佛說胞胎經
 
    西晉月氏國三藏竺法護奉 制譯
聞如是: 一時,佛遊舍衛國祇樹給孤獨園。於
時賢者難陀燕坐思惟,即起詣佛,及五百比
丘俱共詣佛所,稽首足下住坐一面。 佛告難
陀及諸比丘:「當為汝說經,初語亦善,中語亦
善,竟語亦善,分別其義,微妙具足淨修梵行。
當為汝說,人遇母生受胞胎時。諦聽!善思念
之!」 「唯然世尊!」賢者難陀受教而聽。 佛告難陀:
「何故母不受胎?於是父母起塵染心,因緣合
會,母有佳善心志,於存樂神來者至前,母有
所失精,或父有所失母無所失,或父清淨母
不清潔,或母潔淨父不潔淨,或母爾時藏所
究竟,即不受胎。如是究竟,或有成寒,或時聲
近,有滅其精,或有滿,或如藥,或如果中央。
或如蓽茇中子,或如生果子,或如鳥目,或如
懿沙目,或如舍竭目,或如祝伽目,或如眼
瞳子,或如樹葉,或合聚如垢。於是或深、或
上深,或無器胎,或近音聲,或堅核如珠,或
為虫所食,或近左或近右,或大清,或卒暴,或
不調均,當左反右,或如水瓶,或如果子,或
如狼唐,或有眾瑕,或諸寒俱,或有熱多,
或父母務來神卑賤,或來神貴父母卑賤,是
故不相過生;等行等志,俱貴俱賤,心同不異
則入母胎。何故母不受胎?無前諸雜錯事不
和調事,等意同行,俱貴俱賤,宿命因緣當應
生子,來神應遇父母而當為子。於時精神或
懷二心,所念各異,如是之事則不和合,不得
入胎。」 佛告阿難:「云何得入處母胞胎?其薄福
者則自生念:『有水冷風於今天雨,有大眾來
欲捶害我,我當走入大﹝卄/積﹞草下,或入葉﹝卄/積﹞
草眾聚,或入溪澗深谷,或登高峻,無能得我,
得脫冷風及大雨、大眾。』於是入屋。福厚得勢
心自念言:『今有冷風而天大雨及諸大眾,我
當入屋、上大講堂,當在平閣昇於床榻。』」 佛語
阿難:「神入母胎,所念若干各異不同。」
佛語阿難:「神入彼胎則便成藏,其成胎者,
父母不淨精亦不離,父母不淨又假依倚,因
緣和合而受胞胎,以故非是父母、不離父母。
譬如,阿難!酪瓶,如器盛酪以乳著中,因緣盛
酪,或為生蘇,假使獨爾不成為蘇,不從酪
出蘇亦不離酪,因緣和合乃得為蘇。如是,
阿難!不從父母不淨成身,亦不離父母成身,
因父母為緣而成胞胎。」 佛告阿難:「譬如生草
菜因之生虫,虫不從草菜出,亦不離草菜,依
生草菜以為因緣,和合生虫,緣是之中虫蠡
自然。如是,阿難!不從父母不淨、不離父母不
淨成身,因父母為緣而成胞胎。譬如,阿難!因
小麥出虫,虫不出小麥亦不離小麥,因小
麥為緣而得生虫,因是和合自然生虫。如是,
阿難!不從父母不淨、不離父母不淨成身,因
父母為緣而成胞胎,得立諸根及與四大。譬
如,阿難!因波達果而生虫,虫不從波達果出
亦不離波達果,因波達果為緣自然得生。如
是,阿難!不從父母不淨、不離父母不淨成身,
因父母為緣而成胞胎,得立諸根及與四大。
譬如,阿難!因酪生虫,虫不從酪出亦不離酪,
以酪為緣自然生虫。如是,阿難!不從父母不
淨、不離父母不淨成身,因父母為緣而成胞
胎,得立諸根及與四大。因父母緣則立地種,
謂諸堅者,軟濕水種,熱煖火種,氣息風種。假
使,阿難!因父母故,成胞胎者而為地種,水種
令爛,譬如糗中及若肌膚,得對便爛。假使因
父母成胞胎,便為水種、不為地種,用薄如濕
故也,譬如油及水。又,阿難!水種依地種,不爛
壞也;地種依水種而無所著。假使,阿難!父母
