法苑珠林 69.38

69.38

又修行道地經云。人行不純。或善或惡。當至人道。父母合會精不失時。子來應生。其母胎通無所拘礙。心懷歡喜而無邪念。則為柔軟堪任受子。其精不清不濁。中適不強。亦無腐敗。亦不赤黑。不為風寒眾毒雜錯。與小便別。應來生者。精神便起。設是男子不與女人共俱合者。五欲與通。男子敬念欲向女人。父時精下。其神欣喜謂是吾許。爾時即失中陰五陰便入胞胎。父母精合既在胞胎。倍用歡躍。是為色陰。歡喜之時為痛樂陰。念於精時是為想陰。因本罪福緣得入胎。是為行陰。神處胎中則為識陰。如是和合。名曰五陰。若在胎時即得二根。意根身根也。至七日住中而不增減。又至二七日其胎稍轉。譬如薄酪。至三七日似如生酪。至四七日精凝如熟酪。至五七日胎精遂變。猶如生蘇。至六七日變如瘜肉。至七七日轉如段肉。至八七日其堅如坏。至九七日變為五皰。兩肘兩髀及頭頸。從中出也。至十七日復有五皰二手腕二脚腕。及生其頭。至十一七日續生二十四皰十手指十足指及眼耳鼻口。此從中出。至十二七日是諸皰相轉漸成就。至十三七日則現腹相。至十四七日則生肝肺心及其脾腎。至十五七日則生大腸。至十六七日則生小腸。至十七七日則有𦝩處。至十八七日生藏熟藏起此二處。至十九七日則生髀及腨膓骨手掌足趺臂節筋連。至二十七日生陰臍乳頤頸形相。至二十一七日體骨各分。隨其所應。兩骨在頭。三十二骨著口。七骨著頸。兩骨著髀。兩骨著肘。四骨著臂。十二骨著胸。十八骨著背。兩骨著臗。四骨著膝。四十骨著足。復有微細骨。總有一百八。與體肉合具。十八骨著在兩脇。二骨著肩。如是身骨凡有三百而相連綴。其骨柔軟如初生瓠。至二十二七日其骨稍堅。如未熟瓠。至二十三七日其骨轉堅。譬如胡桃。此三百骨各相連綴。足骨著足。膝骨著膝。如是腨骨髀骨臗骨脊骨胸骨脇骨肩骨項骨頤骨臂腕手足諸骨等。各自轉相連著。如是聚骨猶如幻化。隨風所由牽引舉動。至二十四七日生一百筋連著其身。至二十五七日生七千脈。尚未具成。至二十六七日。諸脈悉徹。具足成就。如蓮根孔。至二十七七日。有三百六十三筋皆成至二十八七日其肌始生。至二十九七日肌肉稍厚。至三十七日纔有皮像。至三十一七日皮轉厚堅。至三十二七日皮革轉成。至三十三七日耳鼻脣指諸膝節成。至三十四七日生九十九萬毛髮孔。猶尚未成。至三十五七日毛孔具成。至三十六七日爪甲始成。至三十七七日其母腹中若干風。起開兒目耳鼻口。或有風起染其髮毛。或端正。或醜陋。又有風起成體顏色。或白赤黑。有好有醜。皆由宿行。在此七日中生風寒熱。大小便通。至三十八七日在母腹中。隨其本行自然風起。宿行善者。便有香風。可其身意。柔軟無瑕。正其骨節。令其端正。莫不愛敬。本行惡者。則起臭風。令身不安。不可心意。吹其骨節。令僂斜曲。使不端正。又不能男。人所不喜。是為三十八七日。九月不滿四日。其兒身體骨節則成為人。其小兒體而有二分。一分從父。一分從母。身諸髮毛頰眼舌喉心肝脾腎腸血軟者從母也。自餘爪齒骨節髓腦筋脈堅者從父也。其小兒在母腹中處生藏之下熟藏之上。若是男兒。背外而面向內在其左脇也。若是女子。背母而面向外處在右脇也。居苦痛臭處污露不淨。一切骨節縮不得申。住在革囊腹網纏裹。藏血塗染所處逼窄。依因屎溺瑕穢若斯。其於九月此餘四日。宿有善行。初日後日發心念言。吾在園觀。亦在天上。其行惡者。謂在泥犁世間之獄。至三日中即愁不樂。到四日時母腹風起。或上或下。轉其兒身而令倒懸。頭向產門。其有福者。時心念言。我投浴池。水中游戲。如墮高床華香之處也。其無福者。自發念言。吾從山墮。投於拊岸溝坑溷中。或如地獄羅網棘上。曠野石間劍戟之中。愁憂不樂善惡之報不同若此。其小兒生既墮地。外風所吹。女人手觸。暖水洗之。逼迫毒痛猶如痛病也。以是苦惱恐畏死亡。便有癡惑。是故迷憒。不識來去。生在地血惡露臭處。鬼魅來嬈。癎邪所中。死屍所觸。蠱道顛鬼。各伺犯之。如四交道墮肉段烏鴟鵰狼各來爭之。諸邪妖鬼欲得兒便。周匝圍繞亦復如是。若宿行善德邪不得其便。兒已長大團哺養身。適得穀氣。其體即生八十種蟲。兩種在髮根。一名舌蝭。二名重蝭。三種在頭。名曰堅固。傷損毀害。一種在腦。兩種在腦表。一名𧑱蛛。二名㧌擾。三名憒亂。兩種在額。一名卑下。二名朽腐。兩種在眼。一名蝭。二名重蝭。兩種在耳。一名識味。二名現味。兩種在耳根。一名赤。二名復赤。兩種在鼻。一名肥。二名復肥。兩種在口。一名搖。二名動搖。兩種在齒中。一名惡弊。二名凶暴。三種在齒根。名曰喘息休止捽滅。一種在舌。名曰甘美。一種在舌根。名曰柔軟。一種在上齗。名曰往來。一種在胭。名為嗽喉。兩種在瞳子。一名生。二名不熟。兩種在肩。一名垂。二名復垂。一種在臂。名為住立。一種在手。名為周旋。兩種在胸。一名額坑。二名曠普。一種在心。名為班駁。一種在乳。名曰𡦢現。一種在臍。名為匝繞。兩種在脇。一名為月。二名月面。兩種在脊。一名月行。二名月貌。一種在背骨間。名為安豐。一種在皮裏。名為虎爪。兩種在肉。一名消膚。二名燒拊。四種在骨。一名為甚毒。二名習毒。三名細骨。四名雜毒。五種在髓一名殺害。二名無殺。三名破壞。四名雜骸。五名白骨。兩種在腸。一名蜣蜋。二蜣蜋嘴。兩種在細腸。一名兒子。二名復子。一種在肝。名為銀喍。一種在生藏。名曰忮收。一種在熟藏。名為太息。一種在穀道。名為重身。三種在糞中。一名筋。二名目結。三名目編髮。兩種在尻。一名流下。二名重流。五種在脬。一名宗姓。二名惡族。三名臥寤。四名而寤。五名護汁。一種在髀。名為撾枝。一種在膝。名為現傷。一種在[跳-兆+專]。名為鐵嘴。一種在足指。名為燒然。一種在足心。名為食皮。是為八十種蟲。處在一身晝夜食體。

Furthermore, the Yogācārabhūmi-sūtra states: When a person's conduct is mixed, sometimes good and sometimes evil, and they are due to reach the human realm, if the parents unite and the seminal essence is discharged at the proper time, the child to be born approaches. If the mother's womb is open and unobstructed, and her mind is joyful and free of depraved thoughts, it is then pliant and capable of receiving the child. If the seminal essence is neither too clear nor too thick, of moderate temperament and not overly strong, neither putrid nor red or black, not intermingled with wind, cold, or various toxins, and distinct from urine, the spirit destined to be born arises immediately. Supposing it is a male child who has not yet united with a woman, his five desires penetrate, and the male adoringly conceives desire toward the woman. When the father's semen descends, the spirit rejoices, thinking, 'This is my place!' At that moment, it abandons the five skandhas of the intermediate existence (antarābhava) and enters the womb. The parents' essences having united, being now in the womb, it leaps with double delight: this is the form skandha (rūpa-skandha). The moment of rejoicing is the feeling skandha (vedanā-skandha). Thinking upon the essence is the perception skandha (saṃjñā-skandha). Entering the womb by reason of past sins and merits is the karmic formations skandha (saṃskāra-skandha). The spirit dwelling within the womb is the consciousness skandha (vijñāna-skandha). Such a combination is called the five skandhas. While in the womb, it immediately