諸經要集 20.25

20.25

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。猶如樹根。布散諸根如盛屎囊。一千九百節似芭蕉葉。八十戶蟲圍繞周匝。一百四脈。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。遊戲其中。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。婉綣相著狀如指環。盛青色膿如野猪精。臭惡叵堪。至藏陰處分為三支。二九在上如芭蕉葉。有十千二百脈。一一脈中生於風蟲。細若秋毫。似毘蘭多鳥嘴。諸蟲中生筋色蟲（此蟲形體似筋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。狀如蠡環。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。風動心相。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。地水火風之所動作。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。張口竪牙瞋目吐膿。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。那利瘡蟲。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。不為欲水恩愛大河之所漂沒。淫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 sexual thoughts arise, the wind of lust stirs the four hundred and four vessels, agitating them all at once from the eyes down to the tactile organ of the body. The sensory faculties become blocked, agitating the heart-wind and driving the mind mad. Consequently, falling into madness, they are possessed by demonic spirits, day and night longing for desire as if trying to save their head while on fire. One must cure it quickly. The method of curing it is to instruct this practitioner to contemplate the womb. The womb is situated beneath the receptacle of unripe food and above the receptacle of digested food, consisting of ninety-nine layers of membranes, like a dead pig's bladder. Four hundred and four vessels emerge from the womb, like tree roots, spreading across the various faculties like a sack filled with feces, with one thousand nine hundred segments resembling plantain leaves, surrounded on all sides by eighty families of worms. The one hundred and four vessels and the womb are like a horse's intestines, extending straight down to the birth canal, shaped like an armlet, round and circular in size, round above and pointed below, resembling a cowrie tooth. Between each of the ninety-nine layers are four hundred and four worms, each worm having twelve heads and twelve mouths. When a person drinks water, the water-essence enters the vessels and spreads to the various worms, entering the crown of the vilā-worm and going straight to the birth canal. Half month by half month, impure fluid is discharged: the worms each spit it out like spoiled pus into the mouths of ninety worms, and it is discharged from the six orifices of twelve worms, resembling ruined madder juice. Furthermore, there are worms finer than the tip of an autumn hair, playing within it. On account of the past evil misdeeds of men, four hundred and four vessels spread from the eye faculty down to the four limbs, flowing into the intestines beneath the receptacle of unripe food and above the receptacle of digested food. On both sides of the vessels of the lungs, spleen, and kidneys, there are sixty-four worms each, each with twelve heads and also twelve mouths, entwined together in the shape of a finger ring, filled with bluish pus like the semen of a wild boar, foul and insufferable. Arriving at the pudenda, they divide into three branches; twice nine are above, resembling plantain leaves, with ten thousand two hundred vessels. Within each vessel are born wind-worms, fine as the tip of an autumn hair, resembling the beaks of viraṇḍa birds. Among the worms are born sinew-colored worms (the bodies of these worms resemble sinews, connecting and holding the womb; they can move the vessels and draw semen in and out, the male worms being blue-white and the female worms red), seventy-eight thousand in number, wrapped around one another like a spiral conch ring, resembling the eyes of the ghoṣila bird. Ninety-eight vessels surge upward to the heart and up to the topknot. When men's eyes make contact with physical form, the wind stirs the mental marks; the four hundred and four vessels are driven by the wind and shift without ceasing. The eighty families of worms open their mouths all at once; their eyes exude pus flowing into the vessels, up to the crowns of the worms, and the worms crumble in motion, mad and senseless, coming into contact with the female organ before them. The male semen is blue-white; it is the tears of these worms. The female semen is yellowish-red; it is the pus of these worms. These are the phenomena perfumed and cultivated by the ninety-eight latent afflictions, and the actions stirred up by the eighty families of worms and the four great elements: earth, water, fire, and wind. The Buddha said to Śāriputra: 'If there are members of the four assemblies who wear the robe of shame and conscience, take the medicine of shame and conscience, and seek liberation to transcend the world's sufferings, they should learn this method as if drinking ambrosia. One who learns this method should visualize the aforementioned womb and the female organ, the parts of the male body, and the large and small worms, opening their mouths, baring their fangs, glaring with furious eyes, and vomiting pus. Invert it with the hand and place it on the tip of the left knee, counting the breaths to attain stillness; contemplate this one thousand nine hundred and ninety-nine times. When this visualization is achieved, place it on the tip of the right knee and contemplate it as before. Then invert it again with the hand and use it to cover the top of the head, causing these worms and multitudes of impure things to first reach both eyes, then the ears, nose, and mouth, reaching everywhere. Having seen this, if their eyes gaze upon beautiful female forms, beautiful male forms, or even sons of gods and goddesses, it will be like seeing a leper, an ulcer-worm, an arrow of hell, the form of a bandhara demon, or the fierce, blazing flames of the Avīci Hell. One should carefully contemplate one's own body and others' bodies: the impure components of all sentient beings in the desire realm are entirely like this. Śāriputra, do you know now? The fundamental seed of the bodily faculties of sentient beings is wholly impure, beyond full description. One should simply count the breaths and contemplate it with a unified mind. If one takes this medicine, one is a great man, a teacher of gods and humans, a taming leader of persons; one avoids the mire of desire and is not swept away by the water of desire and the great river of attachment, nor harmed by the ominous illusions of lasciviousness and bewitching specters. You should know that though this person has not yet escaped saṃsāra, their body is fragrant and pure like an utpala flower. Fragrant elephants among men, dragon kings, mighty warriors, and Maheśvara cannot equal them; they are great, powerful men revered by gods and humans.' The Buddha said to Śāriputra: 'Receive and uphold this well, and preach it to the four assemblies; be careful not to forget it.' Then Śāriputra, Ānanda, and the others, hearing what the Buddha had said, rejoiced and practiced accordingly."