T11n0317_佛說胞胎經

大正藏第 11 冊 No. 0317 佛說胞胎經

No. 317 [No. 310(13)]

佛說胞胎經

西晉月氏國三藏竺法護奉　制譯

聞如是：

一時，佛游舍衛國祇樹給孤獨園。於時賢者難陀燕坐思惟，即起詣佛，及五百比丘俱共詣佛所，稽首足下住坐一面。

佛告難陀及諸比丘：「當爲汝說經，初語亦善，中語亦善，竟語亦善，分別其義，微妙具足凈修梵行。當爲汝說，人遇母生受胞胎時。諦聽！善思念之！」

「唯然世尊！」賢者難陀受教而聽。

佛告難陀：「何故母不受胎？於是父母起塵染心，因緣合會，母有佳善心志，于存樂神來者至前，母有所失精，或父有所失母無所失，或父清凈母不清潔，或母潔凈父不潔凈，或母爾時藏所究竟，即不受胎。如是究竟，或有成寒，或時聲近，有滅其精，或有滿，或如藥，或如果中央。或如蓽茇中子，或如生果子，或如鳥目，或如懿沙目，或如舍竭目，或如祝伽目，或如眼瞳子，或如樹葉，或合聚如垢。於是或深、或上深，或無器胎，或近音聲，或堅核如珠，或為蟲所食，或近左或近右，或大清，或卒暴，或不調均，當左反右，或如水瓶，或如果子，或如狼唐，或有眾瑕，或諸寒俱，或有熱多

【現代漢語翻譯】現代漢語譯本如是我聞：一時，佛陀在舍衛國祇樹給孤獨園（祇樹給孤獨園：佛教寺院）游化。當時，賢者難陀（難陀：佛陀的堂弟）正在禪坐思惟，隨即起身前往佛陀處，與五百位比丘一同來到佛陀所在，頂禮佛足后在一旁坐下。佛陀告訴難陀及眾比丘：『我將為你們講述一部經，其初語善，中語善，末語亦善，分別闡釋其義，微妙具足，清凈修行梵行。我將為你們講述，人從母親受胎時的情形。仔細聽！好好思惟！』『是的，世尊！』賢者難陀領受教誨，專心聽講。佛陀告訴難陀：『什麼原因導致母親不受胎呢？當父母生起貪染之心，因緣和合時，母親若有美好的心志，有存樂神（存樂神：指投胎的靈魂）前來，母親若有失精，或父親有失精而母親無失精，或父親清凈而母親不清潔，或母親清潔而父親不清潔，或母親當時子宮已到極限，就不能受胎。像這樣到了極限，或有成寒，或有時聲音太近，有滅其精，或有飽滿，或如藥丸，或如果實中央。或如蓽茇（蓽茇：一種植物）中的種子，或如未成熟的果子，或如鳥的眼睛，或如懿沙（懿沙：一種植物）的眼睛，或如舍竭（舍竭：一種植物）的眼睛，或如祝伽（祝伽：一種植物）的眼睛，或如眼瞳子，或如樹葉，或聚合如污垢。於是，或深、或上深，或無器胎，或靠近聲音，或堅硬如珠，或被蟲所食，或靠近左邊或靠近右邊，或過於清澈，或突然暴烈，或不調和均勻，當左反右，或如水瓶，或如果子，或如狼唐（狼唐：一種植物），或有眾多瑕疵，或諸寒聚集，或有熱過多。

【English Translation】 English version Thus have I heard: At one time, the Buddha was traveling in the Jeta Grove of Anathapindika's Park in Sravasti (Jeta Grove of Anathapindika's Park: a Buddhist monastery). At that time, the venerable Nanda (Nanda: Buddha's cousin) was sitting in meditation, and then arose and went to the Buddha, and with five hundred bhikkhus, they went to where the Buddha was, bowed at his feet, and sat down to one side. The Buddha said to Nanda and the bhikkhus: 'I will speak a sutra for you, its beginning is good, its middle is good, and its end is good, explaining its meaning, subtle and complete, and purely practicing the Brahma-faring. I will speak to you about the circumstances when a person receives a fetus from their mother. Listen carefully! Think well about it!' 'Yes, Venerable One!' The venerable Nanda received the teaching and listened attentively. The Buddha said to Nanda: 'What causes a mother not to conceive? When the parents have defiled minds of desire, and the conditions come together, if the mother has a good mind, and a being who desires to be born (a being who desires to be born: refers to the soul seeking rebirth) comes before her, if the mother loses her essence, or the father loses his essence and the mother does not, or the father is pure and the mother is not, or the mother is pure and the father is not, or if the mother's womb is at its limit, then conception will not occur. Like this, at its limit, it may become cold, or sometimes the sound is too close, which destroys the essence, or it is full, or like a pill, or like the center of a fruit. Or like the seed in a long pepper (long pepper: a type of plant), or like an unripe fruit, or like a bird's eye, or like the eye of an yisha (yisha: a type of plant), or like the eye of a shejie (shejie: a type of plant), or like the eye of a zhujia (zhujia: a type of plant), or like the pupil of an eye, or like a leaf, or gathered like dirt. Thus, it may be deep, or very deep, or without a womb, or close to sound, or hard like a pearl, or eaten by insects, or close to the left or close to the right, or too clear, or suddenly violent, or not harmonious and even, when left turns to right, or like a water bottle, or like a fruit, or like a wolf tang (wolf tang: a type of plant), or with many flaws, or with many cold elements, or with too much heat.'

，或父母務來神卑賤，或來神貴父母卑賤，是故不相過生；等行等志，俱貴俱賤，心同不異則入母胎。何故母不受胎？無前諸雜錯事不和調事，等意同行，俱貴俱賤，宿命因緣當應生子，來神應遇父母而當爲子。於時精神或懷二心，所念各異，如是之事則不和合，不得入胎。」

佛告阿難：「云何得入處母胞胎？其薄福者則自生念：『有水冷風於今天雨，有大眾來欲捶害我，我當走入大𧂐草下，或入葉𧂐諸草眾聚，或入溪澗深谷，或登高峻，無能得我，得脫冷風及大雨、大眾。』於是入屋。福厚得勢心自念言：『今有冷風而天大雨及諸大眾，我當入屋、上大講堂，當在平閣升于床榻。』」

佛語阿難：「神入母胎，所念若干各異不同。」

佛語阿難：「神入彼胎則便成藏，其成胎者，父母不凈精亦不離，父母不凈又假依倚，因緣和合而受胞胎，以故非是父母、不離父母。譬如，阿難！酪瓶，如器盛酪以乳著中，因緣盛酪，或為生蘇，假使獨爾不成為蘇，不從酪出蘇亦不離酪，因緣和合乃得為蘇。如是，阿難！不從父母不凈成身，亦不離父母成身，因父母為緣而成胞胎。」

佛告阿難：「譬如生草菜因之生蟲，蟲不從草菜出，亦不離草菜，依生草菜以為因緣，和合生蟲，緣是之中蟲䗍自然。如

【現代漢語翻譯】現代漢語譯本：或者來投生的神靈地位卑賤，而父母地位尊貴；或者來投生的神靈地位尊貴，而父母地位卑賤，因此不會相互投生。只有當雙方行為和志向相近，地位都尊貴或都卑賤，心意相同沒有差異時，才會進入母胎。為什麼母親會不受孕呢？因為之前有各種雜亂不協調的事情，雙方意念不一致，即使地位相同，宿命因緣本應有孩子，來投生的神靈也應該遇到這對父母而成為他們的孩子。但如果此時精神上有所動搖，所想各不相同，這樣的情況就不會和諧，無法入胎。佛陀告訴阿難：『如何才能進入母親的子宮呢？』那些福報淺薄的，會自己產生這樣的念頭：『現在有寒冷的風和雨，有很多人要來傷害我，我應該躲到大樹下，或者躲到草叢中，或者躲到溪澗深谷，或者登上高處，這樣就沒人能找到我，就能躲過寒風、大雨和人群。』於是就進入了房屋。而福報深厚的，則會這樣想：『現在有寒風和大雨，還有很多人，我應該進入房屋，登上大講堂，或者在平坦的樓閣上，躺在床榻上。』佛陀告訴阿難：『神靈進入母胎時，所想的各不相同。』佛陀告訴阿難：『神靈進入母胎后就形成了胎藏。胎兒的形成，既離不開父母的不凈精液，又不是完全由父母的不凈精液構成，而是需要依靠父母的不凈精液，因緣和合才能形成胎兒。因此，胎兒既不是完全來自父母，又離不開父母。譬如，阿難！就像裝酪的瓶子，把牛奶放進去，因緣和合才能製成酥油。如果只有牛奶，不能單獨成為酥油，酥油不是從牛奶中直接產生，但又離不開牛奶，需要因緣和合才能成為酥油。同樣，阿難！身體的形成不是完全來自父母的不凈，又離不開父母，而是以父母為緣，因緣和合而形成胎兒。』佛陀告訴阿難：『譬如，草菜生長會生出蟲子，蟲子不是從草菜中直接產生，但又離不開草菜，依靠草菜作為因緣，因緣和合而生出蟲子，蟲子自然而然地就出現了。』

【English Translation】 English version: Or the spirit that comes to be born is of low status, while the parents are of high status; or the spirit that comes to be born is of high status, while the parents are of low status, therefore they will not be born to each other. Only when both parties have similar conduct and aspirations, and are either both of high status or both of low status, and their minds are the same without difference, will they enter the mother's womb. Why does the mother not conceive? Because there were various previous chaotic and disharmonious events, and the intentions of both parties were not aligned. Even if their status is the same, and according to their past karmic connections they should have a child, and the spirit that comes to be born should meet these parents and become their child. But if at this time the spirit wavers and their thoughts are different, such a situation will not be harmonious, and they will not be able to enter the womb. The Buddha told Ananda: 'How does one enter the mother's womb?' Those with little merit will have thoughts like this: 'Now there is cold wind and rain, and many people want to harm me. I should hide under a big tree, or in the grass, or in a deep valley, or climb to a high place, so that no one can find me, and I can escape the cold wind, rain, and crowds.' So they enter a house. Those with great merit will think: 'Now there is cold wind and heavy rain, and many people. I should enter a house, go up to the great lecture hall, or be on a flat pavilion, lying on a bed.' The Buddha told Ananda: 'When spirits enter the mother's womb, their thoughts are different.' The Buddha told Ananda: 'When a spirit enters the womb, it forms the embryo. The formation of the embryo is neither separate from the parents' impure semen, nor is it entirely made of the parents' impure semen. It relies on the parents' impure semen, and the conditions come together to form the embryo. Therefore, the embryo is neither entirely from the parents, nor is it separate from the parents. For example, Ananda! Like a jar of cheese, when milk is put into it, the conditions come together to make butter. If there is only milk, it cannot become butter on its own. Butter does not come directly from milk, but it cannot be separated from milk. The conditions must come together to make butter. Similarly, Ananda! The formation of the body is not entirely from the parents' impurity, nor is it separate from the parents. It is through the parents as a condition that the embryo is formed.' The Buddha told Ananda: 'For example, when grass and vegetables grow, insects are born. The insects do not come directly from the grass and vegetables, but they cannot be separated from the grass and vegetables. They rely on the grass and vegetables as a condition, and the conditions come together to produce insects, and the insects naturally appear.'