obtains two sense-faculties: the mind-faculty (manindriya) and the body-faculty (kāyindriya). Up to the seventh day, it abides within without increasing or decreasing. By the second seventh day, the embryo alters slightly, like thin curd. By the third seventh day, it resembles unripened curd. By the fourth seventh day, the essence coagulates like ripe curd. By the fifth seventh day, the embryonic essence transforms, like raw butter. By the sixth seventh day, it changes into something like a fleshy polyp. By the seventh seventh day, it turns into something like a lump of flesh. By the eighth seventh day, it hardens like unbaked brick. By the ninth seventh day, it transforms into five vesicles: the two elbows, the two thighs, and the head and neck emerge from it. By the tenth seventh day, there are another five vesicles: the two wrists, the two ankles, and the head arises. By the eleventh seventh day, twenty-four vesicles continuously emerge: the ten fingers, the ten toes, and the eyes, ears, nose, and mouth emerge from it. By the twelfth seventh day, these vesicle-forms gradually reach completion. By the thirteenth seventh day, the form of the belly appears. By the fourteenth seventh day, the liver, lungs, heart, spleen, and kidneys are generated. By the fifteenth seventh day, the large intestine is generated. By the sixteenth seventh day, the small intestine is generated. By the seventeenth seventh day, the belly-cavity is formed. By the eighteenth seventh day, the stomach and the bowels arise from these two places. By the nineteenth seventh day, the thighs, shank-bones, palms, soles, and the sinews connecting the arm-joints are generated. By the twentieth seventh day, the bodily forms of the pudenda, navel, breasts, chin, and neck are generated. By the twenty-first seventh day, the bones of the body are partitioned, each as appropriate: two bones in the head, thirty-two bones attached to the mouth, seven bones attached to the neck, two bones attached to the thighs, two bones attached to the elbows, four bones attached to the arms, twelve bones attached to the chest, eighteen bones attached to the back, two bones attached to the pelvis, four bones attached to the knees, forty bones attached to the feet. There are further minute bones, totaling one hundred and eight, fully integrated with the flesh of the body. Eighteen bones are attached to the two flanks, and two bones attached to the shoulders. In this way, there are three hundred bones of the body in all, linked together. These bones are soft, like newly sprouted gourds. By the twenty-second seventh day, the bones harden slightly, like unripe gourds. By the twenty-third seventh day, the bones become still harder, like walnuts. These three hundred bones are each linked together: the foot bones attach to the feet, the knee bones attach to the knees; likewise, the shank bones, thigh bones, pelvic bones, vertebrae, chest bones, rib bones, shoulder bones, neck bones, chin bones, arm, wrist, hand, and foot bones each link to one another. This collection of bones is like an illusory apparition, raised and moved according to the blowing of the winds. By the twenty-fourth seventh day, one hundred sinews are generated, connecting to the body. By the twenty-fifth seventh day, seven thousand vessels are generated, but not yet complete. By the twenty-sixth seventh day, all the vessels permeate throughout, fully complete, like the holes in a lotus root. By the twenty-seventh seventh day, three hundred and sixty-three sinews are all completed. By the twenty-eighth seventh day, the flesh begins to grow. By the twenty-ninth seventh day, the muscles and flesh thicken slightly. By the thirtieth seventh day, the appearance of skin barely emerges. By the thirty-first seventh day, the skin grows thicker and firmer. By the thirty-second seventh day, the epidermis becomes