大寶積經

Mahāratnakūṭa Sūtra

佛說入胎藏會第十四之一

The Buddha Explains Entering the Womb

大唐三藏義淨譯

Translated by Yijing, Tripiṭaka Master of the Great Tang Dynasty

See T11n0310_056

如是我聞：

Thus have I heard:

一時薄伽梵在劫比羅城多根樹園，與大苾芻眾無量人俱。爾時世尊有弟名曰難陀，身如金色，具三十相，短佛四指。妻名孫陀羅，儀容端正世間罕有，光華超絕人所樂見。難陀於彼纏綿戀著無暫捨離，染愛情重畢命為期。世尊觀知受化時至，即於晨朝著衣持鉢，將具壽阿難陀為侍者，入城乞食，次至難陀門首而立，以大悲力放金色光，其光普照難陀宅中皆如金色。于時難陀便作是念：「光明忽照，定是如來。」令使出看乃見佛至，即便速返白難陀曰：「世尊在門。」聞此語已，即欲速出迎禮世尊。時孫陀羅便作是念：「我若放去，世尊必定與其出家。」遂捉衣牽不令出去。難陀曰：「今可暫放。禮世尊已我即却迴。」孫陀羅曰：「共作要期方隨意去。」以莊溼額而告之曰：「此點未乾即宜却至，若遲違者罰金錢五百。」難陀曰：「可爾。」即至門首頂禮佛足，取如來鉢却入宅中，盛滿美食持至門首，世尊遂去。即與阿難陀，世尊現相不令取鉢。如來大師威嚴尊重不敢喚住，復更授與阿難陀。阿難陀問曰：「汝向誰邊取得此鉢？」答曰：「於佛邊取。」阿難陀曰：「宜授與佛。」答曰：「我今不敢輕觸大師。」默然隨去。

Once, the Bhagavān was staying in Kapilavastu at the Many-Rooted Tree Garden with a large assembly of bhikṣus. At that time, the World-Honored One had a younger brother named Nanda, whose body was golden in color, possessed thirty of the characteristics , and was four fingers shorter than the Buddha. His wife was named Sundharī, whose beauty and grace were rare in the world, with radiance that surpassed others and was pleasing to see. Nanda was deeply attached to her without a moment's separation, his love and affection so strong that he vowed to stay with her until death.

The World-Honored One, knowing it was time for Nanda to be transformed, put on his robes and took his bowl in the morning, bringing the Venerable Ananda as his attendant. They entered the city to beg for food, and when they reached Nanda's doorstep, the Buddha stood there and, through his great compassion, emanated a golden light that illuminated Nanda's entire house with a golden hue. At that time, Nanda thought, ‘This sudden light must be from the Tathagata.’ He sent someone to look, and seeing the Buddha had arrived, the messenger quickly returned and told Nanda, "The World-Honored One is at the door." Upon hearing this, Nanda immediately wanted to go out to greet and pay respects to the World-Honored One.

At this time, Sundharī thought, "If I let him go, the World-Honored One will surely make him leave the home life." So she held onto his clothes and wouldn't let him leave.

Nanda said, "Let me go for now. After paying respects to the World-Honored One, I will return immediately."

Sundharī said, "Only if you make a promise will I let you go as you wish." She put a mark on his forehead and said, "You must return before this mark dries. If you are late, you will be fined five hundred gold coins."

Nanda said, "Very well." He went to the door, bowed at the Buddha's feet, took the Buddha's bowl back into the house, filled it with delicious food and brought it to the door. The World-Honored One then left. When Nanda tried to give the bowl to Ānanda, the World-Honored One made a gesture not to take it. Out of reverence for the great teacher's dignity, Nanda didn't dare call him back, so he gave it to Ānanda again.

Ānanda asked, "From whom did you get this bowl?"

He replied: "From the Buddha."

Ānanda said, "You should give it back to the Buddha."

He replied: "I dare not casually approach the great teacher." He silently followed along.

世尊至寺，洗手足已就座而坐，難陀持鉢以奉。世尊食已告曰：「難陀！汝食我殘不？」答言：「我食。」佛即授與。難陀食已，世尊告曰：「汝能出家不？」答言：「出家。然佛世尊昔行菩薩道時，於父母師長及餘尊者所有教令曾無違逆，故得今時言無違者。」即告阿難陀曰：「汝與難陀剃除鬚髮。」答曰：「如世尊教。」即覔剃髮人為其落髮。難陀見已告彼人曰：「汝今知不？我當不久作轉輪王。汝若輒爾剃我髮者，當截汝腕。」彼便大怖裹收刀具即欲辭出。時阿難陀便往白佛。佛便自去詣難陀處問言：「難陀！汝不出家？」答言：「出家。」是時世尊自持瓶水灌其頂上，淨人即剃。便作是念：「我今敬奉世尊，旦為出家暮當歸舍。」既至日晚尋路而行，爾時世尊於其行路化作大坑。見已便念孫陀羅，斯成遠矣無緣得去，我今相憶或容致死，如其命在至曉方行。憶孫陀羅愁苦通夜。

The World-Honored One arrived at the temple, washed his hands and feet, and sat down. Nanda offered him the bowl. After the World-Honored One finished eating, he asked, "Nanda, will you eat my leftovers?"

He replied, "I will."

The Buddha gave it to him. After Nanda finished eating, the World-Honored One asked, "Are you able to leave the home life?"

He replied, "I will leave home. When the Buddha, World-Honored One was practicing the bodhisattva path in the past, he never disobeyed the instructions of his parents, teachers, and other elders, so now I will not disobey either."

The Buddha then told Ānanda, "You should shave off and Nanda’s hair and beard."

He replied, "As the World-Honored One instructs," and looked for a barber to shave Nanda's head.

When Nanda saw this, he told the barber, "Do you know? I will soon become a wheel-turning king. If you dare to shave my head, I will cut off your wrist."

The barber became terrified, packed up his tools and wanted to leave. Ānanda then went to report this to the Buddha.

The Buddha went to Nanda himself and asked, "Nanda, will you not leave home?"

He replied, "I will leave home."

At that time, the World-Honored One himself held a bottle of water and poured it over Nanda's head, and the barber then shaved his head.

Nanda thought to himself, "Today I respectfully follow the World-Honored One and ‘left home’ in the morning, but I will return home in the evening." When evening came and he tried to find his way home, the World-Honored One magically created a great pit in his path. Seeing this, he thought of Sundharī, realizing she was now far away and he had no way to return. He thought, "I miss her so much I might die, but if I survive, I will leave at dawn." He spent the whole night in sorrow, thinking of Sundharī.

爾時世尊知彼意已，告阿難陀曰：「汝今宜去告彼難陀，令作知事人。」即便往報：「世尊令爾作知事人。」問曰：「云何名為知事人？欲作何事？」答曰：「可於寺中撿挍眾事。」問曰：「如何應作？」答言：「具壽！凡知事者，若諸苾芻出乞食時，應可灑掃寺中田地，取新牛糞次第淨塗，作意防守勿令失落。有平章事當為白僧，若有香花應行與眾，夜閉門戶至曉當開，大小行處常須洗拭，若於寺中有損壞處即應修補。」聞是教已，答言：「大德！如佛所言，我皆當作。」

At that time, knowing Nanda's thoughts, the World-Honored One said to Ānanda, "You should go now and tell Nanda to become the monastery caretaker." He went and reported, "The World-Honored One wants you to be the monastery caretaker."

Nanda asked, "What is a monastery caretaker? What duties are involved?"

The reply came, "You will oversee various matters in the monastery."

Nanda asked, "How should I perform these duties?"

The answer was, "Venerable one, as a caretaker, when the bhikṣus go out for alms, you should sweep and sprinkle water on the monastery grounds, apply fresh cow dung in proper order to clean, and be mindful to guard against any loss. When there are matters to discuss, report them to the Sangha. When there are flowers and incense, distribute them to the assembly. Close the gates at night and open them at dawn. Keep the lavatories clean, and if there are any damaged places in the monastery, repair them immediately."

Having heard these instructions, Nanda replied, "Venerable one, I will do everything as the Buddha has said."

時諸苾芻於小食時執持衣鉢，入劫比羅城為行乞食。于時難陀見寺無人，便作是念：「我掃地了即可還家。」遂便掃地。世尊觀知，以神通力令掃淨處糞穢還滿。復作是念：「我除糞穢方可言歸。」放箒收持糞穢無盡。復作是念：「閉戶而去。」世尊即令閉一房竟更閉餘戶，彼戶便開。遂生憂惱，復作是念：「縱賊損寺，此亦何傷？我當為王，更作百千好寺倍過於是。我宜歸舍。若行大路恐見世尊。」作是思量即趣小徑。佛知其念，從小道來。既遙見佛不欲相遇，路傍有樹枝蔭低垂，即於其下隱身而住。佛令其樹舉枝高上其身露現，佛問難陀：「汝何處來？可隨我去。」情生羞恥從佛而行。佛作是念：「此於其婦深生戀著，宜令捨離。」為引接故，出劫比羅城詣室羅伐，既至彼已住毘舍佉鹿子母園。

At mealtime, the bhikṣus took their robes and bowls and entered Kapilavastu city to beg for food. At that time, Nanda saw that the monastery was empty and thought, "After I sweep the ground, I can return home." So he began sweeping. The World-Honored One, knowing this, used his supernatural powers to make the cleaned areas become dirty again. Nanda then thought, "After I clean up this filth, then I can go back." But no matter how much he swept, the filth was endless.

Then he thought, "I'll close the doors and leave." But when the World-Honored One had him close one room and then close the other doors, those doors would open again. Becoming distressed, he thought, "Even if thieves damage the monastery, what harm is there? When I become king, I will build hundreds of thousands of better monasteries surpassing this one. I should return home. But if I take the main road, I'm afraid I'll see the World-Honored One." After this consideration, he took a small path.

The Buddha, knowing his thoughts, came along the small path. When Nanda saw the Buddha from afar, not wanting to meet him, he tried to hide under a tree with low-hanging branches. The Buddha caused the tree to raise its branches, exposing Nanda. The Buddha asked, "Where are you coming from? Come with me." Feeling ashamed, Nanda followed the Buddha.

The Buddha thought, "He is deeply attached to his wife; I should help him abandon this attachment." To guide him, the Buddha left Kapilavastu and went to Śrāvastī, where they stayed at the garden of Viśākhā, the mother of Mṛgāra.

佛念難陀愚癡染惑，尚憶其妻愛情不捨，應作方便令心止息，即告之曰：「汝先曾見香醉山不？」答言：「未見。」「若如是者捉我衣角。」即就捉衣。于時世尊猶如鵝王，上昇虛空至香醉山。將引難陀左右顧盼，於果樹下見雌獼猴又無一目，即便舉面直視世尊。佛告難陀曰：「汝見此瞎獼猴不？」白佛言：「見。」佛言：「於汝意云何？此瞎獼猴比孫陀羅，誰為殊勝？」答言：「彼孫陀羅是釋迦種，猶如天女，儀容第一舉世無雙。獼猴比之，千萬億分不及其一。」佛言：「汝見天宮不？」答言：「未見。」「可更捉衣角。」即便執衣。還若鵝王上虛空界至三十三天，告難陀曰：「汝可觀望天宮勝處。」難陀即往歡喜園、婇身園、麁身園、交合園、圓生樹、善法堂，如是等處諸天苑園花果浴池遊戲之處，殊勝歡娛悉皆遍察。次入善見城中，復見種種鼓樂絲竹微妙音聲，廊宇踈通床帷映設，處處皆有天妙婇女共相娛樂。難陀遍觀見一處所，唯有天女而無天子，便問天女曰：「何因餘處男女雜居受諸快樂，汝等何故唯有女人不見男子？」天女答曰：「世尊有弟名曰難陀，投佛出家專修梵行，命終之後當生此間。我等於此相待。」難陀聞已踊躍歡欣速還佛所。世尊問言：「汝見諸天勝妙事不？」答言：「已見。」佛言：「汝見何事？」彼如所見具白世尊。佛告難陀：「見天女不？」答言：「已見。」「此諸天女比孫陀羅，誰為殊妙？」白言：「世尊！以孫陀羅比此天女，還如香醉山內以瞎獼猴比孫陀羅，百千萬倍不及其一。」佛告難陀：「修淨行者有斯勝利。汝今宜可堅修梵行，當得生天受斯快樂。」聞已歡喜默然而住。

The Buddha, thinking of Nanda's foolish attachments and how he still could not let go of his love for his wife, decided to use upāya to calm his mind. He asked him, "Have you ever seen the Fragrant Intoxication Mountain?"

Nanda replied: "No."

"Then hold onto the corner of my robe."

Nanda grabbed the robe. The World-Honored One, like a royal goose, ascended into the sky and arrived at Fragrant Intoxication Mountain.

Leading Nanda to look around, they saw under a fruit tree a one-eyed female monkey. Nanda looked directly at the World-Honored One. The Buddha asked Nanda, "Do you see this blind monkey?"

Nanda replied, "Yes."

The Buddha asked, "What do you think? Between this blind monkey and Sundharī, who is more beautiful?"

Nanda answered, "Sundharī is of the Śākya clan, like a heavenly maiden, with unmatched beauty in all the world. Compared to her, this monkey is not even one part in billions."

The Buddha asked, "Have you seen the heavenly palaces?"

Nanda replied: "No."

"Then hold my robe again."

He grabbed the robe. Like a royal goose, they ascended to the Heaven of the Thirty-Three. The Buddha said to Nanda, "Look at the splendor of the heavenly palaces."

Nanda went to the Garden of Joy, the Garden of Graceful Bodies, the Garden of Coarse Bodies, the Garden of Union, the Pārijāta Tree, and the Hall of Good Dharma. He thoroughly observed all these heavenly gardens with their flowers, fruits, bathing pools, and places of entertainment.

Next, entering the City of Good Vision, he saw various kinds of wonderful music from drums and strings, corridors and pavilions with hanging curtains, and everywhere there were beautiful celestial maidens enjoying themselves. Nanda observed one place where there were only heavenly maidens but no male devas. He asked the maidens, "Why are there men and women together enjoying pleasures in other places, but here there are only women and no men?"

The heavenly maidens replied: "The World-Honored One has a brother named Nanda who has left home to practice pure conduct. After his death, he will be reborn here. We are waiting here for him."

Hearing this, Nanda was overjoyed and quickly returned to the Buddha.

The World-Honored One asked, "Did you see the magnificent things in heaven?"

Nanda replied, "Yes."

The Buddha asked: "What did you see?"

Nanda described everything he had seen. The Buddha asked, "Did you see the heavenly maidens?"

"Yes," he replied.

"Between these heavenly maidens and Sundharī, who is more beautiful?"

Nanda said, "World-Honored One! Comparing Sundharī to these heavenly maidens is like comparing that blind monkey on Fragrant Intoxication Mountain to Sundharī - not even one part in hundreds of thousands of millions."

The Buddha told Nanda, "This is the superior reward of practicing pure conduct. You should now firmly practice the holy life, and you will be reborn in heaven to enjoy such pleasures."

Having heard this, Nanda was delighted and remained silent.

爾時世尊便與難陀即於天沒至逝多林。是時難陀思慕天宮而修梵行，佛知其意，告阿難陀曰：「汝今可去告諸苾芻，不得一人與難陀同座而坐，不得同處經行，不得一竿置衣，不得一處安鉢及著水瓶，不得同處讀誦經典。」阿難陀傳佛言教告諸苾芻，苾芻奉行皆如聖旨。是時難陀既見諸人不共同聚，極生羞愧。後於一時，阿難陀與諸苾芻在供侍堂中縫補衣服，難陀見已便作是念：「此諸苾芻咸棄於我不同一處。此阿難陀既是我弟，豈可相嫌？」即去同坐。時阿難陀速即起避。彼言：「阿難陀！諸餘苾芻事容見棄，汝是我弟何乃亦嫌？」阿難陀曰：「誠有斯理。然仁行別道，我遵異路，是故相避。」答曰：「何謂我道？云何爾路？」答曰：「仁樂生天而修梵行，我求圓寂而除欲染。」聞是語已倍加憂慼。

At that time, the World-Honored One and Nanda disappeared from the heavens and arrived at Jetavana Grove. At this time, Nanda was practicing the holy life while longing for the heavenly palace. The Buddha, knowing his thoughts, told Ānanda, "Go now and tell the bhikṣus that no one should sit together with Nanda, walk together with him, hang clothes on the same pole, place bowls and water jugs in the same place, or read scriptures together with him."

