[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋禪波羅蜜次第法門](https://indike.org/pramana/in.bauddha.taisho.1916) › 8.51 # 釋禪波羅蜜次第法門 8.51 釋禪波羅蜜次第法門 8.51 - **Language:** Classical Chinese ### [8.51](https://indike.org/pramana/in.bauddha.taisho.1916.8.51) 第一、釋覺知根本世間因緣生義。行者初得初禪，既已證見根本世間，爾時或見道，或未見道。今欲深知此根本世間一期果報因何而生，爾時於三昧內心慧明利，諦觀身內三十六物、四大、五陰，以願知心，願知此身何因緣有。三昧、智慧、福德、善根力故，即便覺知，如是身命皆由先世五戒業力持於中陰，不斷不滅，於父母交會之時，業力變識，即計父母身分精血二渧，大如豆子，以為己有，識托其間，爾時即有身根、命根、識心具足。識在其間，具有五識之性，七日一變，如薄酪凝酥，於後漸大，如雞子黃。業力因緣，變此一身，內先為者，五臟安置五識，爾時即知不殺戒力變此身內次為肝臟，則魂依之；不盜戒力變此身內以為腎臟，則志依之；不婬戒力變此身內為肺臟，則魄依之；不妄語戒力變此身內以為脾臟，則意依之；不飲酒戒力即變身內以為心臟，則神依之。此魂、志、魄、意、神五神即是五識之異名也。 > First, explaining the meaning of perceiving the origination from causes and conditions of the fundamental world. When the practitioner first attains the first dhyāna, having already realized and seen the fundamental world, at that time he may see the path, or he may not yet see the path. Now, desiring to know deeply from what causes and conditions this one lifetime's recompense of the fundamental world arises, at that time within samādhi his mind's wisdom is clear and sharp; closely observing the thirty-six substances, the four great elements, and the five aggregates within the body, with a mind wishing to know, he wishes to know by what causes and conditions this body exists. Due to the power of samādhi, wisdom, merit, and wholesome roots, he immediately perceives and knows that this body and life are entirely sustained in the intermediate state by the karmic power of the five precepts from previous lifetimes without interruption or annihilation. At the time of the parents' union, the karmic power transforms the consciousness, which then grasps the two drops of essence and blood from the parents' bodies, as large as a bean, taking them as its own; consciousness alights therein, and at that moment the body faculty, life faculty, and conscious mind are complete. The consciousness within them is endowed with the nature of the five consciousnesses; changing once every seven days like thin curds curdling into butter, it gradually grows larger afterwards, like the yolk of a hen's egg. Through the causes and conditions of karmic power, this body is transformed; within, what is formed first are the five viscera, housing the five consciousnesses. At that time, one knows that the power of the precept against killing transforms the interior of this body next into the liver, upon which the ethereal soul (hun) relies; the power of the precept against stealing transforms the interior of this body into the kidneys, upon which the will relies; the power of the precept against sexual misconduct transforms the interior of this body into the lungs, upon which the corporeal soul (po) relies; the power of the precept against false speech transforms the interior of this body into the spleen, upon which the intent relies; the power of the precept against drinking alcohol transforms the interior of this body into the heart, upon which the spirit relies. These five spirits—ethereal soul, will, corporeal soul, intent, and spirit—are merely different names for the five consciousnesses. > — English (machine translation) (machine translation) - [Previous: 8.50](https://indike.org/pramana/in.bauddha.taisho.1916.8.50) - [Next: 8.52](https://indike.org/pramana/in.bauddha.taisho.1916.8.52) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1916.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1916~en-mt.8.51) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1916.8.51](https://indike.org/pramana/in.bauddha.taisho.1916.8.51) · Pramāṇa