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Term Definition
布你阿偈《佛学大辞典》
(杂名)译言腐烂食药。即陈弃药也。四分开宗记七本曰:“布你阿偈,此云腐烂食药,即是所弃之物,故五分律第十六云残弃药。”Pūti-agada’。
布利迦《佛学大辞典》
(饮食)Pūrikā,饼名。大日经疏七曰:“布利迦译云着鉴饼,以种种上味和合,为鉴作之。”
布刺拏《佛学大辞典》
(人名)Pūraṇa-kāśyapa,又作脯刺拏,棓刺拏,外道名,旧曰富兰那,见“富兰那迦叶”条。又Pūrṇa,论师名,译为圆满,作释毗婆沙论。见西域记三。
布刺那迦叶波《佛学大辞典》
(人名)外道名。见“富兰那迦叶”条。
布史《佛学大辞典》
(杂名)Pauṣa,十月之梵名。见梵语杂名。
布咀洛迦《佛学大辞典》
(地名)又作补怚洛迦,补但落迦。山名。见“补陀落迦”条。
布噜那跋陀罗《佛学大辞典》
(异类)Pūrṇabhadra’,夜叉八大将之一。译曰满贤。见大日经疏五。
布字品《佛学大辞典》
(经名)大日经三十一品中第十七品之名。说迦佉等之种子,布置于自己之身分,而成妙观。演密钞九曰:“布字品者,布谓安布,字即字门。谓此从迦佉乃至暗恶等,一一皆是入法界门。字即门,故曰字门。行者将一一字从唯下腭上乃至顶,十字处分明安布,心常现前如是行者,即得名为成等正觉,乃至名为一切智者,故曰布字品也。”
布字观《佛学大辞典》
(术语)真言之法,以阿字等布置于自己之身分,而观想其理义,谓之布字观,又曰布字严身观。大日经疏十七曰:“以阿字布于行者之心。(中略)心是一切支分之主,阿字亦尔,是一切真言之主。既布此竟,其余诸字则布于一切支分,如下品说也(指布字品)。然此布阿字法,即是前文所说,先观其心八叶开敷,置阿字其上,此阿字即有圆明之照也。将行者染欲之心与真实慧心而相和合,即同于真而共一味也。”
布怛那《佛学大辞典》
(异类)Pūtana,又作富多那,富单那,布单那,富陀那。译为臭饿鬼。饿鬼中之最胜者。玄应音义二十一曰:“布怛那旧云富单那,或作富多那,此义云臭,是饿鬼中胜者也。”慧琳音义十二曰:“布单那或富陀那,皆不正音也。此云臭秽,虽身形臭秽,是饿鬼中福之最胜者。”
布教《佛学大辞典》
(杂语)弘布教法也。法华玄义十曰:“如来布教之元旨。”又曰:“圣人布教,各有归从,然诸家判教非一。”
布施《佛学大辞典》
(术语)梵语曰檀那Dāna,译为布施。以福利施与人也。所施虽有种种,而以施与财物为本义。得大富乐之果。周语曰:“享祀时至,布施优裕。”文子自然篇曰:“为惠者布施也。”庄子外物篇曰:“生不布施,死何含珠为。”荀子哀公篇曰:“富有天下而无怨财,布施天下而不病贫。”韩非显学篇曰:“上征敛于富人,而布施于贫家,是夺力俭而与侈堕也。”淮南子道应训曰:“不义得之,又不能布施,患必至矣。”又齐俗训曰:“为义者,布施而德。”论衡定贤篇曰:“使谷食如水火,虽贪吝之人,越境而布施矣。”法界次第曰:“檀那秦言布施。”无量寿经曰:“布恩施惠。”大乘义章十一曰:“言布施者,以己财事分布与他,名之为布,惙己惠人目之为施。”维摩经佛国品曰:“布施是菩萨净土。”
布施偈《佛学大辞典》
(杂名)又名三轮清净偈。三轮者,能施,所施,施物也,清净者,于此三轮无念无所得也。心地观经所谓:“能施所施及施物,于三世中无所得。我今安住最胜心,供养一切十方佛”是也。
布施摄《佛学大辞典》
(术语)四摄之一。以布施摄受他也。
布施波罗蜜《佛学大辞典》
(术语)六波罗蜜中之檀波罗蜜也。见“波罗蜜”条。
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