Ānanda conveyed the Buddha's instructions to the bhikṣus, and they followed the holy command. When Nanda saw that no one would gather with him, he felt deeply ashamed. Later, when Ānanda and other bhikṣus were mending robes in the service hall, Nanda saw them and thought, "All these bhikṣus reject me and won't stay in the same place. But Ānanda is my younger brother, how could he dislike me?" So he went and sat with them.

Ānanda immediately got up and moved away.

Nanda said, "Ānanda! It's understandable that other bhikṣus reject me, but you are my brother, why do you also avoid me?"

Ānanda replied, "That is true. However, you follow a different path, and I follow another way, that's why I avoid you."

Nanda asked, "What do you mean by my path? What is your way?"

Ānanda answered, "You practice the holy life desiring rebirth in heaven, while I seek nirvana and the elimination of desire."

Upon hearing this, Nanda became even more distressed.

爾時世尊知其心念，告難陀曰：「汝頗曾見捺洛迦不？」答言：「未見。」佛言：「汝可捉我衣角。」即便就執，佛便將去往地獄中。爾時世尊在一邊立，告難陀曰：「汝今可去觀諸地獄。」難陀即去，先見灰河，次至劍樹、糞屎、火河，入彼觀察。遂見眾生受種種苦，或見以鉗拔舌捩齒抉目，或時以鋸[利-禾+皮]解其身，或復以斧斫截手足，或以牟[矛*(替-曰+貝)]鑱身，或以捧打矟刺，或以鐵鎚粉碎，或以鎔銅灌口，或上刀山劍樹碓搗石磨銅柱鐵床受諸極苦，或見鐵鑊猛火沸騰熱焰洪流煮有情類，見如是等受苦之事。復於一鐵鑊空煮炎熱，中無有情。覩此憂惶，問獄卒曰：「何因緣故，自餘鐵鑊皆煮有情，唯此鑊中空然沸涌？」彼便報曰：「佛弟難陀，唯願生天專修梵行，得生天上暫受快樂。彼命終後入此鑊中，是故我今然鑊相待。」難陀聞已生大恐怖，身毛皆竪白汗流出，作如是念：「此若知我是難陀者，生叉鑊中。」即便急走詣世尊處。佛言：「汝見地獄不？」難陀悲泣雨淚哽咽而言，出微細聲白言：「已見。」佛言：「汝見何物？」即如所見具白世尊。佛告難陀：「或願人間或求天上勤修梵行，有如是過，是故汝今當求涅槃。以修梵行，勿樂生天而致勤苦。」難陀聞已，情懷愧恥默無所對。爾時世尊知其意已，從地獄出至逝多林，即告難陀及諸苾芻曰：「內有三垢，謂是婬欲、瞋恚、愚癡，是可棄捨、是應遠離。法當修學。」

At that time, knowing Nanda's thoughts, the World-Honored One asked him, "Have you ever seen the hells?"

He replied, "No."

The Buddha said, "Hold onto my robe." He did so, and the Buddha took him to the hells. The World-Honored One stood to one side and told Nanda, "Go now and observe the hells."

Nanda went and first saw a river of ashes, then trees of swords, excrement, and rivers of fire, and entered to observe. He saw beings suffering various torments: some had their tongues pulled out with pincers, their teeth twisted and eyes gouged; some had their bodies sawn apart; some had their hands and feet chopped off with axes; some were pierced with spears; some were beaten; some were crushed with iron hammers; some had molten copper poured into their mouths; some suffered extreme pain on mountains of knives, trees of swords, or on iron beds. He saw iron cauldrons with fierce fires boiling and burning beings in surging flames.

Then he saw one empty iron cauldron boiling with heat but with no beings inside. Seeing this with anxiety, he asked the hell guardian, "Why are all the other cauldrons cooking beings, but this one is empty and just boiling?" The guardian replied, "The Buddha's brother Nanda, who practices the holy life wishing to be reborn in heaven and temporarily enjoy pleasures there - after his death he will enter this cauldron. That's why we're keeping it heated and waiting."

When Nanda heard this, he became terrified, his hair stood on end and cold sweat poured out. He thought, ‘If they know I am Nanda, they'll put me in the cauldron!’ He quickly ran back to the World-Honored One.

The Buddha asked, "Did you see the hells?"

With tears streaming down and a choked voice, Nanda softly replied, "Yes."

The Buddha asked: "What did you see?" And Nanda described everything he had seen.

The Buddha told Nanda, "Whether one practices the holy life wishing for rebirth among humans or in heaven, these are the consequences. Therefore, you should now seek nirvana. Practice the holy life, but do not delight in heavenly rebirth and bring suffering upon yourself."

Hearing this, Nanda felt ashamed and remained silent without reply.

At that time, knowing his thoughts, the World-Honored One led him out of hell back to Jetavana Grove, and told Nanda and the bhikṣus, "There are three internal defilements - desire, anger, and delusion - these should be abandoned and separated from. This is what should be studied in the Dharma."

爾時世尊住逝多林未經多日，為欲隨緣化眾生故，與諸徒眾往占波國，住揭伽池邊。時彼難陀與五百苾芻亦隨佛至往世尊所，皆禮佛足在一面坐。時佛世尊見眾坐定，告難陀曰：「我有法要，初中後善文義巧妙，純一圓滿清白梵行，所謂入母胎經。汝當諦聽，至極作意善思念之。我今為說。」

After staying at Jetavana Grove for a few days, the World-Honored One, wishing to transform beings according to conditions, went with his disciples to the country of Campa and stayed by Lake Gaggarā. At that time, Nanda and five hundred bhikṣus also followed the Buddha to where the World-Honored One was, paid homage at his feet, and sat to one side.

When the Buddha saw that the assembly was seated, he said to Nanda, "I have an essential teaching that is good in the beginning, middle, and end, with excellent meaning and phrasing, pure and complete in the holy life - namely, the Sutra on Entering the Womb. You should listen attentively and reflect on it well. I will now explain it."

Entering the Womb

難陀言：「唯然世尊！願樂欲聞。」

Nanda said: "Yes, World-Honored One! I wish to hear it.”

佛告難陀：「雖有母胎，有入不入。云何受生入母胎中？若父母染心共為婬愛，其母腹淨月期時至，中蘊現前，當知爾時名入母胎。此中蘊形有其二種：一者形色端正，二者容貌醜陋。地獄中有，容貌醜陋如燒杌木；傍生中有，其色如烟；餓鬼中有，其色如水；人天中有，形如金色；色界中有，形色鮮白；無色界天元無中有，以無色故。中蘊有情，或有二手二足、或四足多足、或復無足，隨其先業應託生處，所感中有即如彼形。若天中有頭便向上，人、傍生、鬼橫行而去，地獄中有頭直向下。凡諸中有皆具神通乘空而去，猶如天眼遠觀生處。言月期至者，謂納胎時。難陀！有諸女人，或經三日、或經五日半月一月、或有待緣經久，期水方至。若有女人身無威勢多受辛苦，形容醜陋無好飲食，月期雖來速當止息，猶如乾地灑水之時即便易燥。若有女人身有威勢常受安樂，儀容端正得好飲食，所有月期不速止息，猶如潤地水灑之時即便難燥。云何不入？父精出時母精不出、母精出時父精不出、若俱不出，皆不受胎。若母不淨父淨、若父不淨母淨、若俱不淨，亦不受胎。若母陰處為風病所持，或有黃病痰癊、或有血氣胎結、或為肉增、或為服藥、或麥腹病蟻腰病，或產門如駝口、或中如多根樹、或如犁頭、或如車轅、或如藤條、或如樹葉、或如麥芒，或腹下深、或有上深，或非胎器、或恒血出、或復水流，或如鵶口常開不合、或上下四邊闊狹不等、或高下凹凸，或內有蟲食爛壞不淨，若母有此過者並不受胎。或父母尊貴、中有卑賤，或中有尊貴、父母卑賤，如此等類亦不成胎。若父母及中有俱是尊貴，若業不和合亦不成胎。若其中有於前境處，無男女二愛，亦不受生。

The Buddha told Nanda, "Although there are mothers' wombs, there is both entering and not entering. How does one enter a mother's womb for birth? When parents' minds are defiled with sexual desire, and when the mother's womb is pure and her period has come, the ‘intermediate being’ (or aggregate 中蘊?) appears - at this time it is called entering the womb. These intermediate beings have two forms: one with beautiful appearance, and one with ugly appearance.

The intermediate beings of hell are ugly like burnt stumps; those of animals are smoke-colored; those of hungry ghosts are water-colored; those of humans and devas are golden-colored; those of the form realm are pure white; and in the formless realm there are no intermediate beings, as they have no form. Intermediate beings may have two hands and feet, four feet, many feet, or no feet, according to their previous karma and where they are to be reborn - their intermediate form matches that destiny. The intermediate beings of devas have their heads pointing upward, those of humans, animals and ghosts move horizontally, while those of hell beings have their heads pointing downward. All intermediate beings possess supernatural powers to travel through space, like divine eyes observing their birthplace from afar.

Regarding the timing of periods: Nanda! For some women it comes after three days, five days, half a month or a month, or sometimes after waiting for conditions for a long time. For women who lack vitality and suffer much hardship, who are sickly and lack good food, even when their period comes it stops quickly, like water sprinkled on dry ground that dries easily. For women who have vitality and live in comfort, who are fair and have good food, their periods do not stop quickly, like water sprinkled on moist ground that does not dry easily.

How does non-entry occur? When the father's essence comes but not the mother's, when the mother's essence comes but not the father's, or when neither comes - in none of these cases is there conception. If the mother is impure but the father pure, if the father is impure but the mother pure, or if both are impure - in these cases too there is no conception. If the mother's reproductive organs are afflicted by wind disease, jaundice, phlegm disorder, blood clots, excess flesh, effects of medicine, abdominal or waist diseases; if the birth canal is like a camel's mouth, or like a many-rooted tree, or like a plow head, or like a cart shaft, or like vines, or like tree leaves, or like wheat awns; if the lower abdomen is deep or the upper part is deep; if it is not a proper womb; if there is constant bleeding or water flow; if it is like a crow's mouth that won't close; if the four sides are uneven in width; if there are high and low irregularities; or if there are parasites causing rotting impurities - if the mother has any of these conditions, there will be no conception.

Also, if the parents are noble but the intermediate being is lowly, or if the intermediate being is noble but the parents are lowly - in such cases there is no conception. Even if both parents and intermediate being are noble, if their karma is not compatible there is no conception. And if the intermediate being has no attraction to either male or female, there will also be no birth.

「難陀！云何中有得入母胎？若母腹淨，中有現前見為欲事，無如上說眾多過患，父母及子有相感業，方入母胎。又彼中有欲入胎時心即顛倒。若是男者，於母生愛、於父生憎。若是女者，於父生愛、於母生憎。於過去生所造諸業而起妄想作邪解心，生寒冷想、大風大雨及雲霧想，或聞大眾閙聲。作此想已，隨業優劣復起十種虛妄之想。云何為十？我今入宅、我欲登樓、我昇臺殿、我昇床座、我入草菴、我入葉舍、我入草叢、我入林內、我入牆孔、我入籬間。難陀！其時中有作此念已，即入母胎。應知受生名羯羅藍，父精母血非是餘物，由父母精血和合因緣，為識所緣依止而住。譬如依酪瓶鑽人功，動轉不已得有酥出，異此不生。當知父母不淨精血，羯羅藍身亦復如是。

"Nanda! How does an intermediate being enter the mother's womb? When the mother's womb is pure, and the intermediate being appears and sees the act of desire, without the many faults mentioned above, and when there is karmic affinity between parents and child, then it enters the mother's womb. Furthermore, when the intermediate being is about to enter the womb, its mind becomes confused.

If it is male, it develops love for the mother and hatred for the father. If it is female, it develops love for the father and hatred for the mother. Due to karma created in past lives, it develops deluded thoughts and misunderstandings, imagining cold, great winds, heavy rain, and clouds and mist, or hearing the noise of crowds. After these thoughts, according to the quality of its karma, it develops ten kinds of false imaginations. What are these ten? 'I am entering a house,' 'I want to climb a tower,' 'I am ascending a palace,' 'I am climbing onto a bed,' 'I am entering a grass hut,' 'I am entering a leaf shelter,' 'I am entering a thicket,' 'I am entering a forest,' 'I am entering a hole in the wall,' 'I am entering between fences.'

Nanda! When the intermediate being has these thoughts, it enters the mother's womb. You should know that this conception is called kalala. It is nothing other than the father's and mother's essences, formed by the combination of the parents' essences as conditions, which consciousness takes as its object and depends upon. It is like churning curd in a pot with human effort - only through continuous motion does butter emerge, and not otherwise. You should know that the kalala body formed from the parents' impure essences is just like this."

「復次難陀！有四譬喻，汝當善聽。如依青草，蟲乃得生，草非是蟲、蟲非離草，然依於草因緣和合，蟲乃得生身作青色。難陀當知，父精、母血、羯羅藍身亦復如是，因緣和合大種根生。如依牛糞生蟲，糞非是蟲、蟲非離糞，然依於糞因緣和合，蟲乃得生身作黃色。難陀當知，父精、母血、羯羅藍身亦復如是，因緣和合大種根生。如依棗生蟲，棗非是蟲、蟲非離棗，然依於棗因緣和合，蟲乃得生身作赤色。難陀當知，父精、母血、羯羅藍身亦復如是。因緣和合大種根生。如依酪生蟲身作白色，廣說乃至因緣和合大種根生。復次難陀！依父母不淨羯羅藍故，地界現前，堅鞕為性。水界現前，濕潤為性。火界現前，溫煖為性。風界現前，輕動為性。難陀！若父母不淨羯羅藍身但有地界無水界者，便即乾燥悉皆分散。譬如手握乾麨灰等。若但水界無地界者，即便離散，如油渧水，由水界故地界不散，由地界故水界不流。難陀！羯羅藍身有地水界無火界者，而便爛壞，譬如夏月陰處肉團。難陀，羯羅藍身但有地水火界無風界者，即便不能增長廣大。此等皆由先業為因更互為緣，共相招感識乃得生，地界能持、水界能攝、火界能熟、風界能長。難陀！又如有人若彼弟子熟調沙糖，即以氣吹令其增廣，於內空虛猶如藕根。內身大種地水火風業力增長亦復如是。難陀！非父母不淨有羯羅藍體，亦非母腹、亦非是業、非因非緣，但由此等眾緣和會方始有胎。如新種子不被風日之所損壞，堅實無穴藏舉合宜，下於良田并有潤澤，因緣和合方有牙莖枝葉花果次第增長。難陀！此之種子，非離緣合牙等得生。如是應知，非唯父母、非但有業及以餘緣而胎得生，要由父母精血因緣和合方有胎耳。難陀！如明眼人為求火故，將日光珠置於日中，以乾牛糞而置其上，方有火生。如是應知，依父母精血因緣合故方有胎生。父母不淨成羯羅藍，號之為色，受想行識即是其名，說為名色。此之蘊聚可惡名色託生諸有，乃至少分剎那我不讚歎。何以故？生諸有中是為大苦。譬如糞穢少亦是臭。如是應知，生諸有中少亦名苦。此五取蘊色受想行識，皆有生住增長及以衰壞。生即是苦，住即是病，增長衰壞即是老死。是故難陀！誰於有海而生愛味，臥母胎中受斯劇苦？

"Furthermore, Nanda! There are four similes, listen well. Just as worms are born depending on green grass - the grass is not the worm and the worm is not separate from the grass, yet through the combination of conditions, worms are born with green-colored bodies. Know, Nanda, that the father's essence, mother's blood, and kalala body are just like this, arising from the combination of conditions and great elements.

