法苑珠林 72.29

72.29

次依論引世尊經中作如是說。三事和合得入母胎。父母俱有染心和合。母身調適無病。是時及健達縛正現在前。此健達縛。爾時二心展轉現前入母胎藏。此中三事和合者。一者父母交愛和合。二者母身是時調適。三者健達縛是時正現在前。時父母俱有染心和合者。謂父母俱起婬貪而共合會。母身調適無病。是時者。謂母起貪身心悅豫名身調適。持律者說。由母起貪身心渾濁。如春夏水渾濁而流。不能自持名身渾濁。母腹清淨無風熱淡。互增逼切。故名無病。由此九月。或十月中。任持胎子。令不損壞。言是時者。謂諸母色有穢惡事。日月常有血水流出。此若過多。由稀濕故不得成胎。此若太少。由乾稠故亦不成胎。若此血水不少不多。不乾不濕。方得成胎。名為是時。是中有者入胎時故。謂母血水於最後時餘有二滴。父精最後餘有一滴。展轉和合方得成胎。及健達縛正現在前者。謂即中有此處現在前。非於餘處。非前非後。此健達縛。爾時二心展轉現前入母胎藏者。謂健達縛將入胎時。於父於母愛恚二心。展轉現起方得入胎。若男中有將入胎時。於母起愛於父起恚。若女中有將入胎時。於父起愛於母起恚。次依論問中有何處入於母胎。有作是說。中有無礙。隨所樂處而便入胎。問若中有身無能障礙。如何依住此母胎中。答業力所拘故依此住。有情業力不可思議。無障礙物令有障礙。是故於此不應為難。應作是說。中有入胎必從生門。是所受故。由此理趣諸孿生者。後生為長。所以者何。先入胎者。必後出故。問菩薩中有何處入胎。答從右脇入正知入胎。於母母想。無婬愛故。復有說者。從生門入。諸卵胎生法應爾故。問輪王獨覺先中有位何處入胎。答從右脇入正知入胎。於母母想。無婬愛故。復有說者。從生門入。諸卵胎生法應爾故。有餘師說。菩薩福慧極增上故。將入胎時無顛倒想。不起婬愛。輪王獨覺雖有福慧非極增上。將入胎時雖無倒想。亦起婬愛。故入胎位必從生門入也。

Next, relying on the treatise, it cites the World-Honoured One's sūtra as stating: When three factors come together in harmony, one can enter the mother's womb: the father and mother both have defiled minds and unite, the mother's body is properly adjusted and free from illness, and it is the proper time, and the gandharva is directly present. At that time, this gandharva's two minds arise alternately, and it enters the store of the mother's womb. Among these, 'three factors coming together in harmony' means: first, the parents' mutual affection and union; second, the mother's body is adjusted at that time; third, the gandharva is directly present at that time. 'The father and mother both having defiled minds and uniting' means that the parents both give rise to lustful craving and join together. 'The mother's body is properly adjusted and free from illness, and it is the proper time' means that when the mother gives rise to craving, her body and mind become joyful and at ease, which is called 'the body being properly adjusted'. Vinaya masters say that because the mother gives rise to craving, her body and mind become turbid; like the turbid waters flowing in spring and summer, being unable to restrain herself is called 'the body being turbid'. The mother's belly is pure, without wind, heat, or phlegm mutually increasing and pressing upon one another; hence it is called 'free from illness'. Because of this, during the nine or ten months, it can sustain and hold the fetus so that it is not damaged. 'It is the proper time' refers to the mother's physical form having impurities, where blood and water regularly flow out month by month. If this is excessive, it becomes too dilute and moist, so the fetus cannot be formed. If this is too little, it becomes too dry and thick, so the fetus also cannot be formed. If this blood and water are neither too little nor too much, neither dry nor moist, only then can the fetus be formed, which is called 'the proper time'. This is because it is the time when the intermediate being enters the womb. That is, in the end, two drops of the mother's blood and water remain, and one drop of the father's semen remains; only when they mutually unite in harmony can the fetus be formed. 'And the gandharva is directly present' means that this intermediate being is present at this very place, not elsewhere, and neither beforehand nor afterward. 'At that time, this gandharva's two minds arise alternately, and it enters the store of the mother's womb' means that when the gandharva is about to enter the womb, two minds of affection and aversion toward the father and the mother arise alternately, and only then can it enter the womb. If it is a male intermediate being, when about to enter the womb, it gives rise to affection toward the mother and aversion toward the father. If it is a female intermediate being, when about to enter the womb, it gives rise to affection toward the father and aversion toward the mother. Next, relying on the treatise, it asks: From what location does the intermediate being enter the mother's womb? Some say: The intermediate being is unimpeded, and enters the womb wherever it pleases. Question: If the body of an intermediate being cannot be obstructed, how does it rely upon and remain inside this mother's womb? Answer: Because it is constrained by karmic force, it stays relying on this. The karmic force of sentient beings is inconceivable; it causes that which is unobstructed to have obstruction. Therefore, this should not be raised as an objection. It should be said that when the intermediate being enters the womb, it must enter through the birth passage, because that is where it is received. By this principle, among twins, the one born later is the elder. Why is this? Because the one that entered the womb first must come out later. Question: From where does a bodhisattva's intermediate being enter the womb? Answer: It enters from the right flank with clear awareness, regarding the mother as mother, because it lacks lustful craving. Others say that it enters from the birth passage, because such is the rule for all who are egg-born and womb-born. Question: From where do the intermediate beings of a cakravartin and a pratyekabuddha enter the womb? Answer: They enter from the right flank with clear awareness, regarding the mother as mother, because they lack lustful craving. Others say that they enter from the birth passage, because such is the rule for all who are egg-born and womb-born. Other masters say: Because a bodhisattva's merit and wisdom are supremely superior, when about to enter the womb they have no inverted perceptions and do not give rise to lustful craving. Although a cakravartin and a pratyekabuddha have merit and wisdom, they are not supremely superior; when about to enter the womb, although they do not have inverted perceptions, they still give rise to lustful craving, so their entry into the womb must be through the birth passage.