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Term Definition
荼《佛学大辞典》
(术语)Ḍha,般若经所说四十二字门之最后梵字,以此字为字母之究竟,越此字更无字也,故南岳假四十二字表大乘之四十二位,以阿字表初住,以荼字表妙觉。智度论四十八曰:“荼字门,入诸法边竟处故不终不生。过荼无字可说,何以故?更无字故。”又曰:“波荼,秦言必。荼外更无字,若有者是四十二字枝派。”
荼吉尼《佛学大辞典》
(天名)Ḍākini,又作荼枳尼、拏吉你、吒枳尼。夜叉鬼之一类,有自在之通力。六月前知人之死,取其人之心脏食之。使修其法者得通力云:是外道邪法之一种,四门神供之一神也。慧琳音义三十五曰:“荼枳尼,梵语。则鬼之总名,能魅人,与人通者也。”大日经疏四曰:“荼吉你,世间小术。亦于此门摄受之。”大日经四曰:“伸三昧手以覆面门尔贺嚩触之。是诸荼吉尼印。真言曰:颉履诃。”大疏十曰:“荼吉尼真言,此是世间有造此法术者,亦自在咒术,能知人欲命终者。六月即知之。知已,即作法取其心食之,所以尔者,人身中有黄。所谓人黄犹牛有黄也。若得食者能得极大成就。一日周游四域随意所为皆得,亦能种种治之。有嫌者以术治之极令病苦,然彼法不得杀人,必依自计方术。人欲死者去六月即知之。知已,以术取其心。虽取其心然有法术,要以余物代之。此人命亦不终,至合死时方坏也。毗卢遮那以降三世法门化作大黑神,具大威力,以灰涂身,于旷野中作法悉召荼吉尼辈,而呵责之。以汝常杀人故今当食汝,以方便示彼众吞之。彼等怖畏咸归命佛,然后放之制令断肉。我白佛言:我若不食肉者如何自济?佛言听汝食死人心。彼言:人欲死时诸大药叉等知彼命终争来欲食。我云何得之?佛言听于六月内以咒法加持之,至命终时听汝取食,为调彼众令入佛慧故,说此真言也。真言曰诃利诃。”义释七曰:“贺是因义以一切法皆因心有故,今以罗字门食之名为啖食人心,更加傍点,故永灭心垢,住大涅槃也。”大疏十四曰:“舒左手覆掩口,以舌触掌,即荼吉尼印也。”演密钞九曰:“荼吉尼,是夜叉趣摄,能以自咒术盗取人心食之。”摩诃迦罗天之法为调伏此荼吉尼也。见“大黑天”条。
荼吉尼法《佛学大辞典》
(修法)据以上所举经疏之说,荼吉尼原为有通力之一种鬼神,成就此法则其人亦得通力,因而印度外道多修此法。而真言密教为摄受彼外道谓佛亦说此。然支那传译之经轨中未有此,日本盛行此法,且出种种之经轨,而以狐精为其本体,其经轨如阿罗婆沙曩吒枳尼经,相欢陀罗尼经,刀自女经,神验咒王经,辰狐本因缘经,吒枳尼旃陀利王经等。无一在大藏中也。
荼枳尼形像《佛学大辞典》
(图像)其印与种子如大日经疏所言,其形像及功德,据所谓吒枳尼旃陀利经曰:“尔时世尊于宝座上结跏跌坐。(中略)时从地涌出白辰狐王,白形色朗满白净如白雁王,现顶上孔雀鸟,颈悬宇头宝珠。(中略)尔时佛言:今此会中有一菩萨,名为辰狐王菩萨,是则贫(贫字或为观字之误)自在菩萨生身也。虚空天下三昧形,有六臂,是利六道众生。”
荼毗《佛学大辞典》
(术语)Jhāpita,又曰阇毗,阇维阇鼻多,耶维,耶旬。译为焚烧,犹言火葬,僧死而焚其尸也。玄应音义四曰:“耶维,或言阇鼻,或言阇维,或言阇鼻多,义是焚烧也。”同五曰:“耶旬,或云阇毗阇维同一义,正言阇鼻多,义是梵烧也。”慧琳音义二十五曰:“阇毗或言阇维,或荼毗。古云耶旬。此云焚烧也。”同四十三曰:“耶维,或言阇维,皆讹也。正言阇鼻多,义是焚烧。”西域记六曰:“涅叠般那(Nirdhāpana),唐言焚烧。旧云阇维,讹也。”
荼矩磨《佛学大辞典》
(植物)Kuṅkuma,译曰郁金香。见最胜王经七。荼为误字。
荼镈和罗城《佛学大辞典》
(地名)旧唐书曰:“荼镈和罗城北临禅连河。”
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