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Term Definition
胎内五位《佛学大辞典》
(名数)人在母胎发育之间分为五位。见“五位”条。【胎内五位】(名数)人在胎内生育之次第分五位:一、羯罗蓝位Kalalaṁ,译言和合或杂秽,或凝滑膜。父母之赤白二谛初和合而成一团凝滑之位。二、頞部昙位Arbudaṁ,译言疱。经二七日。渐渐增长而为疮疱形之位。三、闭尸位Peśi,译言血肉。经三七日,渐为血肉之位。四、健南位Ghana,译言坚肉,凝厚,肉团。经四七日,渐至肉坚之位。五、钵罗奢佉位Praśākha,译曰支节,形位,五支。经五七日,渐具六根之位。于是乎出生也。见俱舍论九,同光记九。
胎化藏《佛学大辞典》
(术语)八藏之一。说佛在摩耶夫人胎中现种种教化事之法藏,菩萨处胎经等是也。
胎卵湿化《佛学大辞典》
(杂语)四生也。见“四生”条。
胎外五位《佛学大辞典》
(名数)人之一生有胎内之五位与胎外之五位。俱舍论十五曰:“胎外五者:一婴孩,二童子,三少年,四中年,五老年。”
胎大日《佛学大辞典》
(杂名)胎藏界之大日如来。对金刚界之大日而云。
胎宫《佛学大辞典》
(术语)极乐之往生人有胎生与化生二种,疑佛他力而修自力念佛之人,虽往生极乐,而五百岁间不能见闻三宝,犹如此界四生中胎生者在母胎内不能见日月,故名之为胎生,其胎生者所生之七宝宫殿,谓之胎宫。为于佛抱疑惑者之生处,故亦名疑城。是为无量寿经所说。依观无量寿经所言则此宫殿谓之含华。所在之莲华不开敷,为不能见闻三宝之义也。见疑城胎宫条。观经妙宗钞一曰:“大本中说,疑心修善。生彼胎宫,乐同忉利。”
胎息《佛学大辞典》
(杂语)道家养生之术,柳文所谓服气是也。出抱朴子。佛教谓为数息之法。
胎狱《佛学大辞典》
(譬喻)四生中之胎生者,在母胎内之苦,譬如狱也。又云胎宫。天台观经疏序曰:“金宝之与泥沙,胎狱之与华池。”
胎生《佛学大辞典》
(术语)四生之一。如人类在母胎内完具身体而生者,劫初之人,男女未分,皆为化生,其后发淫情而生男女二根,始为胎生也。俱舍论八曰:“有情类生从胎藏是名胎生,如象马牛猪羊驴等。”

又极乐有胎生化生二类,或生边地,或生莲内,而花不开,为不能见闻三宝恰如胎生之人在胎内,故名胎生。疑佛之他力而自力修行之人,受此报云。无量寿经下曰:“其胎生者,所处宫殿或百由旬,或五百由旬,各于其中受诸快乐,如忉利天上。(中略)寿五百岁常不见佛,不闻经法,不见菩萨声闻圣众。是故于彼国土谓之胎生。”略论曰:“于五百岁中常不见闻三宝,安乐国土谓之边地,亦曰胎生。”

胎经《佛学大辞典》
(经名)菩萨处胎经之略。
胎藏界《佛学大辞典》
(术语)梵语蘗缚俱舍Garbha-kośa(dhātu)。有二义:一隐覆之义。如人在母胎而隐覆其胎也,理体隐于烦恼中而不显现,故云胎藏。二含藏之义。如母胎内含藏子体而覆育之也,理体能具足一切功德而不失之,故名胎藏。而此含藏有执持与出生之二义,其所譬之法有三:一譬本具之理性。密教以地等之五大或清净之菩提心为本具之理性,此理性摄一切诸法,犹如母之胎内摄持吾子,故云胎藏。秘藏记上曰:“胎藏者理也,金刚者智也。”二譬众生之肉团心。