因緣成胞胎者,地種則為水種,火種不得依
也則壞枯腐。譬如夏五月盛暑時,肉中因火
種,塵垢穢臭爛壞則就臭腐。如是,阿難!假使
因父母胎成地種者及水種者,其於火種不
腐壞敗而沒盡也。假使,阿難!因父母胎成地
種及水種者,當成火種、無有風種,風種不立
不得長大則不成就。又,阿難!神處於內,緣其
罪福得成四大,地、水、火、風究竟攝持,水種分
別,火種因號,風種則得長大,因而成就。」
佛告阿難:「譬如蓮藕生於池中,清淨具足花
合未開,風吹開花令其長大而得成就。如是,
阿難!神處於內,因其罪福得成四大,成就地
種,攝持水種,分別火種,因號風種而得長大。
稍稍成就,非是父母胞胎之緣,人神過生也。
非父母福,亦非父體亦非母體,因緣得合也。
非空因緣亦非眾緣,亦非他緣,又有俱施同
其志願,而得合會成胚堶M胎。
「譬如,阿難!五穀草木之種完具,不腐不虫,耕
覆摩地肥地,下種生茂好。於阿難意云何?其
種獨立,因地水號成其根莖枝葉花實。」 阿難
白佛:「不也,天中天!」 佛言:「如是,
阿難!不從父母
搆精,如成胞堙A不獨父母遺體,亦不自空
因緣也。有因緣合成,四大等合因緣等現,得
佛胞埵茯鬼F胎。
「譬如,阿難!有目明眼之人,若摩尼珠、陽燧向
日盛明,正中之時以燥牛糞,若艾若布,尋時
出火則成光焰。計彼火者,不從日出,不從摩
尼珠、陽燧、艾生,亦不離彼。又,阿難!因緣合會
因緣俱至,等不增減而火得生。胚胎如是,不
從父母、不離父母,又緣父母不淨之精,得成
胞埵]此成色、痛痒、思想、生死之識,因得號
字,緣是得名,由本成色,以此之故號之名色。
又,阿難!所從緣起,吾不稱歎往返終始。」
佛告阿難:「譬如少所瘡病臭處,非人所樂,豈
況多乎?少所穿漏瑕穢,何況多乎?如是,阿難!
少所周旋在於終始,非吾所歎,何況久長。所
以者何?所有終沒周旋諸患,甚為勤苦,誰當
樂乎欣悅臭處入母胚胎耶?」
佛告阿難:「彼始七時受母胎堙C云何自然而
得成胎?始臥未成就時,其胎自然亦復如
是。七日處彼停住而不增減,轉稍而熱,轉向
堅固則立地種,其軟濕者則為水種,其中煖
者則為火種,關通其中則為風種。第二七日,
有風名展轉,而徐起吹之,向在左脅或在右
脅,而向其身聚為胞堙A猶如酪上肥,其精轉
堅亦復如是,彼於七日轉化如熟,其中堅者
則立地種,其軟濕者則為水種,其熅燸者則
為火種,間關其間則為風種。」
佛告阿難:「第三七日,其胎之內於母腹中,有
風名聲門,而起吹之,令其胎娷鉥N凝堅。凝
堅何類?如指著息瘡息肉壞,精變如是。住中
七日轉化成熟,彼其堅者則為地種,軟濕
者則為水種,其熅燸者則為火種,間關其內
則為風種。」
佛告阿難:「第四七日,其胎之內母藏起風,名
曰飲食,起吹胎堨O其轉堅。其堅何類?譬如
含血之類有子,名曰不注(晉曰覲),內骨無信
其堅如是。住彼七日轉化成熟,彼其堅者則
為地種,軟濕則為水種,熅燸則為火種,間
關其內則為風種。」
佛告阿難:「第五七日,其胎之內於母腹中
藏,次有風起名曰導御,吹其堅精變為體
形,成五處應瑞,兩臏、兩肩、一頭,譬如春時天
降於雨,雨從空中墮,長養樹葉枝,其胎如
是。其母藏內化成五應,兩臏、兩肩及其頭。」
佛告阿難:「第六七日,其胎在內於母腹藏,自
然化風名曰為水,吹其胎堨O其身變化,成
四應瑞,兩膝處、兩肘處。」 佛告阿難:「第七七日,
