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Term Definition
曼供《佛学大辞典》
(术语)曼陀罗供之略称。
曼怛罗《佛学大辞典》
(术语)Mantra,又作曼特罗、满怛罗。译曰真言、神咒、秘密语。见“真言”条。
曼殊《佛学大辞典》
(菩萨)即文殊。翻译名义曰:曼殊师利,此云妙德。西域记:曼殊室利,唐言妙吉祥,此即维摩经之所谓文殊师利也。
曼殊五字心陀罗尼品《佛学大辞典》
(经名)具名金刚顶经曼殊室利菩萨五字心陀罗尼品,一卷,唐金刚智译。
曼殊伽陀《佛学大辞典》
(杂名)Mañjugāthā,曼殊室利菩萨吉祥伽陀之略名。
曼殊室利《佛学大辞典》
(菩萨)Mañjuṣri,一作曼殊尸利,旧称文殊师利,新称曼殊室利,菩萨名。见“文殊师利”条。
曼殊室利经《佛学大辞典》
(经名)具名大方广曼殊室利经观自在多罗菩萨仪轨经,一卷,唐不空译。多罗菩萨之仪轨也。密教之金刚萨埵,即显教所谓曼殊室利也。
曼殊沙《佛学大辞典》
(植物)Mañjūṣaka,又作曼殊颜。花名。译曰赤团花、蓝花、柔软花。光宅法华疏一曰:“曼殊沙华,译为小赤团花。摩诃曼殊沙华,译为大赤团华也。”玄应音义三曰:“曼殊颜华,又云曼殊沙,此译云蓝华也。”法华玄赞二曰:“曼殊沙者,此云柔软华。体柔软亦令见者离刚矿三业故。”翻译名义曰:“曼殊沙,此云柔软,又云赤华。”
曼殊童子《佛学大辞典》
(菩萨)曼殊室利童子之略。
曼殊颜《佛学大辞典》
(植物)Mañjuṣaka,花名。见前条。(CBETA注:指见“曼殊沙”条。)
曼荼罗《佛学大辞典》
(术语)Maṇḍala,又作曼陀啰、满荼逻、漫怛罗、蔓陀罗、曼拏罗。略云曼拏、曼荼。新旧之译有种种,旧译多曰坛,又云道场,新译多曰轮圆具足,又云聚集。此中就体而言,以坛或道场为正意,就义而言,以轮圆具足或聚集为本义。即筑方圆之土坛安置诸尊于此,以祭供者,是为曼陀罗之本体,而此坛中聚集具足诸尊诸德成一大法门,如毂辋辐具足而成圆满之车轮,是曼陀罗之义也。而常称为曼荼罗者,是图画者。此为四曼中之大曼荼罗。师子庄严王菩萨请问经曰:“道场之处当作方坛,名曼荼罗。广狭随时。”不空羂索陀罗尼经下曰:“蔓陀啰,此云坛也。”探玄记二十曰:“曼荼罗,云道场也,圆坛也。”慧琳音义十曰:“漫荼罗无正翻,义说云圣众集会处也,即念诵坛场也。”演密钞四曰:“漫荼罗者,此云道场。是与弟子发心得道之处,谓之道场。”大日经疏三曰:“十方世界微尘数大悲万行波罗蜜门犹如华藏,三乘六道无量应身犹如根茎条叶发晖相间。以如是众德轮圆周备故,名漫荼罗也。”同四曰:“漫荼罗,是轮圆之义。”又曰:“曼荼罗,并发生义,今即名发生曼荼罗也。下菩提心种子于一切智心地,润以大悲水。照以大慧月,鼓以大方便风,不碍以大空空,能令不思议法性芽。次第滋长乃至弥满法界,成佛树王,故以发生为称。”又曰:“梵音曼荼罗,是攒摇乳酪成苏之义。曼荼罗,是苏中极精醇者,浮聚在上之义。犹彼精醇不复变易。复名为坚,净妙之味共相和合。余物能所不杂,故有聚集义。是故佛言极无比味无过上味,是故说为曼荼罗也。以三种秘密方便攒摇众生佛性之乳,乃至经历五味成妙觉醍醐,醇净融妙不可复增。”又曰:“漫荼罗者,名为聚集,今以如来真实功德集在一处,乃至十世界微尘数差别智印轮圆辐辏,翼辅大日心王。使一切众生普门进趣,是故说为漫荼罗也。”演密钞二曰:“漫荼罗,圣贤集会之处,万德交归之所。”同五曰:“漫荼罗,是蕴聚积聚诸佛如来真实功德之处,故以为名。言轮圆辐辏者,以喻显法,轮即平轮,圆谓圆满,毂幅辋等相圆满故,辐辏者归会也,谓众辐归会于毂也。(中略)今借喻此漫荼罗三重法界门罔不归辏于大日心王,使三乘五乘一切众生普门进趣皆辏中胎大空之处,故曰轮圆辐辏也。”四曼义曰:“古人翻坛,新人翻轮圆具足。”秘藏记本曰:“曼荼罗,谓三密圆满具足义也。”一切贤圣,一切功德之集合处既名为漫荼罗,故其贤圣之身形或言语或持物或誓愿等亦悉名为漫荼罗,此以其一一轮圆具足之义在故也。大日经疏一曰:“真言,梵曰漫怛罗,即是真语,如语,不妄不异之言。释论谓之秘密语,旧译云咒,非正翻也。”此贤圣之语密,附以曼荼罗之称之一例也。就之而立四种之曼荼罗,以该收一切法。
曼荼罗四轮《佛学大辞典》
(名数)一本尊黄色,故住于地轮曼荼罗,其形方名为金轮。二本尊白色,故住于水轮曼荼罗,其形圆,名为水轮。三本尊赤色,住于火轮曼荼罗,其形为三角,名为火轮。四本尊黑色,故住于风轮曼荼罗,其形为半月,名为风轮。见诸部要目。
曼荼罗外道《佛学大辞典》
(流派)自在王菩萨经列种种之外书,中有曼荼罗咒术经。
曼荼罗教《佛学大辞典》
(术语)真言教之异名也,曼荼罗一译真言,故谓真言教曰曼荼罗教或曼荼罗藏。见秘藏记本。
曼荼罗种姓十住心《佛学大辞典》
(术语)在密教为横之十住心之一。普门万德十住心之对。显众生本具之心平等悉与法身同一之十住心也。
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