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Term Definition
圆融门《佛学大辞典》
(术语)华严宗就华严经之所说,立行布圆融之二门。见“行布门”条。
圆行《佛学大辞典》
(术语)圆教之行法。谓一行即一切行也。四教仪集注下曰:“圆行一行一切行。”
圆观《佛学大辞典》
(术语)天台宗圆教所说之观法,即圆顿之观法也。圆者,圆融圆满圆顿等之义。见“圆教”条。
圆觉《佛学大辞典》
(术语)一切有情皆有本觉,有真心。自无始已来,常住清净,昭昭不昧,了了常知,约于体而谓为一心。约于因而谓为如来藏。约于果而谓为圆觉。圆觉者,圆满之灵觉也。圆觉经曰:“善男子!无上法王有大陀罗尼门,名为圆觉。流出一切清净,真如,菩提,涅槃及波罗蜜,教授菩萨。”又曰:“善男子!圆觉净性,现于身心,随类各应。”圭峰圆觉略疏序曰:“万法虚伪,缘会而生。生法本无,一切唯识。识如幻梦,但是一心。心寂而知,目之为圆觉。”佛使证此圆觉,为说大方广圆觉修多罗了义经。
圆觉三观《佛学大辞典》
(名数)圆觉经说三种之观法,谓为圆觉之三观:一、奢摩他观。奢摩他,译言止,专静止心念而入于涅槃也。二、三摩钵底观。三摩钵底,译言观。观如幻之相而证幻化之净行也。三、禅那观。禅那,译言思惟。不取静相及幻化,思惟而证中道之实相也。此三观单复重叠,而为二十五种,称之为二十五清净定轮(经于二十五种一一说之)。经偈曰:“所谓奢摩他、三摩提禅那、三法顿渐修,有二十五种。十方诸如来,三世修行者,无不因此法,而得成菩提。”
圆觉会《佛学大辞典》
(行事)禅林有圆觉会。拈提圆觉经也。
圆觉经《佛学大辞典》
(经名)具名大方广圆觉修多罗了义经,一卷,唐佛陀多罗译。佛入神通大光明藏三昧,现诸净土,文殊普贤等十二大士次第请问因地修证之法门,佛一一答之。因而一经有十二章。诸家之注述如下:圆觉经略疏四卷,唐宗密述。圆觉经大疏钞科三卷,存中与下,唐宗密制。圆觉经略疏之钞二十五卷,唐宗密于大钞略出。圆觉经大疏十二卷,唐宗密述。圆觉经大疏释义钞十三卷,唐宗密撰。圆觉经略疏科一卷,唐宗密撰。圆觉修多罗了义经略疏注四卷,唐宗密述。圆觉经略钞十二卷,唐宗密于大钞略出。圆觉经钞辨疑误二卷,宋观复撰。圆觉疏钞随文要解十二卷,宋清远述。御注圆觉经二卷,宋孝宗皇帝注。圆觉经类解八卷,宋行霆解。圆觉经略疏序注一卷,宋如山注。圆觉经略疏序注一卷,载下半,宋如山注序。圆觉经心镜六卷,宋智聪述。圆觉经集注二卷,宋元粹述。圆觉经夹颂集解讲义十二卷,宋周琪述。圆觉经直解二卷,明德清解。圆觉经近释六卷,明通润述。圆觉经要解二卷,明寂正要解。圆觉经句释正白六卷,弘丽着。圆觉经连珠一卷,净挺着。别收入阅经十二种中,玆不出。圆觉经析义疏四卷,通理述,前附大义悬示各一卷。圆觉经精解评林卷上,明焦竑纂。圆觉经讲义二卷,谛闲讲演。圆觉经佚文。
圆觉经五性差别《佛学大辞典》
(名数)经中依一切众生断理事二障之浅深迟速而差别五性:一、凡夫性,凡夫散善之人,未断一毫之惑之人。二、二乘性,声闻缘觉之二乘,但除事障(见思二惑),而未断理障(尘砂无明)之人。三、菩萨性,渐断二障而证大圆觉之人。四、不定性(是圭峰之说,文说顿渐二性),又曰顿超如来性(是凤潭之说,就顿觉之人而言)。五、外道性,信外道邪说而未知佛之正道之人也。此五性亦得成佛,与法相所立之五性,不啻天渊。圆觉经曰:“一切众生由本贪欲发挥无明,显出五性差别不等。”
圆诠《佛学大辞典》
(术语)诠显圆理之经也。如华严法华是也。止观一之一曰:“声为佛事,称之为经。圆诠之初,目之为序。”
圆谈《佛学大辞典》
(术语)谈诸法实相圆融之理。金光明玄义上曰:“法性之圆谈。”
圆轮《佛学大辞典》
(术语)谓真言月轮观之月轮也。金刚顶疏一曰:“试观圆轮,无乐不与。”
圆通《佛学大辞典》
(术语)妙智所证之理曰圆通。性体周遍为圆,妙用无碍为通。又以觉慧周遍通解通入法性,谓为圆通。此前义就所证理体释之。后义就能证行门释之。楞严经圆通之目,据后义。经中有二十五大士。各依佛之问:陈圆通之法门。谓音声为圆通之门乃至耳根为圆通之门也。经五曰:“阿难及诸大众,蒙佛开示,慧觉圆通,得无疑惑。”又曰:“吾今问汝,最初发心悟十八界,谁为圆通。从何方便,入三摩地?(中略)如吾所证,音声为上。”楞严正脉疏曰:“六根互用,周遍圆融,成玆妙果。其修入方法,最为方便者,即从耳根修入,耳根闻性。人人本自圆通。如十方击鼓,一时并闻,是圆也。隔墙听音,远近能悉,是通也。声有动静,循环代谢。而闻性湛然常住,了无生灭。若不寻声流转。而能反闻自性。渐至动静双除,根尘回脱,寂灭现前,六根互相为用,遂得圆通。”三藏法数四十六曰:“性体周遍曰圆,妙用无碍曰通。乃一切众生本有之心源。诸佛菩萨所证之圣境也。”

又观音为圆通大士。见圆通大士项。

圆通三昧《佛学大辞典》
(术语)楞严会上二十五大士,各言法性圆通之三昧行。如以憍陈那之音声为圆通三昧,以观音之耳闻为圆通三昧。
圆通大士《佛学大辞典》
(菩萨)观音之别号也。楞严会上大小二十五圣各自说所证之圆通方便。佛敕文殊料简是非。文殊历评已。独以最后观世音之耳根圆通为最上。以此土众生六根中耳根为最利,故以耳根为圆通之方便而为最上也。因而二十五圣中圆通之名,独冠于观音。
圆通忏摩法《佛学大辞典》
(修法)与圆通忏法同。梵语忏摩(Kṣama),略曰忏。请宽恕之义也。
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