摩訶止觀 9.49

9.49

初觀三事皆融，證時三事皆一，故名「如心覺」。覺於真諦，色、息、心泯一無異。又識俗諦，皮、肉、骨等皆有九十九重；覺五藏生五氣；亦見身中蟲戶，行來言語，無細不了。覺託胎初陰，過去無明業是蠟，現在父母精血是泥。過去業不住，故名「印壞」；現在託識，名色具足，故名「文成」。住在生藏之下、熟藏之上，子腸中，形甚微細；唯有一念妄想，色心相依，如有、如無、如夢。業行力故，自然能起一念思心，感召其母。母便思青色、呼聲、臊氣、酢味；因此念力，生一毫氣，氣變為水，水變為血，血變為肉；母氣出入以相資潤，便得成肝藏；向上成眼，向下成手足大指。若思白色、哭聲、腥氣、辛味，便成肺藏；上向為鼻，下向為手足第二指。若思赤色、語聲、焦氣、苦味，便成心藏；上向為口，下向為手足第三指。若思黃色、歌聲、香氣、甜味，便成脾藏；上向為舌，下向為手足第四指。若思黑色、吟聲、臭氣、鹹味，便成腎藏；上向為耳，下向成手足第五指。覺身分細微，例皆如此。思惟、大思惟者，即是思惟真、俗也。觀於心性者，即是空也；若真、若俗同入心性。《請觀音》云：「一一入於如實之際。」如此覺支與上倍異。

At initial contemplation, the three matters are completely fused; at realization, the three matters are completely one; hence it is called "mental investigation in accordance with reality." Investigating the ultimate truth, form, breath, and mind are merged into one without differentiation. Moreover, recognizing the conventional truth, the skin, flesh, bones, and so on each have ninety-nine layers; one investigates the five viscera generating the five qi; one also sees the colonies of parasites within the body, their moving and communicating, with nothing subtle left unclear. One investigates the initial aggregate upon conception: the past karmas of ignorance are the wax; the present father's and mother's semen and blood are the clay. Past karma does not remain, hence it is called "the seal is broken"; the present conception of consciousness possesses name-and-form in full, hence it is called "the impression is formed." Residing beneath the stomach and above the intestines, within the womb, its form is extremely minute; there is only a single thought-moment of false conceptualization, form and mind mutually relying upon one another, as if existing, as if non-existing, like a dream. Due to the power of karmic activity, it naturally can give rise to a single thought of ideation that summons its mother. The mother then longs for the color green, calling cries, a rank odor, and sour taste; through the power of this thought, a hair's breadth of qi is produced; the qi transforms into water, water transforms into blood, and blood transforms into flesh. The mother's in-breaths and out-breaths mutually nourish and moisten it, whereupon the liver is formed; ascending, it forms the eyes; descending, it forms the big toes of the feet and thumbs of the hands. If she longs for the color white, weeping cries, a fishy odor, and acrid taste, it then forms the lungs; ascending, it forms the nose; descending, it forms the second fingers and toes. If she longs for the color red, speaking voices, a burnt odor, and bitter taste, it then forms the heart; ascending, it forms the mouth; descending, it forms the third fingers and toes. If she longs for the color yellow, singing voices, a fragrant odor, and sweet taste, it then forms the spleen; ascending, it forms the tongue; descending, it forms the fourth fingers and toes. If she longs for the color black, moaning voices, a foul odor, and salty taste, it then forms the kidneys; ascending, it forms the ears; descending, it forms the fifth fingers and toes. Investigating the subtle parts of the body is in all cases like this. Reflection and great reflection mean reflecting on the ultimate and conventional [truths]. Contemplating the nature of the mind is emptiness; both ultimate and conventional enter together into the nature of the mind. The Qing Guanyin says: "Each and every one enters into the limit of reality." Such an investigation factor is doubly distinct from the above.