其胎堣漫韞戲‾獺A自然化風名曰迴轉,吹
之令變更成四應瑞,兩手曼、兩臂曼,稍稍自
長柔濡軟弱。譬如聚沫乾燥時,其胚堣
四應如是,兩手、兩足諸曼現處。」 佛告阿難:
「第八七日,其胎堣漫韞戲‾獺A自然化風名
曰退轉,吹其胎堬{二十應處,十足指處、十
手指處。譬如天雨從空中墮,流澍觚枝使轉
茂盛,時胚胎內於腹藏起二十臠,足十指處、
手十指處。」
佛告阿難:「第九七日,其胞堣漫韞戲‾獺A自
然風起吹變九孔,兩眼、兩耳、兩鼻孔、口處
及下兩孔。」
佛告阿難:「第十七日,其胞堣漫韞戲‾獺A自
然風起名曰痤短,吹其胎堳瘥f暴卒,而
甚堅強。在中七日,其夜七日,自然風起名曰
普門,整理其體,猶如堅強,具足音聲。」
佛告阿難:「第十一七日,胞內於母腹藏,自然
化風名曰理壞,吹其胎媥蓂z其形安正諸
散,令母馳走不安,煩躁擾動舉動柔遲,好笑
喜語戲笑歌舞,風起淚出。如是如坐母胞
胎,成時喜申手腳。其胎轉向,成時諸散合
立,有風名柱轉,趣頭頂散其頂上令其倒
轉,譬如鍛師排囊吹從上轉之。如是,阿難!
其柱轉風上至其項,於項上散轉復往反,其
風在項上旋,開其咽口及身中臍,諸曼之指
令其穿漏,其侵轉令成就。」
佛告阿難:「第十二七日,其胞堣漫韞戲‾獺A
自然化風名曰膚面,吹其胎堨O成腸胃左
右之形,譬如蓮華根著地,其腸成就,依倚於
身亦復如是,為十八空經縷溝坑。於其七日,
自然化風名曰棄毛,吹生其舌及開其眼,成
身百節令具足成就,不減依倚生萬一千節。」
佛告阿難:「第十三七日,其胞堣漫韞戲‾獺A
覺身體羸,又覺飢渴,母所食飲入兒體中,兒
在胎中,母所食飲,兒因母大長養身。」
佛告阿難:「第十四七日,其胞堣漫韞戲‾獺A
自然有風名曰經縷門,吹其精體生九萬筋,
二萬二千五百在身前,二萬二千五百在
背,二萬二千五百在左脅,二萬二千五百
在右脅。」
佛告阿難:「第十五七日,其胞堣漫韞戲‾獺A
自然化風名紅蓮花,名曰波曇,吹其兒體令
安二十脈,五脈引在身前,五脈引在背,五脈
引在左脅,五脈引在右脅,其脈之中,有無
央數不可稱計若干種色,各各有名現目。次
名力勢,又名住立,又名堅強。又一種色,或有
青色白色,白色為赤、赤色為白,或有白色為
黃,或縹變色,蘇色、酪油色,生熱雜錯熟熱
雜錯。其二十脈,一一有四十眷屬,合八百
脈,二百在身前,二百在背,二百在左,二百在
右,二百二力二尊二力勢。」 佛語阿難:「其八百
脈,一一之脈有萬眷屬,合為八萬脈。二萬在
胸腹,二萬在背,二萬在左,二萬在右。其八萬
脈,有無數空不可計。有一空,次二、次三至于
七。譬如蓮華莖多有眾孔,次第生一孔、二孔、
三孔至于七孔。如是,阿難!其八萬脈亦復如
是,有無數根空不可稱計,有一、次二、次三至
于七。」佛告阿難:「其諸脈與毛孔轉相依因。」
佛告阿難:「第十六七日,其胞堣漫韞戲‾獺A
自然化風名曰無量,吹其兒體,正其骨節各
安其處,開通兩目、兩耳、鼻孔、口門及其項頸,
周匝定心,令其食飲流通無礙,有所立處諸
孔流出流入,逆順隨體令不差錯,設使具足
無所拘滯。譬如陶家作瓦器師,若其弟子和
泥調好,以作坏形捶拍令正,補治上下令不
缺漏,安著其處。如是,阿難!罪福因緣,自然有
風變其形體,開其眼精、耳、鼻、口精、咽喉、項
頸,開其心根,令所食飲皆使得通,諸孔出入
無罣安其食飲。」