Just as worms are born in cow dung - the dung is not the worm and the worm is not separate from the dung, yet through the combination of conditions, worms are born with yellow-colored bodies. Know, Nanda, that the father's essence, mother's blood, and kalala body are just like this. Just as worms are born in dates - the date is not the worm and the worm is not separate from the date, yet through the combination of conditions, worms are born with red-colored bodies. And just as worms born in curds have white-colored bodies, all arise through conditions.

Furthermore Nanda! Due to the parents' impure kalala, the earth element appears with the nature of hardness, the water element appears with the nature of moisture, the fire element appears with the nature of warmth, and the wind element appears with the nature of lightness and movement. Nanda! If the kalala body has only the earth element without the water element, it dries up and disperses, like grasping dry flour or ash. If it has only the water element without the earth element, it disperses like oil drops in water. Due to the water element, the earth element doesn't scatter; due to the earth element, the water element doesn't flow away.

Nanda! If the kalala body has earth and water elements but no fire element, it decays like flesh in a shady place in summer. If it has earth, water and fire elements but no wind element, it cannot grow and expand. All these arise from previous karma as causes and conditions interacting, consciousness arising through their mutual influence - the earth element holds, the water element binds, the fire element matures, and the wind element expands.

Nanda! It's like when someone or their apprentice refines sugar candy, blowing air to make it expand, becoming hollow inside like a lotus root. The growth of the great elements of earth, water, fire and wind in the body through karma is just like this. Nanda! The kalala body does not exist in the parents' impurities alone, nor in the mother's womb alone, nor in karma alone, nor in causes and conditions alone - it only comes into being through the combination of all these conditions. Like a fresh seed that isn't damaged by wind and sun, is firm and intact, properly stored, planted in good soil with moisture - only through the combination of conditions do stems, branches, leaves, flowers and fruits gradually grow.

Nanda! Just as a person with good eyesight seeking fire places a crystal in the sun with dry cow dung on top to produce fire, know that conception occurs through the combination of conditions from the parents' essences. The parents' impurities form the kalala, called form (rūpa) while sensations, perception, conditioning, and consciousness are its name - this is called name-and-form (nāmarūpa). I do not praise this collection of aggregates taking birth in various states of existence, even for a moment. Why? Because birth in any state of existence is great suffering. Just as even a small amount of filth still stinks, know that even a small amount of existence is suffering. These five grasping aggregates - form, sensation, perception, conditioning, and consciousness - all have birth, dwelling, growth and decay. Birth is suffering, dwelling is illness, growth and decay are aging and death. Therefore Nanda! Who would find delight in the ocean of existence, experiencing such extreme suffering while lying in a mother's womb?

「復次難陀！如是應知，凡入胎者，大數言之有三十八七日。初七日時胎居母腹，如[打-丁+屑]如癰，臥在糞穢如處鍋中，身根及識同居一處，壯熱煎熬極受辛苦，名羯羅藍。狀如粥汁或如酪漿，於七日中內熱煎煮，地界堅性、水界濕性、火界煖性、風界動性方始現前。

"Furthermore, Nanda! You should know that for those entering the womb, broadly speaking there are thirty-eight seven-day periods. In the first seven days, the embryo dwells in the mother's womb, like flakes or like a boil, lying in filth as if in a pot. The faculty of body and consciousness dwell together in one place, enduring extreme suffering from intense heat. This is called kalala. It appears like rice gruel or whey, and during these seven days it is cooked by internal heat. The earth element with its nature of solidity, the water element with its nature of moisture, the fire element with its nature of warmth, and the wind element with its nature of movement begin to manifest.”

「難陀！第二七日胎居母腹，臥在糞穢如處鍋中，身根及識同居一處，壯熱煎熬極受辛苦。於母腹中有風自起，名為遍觸，從先業生，觸彼胎時名頞部陀。狀如稠酪、或如凝酥，於七日中內熱煎煮，四界現前。

"Nanda! In the second seven days, the embryo dwells in the mother's womb, lying in filth as if in a pot, with the faculty of body and consciousness dwelling together, enduring extreme suffering from intense heat. In the mother's womb, a wind arises called 'All-Pervading Touch,' born from previous karma. When it touches the embryo, it is called arbuda. It appears like thick curds or congealed butter, and during these seven days it is cooked by internal heat, with the four elements manifesting.

「難陀！第三七日廣說如前。於母腹中有風，名刀韒口，從先業生，觸彼胎時名曰閉尸。狀如鐵箸、或如蚯蚓，於七日中四界現前。

Nanda! In the third seven days, [as explained before], in the mother's womb there is a wind called 'Sword-Sheath Mouth,' born from previous karma. When it touches the embryo, it is called peśī. It appears like an iron rod or earthworm, and during these seven days the four elements manifest.

「難陀！第四七日廣說如前。於母腹中有風，名為內門，從先業生。吹擊胎箭，名為健南。狀如鞋楥、或如溫石，於七日中四界現前。

Nanda! In the fourth seven days, [as before], in the mother's womb there is a wind called 'Inner Gate,' born from previous karma. It strikes the embryo-arrow, and is called ghana. It appears like a shoe last or warm stone, and during these seven days the four elements manifest.

「難陀！第五七日廣說如前。於母腹中有風，名曰攝持。此風觸胎有五相現，所謂兩臂、兩髀及頭。譬如春時天降甘雨，樹林欝茂增長枝條。此亦如是，五相顯現。

Nanda! In the fifth seven days, [as before], in the mother's womb there is a wind called 'Grasping.' When this wind touches the embryo, five features appear: the two arms, two thighs, and head. Like when sweet rain falls in spring and trees grow lush with branches, these five features appear.

「難陀！第六七日，於母腹中有風，名曰廣大。此風觸胎有四相現，謂兩肘、兩膝。如春降雨，荑草生枝。此亦如是，四相顯現。

Nanda! In the sixth seven days, in the mother's womb there is a wind called 'Expansion.' This wind causes four features to appear: the two elbows and two knees. Like spring rain causing sprouts to grow branches, these four features appear.

「難陀！第七七日，於母腹中有風，名為旋轉。此風觸胎有四相現，謂兩手、兩脚。猶如聚沫、或如水苔，有此四相。

Nanda! In the seventh seven days, in the mother's womb there is a wind called 'Rotating.' This wind causes four features to appear: the two hands and two feet. Like foam gathered together or like water moss, these four features appear.

「難陀！第八七日，於母腹中有風，名曰翻轉。此風觸胎有二十相現，謂手足十指從此初出。猶如新雨，樹根始生。

Nanda! In the eighth seven days, in the mother's womb there is a wind called 'Turning Over.' This wind causes twenty features to appear: the ten fingers and toes begin to emerge. Like roots sprouting after new rain.

「難陀！第九七日，於母腹中有風，名曰分散。此風觸胎有九種相現，謂二眼、二耳、二鼻并口，及下二穴。

Nanda! In the ninth seven days, in the mother's womb there is a wind called 'Dispersing.' This wind causes nine features to appear: two eyes, two ears, two nostrils, mouth, and two lower openings.

「難陀！第十七日，於母腹中有風，名曰堅鞕，令胎堅實。即此七日於母胎中，有風名曰普門。此風吹脹胎藏，猶如浮囊以氣吹滿。

Nanda! In the tenth seven days, in the mother's womb there is a wind called 'Hardening,' which makes the embryo firm. During these seven days, there is also a wind called 'Universal Gate.' This wind inflates the embryo like a balloon being filled with air.

「難陀！第十一七日，於母胎中有風，名曰踈通。此風觸胎令胎通徹，有九孔現。若母行立坐臥作事業時，彼風旋轉虛通漸令孔大。若風向上，上孔便開；若向下時，即通下穴。譬如鍛師及彼弟子以槖扇時上下通氣，風作事已即便隱滅。

Nanda! In the eleventh seven days, in the mother's womb there is a wind called 'Opening.' This wind makes the embryo permeable, with nine openings appearing. When the mother walks, stands, sits, lies down, or works, this wind rotates and gradually enlarges the openings. When the wind moves upward, the upper openings open; when downward, the lower openings open. Like a blacksmith and his apprentice using bellows to circulate air up and down, when the wind completes its work, it subsides.

「難陀！第十二七日，於母腹中有風，名曰曲口。此風吹胎，於左右邊作大小腸猶如藕絲，如是依身交絡而住。即此七日，復有風名曰穿髮，於彼胎內作一百三十節無有增減，復由風力作百一禁處。

Nanda! In the twelfth seven days, in the mother's womb there is a wind called 'Curved Mouth.' This wind forms the large and small intestines on both sides like lotus fibers, interweaving with the body. During these seven days, there is also a wind called 'Hair-Piercing,' which forms one hundred and thirty joints without increase or decrease, and through wind power creates one hundred and one restraining points.

「難陀！第十三七日，於母腹中，以前風力知有飢渴，母飲食時所有滋味，從臍而入藉以資身。

Nanda! In the thirteenth seven days, in the mother's womb, through the power of the previous winds, the embryo knows hunger and thirst, and when the mother drinks and eats, the nutrients enter through the navel to nourish the body.

「難陀！第十四七日，於母腹中有風，名曰線口。其風令胎生一千筋：身前有二百五十，身後有二百五十，右邊二百五十，左邊二百五十。

Nanda! In the fourteenth seven days, in the mother's womb there is a wind called 'Thread Mouth.' This wind causes the embryo to develop one thousand tendons: two hundred and fifty in front, two hundred and fifty in back, two hundred and fifty on the right side, and two hundred and fifty on the left side.

「難陀！第十五七日，於母腹中有風，名曰蓮花。能與胎子作二十種脈，吸諸滋味；身前有五，身後有五，右邊有五，左邊有五。其脈有種種名及種種色，或名伴、或名力、或名勢。色有青黃赤白、豆蘇油酪等色，更有多色共相和雜。難陀！其二十脈，別各有四十脈以為眷屬，合有八百吸氣之脈，於身前後左右各有二百。難陀！此八百脈，各有一百道脈眷屬相連，合有八萬：前有二萬，後有二萬，右有二萬，左有二萬。難陀！此八萬脈復有眾多孔穴，或一孔二孔乃至七孔，一一各與毛孔相連，猶如藕根有多孔隙。

"Nanda! In the fifteenth seven days, in the mother's womb there is a wind called 'Lotus Flower.' This wind creates twenty vessels for the embryo to absorb nutrients: five in front, five in back, five on the right side, and five on the left side. These vessels have various names and colors - some called 'companion,' some 'power,' some 'force.' Their colors include blue, yellow, red, white, and colors like beans, butter, oil, and curds, as well as many mixed colors. Nanda! Each of these twenty vessels has forty branch vessels as subsidiaries, making eight hundred vessels for absorbing breath, with two hundred each in front, back, right and left. Nanda! Each of these eight hundred vessels has one hundred connected subsidiary vessels, totaling eighty thousand: twenty thousand each in front, back, right and left. Nanda! These eighty thousand vessels have numerous openings, from one to seven holes each, each connected with hair pores, like the many holes in a lotus root.

「難陀！第十六七日，於母腹中有風，名曰甘露行。此風能為方便，安置胎子二眼處所。如是兩耳兩鼻口咽胸臆，令食入得停貯之處，能令通過出入氣息。譬如陶師及彼弟子取好泥團安在輪上，隨其器物形勢安布令無差舛。此由業風能作如是，於眼等處隨勢安布，乃至能令通過出入氣息亦無爽失。

Nanda! In the sixteenth seven days, there is a wind called 'Ambrosia Flow.' This wind skillfully establishes the places for the embryo's two eyes. Similarly for the two ears, two nostrils, mouth, throat, and chest, creating places for food to be stored and allowing breath to pass in and out. Like a potter and his apprentice placing good clay on the wheel and arranging vessels properly according to their forms, this karmic wind arranges the eyes and other organs, enabling breath to pass without obstruction.

「難陀！第十七七日，於母腹中有風，名曰毛拂口。此風能於胎子眼耳鼻口咽喉胸臆食入之處，令其滑澤，通出入氣息安置處所。譬如巧匠若彼男女，取塵翳鏡以油及灰，或以細土揩拭令淨。此由業風能作如是，安布處所無有障礙。

Nanda! In the seventeenth seven days, there is a wind called 'Hair-Brush Mouth.' This wind makes the embryo's eyes, ears, nose, mouth, throat, chest, and places where food enters smooth and moist, establishing passages for breath to enter and exit. Like a skilled craftsperson cleaning a dusty mirror with oil and ash or fine earth, this karmic wind arranges these places without obstruction.

「難陀！第十八七日，於母腹中有風，名曰無垢。能令胎子六處清淨，如日月輪大雲覆蔽，猛風忽起吹雲四散，光輪清淨。難陀！此業風力，令其胎子六根清淨，亦復如是。

Nanda! In the eighteenth seven days, there is a wind called 'Stainless.' This wind purifies the embryo's six places, like when fierce winds scatter the clouds covering the sun and moon's discs, making their light pure. Nanda! This karmic wind's power similarly purifies the embryo's six sense organs.

「難陀！第十九七日，於母腹內令其胎子成就四根：眼、耳、鼻、舌。入母腹時先得三根，謂身、命、意。

Nanda! In the nineteenth seven days, the embryo develops four sense organs: eyes, ears, nose, and tongue. Upon entering the womb, it had already gained three faculties: body, life, and mind.

「難陀！第二十七日，於母腹中有風，名曰堅固。此風依胎左脚生指節二十骨，右脚亦生二十骨，足跟四骨，髆有二骨，膝有二骨，髀有二骨，腰髁有三骨，脊有十八骨，脇有二十四骨。復依左手生指節二十骨，復依右手亦生二十。腕有二骨，臂有四骨，胸有七骨，肩有七骨，項有四骨，頷有二骨，齒有三十二骨，髑髏四骨。難陀！譬如塐師或彼弟子，先用鞕木作其相狀，次以繩纏，後安諸泥，以成形像。此業風力安布諸骨亦復如是。此中大骨數有二百，除餘小骨。

Nanda! In the twentieth seven days, there is a wind called 'Firm.' This wind forms twenty bones in the joints of 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, and twenty-four rib bones. It also forms twenty finger joint bones in the left hand and twenty in the right hand, two wrist bones, four arm bones, seven chest bones, seven shoulder bones, four neck bones, two jaw bones, thirty-two teeth, and four skull bones. Nanda! Like a sculptor or his apprentice first making a wooden frame, then binding it with rope, and finally applying clay to create a form, this karmic wind arranges the bones similarly. The total number of major bones is two hundred, not counting the minor bones.

「難陀！第二十一七日，於母腹中有風，名曰生起。能令胎子身上生肉。譬如泥師先好調泥泥於牆壁。此風生肉亦復如是。

Nanda! In the twenty-first seven days, there is a wind called 'Rising.' This wind causes flesh to grow on the embryo's body. Like a plasterer first preparing clay for a wall, this wind similarly causes flesh to grow.

「難陀！第二十二七日，於母腹中有風，名曰浮流。此風能令胎子生血。

Nanda! In the twenty-second seven days, there is a wind called 'Floating Flow.' This wind causes the embryo to develop blood.

「難陀！第二十三七日，於母腹內有風，名曰淨持。此風能令胎子生皮。

Nanda! In the twenty-third seven days, there is a wind called 'Pure Support.' This wind causes the embryo to develop skin.

「難陀！第二十四七日，於母腹中有風，名曰滋漫。此風能令胎子皮膚光悅。

Nanda! In the twenty-fourth seven days, there is a wind called 'Nourishing.' This wind makes the embryo's skin smooth and lustrous.

「難陀！第二十五七日，於母腹中有風，名曰持城。此風能令胎子血肉滋潤。

Nanda! In the twenty-fifth seven days, there is a wind called 'City-Holder.' This wind moistens the embryo's blood and flesh.

