諸經要集 20.25

20.25

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."