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Term Definition
字《佛学大辞典》
(杂语)梵曰阿乞史啰Akṣara,又云阿刹罗。见梵语杂名。
字义《佛学大辞典》
(术语)大日经疏四曰:“真言中有字义,有句义。”
字入门陀罗尼《佛学大辞典》
(术语)一切文字,悉入阿之一字,阿之一字,能总持一切字,使入诸法实相中,故名字入门陀罗尼,智度论二十八曰:“行陀罗尼菩萨闻此阿字,即时入一切法初不生,如是等字字随所闻皆入一切诸法实相中,是名字入门陀罗尼。”
字印《佛学大辞典》
(术语)种子与印契也,是为三种本尊中之二种。
字坛《佛学大辞典》
(术语)种子曼荼罗也,是四曼中之法曼。大日经疏十三曰:“若弟子财力丰赡堪能广办者,师即当作画色像之坛,为示本尊身印之相故也。若力不能办而造字坛,即犯秘法隐覆之罪。”
字曼荼罗《佛学大辞典》
(术语)即种子曼荼罗,四曼中之法曼荼罗也。若修行者无资力,不能作图画之大曼荼罗者,得以此字曼荼罗修法。大日经疏十三曰:“然实力不办者听作字曼荼罗,即于此置佛之处但画作阿字,是一切佛及菩萨之母也(云云)。”
字母《佛学大辞典》
(术语)悉檀之摩多与体文也,有四十二字,四十七字,五十字之别。显密诸经释之,是为生诸字之母,故云字母。智度论四十八曰:“四十二字母,并一切字根本。因字有语,因语有名,因名有义。若闻字则了其义。”见“悉昙”条。
字母品《佛学大辞典》
(经名)文殊问经字母品之略名。
字母表《佛学大辞典》
(书名)一卷,一行阿阇梨撰。
字界《佛学大辞典》
(术语)见“字缘”条。
字相字义《佛学大辞典》
(杂语)凡解真言分字相字义二段,以初释字相后解字义为法。字相之释,通于显教,字义之释,为密教特有之深义,例如释阿字为无,非,不,是字相也,又如释诃字是因缘之义,是字相也,如释阿为本不生之义,诃为因不可得之义,是字义也。而不可得即阿字本不生之义。故无论如何之字,入之于阿字门,释为“何何不可得。”则为字义释。此字义释,契当于三论之无方释,天台之观心释也。字母释曰:“世人但知彼字相,虽日用而未曾解其义。如来说彼实义,若随字相而用之,则世间之文字也。若解实义,则出世陀罗尼文字也。”

又密教言之。不知阿字,伊字等文字之义理,字与义各别,谓之字相,字与义相应,谓之字义。即就字言之,如字乃作业之意,为字义,谛观字为作业不可得,到达宇宙之真义,谓之字义。吽字义曰:“一切世间知如是字相,未曾解字义,是故为生死之人。如来知如实实义,所以号大觉。”此有四重之义:一重,字相者字之形状,字义者字之意味。此为有文无义,有文有义,即知字之形知字为作业也。二重,固执字为作业,乃字相,诠为作业可得,乃字义。三重,字虽诠为作业不可得,然有能诠之体与所诠之理,是为字相,观能诠所诠一致不二,乃为字义。四重,能所虽一致,然有相分齐者,为字相,字义者万法历然,声字即显实相之实义,指法尔无作之境界。

字等《佛学大辞典》
(术语)四等之一。
字等相三昧《佛学大辞典》
(术语)百八三昧之一。
字缘《佛学大辞典》
(术语)悉昙之阿等十二摩多或十六摩多,是助成字义者,故谓之字缘。迦等三十五字或三十六字是字之根本,则谓之字界。探玄记十曰:“悉昙章中初哑阿等十二音,或加唎离等为十四音,即字缘也。及迦佉等三十六,字界也。以音加字转成一切诸名句文等。”(字缘加于字界而成语。探玄记解释以母音为字缘,子音为字界,非误也)。
字轮《佛学大辞典》
(术语)轮者转生之义,真言一一文字从一字转生多字,故云字轮。大日经疏十四曰:“所谓字轮者,从此轮转而生诸字也。轮是生义,如从阿字一字即转生四字。谓阿是菩萨心,阿(长)是行,暗是成菩提,恶是大寂涅槃,恶(长)是方便。如阿字者,当知迦字亦五字,乃至佉等凡二十字,当知亦尔。”又曰:“从一嚩,字转生多字,故名为轮也。”又字轮者,阿字菩提心之不动也。大日经疏十四曰:“又字轮者,梵音云阿轮,阿刹罗是不动义,不动者所谓是阿字菩提心也。如毗卢遮那住菩提心体性,种种示现普门利益,种种变现无量无边。虽如是垂迹无穷尽,能实常住不动,亦无起灭相。犹如车轮,虽复运动无穷而当中未曾动摇。由不动故,能制群动而无穷极也。此阿字亦复如是,以无上故即无动无退,而生一切字轮转无穷,是故名不动轮也。”
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