佛告阿難:「第十七七日,其胎堣漫韞戲‾獺A
自然有風名耗牛面,吹其兒體開其眼精,
令使淨潔使有光曜,及耳二精、鼻、口門,皆
令清潔光曜無瑕。譬如,阿難!如摩鏡師弟
子,取不淨鏡刮治揩摩,以油發明,去其瑕
穢光徹內外。如是,阿難!罪福因緣,自然化
風開其眼、耳、鼻、口,令其清淨開通無瑕。」 佛告
阿難:「第十八七日,其胎堣漫韞戲‾獺A除若
干瑕悉使清淨。譬如月城郭、若人宮殿,有風
名曰大堅強,其風極大,旋吹宮殿擎持遊行,
自然清淨究竟無瑕。其胎如是,母之腹藏諸
入之精,為風所吹,自然鮮明究竟具足。」 佛告
阿難:「第十九七日,在胚胎中即得四根,眼
根、耳根、鼻根、舌根,初在母腹即獲三根,身根、
心根、命根。」
佛告阿難:「第二十七日,在其胞堜韞戲‾獺A
自然化風名﹝革*卬﹞﹝革*亢﹞,吹小兒體,在其左足令生
骨節,倚其右足而吹成骨,四骨處膝,二骨在
臏,三骨在項,十八骨在背,十八骨在脅,十三
骨在掌,各有二十骨,在左右足。四骨在時
處,二骨在非處,二骨在肩,十八骨在頸,三
骨在輪耳,三十二骨在口齒,四骨在頭。譬如,
阿難!機關木師、若畫師作木人,合諸關節,先
治材木,合集令安,繩連關木,及作經押,以
繩關連,因成形像,與人無異。如是,阿難!罪福
所化,自然有風吹成色貌,變為骨節,因緣化
成。在此二十七日中,於其腹中應時在身,生
二百微細骨與肉雜合。」
佛告阿難:「第二十一七日,在其胞堜韞戲
藏,自然化風名曰所有,吹其兒體令出肌肉。
譬如,阿難!工巧陶師作妙瓦器甖甕盆瓨,令
具足成。阿難!其所有風,吹其兒身令肌肉
生,亦復如是。」
佛告阿難:「二十二七日,在其胞堜韞戲‾獺A
自然有風名曰度惡,吹其兒體令生音聲。」
佛告阿難:「第二十三七日,在其胞堜韞戲
藏,自然有風名曰針孔清淨,吹其兒身,令其
生革稍稍具足。」
佛告阿難:「第二十四七日,在其胞堜韞戲
藏,自然有風名曰堅持,吹其兒身,申布其革
令其調均。」
佛告阿難:「第二十五七日,在其胞堜韞戲
藏,自然化風名曰聞在持,吹其兒體,掃除其
肌皆令滑澤。」
佛告阿難:「第二十六七日,在其胞堜韞戲
藏,自然化風吹其兒體,假使前世有惡罪行
諸殃來現,於諸十惡,或復慳貪愛惜財物不
能施與,不受先聖師父之教,其應清淨長大
更成短小,其應麤大則更尪細,應清淨長大
更麤大,當多清淨反更得少,當應少者反成
為多,當應清潔反得垢濁,當應垢濁反得淨
潔,當應雄反成非雄,所不樂雄反為賊雄,
當所求者反不得之,志所不樂而自然至,當
應為黑而反成黃,當應黃而反成黑。」 佛告阿
難:「如其本宿所種諸惡自然得之,或復為盲
聾瘖啞愚癡,身生瘢瘡,生無眼目,口不能
言,諸門隔閉,跛蹇禿瘺,本自所作自然得
之,父母所憎違失法義。所以者何?如是,阿難!
宿命所種非法之行。」
佛告阿難:「假使其人前世奉行眾德,不犯諸
惡、諸善來趣,謂十德行,喜於惠施無慳垢心,
奉受先聖師父之命,身中諸節,應當長者即
清淨長,當應鮮潔自然鮮潔,應麤清淨即麤
清淨,應當細小即多細小,應多清淨即多清
淨,應少清淨即少清淨,應滑鮮潔即滑鮮潔,
應當忍少即便忍少,應當為雄即成為雄,所
樂好聲即得好聲,所樂瓔珞即得寶瓔,應
當為黑即成為黑,所樂言語即得所樂。如是,
阿難!隨宿所種功德,諸為善自然,為眾生所
喜見,端正好潔色像第一。其身、口、意所求所
