法苑珠林 67.4

67.4

如禪祕要經云。復次舍利弗。若行者入禪定時。欲覺起貪婬風。動四百四脈。從眼至身根。一時動搖。諸情閉塞動於心風使心顛狂。因是發狂鬼魅所著。晝夜思欲如救頭然。當疾治之。治之法者。教此行者觀子藏。子藏者。在生藏下熟藏之上。九十九重膜如死猪胞。四百四脈從於子藏。猶如樹揩。布散諸根如盛屎囊。一千九百節似芭蕉葉。八十戶蟲圍遶周匝四百四脈及以子藏。猶如馬腸。直至產門如臂釧形。團圓大小上圓下尖。狀如貝齒。九十九重。一一重間有四百四蟲。一一蟲有十二頭。十二口人飲水時。水精入脈布散諸蟲。入毘羅蟲頂直至產門。半月半月出不淨水。諸蟲各吐猶如敗膿。入九十蟲口中。從十二蟲六竅中出如敗絳汁。復有諸蟲細於秋毫。游戲其中。諸男子等宿惡罪故。四百四脈從眼根布散四支。流注諸腸至生藏下熟藏之上。肺脾腎脈於其兩邊。各有六十四蟲。各十二頭亦十二口。綩綣相著狀如指環。盛青色膿如野猪精。臭惡叵甚至藏陰處。分為三支。二九在上如芭蕉葉。有一千二百脈。一一脈中生於風蟲。細若秋毫。似毘蘭多鳥觜。諸蟲中生筋色蟲（此蟲形體似筯連持子藏能動諸脈吸精出入男蟲青白女蟲紅赤）七萬八千共相纏裹。狀如累環似瞿師羅鳥眼。九十八脈上衝於心乃至頂髻。諸男子等。眼觸於色。風動心根。四百四脈為風所使動轉不停。八十戶蟲一時張口。眼出諸膿流注諸脈。乃至蟲頂諸蟲崩動。狂無所知。觸前女根男精青白。是諸蟲淚。女精黃赤。是諸蟲膿。九十八使所熏修法。八十戶蟲地水火風動作由此。佛告舍利弗。若有四眾著慚愧衣服慚愧藥。欲求解脫度世苦者當學此法。如飲甘露。學此法者想前子藏。乃至女根男子身分大小諸蟲。張口豎耳。瞋目吐膿。以手反之置左膝端。數息令定一千九百九十九過。觀此想成已置右膝端。如前觀之。復以手反之用覆頭上。令此諸蟲眾不淨物先適兩眼耳鼻及口無處不至。見此事已。於好女色及好男色。乃至天子天女。若眼視之如見癩人那利創蟲。如地獄箭半多羅鬼神狀。如阿鼻地獄猛火熱焰。應當諦觀。自身他身是欲界一切眾生身分不淨皆悉如是。舍利弗。汝今知不。眾生身根根本種子。悉不清淨不可具說。但當數息一心觀之。若服此藥是大丈夫。天人之師調御人主。免欲淤泥。不為使水恩愛大河之所漂沒。婬泆不祥幻色妖鬼之所嬈害。當知是人未出生死。其身香潔如優波羅。人中香象龍王力士摩醯首羅所不能及。大力丈夫天人所敬。佛告舍利弗。汝好受持為四眾說。慎勿忘失。時舍利弗及阿難等。聞佛所說歡喜奉行。

