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Term Definition
毒器《佛学大辞典》
(譬喻)观身为毒器。止观七曰:“财同粪土,身比毒器,命若行云,弃之如唾。”
毒天二鼓《佛学大辞典》
(譬喻)毒鼓与天鼓也,软语生善,譬如天鼓。苦言灭恶,比于毒鼓。又教法于我顺缘为天鼓。逆缘为毒鼓。玄义六曰:“前药珠二身先以定动,今毒天二鼓后以慧拔。”见“毒鼓”条。
毒树《佛学大辞典》
(譬喻)以譬恶比丘之害清众。涅盘经三曰:“譬如长者所居之处,田宅屋舍生诸毒树。长者知已,即便斫伐永令灭尽。又如壮人首生白发,愧而剪拔,不令生长。持法比丘亦复如是,见有破戒坏正法者,即应驱遣呵责举处。”止观二曰:“戒海死尸宜依律摈治,无令毒树生长者宅。”
毒气《佛学大辞典》
(术语)三毒之习气,三毒者贪瞋痴也。法华经寿量品曰:“毒气深入,失其本心故,于此好色香药而谓不美。”
毒箭《佛学大辞典》
(譬喻)烦恼能害人,故譬以毒箭。涅槃经五曰:“见阎浮提苦众生,无量劫中被淫怒痴烦恼毒箭,受大苦切。”
毒药《佛学大辞典》
(物名)佛菩萨之神力及神咒之力,能消灭毒药。法华经普门品曰:“咒诅诸毒药,所欲害身者。念彼观音力,还着于本人。”同陀罗尼品曰:“离诸衰患,消众毒药。”
毒蛇《佛学大辞典》
(譬喻)身之四大,譬如四种之毒蛇,四大增损,害人身如毒蛇也。维摩经方便品:“是身如毒蛇。”涅槃经二十三曰:“譬如有王以四毒蛇盛之一箧,令人赡养喂饲卧起摩洗其身。(中略)观身如箧,地水火风如四毒蛇。”智度论十二曰:“佛说毒蛇喻经中,有人得罪于王,王令掌护一箧,箧中有四毒蛇。(中略)四毒蛇者四大。”

又黄金譬如毒蛇。大庄严论六曰:“我昔曾闻,舍卫国中,佛与阿难旷野中行。于一田畔见有伏藏,佛告阿难:是大毒蛇。阿难白佛:是恶毒蛇。尔时田中有一耕人,闻佛阿难说有毒蛇,作是念言:我当视之,沙门以何为恶毒蛇?即往其所,见真金聚。而作是言:沙门所言是毒蛇者,乃是好金。即取此金还置家中。其人先贫,衣食不供。以得金故,转得富饶。衣食自恣。王家索伺,怪其率富,而纠举之,系在狱中。先所得金,既已用尽,犹不得免。将加刑戮,其人唱言:毒蛇阿难。恶毒蛇世尊。傍人闻之以状白王,王唤彼人而问之曰:何故唱言毒蛇阿难。恶毒蛇世尊?其人白王:我于往日在田耕种,闻佛阿难说言毒蛇,是恶毒蛇。我于今者方乃悟解实是毒蛇。”

毒鼓《佛学大辞典》
(譬喻)毒鼓之声能杀人,以譬涅槃经所说佛性常住之声,能杀害众生之五逆十恶,使入于佛道也。然鼓有二种:一天,一毒。对于五乘之机,各说五乘之教,彼等各信顺修行,得证果之益,故譬之于天鼓,又如对于五逆十恶之众生,说佛性常住之大乘极致,彼等却为生诽谤,堕于无间,故譬之于毒鼓。但虽堕无间,而依此因缘,遂得灭五逆十恶,入于菩提之道。因而以此二鼓配于顺逆之二缘,天鼓譬顺缘,毒鼓譬逆缘也。如俗所谓忠言逆耳者,毒鼓之声也。涅槃经九曰:“譬如有人以杂毒药用药大鼓,于大众中击之发声。虽无心欲闻,闻之皆死,唯除一人不横死者。是大乘典大涅槃经亦复如是,在在处处诸行众中有闻声者,所有贪欲瞋恚愚痴悉皆灭尽,其中虽有无心思念,是大涅槃因缘力故。能灭烦恼而结自灭,犯四重禁及五无间,闻是经已,亦作无上菩提因缘,渐断烦恼,除不横死一阐提也。”天台依凭集曰:“信者为天鼓,谤者为毒鼓,信谤彼此决定成佛。”照横实镜序曰:“照横实镜一卷,敬奉晋贤客。庶于中人为天鼓,于下愚为毒鼓。信谤俱利。”文句记四曰:“毒鼓者,大经云:譬如有人以毒涂鼓,于大众中击令出声,闻者皆死。鼓者平等法身,毒者无缘慈悲,打者发起众也,闻者当机众也,死者无明破也。”
毒龙《佛学大辞典》
(本生)毒龙持戒而失身。智度论十四曰:“菩萨本身曾作大力毒龙,若众生在前身力弱者眼视便死。身力强者,气往而死。是龙受一日戒,出家求静入林树间,思惟坐久,疲懈而睡。龙法睡时形状如蛇,身有文章,七宝杂色。猎者见之,惊喜言曰:以此希有难得之皮,献上国王,以为服饰,不亦宜乎!便以杖按其头,以刀剥其皮。龙自念言:我力如意,倾覆此国其如反掌。此人小物,岂能困我。我今以持戒故,不计此身。当从佛语,于是自忍。眼目不视,闭气不息。怜愍此人,为持戒故。一心受剥,不生悔意。既以失皮,赤肉在地。时日大热,宛转土中,欲趣大水。见诸小虫来食其身,为持戒故,不复敢动,自思惟言:今我此身以施诸虫,为佛道故。今以肉施以充其身,后成佛时,当以法施以益其心。如是誓已,身干命终,即生第二忉利天上。尔时毒龙,释迦文佛是也。时猎者提婆达多等六师是也。诸小虫辈,释迦文佛初转法轮八万诸天得道者是也。”止观七曰:“毒龙输皮全蚁。”
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