大寶積經

佛為阿難說處胎會第十三

大唐三藏菩提流志奉　詔譯

T11n0310_055 大

如是我聞：

Thus have I heard:

一時佛在舍衛國祇樹給孤獨園。尊者阿難於日晡時從禪定起，與五百比丘俱詣佛所，合掌恭敬，頂禮佛足，却住一面。爾時世尊即告阿難及諸比丘：「我有法要，初中後善，其義微妙純一無雜，具足清白梵行之相，所謂入母胎藏修多羅法。應當諦聽，善思念之。我今為汝分別解說。」阿難白佛言：「唯然世尊！願樂欲聞。」

Once, the Buddha was staying in Śrāvastī at Jeta's Grove, in Anāthapiṇḍika's Park. The Venerable Ānanda, at dusk, arose from meditation and, together with five hundred monks, went to where the Buddha was. They joined their palms respectfully, bowed their heads to the Buddha's feet, and stood to one side. At that time, the World-Honored One said to Ānanda and the monks: "I have an essential teaching, which is good in the beginning, good in the middle, and good in the end. Its meaning is profound and subtle, pure and unmixed, complete with the characteristics of pure conduct. It is called the Sutra on Entering the Mother's Womb. You should listen attentively and contemplate it well. I will now explain it in detail for you." Ānanda said to the Buddha: "Yes, World-Honored One! We joyfully wish to hear it."

爾時世尊告阿難言：「若有眾生欲入胎時，因緣具足便得受身，若不具足則不受身。云何名為緣不具足？所謂父母起愛染心，中陰現前求受生處，然此父母赤白和合或前或後而不俱時，復於身中各有諸患，若如是者則不入胎。其母胎藏或患風黃血氣閉塞，或胎閉塞或肉增結，或有醎病或麥腹病，或蟻腰病或如駝口，或車轅曲木或如車軸，或車轂口或如樹葉，或曲繞旋轉狀如藤笋，或胎藏內猶如麥芒，或精血多泄不暫停住，或滯下流水或胎藏路澁，或上尖下尖或曲或淺或復穿漏，或高或下或復短小及諸雜病，若如是者不得入胎。若父母尊貴有大福德、中陰卑賤，或中陰尊貴有大福德、父母卑賤，或俱福德無相感業，若如是者亦不受胎。如是中陰欲受胎時，先起二種顛倒之心。云何為二？所謂父母和合之時，若是男者，於母生愛、於父生瞋，父流胤時謂是己有。若是女者，於父生愛、於母生瞋，母流胤時亦謂己有。若不起此瞋愛心者，則不受胎。

At that time, the World-Honored One said to Ananda: "When a being wishes to enter the womb, if the conditions are complete, they will receive a body. If the conditions are not complete, they will not receive a body. What are incomplete conditions? When the parents have lustful thoughts, and the intermediate being appears seeking a place of rebirth, but the parents' red and white essences combine either before or after, not simultaneously, and each has various ailments in their body - in such cases, the being cannot enter the womb. The mother's womb may suffer from wind, bile, or blood qi blockages; the womb may be blocked or have excess flesh growth; there may be salty disease or wheat belly disease; there may be ant-waist disease or camel-mouth shape; it may be curved like a cart shaft or axle; it may have a hub-shaped opening or be leaf-shaped; it may be twisted and coiled like bamboo shoots; the inside of the womb may be like wheat awns; there may be excessive discharge of vital fluids and blood; there may be stagnant downward flow or a rough womb passage; it may be pointed at top and bottom, or curved, or shallow, or have holes; it may be high or low or short and small, as well as various other diseases - in such cases, the being cannot enter the womb. If the parents are noble with great merit while the intermediate being is lowly, or if the intermediate being is noble with great merit while the parents are lowly, or if both have merit but there is no karmic affinity - in such cases, the being also cannot receive a body. When such an intermediate being wishes to receive a womb, two types of inverted thoughts first arise. What are these two? At the time the parents unite, if it is male, it feels love for the mother and anger toward the father, considering the father's seed as its own. If it is female, it feels love for the father and anger toward the mother, considering the mother's egg as its own. If these thoughts of anger and love do not arise, it will not receive a womb."

「復次阿難！云何得入母胎？所謂父母起愛染心，月期調順中陰現前，無有如上眾多過患，業緣具足便得入胎。如是中陰欲入胎時，復有二種。云何為二？一者無有福德，二者有大福德。其無福者覺觀心起，所見境界便作是念：『我今值遇風寒陰雨，大眾憒閙眾威來逼。』便生恐怖。『我今應當入於草室及以葉室，或隱牆根，或入山澤叢林窟穴。』復更生於種種諸想，隨其所見便入母胎。大福德者亦生是念：『我今值遇風寒陰雨，大眾憒閙眾威來逼。』亦生恐怖，即上高樓或登大閣，或入殿堂及以床座，亦生諸餘種種之想，隨其所見便入母胎。」

Furthermore, Ananda, how does one enter the mother's womb? When parents arise with lustful thoughts, when the menstrual cycle is regular and the intermediate being appears, when there are none of the above-mentioned defects, and when karmic conditions are complete, then one can enter the womb. When such an intermediate being wishes to enter the womb, there are two types. What are these two? The first has no merit, and the second has great merit. Those without merit, when awareness arises, see their surroundings and think: "Now I encounter wind, cold, rain, and darkness, with crowds making noise and threatening presences approaching." They become frightened and think: "I should now enter a grass hut or leaf shelter, or hide by a wall, or enter mountain valleys, forests, or caves." They give rise to various such thoughts, and according to what they see, they enter the mother's womb. Those with great merit also think: "Now I encounter wind, cold, rain, and darkness, with crowds making noise and threatening presences approaching." They also become frightened, but they immediately ascend high buildings or climb great towers, or enter palaces and seats. They also give rise to various other thoughts, and according to what they see, they enter the mother's womb.