作所願,則得如意。所以者何?是故,阿難!宿命
所種自然得之。」
佛告阿難:「假使有男,即趣母右脅累趺坐,兩
手掌著面背外,面向其母,生藏之下熟藏之
上,五繫自縛如在革囊。假使是女,在母腹左
脅累趺坐,手掌博面,生藏之下熟藏之上,五
繫自縛如在革囊。假使母多食,其兒不安;食
太少,其兒不安。食多膩,其兒不安;食無膩,
其兒不安。大熱大冷,欲得利不利,甜醋
麤細,其食如是,或多少而不調均,兒則不安。
習色欲過差,兒則不安;在風過差,兒則不安。
或多行來馳走有所度越,或上樹木,兒則不
安。」
佛告阿難:「兒在母腹,勤苦懊惱,眾患諸難,乃
如是乎?俗人自謂,生在安處。其若如是,何況
惡趣勤劇之患?諸苦艱難不可譬喻,誰當樂
在母胞胎乎?」
佛告阿難:「第二十八七日。在其胞堜韞戲
藏,即起八念:乘騎想、園觀想、樓閣間想、遊
觀想、床榻想、流河想、泉水想、浴池想。」
佛告阿難:「第二十九七日,在其胞堜韞戲
藏,中自然有風名曰髓中間,持其皮膚使
其淨潔,顏色固然隨其宿行,宿作黑行色現
為黑,形體如漆。宿作不白不黑行,色現不白
不黑,體像一貌。宿行素無光潤,色現素無
光潤,普身一等。宿行白色面貌正白,普體亦
然。宿行黃色面貌黃色,普體亦然。阿難!是世
間人有是六色,隨本所種自然獲之。」
佛告阿難:「第三十七日,在其胞堜韞戲
藏,自然風起,吹其兒體令生毛髮,隨宿所行,
或令其兒毛髮正黑妙好無量,或生髮黃人
所不喜。」
佛告阿難:「第三十一七日,在其胞堜韞戲
藏,兒身轉大具足。 「第三十二七日,在其胞
於母腹藏,兒身自成無所乏少。第三十三七
日、第三十四七日、第三十五七日、第三十
六七日,兒身成滿骨節堅實,在於胞堣ㄔH
為樂。」
佛告阿難:「第三十七七日,在其胞堜韞戲
藏,自然生念,如在羅網欲得走出。為不淨想,
瑕穢之想,牢獄之想,幽冥之想,不以為樂。」
佛告阿難:「第三十八七日,在其胞堜韞戲
藏,自然有華風名曰何所垂趣,吹轉兒身令
應所在,下其兩手當來向生,從其緣果吹其
兒身,腳上頭下向於生門。假使前世作諸惡
行,臨當生時,腳便轉退反其手足,困於其母、
或失身命,其母懊惱患痛無量。假使前世作
德善行終其長壽,則不迴還,命不中盡。其母
緣此不遭苦惱無數之患。彼於三十八七日,
則遭大苦無極之患,愁憂不樂。」
佛告阿難:「生死之苦甚為勤劇,人生若男或
生女,這生墮地痛不可言。甚不善哉!懊惱
辛酸,或以衣受觸其形體,若以衾受臥著所
處,或在床上或置于地,或覆或露或在暑熱
或寒冷,因是之故,遭其苦患酷劇難稱。譬如,
阿難!蛇虺牛之皮所懸著處,若在壁上即化
為虫還食其皮,若使樹木苗草陂水,設復在
虛空中所倚,即自生虫還食其形,在所依倚
則亦生虫還食其形。兒始生時則以手受,苦
痛懊惱不可稱限,或以衣受觸如前。其形體
或稍以長大,飢渴寒熱,其母小心推燥居濕,
養育除其不淨。所謂先聖法律,正是其母乳
哺之恩。」
佛告阿難:「如是勤苦,誰當樂處父母胚胎?兒
生未久,揣飯養身,身即生八萬種虫,周遍繞
動食兒身體。髮本虫名曰舌舐,依於髮根食
其髮。虫名在《修行道地》中,一名舌舐,二名重
舐,三種在頭上,名曰堅固傷損毀害。」
佛告阿難:「人身苦惱如是,八萬種虫晨夜食
其形體,令人羸疲少氣疲極,令身得病或成
寒熱,眾患苦惱不可數也。煩躁苦極,飢亦極
行,復極住亦極,設身有病,復求醫藥欲除其
