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Term Definition
文句《佛学大辞典》
(术语)解释经文,谓之文句,或云章,疏,述义,记,释解等。文句之题,如天台智者之妙法莲华经文句,金光明经文句是也,文句者,以释者之句,分别本经之文之义也。又解释经之文文句句,故名文句,有财释是也。但常言文句者,指妙法莲华经文句而言。总即别名也。文句记一曰:“言文句者,文谓文字,一部始终。句谓句读,义通长短。今但以句而分其文,故云文句。”
文夹《佛学大辞典》
(物名)禅林之语。入书札之手箱也。
文字《佛学大辞典》
(杂名)诠表义理之具也。实相本离文字,但不假文字,不能诠实相,故文字者乃法身之气命也。法华玄义五曰:“文字是法身气命,读诵明利是圆家数息。”维摩经观众生品曰:“言语文字皆解脱相。”
文字人《佛学大辞典》
(杂语)暗禅者之对。谓拘泥文字上所现之学问,而闲却实践的方面之修业者。
文字法师《佛学大辞典》
(术语)专习教相而不修禅行者之称。止观五曰:“非闇证禅师文字法师所能知也。”同七曰:“不与世间文字法师共,亦不与事相禅师共。”
文字般若《佛学大辞典》
(术语)五种般若之一。文字能诠般若之法,又文字之性空寂而本来解脱,故为般若。
文尼《佛学大辞典》
(术语)Muni,又名茂泥,牟尼。见“牟尼”条。
文殊《佛学大辞典》
(菩萨)Mañjuśrī,文殊师利之略,旧称文殊师利,满殊尸利,新称曼殊室利。新旧有六译:无量寿经、涅槃经曰妙德,无行经曰妙首,观察三昧经,大净法门经曰普首,阿目佉经、普超经曰濡首,无量门微密经、金刚璎珞经曰敬首(已上旧译);大日经曰妙吉祥、文殊或曼殊,是妙之义;师利或室利,是头之义,德之义,吉祥之义也。此菩萨与普贤为一对,常侍释迦如来之左,而司智慧(普贤在右司理,但当以右智左理,今违之,一依胜劣之次第,二示理智融通之义也)。心地观经八曰:“三世觉母妙吉祥。”放钵经曰:“今我得佛,皆是文殊师利之恩也。过去无央数诸佛,皆是文殊师利弟子。当来者亦是其威神力所致。譬如世间小儿有父母,文殊者佛道中父母也。”此菩萨顶结五髻,以表大日之五智,手持剑,以表智慧之利剑,驾师子以表智慧之威猛。此文殊有种种之差别,如一字文殊,五字文殊,六字文殊,八字文殊,一髻文殊,五髻文殊,八髻文殊,儿文殊等。此中以五字五髻文殊为本体。法华文句二曰:“文殊师利,此云妙德。大经云:了了见佛性,犹如妙德。”法华嘉祥疏二曰:“文殊,此云妙德。以了了见佛性,故德无不圆,累无不尽,称妙德也。”西域记四曰:“曼殊室利,唐言妙吉祥,旧曰濡首,又曰文殊师利,或言曼殊尸利,译曰妙德,讹也。”探玄记四曰:“梵语唤头为室利、吉祥、德等,亦为室利,故致翻译不同也。”慧苑音义上曰:“文殊师利,正云曼殊室利,言曼殊者此云妙也,室利者德也。”
文殊一字陀罗尼法《佛学大辞典》
(经名)大方广菩萨藏经中文殊师利根本一字陀罗尼经之略名。
文殊三世果位《佛学大辞典》
(杂语)文殊虽为助释迦之化,一时现菩萨之因位,然三世皆为果上之如来。过去称为龙种上佛,又名大身佛,神仙佛,现在号为欢喜藏摩尼宝精佛,未来称为普见佛。首楞严三昧经下曰:“过去久远无量无边阿僧祇劫,尔时有佛,号龙种上如来。(中略)佛世尊,于此世界南方过于千佛国土,国号平等。(中略)龙种上佛于彼世界得阿耨多罗三藐三菩提。(中略)龙种上佛寿命四百四十万岁,度天人已入于涅槃。(中略)尔时平等世界龙种上佛岂异人乎?即文殊师利法王子是。”智度论二十九曰:“如首楞严经中,文殊师利自说,七十二亿反作一缘觉,而般涅槃,又现作佛,号龙种尊。”心地观经三曰:“请我释迦牟尼佛当为菩萨戒和上,龙种净智尊王佛当为净戒阿阇梨,未来导师弥勒佛当为清净教授师。”菩萨璎珞经四曰:“过去无数阿僧祇劫有佛,名大身如来。(中略)佛世尊,刹号空寂,正于此处成无上等正觉。(中略)尔时,大身如来,今文殊师利是。”菩萨处胎经文殊身变化品曰:“本为能仁师,今乃为弟子,佛道极广大,清净无增减,我欲现佛身,二尊不并立,此界现受教。(中略)佛刹名无碍,佛名升仙尊。(中略)彼升仙佛者,我身濡首是。”(已上过去之佛名)。央崛摩罗经四曰:“尔时世尊告波斯匿王言:北方去此过四十二恒河沙刹,有国名常喜,佛名欢喜藏摩尼宝积如来,在世教化。(中略)彼如来者岂异人乎?文殊师利即是彼佛。”宝积经六十曰:“此文殊师利成佛之时名为普见。”
文殊三昧《佛学大辞典》
(术语)发无相妙慧之三昧也,此智慧为文殊所具,故名文殊三昧。大疏五曰:“悉是文殊三昧,故经云侍卫无胜智也。”
文殊为九代之祖《佛学大辞典》
(杂语)法华经序品言:“往昔日月灯明佛未出家时有八子,闻父出家成道,皆随之出家。时有一菩萨,名妙光,佛因之说法华经。佛入灭后八子皆以妙光为师,妙光教化之使次第成佛,其最后之佛名燃灯,其妙光即文殊也。”若是则文殊居八代之首,燃灯为释迦之师,故文殊乃释迦如来九代之祖也。
文殊为释迦胁侍《佛学大辞典》
(杂语)文殊与普贤为两胁侍,文殊为左之侍者。净名玄四曰:“文殊既是释迦左面侍者,此土行最高。”释门正统曰:“若以菩萨人辅,则文殊居左普贤居右。”是由胜劣之次第,故文殊为左(即上),普贤为右(即下)也,若依知行理智定慧等法门时则普贤当在左文殊当在右。以文殊司诸佛之智德,普贤司诸佛之定慧也。故一处以文殊弥勒为两胁侍,以文殊置右弥勒置左。文殊师利法宝藏陀罗尼经曰:“于佛右边画文殊师利,如童子相貌,顶戴宝冠,于释迦牟尼佛左边画弥勒菩萨。”
文殊五体悔过经《佛学大辞典》
(经名)文殊悔过经之异名。
文殊五使者《佛学大辞典》
(名数)经云与愿金刚使。大日经一曰:“左边画五种与愿金刚使。”疏五曰:“文殊五使者:一名髻设尼,二名优波髻设尼,三名质多罗,四名地慧,五名请召。于妙吉祥左右次第列之,盖各持文殊一智也。髻设尼是发端严义,邬波其亚者,文殊以五髻征表五智,故此使者亦以美发为名,质多罗是杂色义。”是五髻文殊之使者也。
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