諸經要集 13.14

13.14

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.