病。在母胎時苦不可言,既生為人,極壽百歲
或長或短,百歲之中,凡更百春百夏百秋百
冬,百歲之中更千二百月,春更三月,夏更三
月,秋更三月,冬更三月。百歲之中分其明白
青冥部,凡更二千四百十五日,春更六百十
五日,夏更六百十五日,秋更六百十五日,冬
更六百十五日。百歲之中,凡更七萬二千
飯,春更萬八千食,夏更萬八千食,秋更萬
八千食,冬更萬八千食。或懅不食時,或瞋
不食時,或食窮乏時,或有所作不食時,醉放
逸不食時,或齋不食時,皆在七萬二千飯
中。如是,阿難!勤苦厄惱,誰當樂處母胚胎?如
是眾患匆匆未曾得安,眾緣所縛,或眼痛病,
或耳、鼻、口、舌、齒痛,臏腳咽喉短氣、腰脊臂肘
捲腕,諸百節病痛諸患,風寒諸熱疥癩虛痔,
惡瘡癰疽黃疸咳逆,顛狂盲聾瘖啞癡憃,疣
﹝病-丙+秋﹞百節煩疼,臚脹﹝病-丙+帶﹞下身體浮腫。如是,阿
難!地、水、火、風一增則生百病,風適多則百病
生,熱多則生百病,寒多則生百病,食多則
增百病,三事合會風寒熱聚,四百四病同時
俱起,何況其餘不可計患,或截手或截腳、耳、
鼻,或斬頭,或鎖繫鞭杖搒笞,閉在牢獄拷
掠加刑,或畏於人,或畏非人、地獄、餓鬼、畜生
之難,勤苦曠野蚊虻虱蚤蜂螫之難,虎狼師
子蛇虺之懼,如是計之苦不可言。有多所求,
種勤苦根,不得則憂。有所志樂不如意,既所
得,當復守護,生業勤苦。有所獲得,志願無厭,
塵勞之惱,多所妨礙。」 佛語阿難:「取要言之:五
陰則苦,諸入諸衰思想多念,由此生苦。因斯
起其憍慢自貢高,自在心走不安,一一諸義
當觀自然。譬如車輪,不在一處臥起,在床在
地歌舞戲笑,當觀苦想。假使經行坐起行步,
常當思苦,懊惱眾患不可稱數,無有一可快。
所經行處不起安想,心頓坐而不行,不在床
榻,亦當知之勤苦。」 阿難言:「勿起安想。」
佛告阿難:「設在威儀而不休息,則有若干無
量苦,與心自想念,謂安不苦。如是,阿難!生死
難樂,計有二患:自觀身苦,為他人苦。觀此二
義,當自察之:『吾雖出家,何因致慧,得報果實
安隱無患?』所從受食、衣被、床臥、病瘦醫藥,令
其主人得大果報,獲大光焰無極普義。」
佛告阿難:「當學如此。於阿難意云何?色為有
常無常?」 阿難答曰:「無常。天中天!」
 「設無常,為
苦不苦?」 阿難白佛:「甚苦,天中天!」
 「又無常事,
當復離別,法不常在。賢聖弟子聞講此義,寧
當發念:『有吾有我、是我所』不?」 阿難
白佛:「不也!
天中天!」 「色、痛、痒、生死、識,有常
無常?」 答曰:「無
常。」 曰:「假使為無常,為苦為安?賢聖弟子聞講
說此,寧『有吾有我、是我所』不?」 答曰
:「不也!天中
天!」 「是故,阿難!計一切色,過去、當
來、今現在者,
內外、麤細、微妙瑕穢,若遠若近,無我無彼亦
非我身。明達智者即觀如平等不耶?假使,阿
難!賢聖弟子,厭於色者、痛痒思想生死識
者,設使能厭則離塵垢,離塵垢則度。設志
於度,至度見慧,盡于生死,稱揚梵行,身所
作則辦,則度彼岸示在此際。」 佛說是經時,賢
者阿難得諸法眼生,其五百比丘漏盡意解,
賢者阿難五百弟子、諸天、龍神,聞經歡喜。
佛說胞胎經
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          網頁版大藏經之資料來源:中華電子佛典協會