是，阿難！不從父母不凈、不離父母不凈成身，因父母為緣而成胞胎。譬如，阿難！因小麥出蟲，蟲不出小麥亦不離小麥，因小麥為緣而得生蟲，因是和合自然生蟲。如是，阿難！不從父母不凈、不離父母不凈成身，因父母為緣而成胞胎，得立諸根及與四大。譬如，阿難！因波達果而生蟲，蟲不從波達果出亦不離波達果，因波達果為緣自然得生。如是，阿難！不從父母不凈、不離父母不凈成身，因父母為緣而成胞胎，得立諸根及與四大。譬如，阿難！因酪生蟲，蟲不從酪出亦不離酪，以酪為緣自然生蟲。如是，阿難！不從父母不凈、不離父母不凈成身，因父母為緣而成胞胎，得立諸根及與四大。因父母緣則立地種，謂諸堅者，軟濕水種，熱暖火種，氣息風種。假使，阿難！因父母故，成胞胎者而為地種，水種令爛，譬如麨中及若肌膚，得對便爛。假使因父母成胞胎，便為水種、不為地種，用薄如濕故也，譬如油及水。又，阿難！水種依地種，不爛壞也；地種依水種而無所著。假使，阿難！父母因緣成胞胎者，地種則為水種，火種不得依也則壞枯腐。譬如夏五月盛暑時，肉中因火種，塵垢穢臭爛壞則就臭腐。如是，阿難！假使因父母胎成地種者及水種者，其於火種不腐壞敗而沒盡也。假使，阿難！因父母胎成地種及水種

【現代漢語翻譯】現代漢語譯本：是的，阿難！身體的形成不是直接來源於父母的不凈之物，也不是脫離父母的不凈之物，而是以父母為因緣而形成胞胎。譬如，阿難！小麥中會生蟲，蟲不是從小麥中出來，也不是脫離小麥而存在，而是以小麥為因緣自然生蟲，這是因緣和合自然產生的。同樣，阿難！身體的形成不是直接來源於父母的不凈之物，也不是脫離父母的不凈之物，而是以父母為因緣而形成胞胎，從而建立諸根（眼、耳、鼻、舌、身、意）以及四大（地、水、火、風）。譬如，阿難！波達果（一種果實）中會生蟲，蟲不是從波達果中出來，也不是脫離波達果而存在，而是以波達果為因緣自然產生。同樣，阿難！身體的形成不是直接來源於父母的不凈之物，也不是脫離父母的不凈之物，而是以父母為因緣而形成胞胎，從而建立諸根以及四大。譬如，阿難！奶酪中會生蟲，蟲不是從奶酪中出來，也不是脫離奶酪而存在，而是以奶酪為因緣自然產生。同樣，阿難！身體的形成不是直接來源於父母的不凈之物，也不是脫離父母的不凈之物，而是以父母為因緣而形成胞胎，從而建立諸根以及四大。因父母的因緣，就確立了地種（堅硬的性質），水種（柔軟濕潤的性質），火種（熱暖的性質），風種（氣息的性質）。假設，阿難！如果因父母的因緣而形成的胞胎是地種，那麼水種就會使其腐爛，就像麵粉或面板一樣，接觸到水就會腐爛。假設因父母的因緣而形成的胞胎是水種，而不是地種，那麼它就會像油或水一樣稀薄濕潤。而且，阿難！水種依賴於地種，就不會腐爛；地種依賴於水種，也不會被附著。假設，阿難！父母因緣形成的胞胎，如果地種變成了水種，火種就無法依附，就會壞死腐爛。譬如在盛夏五月，肉中因為火種，塵垢污穢就會腐爛發臭。同樣，阿難！假設因父母的因緣而形成的胎兒是地種和水種，那麼火種就不會腐爛敗壞而消失。假設，阿難！因父母的因緣而形成的胎兒是地種和水種

【English Translation】 English version: Yes, Ananda! The body is not formed directly from the impurities of the parents, nor is it formed apart from the impurities of the parents. Rather, it is formed as an embryo due to the conditions provided by the parents. For example, Ananda! Worms appear in wheat, but the worms do not come out of the wheat, nor do they exist apart from the wheat. Instead, they are naturally born due to the conditions provided by the wheat. This is a natural occurrence due to the combination of conditions. Similarly, Ananda! The body is not formed directly from the impurities of the parents, nor is it formed apart from the impurities of the parents. Rather, it is formed as an embryo due to the conditions provided by the parents, thus establishing the sense organs (eyes, ears, nose, tongue, body, and mind) and the four great elements (earth, water, fire, and wind). For example, Ananda! Worms appear in the Podaka fruit (a type of fruit), but the worms do not come out of the Podaka fruit, nor do they exist apart from the Podaka fruit. Instead, they are naturally born due to the conditions provided by the Podaka fruit. Similarly, Ananda! The body is not formed directly from the impurities of the parents, nor is it formed apart from the impurities of the parents. Rather, it is formed as an embryo due to the conditions provided by the parents, thus establishing the sense organs and the four great elements. For example, Ananda! Worms appear in cheese, but the worms do not come out of the cheese, nor do they exist apart from the cheese. Instead, they are naturally born due to the conditions provided by the cheese. Similarly, Ananda! The body is not formed directly from the impurities of the parents, nor is it formed apart from the impurities of the parents. Rather, it is formed as an embryo due to the conditions provided by the parents, thus establishing the sense organs and the four great elements. Due to the conditions provided by the parents, the earth element (the solid nature), the water element (the soft and moist nature), the fire element (the hot and warm nature), and the wind element (the nature of breath) are established. Suppose, Ananda! If the embryo formed due to the conditions provided by the parents is of the earth element, then the water element will cause it to rot, just like flour or skin, which will rot when exposed to water. Suppose the embryo formed due to the conditions provided by the parents is of the water element, and not the earth element, then it will be thin and moist like oil or water. Moreover, Ananda! The water element relies on the earth element and will not rot; the earth element relies on the water element and will not be attached. Suppose, Ananda! If the embryo formed due to the conditions provided by the parents, and the earth element becomes the water element, then the fire element will have nothing to rely on, and it will decay and rot. For example, in the hot summer month of May, the flesh, due to the fire element, will rot and stink due to dirt and filth. Similarly, Ananda! If the fetus formed due to the conditions provided by the parents is of the earth element and the water element, then the fire element will not decay, rot, or disappear. Suppose, Ananda! The fetus formed due to the conditions provided by the parents is of the earth element and the water element

者，當成火種、無有風種，風種不立不得長大則不成就。又，阿難！神處於內，緣其罪福得成四大，地、水、火、風究竟攝持，水種分別，火種因號，風種則得長大，因而成就。」

佛告阿難：「譬如蓮藕生於池中，清凈具足花合未開，風吹開花令其長大而得成就。如是，阿難！神處於內，因其罪福得成四大，成就地種，攝持水種，分別火種，因號風種而得長大。稍稍成就，非是父母胞胎之緣，人神過生也。非父母福，亦非父體亦非母體，因緣得合也。非空因緣亦非眾緣，亦非他緣，又有俱施同其志願，而得合會成胚里胞胎。

「譬如，阿難！五穀草木之種完具，不腐不蟲，耕覆摩地肥地，下種生茂好。于阿難意云何？其種獨立，因地水號成其根莖枝葉花實。」

阿難白佛：「不也，天中天！」

佛言：「如是，阿難！不從父母構精，如成胞里，不獨父母遺體，亦不自空因緣也。有因緣合成，四大等合因緣等現，得佛胞里而為胚胎。

「譬如，阿難！有目明眼之人，若摩尼珠、陽燧向日盛明，正中之時以燥牛糞，若艾若布，尋時出火則成光焰。計彼火者，不從日出，不從摩尼珠、陽燧、艾生，亦不離彼。又，阿難！因緣合會因緣俱至，等不增減而火得生。胚胎如是，不從父母、不離父

【現代漢語翻譯】現代漢語譯本：佛陀說：『阿難，這就像火種，如果沒有風的助長，火種就無法長大，無法成就。』又說：『阿難，神識存在於體內，因其善惡業力而形成地、水、火、風四大元素，最終相互攝持。水元素負責分別，火元素因其特性而得名，風元素則使其生長，從而成就。』佛陀告訴阿難：『譬如蓮藕生長在池塘中，清凈完整，花朵閉合尚未開放。風吹開花朵，使其生長並最終成就。』『同樣，阿難，神識存在於體內，因其善惡業力而形成四大元素，成就地元素，攝持水元素，分別火元素，因風元素而生長。逐漸成就，並非父母精血的結合，而是人神轉世。並非父母的福報，也非父親或母親的身體，而是因緣和合。並非空無的因緣，也非眾多因緣，亦非其他因緣，而是有共同意願的俱施者，共同結合形成胚胎。』『譬如，阿難，五穀草木的種子完整無損，沒有腐爛或蟲蛀，耕耘肥沃的土地，播種後生長茂盛。阿難，你認為如何？種子是獨立存在的嗎？是依靠土地和水的滋養才形成根莖枝葉花果的嗎？』阿難回答佛陀：『不是的，世尊！』佛陀說：『是的，阿難，胚胎的形成並非僅由父母精血結合，也並非僅是父母的遺體，也不是空無的因緣。而是因緣和合而成，四大元素等和合，因緣具足，才在母胎中形成胚胎。』『譬如，阿難，一個視力良好的人，用摩尼寶珠或陽燧對著太陽，在陽光最強的時候，用乾燥的牛糞、艾草或布，立刻就能生火，形成火焰。這火併非來自太陽，也非來自摩尼寶珠、陽燧或艾草，但也不能脫離它們。』『又如，阿難，因緣和合，因緣具足，不多不少，火就產生了。胚胎也是如此，不來自父母，也不脫離父母。』

【English Translation】 English version: The Buddha said, 'Ananda, it is like a spark; without the wind element, the spark cannot grow and cannot be accomplished.' He also said, 'Ananda, the consciousness resides within, and due to its karmic actions of good and evil, the four great elements of earth, water, fire, and wind are formed, ultimately holding each other together. The water element is responsible for distinguishing, the fire element is named due to its nature, and the wind element causes it to grow, thereby achieving completion.' The Buddha told Ananda, 'For example, a lotus grows in a pond, pure and complete, with its flower closed and not yet open. The wind blows the flower open, causing it to grow and eventually be accomplished.' 'Similarly, Ananda, consciousness resides within, and due to its karmic actions of good and evil, the four great elements are formed, accomplishing the earth element, holding the water element, distinguishing the fire element, and growing due to the wind element. It gradually achieves completion, not through the union of the parents' sperm and blood, but through the transmigration of the human spirit. It is not due to the parents' merit, nor the father's or mother's body, but through the union of causes and conditions. It is not due to empty causes and conditions, nor numerous causes and conditions, nor other causes and conditions, but through co-givers with a shared intention, combining to form an embryo.' 'For example, Ananda, the seeds of the five grains and plants are complete and undamaged, without decay or insect infestation. When cultivated in fertile soil, they grow luxuriantly after sowing. Ananda, what do you think? Does the seed exist independently? Is it through the nourishment of earth and water that the roots, stems, branches, leaves, flowers, and fruits are formed?' Ananda replied to the Buddha, 'No, World Honored One!' The Buddha said, 'Yes, Ananda, the formation of an embryo is not solely due to the union of the parents' sperm and blood, nor solely the parents' remains, nor empty causes and conditions. Rather, it is formed through the union of causes and conditions, the four great elements combining equally, and when the causes and conditions are complete, an embryo is formed in the womb.' 'For example, Ananda, a person with good eyesight, using a mani jewel or a burning glass facing the sun, at the time of the strongest sunlight, can produce fire immediately by using dry cow dung, mugwort, or cloth, forming a flame. This fire does not come from the sun, nor from the mani jewel, burning glass, or mugwort, but it cannot be separated from them.' 'Also, Ananda, when causes and conditions unite, and the causes and conditions are complete, neither more nor less, fire is produced. The embryo is the same; it does not come from the parents, nor is it separate from the parents.'

