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Term Definition
曹山《佛学大辞典》
(人名)曹洞宗,洞山良价禅师法嗣本寂禅师之别号。由住处而称也。大明一统志抚州府曰:“曹山在宜兴县北三十里,旧名荷玉山。山巅曰罗汉峰,昔本寂禅师因礼曹溪六祖回此,遂易名曹山。”
曹洞《佛学大辞典》
(杂名)曹洞宗之第一祖洞山,第二祖曰曹山。
曹洞五位《佛学大辞典》
(名数)洞山良价禅师为广接上中下之三根而开五位。其法借易之卦爻而来。先以阴阳之爻如图相对。(-)正也,体也,君也,空也,真也,理也,黑也(--)偏也,用也,臣也,色也,俗也,事也,白也。取离卦回互叠变之而为五位。先言变叠之次第,则离卦如,第一重之,则为重离卦,第二取重离卦中之二爻,加于上下,则为中孚卦,第三取中孚卦中之二爻,加于上下,则为大过卦,更取其中之二爻,加于上下,则还于前之重离卦,故三变而止。宝镜三昧谓之“叠而为三。”次取单离以其中爻回于下,则为巽卦,以中爻回于上,则为兑卦,依之而成前后之五卦。宝镜三昧谓之“变尽成五。”以此五卦判证修之浅深,名为功勋之五位,示理事之交涉,名为君臣之五位。功勋之五位,为洞山之本意,君臣之五位。为曹山之发明。又由卦爻之形而图黑白之五位。是亦洞山之发明:第一正中偏,正者、体也、空也、理也、偏者、用也、色也、事也、正中之偏者,正位之体处,具偏用事相之位也。是能具为体,所具为用,故以能具之体,定为君位。是君臣五位之君位也。学者始认体具之用,理中之事,作有为修行之位,为功勋五位之第一位,配于大乘之阶位,则与地前三贤之位相当。第二偏中正,是偏位之用具正位之体之位也。因之以能具之用定为臣位。即君臣五位之臣位也。在修行上论之则为正认事具之理用中之体,达于诸法皆空真如平等之理之位,即大乘之见道也。第三正中来,是有为之诸法如理,随缘,如性缘起者。即君视臣之位也。学者于此,如理修事,如性作行,是与法身菩萨由初地至七地之有功用修道相当者。第四偏中至(一本作兼中至林间录以之为大谬),是事用全契于体,归于无为者,即臣向君之位也。学者于此终日修而离修念,终夜用而不见功用,即由八地至十地之无功用修道位也。第五兼中到,是体用兼到,事理并行者。即君臣合体之位,而最上至极之佛果也。已上就法而论事理之回互,为君臣之五位,就修行上而判浅深,为功勋之五位。五灯会元曹山章曰:“僧问五位君臣旨诀。师曰:正位即空界本来无物,偏位即色界有万象形。正中偏者,背理就事。偏中正者舍事入理。兼带者,冥应众缘,不堕诸有。非染非净,非正非偏。故曰虚玄大道,无着真宗。从上先德推此一位最妙最玄。当详审辨明。君为正位,臣为偏位,臣向君是偏中正。君视臣是正中偏。君臣道合是兼带语。”兼带者言兼中到之一位。白隐之五家要语曰:“却怪大圆镜智光黑如漆,此道正中偏一位,于此入偏中正一位修宝镜三昧多时,果证得平等性智初入理事无碍法界境致,行者以此不为足,亲入正中来一位依兼中至真修,获得妙观察智成所作智等四智,最后到兼中到一位折合还归炭里坐。”黑白之五相,五灯会元以第四偏中至作○纯白,第五兼中到造●纯黑者非也(是由偏中至误为兼中至而来),洞山之作有五位显诀,五位逐位颂,功勋五位颂,曹山之作,有解释洞山五位显诀,五位旨诀,黑白五相偈。
曹洞宗《佛学大辞典》
(流派)禅宗五家之一。出所有二说:一为取曹溪六祖慧能及六世孙。洞山之名,二为取第二祖曹山,第一祖洞山之名。后者颠倒行次,为语便也。祖庭事苑七曰:“曹山即洞山之嗣子,今不言洞曹言曹洞者。亦犹慧远即慧持之的兄但言持远而不言远持,盖由语便而无他。丛林或指曹为曹溪,盖不知世裔来历之远近,妄自牵合。”然以前者为近于真也,案曹洞宗源出六祖弟子行思,传希迁,希迁传药山,药山传云岩,云岩传良价禅师。住瑞州洞山,洞山传本寂禅师。住抚州曹山,其说立五位君臣以为宗要。五位者,正中偏,偏中正,正中来,偏中至,兼中到,是也。君为正位,臣为偏位。正位即空界,偏位即色界。
曹溪《佛学大辞典》
(人名)六祖慧能之别号。大明一统志七十九曰:“韶州府曹溪在府城东南三十里,源出狗耳岭西流合浈水。”皇舆考八曰:“韶州府曹溪,府城东南。梁时有天竺国僧,自西来泛舶曹溪口。闻异香。曰:上流必有胜地,寻之,遂开山立石,乃云:百七十年后当遇无上法师在此演法,今六祖南华寺是也。”
Glossary 2.5 is technology by Black Sheep Research