佛告阿難：「如是中陰初受胎時名歌羅邏，皆依父母不淨及過去業而得受身。如是之業及以父母諸緣之中各不自生，和合力故而便受身。譬如以器盛酪及人繩等即便出蘇，諸緣之中皆不可得，和合力故蘇乃得生。歌羅邏身亦復如是，因緣力故便得受胎。

The Buddha said to Ananda: "When such an intermediate being first receives a womb, it is called kalala. It receives a body depending on the parents' impurities and past karma. Such karma and the various conditions of the parents do not arise independently, but rather the body is received through the power of their combination. It is like when one puts curds in a vessel and churns it with rope to produce ghee - none of the conditions alone can produce it, but ghee is produced through the power of their combination. The kalala body is also like this - it receives a womb through the power of causes and conditions.”

「復次阿難！譬如依止青草牛糞及以棗酪而各生蟲，一一之中蟲不可得，因緣力故蟲乃得生。此蟲生時青黃赤白，各隨所依而作其色。是故當知，父母不淨而生此身，諸緣中求皆不可得亦不離緣，和合力故而便受胎。此身生時，與其父母四大種性亦無差別，所謂地為堅性、水為濕性、火為熱性、風為動性。歌羅邏身若唯地界無水界者，譬如有人握乾麨灰終不和合。若唯水界無地界者，譬如油水其性潤濕，無有堅實即便流散。若唯地水無火界者，譬如夏月陰處肉團，無日光照則便爛壞。唯地水火無風界者則不增長，譬如有人及其弟子能善炊糖，諸有所作而令其內悉使空虛，若無風力終不成就。如是四大互相依持而得建立，是故當知歌羅邏身，因於父母四大業風而得生者亦復如是，眾緣之中皆不可得，和合力故而便受身。

Furthermore, Ananda, it is like when worms arise from green grass, cow dung, and dates and curds - the worms cannot be found in any one of these alone, but come into being through the power of causes and conditions. When these worms are born, they take on blue, yellow, red, or white colors according to what they depend on. Therefore know that this body, born from the parents' impurities, cannot be found in any of the conditions alone, yet is not separate from conditions - it receives birth through the power of their combination. When this body is born, it shares the same four great elements as its parents: earth as the solid element, water as the fluid element, fire as the heat element, and wind as the movement element. If the kalala body had only the earth element without the water element, it would be like dry flour and ash that cannot combine. If it had only the water element without the earth element, it would be like oily water that is wet but has no solidity and thus disperses. If it had earth and water but no fire element, it would be like flesh in summer shade that rots without sunlight. If it had earth, water and fire but no wind element, it would not grow, like when someone skilled at cooking sugar makes it hollow inside - without the power of wind it cannot succeed. Thus the four elements support each other to establish existence. Therefore know that the kalala body, born through the parents' four elements and karmic winds, is also like this - it cannot be found in any of the conditions alone, but receives a body through the power of their combination.

「復次阿難！譬如新淨種子善能藏積不為蟲食，無有爛壞乾焦穿穴。或復有人選擇良田潤沃之處下此種子，令一日中牙莖枝葉扶踈蔭映花果滋茂皆具足不？」

Furthermore, Ananda, suppose there are fresh, clean seeds well-stored and protected from insects, without rot, drying, or holes. If someone were to plant these seeds in well-chosen, moist fertile soil, could they produce sprouts, stems, branches, leaves, shade, flowers, and fruits all in a single day?

「不也。世尊！」

"No, World-Honored One!"

佛告阿難：「歌羅邏身亦復如是，皆從因緣次第生長，不得一時諸根具足。是故當知，雖從父母而有此身，諸緣中求皆不可得，和合力故而便受生。

The Buddha said to Ananda: "The kalala body is also like this - it develops gradually through causes and conditions, and cannot attain all its faculties at once. Therefore know that although this body comes from parents, it cannot be found in any of the conditions alone, but receives birth through the power of their combination.

「復次阿難！譬如明眼之人持日光珠置於日中，以乾牛糞而懸其上，去珠不遠火便出生，不即牛糞及以日光各能生火亦不相離，因緣力故火便出生。從於父母所生之身亦復如是，歌羅邏身名之為色，受想行識說之為名，名色五陰剎那受身，已經諸苦我不讚歎，況復長時輪迴諸有。譬如少糞猶尚臭穢，何況於多！如是五陰歌羅邏身誰當愛樂？

Furthermore, Ananda, it is like when someone with clear vision takes a sun-crystal and places it in sunlight, hanging dry cow dung above it - fire is produced not far from the crystal. Neither the cow dung nor the sunlight alone can produce fire, yet they are not separate; the fire is produced through the power of causes and conditions. The body born from parents is also like this - the kalala body is called form, and feeling, perception, formation and consciousness are called name. This body of name-and-form aggregates received in an instant has already experienced suffering - I do not praise it, much less long-term cycling through various states of existence. Just as even a small amount of excrement is foul-smelling, how much more so a large amount! Who could delight in such a body of five aggregates?"

「復次阿難！如是之身處在母胎，凡經三十八七日已方乃出生。

Furthermore, Ananda, such a body stays in the mother's womb for thirty-eight weeks of seven days before birth.

「第一七日處母胎時名歌羅邏，身相初現猶如生酪，七日之中內熱煎煮四大漸成。

In the first week in the womb, it is called kalala, with the body's form first appearing like fresh curds, and during these seven days internal heat cooks it as the four elements gradually form.

「第二七日處母胎時，所感業風名為遍滿。其風微細吹母左脇及以右脇，令歌羅邏身相漸現，狀如稠酪、或似凝酥，內熱煎煮便即轉為安浮陀身，如是四大漸漸成就。

In the second week, a karmic wind called "All-Pervading" is felt. This subtle wind blows through the mother's left and right sides, causing the kalala form to gradually appear like thick curds or solidified butter, and through internal cooking it transforms into the arbuda body, as the four elements gradually develop.

「第三七日處母胎時，復感業風名為藏口。由此風力令漸凝結，其安浮陀轉為閉手，狀如藥杵而復短小。於其胎中內熱煎煮，如是四大漸漸增長。

In the third week in the womb, another karmic wind called "Storage Mouth" is felt. Through the power of this wind, gradual solidification occurs, and the arbuda transforms into a "closed hand" form, shaped like a pestle but smaller. Inside the womb, internal heat cooks it as the four elements gradually increase.

