大般若波羅蜜多經般若理趣分述讚 2.39

2.39

讚曰：此中三句。渴愛者，謂貪欲由渴愛生，故名渴愛。謂如鹿渴，遙見陽煙將以為水，而起貪求奔走往趣。有情亦爾，由煩惱渴，見不淨物謂以為淨，廣起貪求，故名渴愛。此潤生惑以愛為先或通發業，諸煩惱等貪為首故，此但舉之。地前漸伏、地上能除，故名永息。由因滅故苦果不生，是故胎藏亦能超越，舉一胎生意離分段處變易故，此之生死因果既亡，遂得殊勝變易異熟，故於地前種相好因化成八相。十地之位得諸相好清淨功德莊嚴其身，惡法既亡勝果斯起，即是念念消融一切麁重依止。有漏身器依止本識，鞕強不安名為麁重，如癰瘡等，三苦迫逼不安穩故。若在地前，由聞般若修行無相，令聞熏增銷融本識依上麁重，如大良藥銷眾病塊。若在十地，正能斷之名銷融也。麁重既滅故渴愛息，胎藏超越得無麁重，眾德莊嚴愛能潤發，下緣生中自當廣說。胎藏身者，《瑜伽論》說胎藏有八位：已結凝箭內稀名羯剌濫位，表裏如酪未至肉位名頞部曇位，若已成肉仍極柔軟名閉尸位，若已堅厚稍堪摩觸名健南位，肉轉增長支分相現名鉢羅賒佉位，此後髮毛爪生位、眼等根生位、依處分明願名形位。然由先業或母惡緣，令此胎藏或髮或色或皮或支變異而生。由業及母多習灰鹽等味令髮毛稀尠。由業及母多習燸熱令色黑黯、近寒室等令色白生、多噉熱食色極赤生。由業及母多習婬欲，皮或癬疥或癩等。由業及母多習馳走跳躑威儀或倒或屈，支分缺減。女居左脇倚背向腹，男居右脇倚腹向背。胎成滿時，其母不堪持此重胎，內風便起發生苦痛。又此業報生分風起，令頭向下足便向上，胎衣纏裹而趣產門。其正出時，胎衣遂裂分之兩腋。生產門時名正生位，時令其母苦痛無量，胎身亦爾。此《大般若》第五百八十九卷說。此胎藏身三十六物不淨所成：一髮毛、二爪、三齒、四皮革、五血、六肉、七筋、八脈、九骨、十髓、十一心、十二肝、十三肺、十四腎、十五脾、十六膽、十七胞、十八胃、十九大腸、二十小腸、二十一屎、二十二尿、二十三洟、二十四唾、二十五涎、二十六淚、二十七垢、二十八汗、二十九淡、三十膿、三十一肪、三十二𦙽、三十三腦、三十四膜、三十五𭿇、三十六聹。既生長已次起六觸，次隨世學，次耽家室，次造生業，次受色等苦樂境界，次隨其業流隨五趣復受此身。菩薩不爾，隨願受生，設入母胎即至鉢羅賒佉位。自無惡業，亦不令母習近惡緣自損髮等，亦不令母受諸苦惱。既生長已，亦無如前所說惡過，唯以悲智受生為業，故名超越。變易之身，無是事也。具三十二相八十隨好，故名眾德莊嚴，悲智熏修得是身故。