complete. By the thirty-third seventh day, the ears, nose, lips, fingers, and knee-joints are completed. By the thirty-fourth seventh day, nine hundred and ninety thousand pores for hair are generated, but not yet complete. By the thirty-fifth seventh day, the hair pores are fully complete. By the thirty-sixth seventh day, the nails begin to form. By the thirty-seventh seventh day, various winds arise within the mother's belly, opening the child's eyes, ears, nose, and mouth. Some winds arise to dye its hair, making it either handsome or ugly. Other winds arise to form its complexion, making it white, red, or black, fair or foul—all due to past deeds. During these seven days, wind, cold, and heat arise, and urination and defecation open up. By the thirty-eighth seventh day, natural winds arise within the mother's belly in accordance with its past actions. For one with good deeds in past lives, a fragrant wind arises, pleasant to its body and mind, soft and unblemished, aligning its bones and joints to make it handsome, so that none will fail to love and respect it. For one with evil deeds in past lives, a foul wind arises, making the body uncomfortable and displeasing to the mind, blowing upon its bones and joints so that they become bent, crooked, and deformed, even rendering it impotent, despised by others. This is the thirty-eighth seventh day. In nine months less four days, the child's body and joints become fully formed into a human being. The child's body has two components: one component comes from the father, and one component comes from the mother. All the body's hair, cheeks, eyes, tongue, throat, heart, liver, spleen, kidneys, intestines, blood, and soft parts come from the mother; the rest—the nails, teeth, bones, joints, marrow, brain, sinews, vessels, and hard parts—come from the father. The child in the mother's womb is situated below the stomach and above the bowels. If it is a boy, his back faces outward and his face inward, in her left flank; if it is a girl, her back faces the mother and her face outward, in the right flank. It dwells in a painful, foul, and impure place, soaked in filth, all its joints contracted and unable to stretch, residing in a leather bag wrapped in abdominal netting, smeared with visceral blood, confined in cramped quarters, reliant upon feces and urine—such is its defilement. During the remaining four days of these nine months, if one has good deeds from past lives, on the first day and the later day thoughts arise in the mind, saying: 'I am in a park or pleasure-terrace; I am in heaven.' For one whose deeds are evil, it thinks it is in hell, a worldly prison; by the third day it becomes sorrowful and unhappy. When the fourth day arrives, winds arise within the mother's belly, moving up and down, turning the child's body upside down so that its head faces the birth canal. For one with merit, its mind thinks at that time: 'I am jumping into a bath, playing in the water, as if falling onto a high bed in a place of flowers and fragrance.' For one without merit, the thought arises: 'I am falling from a mountain, plunging into an embankment, a ditch, a pit, or a cesspool, or into the thorns and nets of hell, or among the swords and halberds in a rocky wasteland,' full of grief and distress. The retributions of good and evil differ in this manner. Once the child is born and falls to the ground, blown by external winds, touched by women's hands, and washed with warm water, it is oppressed by agonizing pain, just like an excruciating illness. Because of this suffering and fear of death, delusion arises; therefore it is confused and bewildered, not recognizing whence it came or whither it goes. Born in a foul place of blood and loathsome discharges on the ground, demons and spirits come to afflict it, epilepsy and malignant forces strike it, contact with corpses