[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) › [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123) › 13.14 # 諸經要集 13.14 諸經要集 13.14 - **Language:** Classical Chinese ### [13.14](https://indike.org/pramana/in.bauddha.taisho.2123.13.14) 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。爾時即失中止五陰。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。猶如生酥。至六七日變如息肉。至七七日轉如段肉。至八七日其堅如坏。至九七日變為五胞。兩肘兩髀及頭頸從中出也。至十七日復有五胞。二手腕二脚腕。及生其頭。至十一七日。續生十四胞。五手指五足指及眼耳鼻口。此從中出。至十二七日。是諸胞相轉漸成就。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\[跳-兆+專\]腸骨。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結。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\[跳-兆+專\]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。柔軟無假正其骨節。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。令瘻邪曲。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。腸血軟者從母生也。自餘爪齒骨節。髓腦筋脈堅者從父生也。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。一切骨節縮不得伸。捐在革囊。腹網纏裹。藏血塗染。所處逼迮。依因屎尿處溺瑕穢。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即中愁不樂。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。我投浴池水中遊戲。如墮高床花香之處也。其無福者。自發念言。吾從山墮投於樹岸溝坑溷中。或如地獄羅網蕀上。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。人之手觸。暖水洗之。逼迫毒痛。猶如瘡病也。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。如四交道墮肉段地。烏鵄鵰狼各來諍之。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。二名耗擾。三名憒亂。兩種在額。一名甲下。二名朽腐。兩種在眼。一名舌蝭。二名重蝭。兩種在耳。一名識味。二名現味莫。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。一種在咽。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。二名廣普。一種在心。名為班駮。一種在乳。名曰𧳮現。一種在臍。名為圍繞。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。二名燒樹。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。一名𧏙蜋。二名𧏙蜋嘴。兩種在細腸。一名兒子。二名膓子。一種在肝。名為銀喍。一種在生藏。名曰枝牧。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。五種在胞。一名肉姓。二名惡族。三名臥寤。四名而寤。五名護計。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 \*Xiuxing daodi jing\* (Yogācārabhūmi-sūtra) states: When a person's conduct is not unmixed—being partly good and partly evil—and they are due to reach the human realm, the father and mother come together, and their semen \[and blood\] are not untimely. When the child comes to be born, the mother's womb is open and unobstructed, and her heart holds joy without deviant thoughts, then it is pliant and capable of receiving the child. The semen is neither too clear nor too turbid, moderate and not too thick, free of rot and decay, neither red nor black, not mixed with the various toxins of wind and cold, and separate from urine. The consciousness destined to be born then arises. Supposing it is male: if it does not unite with the woman, the five desires open up to it; the male \[consciousness\] conceives an affectionate thought of lust toward the woman. When the father discharges semen, the consciousness is delighted and joyful, thinking, “This is mine!” At that moment it loses the five aggregates of the intermediate state and enters the womb. The semen and blood of the father and mother unite. Once inside the womb, it experiences redoubled rejoicing—this is the aggregate of form (rūpa-skandha). The time of joy is the aggregate of feeling (vedanā-skandha). The thought directed at the semen is the aggregate of perception (saṃjñā-skandha). Entering the womb by virtue of past karma of wrongdoing and merit is the aggregate of conditioning factors (saṃskāra-skandha). The consciousness residing in the womb is the aggregate of consciousness (vijñāna-skandha). Such an assemblage is called the five aggregates. While in the womb, it immediately gains two sense faculties: the mental faculty and the bodily faculty. 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 uncurdled milk. By the fourth seventh day, the essence coagulates like ripe curd. By the fifth seventh day, the embryonic essence transforms, just like raw butter. By the sixth seventh day, it transforms to resemble a lump of flesh. By the seventh seventh day, it alters to resemble a piece of meat. By the eighth seventh day, its hardness is like unfired pottery. By the ninth seventh day, it transforms into five vesicles: the two elbows, the two thighs, and the head and neck emerge from within. By the tenth seventh day, there are five more vesicles: the two wrists, the two ankles, and the formation of the head. By the eleventh seventh day, fourteen vesicles successively develop: the five fingers, the five toes, and the eyes, ears, nose, and mouth emerge from within. By the twelfth seventh day, the forms of these various vesicles gradually mature. By the thirteenth seventh day, the outline of the belly appears. By the fourteenth seventh day, the liver, lungs, heart, spleen, and kidneys are formed. By the fifteenth seventh day, the large intestine is formed. By the sixteenth seventh day, the small intestine is formed. By the seventeenth seventh day, the stomach area develops. By the eighteenth seventh day, the receptacle of the raw (āmāśaya) and the receptacle of the cooked (pakvāśaya) arise in these two places. By the nineteenth seventh day, the thighs, shin bones, palms, insteps, and arm joints are formed, connected by sinews. By the twentieth seventh day, the forms of the genitals, navel, breasts, chin, and neck develop. By the twenty-first seventh day, the bones of the body separate in their proper places: 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 