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Term Definition
支伐罗《佛学大辞典》
(物名)Civara,又曰至缚罗。译言衣。寄归传一曰:“袈裟乃事梵言,即是干陀之色。元来不干东语,何劳下底置衣?若依律文典语,三衣并名支伐罗。”饰宗记五末曰:“支伐罗译之为衣。”
支佛《佛学大辞典》
(佛名)辟支佛也。止观十曰:“藉少因缘尚证支佛。”
支佛地《佛学大辞典》
(术语)通教十地之一。辟支佛之地位也。
支公《佛学大辞典》
(人名)吴沙门支谦也。
支具《佛学大辞典》
(杂语)言修法所要之支度道具也。
支分生曼荼罗《佛学大辞典》
(术语)大日经疏三曰:“经云:世尊一切支分皆悉出现如来之身者。”前现庄严藏时,普门一一之身,各遍十方,随缘应物,今欲说曼荼罗位故通约佛身上中下之体以部类分之,由脐已下现生身之释迦,人法示同,及二乘六趣种种之类形,色像威仪,言音檀座各殊异,及其眷属不同,周于八方,如曼荼罗之本位次第而住(是第四重第三院)。由脐已上至咽出现无量十住诸菩萨,各持三密之身与以无量眷属普于八方,如曼荼罗之本位次第而住。然此中自有二重,由心已下者是恃大悲万行之十佛刹微尘数诸大眷属(是第三重即第二院),由心已上者是持金刚密慧之十佛刹微尘数诸内眷属(是第二重即第一院)。已上二重通名大心众。由咽以上至如来顶上出现四智四三昧之果德佛身,此四佛四菩萨之八身于一切世界徒众刹土名业身业诸受用之事不同,亦于八方如曼荼罗之本位次第而住(是第一重即中胎)。”【支分生曼荼罗】(术语)于行者身上布五佛之种子,因自支分流出诸尊也。
支娄迦谶《佛学大辞典》
(人名)又云支谶。见“支谶”条。
支帝《佛学大辞典》
(术语)见“支提”条。
支度《佛学大辞典》
(杂语)谓度修法供养物等支具之意。陀罗尼集经十二有庄严道场及供养具支料度法一品。
支征《佛学大辞典》
(杂语)见“支提”条。
支提《佛学大辞典》
(术语)Caitya,又作支帝,脂帝,支征。新作制多,制底,制底耶。积聚之义。以积聚土石而成之也。又谓世尊无量之福德积集于此也。义翻云灵庙。或言有舍利云塔婆,无舍利云制底。或谓总云塔,别云制底。或谓制底与塔婆其义同,无有无总别之差。寄归传三曰:“大师世尊既涅槃后,人天共集以火焚之。众聚香柴遂成大[廿/积],即名此处以为制底,是积聚义。(中略)又释:一想世尊众德俱聚于此。二乃积砖土而成之。详传字义如是,或名窣睹波,义亦同此。旧总云塔,别道支提,斯皆讹矣。”玄应音义三曰:“支提,或言脂帝,或言脂帝浮都,此云聚相,谓集宝及石等高以为相也。”宗轮论述记曰:“制多者,即先云支提,讹也,此云灵庙。”法华义疏十一曰:“依僧祇律:有舍利名塔婆,无舍利名支提。地持云:莫问有无,皆名支提。”大日经疏五曰:“制底,翻为福聚,谓诸佛一切功德聚在其中,是故世人为求福故,悉皆供养恭敬。”同六曰:“复次梵音制底与质多体同,此中秘密谓心为佛塔也。”阿育王经七曰:“四支征(音知荷反)处,成道处,转法轮处,涅槃处。”
支提加部《佛学大辞典》
(流派)与制多山部同。
支提山部《佛学大辞典》
(流派)Caityaśaila,小乘二十部之一。旧云支提山部,新云制多山部。
支用《佛学大辞典》
(杂语)支者分也。支用者,为分钱物等而用之也。见象器笺十二。
支硎山《佛学大辞典》
(地名)在江苏吴县西南。晋支遁隐此。平石为硎。山有平石。故支遁得名。有梁武帝报恩寺。又称报恩山。东址有观音寺,亦称观音山。
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