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Term Definition
楞严经正脉《佛学大辞典》
(书名)四十卷,明释真鉴述。其卷首自序曰:“经本分明,而注多齿莽。正脉既失,本旨多乖。后贤指摘成帙,甚至但说本文。学者莫决从违,而临文浩叹者多矣。鉴长夜迷徒,释宗晚学。赖圣贤加被,发薄少善根。偶窥华屋之门,辄悯宫墙之望。僭伸管见,请正大方。实非横陈臆说而蔑先贤,意惟曲顺佛言而资后学。”云云。杨仁山居士曰:“正脉为注本之最善者,披剥陈言,独申正见。发挥经义,超越古今。”
楞严经疏解蒙钞《佛学大辞典》
(书名)六十卷,略称曰佛顶蒙钞。海印弟子蒙叟述。蒙叟,钱谦益别号也。自第四十八卷以下总曰佛顶五录。所谓五录者,佛顶图录一卷,佛顶序录一卷,佛顶枝录二卷,佛顶通录二卷,佛顶宗录六卷也。谦益于明末福王时,曾为礼部尚书,入清授礼部右侍郎。所著诗文集,多诽谤清室之语。清高宗阅之大怒。命梵毁其版,不许印行。此书本收入清藏。高宗恶其为人,在藏中黜去。然其文集等,固潜行于世间,莫能禁也。此书虽流通者希。然详细博雅,固读首楞严经者不可少之书也。
楞严经直指《佛学大辞典》
(书名)十卷,明释函昰疏。其嗣法门人今释序之曰:“吾师天然昰和上,宴坐丹霞,以三月成直指。(中略)言言本色,不借华词。其不可思议之妙,实有与诸家回绝者。”
楞严经纂注《佛学大辞典》
(书名)十卷,明释真界纂注。瞿汝稷序曰:“注之得于长水温陵者十之七,得于泐潭孤山诸家者十之二,得于上人之独见者十之一。诸师名号不复录,以融而为一。则经旨脉络相属,读者为便。”
楞严经通议《佛学大辞典》
(书名)十卷,明释德清述。其自序曰:“历览诸说,有所未惬者,独理观未见会通。故言句虽明,而大旨未畅。(中略)至万历甲寅,以投老南岳,寓灵湖之万圣兰若。结夏时,粤门人超逸侍予最久,甘苦疾病患难,靡不同之。予感其精诚,因入室请益悬镜,触发先心,遂直笔成帙。较悬镜虽多,无非广发一心三观之旨,而文不暇详释。题曰通议,盖取春秋经世,先王之法议而不辩之意。所谓议其条贯,而通其大纲。是于向上一路,实以为赘。其于初机之士,可以饮海一滴而吞百川之味也。”案此书十卷外首附悬镜一卷。末附补遗一卷。
楞伽《佛学大辞典》
(地名)Lañkā,新作[饥-几+夌]伽,又作[马*夌]伽。在师子国(即锡兰岛)之山名(今之Adam speak)。楞伽为宝名,又曰不可到,难入之义也。即山以有楞伽宝得名。又以险绝常人难入得名。佛尝在此说大乘经,名楞伽经。西域记十一师子国曰:“国东南隅有[饥-几+夌](勒登反)伽山,岩谷幽峻,神鬼游舍,在昔如来于此说[饥-几+夌]伽经。旧曰楞伽经,讹也。”唯识述记四本曰:“楞伽者,是师子国山名也。”慧琳音义三十一曰:“楞伽,正梵音云[饥-几+夌]伽,山名也。勒邓反。此亦宝名也,此山多饶此宝,故以为名。在南海中师子国西南隅,海岛大山也。”华严疏钞六十二曰:“楞伽,此云难往。”楞伽经心玄义曰:“楞伽,此云难入,世尊说法无史实。”
楞伽山《佛学大辞典》
(地名)见“楞伽”条。
楞伽岛《佛学大辞典》
(地名)锡兰岛本名楞伽,佛说楞伽经处也。山中拔海三千尺,有胜区曰坎第,有湖作牛形,周遭可十里,故宫在焉。宫外一寺,有卧佛供养此中。岛中最高峰突出如方域,上有佛迹,长可二尺,土人往往于鸡鸣时攀跻瞻礼,谓可消灾难。殆即佛说经处矣。