「難陀！第二十六七日，於母腹中有風，名曰生成。能令胎子身生髮毛爪甲，此皆一一共脈相連。

Nanda! In the twenty-sixth seven days, there is a wind called 'Generation.' This wind causes the embryo to develop hair, body hair, and nails, each connected to vessels.

「難陀！第二十七七日，於母腹中有風，名曰曲藥。此風能令胎子髮毛爪甲悉皆成就。難陀！由其胎子先造惡業慳澁悋惜，於諸財物堅固執著不肯惠施，不受父母師長言教，以身語意造不善業，日夜增長當受斯報。若生人間，所得果報皆不稱意。若諸世人以長為好，彼即短。若以短為好，彼即長。以麁為好，彼即細。若以細為好，彼即麁。若支節相近為好，彼即相離。若相離為好，彼即相近。若多為好，彼即少。若少為好，彼即多。愛肥便瘦、愛瘦便肥，愛怯便勇、愛勇便怯，愛白便黑、愛黑便白。難陀！又由惡業感得惡報，聾盲瘖瘂愚鈍醜陋，所出音響人不樂聞，手足攣躄形如餓鬼。親屬皆憎不欲相見，況復餘人。所有三業向人說時，他不信受不將在意。何以故？由彼先世造諸惡業，獲如是報。難陀！由其胎子先修福業，好施不慳憐愍貧乏，於諸財物無悋著心，所造善業日夜增長，當受勝報。若生人間，所受果報悉皆稱意。若諸世人以長為好，則長。若以短為好，則短。麁細合度支節應宜，多少肥瘦勇怯顏色無不愛者，六根具足端正超倫，詞辯分明音聲和雅，人相皆具見者歡喜。所有三業向人說時，他皆信受敬念在心。何以故？由彼先世造諸善業，獲如是報。難陀！胎若是男，在母右脇蹲居而坐，兩手掩面向母脊住。若是女者，在母左脇蹲居而坐，兩手掩面向母腹住。在生藏下、熟藏之上，生物下鎮、熟物上刺，如縛五處插在尖摽。若母多食或時少食皆受苦惱，如是若食極膩、或食乾燥、極冷極熱、醎淡苦醋、或太甘辛，食此等時皆受苦痛。若母行欲，或急行走、或時危坐、久坐久臥、跳躑之時，悉皆受苦。難陀當知，處母胎中有如是等種種諸苦逼迫其身，不可具說。於人趣中受如此苦，何況惡趣地獄之中苦難比喻。是故難陀！誰有智者，樂居生死無邊苦海受斯厄難？

"Nanda! In the twenty-seventh seven days, in the mother's womb there is a wind called 'Curved Medicine.' This wind causes the embryo's hair, body hair, and nails to become fully developed. Nanda! Due to the embryo's past evil karma of being stingy and miserly, firmly attached to wealth and unwilling to give, not accepting the teachings of parents and teachers, creating unwholesome karma through body, speech, and mind, growing day and night - they will receive these results.

When born as a human, their karmic results will all be contrary to their wishes. If people consider tallness good, they will be short. If they consider shortness good, they will be tall. If they consider coarseness good, they will be fine. If they consider fineness good, they will be coarse. If people prefer joints close together, theirs will be far apart. If they prefer them far apart, theirs will be close together. If they prefer many, they will have few. If they prefer few, they will have many. If they love being fat they'll be thin, if they love being thin they'll be fat, if they love being timid they'll be brave, if they love being brave they'll be timid, if they love being white they'll be black, if they love being black they'll be white.

Nanda! Moreover, due to evil karma they receive evil results: being deaf, blind, mute, stupid and ugly, with a voice that people dislike hearing, with crippled limbs like a hungry ghost. Even relatives hate to see them, let alone others. When they speak of their three types of karma to others, people neither believe nor pay attention to them. Why? Because of the evil karma created in their previous lives, they receive such results.

Nanda! For embryos who previously cultivated merit, who were generous and not miserly, who had compassion for the poor and destitute, who were not attached to wealth, whose good karma increased day and night - they will receive excellent results. When born as humans, all their karmic results will be as they wish. If people consider tallness good, they will be tall. If they consider shortness good, they will be short. Their coarseness and fineness will be well-proportioned, their joints properly aligned, and whether many or few, fat or thin, brave or timid, their appearance will be pleasing to all. Their six sense faculties will be complete, their appearance exceptionally handsome, their speech clear and eloquent, their voice harmonious, their human characteristics all complete, bringing joy to those who see them. When they speak of their three types of karma to others, people believe and respectfully keep it in mind. Why? Because of the good karma created in their previous lives, they receive such results.

Nanda! If the embryo is male, it dwells crouching in the mother's right side, hands covering its face, facing the mother's spine. If female, it dwells crouching in the mother's left side, hands covering its face, facing the mother's abdomen. It stays below the stomach and above the intestines, pressed down by raw food and pierced from above by digested food, as if bound in five places and stuck on spikes. Whether the mother eats too much or too little, the embryo suffers. Similarly when she eats things too greasy, or dry, or extremely cold or hot, or salty, bland, bitter, sour, or too sweet and spicy - when she eats any of these, it experiences pain. When the mother engages in sexual activity, or walks quickly, or sits precariously, or sits or lies for long periods, or jumps - in all these cases it suffers.

Know, Nanda, that in the mother's womb there are all these various kinds of suffering pressing upon the body, too numerous to fully describe. If one suffers like this in the human realm, how much more unimaginable is the suffering in the evil realms of hell. Therefore, Nanda! What wise person would delight in dwelling in the boundless ocean of suffering that is birth and death, experiencing such difficulties?

「難陀！第二十八七日，於母腹中，胎子便生八種顛倒之想。云何為八？所謂屋想、乘想、園想、樓閣想、樹林想、床座想、河想、池想，實無此境妄生分別。

Nanda! In the twenty-eighth seven days, in the mother's womb, the embryo develops eight kinds of inverted perceptions. What are these eight? Namely, perceptions of houses, vehicles, gardens, pavilions, groves, beds, rivers, and ponds - though these objects don't actually exist, it falsely discriminates them.

「難陀！第二十九七日，於母腹中有風，名曰花條。此風能吹胎子，令其形色鮮白淨潔。或由業力令色黧黑、或復青色，更有種種雜類顏色。或令乾燥無有滋潤，白光黑光隨色而出。

Nanda! In the twenty-ninth seven days, there is a wind called 'Flower Branch.' This wind blows on the embryo, making its complexion fresh, white and pure. Or due to karma, it may make the color dark black or blue, or various other mixed colors. It may make it dry without moisture, with white or black light emanating according to the color.

「難陀！第三十七日，於母腹中有風，名曰鐵口。此風能吹胎子髮毛爪甲令得生長，白黑諸光皆隨業現，如上所說。

Nanda! In the thirtieth seven days, there is a wind called 'Iron Mouth.' This wind causes the embryo's hair, body hair, and nails to grow, with white and black lights manifesting according to karma, as explained above.

 「難陀！第三十一七日，於母腹中胎子漸大。如是三十二七、三十三七、三十四七日已來，增長廣大。

Nanda! In the thirty-first seven days, the embryo gradually grows larger. Similarly through the thirty-second, thirty-third, and thirty-fourth seven days, it continues to grow and expand.

「難陀！第三十五七日，子於母腹支體具足。

Nanda! In the thirty-fifth seven days, the child's limbs and organs in the mother's womb become complete.

「難陀！第三十六七日，其子不樂住母腹中。

Nanda! In the thirty-sixth seven days, the child becomes unhappy dwelling in the mother's womb.

「難陀！第三十七七日，於母腹中，胎子便生三種不顛倒想，所謂不淨想、臭穢想、黑暗想，依一分說。

Nanda! In the thirty-seventh seven days, the embryo develops three kinds of non-inverted perceptions: perception of impurity, of foul stench, and of darkness, according to one explanation.

「難陀！第三十八七日，於母腹中有風，名曰藍花。此風能令胎子轉身向下，長舒兩臂趣向產門。次復有風名曰趣下，由業力故風吹胎子，令頭向下雙脚向上將出產門。難陀！若彼胎子於前身中造眾惡業并墮人胎，由此因緣將欲出時，手脚橫亂不能轉側，便於母腹以取命終。時有智慧女人或善醫者，以煖蘇油或榆皮汁及餘滑物塗其手上，即以中指夾薄刀子利若鋒芒。內如糞廁黑闇臭穢可惡坑中，有無量千蟲恒所居止，臭汁常流精血腐爛深可厭患，薄皮覆蓋惡業身瘡。於斯穢處，推手令入，以利刀子臠割兒身片片抽出。其母由斯受不稱意極痛辛苦，因此命終；設復得存與死無異。難陀！若彼胎子善業所感，假令顛倒不損其母，安隱生出不受辛苦。難陀！若是尋常無此厄者，至三十八七日將欲產時，母受大苦性命幾死方得出胎。難陀！汝可審觀，當求出離。」

Nanda! In the thirty-eighth seven days, there is a wind called 'Blue Flower.' This wind causes the embryo to turn downward, extending both arms toward the birth canal. Then another wind called 'Descending' arises which, through karmic power, blows the embryo so its head points downward and feet upward as it approaches the birth canal. Nanda! If that embryo created much evil karma in its previous life and is born as a human, when it's time to be born, its hands and feet become tangled and it cannot turn, dying in the mother's womb. At such times, wise women or skilled doctors apply warm ghee oil or elm bark juice and other slippery substances to their hands, and with their middle finger holding a thin sharp knife like a blade... [entering into that place of filth, darkness and stench, where countless worms dwell, where foul fluids and rotting blood flow...] they must insert their hand and cut the child's body into pieces to remove it. The mother suffers extreme pain from this, often dying; even if she survives, it's as if she died. Nanda! If the embryo is influenced by good karma, even if it is turned around it will not harm its mother, being born safely without suffering. Nanda! In normal cases without such difficulties, at the thirty-eighth seven days when it's time to give birth, the mother experiences great suffering and nearly dies before the child emerges. Nanda! You should contemplate this carefully and seek liberation."

大寶積經卷第五十六

大寶積經卷第五十七

大唐三藏義淨譯

佛說入胎藏會第十四之二

爾時世尊復告難陀：「汝今既知胎苦生苦，應識凡受胎生者是極苦惱。初生之時，或男或女，墮人手內或在衣等、安在日中或在陰處、或置搖車或居床席懷抱之內，由是因緣，皆受酸辛楚毒極苦。難陀！如牛剝皮近牆而住被牆蟲所食，若近樹草樹草蟲食，若居空處諸蟲唼食，皆受苦惱。初生亦爾，以煖水洗受大苦惱，如癩病人皮膚潰爛膿血橫流，加之杖捶極受楚切。生身之後，飲母血垢而得長大。言血垢者，於聖法律中即乳汁是。難陀！既有如是種種極苦無一可樂，誰有智者，於斯苦海而生愛戀，常為流轉無有休息？生七日已，身內即有八萬戶蟲縱橫噉食。難陀！有一尸蟲名曰食髮，依髮根住常食其髮。有二戶蟲，一名伏藏、二名麁頭，依頭而住常食其頭。有一戶蟲名曰繞眼，依眼而住常食於眼。有四戶蟲，一名驅逐、二名奔走、三名屋宅、四名圓滿，依腦而住常食於腦。有一戶蟲名曰稻葉，依耳食耳。有一戶蟲名曰藏口，依鼻食鼻。有二戶蟲，一名遙擲、二名遍擲，依脣食脣。有一戶蟲名曰蜜葉，依齒食齒。有一戶蟲名曰木口，依齒根食齒根。有一戶蟲名曰針口，依舌食舌。有一戶蟲名曰利口，依舌根食舌根。有一戶蟲名曰手圓，依腭食腭。復有二戶蟲，一名手網、二名半屈，依手掌食手掌。有二戶蟲，一名短懸、二名長懸，依腕食腕。有二戶蟲，一名遠臂、二名近臂，依臂食臂。有二戶蟲，一名欲吞、二名已吞，依喉食喉。有二戶蟲，一名有怨、二名大怨，依胸食胸。有二戶蟲，一名螺貝、二名螺口，依肉食肉。有二戶蟲，一名有色、二名有力，依血食血。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，依脊食脊。有二戶蟲，俱名脂色，依脂食脂。有一戶蟲名曰黃色，依黃食黃。有一戶蟲名曰真珠，依腎食腎。有一戶蟲名曰大真珠，依腰食腰。有一戶蟲名曰未至，依脾食脾。有四戶蟲，一名水命、二名大水命、三名針口、四名刀口，依腸食腸。有五戶蟲，一名月滿、二名月面、三名暉曜、四名暉面、五名別住，依右脇食右脇。復有五蟲，名同於上，依左脇食左脇。復有四蟲，一名穿前、二名穿後、三名穿堅、四名穿住，依骨食骨。有四戶蟲，一名大白、二名小白、三名重雲、四名臭氣，依脈食脈。有四戶蟲，一名師子、二名備力、三名急箭、四名蓮花，依生藏食生藏。有二戶蟲，一名安志、二名近志，依熟藏食熟藏。有四戶蟲，一名鹽口、二名蘊口、三名網口、四名雀口，依小便道食尿而住。有四戶蟲，一名應作、二名大作、三名小形、四名小束，依大便道食糞而住。有二戶蟲。一名黑口。二名大口。依髀食髀。有二戶蟲，一名癩、二名小癩，依膝食膝。有一戶蟲名曰愚根，依脛食脛。有一戶蟲名曰黑項，依脚食脚。難陀！如此之身甚可厭患。如斯色類，常有八萬戶蟲日夜噉食，由此令身熱惱羸瘦疲困飢渴。又復心有種種苦惱，憂愁悶絕眾病現前，無有良醫能為除療。難陀！於大有海生死之中有如是苦，云何於此而生愛樂？復為諸神病之所執持，所謂天神、龍神八部所持，及諸鬼神乃至羯吒布單那及餘禽獸諸魅所持，或為日月星辰所厄。此等鬼神作諸病患逼惱身心，難可具說。」

At that time, the World-Honored One again told Nanda: "Now that you know the suffering of the womb and birth, you should understand that all those who receive birth through the womb experience extreme suffering. At the time of birth, whether male or female, they fall into people's hands or onto clothes, are placed in the sun or shade, put in cradles or on beds in people's arms - because of these conditions, they all experience bitter, harsh, and extreme suffering.

Nanda! Like when a skinned cow stands near a wall and is eaten by wall insects, or near grass and trees and is eaten by grass and tree insects, or in an open space and is eaten by various insects - all experience suffering. Similarly at birth, being washed with warm water causes great suffering, like a leper whose skin is rotting with pus and blood flowing, and then being beaten with sticks causing extreme pain. After birth, they grow by drinking the mother's impurities. Speaking of blood impurities, in the noble discipline this refers to breast milk.

Nanda! Since there are so many extreme sufferings without a single pleasure, what wise person would develop attachment to this ocean of suffering, continuously cycling without rest? Seven days after birth, there are eighty thousand households of worms eating throughout the body. Nanda! There is one corpse-worm called 'Hair-Eater' that lives at the roots of the hair and constantly eats the hair. There are two households of worms, one called 'Hidden Treasury' and one called 'Coarse Head,' that live in the head and constantly eat the head. There is one household of worm called 'Eye-Encircler' that lives in the eyes and constantly eats the eyes. There are four households of worms - 'Driver,' 'Runner,' 'House,' and 'Complete' - that live in the brain and constantly eat the brain. There is one household of worm called 'Rice Leaf' that lives in the ears and eats the ears. There is one household of worm called 'Hidden Mouth' that lives in the nose and eats the nose.

There are two households of worms, one called 'Far-Thrower' and one called 'All-Thrower,' that live in and eat the lips. There is one household of worm called 'Honey Leaf' that lives in and eats the teeth. There is one household of worm called 'Wood Mouth' that lives in and eats the tooth roots. There is one household of worm called 'Needle Mouth' that lives in and eats the tongue. There is one household of worm called 'Sharp Mouth' that lives in and eats the tongue root. There is one household of worm called 'Round Hand' that lives in and eats the palate.

