瑜伽師地論略纂 1.87

1.87

第三段廣胎生相中，分八：一、時節；二、資稟；三、分位；四、變異；五、男女相；六、母苦逼；七、出胎；八、增長相。其八位中，《五王經》說：一七日如薄酪，二七日如稠酪，三七日如凝酥，四七日如肉摶，乃至七七日位圓滿。今言八位，理應八七，始終三月，眾相宛然，次第配此。若已結凝，箭內稀，名羯邏藍。羯邏藍者，此名雜穢。父母不淨和合，名雜；染可厭污，名穢。二不淨和，名已結；內稀外稠，名凝。此為最初，眾苦因起，損惱既廣，喻立箭名。遏部曇者，此翻為疱。猶如瘡疱，表裏如酪，未至肉位，如𮐾豆瘡，故名疱也。閉尸者，此名凝結，雖已成肉，仍柔軟故。西域呼熟血，亦名閉尸，彼相類也。鍵南者，此云堅厚，可摩觸故，仍成肉摶，未有支相。至五七日，支相方現，故名鉢羅賒佉。鉢羅賒佉者，支分義。業風所吹，從內擊外，上有一支，以為頭相；次吹兩支，以為膊相；下吹兩支，為髀相。故此初相，氣從內出；後死之時，氣不更入。餘位可知。八七日後，但漸增長，更無位別，乃至三十八箇七日方滿。以十乘七總成二百六十六日，支分皆具，更經四日，方乃出生，轉趣下故。總經二百七十日，凡經九月，名極圓滿。初後月相兼，數成其十，實唯滿九。

In the third section, which elaborates the characteristics of womb-birth, there are eight divisions: 1. the seasons and periods; 2. the endowment; 3. the developmental states; 4. mutations; 5. marks of male and female; 6. the mother's torment by suffering; 7. emergence from the womb; 8. marks of growth. Among these eight states, the Sūtra of the Five Kings states: during the first seven days it is like thin curds; during the second seven days, like thick curds; during the third seven days, like congealed ghee; during the fourth seven days, like a ball of flesh; up to the seventh seven days, when the state is complete. Here, speaking of eight states, in principle there should be eight sets of seven days, taking three months from beginning to end, with the various marks clearly distinct, corresponding sequentially to this. If it has congealed, thin inside like an arrow, it is called kalala. "Kalala" is translated here as "mixed impurity." The union of the father's and mother's impurities is called "mixed"; being defiled and repulsive is called "impurity." The mingling of the two impurities is called "already congealed"; being thin inside and thick outside is called "coagulated." This is the initial stage, where causes of manifold suffering arise; since the harm and torment are extensive, the name "arrow" is established as a metaphor. "Arbuda" is translated here as "blister." Like a sore or blister, its inside and outside are like curds, not yet reaching the state of flesh, like a black-gram sore, hence called "blister." "Peśī" is translated here as "congealed lump"; although it has already become flesh, it is still soft. In the Western Regions, cooked blood is also called peśī, being similar in form. "Ghana" is translated here as "solid and thick"; because it can be touched and rubbed, it has already formed a lump of flesh, but has no marks of limbs. Reaching the fifth seven days, the marks of the limbs first appear, hence it is called praśākhā. "Praśākhā" means "branches and limbs." Blown by karmic winds hitting outward from the inside: above, there is one branch that forms the mark of the head; next, blowing two branches that form the marks of the arms; below, blowing two branches that form the marks of the thighs. Thus at this first mark, the breath exits from within; at the later time of death, the breath will not enter again. The remaining states can be understood accordingly. After the eighth seven days, it merely grows gradually without further distinction of states, taking up to thirty-eight sets of seven days to be complete. Multiplying ten by seven yields a total of two hundred and sixty-six days; the limbs and divisions are completely equipped, and after passing four more days, it is born, because it shifts downward. Passing a total of two hundred and seventy days, generally lasting nine months, it is called fully complete. Combining the initial and final months, the number becomes ten, but in reality it only completes nine.