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Term Definition
宗《佛学大辞典》
(术语)尊也,主也,要也,自己尊崇主张之要旨也。辅行一之一曰:“宗者,尊也,主也”玄义一上曰:“宗者要也。”此宗有二种,一、成一宗而师资相承者,如印度之小乘二十部及成实宗之二十一宗,大乘瑜伽中观之二宗,支那之十三宗,日本之十四宗是也。见“宗派”条。二、自家以一己之见判诸教之宗旨者。此又有二种,一单于诸教上判定之者,如永明之三宗乃至贤首之十宗是也。一于已成之自他宗而判定之者,如日本弘法之十住心是也。
宗义《佛学大辞典》
(术语)一宗之义理,教观二门中之教相门也。婆沙论百二十七曰:“许则便违对法宗义。”顺正理论一曰:“由经有别,宗义不同。”
宗乘《佛学大辞典》
(术语)各宗所弘之宗义及教典云宗乘。多为禅门及净土门标称自家之语。碧岩第五十则垂示曰:“权衡佛祖,龟鉴宗乘。”
宗令《佛学大辞典》
(术语)宗门之命令,如达示等。
宗仪《佛学大辞典》
(术语)一宗之仪式也。
宗体《佛学大辞典》
(术语)宗义之实体也。又因明之宗法有宗体宗依之别。见“宗依”条。
宗依《佛学大辞典》
(术语)因明三支中宗法有宗依宗体二者。前陈之声(是曰有法),后陈之无常(谓之能别),二者名宗依。此二言极成而相关连,若于立敌一许一不许,是名宗体。此二者为宗体之所依,故曰宗依。因明大疏上曰:“有法能别,但是宗依,而非是宗。”
宗元《佛学大辞典》
(术语)宗旨之元由也。止观一曰:“行人若闻付法藏,则识宗元。”
宗匠《佛学大辞典》
(术语)宗师巧说法,成后毗,如工匠之说其徒。故谓之宗匠。贞元录十八曰:“宗匠成教,轨范贤明。”法华文句二曰:“才艺兼通为彼宗匠。”梁传慧亮曰:“当时宗匠无与竞焉。”
宗喀巴《佛学大辞典》
(人名)又名罗卜藏札克巴。西藏新志中曰:“宗喀巴生于甘肃省之西宁府,性慧敏。年十四,学于后藏札什伦布之西萨迦庙,已涉红教之流弊,忧吞刀吐火之幻术,不足为世益,誓洗其风。一日会众,自换黄色衣冠,告众曰:教主者,世世呼毕尔罕,以救人民。后得道于西藏之噶尔丹寺,此为黄教之始祖。其改正红教之特点有三:一易衣帽为黄色,二改正咒语,三假定呼毕尔罕之转生,以传衣钵。于是黄教勃兴。宗喀巴有二大弟子,一曰达赖喇嘛,一曰班禅喇嘛。此二弟子,皆重见性度生,斥声闻小乘及幻术下乘。佐宗喀巴有力。至明之中叶,黄教之势,远出红教之上。”又曰:“圣武记云:黄教之祖宗喀巴,以明永乐十五年生于西宁卫。得道于西藏之噶尔丹寺。成化十四年示寂。初明代诸法王,皆赐红绮禅衣,本印度袈裟旧式也。其后红教寺持密咒,流弊至以吞刀吐火炫俗,无异师巫,尽失戒定慧宗旨。宗喀巴幼而神异,精通佛法,号甲勒瓦。在大雪山修苦,初出家,学于萨迦庙之呼图克图,乃元代发思巴之后,为红教之祖。相传其受戒时染僧帽不成色,惟黄立成,因服黄色之服。”今黄教徒以为阿弥陀文殊等之化身云。
宗因喻《佛学大辞典》
(术语)因明之三支也。见“三支”条。
宗学《佛学大辞典》
(术语)各宗自家之修学也。
宗家《佛学大辞典》
(杂名)净土真宗指唐之善导呼曰宗家。是为本宗祖家中之翘楚故也。
宗密《佛学大辞典》
(人名)华严五祖圭峰宗密禅师姓何氏。果州人。唐元和二年赴贡举,值遂州道圆禅师,因求披剃。一日,于任灌家赴斋,得圆觉经,诵未终,即感悟。圆曰:此经佛授汝耳,速参方去。后谒荆南忠,洛阳照,皆契印可。继览华严疏,欣然曰:吾逢圆觉,心地开通。今遇此疏,何其幸哉!乃以书达清凉,叙门人之礼。观国师答书印可曰:毗卢性海,与吾同游者,舍汝其谁欤。文宗诏赐紫衣。着有论疏九十余卷。会昌元年正月六日坐灭。其月二十二日奉全身于圭峰。荼毗得舍利,如玉。塔曰青莲。宣宗追谥定慧。
宗师《佛学大辞典》
(术语)宗者尊也,传正法为众所尊崇者,称曰宗师。又传佛心宗之师云宗师。释氏要览上曰:“宗师传佛心宗之师。又云:宗者尊也。谓此人开空法道为众所尊故。”碧岩六十三则评唱曰:“宗师家看他一动一静。”

又各宗称其祖曰宗师。如真宗谓唐之善导为宗师。

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