大般若波羅蜜多經般若理趣分述讚 2.39

2.39

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.