hips; four bones attached to the knees; forty bones attached to the feet; furthermore, there are tiny bones, totaling one hundred and eight, united with the flesh of the body; complete with eighteen bones attached to the two flanks; and two bones attached to the shoulders. In this way, there are altogether three hundred bones of the body linked to one another. The bones are soft, like a newly sprouted gourd. By the twenty-second seventh day, the bones become somewhat hard, like an unripe gourd. By the twenty-third seventh day, the bones become harder, like walnuts. These three hundred bones are interconnected: foot bones attached to the feet, knee bones attached to the knees; likewise the shin bones, thigh bones, hip bones, backbone, chest bones, rib bones, shoulder bones, neck bones, chin bones, and the various bones of the wrists, arms, hands, and feet each join in turn with one another. Such a heap of bones is like a magical illusion, moved and raised according to the wind. By the twenty-fourth seventh day, one hundred sinews are formed, connected to the body. By the twenty-fifth seventh day, seven thousand vessels are formed, though not yet complete. By the twenty-sixth seventh day, all the vessels fully penetrate and become completely formed, like the pores of a lotus root. By the twenty-seventh seventh day, the three hundred and sixty-three sinews are all complete. By the twenty-eighth seventh day, the flesh begins to grow. By the twenty-ninth seventh day, the muscle and flesh become somewhat thicker. By the thirtieth seventh day, the semblance of skin just appears. By the thirty-first seventh day, the skin becomes thicker and firmer. By the thirty-second seventh day, the leather-like skin fully forms. By the thirty-third seventh day, the ears, nose, lips, fingers, and various knee joints are complete. By the thirty-fourth seventh day, nine hundred and ninety thousand hair pores are formed, though not yet complete. By the thirty-fifth seventh day, the hair pores are completely formed. By the thirty-sixth seventh day, the fingernails and toenails first form. By the thirty-seventh seventh day, several winds arise within the mother's abdomen, opening the child's eyes, ears, nose, and mouth; or a wind arises that dyes its hair, either handsome or ugly; further, a wind arises that forms the complexion of the body, either white, red, or black, attractive or ugly—all arising from past deeds. During these seven days, cold and heat winds arise, and the bowels and bladder are opened. By the thirty-eighth seventh day, natural winds arise within the mother's abdomen according to the child's original karma. For one with past good deeds, a fragrant wind arises that is agreeable to its body and mind, pliant and effortless, straightening its joints and making it well-formed, so that none will fail to love and revere it. For one whose original deeds were evil, a foul wind arises, making its body unsettled and disagreeable to its mind, blowing upon its joints and causing them to become withered, crooked, and misshapen, and rendering it unable to function as a male, disliked by others. This is the thirty-eighth seventh day. In nine months less four days, the child's physical body and joints become fully human. The child's body has two parts: one part comes from the father, and one part comes from the mother. The hair of the body, the cheeks, eyes, tongue, throat, heart, liver, spleen, kidneys, intestines, blood, and all soft parts are born from the mother. The remaining fingernails, teeth, joints, marrow, brain, sinews, vessels, and all hard parts are born from the father. The child in the mother's womb is situated below the receptacle of the raw and above the receptacle of the cooked. 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 abides in an agonizing, foul, and filthy place; all its joints are cramped and cannot stretch; cast into a leather bag, wrapped by the membrane of the abdomen, stained with internal blood, situated in cramped confinement, reliant on feces and urine, dwelling in filth and excretion. Such it is for nine months. In the remaining four days, if it possesses past good deeds, then on the first and following days, thoughts arise in its mind: “I am in a park or pavilion, or in the heavens.” For one whose deeds are evil, it thinks it is in Avīci or an earthly prison; by the third day, it is grieved and unhappy within. When the fourth day arrives, a wind arises in the mother's abdomen, moving upward and downward, turning the child's body so that it is suspended upside down with its head toward the birth canal. For one with merit, its mind thinks at that time: “I am diving into a bathing pool, sporting in the water, or falling onto a high couch in a fragrant, floral place.” For one without merit, the thought arises: “I am falling from a mountain into tree banks, ditches, pits, and latrines, or onto the snares and thorns of hell, or amid the swords and halberds among the stones of a wilderness,” grieving and unhappy. The retributions of good and evil differ in this way. When the child is born and falls to the earth, blown upon by the external wind, touched by human hands, and washed with warm water, it suffers oppressive, virulent pain, just like a