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Term Definition
欢喜《佛学大辞典》
(术语)梵语波牟提陀Pramuditā,接于顺情之境而身心喜悦也。法华经譬喻品曰:“欢喜踊跃。”

又(人名)尊者名。释迦之弟子阿难陀ānanda,译曰欢喜,庆喜。寄归传一曰:“薜舍初辞,魔王惑欢喜之志,熙连后唱,无灭显亡疑之理。”

欢喜三昧《佛学大辞典》
(术语)于诸法生欢喜之禅定也。智度论四十七曰:“欢喜三昧者,得此三昧者,于法生欢喜乐。”
欢喜丸《佛学大辞典》
(饮食)又曰欢喜团。饼名。梵语曰摩呼荼迦。涅槃经三十九曰:“酥面蜜姜胡椒荜[廿/(乏-之+友)]蒲萄胡桃石榴桵子,如是和合,名欢喜丸。”大日经疏七曰:“欢喜丸,应以苏煮诸饼,糅以众味及三种辛药等,令种种庄严。”智度论十七曰:“佛告诸比丘:此耶输多罗,非但今世以欢喜丸惑我,乃往过云世时,亦以欢喜丸惑我。”谷响集三曰:“欢喜名,相应于欢喜天,故修供必用。梵语摩呼荼迦Mahoṭikā,隋言欢喜丸。见于法苑。”
欢喜会《佛学大辞典》
(行事)盂兰盆会之异名。当日由供养自恣僧之功德而目连之母免饿鬼之苦,故取欢喜之意而名之。
欢喜佛《佛学大辞典》
(杂名)西藏新志中曰:“四月十五日,龙王塘大会。庙在水中,周匝水环,须以舟渡。(中略)而正殿帝特塑一大秘戏像。即俗所谓欢喜佛。喇嘛云是佛公佛母。四壁所画,亦皆此式。甚为不雅。”
欢喜光《佛学大辞典》
(术语)十二光之一。见“阿弥陀”条。
欢喜光佛《佛学大辞典》
(佛名)十二光佛之一。阿弥陀佛之异名。见无量寿经上。
欢喜团《佛学大辞典》
(物名)同于欢喜丸。供欢喜天者。又持于欢喜天之手者。
欢喜园《佛学大辞典》
(界名)又曰欢喜苑。又曰欢乐园,喜林苑。忉利天帝释四园之一。在喜见城之外面北方。诸天入此,则自起欢喜之情,故名欢喜。智度论八曰:“三十三天王欢乐园中,诸天入者,心皆柔软,欢乐和悦,粗心不生。若阿修罗起兵来时,都无斗心。是时释提婆那民(天王名)将诸天众,人粗涩园中(亦四园之一),以此园中树木华实,气不和悦,粗涩恶故,诸天人众,斗心即生。”起世经六曰:“欢喜园。”俱舍论十一曰:“喜林苑。”
欢喜国《佛学大辞典》
(界名)又作妙喜国。东方阿閦如来净土之名。法华经化城喻品曰:“东方有二佛,一名阿閦在欢喜国。”维摩经见阿閦佛品曰:“有国名妙喜,佛号无动。”
欢喜地《佛学大辞典》
(术语)十地之第一地。菩萨经一大阿僧祇劫之修行,初成断惑证理之一分,大欢喜之位也。自此十地之间,经二大阿僧祇劫而成佛。新译仁王经下曰:“初证平等性,而生诸佛家,由初得觉悟,名为欢喜地。”观经天台疏曰:“欢喜地者,初证圣处,多生欢喜也。”
欢喜天《佛学大辞典》
(天名)又云大圣欢喜天,大圣天,圣天。夫妇二身相抱象头人身之形,为本尊。男天者大自在天之长子,为暴害世界之大荒神。女天者观音化现,而与彼抱着,得其欢心,以镇彼暴者。因称欢喜天。梵名誐那钵底Gaṇapati,就其形而谓之毗那夜迦Vināyaka,象鼻天。善无畏译之大圣欢喜供养法曰:“大圣自在天,乌女为妇,所生有三千子,其左千五百,毗那夜迦王为第一,行诸恶事;右千五百,扇那夜迦持善天为第一,修一切善利。此扇那夜迦王,则观音之化身也。为调和彼毗那夜迦恶行,同生一类成兄弟夫妇,示现相抱同体之形。其本因缘,具在大明咒贼经。”毗那夜迦舍光轨曰:“今说毗那夜迦有多种,或似人天,或似婆罗门,或现男女端正之貌。即分四部,摄众多类。如是种种,作诸障碍。唯大圣天欢喜王,是权现之身,如上所说,为欲诱进诸作障者令入正见故,所以不似余毗那夜迦,而现象头。此是示喻故,谓如象王虽有瞋恚强力,能随养育者及调御师也。誐那钵底,亦复如是,虽现障身,能随归依人乃至归佛者,是故此天现象头也。毗那夜迦,亦名毗那怛迦,此云象鼻也。其形如人,俱鼻极长,即爱香尘故也。唯今大圣天,其头眼耳鼻舌诸相,皆似象,能随行者也。此天者,即誐那钵底,此云欢喜。”使咒法经曰:“尔时毗那罗曩伽,将领九千八百诸大鬼王。(中略)向于世尊,俱发声言:我以自在神通故,号毗那罗曩伽,亦名毗那夜迦,亦名毗微那曩伽,亦曰摩诃毗那夜迦。如是四天下,称皆不同。”
欢喜忏法《佛学大辞典》
(修法)结愿之日,以欢忻其无为成满意之味而行之忏法也。
欢喜日《佛学大辞典》
(杂名)佛欢喜之日。即七月十五日安居竟之日也。至后世凡十五日谓之欢喜日。
欢喜母《佛学大辞典》
(天名)诃梨帝母之译名。见“诃利底”条。
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