根本說一切有部毘奈耶雜事

Fascicle Eleven

Continuation of the tenth recitation (The circumstances concerning Nanda).

– The occasion took place in the Many Trees Grove in the city of Kapilavastu. The Blessed One’s younger brother was named Nanda. His body was the color of pure gold, and he possessed thirty excellent marks, being only four finger-widths shorter than the Buddha. Nanda’s wife was named Sundari. Her beauty was rarely matched in the world; she was surpassingly radiant, and everyone cherished her. Nanda loved her deeply and remained inseparable from her at all times. Their affection was profound, and they vowed to remain together throughout their lives. Knowing that the time had come to guide him, early one morning the Blessed One put on his robe, took up his alms bowl, and entered the city to seek alms together with his attendant Ananda. Going from place to place, he eventually stood before the gate of Nanda’s palace. Through the power of his great compassion, the Blessed One emitted golden light that shone into Nanda’s palace, causing the entire place to become brilliantly golden. Seeing the light suddenly shine upon them and knowing that it must be the Tathagata, Nanda immediately sent a messenger outside to investigate. Upon seeing that the Buddha had arrived, the messenger returned and reported to Nanda:

– The Blessed One is outside the gate.

Hearing this, Nanda wished to go outside to welcome and pay homage to the Blessed One. Sundari thought, “If I let him go, the Blessed One will certainly lead him forth into homelessness.” She therefore seized Nanda by his robe and would not let him leave. Nanda said:

– Let me go for just a moment. After paying homage to the Blessed One, I shall return immediately.

Sundari said, “You must make me a promise before I let you go.” She applied a mark of wet rouge to his forehead and added:

– You must return before this rouge has dried. If you break your word, you will be fined five hundred gold coins.

After agreeing, Nanda went to the gate, bowed his head at the Buddha’s feet, took the Tathagata’s bowl into the palace, filled it with fragrant and delicious food, and carried it back to the gate. Seeing that the Blessed One had begun walking away, he offered the bowl to Ananda. The Blessed One made a sign that Ananda should not take it. Out of reverence for the majestic dignity of the Tathagata, the Great Teacher, Nanda did not dare call upon him to stop, and so again offered the bowl to Ananda. Ananda asked:

– From whom did you just receive this bowl?

He replied:

– I received it from the Buddha.

Ananda said:

– Then offer it to the Buddha.

After replying, “I dare not offend the Great Teacher,” Nanda silently followed behind. When they reached the monastery, the Blessed One washed his hands and feet, prepared his seat, and sat down peacefully. Nanda offered the bowl to the Blessed One. After finishing his meal, the Blessed One asked Nanda:

– Will you eat the food left over by me?

Nanda replied:

– I will.

After giving Nanda the remaining food and allowing him to finish eating, the Blessed One asked:

– Are you able to go forth into homelessness?

He replied:

– I am able.

Formerly, when the Buddha, the Blessed One, practiced the bodhisattva path, he never disobeyed the instructions of his parents, teachers, preceptors, or other venerable ones. Consequently, he now possessed the meritorious recompense that his words were obeyed. He told Ananda:

– Shave Nanda’s beard and hair.

After saying, “Yes, Blessed One,” Ananda instructed a barber to shave Nanda’s hair.

Seeing this, Nanda said to the man:

– Do you understand? Before long, I shall become a mighty wheel-turning king. If you shave my hair, I shall cut off your wrists when that time comes.

Hearing this, the man became frightened, gathered up his razor and implements, and prepared to take his leave. Ananda went and reported the matter to the Buddha. The Buddha himself went to Nanda and asked:

– Nanda, are you not going forth into homelessness?

He replied:

– I shall go forth.

The Blessed One personally took a water vessel and poured water over Nanda’s head, then had an attendant shave his hair. Nanda thought, “I shall respectfully comply with the Blessed One and temporarily go forth; this evening I will return home.” When evening came, Nanda set out along the road leading home. At that time, the Blessed One conjured a great pit in the middle of the road. Seeing the pit, Nanda thought, “Then I must remain apart from Sundari even longer. There is no way to cross it. I shall surely die from longing for her. If I am still alive, I will return home tomorrow morning.” Knowing Nanda’s thoughts, the Blessed One told Ananda:

– Go and tell Nanda to serve as the monastery steward.

Ananda went and told him:

– The Blessed One has appointed you, Venerable One, to serve as the monastery steward.

Nanda asked:

– What is a monastery steward, and what duties must he perform?

Ananda replied:

– He oversees affairs for the Sangha in the monastery.

Nanda asked:

– How is this to be done?

Ananda replied:

– Venerable One, when the bhiksus go out to seek alms, the monastery steward must sweep the monastery, plaster the floor clean with fresh cow dung, carefully safeguard the Sangha’s property so that nothing is lost, make the formal motion when the Sangha has a matter to deliberate, distribute any flowers and incense among the Sangha, close the monastery gates at night and open them in the morning, clean the places for urination and defecation, and repair any damaged places in the monastery.

Hearing this, Nanda said:

– Venerable Sir, I shall do everything in accordance with the Buddha’s instruction.

In the morning, the bhiksus put on their robes, took up their bowls, and entered the city of Kapilavastu to seek alms. Seeing that no one remained in the monastery, Nanda began sweeping while thinking:

“After I finish sweeping, I shall return home.” Knowing this clearly, the Blessed One used his supernormal power to cause every place that had already been swept clean to become completely filthy once again. Thinking, “Only after I have removed all this filth can it be called swept clean,” Nanda put aside the broom and gathered up the excrement and impurities, but they still could not be completely removed.