There are two households of worms, one called 'Hand Net' and one called 'Half-Bent,' that live in and eat the palms. There are two households of worms, one called 'Short Hanging' and one called 'Long Hanging,' that live in and eat the wrists. There are two households of worms, one called 'Far Arm' and one called 'Near Arm,' that live in and eat the arms. There are two households of worms, one called 'Want to Swallow' and one called 'Already Swallowed,' that live in and eat the throat. There are two households of worms, one called 'Has Hatred' and one called 'Great Hatred,' that live in and eat the chest.

There are two households of worms, one called 'Conch Shell' and one called 'Conch Mouth,' that live in and eat the flesh. There are two households of worms, one called 'Has Color' and one called 'Has Strength,' that live in and eat the blood. There are two households of worms, one called 'Brave and Strong' and one called 'Fragrant Mouth,' that live in and eat the tendons. There are two households of worms, one called 'Not High' and one called 'Lower Mouth,' that live in and eat the spine. There are two households of worms, both called 'Fat Color,' that live in and eat the fat.

There is one household of worm called 'Yellow Color' that lives in and eats the bile. There is one household of worm called 'Pearl' that lives in and eats the kidneys. There is one household of worm called 'Great Pearl' that lives in and eats the waist. There is one household of worm called 'Not Yet Arrived' that lives in and eats the spleen. There are four households of worms - 'Water Life,' 'Great Water Life,' 'Needle Mouth,' and 'Knife Mouth' - that live in and eat the intestines.

There are five households of worms - 'Full Moon,' 'Moon Face,' 'Radiant Light,' 'Radiant Face,' and 'Separate Dwelling' - that live in and eat the right side. There are another five worms with the same names that live in and eat the left side. There are four more worms - 'Pierce Front,' 'Pierce Back,' 'Pierce Firm,' and 'Pierce Dwelling' - that live in and eat the bones. There are four households of worms - 'Great White,' 'Small White,' 'Heavy Cloud,' and 'Foul Smell' - that live in and eat the vessels.

There are four households of worms - 'Lion,' 'Complete Strength,' 'Swift Arrow,' and 'Lotus Flower' - that live in and eat the raw organs. There are two households of worms - 'Peaceful Will' and 'Near Will' - that live in and eat the cooked organs. There are four households of worms - 'Salt Mouth,' 'Aggregate Mouth,' 'Net Mouth,' and 'Sparrow Mouth' - that live in the urinary tract and eat urine. There are four households of worms - 'Should Act,' 'Great Act,' 'Small Form,' and 'Small Bundle' - that live in the excretory tract and eat excrement.

There are two households of worms - 'Black Mouth' and 'Big Mouth' - that live in and eat the thighs. There are two households of worms - 'Leprosy' and 'Small Leprosy' - that live in and eat the knees. There is one household of worm called 'Foolish Root' that lives in and eats the shins. There is one household of worm called 'Black Neck' that lives in and eats the feet.

Nanda! This body is truly detestable. These types of beings, eighty thousand households of worms constantly eating day and night, cause the body to become feverish, emaciated, exhausted, hungry and thirsty. Moreover, the mind experiences various sufferings - worry, grief, fainting, and numerous illnesses appear, with no good physician able to cure them. Nanda! In the great ocean of existence and death there is such suffering - how can one find delight in this? Furthermore, one is possessed by various spirits causing illness: namely, devas, nagas, the eight classes of beings, and various ghosts up to the kataputanas, as well as various animal spirits, or afflicted by the sun, moon, and stars. These spirits create various illnesses that torment body and mind, too numerous to fully describe.

佛告難陀：「誰於生死樂入母胎，受極辛苦，如是生成、如是增長，飲母乳血及諸飲食，妄生美想漸至長成。假令身得安樂無病，衣食恣情壽滿百歲，於此生中睡眠減半。初為嬰兒、次為童子、漸至成長，憂悲患難眾病所逼，無量百苦觸惱其身，難可說盡。身內諸苦難忍受時，不願存生意便求死。如是之身苦多樂少，雖復暫住必當謝滅。難陀！生者皆死無有常存。假使藥食資養壽命得延年歲，終歸不免死王所殺送往空田。是故當知，生無可樂。來世資糧應勤積集，勿作放逸，精修梵行莫為嬾惰。於諸利行、法行、功德行、純善行，常樂修習。恒觀自身善惡二業，繫在於心，勿令後時生大追悔。一切所有愛樂之事皆悉別離，隨善惡業趣於後世。

The Buddha told Nanda: "Who would take delight in entering a mother's womb in the cycle of birth and death, experiencing such extreme suffering, being formed and growing this way, drinking mother's milk and blood and various foods, falsely perceiving them as delicious until reaching maturity? Even if one obtains a body free from illness and discomfort, with abundant food and clothing and living to a hundred years, half of this life is spent in sleep. Starting as an infant, then a child, gradually growing up, one is beset by worry, grief, difficulties and various illnesses, with countless hundreds of sufferings afflicting the body, too numerous to fully describe. When the body's internal sufferings become unbearable, one no longer wishes to live and seeks death. Such a body has much suffering and little pleasure, and though it exists temporarily, it must inevitably perish.

Nanda! All who are born must die - nothing is permanent. Even if one takes medicines and nourishment to extend life for many years, in the end one cannot escape being killed by the king of death and sent to the empty fields. Therefore, know that there is no delight in birth. One should diligently accumulate provisions for the next life, not be heedless, earnestly cultivate pure conduct and not be lazy. One should always take joy in practicing beneficial actions, Dharma actions, meritorious actions, and purely wholesome actions. Always observe the good and bad karma of one's own body, keeping it firmly in mind, and do not let great regret arise later. All things that are loved and delighted in must be separated from, and according to good or bad karma one proceeds to the next life.

「難陀！壽命百年有其十位：初謂嬰兒位，臥於襁褓。二謂童子，樂為兒戲。三謂少年，受諸欲樂。四謂少壯，勇健多力。五謂盛年，有智談論。六謂成就，能善思量巧為計策。七謂漸衰，善知法式。八謂朽邁，眾事衰弱。九謂極老，無所能為。十謂百年，是當死位。難陀！梗概大位略說如是。計准四月以為一時，百年之中有三百時，於春夏冬各有其百。一年十二月總有一千二百月，若半月為數，總有二千四百半月，於三時中各有八百半月，總有三萬六千晝夜。一日再食，總有七萬二千度食，雖有緣不食亦在其數。不食緣者，所謂瞋恨不食、遭苦不食，或求索不得，睡眠持齋掉戲不食、事務不食。食與不食而共合集，數有爾許，并飲母乳。人命百年，我已具說年月晝夜及飲食數，汝應生厭。

"Nanda! A lifespan of one hundred years has ten stages: First is infancy, lying in swaddling clothes. Second is childhood, delighting in children's play. Third is youth, experiencing sensual pleasures. Fourth is young adulthood, with vigor and strength. Fifth is prime of life, with wisdom and discourse. Sixth is maturity, able to think well and make skillful plans. Seventh is gradual decline, knowing customs and rules well. Eighth is aging, with all faculties weakening. Ninth is extreme old age, unable to do anything. Tenth is one hundred years, which is the time of death.

Nanda! These are the major stages broadly speaking. Calculating four months as one season, in a hundred years there are three hundred seasons, with one hundred each in spring, summer and winter. In one year of twelve months there are one thousand two hundred months, and counting half-months, there are two thousand four hundred half-months, with eight hundred half-months in each of the three seasons, totaling thirty-six thousand days and nights. Eating twice daily makes seventy-two thousand meals, and even times when one doesn't eat are counted in this number. The reasons for not eating are: not eating due to anger, not eating due to suffering, not being able to obtain food, not eating due to sleep or fasting or restlessness, and not eating due to business matters. The total of eating and not eating amounts to this many times, including drinking mother's milk. For a human lifespan of one hundred years, I have fully explained the count of years, months, days and nights, and meals - you should develop dispassion."

「難陀！如是生成長大，身有眾病，所謂頭目耳鼻、舌齒咽喉、胸腹手足，疥癩癲狂、水腫欬嗽、風黃熱癊，眾多瘧病支節痛苦。難陀！人身有如是病苦。復有百一風病、百一黃病、百一痰癊病、百一總集病，總有四百四病，從內而生。難陀！身如癰箭，眾病所成，無暫時停、念念不住。體是無常苦空無我，恒近於死敗壞之法，不可保愛。難陀！凡諸眾生復有如是生受苦痛，謂截手足眼耳鼻舌頭及支分，復受獄囚枷鎖杻械鞭打拷楚、飢渴困苦寒熱雨雪蚊虻蟻子、風塵猛獸及諸惡觸，種種諸惱無量無邊難可具說。有情之類常在如是堅鞕苦中愛樂沈沒，諸有所欲苦為根本，不知棄捨更復追求，日夜煎迫身心被惱，內起燒然無有休息。如是生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五取蘊苦。四威儀中行立坐臥亦皆是苦，若常行時不立坐臥，即受苦無樂；若常立時不行坐臥，若坐不行立臥，若臥不行立坐，皆受極苦而無安樂。難陀！此等皆是捨苦求苦，唯是苦生、唯是苦滅，諸行因緣相續而起。如來了知，故說有情生死之法，諸行無常非真究竟，是變壞法不可保守。當求知足、深生厭患、勤求解脫。難陀！於善趣中有情之類，生處不淨苦劇如是，種種虛誑說不可盡。何況具說於三惡趣，餓鬼、傍生、地獄有情，所受楚毒難忍之苦。

"Nanda! As one grows up, the body has many illnesses, such as those of the head, eyes, ears, nose, tongue, teeth, throat, chest, abdomen, hands and feet; there is scabies, leprosy, insanity, dropsy, coughing, wind, jaundice, fever, phlegm, various types of malaria, and joint pains. Nanda! The human body has such illnesses. Furthermore, there are one hundred and one wind diseases, one hundred and one bile diseases, one hundred and one phlegm diseases, and one hundred and one combined diseases - totaling four hundred and four diseases that arise from within.

Nanda! The body is like a boil pierced by arrows, composed of various diseases, without a moment's pause, changing moment by moment. The body is impermanent, suffering, empty, and without self, always close to death and decay, unable to be cherished or protected. Nanda! All beings also experience such suffering and pain - having hands, feet, eyes, ears, nose, tongue, head and limbs cut off, experiencing imprisonment with shackles and chains, being whipped and tortured, suffering from hunger and thirst, cold and heat, rain and snow, mosquitoes and ants, wind and dust, fierce beasts and various harmful contacts - countless afflictions too numerous to fully describe.

Beings are constantly sunk in such severe suffering yet still find delight in it. All desires have suffering as their root, yet not knowing to abandon them, they continue to pursue them, day and night being tormented in body and mind, burning within without rest. Such is the suffering of birth, aging, sickness, death, separation from loved ones, meeting with enemies, not getting what one wants, and the suffering of the five aggregates of clinging. Even in the four postures - walking, standing, sitting, and lying down - there is suffering. If one only walks without standing, sitting or lying, there is suffering without pleasure; if one only stands without walking, sitting or lying, if one sits without walking, standing or lying, if one lies without walking, standing or sitting - all experience extreme suffering without comfort.

Nanda! All of this is abandoning one suffering only to seek another suffering - there is only the arising of suffering and the cessation of suffering, with conditioned phenomena continuously arising through causes and conditions. The Tathagata understands this and therefore teaches about beings' cycle of birth and death - all conditioned things are impermanent, not ultimately real, subject to change and destruction, unable to be preserved. One should seek contentment, develop deep dispassion, and diligently seek liberation.

Nanda! Even in the good realms, beings' birth places are impure and their suffering is intense like this - the various deceptions are endless. How much more so for the three evil realms - the hungry ghosts, animals, and hell beings - whose torments and sufferings are unbearable.

「復次難陀！有其四種入於母胎。云何為四？一者有情正念入、正念住、正念出。二者正念入、正念住、不正念出。三者正念入、不正念住出。四者三皆不正念。誰是正念入住出？如有一類凡夫有情，性愛持戒、數習善品、樂為勝事、作諸福行、極善防護，恒思質直不為放逸，有大智慧，臨終無悔即便受生，或是七生預流、或是家家、或是一來、或是一間。此人由先修善行故，臨命過時雖苦來逼受諸痛惱，心不散亂正念而終，復還正念入母胎內，了知諸法由業而生，皆從因緣而得生起，常與諸魔作居止處。難陀應知，此身恒是一切不淨窟宅，體非常住，是愚癡物誘誑迷人。此身以骨而作機關，筋脈相連通諸孔穴，脂肉骨髓共相纏縛，以皮覆上不見其過，於熱窟中不淨充滿，髮毛爪齒分位差別，執我我所故恒被拘牽不得自在。常出涕唾穢污流汗、黃水痰癊爛壞脂膩、腎膽肝肺大腸小腸屎尿可惡，及諸蟲類周遍充滿，上下諸孔常流臭穢。生熟二藏蓋以薄皮是謂行廁。汝應觀察，凡食噉時牙齒咀嚼，濕以涎唾咽入喉中，髓腦相和流津腹內。如犬咬枯骨妄生美想，食至臍間嘔逆覆上還復却咽。難陀！此身元從羯羅藍、頞部陀、閉尸、健南、鉢羅奢佉，不淨穢物而得生長，嬰兒流轉乃至老死，輪迴繫縛如黑闇坑、如臭壞井。常以醎淡苦辛酸等食味而為資養。又母腹火燒煮身根，不淨糞鍋常嬰熱苦。母若行立坐臥之時如被五縛，亦如火炙難可堪忍，無能為喻。難陀！彼胎雖在如是糞穢坑中眾多苦切，由利根故心不散亂。復有一類薄福有情，在母腹內或橫或倒，由其先業因緣力故，或由母食冷熱醎酸甘辛苦味不善調故，或飲漿水過量、或多行婬欲、或饒疾病、或懷愁惱、或時倒地、或被打拍，由是等緣母身壯熱。由身熱故胎亦燒然，由燒然故受諸苦惱，由有苦故便即動轉。由動轉故或身橫覆不能得出。有善解女人，以蘇油塗手內母腹中，緩緩觸胎令安本處。手觸著時，胎子即便受大苦惱。難陀！譬如幼小男女，人以利刀削破皮肉散灰於上，由斯便有大苦惱生。胎子楚毒亦復如是。雖受此痛，由利根故正念不散。難陀！此胎如是住母腹中受如斯苦，又欲產時辛苦而出，由彼業風令手交合，支節拳縮受大劇苦。欲出母胎身體青瘀，猶如初腫難可觸著，飢渴逼迫心懸熱惱，由業因緣被風推出。既出胎已，被外風觸如割塗炭，手衣觸時皆受極苦。雖受此苦，由上利根故正念不亂。於母腹中知入住出悉皆是苦，難陀！誰當樂入如是胎中？

"Furthermore Nanda! There are four ways of entering the mother's womb. What are these four? First is when a being enters with mindfulness, dwells with mindfulness, and exits with mindfulness. Second is entering with mindfulness, dwelling with mindfulness, but exiting without mindfulness. Third is entering with mindfulness but dwelling and exiting without mindfulness. Fourth is when all three phases lack mindfulness.

Who enters, dwells and exits with mindfulness? There are certain ordinary beings who by nature love keeping precepts, frequently practice good qualities, delight in excellent deeds, perform meritorious actions, guard themselves extremely well, always think straightforwardly without being heedless, possess great wisdom, and die without regret to take rebirth - whether as a Stream-enterer with seven more births, a Family-to-Family, a Once-returner, or an Interval-one. Due to their previous cultivation of good actions, although suffering and pain press upon them at the time of death, their minds remain undistracted and they die with mindfulness. They then enter the mother's womb with mindfulness, understanding that all phenomena arise from karma and originate from causes and conditions, though still dwelling in the realm of Māra.