「第四七日處母胎時，復感業風名為攝取。由此風力能令閉手轉為伽那，狀如溫石，內熱煎煮四大漸增。

In the fourth week in the womb, another karmic wind called "Grasping" is felt. Through the power of this wind, the "closed hand" form transforms into ghana, shaped like a warm stone, and through internal cooking the four elements gradually increase.

「第五七日處母胎時，復感業風名為攝持。由此風力能令伽那轉為般羅奢佉，諸皰開剖兩髀兩肩及其身首而便出現，如春陽月天降時雨樹木枝條而便出生。因業風力，諸皰現時亦復如是。

In the fifth week in the womb, another karmic wind called "Sustaining" is felt. Through the power of this wind, the ghana transforms into peśīkā, with various buds splitting open as the thighs, shoulders, and head appear, like tree branches sprouting when spring rain falls from the sky. Through the power of the karmic wind, the various buds appear in this way.

「第六七日處母胎時，復感業風名之為飯。由此風力四相出現。云何為四？所謂兩膝、兩肘，名為四相。

In the sixth week in the womb, another karmic wind called "Rice" is felt. Through the power of this wind, four characteristics appear. What are these four? They are the two knees and two elbows, which are called the four characteristics.

「第七七日處母胎時，復感業風名為旋轉。由此風力四相出現，所謂手足掌縵之相，其相柔軟猶如聚沫。

In the seventh week in the womb, another karmic wind called "Rotating" is felt. Through the power of this wind, four characteristics appear, namely the characteristics of the palms of hands and soles of feet, which are soft like foam.

「第八七日處母胎時，復感業風名為翻轉，由此風力二十相現，所謂手足二十指相而便出生。如天降雨樹木枝條漸得增長，業風力故諸相現前亦復如是。

In the eighth week in the womb, another karmic wind called "Rotating" is felt. Through the power of this wind, twenty characteristics appear, namely the twenty fingers and toes come into being. Like tree branches gradually growing when rain falls from the sky, through the power of karmic wind, these characteristics appear in the same way.

「第九七日處母胎時，復感業風名為分散。由此風力現九種相。云何為九？所謂眼耳鼻口、大小便處名為九相。

In the ninth week in the womb, another karmic wind called "Dispersing" is felt. Through the power of this wind, nine characteristics appear. What are these nine? They are the eyes, ears, nose, mouth, and the openings for urination and defecation - these are called the nine characteristics.

「第十七日處母胎時，復感業風名為堅鞕，由此風力即便堅實。復有一風名為普門，吹其胎身悉令脹滿猶如浮囊。

In the tenth week in the womb, another karmic wind called "Hard and Solid" is felt. Through the power of this wind, [the fetus] becomes firm and solid. There is also another wind called "Universal Gate" which blows through the fetal body making it swell up like a floating bag.

「十一七日處母胎時，復感業風名曰金剛。由此風力在於胎中或上或下，令其身孔皆得通徹。又以風力使懷胎者，或復悲喜行住坐臥，其性改常運動手足，令胎身孔漸漸增長，於其口中而出黑血，復於鼻中出穢惡水。此風迴轉於諸根已而便息滅。

In the eleventh week in the womb, another karmic wind called "Vajra" is felt. Through the power of this wind, moving up and down in the womb, all the body's openings become penetrable. Also through the wind's power, it causes the pregnant woman to experience emotions of sorrow and joy, and changes in movements like walking, standing, sitting and lying down. The nature of the fetus changes as it moves its hands and feet, causing the body's openings to gradually increase. Black blood comes from its mouth, and foul fluid flows from its nose. After this wind circulates through all the sense organs, it subsides.

「十二七日處母胎時，復感業風名為曲口。由此風力左右脇間生大小腸，猶如藕絲及緊紡線置在於地，十八周轉依身而住。復有一風名為穿髮，由此風故，三百二十支節及百一穴生在身中。

In the twelfth week in the womb, another karmic wind called "Curved Mouth" is felt. Through the power of this wind, the large and small intestines form between the left and right sides, like lotus fibers and tightly spun threads laid on the ground, making eighteen turns as they attach to the body. There is also another wind called "Hair-Piercing," through which three hundred and twenty joints and one hundred and one cavities are formed in the body.

「十三七日處母胎時，復感業風名作飢渴。由此風力胎身虛羸生飢渴想。其母飲食所有滋味，於身穴中及以臍輪資持潤益。」

In the thirteenth week in the womb, another karmic wind called "Hunger and Thirst" is felt. Through the power of this wind, the fetal body becomes weak and experiences sensations of hunger and thirst. The nourishment from the mother's food and drink sustains and benefits [the fetus] through the body's cavities and the navel wheel.

爾時世尊以偈頌曰：

At that time, the World-Honored One spoke these verses

其子處母胎，　　 已經十三七，　 身即覺虛羸，　　 便生飢渴想。　

The child in the mother's womb, After thirteen weeks of seven days, The body feels weak and frail, And gives rise to thoughts of hunger and thirst.

母所有飲食，　　 滋益於胎中，　 由此身命存，　　 漸漸而增長。

The mother's food and drink Nourishes within the womb, Through this the body and life are sustained, And gradually grow

「十四七日處母胎時，復感業風名為線口。由此風力生九百筋，於身前後及以左右而交絡之。

In the fourteenth week in the womb, another karmic wind called "Thread Mouth" is felt. Through the power of this wind, nine hundred tendons are formed, interweaving throughout the front, back, left, and right of the body.