touches it, and sorcery and mad ghosts each lie in wait to assault it. Just as when a piece of meat falls at a crossroads, crows, kites, eagles, and wolves each come to fight over it, so too do various evil specters and ghosts surround the child, seeking an opportunity to seize it. If one possesses past good deeds and virtues, the evil spirits cannot gain an advantage. When the child has grown and is nourished with balls of food, just as it acquires the energy of grains, eighty kinds of worms are generated within its body: two kinds at the hair roots, one named 'Tongue-piercer' and the second 'Double-piercer'; three kinds in the head, named 'Firm', 'Wounder', and 'Destroyer'; one kind in the brain; two kinds on the surface of the brain, the first named 'Spider', the second 'Perturber', and the third 'Confuser'; two kinds on the forehead, the first named 'Lowly' and the second 'Rotten'; two kinds in the eyes, the first named 'Piercer' and the second 'Double-piercer'; two kinds in the ears, the first named 'Taste-knower' and the second 'Taste-revealer'; two kinds at the root of the ears, the first named 'Red' and the second 'Red Again'; two kinds in the nose, the first named 'Fat' and the second 'Fat Again'; two kinds in the mouth, the first named 'Shaker' and the second 'Agitator'; two kinds in the teeth, the first named 'Vicious' and the second 'Fierce'; three kinds at the root of the teeth, named 'Gasping', 'Resting', and 'Snapping-destroyer'; one kind on the tongue, named 'Sweetness'; one kind at the root of the tongue, named 'Pliant'; one kind on the upper palate, named 'Coming-and-Going'; one kind in the gullet, named 'Coughing-throat'; two kinds in the pupils, the first named 'Raw' and the second 'Unripe'; two kinds on the shoulders, the first named 'Hanging' and the second 'Hanging Again'; one kind on the arm, named 'Standing-still'; one kind on the hand, named 'Circling'; two kinds on the chest, the first named 'Forehead-pit' and the second 'Vast-universal'; one kind at the heart, named 'Mottled'; one kind on the breasts, named 'Child-manifest'; one kind at the navel, named 'Encircler'; two kinds on the flanks, the first named 'Moon' and the second 'Moon-face'; two kinds on the spine, the first named 'Moon-traveler' and the second 'Moon-appearance'; one kind between the backbones, named 'Abundant-peace'; one kind under the skin, named 'Tiger-claw'; two kinds in the flesh, the first named 'Skin-consumer' and the second 'Pounding-burner'; four kinds in the bones, the first named 'Utter-poison', the second 'Habitual-poison', the third 'Fine-bone', and the fourth 'Mixed-poison'; five kinds in the marrow, the first named 'Murderer', the second 'Non-killer', the third 'Breaker', the fourth 'Mixed-skeleton', and the fifth 'White-bone'; two kinds in the intestines, the first named 'Dung-beetle' and the second 'Beetle-beak'; two kinds in the small intestines, the first named 'Offspring' and the second 'Offspring Again'; one kind in the liver, named 'Silver-snarl'; one kind in the stomach, named 'Envious-gatherer'; one kind in the bowels, named 'Deep-sigh'; one kind in the rectum, named 'Heavy-body'; three kinds in the feces, the first named 'Sinew', the second 'Eye-knot', and the third 'Eye-plaited-hair'; two kinds in the buttocks, the first named 'Flowing-down' and the second 'Flowing-down Again'; five kinds in the bladder, the first named 'Clan', the second 'Evil-race', the third 'Sleeping-waking', the fourth 'Then-waking', and the fifth 'Juice-protector'; one kind on the thigh, named 'Beating-branch'; one kind on the knee, named 'Manifest-wound'; one kind on the calf, named 'Iron-beak'; one kind on the toes, named 'Burning-blaze'; and one kind on the sole of the foot, named 'Skin-eater'. These are the eighty kinds of worms that dwell in a single body, consuming the physical form day and night.