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Term Definition
尸《佛学大辞典》
(杂语)尸罗之略。
尸仛《佛学大辞典》
(天名)玄应音义曰:“尸仛,又作诧譇二形,同敕,敕嫁反,干闼婆名也。”
尸利《佛学大辞典》
(杂语)又作师利,室利,室离,室哩。译有首,胜,吉祥,德之四义。华严疏钞十二曰:“梵云室利,一名四实:一首,二胜,三吉祥,四德。”探玄记四曰:“梵语呼头为室利。”大日经疏七曰:“室利具德吉祥义也。”行愿赞疏钞二曰:“室哩(二合)。”梵Śrī又,文殊尸利之略。四明教行录曰:“补处逸多,尚受折于维摩诘,上首尸利甘负屈于庵提遮。”
尸利佛逝《佛学大辞典》
(地名)国名。寄归传一曰:“末罗游Malayu洲。即今尸利佛逝国Śribuja也。”
尸利夜《佛学大辞典》
(天等)Śriyaṣas’,神名。译曰普现吉祥。见慧苑音义上。
尸利崛多长者经《佛学大辞典》
(经名)德护长者经之异名。
尸利沙《佛学大辞典》
(植物)Śiriṣa’,或作尸利洒。树名。尸利沙者,吉祥之义。此方之合昏树也。又曰尸利沙者,头之义。其果曰似头果。又云舍利沙。此译合欢树。南本涅槃经三十二曰:“如尸利沙果,光无形质,见昴星时,果则出生身长五寸。”增一阿含经四十一曰:“拘屡孙如来坐尸利沙树下而成佛道。”心地观经六曰:“尸弃如来于尸利沙树下成道。”玄应音义三曰:“尸利沙,即是此间合昏树也。其树种类有二:若名尸利沙者叶果则大,若名尸利驶者叶果则小。此树时生人间关东下里家误名沙罗树是也。”又曰:“舍利沙此云合欢。”慧琳音义八曰:“尸利沙此云吉祥,即合昏树也,俗名为夜合树也。”最胜王经七作合昏树(尸利洒)。又慧琳音义二十六曰:“尸利沙果者,此云似头果。”陀罗尼经十曰:“舍离沙树,此云合欢树。”
尸利沙迦《佛学大辞典》
(人名)译曰头者。比丘名。见大威德陀罗尼经十八。梵Śiriṣaka’。
尸利漫陀《佛学大辞典》
(地名)Śrimaṇḍapa,山名。翻梵语九曰:“尸利漫陀,传曰里头山也,外国传三。”
尸利鞠多《佛学大辞典》
(人名)Śrigupta,又作室利鞠多,尸利崛多。王舍城长者名。译曰吉护、德护、胜密。慧琳音义二十六曰:“尸利鞠多此云吉护,亦云德护也。”西域记九曰:“室利鞠多唐言胜密。”德护长者经上注曰:“尸利崛多者隋言德护。”此外道欲以火坑毒饭害佛,不成,遂归佛。见“胜密外道”条。
尸半尸《佛学大辞典》
(修法)尸咒,半尸咒也。以毗陀罗法阴杀人,用全尸谓之尸咒,用无头之尸谓之半尸咒。瑜伽论记十七曰:“泰云:有人欲杀他,咒令死身长令杀怨家,故名尸咒。无头尸不作言语,令杀他人,故名半尸。测云:有人欲杀他,以咒咒鬼令鬼杀他。令尸杀众生,故名为尸。或以尸手足等杀有情,故名半尸。”又玄应音义曰:“尸半尸,此是咒法。西国有此,谓咒于死尸,令起杀人。半尸者,咒令起坐,令起尸鬼杀人,故半尸。”见“毗陀罗”条。
尸城《佛学大辞典》
(地名)拘尸那城之略。佛入灭处也。
尸多婆那《佛学大辞典》
(地名)Śita-vana,见“尸陀林”条。
尸尸婆《佛学大辞典》
(地名)见“尸陀林”条。
尸弃《佛学大辞典》
(佛名)Śikhin,又作式,式弃,式诘。大论作罽那尸弃。旧俱舍十三作剌那尸弃Ratnaśikhin,新俱舍十八作宝髻增一阿含经四十四作式诘。优婆塞戒经作宝顶。本行经作螺髻。有二佛:一、值遇释迦佛初阿僧祇劫满之佛也。大论四曰:“释迦文佛从过去释迦文佛,到罽那尸弃,为初僧祇。”二、过去七佛中之第二佛也。同九曰:“贤劫之前第三十一劫有二佛,一名尸弃(秦言火)。(中略)贤劫中有四佛。(中略)四名释迦牟尼。”华严疏钞十六上曰:“尸弃亦云尸弃那,此云持髻。”梵网述记上曰:“尸弃亦名式,此云胜,亦名最上。”增一阿含经四十四曰:“式诘。”

又大梵天王之名。译曰顶髻或火,以入火光定而断欲惑也,又以此天为劫末大火灾之顶上也。智度论一曰:“三千大千世界主,梵天王名式弃。”法华文句二曰:“尸弃者此翻为顶髻,又外国唤天为树提尸弃。此王本修火光定,破欲界惑,从德立名。然经标梵王,复举尸弃,似两人。依释论正以尸弃为王,今经举位显名,恐目一人耳。”法华玄赞二曰:“尸弃者火灾顶,即初禅主,火灾之灾顶故。”

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