次第,先有火灾七度。后有一度水灾,更有七度火灾,复有一度水灾。如此每七火有一水,七度水灾后,更经七度火灾,有一风灾,然则三灾为一周,有八七火灾与一七水灾与一风灾,故总经六十四度之大灾。即六十四大劫也(一大劫中有成住坏空之四劫坏劫之终有一度之大灾也)。俱舍论十二曰:“初火灾兴,由七日现。次水灾起,由雨霖淫。后风灾生,由风相击。此三灾力,坏器世间。乃至极微,亦无余在。(中略)第二静虑为火灾顶,此下为火所焚烧故。第三静虑为水灾顶,此下为水所浸润故。第四静虑为风灾顶,此下为风所飘散故。(中略)先无间起七火灾,其次宜应一水灾起,此后无间后七火灾还有一水,如是乃至满七水灾,复七火灾后风灾起,如是总有八七火灾一七水灾一风灾起。”
大不善地法《佛学大辞典》
(术语)于一切不善心相伴而起之二种心所法也,一无惭,二无愧。见俱舍论四。
大中小劫《佛学大辞典》
(术语)有二种之大中小:一、一增(人寿自十岁,百年增一,而至八万四千岁者)又一减(人寿自八万四千岁,百年减一,而至人寿十岁者)为小劫,合一增一减而为中劫,成住坏空之四期,各经此一增一减之中劫二十也。而经此成等四期之间,即八十中劫为大劫。是俱舍论之意。二、合一增一减而为小劫,二十增减即二十小劫为中劫,成等四期各经一中劫也。八十增减即四中劫为大劫。是智度论之意。已上二说大劫之量同一。
大义城《佛学大辞典》
(譬喻)唐沙门慧海曰:身为大义城。经云:多闻者善于义,不善于言说。言说生灭,义不生灭。义无形相,在言说之外。
大义渡《佛学大辞典》
(地名)黄檗运禅师之江西乡里。有江渡。名福清渡。黄檗于此为母为一子出家九族生天之秉炬。自此改名大义渡。
大义王《佛学大辞典》
(譬喻)唐沙门慧海曰:心为大经卷,心为大义王。若不了了识心者,不名善义,祇是学语人也。
大乐不空《佛学大辞典》
(菩萨)金刚萨埵之异名。理趣释开题曰:“大乐金刚者金刚萨埵异名。妙乐之中,此尊三摩地特为殊胜,故曰大乐。不空者,梵曰阿目佉,此云无间。自证之大乐,化他之大喜,无有间断,故曰无间。无间与不空,其义一也。”见“金刚萨埵”条。
大乐金刚《佛学大辞典》
(菩萨)金刚菩萨之异名。见“大乐不空”条。
大乐金刚不空真实三摩耶《佛学大辞典》
(术语)金刚萨埵所证之三摩耶也。
大乐金刚不空真实三摩耶经《佛学大辞典》
(经名)一卷,不空译。大般若五百七十八卷,第十会般若理趣分之密部也。此经说金刚萨埵所证三摩地之法门。略名般若理趣经,又云理趣释。
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