母，又緣父母不凈之精，得成胞里因此成色、痛癢、思想、生死之識，因得號字，緣是得名，由本成色，以此之故號之名色。又，阿難！所從緣起，吾不稱歎往返終始。」

佛告阿難：「譬如少所瘡病臭處，非人所樂，豈況多乎？少所穿漏瑕穢，何況多乎？如是，阿難！少所周旋在於終始，非吾所嘆，何況久長。所以者何？所有終沒周旋諸患，甚為勤苦，誰當樂乎欣悅臭處入母胚胎耶？」

佛告阿難：「彼始七時受母胎里。云何自然而得成胎？始臥未成就時，其胎自然亦復如是。七日處彼停住而不增減，轉稍而熱，轉向堅固則立地種，其軟濕者則為水種，其中暖者則為火種，關通其中則為風種。第二七日，有風名展轉，而徐起吹之，向在左脅或在右脅，而向其身聚為胞里，猶如酪上肥，其精轉堅亦復如是，彼於七日轉化如熟，其中堅者則立地種，其軟濕者則為水種，其熅燸者則為火種，間關其間則為風種。」

佛告阿難：「第三七日，其胎之內于母腹中，有風名聲門，而起吹之，令其胎里轉就凝堅。凝堅何類？如指著息瘡息肉壞，精變如是。住中七日轉化成熟，彼其堅者則為地種，軟濕者則為水種，其熅燸者則為火種，間關其內則為風種。」

佛告阿難：「第四七日，其胎之內母藏起風，名

【現代漢語翻譯】現代漢語譯本：母親，又因為父母不凈的精液，才得以在胞胎中形成，因此產生了色（物質）、痛癢（感受）、思想（認知）、生死之識（意識），因此有了稱謂，因為這樣而得名。由於最初形成物質，因此稱之為名色（精神和物質的結合）。還有，阿難！對於這從因緣生起的過程，我不讚嘆其往復始終。佛告訴阿難：『譬如少許的瘡病或污穢之處，尚且不是人們所喜愛的，何況是更多呢？少許的穿孔或瑕疵，尚且令人厭惡，何況是更多呢？』阿難，『少許的周旋于生死始終，尚且不是我所讚歎的，何況是長久呢？』這是為什麼呢？所有終結、消亡、周旋的各種苦患，都非常勤苦，誰會喜歡欣悅于進入母親子宮的污穢之處呢？佛告訴阿難：『最初的七天，在母親的子宮裡受胎。如何自然而形成胎兒呢？最初臥伏尚未成形時，胎兒自然也是如此。七天停留在那裡而不增減，逐漸變得溫暖，轉向堅固則成為地種（地元素），其柔軟濕潤的部分則成為水種（水元素），其中溫暖的部分則成為火種（火元素），貫通其中的則成為風種（風元素）。第二個七天，有風名為展轉，緩緩吹動，使胎兒從左脅或右脅向身體聚集形成胞胎，猶如牛奶上的凝脂，其精液逐漸堅固也是如此。在七天內轉化成熟，其中堅固的部分則成為地種，柔軟濕潤的部分則成為水種，溫暖的部分則成為火種，貫通其中的則成為風種。』佛告訴阿難：『第三個七天，胎兒在母親腹中，有風名為聲門，吹動胎兒，使其在胞胎中逐漸凝固堅硬。凝固堅硬成什麼樣子呢？就像手指按壓瘡口或息肉壞死的樣子，精液變化也是如此。停留七天轉化成熟，其中堅固的部分則成為地種，柔軟濕潤的部分則成為水種，溫暖的部分則成為火種，貫通其中的則成為風種。』佛告訴阿難：『第四個七天，胎兒在母親體內，有風從母親的臟腑升起，名為'

【English Translation】 English version: Mother, also because of the impure essence of the parents, it is formed in the womb, thus producing form (matter), pain and itching (sensation), thought (cognition), and the consciousness of birth and death (awareness), and thus it has a designation, and because of this it is named. Because of the initial formation of matter, it is called name and form (the combination of mind and matter). Furthermore, Ananda! Regarding this process that arises from conditions, I do not praise its coming and going, its beginning and end. The Buddha told Ananda: 'For example, a small sore or a foul place is not something people like, how much less so if there were more? A small hole or flaw is already disgusting, how much more so if there were many?' Ananda, 'A short period of revolving in the cycle of birth and death is not something I praise, how much less so if it were long?' Why is this so? All the sufferings of ending, perishing, and revolving are very laborious, who would be happy and joyful to enter the foul place of the mother's womb? The Buddha told Ananda: 'In the first seven days, one receives the fetus in the mother's womb. How does the fetus naturally form? When it first lies down and is not yet formed, the fetus is naturally like this. It stays there for seven days without increasing or decreasing, gradually becoming warm, and turning solid becomes the earth element, the soft and moist part becomes the water element, the warm part becomes the fire element, and what permeates through it becomes the wind element. In the second seven days, there is a wind called 'spreading,' which slowly blows, causing the fetus to gather from the left or right side of the body to form a womb, like the cream on milk, and its essence gradually solidifies in the same way. It transforms and matures in seven days, the solid part becomes the earth element, the soft and moist part becomes the water element, the warm part becomes the fire element, and what permeates through it becomes the wind element.' The Buddha told Ananda: 'In the third seven days, inside the fetus in the mother's womb, there is a wind called 'voice gate,' which blows the fetus, causing it to gradually solidify in the womb. What does the solidification look like? It is like the appearance of a finger pressing on a sore or a dead polyp, the essence changes in this way. It stays for seven days, transforming and maturing, the solid part becomes the earth element, the soft and moist part becomes the water element, the warm part becomes the fire element, and what permeates through it becomes the wind element.' The Buddha told Ananda: 'In the fourth seven days, inside the fetus in the mother's body, a wind arises from the mother's organs, called'

曰飲食，起吹胎里令其轉堅。其堅何類？譬如含血之類有子，名曰不注(晉曰覲)，內骨無信其堅如是。住彼七日轉化成熟，彼其堅者則為地種，軟濕則為水種，熅燸則為火種，間關其內則為風種。」

佛告阿難：「第五七日，其胎之內于母腹中藏，次有風起名曰導御，吹其堅精變為體形，成五處應瑞，兩臏、兩肩、一頭，譬如春時天降於雨，雨從空中墮，長養樹葉枝，其胎如是。其母藏內化成五應，兩臏、兩肩及其頭。」

佛告阿難：「第六七日，其胎在內于母腹藏，自然化風名曰為水，吹其胎里令其身變化，成四應瑞，兩膝處、兩肘處。」

佛告阿難：「第七七日，其胎里內于母腹藏，自然化風名曰迴轉，吹之令變更成四應瑞，兩手曼、兩臂曼，稍稍自長柔濡軟弱。譬如聚沫乾燥時，其胚里內四應如是，兩手、兩足諸曼現處。」

佛告阿難：「第八七日，其胎里內于母腹藏，自然化風名曰退轉，吹其胎里現二十應處，十足指處、十手指處。譬如天雨從空中墮，流澍觚枝使轉茂盛，時胚胎內于腹藏起二十臠，足十指處、手十指處。」

佛告阿難：「第九七日，其胞里內于母腹藏，自然風起吹變九孔，兩眼、兩耳、兩鼻孔、口處及下兩孔。」

佛告阿難：「第十七日，其胞里內

【現代漢語翻譯】現代漢語譯本：

『關於飲食，它開始吹動胎兒內部，使其逐漸堅硬。這種堅硬像什麼呢？就像含有血的物質中有個核，叫做「不注」（晉代稱為「覲」），內部的骨頭堅硬程度就像這樣。它在那裡停留七天，轉化成熟。其中堅硬的部分成為地種，柔軟濕潤的部分成為水種，溫暖潮濕的部分成為火種，在內部交錯的部分成為風種。』佛陀告訴阿難：『第五個七天，胎兒在母親腹中，這時有風產生，叫做「導御」，吹動堅硬的精子，使其變成身體的形狀，形成五個應瑞之處：兩個膝蓋、兩個肩膀和一個頭。就像春天時天空降雨，雨水從空中落下，滋養樹葉枝條一樣，胎兒也是如此。在母親的子宮內，化生出五個應瑞之處：兩個膝蓋、兩個肩膀和頭。』佛陀告訴阿難：『第六個七天，胎兒在母親腹中，自然產生一種風，叫做「為水」，吹動胎兒內部，使其身體發生變化，形成四個應瑞之處：兩個膝蓋處和兩個肘部處。』佛陀告訴阿難：『第七個七天，胎兒在母親腹中，自然產生一種風，叫做「迴轉」，吹動它使其變化，形成四個應瑞之處：兩隻手掌和兩隻手臂，逐漸生長，變得柔軟。就像泡沫聚集乾燥時一樣，胎兒內部的四個應瑞之處也是如此，兩隻手和兩隻腳的各個部位顯現出來。』佛陀告訴阿難：『第八個七天，胎兒在母親腹中，自然產生一種風，叫做「退轉」，吹動胎兒內部，顯現出二十個應瑞之處：十個腳趾處和十個手指處。就像天雨從空中落下，流淌在樹枝上使其茂盛一樣，這時胎兒在腹中產生二十個肉塊，分別是十個腳趾處和十個手指處。』佛陀告訴阿難：『第九個七天，胎兒在母親腹中，自然產生風，吹動變化出九個孔：兩個眼睛、兩個耳朵、兩個鼻孔、嘴巴和下方的兩個孔。』佛陀告訴阿難：『第十個七天，胎兒在母親腹中，自然產生風，吹動變化出九個孔：兩個眼睛、兩個耳朵、兩個鼻孔、嘴巴和下方的兩個孔。』

【English Translation】 English version:

'Regarding food and drink, it begins to blow within the fetus, causing it to gradually harden. What is this hardness like? It is like a core within a blood-containing substance, called 'Bu Zhu' (in the Jin dynasty, it was called 'Jin'), the internal bone is as hard as this. It stays there for seven days, transforming and maturing. The hard part becomes the earth element, the soft and moist part becomes the water element, the warm and humid part becomes the fire element, and the intertwined part within becomes the wind element.' The Buddha told Ananda: 'On the fifth seven-day period, the fetus is within the mother's womb, and then a wind arises called 'Dao Yu', which blows the hardened essence, transforming it into the shape of a body, forming five auspicious points: two knees, two shoulders, and one head. Just as when rain falls from the sky in spring, nourishing the leaves and branches of trees, so is the fetus. Within the mother's womb, five auspicious points are formed: two knees, two shoulders, and the head.' The Buddha told Ananda: 'On the sixth seven-day period, the fetus is within the mother's womb, and a natural wind arises called 'Wei Shui', which blows within the fetus, causing its body to change, forming four auspicious points: the two knee areas and the two elbow areas.' The Buddha told Ananda: 'On the seventh seven-day period, the fetus is within the mother's womb, and a natural wind arises called 'Hui Zhuan', which blows it, causing it to change, forming four auspicious points: the two palms and the two arms, gradually growing, becoming soft and tender. Just as when foam gathers and dries, so are the four auspicious points within the fetus, with the various parts of the two hands and two feet appearing.' The Buddha told Ananda: 'On the eighth seven-day period, the fetus is within the mother's womb, and a natural wind arises called 'Tui Zhuan', which blows within the fetus, revealing twenty auspicious points: the ten toes and the ten fingers. Just as rain falls from the sky, flowing onto the branches of trees, making them flourish, so at this time, twenty lumps of flesh arise within the fetus in the womb, corresponding to the ten toes and ten fingers.' The Buddha told Ananda: 'On the ninth seven-day period, the fetus is within the mother's womb, and a natural wind arises, blowing and transforming into nine openings: two eyes, two ears, two nostrils, the mouth, and the two openings below.' The Buddha told Ananda: 'On the tenth seven-day period, the fetus is within the mother's womb, and a natural wind arises, blowing and transforming into nine openings: two eyes, two ears, two nostrils, the mouth, and the two openings below.'

于母腹藏，自然風起名曰痤短，吹其胎里急病暴卒，而甚堅強。在中七日，其夜七日，自然風起名曰普門，整理其體，猶如堅強，具足音聲。」

佛告阿難：「第十一七日，胞內于母腹藏，自然化風名曰理壞，吹其胎里整理其形安正諸散，令母馳走不安，煩躁擾動舉動柔遲，好笑喜語戲笑歌舞，風起淚出。如是如坐母胞胎，成時喜申手腳。其胎轉向，成時諸散合立，有風名柱轉，趣頭頂散其頂上令其倒轉，譬如鍛師排囊吹從上轉之。如是，阿難！其柱轉風上至其項，于項上散轉復往反，其風在項上旋，開其咽口及身中臍，諸曼之指令其穿漏，其侵轉令成就。」

佛告阿難：「第十二七日，其胞里內于母腹藏，自然化風名曰膚面，吹其胎里令成腸胃左右之形，譬如蓮華根著地，其腸成就，依倚于身亦復如是，為十八空經縷溝坑。于其七日，自然化風名曰棄毛，吹生其舌及開其眼，成身百節令具足成就，不減依倚生萬一千節。」