The commentary states: Here there are three lines. As for "thirsting craving": craving arises from thirsting attachment, hence it is called "thirsting craving." It is like a thirsty deer that sees a mirage from afar, takes it to be water, and, generating greedy pursuit, runs swiftly toward it. Sentient beings are also like this: due to the thirst of defilements, they see impure things, deem them pure, and extensively generate greedy pursuit; therefore it is called "thirsting craving." These afflictions that moisten rebirth are preceded by craving, or generally initiate karma, because among the defilements greed is foremost, so it is merely singled out here. Before the bhūmis it is gradually subdued, and on the bhūmis it can be eradicated; hence it is called "forever stilled." Because the cause is extinguished, the suffering fruit does not arise; therefore the womb is also transcended. By mentioning the single case of birth from a womb, it intends the transcendence of birth and death of fragmented lifespans to dwell in the [existence of] transformation. When both cause and effect of this birth and death are gone, one then attains the excellent ripened fruit of transformation. Therefore, prior to the bhūmis, one plants the causes of the marks and signs and manifests the eight aspects [of a Buddha's career]; on the levels of the ten bhūmis, one attains the pure virtues of the various marks and signs to adorn one's body. When bad dharmas are gone, excellent fruits arise, which means that from moment to moment, all bases of crudeness are dissolved and melted away. The receptacle of the body with effluents is based on the fundamental consciousness; its stiffness and unease are called "crudeness," like ulcers and boils, because it is oppressed and unsettled by the three kinds of suffering. If before the bhūmis, by hearing Prajñā and practicing the signless, one causes the perfume of hearing to increase and dissolve away the crudeness resting upon the fundamental consciousness, like a great good medicine dissolving diverse masses of illness. If on the ten bhūmis, genuinely being able to sever it is called "dissolving." Since crudeness is destroyed, thirsting craving is stilled; by transcending the womb, one is free of crudeness; and when adorned with all virtues, craving can moisten and bring them forth, as will be explained at length below under dependent origination. As for the body in the womb, the *Yogācārabhūmi-śāstra* says there are eight stages of the womb: the stage of *kalala*, when it is curdled and coagulated, sparse inside; the stage of *arbuda*, when inside and outside are like curd and have not yet reached the stage of flesh; the stage of *peśī*, when it has formed flesh but is still extremely soft; the stage of *ghana*, when it has become hard and thick and is somewhat able to endure touch; the stage of *praśākhā*, when the flesh further increases and the signs of the limbs appear; after this, the stage where hair and nails grow, the stage where the eye and other sense faculties grow, and the stage of bodily form when the distinct loci of the body become clear. However, due to past karma or the mother's bad conditions, this womb-born [body] is born with anomalies in hair, complexion, skin, or limbs. Due to karma and the mother frequently partaking of tastes such as ash and salt, the hair and bodily hair become sparse. Due to karma and the mother frequently experiencing excessive heat, the complexion is dark; living near cold rooms and the like causes the complexion to be pale; eating much hot food causes the complexion to be extremely red. Due to karma and the mother engaging excessively in sexual desire, the skin may have ringworm, scabies, leprosy, and the like. Due to karma and the mother frequently rushing about and leaping, the bodily posture may become inverted or bent, and limbs may be deficient. A female stays in the left flank, leaning against the back and facing the belly; a male stays in the right flank, leaning against the belly and facing the back. When the womb is fully mature, the mother cannot bear this heavy womb, and internal winds arise, producing bitter pain. Furthermore, the wind of the birth-phase from this karmic retribution arises, causing the head to turn downward and the feet upward, wrapped in the embryonic membrane, heading toward the birth canal. When it is actually emerging, the embryonic membrane tears at both armpits. The time of emerging from the birth canal is called the stage of actual birth; at that time, it causes the mother immeasurable bitter pain, and the body in the womb is likewise. This is stated in fascicle 589 of the *Mahāprajñā[pāramitā Sūtra]*. This body in the womb is composed of thirty-six impure substances: 1. head hair and bodily hair, 2. nails, 3. teeth, 4. skin and leather, 5. blood, 6. flesh, 7. sinews, 8. veins, 9. bones, 10. marrow, 11. heart, 12. liver, 13. lungs, 14. kidneys, 15. spleen, 16. gall bladder, 17. bladder, 18. stomach, 19. large intestine, 20. small intestine, 21. feces, 22. urine, 23. snot, 24. spit, 25. saliva, 26. tears, 27. grime, 28. sweat, 29. phlegm, 30. pus, 31. fat, 32. grease, 33. brain, 34. membrane, 35. lymph, 36. earwax. Once born and grown, next the six contacts arise; next one follows worldly study; next one indulges in household life; next one creates karma of rebirth; next one experiences bitter and pleasant objects of sights and so forth; next, following one's karmic flow, one continues to receive such a body in the five destinies. Bodhisattvas are not like this: they take rebirth according to their vows; even if they enter a mother's womb, they immediately reach the *praśākhā* stage. Being free of bad karma themselves, they also do not cause the mother to engage in bad conditions that harm the hair and so forth, nor do they cause the mother to suffer bitter distress. Once born and grown, they also do not have the bad faults explained above; they only take rebirth through compassion and wisdom as their work, which is why it is called "transcendence." The body of transformation has no such matters. Endowed with the thirty-two marks and eighty minor signs, it is therefore called "adorned with all virtues," because such a body is attained through the cultivation and perfuming of compassion and wisdom.