As the Chan miyao jing says: 'Furthermore, Śāriputra, when a practitioner enters dhyāna-concentration, if sensual awareness arises and the wind of lust stirs, it agitates the four hundred and four channels, from the eyes down to the body sense-faculty, shaking them all at once. The senses become obstructed, stirring the heart-wind and driving the mind mad. Driven mad because of this, they are possessed by ghosts and demons, yearning for sensual desire day and night as if trying to extinguish fire from their hair. One must urgently remedy this. The method of remedying it is to teach this practitioner to contemplate the womb. The womb is located below the receptacle for raw food and above the receptacle for digested food, with ninety-nine layers of membranes resembling the bladder of a dead pig. Four hundred and four channels branch out from the womb like the scrapings of a tree, dispersing through the faculties like sacks filled with faeces, with nineteen hundred joints resembling plantain leaves. Eighty families of worms encircle the four hundred and four channels as well as the womb, like a horse's intestines, extending straight to the birth canal like an armlet, round in size, circular above and pointed below, shaped like cowrie teeth, in ninety-nine layers. Between each single layer there are four hundred and four worms, each worm having twelve heads and twelve mouths. When a person drinks water, the essence of the water enters the channels and disperses among the worms, entering the crown of the vilā worms straight to the birth canal. Fortnight by fortnight impure water discharges; the worms each vomit it out like rotten pus, entering the mouths of ninety worms, and discharging from the six apertures of twelve worms like spoiled crimson juice. There are further worms, finer than autumn down, disporting within it. Due to the past misdeeds of men, the four hundred and four channels disperse from the eye faculty through the four limbs, flowing through the intestines down below the receptacle for raw food and above the receptacle for digested food. On either side of the channels of the lungs, spleen, and kidneys, there are each sixty-four worms, each with twelve heads and twelve mouths, coiled together like finger rings, filled with bluish pus like the semen of a wild boar, foul and repulsive beyond measure. Reaching the hidden place of the genitals, they divide into three branches: two-ninths are above, like plantain leaves, having one thousand two hundred channels. In each channel, wind worms are born, fine as autumn down, resembling the beaks of vilanta birds. Among the worms are born sinew-coloured worms (the form of these worms resembles chopsticks, binding and holding the womb, able to agitate the channels and suck essence in and out; the male worms are bluish-white, and the female worms are red), seventy-eight thousand entwined together, shaped like stacked rings, resembling the eyes of kuśīra birds. Ninety-eight channels rush upward to the heart and up to the topknot. When men's eyes contact visible forms, the wind stirs the heart faculty, and the four hundred and four channels are driven by the wind to churn without ceasing. The eighty families of worms simultaneously open their mouths, and pus issues from the eyes, flowing into the channels and reaching the worms' crowns, throwing the worms into chaotic agitation, driven utterly mad. Upon contacting the female genitals, the man's bluish-white semen is the tears of these worms; the woman's yellowish-red essence is the pus of these worms. These are the practices perfumed by the ninety-eight defilements; the movements of the eighty families of worms and the earth, water, fire, and wind all proceed from this.' The Buddha told Śāriputra: 'If any among the fourfold assembly wear the garments of shame and conscience, take the medicine of shame and conscience, and wish to seek liberation and cross beyond worldly suffering, they should train in this method as if drinking ambrosia. One who trains in this method visualises the aforementioned womb, down to the female genitals and the male body, with all the worms large and small opening their mouths, pricking their ears, glaring with anger, and vomiting pus. Turning it over with the hand, place it on the tip of the left knee, counting breaths to settle the mind for one thousand nine hundred and ninety-nine cycles. When this visualisation is perfected, place it on the tip of the right knee and contemplate it as before. Again turning it over with the hand, cover the head with it, causing these worms and all manner of impure matter first to touch both eyes, ears, nose, and mouth, reaching everywhere. Having seen this, when looking with one's eyes upon beautiful female forms and beautiful male forms, or even sons of devas and daughters of devas, it is like seeing a leper's worm-infested ulcers, like the hellish arrows of the pantara demons and spirits, like the blazing fire and scorching flames of the Avīci Hell. One should contemplate attentively: one's own body, others' bodies, and the bodily parts of all sentient beings in the desire realm are all impure in just this way. Śāriputra, do you know now? The primal seed of the bodily faculties of sentient beings is entirely impure and cannot be described in full. One should simply count the breaths and contemplate it single-mindedly. One who takes this medicine is a great man, a teacher of gods and humans, a taming leader of humans. They are spared the mire of desire, and are not drowned by the water of the defilements and the great river of attachment, nor harmed by licentious, inauspicious phantoms and demonic spirits. You should know that though such a person has not yet escaped saṃsāra, their body is fragrant and pure like an utpala lotus, unsurpassed by the fragrant elephants among humans, nāga kings, mighty wrestlers, or Maheśvara; they are a great man of vast strength, revered by gods and humans.' The Buddha told Śāriputra: 'Receive and uphold this well, and preach it to the fourfold assembly; take care not to forget or lose it.' Then Śāriputra, Ānanda, and the others, hearing what the Buddha had spoken, rejoiced and put it into practice.