佛告阿難：「第十三七日，其胞里內于母腹藏，覺身體羸，又覺飢渴，母所食飲入兒體中，兒在胎中，母所食飲，兒因母大長養身。」

佛告阿難：「第十四七日，其胞里內于母腹藏，自然有風名曰經縷門，吹其精體生九萬筋，二萬二千五百在身前，二萬二千五百在背，

【現代漢語翻譯】現代漢語譯本：在母親的子宮內，自然會起一種風，名為『痤短』，它吹動胎兒體內，導致急病暴發，甚至猝死，但胎兒的身體卻變得非常堅硬。在中間的七天，以及夜晚的七天，自然會起一種風，名為『普門』，它整理胎兒的身體，使其如同堅硬的物體，並且具備了聲音。佛陀告訴阿難：『在第十一七天，胎兒在母親的子宮內，自然會化生一種風，名為『理壞』，它吹動胎兒體內，整理其形狀，使其安穩端正，分散的部位也得以歸位，使母親感到奔走不安，煩躁動盪，舉止緩慢，喜歡歡笑、說話、嬉戲、歌舞，風起時會流淚。就像這樣，胎兒在母親的子宮裡，成形時會高興地伸展手腳。當胎兒轉向時，成形時分散的部位會合在一起，有一種風名為『柱轉』，它朝向頭頂，分散頭頂上的氣，使其倒轉，就像鐵匠拉風箱，從上往下吹氣一樣。阿難，這『柱轉』風向上到達頸部，在頸部散開旋轉，然後又往回轉，風在頸部旋轉，打開咽喉和身體的臍部，使諸脈絡穿透，使其逐漸形成。』佛陀告訴阿難：『在第十二七天，胎兒在母親的子宮內，自然會化生一種風，名為『膚面』，它吹動胎兒體內，使其形成腸胃左右的形狀，就像蓮花的根紮在地上一樣，腸道形成，依附在身體上也是如此，形成十八個空洞的經絡溝壑。在這七天里，自然會化生一種風，名為『棄毛』，它吹生胎兒的舌頭，並打開眼睛，使身體的百節都具足成就，不少於依附而生的萬一千節。』佛陀告訴阿難：『在第十三七天，胎兒在母親的子宮內，感覺到身體虛弱，又感覺到飢餓和口渴，母親所吃的食物和飲料會進入胎兒的身體，胎兒在子宮中，因母親所吃的食物和飲料而長大。』佛陀告訴阿難：『在第十四七天，胎兒在母親的子宮內，自然會有一種風，名為『經縷門』，它吹動胎兒的精體，生出九萬條筋，其中二萬二千五百條在身體前面，二萬二千五百條在背部，

【English Translation】 English version: Within the mother's womb, a natural wind arises, named 'Cuoduan' (痤短, meaning 'short boil'), which blows within the fetus, causing sudden illnesses and even sudden death, yet the fetus's body becomes very firm. In the middle seven days, and the seven nights, a natural wind arises, named 'Pumen' (普門, meaning 'universal gate'), which arranges the fetus's body, making it like a firm object, and it possesses sound. The Buddha told Ananda: 'In the eleventh seven days, within the mother's womb, a natural wind arises, named 'Lihuai' (理壞, meaning 'reason breaking'), which blows within the fetus, arranging its shape, making it stable and upright, and the scattered parts are brought together, causing the mother to feel restless, agitated, and slow in movement, liking to laugh, talk, play, sing, and dance, and tears will flow when the wind arises. Just like this, the fetus in the mother's womb, when forming, will happily stretch its hands and feet. When the fetus turns, the scattered parts come together when forming, and there is a wind named 'Zhuzhuan' (柱轉, meaning 'pillar turning'), which goes towards the top of the head, dispersing the air on the top of the head, causing it to turn upside down, just like a blacksmith pulling a bellows, blowing air from top to bottom. Ananda, this 'Zhuzhuan' wind goes up to the neck, disperses and rotates at the neck, and then turns back, the wind rotates at the neck, opening the throat and the navel of the body, causing the meridians to penetrate, gradually forming them.' The Buddha told Ananda: 'In the twelfth seven days, within the mother's womb, a natural wind arises, named 'Fumian' (膚面, meaning 'skin surface'), which blows within the fetus, causing it to form the shape of the stomach and intestines on the left and right, just like the roots of a lotus flower are rooted in the ground, the intestines are formed, and they are attached to the body in the same way, forming eighteen empty meridian grooves. In these seven days, a natural wind arises, named 'Qimao' (棄毛, meaning 'abandoning hair'), which blows and grows the fetus's tongue, and opens its eyes, making the hundred joints of the body complete, not less than the ten thousand and one thousand joints that are attached.' The Buddha told Ananda: 'In the thirteenth seven days, the fetus in the mother's womb feels weak, and also feels hunger and thirst, the food and drinks that the mother eats will enter the fetus's body, and the fetus in the womb grows because of the food and drinks that the mother eats.' The Buddha told Ananda: 'In the fourteenth seven days, within the mother's womb, there is a natural wind named 'Jinglumen' (經縷門, meaning 'meridian thread gate'), which blows the fetus's essence, producing ninety thousand tendons, of which twenty-two thousand five hundred are in front of the body, and twenty-two thousand five hundred are in the back,

二萬二千五百在左脅，二萬二千五百在右脅。」

佛告阿難：「第十五七日，其胞里內于母腹藏，自然化風名紅蓮花，名曰波曇，吹其兒體令安二十脈，五脈引在身前，五脈引在背，五脈引在左脅，五脈引在右脅，其脈之中，有無央數不可稱計若干種色，各各有名現目。次名力勢，又名住立，又名堅強。又一種色，或有青色白色，白色為赤、赤色為白，或有白色為黃，或縹變色，蘇色、酪油色，生熱雜錯熟熱雜錯。其二十脈，一一有四十眷屬，合八百脈，二百在身前，二百在背，二百在左，二百在右，二百二力二尊二力勢。」

佛語阿難：「其八百脈，一一之脈有萬眷屬，合為八萬脈。二萬在胸腹，二萬在背，二萬在左，二萬在右。其八萬脈，有無數空不可計。有一空，次二、次三至於七。譬如蓮華莖多有眾孔，次第生一孔、二孔、三孔至於七孔。如是，阿難！其八萬脈亦復如是，有無數根空不可稱計，有一、次二、次三至於七。」佛告阿難：「其諸脈與毛孔轉相依因。」

佛告阿難：「第十六七日，其胞里內于母腹藏，自然化風名曰無量，吹其兒體，正其骨節各安其處，開通兩目、兩耳、鼻孔、口門及其項頸，周匝定心，令其食飲流通無礙，有所立處諸孔流出流入，逆順隨體令不差錯，設使具足

【現代漢語翻譯】現代漢語譯本：『二萬二千五百條脈絡在左側身體，二萬二千五百條脈絡在右側身體。』佛陀告訴阿難：『在第十五個七天，胎兒在母親的腹中，自然生起一種名為紅蓮花的風，也叫做波曇（Padma，蓮花），吹拂胎兒的身體，使其安立二十條脈絡。五條脈絡延伸到身體前方，五條脈絡延伸到背部，五條脈絡延伸到左側身體，五條脈絡延伸到右側身體。這些脈絡之中，有無數種顏色，無法計數，每種顏色都有其名稱和顯現。它們依次被稱為力勢，又被稱為住立，又被稱為堅強。還有一種顏色，可能是青色或白色，白色變為紅色，紅色變為白色，或者白色變為黃色，或者變為縹色、酥油色、酪油色，產生熱的混合，成熟熱的混合。這二十條脈絡，每一條都有四十個眷屬，總共八百條脈絡。二百條在身體前方，二百條在背部，二百條在左側，二百條在右側，二百條具有力量，二百條具有尊貴，二百條具有力量和勢能。』佛陀告訴阿難：『這八百條脈絡，每一條脈絡都有一萬個眷屬，總共八萬條脈絡。二萬條在胸腹部，二萬條在背部，二萬條在左側，二萬條在右側。這八萬條脈絡，有無數的空隙，無法計數。一個空隙，接著兩個，接著三個，直到七個。就像蓮花的莖有很多孔，依次生出一個孔、兩個孔、三個孔直到七個孔。阿難，這八萬條脈絡也是如此，有無數的根部空隙，無法計數，有一個，接著兩個，接著三個直到七個。』佛陀告訴阿難：『這些脈絡與毛孔相互依存。』佛陀告訴阿難：『在第十六個七天，胎兒在母親的腹中，自然生起一種名為無量的風，吹拂胎兒的身體，使骨節各就各位，打開雙眼、雙耳、鼻孔、口門以及頸項，周匝地安定心識，使飲食流通無礙，在所有立足之處，孔竅的流出和流入，順應身體而不發生差錯，即使具備了所有

【English Translation】 English version: 'Twenty-two thousand five hundred are on the left side, and twenty-two thousand five hundred are on the right side.' The Buddha told Ananda, 'On the fifteenth seventh day, within the mother's womb, a wind naturally arises called Red Lotus, also named Padma (lotus), which blows upon the child's body, establishing twenty vessels. Five vessels extend to the front of the body, five to the back, five to the left side, and five to the right side. Within these vessels, there are countless colors, each with its own name and appearance. They are successively called strength, also called stability, and also called firmness. There is also a color that may be blue or white, white turning to red, red turning to white, or white turning to yellow, or changing to pale blue, ghee color, or curd color, producing a mixture of heat, a mixture of mature heat. Each of these twenty vessels has forty dependents, totaling eight hundred vessels. Two hundred are in the front of the body, two hundred in the back, two hundred on the left, two hundred on the right, two hundred with power, two hundred with dignity, and two hundred with power and potential.' The Buddha told Ananda, 'Each of these eight hundred vessels has ten thousand dependents, totaling eighty thousand vessels. Twenty thousand are in the chest and abdomen, twenty thousand in the back, twenty thousand on the left, and twenty thousand on the right. These eighty thousand vessels have countless empty spaces, which cannot be counted. One space, then two, then three, up to seven. Just as the stem of a lotus has many holes, successively forming one hole, two holes, three holes, up to seven holes. So it is, Ananda, with these eighty thousand vessels, there are countless root spaces, which cannot be counted, one, then two, then three, up to seven.' The Buddha told Ananda, 'These vessels and pores are mutually dependent.' The Buddha told Ananda, 'On the sixteenth seventh day, within the mother's womb, a wind naturally arises called Immeasurable, which blows upon the child's body, setting the joints in their proper places, opening the eyes, ears, nostrils, mouth, and neck, stabilizing the mind, allowing food and drink to flow without obstruction, and at all points of standing, the outflow and inflow of the orifices, following the body without error, even if it possesses all'

無所拘滯。譬如陶家作瓦器師，若其弟子和泥調好，以作壞形捶拍令正，補治上下令不缺漏，安著其處。如是，阿難！罪福因緣，自然有風變其形體，開其眼精、耳、鼻、口精、咽喉、項頸，開其心根，令所食飲皆使得通，諸孔出入無掛安其食飲。」

佛告阿難：「第十七七日，其胎里內于母腹藏，自然有風名耗牛面，吹其兒體開其眼精，令使凈潔使有光曜，及耳二精、鼻、口門，皆令清潔光曜無瑕。譬如，阿難！如摩鏡師弟子，取不凈鏡刮治揩摩，以油發明，去其瑕穢光徹內外。如是，阿難！罪福因緣，自然化風開其眼、耳、鼻、口，令其清凈開通無瑕。」

佛告阿難：「第十八七日，其胎里內于母腹藏，除若干瑕悉使清凈。譬如月城郭、若人宮殿，有風名曰大堅強，其風極大，旋吹宮殿擎持遊行，自然清凈究竟無瑕。其胎如是，母之腹藏諸入之精，為風所吹，自然鮮明究竟具足。」

佛告阿難：「第十九七日，在胚胎中即得四根，眼根、耳根、鼻根、舌根，初在母腹即獲三根，身根、心根、命根。」

佛告阿難：「第二十七日，在其胞里于母腹藏，自然化風名䩕[革*亢]，吹小兒體，在其左足令生骨節，倚其右足而吹成骨，四骨處膝，二骨在臏，三骨在項，十八骨在背，十八骨在脅，