festering sore. Because of this suffering and anguish, fearing death, delusion and confusion arise; therefore, it is stupefied and unaware of where it came from or where it goes. Born amid blood, lochia, and foul stench on the ground, ghosts and demons come to harass it, epilepsy and deviant evils strike it, corpses contaminate it, and sorcery and mad spirits each lie in wait to afflict it. Just as when a piece of meat falls to the ground at a crossroads, crows, kites, eagles, and wolves each come to fight over it, so too do the evil spirits and goblin ghosts circle all around, wishing to take advantage of the child. If the child possesses past good virtues, the evils cannot gain advantage over it. Once the child has grown and is nourished by balls of food to sustain the body, as soon as it receives the essence of grain, eighty kinds of worms are born within its body. Two kinds dwell at the hair roots: one called ‘tongue-grub’ and the second called ‘double-grub’. Three kinds dwell in the head, called ‘adamantine’, ‘injurer’, and ‘destroyer’. One kind is in the brain. Two kinds are on the surface of the brain: one called ‘spider’, the second called ‘troubler’, and the third called ‘confuser’. Two kinds are on the forehead: one called ‘under-nail’ and the second called ‘decayed rot’. Two kinds are in the eyes: one called ‘tongue-grub’ and the second called ‘double-grub’. Two kinds are in the ears: one called ‘taste-perceiver’ and the second called ‘taste-manifesting-veil’. Two kinds are at the root of the ears: one called ‘red’ and the second called ‘red-again’. Two kinds are in the nose: one called ‘fat’ and the second called ‘fat-again’. Two kinds are in the mouth: one called ‘wobbler’ and the second called ‘mover-wobbler’. Two kinds are in the teeth: one called ‘evil-spite’ and the second called ‘ferocious-violent’. Three kinds are at the roots of the teeth, called ‘pant’, ‘rest’, and ‘seize-destroy’. One kind is on the tongue, called ‘sweet-delicious’. One kind is at the root of the tongue, called ‘pliant-soft’. One kind is on the upper gums, called ‘to-and-fro’. One kind is in the pharynx, called ‘throat-cougher’. Two kinds are in the pupils: one called ‘raw’ and the second called ‘unripe’. Two kinds are on the shoulders: one called ‘drooper’ and the second called ‘drooper-again’. One kind is in the arms, called ‘standing-firm’. One kind is in the hands, called ‘revolver’. Two kinds are on the chest: one called ‘forehead-pit’ and the second called ‘broad-vast’. One kind is in the heart, called ‘variegated’. One kind is on the breasts, called ‘bug-manifest’. One kind is at the navel, called ‘encircler’. Two kinds are in the flanks: one called ‘moon’ and the second called ‘moon-face’. Two kinds are in the spine: one called ‘moon-walker’ and the second called ‘moon-likeness’. One kind is between the backbone bones, called ‘peaceful-abundant’. One kind is under the skin, called ‘tiger-claw’. Two kinds are in the flesh: one called ‘skin-consumer’ and the second called ‘tree-burner’. Four kinds are in the bones: one called ‘extreme-poison’, the second called ‘habituated-poison’, the third called ‘fine-bone’, and the fourth called ‘mixed-poison’. Five kinds are in the marrow: one called ‘killer’, the second called ‘non-killer’, the third called ‘breaker’, the fourth called ‘mixed-skeletons’, and the fifth called ‘white-bones’. Two kinds are in the intestines: one called ‘dung-beetle’ and the second called ‘dung-beetle-beak’. Two kinds are in the small intestine: one called ‘child’ and the second called ‘bowel-child’. One kind is in the liver, called ‘silver-bark’. One kind is in the receptacle of the raw, called ‘branch-grazer’. One kind is in the receptacle of the cooked, called ‘great-sigh’. One kind is in the rectum, called ‘heavy-body’. Three kinds are in the feces: one called ‘sinew’, the second called ‘knot-eye’, and the third called ‘braided-hair-eye’. Two kinds are in the buttocks: one called ‘flowing-down’ and the second called ‘flowing-again’. Five kinds are in the womb: one called ‘flesh-clan’, the second called ‘evil-lineage’, the third called ‘sleeping-awake’, the fourth called ‘then-awake’, and the fifth called ‘protect-reckoner’. One kind is in the thighs, called ‘branch-striker’. One kind is in the knees, called ‘wound-manifester’. One kind is in the shins, called ‘iron-beak’. One kind is in the toes, called ‘burning-fire’. One kind is in the soles of the feet, called ‘skin-eater’. These are the eighty kinds of worms that reside within a single body, consuming the flesh day and night. > — English (machine translation) (machine translation) - [Previous: 13.13](https://indike.org/pramana/in.bauddha.taisho.2123.13.13) - [Next: 13.15](https://indike.org/pramana/in.bauddha.taisho.2123.13.15) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.2123.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2123~en-mt.13.14) — English, machine translation ## Linked texts (2) - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.69.38) — 道世, Classical Chinese - [修行道地經](https://indike.org/pramana/in.bauddha.sanskrit.marga.yogacarabhumi*zh-dharmaraksa.1.83) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2123.13.14](https://indike.org/pramana/in.bauddha.taisho.2123.13.14) · Pramāṇa