「十五七日處母胎時，復感業風名為蓮花。由此風力生二十脈，飲食滋味流入此脈潤益其身。何者二十？於身前後及以左右各有五脈，此一一脈皆有四十枝派小脈，如是等脈各各復有一百枝派。身前二萬名曰商佉(此云蠃)，身後二萬名之為力，身左二萬名為安定，身右二萬名為具勢。如是八萬大小支脈生於此身。其脈復有種種之色，所謂青黃赤白酥酪油色。是八萬脈一脈一根，於其根上生於一孔，或復二孔乃至七孔，一一皆與毛孔相連，猶如藕根生諸孔穴。

In the fifteenth week in the womb, another karmic wind called "Lotus Flower" is felt. Through the power of this wind, twenty channels form through which the nourishment from food and drink flows to benefit the body. What are these twenty? There are five channels each in the front, back, left and right of the body. Each of these channels has forty branch channels, and each of these branches has one hundred smaller branches. The twenty thousand channels in the front are called Śaṅkha, the twenty thousand in the back are called Power, the twenty thousand on the left are called Stability, and the twenty thousand on the right are called Full Force. Thus eighty thousand large and small channels grow in this body. These channels have various colors - blue, yellow, red, white, and the colors of butter, curds, and oil. Each of these eighty thousand channels has one root, and on each root grows one to seven openings, all connected to hair pores, like the holes in lotus roots.

「十六七日處母胎時，復感業風名為甘露。由此風力令此眼耳鼻口胸臆心藏四邊九孔之處悉令開發，出入氣息上下通徹無有障礙。若有飲食滋潤其身，有停積處復能銷化從下流出。譬如窯師及其弟子，能善調泥安布輪繩下上迴轉，所造器物而得成就。此亦如是，皆由風力及善惡業，令眼耳等漸漸具足。

In the sixteenth week in the womb, another karmic wind called "Sweet Dew" is felt. Through the power of this wind, the nine openings at the eyes, ears, nose, mouth, chest, and heart are all developed, allowing breath to flow freely up and down without obstruction. When there is food and drink nourishing the body, any accumulation can be digested and passed downward. It is like when a potter and their apprentice skillfully work with clay, arranging wheels and ropes to turn up and down, thus completing the vessels they make. Similarly, through the power of wind and good and bad karma, the eyes, ears, and other faculties gradually become complete.

「十七七日處母胎時，復感業風名髦牛面。由此風力令其兩眼而得光潔，耳鼻諸根漸漸成就。譬如有鏡塵翳所覆，或取塼末及以油灰磨拭令淨。是故當知，以業風力吹其眼等使得明淨，亦復如是。

In the seventeenth week in the womb, another karmic wind called "Ox-Face Hair" is felt. Through the power of this wind, both eyes become bright and clear, and the ear and nose faculties gradually develop. It is like when a mirror is covered with dust and grime, and one uses brick powder and oily ash to polish it clean. Therefore know that through the power of karmic wind blowing on the eyes and other organs, they become clear and pure in the same way.

「十八七日處母胎時，復感業風名大堅強。由此風力令其諸根漸漸成就而復明淨。猶如日月雲霧覆蔽，猛風卒起吹令四散，而此日月忽然大明。以是業風吹其諸根轉更明淨，亦復如是。

In the eighteenth week in the womb, another karmic wind called "Great Strong and Firm" is felt. Through the power of this wind, all the sense faculties gradually develop and become pure and clear. It is like when the sun and moon are covered by clouds and mist, and a fierce wind suddenly rises to blow them away in all directions, causing the sun and moon to suddenly become bright. Similarly, this karmic wind blows on the sense faculties making them increasingly pure and clear.

「十九七日處母胎時，由前風力眼耳鼻舌四根成就。初入胎時已具三根：一者身根，二者命根，三者意根。如是諸根悉已具足。

In the nineteenth week in the womb, through the power of the previous wind, the four faculties of eyes, ears, nose, and tongue are completed. At the time of first entering the womb, three faculties were already present: first, the body faculty; second, the life faculty; and third, the mind faculty. Thus all these faculties are now complete.

「二十七日處母胎時，復感業風名曰堅固。由此風力能於身中生種種骨，於左脚中生二十骨，復於右脚亦生二十，足跟四骨、膊有二骨、膝有二骨、髀有二骨、腰胯三骨、脊十八骨、肋二十四、胸十三骨、左右二手各二十骨、臂有四骨、肩有二骨、頷有二骨、髑髏四骨，及齒根等有三十二。譬如塑師及其弟子，先以堅木後以繩纏造諸形狀，雖未有泥，如是之時名為骨相。以業風力生諸骨時亦復如是。是故當知於七日中，除其小骨，大骨生者數有二百。

In the twentieth week in the womb, another karmic wind called "Firm and Solid" is felt. Through the power of this wind, various bones form in the body: twenty bones in the left foot, twenty in the right foot, four heel bones, two shoulder-blade bones, two knee bones, two thigh bones, three hip bones, eighteen spine bones, twenty-four ribs, thirteen chest bones, twenty bones each in the left and right hands, four arm bones, two shoulder bones, two jaw bones, four skull bones, and thirty-two tooth roots. It is like when a sculptor and their apprentice first use hard wood and then wrap it with rope to create forms - even before applying clay, at this stage it is called the bone formation. Similarly, through the power of karmic wind, the bones are formed in this way. Therefore know that within these seven days, excluding the small bones, two hundred major bones are formed.

「二十一七日處母胎時，復感業風名為生起。由此風力能令其子生於身肉。譬如泥師及其弟子能善調泥泥諸牆壁，此由業風能生身肉亦復如是。

In the twenty-first week in the womb, another karmic wind called "Arising" is felt. Through the power of this wind, flesh grows on the child's body. It is like when a potter and their apprentice skillfully work with clay to plaster walls - similarly, through the power of this karmic wind, the body's flesh is formed.

「二十二七日處母胎時，復感業風名曰浮流。由此風力能生身血。

In the twenty-second week in the womb, another karmic wind called "Floating Flow" is felt. Through the power of this wind, blood forms in the body.