【現代漢語翻譯】現代漢語譯本：不受任何拘束。比如陶工製作瓦器，如果他的弟子把泥調好，用來製作坯形，捶打使之端正，修補上下使之沒有缺漏，安放在合適的位置。就像這樣，阿難！罪福的因緣，自然有風改變它的形體，打開它的眼睛、耳朵、鼻子、嘴巴，咽喉、脖頸，打開它的心根，使所吃喝的都能通暢，各個孔竅出入沒有阻礙，安放它的食物和飲品。佛告訴阿難：『第十七個七天，胎兒在母親的腹中，自然有風名叫耗牛面，吹動胎兒的身體，打開它的眼睛，使之乾淨明亮，有光澤，以及耳朵的兩個孔竅、鼻子、嘴巴，都使之清潔明亮，沒有瑕疵。比如，阿難！就像磨鏡子的工匠的弟子，拿不乾淨的鏡子刮磨擦拭，用油使之發亮，去除它的瑕疵污垢，內外都光亮透徹。就像這樣，阿難！罪福的因緣，自然化生風打開它的眼睛、耳朵、鼻子、嘴巴，使之清凈通暢，沒有瑕疵。』佛告訴阿難：『第十八個七天，胎兒在母親的腹中，去除各種瑕疵，使之清凈。比如月亮的城郭，或者人的宮殿，有風名叫大堅強，這風極大，旋轉吹動宮殿，支撐著它，自然清凈，最終沒有瑕疵。胎兒也是這樣，母親腹中各種進入的精華，被風吹動，自然鮮明，最終具足。』佛告訴阿難：『第十九個七天，在胚胎中就得到四根，眼根、耳根、鼻根、舌根，最初在母親腹中就獲得三根，身根、心根、命根。』佛告訴阿難：『第二十個七天，在胞胎里，在母親的腹中，自然化生風名叫䩕[革*亢]，吹動小兒的身體，在它的左腳使之生出骨節，依靠它的右腳而吹成骨，四塊骨頭在膝蓋，兩塊骨頭在臏骨，三塊骨頭在脖頸，十八塊骨頭在背部，十八塊骨頭在脅部，』

【English Translation】 English version: Without any attachment. For example, a potter making pottery, if his disciple mixes the mud well, uses it to make the shape of the clay, hammers it to make it straight, repairs the top and bottom so that there are no gaps, and places it in the right place. Just like that, Ananda! The causes and conditions of sin and merit, naturally there is wind that changes its form, opens its eyes, ears, nose, mouth, throat, neck, opens its heart root, so that what is eaten and drunk can pass through, all the orifices can go in and out without hindrance, and places its food and drink. The Buddha told Ananda: 'On the seventeenth seven days, the fetus is in the mother's womb, and naturally there is a wind called 'Hao Niu Mian' (Yak Face), which blows the fetus's body, opens its eyes, making them clean and bright, with luster, as well as the two orifices of the ears, nose, and mouth, all making them clean and bright, without flaws. For example, Ananda! Like a mirror polisher's disciple, taking an unclean mirror, scraping and polishing it, using oil to make it shine, removing its flaws and dirt, making it bright and clear inside and out. Just like that, Ananda! The causes and conditions of sin and merit, naturally the wind opens its eyes, ears, nose, and mouth, making them clean and clear, without flaws.' The Buddha told Ananda: 'On the eighteenth seven days, the fetus is in the mother's womb, removing all kinds of flaws, making it clean. For example, the city walls of the moon, or a person's palace, there is a wind called 'Da Jian Qiang' (Great Strength), this wind is very strong, rotating and blowing the palace, supporting it, naturally clean, and ultimately without flaws. The fetus is also like this, the various essences that enter the mother's womb, are blown by the wind, naturally bright, and ultimately complete.' The Buddha told Ananda: 'On the nineteenth seven days, in the embryo, it obtains four roots, the eye root, ear root, nose root, and tongue root, and initially in the mother's womb it obtains three roots, the body root, heart root, and life root.' The Buddha told Ananda: 'On the twentieth seven days, in the placenta, in the mother's womb, naturally a wind called 'Dan [革*Kang]' arises, blowing the child's body, causing bone joints to grow in its left foot, and relying on its right foot to form bones, four bones in the knee, two bones in the kneecap, three bones in the neck, eighteen bones in the back, and eighteen bones in the ribs,'

十三骨在掌，各有二十骨，在左右足。四骨在時處，二骨在非處，二骨在肩，十八骨在頸，三骨在輪耳，三十二骨在口齒，四骨在頭。譬如，阿難！機關木師、若畫師作木人，合諸關節，先治材木，合集令安，繩連關木，及作經押，以繩關連，因成形像，與人無異。如是，阿難！罪福所化，自然有風吹成色貌，變為骨節，因緣化成。在此二十七日中，于其腹中應時在身，生二百微細骨與肉雜合。」

佛告阿難：「第二十一七日，在其胞里于母腹藏，自然化風名曰所有，吹其兒體令出肌肉。譬如，阿難！工巧陶師作妙瓦器罌甕盆瓨，令具足成。阿難！其所有風，吹其兒身令肌肉生，亦復如是。」

佛告阿難：「二十二七日，在其胞里于母腹藏，自然有風名曰度惡，吹其兒體令生音聲。」

佛告阿難：「第二十三七日，在其胞里于母腹藏，自然有風名曰針孔清凈，吹其兒身，令其生革稍稍具足。」

佛告阿難：「第二十四七日，在其胞里于母腹藏，自然有風名曰堅持，吹其兒身，申布其革令其調均。」

佛告阿難：「第二十五七日，在其胞里于母腹藏，自然化風名曰聞在持，吹其兒體，掃除其肌皆令滑澤。」

佛告阿難：「第二十六七日，在其胞里于母腹藏，自然化風吹其兒體，假

【現代漢語翻譯】現代漢語譯本：佛陀告訴阿難，『十三塊骨頭在手掌中，左右腳各有二十塊骨頭。四塊骨頭在時處（指關節活動處），兩塊骨頭在非處（指不活動的骨頭），兩塊骨頭在肩膀，十八塊骨頭在頸部，三塊骨頭在輪耳（指耳廓），三十二塊骨頭在口齒，四塊骨頭在頭部。』譬如，阿難！機關木匠或畫師製作木人，組合各個關節，先處理木材，組合安裝好，用繩子連線關節，並製作經押（固定裝置），用繩子連線，因此形成形象，與人沒有區別。如此，阿難！罪福所化，自然有風吹成色貌，變為骨節，因緣化成。在這二十七天中，在其腹中應時在身，產生二百微細骨頭與肉混合在一起。佛陀告訴阿難：『第二十一七天，在母親的子宮裡，自然有風名為「所有」，吹動胎兒的身體，使其長出肌肉。譬如，阿難！工巧的陶匠製作精美的瓦器、甕、盆、瓨（一種陶器），使其完整成型。阿難！這「所有」風，吹動胎兒的身體使其長出肌肉，也是如此。』佛陀告訴阿難：『第二十二七天，在母親的子宮裡，自然有風名為「度惡」，吹動胎兒的身體，使其產生聲音。』佛陀告訴阿難：『第二十三七天，在母親的子宮裡，自然有風名為「針孔清凈」，吹動胎兒的身體，使其長出面板，逐漸完整。』佛陀告訴阿難：『第二十四七天，在母親的子宮裡，自然有風名為「堅持」，吹動胎兒的身體，伸展面板，使其均勻。』佛陀告訴阿難：『第二十五七天，在母親的子宮裡，自然有風名為「聞在持」，吹動胎兒的身體，掃除其肌肉，使其光滑。』佛陀告訴阿難：『第二十六七天，在母親的子宮裡，自然有風吹動胎兒的身體，假

【English Translation】 English version: The Buddha told Ananda, 'There are thirteen bones in the palm, and twenty bones each in the left and right feet. Four bones are in the 'time places' (referring to the joints), two bones are in the 'non-places' (referring to non-moving bones), two bones are in the shoulders, eighteen bones are in the neck, three bones are in the 'wheel ears' (referring to the auricles), thirty-two bones are in the mouth and teeth, and four bones are in the head.' For example, Ananda! A mechanical carpenter or a painter makes a wooden figure, assembling all the joints, first preparing the wood, assembling and installing it, connecting the joints with ropes, and making 'jing ya' (fixing devices), connecting with ropes, thus forming an image, no different from a human. Likewise, Ananda! What is transformed by sin and merit, naturally there is wind blowing to form color and appearance, changing into bones and joints, transformed by conditions. In these twenty-seven days, within the womb, at the appropriate time, two hundred subtle bones are produced in the body, mixed with flesh. The Buddha told Ananda: 'On the twenty-first seven-day period, in the mother's womb, there is a natural wind called 'Possession', which blows the fetus's body, causing it to grow muscles. For example, Ananda! A skillful potter makes exquisite tiles, urns, pots, and 'hong' (a type of pottery), making them complete. Ananda! This 'Possession' wind, blowing the fetus's body to grow muscles, is also like this.' The Buddha told Ananda: 'On the twenty-second seven-day period, in the mother's womb, there is a natural wind called 'Overcoming Evil', which blows the fetus's body, causing it to produce sound.' The Buddha told Ananda: 'On the twenty-third seven-day period, in the mother's womb, there is a natural wind called 'Needle-Hole Purity', which blows the fetus's body, causing it to grow skin, gradually becoming complete.' The Buddha told Ananda: 'On the twenty-fourth seven-day period, in the mother's womb, there is a natural wind called 'Persistence', which blows the fetus's body, stretching the skin, making it even.' The Buddha told Ananda: 'On the twenty-fifth seven-day period, in the mother's womb, there is a natural wind called 'Hearing in Holding', which blows the fetus's body, sweeping away its muscles, making them smooth.' The Buddha told Ananda: 'On the twenty-sixth seven-day period, in the mother's womb, there is a natural wind blowing the fetus's body, assuming

使前世有惡罪行諸殃來現，于諸十惡，或復慳貪愛惜財物不能施與，不受先聖師父之教，其應清凈長大更成短小，其應粗大則更尪細，應清凈長大更粗大，當多清凈反更得少，當應少者反成為多，當應清潔反得垢濁，當應垢濁反得凈潔，當應雄反成非雄，所不樂雄反為賊雄，當所求者反不得之，志所不樂而自然至，當應為黑而反成黃，當應黃而反成黑。」

佛告阿難：「如其本宿所種諸惡自然得之，或復為盲聾瘖啞愚癡，身生瘢瘡，生無眼目，口不能言，諸門隔閉，跛蹇禿瘺，本自所作自然得之，父母所憎違失法義。所以者何？如是，阿難！宿命所種非法之行。」

佛告阿難：「假使其人前世奉行眾德，不犯諸惡、諸善來趣，謂十德行，喜于惠施無慳垢心，奉受先聖師父之命，身中諸節，應當長者即清凈長，當應鮮潔自然鮮潔，應粗清凈即粗清凈，應當細小即多細小，應多清凈即多清凈，應少清凈即少清凈，應滑鮮潔即滑鮮潔，應當忍少即便忍少，應當為雄即成為雄，所樂好聲即得好聲，所樂瓔珞即得寶瓔，應當為黑即成為黑，所樂言語即得所樂。如是，阿難！隨宿所種功德，諸為善自然，為眾生所喜見，端正好潔色像第一。其身、口、意所求所作所愿，則得如意。所以者何？是故，阿難！宿命所種自然

【現代漢語翻譯】現代漢語譯本：'如果前世有惡行罪過，各種災禍就會顯現。在犯下十惡（十種惡行）的情況下，或者因為吝嗇貪婪，愛惜財物而不肯施捨，不接受先聖師父的教誨，那麼本應清凈長大的反而變得短小，本應粗大的反而變得瘦弱，本應清凈長大的反而變得粗大，本應多清凈的反而變得少，本應少的反而變得多，本應清潔的反而變得污濁，本應污濁的反而變得乾淨，本應是雄性的反而變成非雄性，不希望是雄性的反而變成強悍的雄性，想要得到的反而得不到，不希望的反而自然到來，本應是黑色的反而變成黃色，本應是黃色的反而變成黑色。' 現代漢語譯本：'佛陀告訴阿難：'如果他們前世種下各種惡因，自然會得到相應的惡果，或者變成盲、聾、啞、愚癡，身上長出瘢痕瘡痍，生來就沒有眼睛，口不能言，各種感官被封閉，跛腳、駝背、禿頭、瘺管，這些都是他們自己所作所為的自然結果，被父母憎恨，違背了法義。這是為什麼呢？阿難，這是因為他們前世種下了非法的行為。' 現代漢語譯本：'佛陀告訴阿難：'如果這個人前世奉行各種美德，不犯各種惡行，各種善報就會到來，比如十種德行，喜歡佈施，沒有慳吝之心，奉行先聖師父的教誨，那麼身體的各個部分，本應長的就會清凈地生長，本應鮮潔的自然會鮮潔，本應粗大的就會粗大清凈，本應細小的就會細小，本應多清凈的就會多清凈，本應少清凈的就會少清凈，本應光滑鮮潔的就會光滑鮮潔，本應忍耐少的就會忍耐少，本應是雄性的就會成為雄性，喜歡好聽的聲音就會得到好聽的聲音，喜歡瓔珞就會得到寶貴的瓔珞，本應是黑色的就會成為黑色，喜歡說的話就會得到所喜歡的話。阿難，就像這樣，隨著前世所種的功德，各種善報自然會到來，會被眾生所喜愛，容貌端正美好，色相第一。他的身、口、意所求所作所愿，都會如願以償。這是為什麼呢？阿難，這是因為前世種下的善因自然會帶來善果。'