此肉团心,本是八叶之莲华,以摄持曼荼罗之诸尊故也。大日经义释四曰:“内心妙白莲者,此是众生本心。妙法芬陀利华秘密标帜,华基八叶,圆满均等,如正开敷之形。此莲华台是实相自然智慧,莲华叶是大悲方便也。正以此藏为大悲胎藏曼荼罗之体,其余三重是从此自证功德流出诸善知识入法界门耳。”秘藏记钞三曰:“经说曼荼罗来处,一切众生心中有八瓣肉团,是八叶莲华形也。于是处建立曼荼茶罗云胎藏界也。”三曼荼罗中,中台八叶院也。以从大日之胎藏出生三重之曼荼罗一切之诸尊故也。而谓之为胎藏者,佛之大悲慈护,爱育众生,犹如母于胎内之子,故云胎藏也。申言之,即欲以众生本具之胎藏之理,开示一切众生,而由佛之大悲胎藏而流出化他之法门,是胎藏界之曼荼罗也。因之对金刚界而言,金者智也,胎者理也,金者始觉也,胎者本觉也,金者从因向果也,胎者从果向因也,金者自利也,胎者利他也。大日经疏一曰:“次说修真言行大悲胎藏生大曼荼罗王,为满足彼诸未来世无量众生为救护安乐故。”同疏三曰:“以如来加持故,从佛菩提自证之德现八叶中胎藏身,从金刚密印现第一重金刚手等诸内眷属,从大悲万行现第二重摩诃萨埵诸大眷属,从普门方便现第三重一切众生喜见随类之身。”同疏四曰:“若行人自见中胎藏身时,即知一切众生悉有成佛因缘。”同五曰:“其中胎藏即是毗卢遮那自心八叶华也。”
胎藏界三部《佛学大辞典》
(名数)金刚界为始觉上转之自利门,故约转识所提之五智,统收其曼荼罗于五部,胎藏界为本觉下转之化他门,故约大定智悲之三德,统收其曼荼罗于三部:一佛部,是于果上理智具足,觉道圆满者,胎藏界曼荼罗中中台八叶院之诸尊及上下之诸院是也,是为大定。二莲华部,此为如来之大悲三昧,能滋荣万善,故喻之而名莲华部,观音院地藏院之在右方者是也。三金刚部,是为如来之慧之力用,能摧破惑业苦之三障,故喻之而名金刚部,在金刚手院除盖障院之左方者是也,是为大智。而就现图之第四重即外部之诸尊言之,有二义,一通中胎上下,摄于佛部,南方摄于金刚部,北方摄于莲华部。一通四方,摄于释迦院,释迦为三界六道能化之佛,故外部之尊通为其眷属也。大日经疏五曰:“大凡此第一重,上方是佛身众德庄严,下方是佛持明侍者,皆名如来部门。右方是如来大悲三昧,能滋荣万善故名莲华部。左方是如来大慧力用,能摧破三障故名金刚部。”呼三部之次第有二种,此经佛莲金之次第,由胜而劣之次第也。又瞿醯经苏悉地经等次第为佛金莲,是佛部为解脱,金刚部为般若,莲华部为法身,故自本有修出于生之次第也。见秘藏钞三。
胎藏界九尊《佛学大辞典》
(名数)中台八叶院之九尊也。前之五佛加东南维普贤菩萨,西南维文殊菩萨,东北维弥勒菩萨,西北维观音菩萨之四尊也。
胎藏界五佛《佛学大辞典》
(名数)胎藏界曼陀罗之中心部云中胎藏,又称中台八叶院,八叶莲华开敷之形也。中台是大日如来,四方之四叶现四佛,四维之四叶现四菩萨,即南方开敷华王如来,东方宝幢如来,北方天鼓雷音如来,西方无量寿如来,中台之大日如来合为五佛也。
胎藏界十三大院《佛学大辞典》
(术语)大日经仪轨说胎藏界之曼陀罗划十三院而安置诸尊。但现图曼陀罗缺四大护院之一而为十二大院。见现图曼荼罗条。
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