楞伽悬记《佛学大辞典》
(术语)释尊在楞伽山,悬记如来灭后,南天竺有大德比丘,名龙树。宣说大乘无上之法,初证欢喜地,应往生安乐国。出于楞伽经九(七卷经第六)。
楞伽经《佛学大辞典》
(经名)有四译,今存三本:一宋求那跋陀罗译,名楞伽阿跋多罗宝经,有四卷,名四卷楞伽。二元魏菩提流支译,名入楞伽经,有十卷,名十卷楞伽。三唐实叉难陀译,名大乘入楞伽经,有七卷,名七卷楞伽。本经各家之著述如下:入楞伽经心玄义一卷,唐法藏撰。楞伽经注卷二卷五,唐智俨注,残缺。楞伽经通义六卷,宋善月述。楞伽经集注四卷,宋正受集注。大乘入楞伽经注十卷,宋宝臣述。楞伽经纂四卷,宋杨彦国纂。观楞伽经记八卷,明德清笔记。楞伽补遗一卷,明德清撰。楞伽经玄义一卷,明智旭撰述。楞伽经义疏九卷,明智旭撰。楞伽经合辙八卷,明通润述。楞伽阿跋多罗宝经注解八卷,明宗泐如玘同注。楞伽经参订疏八卷,明广莫参订。楞伽经宗通八卷,明曾凤仪宗通。楞伽经心印一卷,净挺着。楞伽经心印八卷,前有科文函昰疏。楞伽经精解评林一卷,明焦竑纂。楞伽经疏卷中,残缺。
楞伽经义疏《佛学大辞典》
(书名)四卷。明释智旭撰述。其后序曰:“犹忆初发心时,便从事于禅宗。数年之后,涉律涉教,著述颇多。独此楞伽,拟于阅藏毕后方注。壬辰结夏晟溪,无处借藏。乃以六月初三日举笔,至八月十一日阁笔于长水南郊之冷香堂,谨阅七旬。而佛事魔事,病障外障,殆无虚日。三易地而稿始脱。”
楞伽经唯识论《佛学大辞典》
(书名)一卷,元魏菩提留支译,唯识二十论三译之最古者。
楞伽经宗通《佛学大辞典》
(书名)三十卷,明曾凤仪撰。其自序曰:“余于憨山称莫逆,自癸已造访牢山后,音问寥寥,得笔记(憨山之楞伽笔记)读之,不啻面谭。始读洒然,再读之则疑,三读之则有所更定,不觉盈纸。复取三译覈之,宋译隽永有味,故不可易。至棘句倒语,非证魏唐二译则不可晓。笔记节分条列,灿如指掌,令学者易于参订。余亟取之。更为斟酌旧注,融会三译,间出胸臆,或前人所未道。要于申畅简奥,不使有楞伽难读之叹。”案此书附有唐译楞伽经文二品,提婆菩萨二论。
楞伽经注解《佛学大辞典》
(书名)四卷。明释宗泐如玘于洪武十年冬十月奉诏笺释。十一年七月进呈。太祖皇帝览之,叹为精确。命流布海内,使学者讲习。宗泐即奉诏刻于京师天界禅林,后如玘又刻于杭之演福寺。末有宋濂题辞。载其事颇详。
楞伽阿跋多罗宝经《佛学大辞典》
(经名)Laṅkāvatāra-sūtra,四卷,刘宋求那跋陀罗译。为本经三译中之最古者。楞伽者,山名,阿跋多罗者,入之义,佛入此山说法,故名入,新译云入楞伽经者是也。宝字乃译人添加,因楞伽宝表经义之无上宝也。或言阿者,无也,跋多罗者,上也,阿跋多罗宝即无上宝也。华严疏钞六十二曰:“经题云楞伽阿跋多罗宝经,阿之言无,跋多罗云上,宝即此方之言。”楞伽心玄义曰:“阿伐哆陀罗,此云下入。以梵语中下入上入悉有别名,唯从上下入,别有此名,如入菩萨等。解四卷者翻为无上,此甚讹也。勘诸梵本及十卷中,都无宝字,十卷中翻为入者当名也。”
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