【English Translation】 English version: 'If in a previous life there were evil deeds and sins, various calamities will manifest. In the case of committing the ten evils (ten kinds of evil actions), or due to being stingy and greedy, cherishing possessions and not giving them away, not accepting the teachings of the former sages and teachers, then what should have grown pure and large will become small, what should have been coarse will become thin and weak, what should have grown pure and large will become coarse, what should have been much pure will become little, what should have been little will become much, what should have been clean will become defiled, what should have been defiled will become clean, what should have been male will become non-male, what was not desired to be male will become a fierce male, what was sought will not be obtained, what was not desired will naturally come, what should have been black will become yellow, and what should have been yellow will become black.' English version: 'The Buddha told Ananda: 'If they have planted various evil causes in their previous lives, they will naturally receive the corresponding evil results, or become blind, deaf, mute, foolish, with scars and sores on their bodies, born without eyes, unable to speak, with various senses blocked, lame, hunchbacked, bald, and with fistulas. These are all natural results of their own actions, hated by their parents, and violating the Dharma. Why is this so? Ananda, it is because they have planted unlawful actions in their previous lives.' English version: 'The Buddha told Ananda: 'If a person in a previous life practiced various virtues, did not commit various evils, various good rewards will come, such as the ten virtues, liking to give alms, having no stingy heart, following the teachings of the former sages and teachers, then the various parts of the body, what should grow will grow purely, what should be fresh and clean will naturally be fresh and clean, what should be coarse will be coarse and pure, what should be small will be small, what should be much pure will be much pure, what should be little pure will be little pure, what should be smooth and fresh will be smooth and fresh, what should endure little will endure little, what should be male will become male, what likes good sounds will get good sounds, what likes necklaces will get precious necklaces, what should be black will become black, and what likes to speak will get what it likes to speak. Ananda, just like this, following the merits planted in previous lives, various good rewards will naturally come, they will be liked by all beings, their appearance will be upright and beautiful, and their appearance will be the best. What their body, mouth, and mind seek, do, and wish for will be fulfilled as desired. Why is this so? Ananda, it is because the good causes planted in previous lives will naturally bring good results.'

得之。」

佛告阿難：「假使有男，即趣母右脅累趺坐，兩手掌著面背外，面向其母，生藏之下熟藏之上，五系自縛如在革囊。假使是女，在母腹左脅累趺坐，手掌博面，生藏之下熟藏之上，五系自縛如在革囊。假使母多食，其兒不安；食太少，其兒不安。食多膩，其兒不安；食無膩，其兒不安。大熱大冷，欲得利不利，甜醋粗細，其食如是，或多少而不調均，兒則不安。習色慾過差，兒則不安；在風過差，兒則不安。或多行來馳走有所度越，或上樹木，兒則不安。」

佛告阿難：「兒在母腹，勤苦懊惱，眾患諸難，乃如是乎？俗人自謂，生在安處。其若如是，何況惡趣勤劇之患？諸苦艱難不可譬喻，誰當樂在母胞胎乎？」

佛告阿難：「第二十八七日。在其胞里于母腹藏，即起八念：乘騎想、園觀想、樓閣間想、遊觀想、床榻想、流河想、泉水想、浴池想。」

佛告阿難：「第二十九七日，在其胞里于母腹藏，中自然有風名曰髓中間，持其面板使其凈潔，顏色固然隨其宿行，宿作黑行色現為黑，形體如漆。宿作不白不黑行，色現不白不黑，體像一貌。宿行素無光潤，色現素無光潤，普身一等。宿行白色面貌正白，普體亦然。宿行黃色面貌黃色，普體亦然。阿難！是世間人有是六色，隨本所

【現代漢語翻譯】現代漢語譯本：佛陀說：『如果是個男孩，就會在母親的右側腹部盤腿而坐，兩手掌貼著面部，背向外，面朝母親，位於生殖器官之下、消化器官之上，五種束縛如同被裝在皮囊中。如果是個女孩，就會在母親的左側腹部盤腿而坐，手掌貼著面部，位於生殖器官之下、消化器官之上，五種束縛如同被裝在皮囊中。如果母親吃得太多，胎兒就會感到不安；吃得太少，胎兒也會感到不安。吃得太油膩，胎兒會感到不安；吃得不油膩，胎兒也會感到不安。太熱太冷，想要得到卻得不到，甜的、酸的、粗的、細的食物，如果吃得不均衡，或多或少，胎兒都會感到不安。母親的習性太過分，胎兒會感到不安；在風中太過分，胎兒也會感到不安。或者母親走動、奔跑太過分，或者爬樹，胎兒都會感到不安。』佛陀告訴阿難：『胎兒在母親腹中，勤勞辛苦，煩惱憂愁，各種疾病和困難，就是這樣嗎？世俗之人自認為，出生在安樂之處。如果真是這樣，何況惡道中勤勞辛苦的痛苦呢？各種痛苦和艱難無法比喻，誰會喜歡待在母親的子宮裡呢？』佛陀告訴阿難：『第二十八個七天，在母親的子宮裡，胎兒會產生八種念頭：騎乘的念頭、園林的念頭、樓閣的念頭、遊玩的念頭、床榻的念頭、河流的念頭、泉水的念頭、浴池的念頭。』佛陀告訴阿難：『第二十九個七天，在母親的子宮裡，自然會有一種風，名叫髓中間，它保持面板的清潔，顏色自然而然地隨著前世的行為而定。前世做黑色行為，顏色就呈現黑色，形體像漆一樣。前世做不黑不白的行為，顏色就呈現不黑不白，形體也一樣。前世的行為沒有光澤，顏色就呈現沒有光澤，全身都一樣。前世的行為是白色，面貌就呈現白色，全身也是這樣。前世的行為是黃色，面貌就呈現黃色，全身也是這樣。阿難！世間人有這六種顏色，都隨著他們前世所作的行為而定。』

【English Translation】 English version: The Buddha said, 'If it is a boy, he will sit cross-legged on the right side of his mother's abdomen, with his palms touching his face, back facing outwards, facing his mother, located below the reproductive organs and above the digestive organs, bound by five ties as if in a leather bag. If it is a girl, she will sit cross-legged on the left side of her mother's abdomen, with her palms touching her face, located below the reproductive organs and above the digestive organs, bound by five ties as if in a leather bag. If the mother eats too much, the fetus will feel uneasy; if she eats too little, the fetus will also feel uneasy. If she eats too greasy food, the fetus will feel uneasy; if she eats not greasy food, the fetus will also feel uneasy. Too hot or too cold, wanting to get something but not getting it, sweet, sour, coarse, or fine food, if the food is not balanced, either too much or too little, the fetus will feel uneasy. If the mother's habits are excessive, the fetus will feel uneasy; if she is too much in the wind, the fetus will feel uneasy. Or if the mother walks, runs, or climbs trees excessively, the fetus will feel uneasy.' The Buddha told Ananda, 'Is it true that the fetus in the mother's womb experiences such diligence, hardship, distress, and various diseases and difficulties? Ordinary people think that they are born in a place of comfort. If that is the case, what about the suffering of diligence and hardship in the evil realms? The various sufferings and difficulties are beyond comparison, who would like to stay in the mother's womb?' The Buddha told Ananda, 'On the twenty-eighth seven-day period, in the mother's womb, the fetus will have eight thoughts: the thought of riding, the thought of gardens, the thought of pavilions, the thought of playing, the thought of beds, the thought of rivers, the thought of springs, and the thought of bathing pools.' The Buddha told Ananda, 'On the twenty-ninth seven-day period, in the mother's womb, there will naturally be a wind called 'marrow middle', which keeps the skin clean, and the color naturally follows the actions of the previous life. If the previous life's actions were black, the color will appear black, and the form will be like lacquer. If the previous life's actions were neither black nor white, the color will appear neither black nor white, and the form will be the same. If the previous life's actions were without luster, the color will appear without luster, and the whole body will be the same. If the previous life's actions were white, the face will appear white, and the whole body will be the same. If the previous life's actions were yellow, the face will appear yellow, and the whole body will be the same. Ananda! The people in this world have these six colors, all according to the actions they have done in their previous lives.'

種自然獲之。」

佛告阿難：「第三十七日，在其胞里于母腹藏，自然風起，吹其兒體令生毛髮，隨宿所行，或令其兒毛髮正黑妙好無量，或生髮黃人所不喜。」

佛告阿難：「第三十一七日，在其胞里于母腹藏，兒身轉大具足。

「第三十二七日，在其胞里于母腹藏，兒身自成無所乏少。第三十三七日、第三十四七日、第三十五七日、第三十六七日，兒身成滿骨節堅實，在於胞里不以為樂。」

佛告阿難：「第三十七七日，在其胞里于母腹藏，自然生念，如在羅網欲得走出。為不凈想，瑕穢之想，牢獄之想，幽冥之想，不以為樂。」

佛告阿難：「第三十八七日，在其胞里于母腹藏，自然有華風名曰何所垂趣，吹轉兒身令應所在，下其兩手當來向生，從其緣果吹其兒身，腳上頭下向于生門。假使前世作諸惡行，臨當生時，腳便轉退反其手足，困於其母、或失身命，其母懊惱患痛無量。假使前世作德善行終其長壽，則不回還，命不中盡。其母緣此不遭苦惱無數之患。彼於三十八七日，則遭大苦無極之患，愁憂不樂。」

佛告阿難：「生死之苦甚為勤劇，人生若男或生女，這生墮地痛不可言。甚不善哉！懊惱辛酸，或以衣受觸其形體，若以衾受臥著所處，或在床上或置於地，或覆

【現代漢語翻譯】現代漢語譯本：「自然而然地獲得。」佛陀告訴阿難：『第三十七日，在胎兒的胞衣里，于母親的腹中，自然有風生起，吹動胎兒的身體，使之長出毛髮。根據前世所行，有的胎兒毛髮烏黑亮麗，無比美好；有的則生出黃色毛髮，令人不喜。』佛陀告訴阿難：『第三十一七日，在胎兒的胞衣里，于母親的腹中，胎兒的身體逐漸長大，各部分都已具備。』『第三十二七日，在胎兒的胞衣里，于母親的腹中，胎兒的身體自然形成，沒有缺少什麼。第三十三七日、第三十四七日、第三十五七日、第三十六七日，胎兒的身體發育成熟，骨骼關節堅實，在胞衣里並不感到快樂。』佛陀告訴阿難：『第三十七七日，在胎兒的胞衣里，于母親的腹中，自然產生一種念頭，如同身處羅網，想要掙脫出去。因為覺得不乾淨，覺得污穢，覺得像在牢獄，覺得像在幽暗之處，所以不感到快樂。』佛陀告訴阿難：『第三十八七日，在胎兒的胞衣里，于母親的腹中，自然有風，名為「何所垂趣」，吹動胎兒的身體，使其順應所在的位置。使其兩手向下，準備出生，從其因緣果報，吹動胎兒的身體，腳上頭下，朝向產門。假如前世做了各種惡行，臨近出生時，腳便會轉動退回，手腳反向，使母親感到困苦，甚至失去生命，母親因此懊惱，痛苦無量。假如前世做了善行，終其長壽，就不會迴轉，不會中途夭折。母親因此不會遭受無數的苦惱。在第三十八七日，胎兒會遭受極大的痛苦，憂愁不樂。』佛陀告訴阿難：『生死的痛苦非常劇烈，人生下來，無論是男孩還是女孩，這出生落地時的痛苦都難以言說。非常不好啊！懊惱辛酸，或者用衣服接住，觸碰到他的身體；或者用被子接住，放在他所處的地方，或者在床上，或者放在地上，或者蓋上』