「二十三七日處母胎時，復感業風名為淨持。由此風力能生身皮。

In the twenty-third week in the womb, another karmic wind called "Pure Support" is felt. Through the power of this wind, the body's skin forms

「二十四七日處母胎時，復感業風名曰持雲。由此風力令其皮膚皆得調勻光色潤澤。

In the twenty-fourth week in the womb, another karmic wind called "Cloud Support" is felt. Through the power of this wind, the skin becomes smooth and even, with a lustrous complexion

「二十五七日處母胎時，復感業風名曰持城。由此風力令其子身血肉增長漸漸滋潤。

In the twenty-fifth week in the womb, another karmic wind called "City Support" is felt. Through the power of this wind, the child's blood and flesh gradually increase and become nourished

「二十六七日處母胎時，復感業風名曰生成。由此風力便即能生髮毛爪甲，一一皆與諸脈相連。

In the twenty-sixth week in the womb, another karmic wind called "Generation" is felt. Through the power of this wind, hair, body hair, and nails are produced, each connected to the various channels.

「二十七七日處母胎時，復感業風名為曲藥。由此風力令其身相漸得成就。或於先世造諸惡業，於諸資具慳貪悋惜不肯惠施，或復不受父母師長教誨，由是業故而得種種不如意身。若以長大肥白柔軟之身為端正者，而便受得短小瘦黑堅鞕之身。若以短小瘦黑堅鞕之身為端正者，而便受得長大肥白柔軟之身。若於其身支分之中高下多少踈密為端正者，而便受得無有高下踈密不具足身。或復受得聾盲瘖瘂手足攣躄諸根不具，所有音聲人不喜聞，其身醜陋猶如餓鬼。以惡業故而受種種不如意身，父母親屬尚不憙見，況復餘人。若於前世造十善業，好行惠施，無有慳貪諂誑之心，父母師長所有言教即皆信受。以是因緣若得為人，則不受於如上諸惡業身，而便獲得種種殊妙之身，顏容端正諸相具足，所有言音而為眾人之所愛樂。是故當知由善業故，便得如是勝妙果報。阿難！如是之身，若是男者，蹲居母腹右脇而坐，兩手掩面向脊而住。若是女者，蹲居左脇兩手掩面背脊而住。生藏之下、熟藏之上內熱煎煮，五處繫縛如在革囊。其母多食或復少食、甘食澁食、乾食膩食、辛醎苦醋冷熱之食，或復婬欲、急行跳躑、久臥久坐，皆受苦惱。是故當知處母胎時，有如是等眾苦逼迫。我今略說人中尚爾，何況地獄，難可為喻。誰有智者於生死海當樂此身？

In the twenty-seventh week in the womb, another karmic wind called "Curved Medicine" is felt. Through the power of this wind, the body's features gradually develop. Due to evil karma created in past lives - being stingy and unwilling to give, or not accepting teachings from parents and teachers - one receives various unsatisfactory bodies. Those who would have had tall, plump, fair, and soft bodies receive short, thin, dark, and hard bodies instead. Those who would have had short, thin, dark, and hard bodies receive tall, plump, fair, and soft bodies instead. Those who would have had well-proportioned bodies receive bodies lacking proper proportions. Some receive bodies that are deaf, blind, mute, or with crippled limbs and incomplete faculties, with voices that people dislike hearing, their bodies ugly like hungry ghosts. Due to evil karma, they receive such unsatisfactory bodies that even parents and relatives don't like to see them, let alone others.

But those who performed the ten good actions in previous lives, practiced generosity without greed or deceit, and accepted teachings from parents and teachers - when they become human, they don't receive such bodies of evil karma, but instead obtain excellent bodies with perfect features and voices that people love to hear. Thus know that through good karma, one obtains such excellent results.

Ananda! When such a body is male, it squats in the right side of the mother's womb, hands covering its face, facing the back. When female, it squats in the left side, hands covering its face, facing away from the back. Below the stomach and above the intestines it is cooked by internal heat, bound in five places as if in a leather bag. Whether the mother eats much or little, sweet or astringent food, dry or greasy food, spicy, salty, bitter, or sour food, hot or cold food, or engages in sexual activity, walks quickly, jumps around, lies down or sits for long periods - all cause suffering. Therefore know that while in the mother's womb, one experiences such pressing sufferings. I have briefly explained this for humans - how much more so for hell beings, which is beyond comparison. What wise person would delight in such a body in the ocean of birth and death?

「二十八七日處母胎時，生於八種顛倒之想。何等為八？一乘騎想，二樓閣想，三床榻想，四泉流想，五池沼想，六者河想，七者園想，八者苑想，是故名為八種之想。

In the twenty-eighth week in the womb, eight types of inverted thoughts arise. What are these eight? They are thoughts of: 1) riding, 2) pavilions, 3) beds and couches, 4) flowing springs, 5) ponds and marshes, 6) rivers, 7) gardens, and 8) parks - these are called the eight types of thoughts

「二十九七日處母胎時，復感業風名曰花條。由此風力令此胎身光色潤澤諸相分明，皆由過去所造諸業差別不同，隨其形類有種種色，或作白色、或復黑色、或不白不黑色、或作青色、或乾枯色、或潤澤色，如是色相而得成就。

In the twenty-ninth week in the womb, another karmic wind called "Flower Branch" is felt. Through the power of this wind, the fetal body becomes lustrous and its features become clear. Due to different karma created in past lives, it takes on various colors according to its type: white, black, neither white nor black, blue, withered, or glossy - these features are thus accomplished

「三十七日處母胎時，復感業風名為鐵口。由此風力髮毛爪甲皆得增長，亦復能現白黑諸光，從業緣起而生此相。

In the thirtieth week in the womb, another karmic wind called "Iron Mouth" is felt. Through the power of this wind, hair, body hair, and nails all grow, and various white and black lights appear - these features arise from karmic conditions

「三十一七日乃至三十五七日處母胎時，身相長大漸漸增廣，人相具足。

From the thirty-first to thirty-fifth week in the womb, the body's features gradually grow larger and fuller, completing the human form

「三十六七日處母胎時，生厭離心不以為樂。

In the thirty-sixth week in the womb, a mind of aversion arises and finds no delight

