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Term Definition
周关《佛学大辞典》
(杂语)一周忌也。关者关节之义,是距死亡日一周年之关节也。
周利槃特《佛学大辞典》
(人名)Śuddhipanthaka又Kṣudrapanthaka,又作周利槃陀伽,周利槃特迦,周梨槃陀迦。译曰:继道,小路。新作朱荼半托迦,翻曰小路。兄弟二人,父母旅行至中路生长子,称曰槃特。后又于路上生一子,名曰周利槃特。槃特者,路之义。周利槃特者,小路之义。兄聪明,弟愚钝。慧琳音义二十六曰:“周利槃特,亦云周利槃陀迦。周利云小,槃陀迦,此云路也。”慈恩阿弥陀经疏上曰:“周梨槃陀迦者,不思议经翻为继道。(中略)以兄弟相继于路边生。兄名路边,弟名继道。即周梨槃陀伽。”有部毗奈耶三十一曰:“朱荼半托迦,朱荼是小,半托迦是路。旧云周利槃特迦者,讹也。”增一阿含经三曰:“能化形体作若干变,所谓周利般兔是。”
周利槃特迦《佛学大辞典》
(人名)见“周利槃特”条。
周利般兔《佛学大辞典》
(人名)即周利槃特。
周忌《佛学大辞典》
(杂名)一周忌也。值先亡者忌日一周年之日也。
周忌斋《佛学大辞典》
(行事)一周忌之法会也,供僧斋食名曰斋。
周祥《佛学大辞典》
(杂语)一周忌也。佛之一周忌即儒家之小祥忌,故谓之祥。
周稚般他迦《佛学大辞典》
(人名)见“周利槃特”条。
周罗《佛学大辞典》
(物名)玄应音义二曰:“周罗,此译云小宝也。”梵Ktudra,巴Culla。
周罗发《佛学大辞典》
(杂名)一作周罗,首罗,译言小髻,小髻云周罗发。沙弥得道时,顶留五三小髻,至和尚前,互跪,和尚乃剃除此小髻也。行事钞下四曰:“与剃发时,当顶留五三周罗发,来至和尚前互跪。和尚问云:今为汝去顶发可?答言尔便为除之。”同资持记曰:“周罗,经音义云:此翻为小,梵僧云小髻也。留五三者趣举其数,留一亦得。准知落发亦是和尚,恐其烦久,故令阇梨为除余者,但留少许和尚亲落。”起世因本经一曰:“周罗,隋言髻也。外国人顶上结少许长发为髻。”玄应音义十八曰:“周罗,此译云小也,谓小髻也。”探玄记八曰:“周罗此云顶发。”释氏要览上曰:“周罗发,即今亲教和尚最后为剃顶上发也。梵语周罗,此云小结。”梵Sūrya。
周遍含容观《佛学大辞典》
(术语)华严宗法界三观之一。见“三观”条。
周遍含容观十门《佛学大辞典》
(名数)华严宗所立五观中之第五,周遍含容观立十门:一、理如事门,是与上事理无碍中第七真理即事门同。二、事如理门,是与第八法法即理门同。三、事含理事门,谓诸事法与理无异。故存本一事而能广容。如一微尘共相不大,而能容摄无边法界,由刹等诸法,既不离法界,故俱在一尘中而现,如一尘一切法,亦尔。四、通局无碍门,事与理非一即非异。故令此事法不离一处即全遍十方一切尘内,由非异即非一故,全遍十方而不动一位,即近即远即住无障无碍。五、广狭无碍门,非一即非异,故不坏一尘而能容十方刹海。由非异即非一故,广容十方法界而微尘不大,是则一尘之事,即广即狭,即大即小,无障无碍。六、遍容无碍门,此一尘望于一切,由普遍即广容,故遍,在一切中即复摄一切诸法全住自中。又由广容即是普遍,故令此一尘还即遍在自内一切差别法中,是故此尘自遍他时,即他遍自,能容能入,无障无碍。七、摄入无碍门,彼一切望于一法,以入他即是摄他,故一切全入一中之时,即令彼一还复在自一切之中,同时无碍,又由摄他即是入他,故一法全在一切中时,还使一切恒在一内,同时无碍。八、交涉无碍门,一法望一切,有摄有入,通有四句,谓一摄一切,一入一切,一切摄一,一切入一,一摄一,一入一,一切摄一切,一切入一切,同时交参无碍。九、相在无碍门,一切望一,亦有四句,谓摄一入一,摄一切入一,摄一入一切,摄一切入一切,交参无碍。十、普融无碍门,一切及一,皆同时更互相望,一一具前两重四句,普融无碍。前九门之文,以不顿显,故此摄同使一刹那,既总别同时,则重重无尽也。出注法界观。
周遍法界《佛学大辞典》
(术语)法之所在,名法界,法无尽,故法界亦无边。法身之功德,及于无边之法界,谓之周边法界。
周那《佛学大辞典》
(人名)Cunda,纯陀之异名。大部补注三曰:“周那恐是纯陀,梵音不同。”玄义私记七曰:“周那者,经云王子周那,双卷泥洹名华氏子淳陀,大经云工巧之子纯陀,六卷泥洹经云长者淳陀。”
周那自宅供旃檀耳羹《佛学大辞典》
(故事)据长阿含经三,则说佛自行乞食,到周那(即准陀)宅受最后之供养,食旃檀耳羹,食已说法,中夜命终。是小机之所见也,大小感见之不同不可和会。涅槃经疏四曰:“若见佛自行乞食,到纯陀舍食旃檀耳羹,中夜入灭,舆向双林以火焚身。此小缘劣见,若见纯陀悲感但献八斛四斗不思议供,充饱一切。(中略)大缘见胜。”
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