【English Translation】 English version: 『It is naturally obtained.』 The Buddha told Ananda, 『On the thirty-seventh day, within the amniotic sac in the mother's womb, a natural wind arises, blowing the child's body, causing hair to grow. According to past actions, some children's hair is jet black, beautiful, and immeasurable; others grow yellow hair, which is disliked.』 The Buddha told Ananda, 『On the thirty-first seven-day period, within the amniotic sac in the mother's womb, the child's body grows larger and becomes complete.』『On the thirty-second seven-day period, within the amniotic sac in the mother's womb, the child's body naturally forms, lacking nothing. On the thirty-third, thirty-fourth, thirty-fifth, and thirty-sixth seven-day periods, the child's body matures, the bones and joints become firm, and it does not find pleasure within the amniotic sac.』 The Buddha told Ananda, 『On the thirty-seventh seven-day period, within the amniotic sac in the mother's womb, a thought naturally arises, as if trapped in a net, wanting to break free. Because it feels unclean, defiled, like being in prison, like being in darkness, it does not find pleasure.』 The Buddha told Ananda, 『On the thirty-eighth seven-day period, within the amniotic sac in the mother's womb, a natural wind arises, called 「Where it Tends to Fall,」 blowing the child's body, causing it to align with its position. It causes both hands to point downward, preparing for birth, and from its karmic consequences, it blows the child's body, head down, feet up, towards the birth canal. If in past lives it committed evil deeds, when nearing birth, the feet will turn back, reversing the hands and feet, causing the mother distress, even death, and the mother will feel immeasurable remorse and pain. If in past lives it performed virtuous deeds, it will live a long life, will not turn back, and will not die prematurely. The mother will not suffer countless afflictions. On the thirty-eighth seven-day period, the child will suffer great pain, worry, and unhappiness.』 The Buddha told Ananda, 『The suffering of birth and death is very intense. When a person is born, whether a boy or a girl, the pain of falling to the ground is indescribable. It is very bad! Full of remorse and bitterness. Either they are received with clothing, touching their body; or they are received with a blanket, placed where they are to be, either on a bed or on the ground, or covered』

或露或在暑熱或寒冷，因是之故，遭其苦患酷劇難稱。譬如，阿難！蛇虺牛之皮所懸著處，若在壁上即化為蟲還食其皮，若使樹木苗草陂水，設覆在虛空中所倚，即自生蟲還食其形，在所依倚則亦生蟲還食其形。兒始生時則以手受，苦痛懊惱不可稱限，或以衣受觸如前。其形體或稍以長大，飢渴寒熱，其母小心推燥居濕，養育除其不凈。所謂先聖法律，正是其母乳哺之恩。」

佛告阿難：「如是勤苦，誰當樂處父母胚胎？兒生未久，揣飯養身，身即生八萬種蟲，周遍繞動食兒身體。發本蟲名曰舌舐，依于髮根食其發。蟲名在《修行道地》中，一名舌舐，二名重舐，三種在頭上，名曰堅固傷損毀害。」

佛告阿難：「人身苦惱如是，八萬種蟲晨夜食其形體，令人羸疲少氣疲極，令身得病或成寒熱，眾患苦惱不可數也。煩躁苦極，饑亦極行，復極住亦極，設身有病，復求醫藥欲除其病。在母胎時苦不可言，既生為人，極壽百歲或長或短，百歲之中，凡更百春百夏百秋百冬，百歲之中更千二百月，春更三月，夏更三月，秋更三月，冬更三月。百歲之中分其明白青冥部，凡更二千四百十五日，春更六百十五日，夏更六百十五日，秋更六百十五日，冬更六百十五日。百歲之中，凡更七萬二千飯，春更萬八千食，夏更

【現代漢語翻譯】現代漢語譯本：或暴露在暑熱或寒冷之中，因此遭受難以言說的劇烈痛苦。譬如，阿難！蛇、虺（huǐ，小蛇）或牛的皮懸掛之處，如果在墻壁上就會化為蟲子反過來吃它的皮；如果是在樹木、幼苗、水邊，或者在虛空中依靠，也會自己生出蟲子反過來吃它的形體，無論依附在哪裡都會生蟲反過來吃它的形體。嬰兒剛出生時用手接住，那苦痛懊惱是無法形容的，或者用衣服接住，觸感也是如此。他們的身體稍微長大后，就會感到飢渴寒熱，他們的母親小心地把他們放在乾燥的地方，自己睡在潮濕的地方，養育他們，清除他們的不潔之物。所謂的先聖法律，正是母親哺乳的恩情。佛陀告訴阿難：『如此辛勤勞苦，誰會樂意待在父母的子宮裡呢？嬰兒出生不久，用飯餵養身體，身體里就會生出八萬種蟲子，遍佈全身，啃食嬰兒的身體。頭髮根部的蟲子叫做舌舐（shé shì，舔舐），它們依附在髮根處吃頭髮。這些蟲子的名字在《修行道地》中有記載，第一種叫舌舐，第二種叫重舐，第三種在頭上，叫做堅固、傷損、毀害。』佛陀告訴阿難：『人身的苦惱就是這樣，八萬種蟲子早晚啃食他們的身體，使人虛弱疲憊，氣力不足，精疲力竭，使身體生病，或者發冷發熱，各種痛苦數不勝數。煩躁痛苦到了極點，飢餓也到了極點，行走到了極點，停留也到了極點。如果身體生病，還要尋求醫藥來消除疾病。在母親肚子里時，痛苦難以言說，出生為人後，壽命最長一百歲，或者長或者短。一百年中，要經歷一百個春天、一百個夏天、一百個秋天、一百個冬天。一百年中，要經歷一千二百個月，春天三個月，夏天三個月，秋天三個月，冬天三個月。一百年中，要經歷二千四百一十五個白天和黑夜，春天六百一十五天，夏天六百一十五天，秋天六百一十五天，冬天六百一十五天。一百年中，要吃七萬二千頓飯，春天吃一萬八千頓，夏天吃一萬八千頓，秋天吃一萬八千頓，冬天吃一萬八千頓。』

【English Translation】 English version: Exposed to heat or cold, they suffer unspeakable and severe pain. For example, Ananda, where the skin of a snake, viper (small snake), or ox is hung, if it is on a wall, it will turn into worms that eat its skin; if it is on trees, seedlings, by water, or in the void, it will also generate worms that eat its form. Wherever it is attached, worms will grow and eat its form. When a baby is first born, it is received by hand, and the pain and distress are indescribable, or it is received by clothing, and the sensation is the same. As their bodies grow a little, they feel hunger, thirst, cold, and heat. Their mothers carefully place them in dry places, sleep in damp places themselves, nurture them, and remove their impurities. The so-called laws of the ancient sages are precisely the kindness of a mother's breastfeeding. The Buddha told Ananda, 'With such hard work and suffering, who would be happy to stay in their parents' womb? Soon after a baby is born, it is fed with rice to nourish its body, and eighty thousand kinds of worms will grow in the body, spreading throughout and eating the baby's body. The worms at the base of the hair are called 'tongue-lickers' (shé shì, licking), and they attach to the hair roots and eat the hair. The names of these worms are recorded in the 'Stages of Practice' (修行道地). The first is called 'tongue-licker,' the second is called 'double-licker,' and the third is on the head, called 'firm,' 'damaging,' and 'destructive.' The Buddha told Ananda, 'The suffering of the human body is like this. Eighty thousand kinds of worms eat their bodies day and night, making people weak and tired, lacking energy, and exhausted. It causes the body to become ill, or to have chills and fever. The various sufferings are countless. Agitation and pain reach their peak, hunger reaches its peak, walking reaches its peak, and staying reaches its peak. If the body becomes ill, one seeks medicine to eliminate the illness. The suffering in the mother's womb is indescribable. After being born as a human, the longest lifespan is one hundred years, or longer or shorter. In one hundred years, one experiences one hundred springs, one hundred summers, one hundred autumns, and one hundred winters. In one hundred years, one experiences one thousand two hundred months, three months in spring, three months in summer, three months in autumn, and three months in winter. In one hundred years, one experiences two thousand four hundred and fifteen days and nights, six hundred and fifteen days in spring, six hundred and fifteen days in summer, six hundred and fifteen days in autumn, and six hundred and fifteen days in winter. In one hundred years, one eats seventy-two thousand meals, eighteen thousand in spring, eighteen thousand in summer, eighteen thousand in autumn, and eighteen thousand in winter.'

萬八千食，秋更萬八千食，冬更萬八千食。或懅不食時，或瞋不食時，或食窮乏時，或有所作不食時，醉放逸不食時，或齋不食時，皆在七萬二千飯中。如是，阿難！勤苦厄惱，誰當樂處母胚胎？如是眾患匆匆未曾得安，眾緣所縛，或眼痛病，或耳、鼻、口、舌、齒痛，臏腳咽喉短氣、腰脊臂肘卷腕，諸百節病痛諸患，風寒諸熱疥癩虛痔，惡瘡癰疽黃疸咳逆，顛狂盲聾瘖啞癡憃，疣癃㾭百節煩疼，臚脹㿃下身體浮腫。如是，阿難！地、水、火、風一增則生百病，風適多則百病生，熱多則生百病，寒多則生百病，食多則增百病，三事合會風寒熱聚，四百四病同時俱起，何況其餘不可計患，或截手或截腳、耳、鼻，或斬頭，或鎖系鞭杖搒笞，閉在牢獄拷掠加刑，或畏於人，或畏非人、地獄、餓鬼、畜生之難，勤苦曠野蚊虻𧌡蚤蜂螫之難，虎狼師子蛇虺之懼，如是計之苦不可言。有多所求，種勤苦根，不得則憂。有所志樂不如意，既所得，當復守護，生業勤苦。有所獲得，志願無厭，塵勞之惱，多所妨礙。」

佛語阿難：「取要言之：五陰則苦，諸入諸衰思想多念，由此生苦。因斯起其憍慢自貢高，自在心走不安，一一諸義當觀自然。譬如車輪，不在一處臥起，在床在地歌舞戲笑，當觀苦想。假使經行坐起行步，常當

【現代漢語翻譯】現代漢語譯本：

每天吃一萬八千份食物，秋天再吃一萬八千份食物，冬天又吃一萬八千份食物。有時因為憤怒而不吃，有時因為嗔恨而不吃，有時因為貧困而沒得吃，有時因為有事要做而不吃，醉酒放縱時不吃，或者齋戒時不吃，這些都包含在七萬二千份飯食之中。阿難啊！如此辛勞困苦，誰會樂意待在母親的子宮裡呢？像這樣，各種疾病匆匆而來，從未得到安寧，被各種因緣束縛，或者眼睛疼痛，或者耳朵、鼻子、嘴巴、舌頭、牙齒疼痛，腿腳殘疾，咽喉短氣，腰背、手臂、手肘、手腕彎曲，各種關節病痛，風寒引起的各種疾病，疥瘡、癩病、虛弱的痔瘡，惡瘡、癰疽、黃疸、咳嗽、癲狂、失明、耳聾、瘖啞、癡呆、贅疣、腫脹、各種關節疼痛，腹部脹大、下身浮腫。阿難啊！地、水、火、風四大元素中任何一個增加都會引發百病，風過多會引發百病，熱過多會引發百病，寒過多會引發百病，食物過多也會增加百病，三者（風、寒、熱）結合在一起，四百零四種疾病同時發作，更何況其他無法計算的疾病，或者被截斷手腳、耳朵、鼻子，或者被斬首，或者被鎖鏈捆綁、鞭打、拷打，被關在監獄裡遭受刑罰，或者害怕人，或者害怕非人、地獄、餓鬼、畜生之苦，在荒野中辛勞困苦，遭受蚊子、虻蟲、跳蚤、蜜蜂叮咬之苦，害怕虎狼、獅子、蛇的威脅，這樣計算起來，苦難真是無法言說。有許多欲望，種下辛勞的根源，得不到就憂愁。有所追求的快樂不如意，即使得到了，又要守護，產生事業上的辛勞。有所獲得，慾望沒有滿足的時候，被塵世的煩惱所困擾，多有妨礙。

佛陀告訴阿難：『總而言之，五陰（色、受、想、行、識）就是苦，各種感官的進入和衰退，思想和念頭繁多，由此產生痛苦。因此而生起驕慢自大，心不安寧，對於一切事物都應當觀察其自然規律。譬如車輪，不會總在一個地方停歇，在床上、在地上歌舞嬉笑，應當觀察苦的真相。即使是行走、坐立、行動，也應當經常』 English version:

Eating eighteen thousand meals daily, another eighteen thousand meals in autumn, and yet another eighteen thousand meals in winter. Sometimes not eating due to anger, sometimes not eating due to resentment, sometimes not eating due to poverty, sometimes not eating due to tasks, not eating when drunk and indulging, or not eating when fasting, all these are included within the seventy-two thousand meals. Thus, Ananda! With such toil and suffering, who would willingly remain in the mother's womb? Like this, various illnesses rush in, never finding peace, bound by various conditions, either with eye pain, or pain in the ears, nose, mouth, tongue, teeth, crippled legs, shortness of breath, pain in the back, arms, elbows, wrists, various joint pains, various illnesses caused by wind and cold, scabies, leprosy, weak hemorrhoids, malignant sores, carbuncles, jaundice, coughs, madness, blindness, deafness, muteness, idiocy, warts, swellings, various joint pains, abdominal distension, lower body swelling. Thus, Ananda! If any of the four elements—earth, water, fire, wind—increases, a hundred diseases arise; if wind is excessive, a hundred diseases arise; if heat is excessive, a hundred diseases arise; if cold is excessive, a hundred diseases arise; if food is excessive, a hundred diseases increase. When these three (wind, cold, heat) combine, four hundred and four diseases arise simultaneously, not to mention other countless afflictions, such as having hands or feet, ears or noses cut off, or being beheaded, or being bound by chains, whipped, beaten, imprisoned and tortured, or fearing humans, or fearing non-humans, the suffering of hell, hungry ghosts, and animals, the toil and suffering in the wilderness, the suffering of being bitten by mosquitoes, flies, fleas, and bees, the fear of tigers, wolves, lions, and snakes. Calculating in this way, the suffering is indescribable. There are many desires, planting the roots of toil, and if they are not obtained, there is sorrow. The desired pleasures are not as one wishes, and even if obtained, one must then protect them, creating the toil of livelihood. Whatever is gained, desires are never satisfied, troubled by worldly afflictions, with many hindrances.