「三十七七日處母胎時，便起五種不顛倒想。何者為五？一不淨想，二臭穢想，三囹圄想，四黑闇想，五厭惡想。其子處胎生如是等厭離之心。

In the thirty-seventh week in the womb, five types of non-inverted thoughts arise. What are these five? 1) thoughts of impurity, 2) thoughts of foul smells, 3) thoughts of imprisonment, 4) thoughts of darkness, and 5) thoughts of disgust. The child in the womb develops such thoughts of aversion

「三十八七日處母胎時，復感業風名曰拘緣。由此風力即便迴轉。復有一風名為趣下，能令其身頭向於下，長伸兩臂漸欲出生。然其此子或於前世曾經積集墮落之業，令其此身手脚縱橫不能轉側，惡業緣故於母腹中而便捨命，母於此時受大苦惱或復命終。若於前世修諸善業作長壽因，臨欲生時母子安隱，無有如上惡業諸苦。過於三十八七日已欲出胎時，受種種苦方乃得生。是故當知，受此身者實為大苦。初出胎時，若男若女，適生墮地或以手捧、或衣承接、或在床席、或在屋中、或復地上、或逈露處、或在日中、或冬夏時冷熱風觸此身，初生受大苦惱，如生剝牛觸於牆壁。或復露地隨在之處為蟲所食，亦如有人而為蚊虻諸蟲唼食，復加杖捶而鞭撻之。初出胎時，以煖水洗觸其身時，所受之苦亦復如是。兒既生已漸漸增長，母身所出雜血之乳而養育之。我於諸餘經中先已廣說。是故當知，此身皆是不淨眾苦之所成就。誰有智者於生死中，而當愛樂如是之身？

In the thirty-eighth week in the womb, another karmic wind called "Binding Conditions" is felt. Through the power of this wind, [the fetus] turns around. There is also another wind called "Descending" which causes the head to turn downward and the arms to stretch out as birth approaches. However, if the child accumulated karma of falling in past lives, this makes their limbs unable to turn properly, and due to this evil karma they may die in the mother's womb, causing the mother great suffering or even death. But if they cultivated good karma in past lives creating causes for long life, then at the time of birth both mother and child will be safe, without the sufferings of evil karma mentioned above.

After the thirty-eight weeks, when coming out of the womb, they experience various sufferings before birth. Whether male or female, when first born they may fall to the ground, be caught by hands, received in cloth, land on a bed, be in a room, on the ground, in an exposed place, in sunlight, or be touched by cold and hot winds in winter and summer. At birth they experience great suffering, like a freshly skinned cow touching a wall. Or if exposed on the ground they may be eaten by insects, like someone being bitten by mosquitoes and gnats, and also beaten with sticks. When first born and washed with warm water, they experience such suffering. After birth, as the child gradually grows, they are nourished by the mother's milk mixed with blood. I have explained this extensively in other sutras. Therefore know that this body is accomplished through impurity and manifold sufferings. What wise person would delight in such a body in the ocean of birth and death?

「復次阿難！初出胎時經於七日，八萬戶蟲從身而生，縱橫食噉。有二戶蟲名為舐髮，依髮食髮。有二戶蟲依眼食眼。有四戶蟲：一名鞍乘，二名有腭，三名發病，四名圓滿，依頭食頭。有一戶蟲名黑稻葉，依耳食耳。有一戶蟲名為藏口，依鼻食鼻。有二戶蟲：一名遙擲，二名遍擲，依脣唼脣。有一戶蟲名曰針口，依舌食舌。有一戶蟲名為利口，依於舌根而食舌根。有一戶蟲名為手圓，依腭食腭。有二戶蟲：一名手網，二名半屈，依止手掌食於手掌。有二戶蟲：一名遠臂，二名近臂，依臂食臂。有二戶蟲：一者名鐵，二名近鐵，依止咽喉食於咽喉。有二戶蟲：一名金剛，二名大金剛，依心食心。有二戶蟲：一者名羸，二名羸口，依肉食肉。有二戶蟲：一名具色，二名具稱，依血唼血。有二戶蟲：一名勇健，二名香口，依筋食筋。有二戶蟲：一名不高，二名下口，依止脊骨食於脊骨。有一戶蟲名曰脂色，依脂食脂。有一戶蟲名曰黃色，依膽食膽。有一戶蟲名曰真珠，依肺食肺。有一戶蟲名之為荻，依脾食脾。有五百戶蟲：一百戶蟲名之為月，一百戶蟲名為月口，一百戶蟲名為輝耀，一百戶蟲名為輝面，一百戶蟲名為廣大，依止左邊而食左邊。復有五百戶蟲亦如是名，依止右邊而食右邊。有四戶蟲：一名小穿，二名大穿，三名骨穿，四名骨面，依骨食骨。有四戶蟲：一名大白，二名小白，三名吸力，四名虎道，依脈食脈。有四戶蟲：一名意樂，二名師子力，三名兔腹，四名耽欲，依止生藏而食生藏。有二戶蟲：一名勇猛，二名勇猛主，依止熟藏食於熟藏。有四戶蟲：一名鹽口，二名網口，三名蘊口，四名鳥口，依小便處食小便處。有四戶蟲：一名應作，二名大作，三名碎末，四名臆皺，依大便處食大便處。有二戶蟲：一名黑面，二名可畏面，依髀食髀。有二戶蟲：一名疾癩，二名小癩，依膝食膝。有一戶蟲名為愚根，依膊食膊。有一戶蟲名為黑頭，依脚食脚。阿難！我今為汝略說，八萬戶蟲依止此身晝夜食噉，亦復能令氣力虛羸顏容憔悴，種種病苦皆集此身。復令其心憂悲熱惱，雖有良醫亦生迷惑，不知何藥能治此病。誰有智者於生死海，而當愛樂如是之身？

Furthermore, Ananda! Within seven days after birth, eighty thousand types of parasites arise from the body, eating in all directions. There are two types called "Hair-Lickers" that dwell in and feed on hair. There are two types that dwell in and feed on the eyes. There are four types - called "Saddle-Rider," "Palate-Dweller," "Disease-Causer," and "Complete" - that dwell in and feed on the head. One type called "Black Rice-Leaf" dwells in and feeds on the ears. One type called "Storage-Mouth" dwells in and feeds on the nose. Two types - called "Far-Thrower" and "All-Around Thrower" - dwell on and feed on the lips.