Know, Nanda, that this body is forever a dwelling place of all impurities, its nature is impermanent, it is a thing of delusion that deceives and misleads people. This body has bones as its framework, with tendons and vessels connected through various openings, fat, flesh and marrow all bound together, covered by skin hiding its faults. In this hot cave it is filled with impurities, with hair, body hair, nails and teeth in their distinct positions. Due to clinging to 'I' and 'mine,' one is constantly bound and not free. It constantly produces mucus, saliva, filth and sweat, yellow fluid, phlegm and rotting greasy matter. The kidneys, gallbladder, liver, lungs, large and small intestines producing detestable excrement and urine, with various types of worms filling it throughout, with foul odors constantly flowing from all its openings above and below. The raw and cooked organs are covered by thin skin making it like a moving toilet.

You should observe: when eating food, the teeth chew, moistening it with saliva and swallowing it down the throat, where marrow and brain mix with fluids in the belly. Like a dog gnawing on a dry bone falsely imagining it as delicious, when food reaches the navel it comes back up and is swallowed again. Nanda! This body originates from kalala, arbuda, peśī, ghana, and praśākha - impure and filthy substances - and grows from infancy, flowing on until old age and death, bound in the cycle of rebirth like a dark pit, like a stinking ruined well. The embryo is nourished by salty, bland, bitter, spicy, and sour tastes. The mother's internal fire cooks and burns the embryo's faculties, like being in an impure pot constantly suffering from heat. When the mother walks, stands, sits or lies down, it is as if being bound in five places, like being roasted by fire - unbearable suffering beyond comparison. Nanda! Though the embryo is in such a pit of filth experiencing many acute sufferings, due to its sharp faculties its mind remains undistracted.

There are also beings of little merit who lie sideways or upside down in the mother's womb. Due to the power of their previous karma and conditions, or due to the mother eating poorly balanced cold, hot, salty, sour, sweet, spicy and bitter foods, or drinking too much liquid, engaging in excessive sexual activity, having many illnesses, being worried and distressed, falling down, or being struck - due to these conditions the mother's body becomes feverish. Because her body is hot the embryo also burns, and because it burns it experiences suffering, and because of the suffering it moves about. Due to moving about it may turn sideways or upside down and be unable to emerge.

Skilled midwives apply ghee oil to their hands and reach into the mother's womb, gently touching the embryo to guide it back into position. When touched, the embryo experiences great suffering. Nanda! It is like when a young child has their skin and flesh cut by a sharp knife and has salt rubbed into it, causing extreme pain to arise. The embryo's torment is just like this. Though experiencing this pain, due to its sharp faculties its mindfulness does not scatter.

Nanda! While the embryo dwells in the mother's womb experiencing such suffering, when it's time to be born it emerges with great pain. Due to karmic winds its hands come together, its joints contract and it experiences extreme suffering. As it emerges from the womb its body is bruised blue, like a fresh swelling that cannot be touched. Tormented by hunger and thirst, mind suspended in burning anguish, driven by karmic winds it is pushed out. After emerging, when touched by the outside air it feels like being cut and rubbed with charcoal. When touched by hands or clothes it experiences extreme suffering. Though experiencing this suffering, due to its superior sharp faculties its mindfulness remains undistracted. It knows that entering, dwelling in and exiting the mother's womb are all suffering. Nanda! Who would take delight in entering such a womb?"

「難陀！誰是於母腹正念入住不正念出？難陀！如有一類凡夫有情，性樂持戒、修習善品、常為勝事、作諸福行，其心質直不為放逸，少有智慧，臨終無悔，或是七生預流、或是家家、或是一來、或是一間。此人先修善行，臨命終時雖苦來逼受諸痛惱，心不散亂，復還正念入母胎中，了知諸法由業而生，皆從因緣而得生起。廣說如上，乃至出胎，雖受如是諸極苦楚，由是中利根故入住正念、不正念出。廣說如上，乃至誰當樂入如是胎中？

"Nanda! Who are those who enter and dwell in the mother's womb with mindfulness but exit without mindfulness? Nanda! There are certain ordinary beings who by nature love keeping precepts, cultivate good qualities, constantly perform excellent deeds and meritorious actions, whose minds are straightforward and not heedless, who have some wisdom, who die without regret - whether they are Stream-enterers with seven more births, Family-to-Family, Once-returners, or Interval-ones. These people have previously cultivated good actions, and although suffering and pain press upon them at the time of death, their minds remain undistracted, and they enter the mother's womb with mindfulness, understanding that all phenomena arise from karma and originate from causes and conditions. As explained above... up to birth, though experiencing such extreme suffering, due to having middling sharp faculties they enter and dwell with mindfulness but exit without mindfulness. As explained above... who would take delight in entering such a womb?

「難陀！誰是正念入胎、不正住出？難陀！如有一類凡夫有情，性樂持戒、修習善品、常為勝事、作諸福行。廣說如上，乃至臨終無悔，或是七生預流等，臨命終時眾苦來逼，雖受痛惱心不散亂，復還正念入母胎中。由是下利根故，入胎時知、住出不知。廣說如上，乃至誰當樂入如是胎中？

"Nanda! Who are those who enter with mindfulness but dwell and exit without mindfulness? Nanda! There are certain ordinary beings who by nature love keeping precepts, cultivate good qualities, constantly perform excellent deeds and meritorious actions. As explained above... up to dying without regret, whether Stream-enterers with seven more births and so forth. At the time of death, although suffering presses upon them and they experience pain, their minds remain undistracted, and they enter the mother's womb with mindfulness. Due to having inferior sharp faculties, they are aware when entering the womb but unaware during dwelling and exit. As explained above... who would take delight in entering such a womb?"

「難陀！誰是入住出俱不正念？如有一類凡夫有情，樂毀淨戒、不修善品、常為惡事、作諸惡行，心不質直多行放逸，無有智慧，貪財慳悋，手常拳縮不能舒展，濟惠於人恒有希望，心不調順，見行顛倒，臨終悔恨，諸不善業皆悉現前。當死之時猛利楚毒痛惱逼切，其心散亂。由諸苦惱，不自憶識我是何人？從何而來？今何處去？難陀！是謂三時皆無正念。廣說如上。難陀！此諸有情生在人中，雖有如是無量苦惱，然是勝處。於無量百千俱胝劫中，人身難得。若生天上，常畏墜墮，有愛別離苦。命欲終時，餘天告言：『願汝當生世間善趣。』云何世間善趣？謂是人天。人趣難得，遠離難處更復是難。云何惡趣？謂三惡道。地獄趣者，常受苦切極不如意，猛利楚毒難可譬喻。餓鬼趣者，性多瞋恚無柔軟心，諂誑殺害以血塗手，無有慈悲形容醜陋見者恐怖；設近於人，受飢渴苦恒被障礙。傍生趣者，無量無邊作無義行、無福行、無法行、無善行、無淳質行，互相食噉強者凌弱。有諸傍生，若生若長若死，皆在暗中不淨糞屎垢穢之處。或時暫明，所謂蜂蝶蚊蟻蚤虱蛆蟲之類。自餘復有無量無邊，生長常暗。由彼先世是愚癡人，不聽經法、恣身語意、貪著五欲、造眾惡事，生此類中受愚迷苦。難陀！復有無量無邊傍生有情，生長及死皆在水中，所謂魚鼈黿鼉蟬蛭蚌蛤蝦蟇之類。由先世業身語意惡，如上廣說。難陀！復有無量無邊傍生有情，聞屎尿香速往其處以為食飲，所謂猪羊雞犬狐狢鵰鷲烏蠅蜣蜋禽獸之類。皆由先世惡業所招，受如是報。難陀！復有無量無邊傍生之類，常以草木及諸不淨充其飲食，所謂象馬駝牛驢騾之屬。乃至命終由先惡業，受如是報。

"Nanda! Who are those who lack mindfulness in entering, dwelling and exiting? There are certain ordinary beings who delight in breaking pure precepts, do not cultivate good qualities, constantly perform evil deeds and actions, whose minds are not straightforward and are heedless, who lack wisdom, who are greedy and miserly, whose hands are always clenched and cannot be opened, who always hope for benefits from others, whose minds are uncontrolled, whose views and actions are inverted, who die with regret, with all their unwholesome karma manifesting before them. At the time of death, intense and bitter pain afflicts them, their minds scattered. Due to various sufferings, they cannot remember who they are, where they came from, or where they are going. Nanda! This is called lacking mindfulness in all three phases. As explained above...

Nanda! Though these beings born in the human realm experience countless sufferings, it is still an excellent realm. Throughout countless hundreds of thousands of kotis of eons, a human birth is difficult to obtain. If born in the heavens, one constantly fears falling, and experiences the suffering of separation from loved ones. When death approaches, other devas say: 'May you be born in the good realms of the world.' What are the good realms of the world? They are the human and deva realms. A human birth is difficult to obtain, and to be free from difficult circumstances is even harder.

What are the evil realms? They are the three evil paths. Those in hell realms constantly experience intense suffering and extreme torment beyond compare. The hungry ghost realm beings are full of anger without gentle hearts, deceitful and murderous with blood-stained hands, without compassion, ugly in appearance causing fear in those who see them; even when near humans, they suffer hunger and thirst and are constantly obstructed.

Animal realm beings are countless and boundless, performing actions without meaning, without merit, without Dharma, without goodness, without pure qualities, devouring each other with the strong oppressing the weak. There are animals who, whether being born, living or dying, always dwell in darkness among impure excrement and filth. Some briefly emerge into light, such as bees, butterflies, mosquitoes, ants, fleas, lice, and maggots. Countless others live and grow always in darkness. Because in their previous lives they were foolish people who did not listen to the Dharma, indulged their body, speech and mind, were attached to the five desires, and created many evil deeds, they are born among these beings experiencing the suffering of delusion.

Nanda! There are also countless animal beings who are born, live and die in water, such as fish, turtles, alligators, crocodiles, leeches, clams, shells, and frogs. Due to evil karma of body, speech and mind in previous lives, as explained above. Nanda! There are also countless animal beings who rush to places with the smell of excrement and urine to eat and drink, such as pigs, sheep, chickens, dogs, foxes, badgers, eagles, vultures, crows, flies, dung beetles and other birds and beasts. All due to evil karma from previous lives, they receive such results. Nanda! There are also countless kinds of animals who constantly eat grass, wood and various impure things, such as elephants, horses, camels, cattle, donkeys, and mules. Until death, due to previous evil karma, they receive such results."

「復次難陀！生死有海苦哉痛哉。猛焰燒然極大炎熱，無一眾生不被燒煮。斯等皆由眼耳鼻舌身意熾盛猛火，貪求前境色聲香味觸法。難陀！云何名為熾盛猛火？謂是貪瞋癡火、生老病死火、憂悲苦惱毒害之火，常自燒然無一得免。難陀！懈怠之人多受眾苦，煩惱嬰纏作不善法，輪迴不息生死無終。勤策之人多受安樂，發勇猛心斷除煩惱修習善法，不捨善軛無休息時。是故汝今應觀此身，皮肉筋骨血脈及髓，不久散壞。常當一心勿為懈怠，未證得者勤求證悟。如是應學。難陀！我不共世間作諸諍論，然而世間於我強為諍論。所以者何？諸知法者不與他諍，離我我所共誰為論？由無見解起妄執故，我證正覺，作如是語，我於諸法無不了知。難陀！我所言說有差異不？」

"Furthermore Nanda! Alas, the ocean of birth and death is suffering! Its fierce flames burn with extreme heat, and there is not a single being who is not burned and boiled. All of this comes from the raging fires of the eyes, ears, nose, tongue, body and mind, craving for the objects of form, sound, smell, taste, touch and phenomena. Nanda! What are these raging fierce fires? They are the fires of greed, hatred and delusion; the fires of birth, old age, sickness and death; and the fires of worry, grief, suffering and poisonous harm - constantly burning with none able to escape.

Nanda! The lazy person experiences much suffering, bound by afflictions and creating unwholesome dharmas, turning endlessly in the cycle of birth and death without end. The diligent person experiences much peace, developing a courageous mind to cut off afflictions and cultivate wholesome dharmas, never abandoning the yoke of goodness without rest. Therefore, you should now contemplate this body - its skin, flesh, sinews, bones, blood vessels and marrow - which will soon decay. Always maintain single-minded focus and do not be lazy. Those who have not yet attained realization should diligently seek enlightenment. This is how you should learn.

Nanda! I do not engage in disputes with the world, yet the world forcefully disputes with me. Why is this? Those who know the Dharma do not dispute with others - when free of 'I' and 'mine', with whom would they argue? Due to lack of understanding, they arise false attachments. I have attained perfect enlightenment and speak thus: I understand all dharmas completely. Nanda! Is there any inconsistency in what I say?"

難陀言：「不也。世尊！如來說者無有差異。」

Nanda said: "No, World-Honored One! What the Tathagata says has no inconsistency.”

佛言：「善哉善哉。難陀！如來所說必無差異。如來是真語者、實語者、如語者、不異語者、不誑語者，欲令世間長夜安樂獲大勝利。是知道者、是識道者、是說道者、是開道者、是大導師，如來、應、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世間之人無知無信，常與諸根而為奴僕，唯見掌中不觀大利，易事不修難者恒作。難陀！且止如斯智慧境界。汝今應以肉眼所見而觀察之，知所見者皆是虛妄，即名解脫。難陀！汝莫信我、莫隨我欲、莫依我語、莫觀我相、莫隨沙門所有見解、莫於沙門而生恭敬，莫作是語：『沙門喬答摩是我大師。』然而但可於我自證所得之法，獨在靜處思量觀察，常多修習。隨於用心所觀之法，即於彼法觀想成就正念而住，自為洲渚、自為歸處，法為洲渚、法為歸處；無別洲渚，無別歸處。難陀！云何苾芻自為洲渚、自為歸處、法為洲渚、法為歸處；無別洲渚，無別歸處？如是難陀！若有苾芻，於自內身隨觀而住，勤勇繫念得正解了，於諸世間所有恚惱常思調伏，是謂隨觀內身是苦。若觀外身及內外身，亦復如是。難陀！次於集法，觀身而住、觀滅而住，復於集滅二法觀身而住，即於此身能為正念，或但有智、或但有見、或但有念無依而住，於此世間知無可取。如是難陀！是謂苾芻於自內身隨觀而住。外身、內外身，為觀亦爾。次觀內受、外受及內外受而住，觀內心、外心及內外心而住，觀內法、外法及內外法而住。勤勇繫念得正解了，於諸世間所有恚惱常思調伏，觀集法住、觀滅法住，復於集滅二法觀法而住，即於此身能為正念，或但有智、或但有見、或但有念，於此世間知無可取。如是難陀！是謂苾芻自為洲渚、自為歸處、法為洲渚、法為歸處；無別洲渚、無別歸處。

The Buddha said: "Excellent, excellent, Nanda! What the Tathāgata says has no inconsistency. The Tathāgata is one who speaks truth, speaks reality, speaks as things are, speaks without deviation, speaks without deception, wishing for the world's long-term happiness and great benefit. He is the knower of the path, the understander of the path, the teacher of the path, the opener of the path, the great guide - the Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed Leader of Persons to be Tamed, Teacher of Gods and Humans, Buddha, World-Honored One. Worldly people lack knowledge and faith, constantly enslaved by their sense faculties, seeing only what's in their palm without observing great benefit, not practicing what is easy but constantly doing what is difficult.

Nanda! Let us set aside such realms of wisdom. You should now observe with your physical eyes and understand that what is seen is all illusory - this is called liberation. Nanda! Do not believe in me, do not follow my wishes, do not rely on my words, do not observe my characteristics, do not follow the views of śramaṇas, do not generate reverence for śramaṇas, do not say: 'The śramaṇa Gautama is my great teacher.' Rather, you should only contemplate and examine the Dharma that I have personally realized, practicing diligently in solitude. Whatever phenomena you mindfully observe, dwell in right mindfulness of that phenomenon, being an island unto yourself, a refuge unto yourself, with the Dharma as your island, the Dharma as your refuge - there is no other island, no other refuge.