The Buddha said to Ananda: 'In short, the five aggregates (form, feeling, perception, mental formations, consciousness) are suffering, the entry and decay of the senses, and the multitude of thoughts and ideas, from which suffering arises. From this arises arrogance and self-conceit, the mind is restless, and one should observe the natural law of all things. Like a wheel, it does not rest in one place, whether lying down or getting up, singing, dancing, or laughing on the bed or on the ground, one should observe the truth of suffering. Even when walking, sitting, or moving, one should always'

【English Translation】 Eating eighteen thousand portions of food each day, another eighteen thousand portions in autumn, and another eighteen thousand portions in winter. Sometimes not eating due to anger, sometimes not eating due to resentment, sometimes not eating due to poverty, sometimes not eating due to having tasks, not eating when drunk and indulging, or not eating when fasting, all these are included within the seventy-two thousand meals. Thus, Ananda! With such toil and suffering, who would willingly remain in the mother's womb? Like this, various illnesses rush in, never finding peace, bound by various conditions, either with eye pain, or pain in the ears, nose, mouth, tongue, teeth, crippled legs, shortness of breath, pain in the back, arms, elbows, wrists, various joint pains, various illnesses caused by wind and cold, scabies, leprosy, weak hemorrhoids, malignant sores, carbuncles, jaundice, coughs, madness, blindness, deafness, muteness, idiocy, warts, swellings, various joint pains, abdominal distension, lower body swelling. Thus, Ananda! If any of the four elements—earth, water, fire, wind—increases, a hundred diseases arise; if wind is excessive, a hundred diseases arise; if heat is excessive, a hundred diseases arise; if cold is excessive, a hundred diseases arise; if food is excessive, a hundred diseases increase. When these three (wind, cold, heat) combine, four hundred and four diseases arise simultaneously, not to mention other countless afflictions, such as having hands or feet, ears or noses cut off, or being beheaded, or being bound by chains, whipped, beaten, imprisoned and tortured, or fearing humans, or fearing non-humans, the suffering of hell, hungry ghosts, and animals, the toil and suffering in the wilderness, the suffering of being bitten by mosquitoes, flies, fleas, and bees, the fear of tigers, wolves, lions, and snakes. Calculating in this way, the suffering is indescribable. There are many desires, planting the roots of toil, and if they are not obtained, there is sorrow. The desired pleasures are not as one wishes, and even if obtained, one must then protect them, creating the toil of livelihood. Whatever is gained, desires are never satisfied, troubled by worldly afflictions, with many hindrances. The Buddha said to Ananda: 'In short, the five aggregates (skandhas) are suffering, the entry and decay of the senses, and the multitude of thoughts and ideas, from which suffering arises. From this arises arrogance and self-conceit, the mind is restless, and one should observe the natural law of all things. Like a wheel, it does not rest in one place, whether lying down or getting up, singing, dancing, or laughing on the bed or on the ground, one should observe the truth of suffering. Even when walking, sitting, or moving, one should always'

思苦，懊惱眾患不可稱數，無有一可快。所經行處不起安想，心頓坐而不行，不在床榻，亦當知之勤苦。」

阿難言：「勿起安想。」

佛告阿難：「設在威儀而不休息，則有若干無量苦，與心自想念，謂安不苦。如是，阿難！生死難樂，計有二患：自觀身苦，為他人苦。觀此二義，當自察之：『吾雖出家，何因致慧，得報果實安隱無患？』所從受食、衣被、床臥、病瘦醫藥，令其主人得大果報，獲大光焰無極普義。」

佛告阿難：「當學如此。于阿難意云何？色為有常無常？」

阿難答曰：「無常。天中天！」

「設無常，為苦不苦？」

阿難白佛：「甚苦，天中天！」

「又無常事，當復離別，法不常在。賢聖弟子聞講此義，寧當發念：『有吾有我、是我所』不？」

阿難白佛：「不也！天中天！」

「色、痛、癢、生死、識，有常無常？」

答曰：「無常。」

曰：「假使為無常，為苦為安？賢聖弟子聞講說此，寧『有吾有我、是我所』不？」

答曰：「不也！天中天！」

「是故，阿難！計一切色，過去、當來、今現在者，內外、粗細、微妙瑕穢，若遠若近，無我無彼亦非我身。明達智者即觀如平等不耶？假使，阿難！賢

【現代漢語翻譯】現代漢語譯本：思慮痛苦，懊惱眾多患難無法計數，沒有一樣能使人感到快樂。所經過的地方都不能產生安穩的想法，心一旦停下來就無法行動，即使不在床榻上，也應當知道這是勤苦的狀態。阿難說：『不要產生安穩的想法。』佛告訴阿難：『即使在威儀中而不休息，也會有無數的痛苦，心中會自己想念，認為那是安穩而不是痛苦。像這樣，阿難！生死是難以快樂的，可以認為有兩種憂患：自己觀察自身的痛苦，以及為他人的痛苦。觀察這兩種含義，應當自己反省：『我雖然出家，要如何才能獲得智慧，得到果報，安穩無憂？』所接受的食物、衣服、床鋪、醫藥，要讓施主得到大的果報，獲得無盡的光明和普遍的利益。』佛告訴阿難：『應當如此學習。阿難，你認為如何？色（物質現象）是有常還是無常？』阿難回答說：『無常，天中天（佛的尊稱）！』『如果無常，是苦還是不苦？』阿難對佛說：『非常苦，天中天！』『又是無常的事物，終將離散，法不是永恒存在的。賢聖弟子聽聞講說這個道理，難道會產生這樣的念頭：『有我、有我的所有、是我所擁有的』嗎？』阿難對佛說：『不會的，天中天！』『色（物質現象）、痛（感受）、癢（感受）、生死、識（意識），是有常還是無常？』回答說：『無常。』佛說：『如果它們是無常的，是苦還是安樂？賢聖弟子聽聞講說這些，難道會認為『有我、有我的所有、是我所擁有的』嗎？』回答說：『不會的，天中天！』『因此，阿難！要認為一切色，無論是過去、未來、現在，內在、外在，粗糙、細微，美好、污穢，遙遠、臨近，都沒有我，沒有彼，也不是我的身體。明智的人觀察這些，會認為它們是平等的，不是嗎？假設，阿難！賢聖弟子聽聞講說這些，難道會認為『有我、有我的所有、是我所擁有的』嗎？』

【English Translation】 English version: Thinking of suffering, the numerous vexations and afflictions are countless, and there is nothing that can bring joy. In all places one travels, peaceful thoughts do not arise; the mind, once settled, cannot move, and even when not on a bed, one should know this is a state of diligence and hardship. Ananda said, 'Do not give rise to peaceful thoughts.' The Buddha told Ananda, 'Even if one is in proper conduct without rest, there will be countless sufferings, and the mind will think to itself, considering it peaceful and not suffering. Thus, Ananda! The cycle of birth and death is difficult to enjoy, and there are considered to be two afflictions: observing one's own suffering and suffering for others. Observing these two meanings, one should examine oneself: 'Although I have left home, how can I attain wisdom, receive the fruit of reward, and be secure and free from worry?' The food, clothing, bedding, and medicine received should enable the donors to receive great rewards, obtain boundless light, and universal benefit.' The Buddha told Ananda, 'One should learn in this way. Ananda, what do you think? Is form (rupa) permanent or impermanent?' Ananda replied, 'Impermanent, Lord of the Heavens (a title for the Buddha)!' 'If it is impermanent, is it suffering or not suffering?' Ananda said to the Buddha, 'It is very suffering, Lord of the Heavens!' 'And since it is impermanent, it will eventually be separated; the Dharma is not permanent. When virtuous disciples hear this teaching, would they give rise to the thought: 'There is a self, there is what belongs to me, and it is mine'?' Ananda said to the Buddha, 'No, Lord of the Heavens!' 'Form (rupa), feeling (vedana), perception (samjna), volitions (samskara), and consciousness (vijnana), are they permanent or impermanent?' He replied, 'Impermanent.' The Buddha said, 'If they are impermanent, are they suffering or ease? When virtuous disciples hear this teaching, would they think, 'There is a self, there is what belongs to me, and it is mine'?' He replied, 'No, Lord of the Heavens!' 'Therefore, Ananda! Consider all forms, whether past, future, or present, internal or external, coarse or subtle, beautiful or defiled, far or near, there is no self, no other, and it is not my body. A wise person observing these, would they consider them equal, would they not? Suppose, Ananda! When virtuous disciples hear this teaching, would they think, 'There is a self, there is what belongs to me, and it is mine'?'

聖弟子，厭於色者、痛癢思想生死識者，設使能厭則離塵垢，離塵垢則度。設志於度，至度見慧，盡于生死，稱揚梵行，身所作則辦，則度彼岸示在此際。」

佛說是經時，賢者阿難得諸法眼生，其五百比丘漏盡意解，賢者阿難五百弟子、諸天、龍神，聞經歡喜。

佛說胞胎經

【現代漢語翻譯】現代漢語譯本：聖弟子們，如果對色（rupa，物質現象）、痛（vedana，感受）、癢（sanna，知覺）、思想（sankhara，心智構造）、生死識（vinnana，意識）感到厭倦，如果能夠厭倦，就能脫離塵垢（煩惱），脫離塵垢就能解脫。如果立志于解脫，達到解脫的智慧，就能終結生死輪迴，讚揚清凈的修行，身體所做的事情就完成了，就能到達彼岸，顯示就在當下。佛陀宣說這部經時，賢者阿難（Ananda，佛陀的十大弟子之一）獲得了諸法之眼（dharma-caksu，對佛法的洞見），五百位比丘（bhikkhu，佛教僧侶）漏盡意解（asava-khaya，煩惱的止息），賢者阿難的五百位弟子、諸天（deva，天神）、龍神（naga，龍神），聽聞此經后都非常歡喜。佛說胞胎經（Buddha's Discourse on the Embryo）

【English Translation】 English version: 'Noble disciples, if one is weary of form (rupa), feeling (vedana), perception (sanna), mental formations (sankhara), and consciousness (vinnana), if one can be weary, then one is free from defilements, and being free from defilements, one is liberated. If one is determined to be liberated, attaining the wisdom of liberation, one can end the cycle of birth and death, praise the holy life, and what the body has done is accomplished, then one can reach the other shore, shown in this very moment.' When the Buddha was speaking this discourse, the venerable Ananda (one of the ten chief disciples of the Buddha) gained the eye of the Dharma (dharma-caksu), five hundred bhikkhus (Buddhist monks) attained the extinction of defilements (asava-khaya), the five hundred disciples of the venerable Ananda, devas (gods), and nagas (dragon deities), were delighted upon hearing this discourse. The Buddha's Discourse on the Embryo