One type called "Needle-Mouth" dwells in and feeds on the tongue. One type called "Sharp-Mouth" dwells in and feeds on the tongue root. One type called "Hand-Round" dwells in and feeds on the palate. Two types - called "Hand-Net" and "Half-Bent" - dwell in and feed on the palms. Two types - called "Far-Arm" and "Near-Arm" - dwell in and feed on the arms. Two types - called "Iron" and "Near-Iron" - dwell in and feed on the throat. Two types - called "Vajra" and "Great-Vajra" - dwell in and feed on the heart.

Two types - called "Weak" and "Weak-Mouth" - dwell in and feed on flesh. Two types - called "Complete-Color" and "Complete-Name" - dwell in and feed on blood. Two types - called "Vigorous" and "Fragrant-Mouth" - dwell in and feed on tendons. Two types - called "Not-High" and "Low-Mouth" - dwell in and feed on the spine. One type called "Fat-Color" dwells in and feeds on fat. One type called "Yellow-Color" dwells in and feeds on bile. One type called "Pearl" dwells in and feeds on lungs. One type called "Reed" dwells in and feeds on spleen.

There are five hundred types: one hundred called "Moon," one hundred called "Moon-Mouth," one hundred called "Radiant," one hundred called "Shining-Face," and one hundred called "Vast" - all dwelling in and feeding on the left side. Another five hundred types with the same names dwell in and feed on the right side. Four types - called "Small-Piercer," "Great-Piercer," "Bone-Piercer," and "Bone-Face" - dwell in and feed on bones. Four types - called "Great-White," "Small-White," "Force-Sucker," and "Tiger-Path" - dwell in and feed on vessels.

Four types - called "Mind-Joy," "Lion-Strength," "Rabbit-Belly," and "Desire-Indulger" - dwell in and feed on the stomach. Two types - called "Brave" and "Brave-Lord" - dwell in and feed on the intestines. Four types - called "Salt-Mouth," "Net-Mouth," "Aggregate-Mouth," and "Bird-Mouth" - dwell in and feed on the urinary organs. Four types - called "Should-Make," "Great-Maker," "Powder-Maker," and "Wrinkle-Maker" - dwell in and feed on the excretory organs.

Two types - called "Black-Face" and "Fearsome-Face" - dwell in and feed on the thighs. Two types - called "Swift-Leprous" and "Small-Leprous" - dwell in and feed on the knees. One type called "Foolish-Root" dwells in and feeds on the shoulders. One type called "Black-Head" dwells in and feeds on the feet. Ananda! I have briefly explained how these eighty thousand types of parasites dwell in this body, feeding day and night, causing one's vitality to weaken and appearance to become haggard, bringing various illnesses and afflictions to this body. They also cause mental worry, sorrow and distress, such that even good physicians become confused, not knowing what medicine can treat these ailments. What wise person would find delight in such a body in the ocean of birth and death?

「復次阿難！從初生時乃至長大，衣食資養成立此身，然其壽命或經百年、或復短促。於百年中有三百時，謂春夏冬，春為熱際、夏為雨際、冬為寒際。此三時中各有四月，一年之中有十二月。於百年中千二百月，黑月白月二千四百，凡經晝夜三萬六千一日，再食七萬二千。或有不食亦在其數，所謂或病或醉、或時斷食、或復瞋恨睡眠調戲諸餘事務及飲母乳，以此因緣名為不食。如是之身雖壽百年必歸磨滅，誰有智者於生死海而當愛樂？復次阿難！受於此身有二種苦。云何為二？一者眾病集身名為內苦，二者人與非人之所逼惱名為外苦。何者名為眾病集身？所謂眼耳鼻舌咽喉牙齒胸腹手足有諸病生，或復風癎涕唾癲狂乾消、上氣肺逆小便淋瀝、疥癩癰疽痃癖痔瘻、惡瘡膿血煎寒壯熱，種種諸病皆集此身。復有百一心黃之病、百一風病、百一痰病，風黃痰等和合共起復有百一。如是四百四病逼切其身名為內苦。復有外苦加害此身，所謂或在牢獄撾打楚撻、杻械枷鎖繫縛諸苦，或劓耳鼻及刖手足斫截其頭。不為諸天之所守護，即令非人諸惡鬼神夜叉羅剎而得其便。復為蚊虻蜂等毒蟲之所唼食，寒熱飢渴風雨並至，種種苦惱逼切其身。人中尚爾，況惡道苦難可具說。是故當知，皆由過去諸不善業受如是報。若為刀杖之所加害而造城壁及諸牆塹防衛其身，為惡風雨蚊虻蜂螫而求屋舍，為四百四病內苦外苦，而求飲食臥具醫藥田園室宅金銀七寶奴婢車乘資生之具供給所須，不稱其心便生苦惱；設獲珍財慳貪悋惜常加守護，或時散失復生大苦。阿難！此五陰身一一威儀行住坐臥無不皆苦。若長時行不暫休息是名為苦，住及坐臥各各長時亦復皆苦。若長時行而得暫住便生樂想，其實非樂。若長時住而得暫坐，若長時坐而得暫臥，妄生樂想，實無有樂。是故當知，此五陰身皆名為苦。若復有人，或為自利、或為利他、若自他俱利，應當厭患如是諸苦出家修學，則於涅槃解脫之法為不唐捐。若復有人或以衣服臥具醫藥資生之具供養彼者，獲大果報威德名聞。」

Furthermore, Ananda! From birth until maturity, this body is maintained through clothing and food, yet its lifespan may last a hundred years or be cut short. In a hundred years there are three hundred seasons - spring being the hot period, summer the rainy period, and winter the cold period. These three seasons each have four months, making twelve months in a year. In a hundred years there are one thousand two hundred months, or two thousand four hundred dark and bright fortnights, totaling thirty-six thousand days, during which one eats seventy-two thousand meals. Times of not eating are also included in this count, such as during illness, intoxication, fasting, anger, sleep, entertainment, other activities, and nursing. Due to these conditions it is called not eating. Though such a body may last a hundred years, it must return to destruction - what wise person would find delight in it in the ocean of birth and death?