Nanda! How does a bhikṣu become an island unto himself, a refuge unto himself, with the Dharma as his island, the Dharma as his refuge, with no other island or refuge? Thus, Nanda! When a bhikṣu dwells observing the internal body, diligently establishing mindfulness and gaining right understanding, constantly subduing all worldly anger and afflictions - this is called observing the internal body as suffering. Observing the external body and both internal and external body is likewise. Nanda! Next, regarding arising phenomena, one dwells observing the body, dwells observing cessation, and dwells observing both arising and cessation in the body, maintaining right mindfulness of this body, whether only with wisdom, only with vision, or only with mindfulness dwelling without dependency, knowing there is nothing to grasp in this world.

Thus Nanda! This is how a bhikṣu dwells observing the internal body. The observation of external body and both internal and external body is also like this. Next, one observes internal feelings, external feelings, and both internal and external feelings; observes internal mind, external mind, and both internal and external mind; observes internal phenomena, external phenomena, and both internal and external phenomena. With diligent and courageous mindfulness gaining right understanding, constantly subduing all worldly anger and afflictions, one dwells observing arising phenomena, dwells observing cessation phenomena, and dwells observing both arising and cessation phenomena, maintaining right mindfulness of this body, whether only with wisdom, only with vision, or only with mindfulness, knowing there is nothing to grasp in this world. Thus Nanda! This is how a bhikṣu becomes an island unto himself, a refuge unto himself, with the Dharma as his island, the Dharma as his refuge - there is no other island, no other refuge.

「難陀！若有丈夫稟性質直遠離諂誑，於晨朝時來至我所，我以善法隨機教示，彼至暮時自陳所得；暮以法教，旦陳所得。難陀！我之善法，現得證悟能除熱惱，善應時機易為方便，是自覺法善為覆護。親對我前聞所說法，順於寂靜、能趣菩提。是我所知。是故汝今，見有自利、見有他利及二俱利，如是等法應常修學。於出家法謹慎行之勿令空過，當獲勝果無為安樂，受他供給衣食臥具病藥等物，令其施主獲大福利，得勝果報尊貴廣大。如是難陀！應當修學。

"Nanda! If there is a man of straightforward nature who stays away from flattery and deception, who comes to me in the morning, I will teach him the good Dharma according to his capacity. By evening, he will report what he has attained; taught in the evening, he will report his attainment in the morning. Nanda! My good Dharma can be realized in the present, removes afflictions, skillfully adapts to circumstances and provides easy means - it is the self-realized Dharma that gives good protection. When hearing the Dharma taught directly before me, it leads to tranquility and can progress toward enlightenment. This I know. Therefore now, seeing benefit for oneself, benefit for others, and benefit for both, you should constantly practice such teachings.

Practice the monastic teachings carefully without letting them pass in vain. You will attain the supreme fruit of unconditioned peace, and when receiving offerings of robes, food, bedding, and medicines from others, you will enable the donors to gain great merit and obtain noble and vast karmic rewards. Thus, Nanda, you should practice."

「復次難陀！未有一色是可愛樂、能於後時不變壞者，無有是處。不起憂悲不生煩惱者，亦無是處。難陀！於汝意云何？此色是常？為是無常？」

"Furthermore Nanda! There has never been any form that is delightful and will not decay later - this is impossible. That one would not arise sorrow and afflictions is also impossible. Nanda! What do you think? Is this form permanent or impermanent?"

「大德！體是無常。」

"Venerable One! It is impermanent."

「難陀！體既無常，為是苦不？」

“Nanda! If it is impermanent, is it suffering or not?"

「大德！是苦。」

"Venerable One! It is suffering."

「若無常、苦，即變壞法。我諸多聞聖弟子眾，計色是我、我有諸色、色屬於我、我在色中不？」

"If it is impermanent and suffering, then it is subject to decay. Do my learned noble disciples consider form as self, having form, form belonging to self, or self being in form?"

白言：「不也。世尊！」

"No, World-Honored One!"

「於汝意云何？受想行識是常無常？」

"What do you think? Are sensations, perception, conditioning, and consciousness permanent or impermanent?"

「大德！皆是無常。」

"Venerable One! They are all impermanent."

「難陀！體既無常，為是苦不？」

"Nanda! If they are impermanent, are they suffering or not?"

「大德！是苦。」

"Venerable One! They are suffering."

「若無常、苦，即變壞法。我諸多聞聖弟子眾，計受等是我、我有受等、受等屬我、我在受等中不？」

"If they are impermanent and suffering, then they are subject to decay. Do my learned noble disciples consider feeling and so forth as self, having them, them belonging to self, or self being in them?"

「不也。世尊！」

"No, World-Honored One!"

「是故應知凡是諸色，若過去、若未來、若現在、若內若外、若麁若細、若勝若劣、若遠若近，所有諸色皆非是我、我不有色、色不屬我、我不在色中；如是應以正念正慧而審觀察。受想行識若過去、若未來、若現在、若內若外、若麁若細、若勝若劣、若遠若近，此等亦非是我、我亦非有此等、我亦非在此中；如是應以正念正慧而審觀察。若我多聞聖弟子眾如是觀察於色厭患，復於受想行識亦生厭患，若厭患已即不染著，既無染著即得解脫，既解脫已自知解脫，作如是言：『我生已盡、梵行已立、所作已辦、不受後有。』」爾時世尊說此法已，時具壽難陀遠塵離垢得法眼淨，五百苾芻於諸有漏心得解脫。

"Therefore you should know that all forms - whether past, future, or present, internal or external, coarse or subtle, superior or inferior, far or near - all forms are not self, I do not have form, form does not belong to me, I am not in form. Thus one should examine with right mindfulness and right wisdom. Feelings, perceptions, formations and consciousness - whether past, future, or present, internal or external, coarse or subtle, superior or inferior, far or near - these too are not self, I do not have these, nor am I in these. Thus one should examine with right mindfulness and right wisdom.

When my learned noble disciples observe forms in this way and become disenchanted, they also become disenchanted with feelings, perceptions, formations and consciousness. Being disenchanted, they become dispassionate. Through dispassion they are liberated. When liberated, they know they are liberated, declaring: 'Birth is ended, the holy life is fulfilled, what had to be done has been done, there will be no more becoming.'"

When the World-Honored One had spoken this teaching, the Venerable Nanda attained the pure Dharma-eye, free from dust and stain, and five hundred bhikṣus had their minds liberated from the defilements.

爾時世尊重說伽他告難陀曰：

At that time, the World-Honored One spoke these verses again to Nanda:

若人無定心，　　 即無清淨智，　 不能斷諸漏，　　 是故汝勤修。　

If one lacks a concentrated mind, There is no pure wisdom, One cannot cut off the defilements, Therefore you must practice diligently.

汝常修妙觀，　　 知諸蘊生滅，　 清淨若圓滿，　　 諸天悉欣慶。　

Always practice wondrous insight, Know the arising and cessation of the aggregates, When purity is complete, All the devas will rejoice.

親友共交歡，　　 往來相愛念，　 貪名著利養，　　 難陀汝應捨。

Friends gather in joy, Coming and going with loving thoughts, But craving for fame and attached to gain - Nanda, you should abandon these.　

勿親近在家，　　 及於出家者，　 念超生死海，　　 窮盡苦邊際。

Do not be close to householders, Nor to those who have left home, Think of crossing the ocean of birth and death, Reaching the end of suffering's limits.　

初從羯羅藍，　　 次生於肉疱，　 肉疱生閉尸，　　 閉尸生健南。　

First from kalala, Next comes the flesh-bubble (arbuda), From flesh-bubble comes peśī, From peśī comes ghana.

健南暫轉變，　　 生頭及四支，　 眾骨聚成身，　　 皆從業因有。　

Ghana briefly transforms, Producing head and four limbs, The bones gather to form the body, All arising from karmic causes.

頂骨合九片，　　 頷車兩骨連，　 齒有三十二，　　 其根亦如是。　

The skull is formed of nine pieces, The jawbone connects two bones, There are thirty-two teeth, And their roots are likewise.

耳根及頸骨，　　 腭骨并鼻梁，　 胸臆與咽喉，　　 總有十二骨。

The ear roots and neck bones, Palate bones and nasal bridge, Chest and throat, Total twelve bones.　

眼眶有四骨，　　 肩偶亦兩雙，　 兩臂及指頭，　　 總有五十骨。　

The eye sockets have four bones, The shoulders also form two pairs, The arms and fingertips, Total fifty bones.

項後有八骨，　　 脊梁三十二，　 此各有根本，　　 其數亦四分。

Behind the neck are eight bones, The spine has thirty-two, Each of these has its foundation, Their number divided in four parts.　

右脅邊肋骨，　　 相連有十三，　 左脇相連生，　　 亦有十三骨。　

On the right side, the ribs Connect with thirteen bones, On the left side they also join, With thirteen bones as well.

此等諸骨鎖，　　 三三相續連，　 二二相鈎牽，　　 其餘不相續。

These bone chains Connect three by three in sequence, Hook together two by two, The rest not continuous.　

左右兩腿足，　　 合有五十骨，　 總三百十六，　　 支柱於身肉。

The legs and feet on left and right Together have fifty bones, Totaling three hundred sixteen, Supporting the body's flesh.　

骨節相鈎綴，　　 合成眾生體，　 實語者記說，　　 正覺之所知。　

The joints hook together, Forming beings' bodies, So speaks the Truth-speaker, As known by the Perfectly Enlightened One.

從足至於頂，　　 雜穢不堅牢，　 由此共成身，　　 脆危如葦舍。　

From feet up to the crown, Impure and not firm, Thus the body is formed, Fragile like a reed hut.

無梢唯骨立，　　 血肉遍塗治，　 同機關木人，　　 亦如幻化像。

Standing only on bones without tips, Smeared all over with blood and flesh, Like a wooden puppet with joints, Also like an illusory image.　

應觀於此身，　　 筋脈更纏繞，　 濕皮相裹覆，　　 九處有瘡門。　

One should contemplate this body, Wrapped in tendons and vessels, Covered by moist skin, With nine orifices like sores.

周遍常流溢，　　 屎尿諸不淨，　 譬如倉與篅，　　 盛諸穀麥等。

Continuously overflowing, With excrement, urine and impurities, Like a granary or basket, Filled with various grains.　

此身亦如是，　　 雜穢滿其中，　 運動骨機關，　　 危脆非堅實。

This body is just like that, Filled with various impurities, Moving with bone joints, Fragile and insubstantial.　

愚夫常愛樂，　　 智者無染著，　 洟唾污常流，　　 膿血恒充滿。

Fools constantly delight in it, The wise remain unattached, Mucus and saliva constantly flow, Forever filled with pus and blood.　

黃脂雜乳汁，　　 腦滿髑髏中，　 胸鬲痰癊流，　　 內有生熟藏。

Yellow fat mixed with milk, Brain filling the skull, Phlegm flowing in the chest, With raw and cooked organs within.　

肪膏與皮膜，　　 五藏諸腹胃，　 如是臭爛等，　　 諸不淨同居。

Fat tissue and membranes, The five organs and intestines, All such rotting things, Dwelling together in impurity.　

罪身深可畏，　　 此即是怨家，　 無識耽欲人，　　 愚癡常保護。

This sinful body is deeply fearsome, It is indeed an enemy, Those without wisdom cling to desires, Foolishly protecting it always.　

如是臭穢身，　　 猶如朽城郭，　 日夜煩惱逼，　　 遷流無暫停。

Such a foul and putrid body, Like a decaying city wall, Day and night afflictions press, Flowing without a moment's pause.　

身城骨牆壁，　　 血肉作塗泥，　 畫彩貪瞋癡，　　 隨處而莊飾。　

The body-city with bone walls, Blood and flesh like plaster, Painted with greed, anger and delusion, Decorated everywhere.

可惡骨身城，　　 血肉相連合，　 常被惡知識，　　 內外苦相煎。

This hateful city of bones, Joined together with blood and flesh, Always afflicted by evil influences, Tormented by suffering within and without.　

難陀汝當知，　　 如我之所說，　 晝夜常繫念，　　 勿思於欲境。

Nanda, you should know, As I have explained, Maintain mindfulness day and night, Do not think of sensual objects.　

若欲遠離者，　　 常作如是觀，　 勤求解脫處，　　 速超生死海。」

If you wish to be free, Always observe in this way, Diligently seek the place of liberation, Quickly cross the ocean of birth and death.

爾時世尊說是入胎經已，具壽難陀及五百苾芻，皆大歡喜，信受奉行。

When the World-Honored One had finished speaking this Sutra on Entering the Womb, the Venerable Nanda and five hundred bhikṣus were all greatly delighted, and accepted and upheld it with faith.

難陀苾芻越生死海險難之處，能至安隱究竟涅槃，獲阿羅漢果，說自慶頌曰：

Bhikṣu Nanda crossed over the dangerous places in the ocean of birth and death, reached the safety of ultimate nirvana, attained the fruit of arhatship, and spoke these verses of rejoicing:

敬心奉澡浴，　　 淨水及塗香，　 并修諸福田，　　 獲斯殊勝報。」

With reverent heart I offered baths, Pure water and fragrant ointments, And cultivated fields of merit, Thus gaining these excellent rewards.

時諸大眾聞是說已咸皆有疑，為斷疑故請大師曰：「大德！難陀苾芻先作何業，由彼報得金色之身，具三十相以自嚴飾，望世尊身但少四指。於婬欲境極生愛著，大師哀愍，於生死海強拔令出，方便安置究竟涅槃。惟願為說。」

When the great assembly heard this teaching, they all had doubts, and to resolve these doubts they asked the Master: "Venerable One! What karma did Bhikṣu Nanda create in the past that resulted in him receiving a golden-colored body adorned with thirty marks, being only four fingers shorter than the World-Honored One? He was deeply attached to sensual desires, yet the Master compassionately pulled him out from the ocean of birth and death, skillfully establishing him in ultimate nirvana. Please explain this to us."

佛告諸大眾：「難陀苾芻先所作業，果報成熟皆悉現前。」廣說如餘。即說頌曰：

The Buddha told the great assembly: "The karma that Bhikṣu Nanda created in the past has ripened and manifested completely." He then explained in detail as in other cases, and spoke these verses:

假使經百劫，　　 所作業不亡，　 因緣會遇時，　　 果報還自受。

Even if a hundred kalpas pass, The karma one has created does not perish. When causes and conditions meet, One must personally receive the results.

「汝等諦聽。過去世時九十一劫，人壽八萬歲，有毘鉢尸佛如來、應供、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊出現於世，與六萬二千苾芻遊行人間，至親慧城王所都處，往親慧林即於此住。時彼世尊有異母弟，於婬欲境極生愛著。其毘鉢尸如來、應、正等覺於生死海勸令出家，方便安置究竟涅槃。時彼國王名曰有親，以法化世，人民熾盛豐樂安隱，無諸詐偽賊盜疾疫，牛羊稻蔗在處充滿。王異母弟極耽婬染，王聞佛眾住親慧林，將諸王子親侍大臣及內宮女人民翊從，往詣佛所，頂禮佛足，退坐一面。爾時世尊為彼王眾宣揚妙法，示教利喜得殊勝解。其弟耽欲不肯出門，時大臣子及餘知友撫塵之類詣而告曰：『善友知不？王及王子并諸內宮大臣人眾往毘鉢尸佛所，躬行禮敬，聽受妙法，獲殊勝解。人身難得汝已得之，如何今時耽著婬欲不肯出門？』彼聞責已心生愧恥，俛仰相隨同行而去。時佛弟苾芻見諸徒侶共行而去，問曰：『何故君等將此一人共伴而去？』時彼同伴具以事白苾芻曰：『我是佛弟。昔在家時於諸欲境極生耽著，幸蒙大師強牽令出，安隱將趣究竟涅槃。更有如是愚癡之輩與我相似，仁等慈悲強共將去，誠為大善。今可往詣無上大師，得至佛所必生深信。』時彼同伴共至佛所，佛觀彼類稱根欲性而為說法。既得聞已，深起信心。從座而起，偏袒右肩合掌向佛，白言：『世尊！唯願大師及諸聖眾，明至我家入溫室澡浴。』佛默然受。彼知受已，禮佛雙足，奉辭而去。遂至王所申恭敬已，白言：『大王！我詣佛所聞法生信，於婬欲境起厭離心，奉請佛僧明至我家入溫室浴，如來大師慈悲為受。佛是人天所應供養，王今宜可灑掃街衢嚴飾城郭。』王作是念：『佛來入城，我當嚴飾。然我之弟耽欲難諫，佛今調伏實誠希有。』答言：『甚善。汝今可去營辦澡浴所須之物，我當隨力嚴飾城隍。』弟生大喜，辭王而去。王告諸臣曰：『當可唱令普告諸人，明日世尊將入城內。諸舊住者及遠方來汝等諸人，咸當隨力嚴飾城郭灑掃街衢，持諸香花迎大師入。』臣奉王教，普告令知具宣王勅。時諸人眾於彼城中，除去瓦礫、遍灑香水、燒諸妙香、懸眾幡蓋、散花供養，如天帝釋歡喜之園。時彼王弟辦諸香湯及香油等，莊嚴浴室敷置床座。

“Listen carefully! Ninety-one kalpas ago, when human lifespan was 80,000 years, Vipaśyin Buddha, Tathāgata, Arhat, one of right and universal knowledge, of perfect clarity and conduct, well gone one, knower of worlds, most supreme, hero tamer, teacher of devas and humans, Buddha, World-Honored One appeared in the world. With 62,000 bhikṣus, he traveled among humans and arrived at Bandhumati City where the king resided, going to the Bandhu Grove to stay.

