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Term Definition
提云般若《佛学大辞典》
(人名)Devaprajñā,比丘名。译曰天智。开元录九曰:“沙门提云般若,或云提云陀若那。唐云天智,于阗国人也。”
提和竭《佛学大辞典》
(佛名)见“大和竭罗”条。
提和罗耶《佛学大辞典》
(佛名)Devarāja,译曰天王。萨昙分陀利经曰:“调达。却后阿僧祇劫当得作佛,号名提和罗耶,汉言天王。”
提和越《佛学大辞典》
(杂名)Devasopāna,译曰天地。萨昙分陀利经曰:“天王佛国名提和越。汉言天地国。”
提唱《佛学大辞典》
(术语)谓禅家宗匠,向学徒提起宗要唱导也。他宗有所谓讲释,而禅宗不立文字,专一悟入,故全班之说明,为自然不可说者。此所以提起唱导宗要而击发所化之心魂也。
提多罗吒《佛学大辞典》
(天名)Dhṛtarāṣṭra,四天王之一、持国天也。见“四天王”条。
提多迦《佛学大辞典》
(罗汉)Dhṛtaka,罗汉名。
提头赖吒《佛学大辞典》
(天名)又作提多罗吒Dhṛtarāṣtra,即持国天也。四天王之一。须弥之半,第四层之东。为东方天主,守护东洲,故亦曰东方天。
提婆《佛学大辞典》
(杂语)Deva,译曰天。如摩诃提婆之译为大天。提婆达多之译为天授是也。

又(人名)又作提波,菩萨名,译作天,后以一目施神,故曰迦那提婆Kāṇadeva,伽那者片目之义。或以一目授女子。本执师子国人,龙树之弟子,付法藏第十四祖也。提婆菩萨传曰:“提婆菩萨,南天竺人,婆罗门种,博识才辩,擅名诸国,而以人不信受其言为忧。其国中有大天神,曰大自在天,有人求愿,能令满足。提婆诣庙求入相见,主庙者言:天像至神,不可正视,又使人百日失心。提婆言:是我所愿见,若不如此,我岂欲见。主庙者奇其志气,使入庙。天像动其眼,怒目视之。提婆问天:神则神矣,何其小也?当以威灵感人,智德伏物。而以黄金自多,动颇梨荧惑人,非我所望。便梯像凿出其眼。观者皆惊异。提婆言:我使汝等知神不假形,情不托形而已。吾既非慢,神亦非辱也。言已而出,其夜备精馔供天神。天神言:汝得我心,人得我形,汝以心供,人以质馈,知而敬我者汝,畏而诬我者人,汝所供馔尽美,唯无我所须,我所乏者左眼,能施我者便可出之。提婆应命以左手出眼与之。天神赞曰:善哉丈夫,真上施也,汝求何愿,我必如汝意。提婆言:我禀明心,不假外质,唯恨悠悠蒙朦,不知信受我言,神赐我愿,必当令我言不虚没。神言:必如愿。于是退诣龙树菩萨,受出家法,剃头法服,周游扬化。时南天竺王信受邪道,沙门亲子不得一见,提婆欲化之,变形为宿卫士,能干事。王见之喜,问其人,提婆言:我是一切智人。王惊异,以种种事验之,果然。于是集国中一切婆罗门使论议,无一敌者,皆剃发为弟子。有一邪道弟子,耻其师屈,自誓汝以口伏我,我以力伏汝。偶见提婆独由禅起经行,以刀决之,五脏委地。提婆言:是我先业所害,非汝也。悟然而化。初以眼施神无一目,时人号曰迦那提婆。”百论疏上之上曰:“提婆者天也。盖是其本名,末称伽那提婆。伽那者,小一目。以一目施天神,故以为名。复传云:提婆曾乞食。有女人应发道心,于婆提眼生爱。提婆出之示之,但是不净,因以发心,故小一目也。”

提婆与佛初结雠《佛学大辞典》
(故事)佛本行集经十二曰:“悉多太子十二岁之时,五百童子各在自己园内游嬉。时有群雁飞行虚空,提婆达多射一雁,雁带箭落太子园中,太子愍之,拔箭疗其疮。提婆达多遣使求之不与。是提婆达多构怨最初之因缘也。”
提婆为利养学神通《佛学大辞典》
(故事)有四说,一从佛学。五分律三曰:“时世尊受诸大声闻与阿耨达龙王之请,调达未得神通,不能俱去,羞耻从佛,愿学通法。佛为教于安居中得神通。”二从修罗陀比丘学。增一阿含经四十六曰:“提婆达多从修罗陀比丘学沙门威仪礼节。是时提婆达多请说神通道,比丘为说其法。达多不久而得。”三从十力迦叶波学。毗奈耶破僧事十三曰:“提婆达多未得圣果时世饥荒,乞食难得,有诸神通者或往他洲,或往天取食。提婆达多见之,欲得神通,诣佛请教。佛知彼起逆罪,劝三学不教通法。提婆去往憍陈如乃至五百上座请教。诸比丘知佛意,亦不教。更去诣十力迦叶波,彼不知佛圣意,即教之。达多受其教而得神通。”四从阿难学。出曜经十五曰:“时有比丘名调达,聪明广学,十二年间坐禅入定,心不移易,诵佛经六万,象不胜载。后意转退,渐生恶念,意望供养,至世尊所,请说神通之法,世尊知彼恶意,说四非常法,不许通法。去至舍利弗目连所,二比丘亦同佛,调达念阿难我弟,彼必教我。诣阿难所请,阿难为说其法。调达闻已,在闲处专心一意,由粗入细,以心举身,以身举心,身心俱合,渐渐离地,乃至石壁无碍。”智度论十四、十诵律三十七亦同。
提婆为天《佛学大辞典》
(故事)西域记五记提婆到中天竺钵罗耶伽国一伽蓝,与外道为循环论而服之。见“我天尔狗”条。
提婆五法《佛学大辞典》
(故事)五逆罪中以破僧罪为最重,破僧者于同一结界中构别法而树立一众也。今提婆所立有五法。辅行一曰:“言五法者。婆沙云:一粪扫衣。二常乞食。三一坐食。四常露坐。五不受盐及五味。与正理不同。正理云:一不受五味。二断肉。三断盐。四不受割截衣。五不居聚落边寺。”非谓是五法悉邪,立此五法为二分一味之僧为大罪也。参照五法条。【提婆五法】(名数)提婆达多妄说五法,破释迦之和合僧。正理论四十三曰:“言邪道者,提婆达多妄说五事为出离道:一者不应受用乳等,二者断肉,三者断盐,四者应被不截衣服,五者应居聚落边寺。”婆沙论一百十六曰:“云何五法?一者尽寿着粪扫衣,二者尽寿常乞食,三者尽寿唯一坐食,四者尽寿常居回露,五者尽寿不食一切鱼肉血昧盐苏乳等。”婆沙之五法与正理不同,律多引婆沙之五法。
提婆五逆《佛学大辞典》
(故事)法华文句八下曰:“诱拐五百比丘,而破和合僧(是一)。掷大石而自佛身出血(是二)。教阿阇世王放醉象使之践佛(是三)。以拳杀华色比丘尼(是四)。置毒于手之十爪,欲由礼佛足而伤佛(是五)。”是非五种各别之五逆,乃重同类而成五数,盖自佛身出血与教阿阇世王及置毒于爪中,为同一之逆罪。配之于别种之五逆,则但为三逆罪也。同次文曰:“若作三逆,教王毒爪并害佛摄。”
提婆五逆与三逆《佛学大辞典》
(故事)见“五逆”条。
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