Furthermore, Ananda! This body experiences two kinds of suffering. What are these two? First, the collection of illnesses in the body called internal suffering, and second, the afflictions caused by humans and non-humans called external suffering. What is meant by the collection of illnesses? There arise various diseases of the eyes, ears, nose, tongue, throat, teeth, chest, abdomen, and limbs. There may also be wind disorders, epilepsy, excess phlegm, insanity, consumption, respiratory issues, urinary problems, skin diseases, boils, hemorrhoids, fistulas, evil sores, blood disorders, chills and fevers. All such diseases collect in this body. Additionally, there are one hundred and one diseases of heart and jaundice, one hundred and one wind diseases, one hundred and one phlegm diseases, and one hundred and one diseases arising from combinations of wind, jaundice and phlegm. These four hundred and four diseases afflicting the body are called internal suffering.

There are also external sufferings that harm this body: being imprisoned, beaten, flogged, bound in stocks and chains, having nose and ears cut off, limbs severed, or head chopped off. Not being protected by devas, one falls prey to non-humans, evil spirits, yakshas and rakshasas. One is also bitten by mosquitoes, horseflies, bees and venomous insects, and afflicted by cold, heat, hunger, thirst, wind and rain - various sufferings press upon the body. If this is so even among humans, the sufferings of evil destinies are beyond description. Therefore know that due to unwholesome karma created in past lives, one receives such retribution.

To protect against harm from weapons, one builds city walls and moats. To shelter from harmful wind, rain, mosquitoes and bee stings, one seeks houses. Due to the four hundred and four internal and external sufferings, one seeks food, bedding, medicine, fields, homes, gold, silver, jewels, servants, vehicles and other life necessities. When these don't satisfy one's desires, suffering arises. Even when obtaining precious wealth, due to stinginess and attachment one anxiously guards it, and when it is lost, great suffering arises.

Ananda! This five-aggregate body experiences suffering in every posture - walking, standing, sitting and lying down. Walking for a long time without rest is suffering, and standing, sitting or lying for long periods are also suffering. When one walks for a long time and briefly stops, a false idea of pleasure arises, but it is not real pleasure. When standing for a long time and briefly sitting, or sitting for a long time and briefly lying down, false ideas of pleasure arise, but there is no real pleasure. Therefore know that this five-aggregate body is entirely suffering. Whether for one's own benefit, the benefit of others, or both, one should become weary of such sufferings and leave home to practice. Then the dharma of nirvana and liberation will not be in vain. If someone offers clothing, bedding, medicine and life necessities to such practitioners, they will obtain great merit, majesty and fame

佛告阿難：「於意云何？色是常耶？是無常耶？」

The Buddha asked Ananda: "What do you think? Is form permanent or impermanent?"

阿難白佛言：「世尊！色是無常。」

Ananda replied to the Buddha: "World-Honored One, form is impermanent."

佛言：「若無常者，為是苦耶？為非苦耶？」

The Buddha said: "If it is impermanent, is it suffering or not suffering?"

阿難答言：「色即是苦。」

Ananda answered: "Form is suffering."

佛言：「若無常苦，是敗壞法。若有多聞諸聖弟子聞是說已，執於此身如是之色，即是於我及我所不？」

The Buddha said: "If it is impermanent and suffering, it is subject to decay. When well-learned noble disciples hear this teaching, would they regard this body's form as self or belonging to self?"

「不也。世尊！色中無我亦無我所。」

"No, World-Honored One! There is no self or belongings of self in form."

「復次阿難！於意云何？受想行識為是常耶？是無常耶？」

"Furthermore, Ananda, what do you think? Are sensations, perception, conditioning, and consciousness permanent or impermanent?"

阿難白佛言：「世尊！皆是無常。」

Ananda replied to the Buddha: "World-Honored One, they are all impermanent."

佛言：「若無常者，為是苦耶？為非苦耶？」

The Buddha said: "If they are impermanent, are they suffering or not suffering?"

阿難答言：「如是四陰即名為苦。」

Ananda answered: "These four aggregates are suffering."

佛言：「若無常苦，是敗壞法。若有多聞諸聖弟子聞是說已，執於此身如是四陰，即是於我及我所不？」

The Buddha said: "If they are impermanent and suffering, they are subject to decay. When well-learned noble disciples hear this teaching, would they regard these four aggregates of the body as self or belonging to self?"

「不也。世尊！此四陰者實無有我及以我所。」

"No, World-Honored One! These four aggregates truly have no self or belongings of self."

「復次阿難！如是我者不在過去現在未來、若內若外、若麁若細、若勝若劣、若近若遠，彼一切法悉亦非我及以我所。阿難！當知以如實智而觀察之，諸法無我。若有多聞諸聖弟子作是觀已，便生厭離而得解脫究竟涅槃。如是修學證此法時，生分已盡、梵行已立、所作已辦、不受後有。」

"Furthermore, Ananda! Such a self is not found in the past, present, or future; whether internal or external; whether gross or subtle; whether superior or inferior; whether near or far - all these phenomena are neither self nor belonging to self. Ananda! Know that through true wisdom, observe that all phenomena are without self. When well-learned noble disciples observe this, they become weary [of existence] and attain liberation and final nirvana. When they realize this teaching through practice, birth is ended, the holy life is established, what had to be done has been done, and there will be no more rebirth."

佛說是經已，尊者阿難遠塵離垢得此法眼淨，五百比丘不受諸法漏盡意解。時諸大眾聞佛所說，皆大歡喜，信受奉行。

When the Buddha had spoken this sutra, the Venerable Ananda, far from dust and defilement, attained the pure Dharma eye, and five hundred monks attained liberation through non-attachment to phenomena and the extinction of defilements. At that time, the great assembly, having heard what the Buddha said, were all greatly delighted and faithfully accepted and practiced it.

大寶積經卷第五十五