             以下是資料來源的相關訊息:

【經文資訊】大正新脩大藏經 第十一冊 No. 317《佛說胞胎經》

【版本記錄】CBETA 電子佛典 V1.19 (Big5) 普及版,完成日期:2007/09/25

【編輯說明】本資料庫由中華電子佛典協會(CBETA)依大正新脩大藏經所編輯

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=========================================================================

# Taisho Tripitaka Vol. 11, No. 317 佛說胞胎經

# CBETA Chinese Electronic Tripitaka V1.19 (Big5) Normalized Version, Release Date: 2007/09/25

# Distributor: Chinese Buddhist Electronic Text Association (CBETA)

# Source material obtained from: Text as provided by Mr. Hsiao Chen-Kuo, Tripitaka Koreana as provided by Mr. Christian Wittern, Text as provided by Anonymous, USA, Punctuated text as provided by The Seeland Monastery

# Distributed free of charge. For details please read at http://www.cbeta.org/copyright_e.htm

=========================================================================

佛說胞胎經

本經佛學辭彙一覽(共 105 條)

一空

二力

二心

人身

八念

十八空

十惡

十德

三七日

三根

三藏

分別

比丘

世尊

出家

功德

四大

平等

生死

同行

名色

因地

因緣

因緣和合

地獄

地種

安隱

有無

耳根

自在

舌根

佛說

弟子

我所

身苦

身根

孤獨園

彼岸

所作

明達

果報

法眼

空經

舍衛

舍衛國

長者

長養

非人

俗人

威儀

幽冥

思惟

染心

祇樹

祇樹給孤獨園

紅蓮花

食時

俱起

修行

畜生

貢高

退轉

宿作

宿命

得通

梵行

清淨

眾生

貪愛

惡趣

智者

無我

無常

無量

無礙

給孤獨園

善心

善來

虛空

當來

經行

罪福

過去

塵垢

塵勞

漏盡

漏盡意解

福因

鼻根

樂神

緣成

緣起

蓮華

諸天

諸法

賢聖

餓鬼

龍神

難陀

瓔珞

歡喜

變化

觀想

慳貪

憍慢