At that time, the World-Honored One had a half-brother who was deeply attached to sensual pleasures. Vipaśyin Tathāgata encouraged him to leave the householder's life and skillfully guided him toward ultimate nirvana. The king of that country was named Bandhu, who governed the world according to Dharma. The people prospered and lived in peace and security, without deceit, theft or disease, with cattle, sheep, rice and sugarcane abundant everywhere.

The king's half-brother was deeply indulgent in sensual pleasures. When the king heard that the Buddha and his assembly were staying in the Bandhu Grove, he went to visit the Buddha with princes, close ministers, palace women and attendants. They bowed to the Buddha's feet and sat to one side. The World-Honored One then expounded the wonderful Dharma for the royal assembly, teaching and delighting them, leading them to superior understanding.

His brother, attached to desires, refused to leave his house. The ministers' sons and other friends went to him saying: "Good friend, do you know? The king, princes, palace residents and ministers have all gone to Vipaśyin Buddha to pay respects, hear the wonderful Dharma, and gain superior understanding. A human body is difficult to obtain - you have obtained one, so why do you now remain attached to sensual pleasures and refuse to go out?"

Upon hearing this reproach, he felt ashamed and followed them. When the Buddha's bhikṣu brother saw the group walking together, he asked: "Why are you all accompanying this one person?" The companions explained to the bhikṣu: "I am the Buddha's brother. When I was a householder, I was deeply attached to sensual pleasures. Fortunately, the Great Teacher forcefully led me out, guiding me safely toward ultimate nirvana. Here is another foolish one like myself - it is very good that you compassionately bring him along. Let us now go to the unsurpassed Great Teacher - upon reaching the Buddha, he will surely develop deep faith."

When they arrived before the Buddha, the Buddha taught the Dharma according to their capacities and inclinations. Having heard it, they developed deep faith. Rising from his seat, with right shoulder bared and palms joined, he said to the Buddha: "World-Honored One! I only wish that the Great Teacher and the holy assembly would come to my home tomorrow to bathe in the bathhouse." The Buddha silently accepted.

Understanding the Buddha's acceptance, he bowed to the Buddha's feet and took his leave. He went to the king, paid his respects and said: "Great King! I went to the Buddha, heard the Dharma and developed faith. I have grown disgusted with sensual pleasures. I have invited the Buddha and Sangha to come to my home tomorrow to bathe in the bathhouse, and the Tathāgata has compassionately accepted. The Buddha should be worshipped by humans and gods - the king should now have the streets swept and the city adorned."

The king thought: "When the Buddha enters the city, I should adorn it. My brother was difficult to advise due to his sensual attachments - it is truly rare that the Buddha has now tamed him." He replied: "Excellent! You may go prepare what is needed for the bath - I will adorn the city as I am able." The brother was greatly delighted and took his leave.

The king announced to his ministers: "Proclaim to all people that tomorrow the World-Honored One will enter the city. All residents and visitors should adorn the city and sweep the streets according to their ability, holding incense and flowers to welcome the Great Teacher." The ministers followed the king's command and proclaimed the royal decree. The people in the city removed debris, sprinkled perfumed water everywhere, burned precious incense, hung banners and canopies, and scattered flowers in offering - like Indra's Garden of Joy. The king's brother prepared fragrant bath water and oils, and adorned the bathhouse with beds and seats.

「毘鉢尸佛漸欲至城，王及諸臣太子后妃宮人婇女及諸人眾咸出奉迎，遙禮佛足隨從入城。時彼王弟引佛世尊入溫室內，授香水等以充澡浴。見佛世尊身如金色，三十二相八十種好周遍莊嚴，見已歡喜生深信心。洗浴既竟著衣服已，即便頂禮世尊雙足，發是願言：『我今幸遇最上福田微申供養。願此善因，於未來世身得金色，與佛無異。如世尊弟，於欲境中深生耽著，強拔令出得趣安隱究竟涅槃。願我當來得為佛弟，獲金色身亦復如是。我於欲境生耽著時，強牽令出愛染深河，得趣涅槃安隱之處。』汝等苾芻勿生異念，彼親慧王耽欲之弟，即難陀苾芻是。由於昔時請毘鉢尸佛入浴室中香湯澡浴，淨心發願。彼之善因，今為佛弟，身作金色。我於耽著婬欲之境，強拔令出捨俗出家，究竟涅槃至安隱處。」

As Vipaśyin Buddha approached the city, the king along with his ministers, princes, queens, palace ladies, and all the people went out to welcome him. They bowed to the Buddha's feet from afar and followed him into the city. Then the king's brother led the World-Honored One into the bathhouse and offered fragrant water for bathing. Seeing the World-Honored One's body like gold in color, adorned with the thirty-two marks and eighty excellent characteristics, he became joyful and developed deep faith.

After the bathing was complete and the Buddha had dressed, he immediately bowed his head to the World-Honored One's feet and made this vow: "Today I fortunately encounter the supreme field of merit and make this small offering. Through this good cause, may I obtain a golden-colored body in future lives, no different from the Buddha's. Just as the World-Honored One's brother was deeply attached to desires yet was forcefully pulled out to reach the peace of ultimate nirvana, may I in the future become a Buddha's brother and obtain a golden-colored body just like this. When I become attached to the realm of desires, may I be forcefully pulled out of the deep river of love and attachment to reach the peaceful place of nirvana."

Bhikṣus, do not think otherwise - that pleasure-loving brother of King Bandhu was indeed Bhikṣu Nanda. Because in that past life he invited Vipaśyin Buddha into the bathhouse for a fragrant bath and made this pure-hearted vow, through this good cause he became my brother in this life with a golden-colored body. When he was attached to sensual pleasures, I forcefully pulled him out to renounce household life and reach the peaceful place of ultimate nirvana.

時諸大眾更復有疑，請世尊曰：「大德！難陀苾芻曾作何業，今身感得三十大丈夫相？」

The great assembly had further doubts and asked the World-Honored One: "Venerable One! What karma did Bhikṣu Nanda create in the past that caused him to receive the thirty marks of a great man in this life?”

佛告諸大眾：「彼所作業廣說如前。乃往過去於聚落中有一長者，大富多財資生無乏。有一苑園花果茂盛，流泉浴池林木森竦，堪出家人棲隱之處。時有獨覺出現於世，哀愍眾生處於閑靜，世間無佛唯此福田。于時有一獨覺尊者遊行人間至斯聚落，周旋觀察屆彼園中。其守園人既見尊者，告言：『善來，為解勞倦。』尊者住此，即於中夜入火光定。園人見已作如是念：『此之大德成斯勝行。』即便夜起往就家尊，告言：『大家！宜於今者生慶喜心。於苑園中有一大德來投我宿，成就妙行具足神通，放大光明遍照園內。』長者聞已疾往園中，禮雙足已作如是言：『聖者！仁為求食，我為福因，幸住此園我常施食。』彼見慇懃即便為受，住此園內入勝妙定解脫之樂。復作是念：『我此臭身輪迴生死，所應作者并已獲得，宜入圓寂永證無生。』作是念已，即昇虛空入火光定，現諸神變，放大光明，上燭紅輝下流清水，捨此身已神識不生，永證無餘妙涅槃界。時彼長者取其屍骸焚以香木，復持乳汁而滅其火，收餘身骨置新瓶中，造窣堵波，懸諸幡蓋，深生敬信。灑三十種眾妙香水，并發大願求諸相好。汝等諦聽，勿生異念，往時長者即難陀是。由以勝妙供養敬信業故，今受果報感得三十殊妙勝相。」

The Buddha told the great assembly: "His karma has been explained before. Long ago in the past, in a village there was a wealthy elder who had abundant riches and lacked nothing. He had a garden with lush flowers and fruits, flowing springs, bathing pools and towering trees - a suitable place for renunciants to dwell in seclusion. At that time, a pratyekabuddha appeared in the world, dwelling in solitude out of compassion for beings - when there was no Buddha in the world, he alone was a field of merit.

At that time, a Venerable Pratyekabuddha traveling among humans came to this village and, after looking around, entered that garden. When the gardener saw the Venerable One, he said: 'Welcome, please rest from your weariness.' The Venerable One stayed there and entered the Fire-Light samādhi at midnight. Seeing this, the gardener thought: 'This Great Virtuous One has accomplished excellent practice.' He got up at night and went to the master of the house, saying: 'Master! You should feel joy today. In the garden, a Great Virtuous One has come to stay with me, who has accomplished wonderful practices and possesses supernatural powers, emanating great light illuminating the entire garden.'"

When the elder heard this, he quickly went to the garden, bowed at his feet and said: "Holy One! You seek food while I seek merit - please stay in this garden and I will regularly provide food." Seeing his sincerity, the Pratyekabuddha accepted and stayed in the garden, entering excellent samādhi and experiencing liberation's joy. He then thought: "This putrid body cycles through birth and death. What needed to be done has been accomplished - I should enter final nirvana and forever realize non-arising."

Having thought this, he rose into the sky and entered the Fire-Light samādhi, displaying various supernatural transformations, emanating great light with red radiance above and clear water flowing below. Having abandoned this body, consciousness ceased to arise, forever realizing the realm of nirvana without remainder. The elder then took his remains and cremated them with fragrant wood, extinguished the fire with milk, collected the remaining bones in a new vessel, built a stupa, hung banners and canopies, and developed deep faith. He sprinkled thirty kinds of wonderful fragrant waters and made great vows seeking the excellent marks.

"Listen carefully and do not think otherwise - that elder of the past was Nanda. Due to the karma of making excellent offerings with deep faith, he now receives the karmic result of obtaining thirty excellent marks."

時諸大眾更有疑念，重請世尊：「大德！難陀苾芻曾作何業，若不出家棄塵俗者，必當紹繼力輪王位？」

The great assembly had further doubts and asked the World-Honored One: "Venerable One! What karma did Bhikṣu Nanda create in the past that, if he had not left home life and abandoned worldly affairs, he would have surely inherited the position of Mighty Wheel-Turning King?”

佛告諸苾芻：「難陀先世所造之業，果報熟時必當自受。廣如上說。過去世時此賢劫中，人壽二萬歲，有迦葉波佛出現世間，十號具足，在婆羅痆斯仙人墮處施鹿林中依止而住。時彼城中王名訖栗枳，以法化世為大法王，廣如上說。王有三子，謂大中小。彼迦葉波佛施化事畢，猶如火盡入大涅槃。其王信敬取佛遺身，以諸香木，栴檀沈水海岸牛頭天木香等，焚燒既訖，滅以香乳。收其舍利置金寶瓶，造大窣堵波，皆用四寶，縱廣正等一踰繕那、高半踰繕那安相輪。時王之中子親上中蓋。汝等苾芻勿生異念，時王中子者即難陀是。由於昔時敬心供養安置中蓋斯之善業，於二千五百生中常為力輪王，化一洲內。今此生中若不出家者，還作力輪王得大自在。」

The Buddha told the bhikṣus: "The karma that Nanda created in past lives will bear fruit when the time is ripe. As explained before, in the past during this Bhadra-kalpa, when human lifespan was twenty thousand years, Kāśyapa Buddha appeared in the world, complete with the ten epithets, and dwelt in the Deer Park at Ṛṣipatana near Vārāṇasī. In that city was a king named Kṛkin who ruled the world as a great Dharma king, as explained before. The king had three sons - eldest, middle, and youngest.

When Kāśyapa Buddha completed his teaching work, like a fire going out he entered great nirvana. The king, with faith and reverence, took the Buddha's remains and cremated them with various fragrant woods including sandalwood, aloewood, coastal wood, and divine gośīrṣa sandalwood. After cremation, he extinguished the fire with fragrant milk. He collected the relics and placed them in a golden precious vessel, built a great stupa using four kinds of precious materials, measuring one yojana in length and width and half a yojana in height, and installed the wheel of characteristics. The king's middle son personally placed the middle parasol on top.

Bhikṣus, do not think otherwise - that middle prince was Nanda. Due to that meritorious karma of reverently making offerings by placing the middle parasol, for twenty-five hundred lifetimes he was constantly a Mighty Wheel-Turning King ruling over one continent. In this life too, if he had not left home, he would have again become a Mighty Wheel-Turning King with great sovereignty.

時諸大眾更復有疑，請問世尊：「大德！難陀苾芻曾作何業，於佛弟子善護根門最為第一？」

The great assembly had further doubts and asked the World-Honored One: "Venerable One! What karma did Bhikṣu Nanda create in the past that made him foremost among the Buddha's disciples in guarding the sense faculties?”

佛言：「此由願力。難陀苾芻於迦葉波佛時捨俗出家，其親教師，彼佛法中善護根門稱為第一，盡其形壽梵行自持，然於現身竟無證悟。於命終時便發誓願：『我於佛所盡斯形壽梵行自持，然於現身竟無所證。願我以此修行善根，此佛世尊記未來世有摩納婆當成正覺，號釋迦牟尼，我於彼佛教法之中，出家離俗斷諸煩惱獲阿羅漢，如親教師於斯佛所善護根門最為第一，我亦如是，於彼教中守護根門最為第一。』由彼願力，今於我所諸弟子中，善護根門最為第一。如是苾芻！若純黑業得純黑報，若純白業得純白報，若雜業者當受雜報。是故汝等離純黑雜業、修純白業。如是應修。」

The Buddha said: "This is due to the power of his vow. When Bhikṣu Nanda renounced household life during the time of Kāśyapa Buddha, his preceptor was foremost in guarding the sense faculties among those in that Buddha's Dharma. Though Nanda maintained pure conduct throughout his life, he did not attain realization in that lifetime. At the time of death, he made this vow: 'Though I have maintained pure conduct throughout my life under the Buddha, I have not attained realization in this body. Through these roots of goodness from my practice, this World-Honored One has predicted that in the future a brahmin youth will attain perfect enlightenment with the name Śākyamuni. In that Buddha's teaching, may I leave household life, abandon worldly affairs, cut off all afflictions and attain arhatship. Just as my preceptor was foremost in guarding the sense faculties under this Buddha, may I also be foremost in guarding the sense faculties in that teaching.' Due to the power of that vow, he is now foremost among my disciples in guarding the sense faculties.

"Bhikṣus! Purely unwholesome karma brings purely unwholesome results, purely wholesome karma brings purely wholesome results, and mixed karma brings mixed results. Therefore, you should abandon purely unwholesome and mixed karma, and cultivate purely wholesome karma. This is how you should practice."

大寶積經卷第五十七