胎藏界

Garbhadhātu, or Garbhakośa-(dhātu), the womb treasury, the universal source from which all things are produced; the matrix; the embryo; likened to a womb in which all of a child is conceived-- its body, mind, etc. It is container and content; it covers and nourishes; and is the source of all supply. It represents the [lang id =1028]理性 fundamental nature, both material elements and pure (sa) bodhi, or wisdom in essence or purity; [lang id =1028]理 being the (sa) garbhadhātu as fundamental wisdom, and [lang id =1028]智 acquired wisdom or knowledge, the (sa) vajradhātu. It also represents the human heart in its innocence or pristine purity, which is considered as the source of all Buddha-pity and moral knowledge. And it indicates that from the central being in the (sa) maṇḍala, viz. the Sun as symbol of Vairocana, there issue all the other manifestations of wisdom and power, Buddhas, bodhisattvas, demons, etc. It is [lang id =1028]本覺 original intellect, or the static intellectuality, in contrast with [lang id =1028]始覺 intellection, the initial or dynamic intellectuality represented in the (sa) vajradhātu; hence it is the [lang id =1028]因 cause and (sa) vajradhātu the [lang id =1028]果 effect; though as both are a unity, the reverse may be the rule, the effect being also the cause; it is also likened to [lang id =1028]利他 enriching others, as (sa) vajradhātu is to [lang id =1028]自利 enriching self. Kōbō Daishi, founder of the Yoga or Shingon [lang id =1028]真言 School in Japan, adopted the representation of the ideas in (sa) maṇḍalas, or diagrams, as the best way of revealing the mystic doctrine to the ignorant. The (sa) garbhadhātu is the womb or treasury of all things, the universe; the [lang id =1028]理 fundamental principle, the source; its symbols are a triangle on its base, and an open lotus as representing the sun and Vairocana. In Japan this (sa) maṇḍala is placed on the east, typifying the rising sun as source, or [lang id =1028]理. The (sa) vajradhātu is placed west and represents [lang id =1028]智 wisdom or knowledge as derived from [lang id =1028]理 the underlying principle, but the two are essential one to the other, neither existing apart. The material and spiritual; wisdom-source and intelligence; essence and substance; and similar complementary ideas are thus portrayed; the (sa) garbhadhātu may be generally considered as the static and the (sa) vajradhātu as the dynamic categories, which are nevertheless a unity. The (sa) garbhadhātu is divided into [lang id =1028]三部 three sections representing (sa) samādhi or quiescence, wisdom-store, and pity-store, or thought, knowledge, pity; one is called the Buddha-section, the others the Vajra and Lotus sections respectively; the three also typify (sa) vimokṣa, (sa) prajñā, and (sa) dharmakāya, or freedom, understanding, and spirituality. There are three heads of these sections, i. e. Vairocana, Vajrapāṇi, and Avalokiteśvara; each has a mother or source, e. g. Vairocana from Buddha's-eye; and each has a [lang id =1028]明王 or emanation of protection against evil; also a (sa) śakti or female energy; a germ-letter, etc. The diagram of five Buddhas contains also four bodhisattvas, making nine in all, and there are altogether thirteen [lang id =1028]大院 or great courts of various types of ideas, of varying numbers, generally spoken of as 414. Cf. [lang id =1028]金剛界; [lang id =1028]大日; [lang id =1028]兩部.

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眾生本有的性德， 攝持含藏一切如來的功德， 如母胎攝藏嬰兒， 故稱胎藏界。