Nanda then thought, “I shall close the gates and leave.” Knowing this, the Blessed One caused another gate to open whenever Nanda finished closing one. Overcome with distress, Nanda thought, “Even if bandits were to destroy this monastery, it would be no great loss. When I become king, I shall build hundreds of thousands of monasteries more beautiful than this one. I shall therefore return home.” Fearing that he might encounter the Blessed One on the main road, Nanda took a side road. Knowing this, the Buddha approached from the opposite direction along that very side road. Seeing the Buddha but not wishing to meet him, Nanda hid beneath the dense foliage of a tree beside the road. The Buddha caused the branches to rise, exposing Nanda’s form, and asked:

– Where are you going?

Deeply embarrassed, Nanda followed the Buddha. The Buddha thought:

– This man is deeply attached to his wife. I shall cause him to relinquish that attachment.

In order to guide and liberate him, the Buddha led Nanda away from the city of Kapilavastu to the city of Sravasti. Upon arriving, Nanda stayed in the park of Visakha, Mother of Mrgara. At that time, Visakha, Mother of Mrgara, heard that the Buddha had a younger brother named Nanda, whose body was like pure gold, who possessed thirty marks, and who was only four finger-widths shorter than the Buddha, and that he had come there together with the Buddha. She thought, “I shall go pay homage so that I may behold him.”

In the morning, Nanda put on his robe, took up his bowl, and entered the city to seek alms. Going from house to house in order, he arrived at the home of Visakha, Mother of Mrgara. When she saw Nanda’s handsome countenance, which was extraordinarily brilliant and surpassed that of ordinary men, she thought, “Is this not the Buddha’s younger brother?” With pure faith, Visakha prostrated herself on the ground and placed her hands upon Nanda’s soft feet.

Women are indeed dangerous, for physical contact with them can readily cause harm. Being naturally lustful, Nanda gave rise to a defiled thought, and semen was discharged onto Visakha’s head. Knowing this, the Blessed One transformed that impure substance into fragrant Suhe oil.

When her hands touched the oil and she smelled its fragrance, she thought, “Why is there such wonderfully fragrant oil here? It must be that the Buddha, through his supernormal power, has transformed that substance into this perfume.” Visakha became extraordinarily joyful and praised him, saying:

– Excellent is the Buddha! Excellent is the Dharma! Excellent is the Sangha! How skillfully this inconceivable Dharma and Vinaya has been taught, causing even a man addicted to sensual pleasures such as Nanda to go forth under the Buddha and diligently cultivate the holy life.

At that time, Nanda felt remorse and thought, “Have I committed an offense requiring a formal meeting of the Sangha?” He reported the matter to the bhiksus, and the bhiksus reported it to the Buddha. The Buddha declared:

– Nanda has committed no offense. If there are others as lustful as he, they should cover themselves with a leather pouch; have no doubt about this.

As the Buddha had taught:

– A lustful person is permitted to obtain a leather pouch.

The bhiksus did not know what kind of leather should be used. The Buddha said:

– Use one of three kinds: goatskin, deerskin, or ratskin.

The bhiksus used rawhide, which gave off a foul odor. The Buddha said:

– It should be treated before use, then washed clean and dried.

While the leather pouch was drying, a bhikshu encountered a woman, became sexually aroused, and emitted semen, soiling his lower robe. The Buddha said:

– Two should be made: one to be dried and one to be used.

When much semen adhered to it, the leather pouch became damp and deteriorated. The Buddha said:

– It should be placed upon a mat and dried on sandy ground.

Some bhikshus wore this pouch when going to take their meal or circumambulating a stupa. The Buddha said:

– It should be removed and placed in a secluded place. Only after washing the hands clean may one take a meal or perform acts of reverence.

One day, while sitting upon a rock, Nanda remembered Sundari and drew her likeness upon the stone. As Mahakasyapa happened to pass by and saw the image on the stone, he asked:

– Nanda! What are you doing?

He replied:

– Venerable Sir! I am drawing a likeness of Sundari.

Mahakasyapa said:

– Venerable one! The Blessed One has instructed bhikshus to undertake two duties: first, meditation; second, study of the teachings. You do neither of these, but instead draw the likeness of a woman.

Upon hearing this admonition, Nanda remained silent.

After hearing Kasyapa report this matter, the Buddha thought, “There is a fault in bhikshus drawing images.” He therefore addressed the bhikshus:

– The foolish Nanda remembered Sundari and thus drew her likeness. Therefore, bhikshus must not draw images. Whoever violates this incurs an offense of transgressing the Dharma.

When they heard that the Buddha did not permit the drawing of images, the bhikshus did not dare apply fragrant paste to stupas. The Buddha asked Ananda:

– Why do you not use fragrant oil and scented powder to anoint the stupa enshrining the Tathagata’s hair and nails?

Ananda reported the matter to the Buddha. The Buddha said:

– You are permitted to apply scented powder as you wish, but you must not draw images of living beings. Whoever violates this incurs an offense of transgressing the Dharma. If one draws an image of a dead person or a dry skeleton, there is no offense.

The Buddha thought, “The foolish Nanda is overcome by defilement. He still constantly remembers his wife and cannot relinquish his attachment. I shall create conditions that will free him from his defiled attachment.” He therefore said to Nanda:

– Have you ever seen Mount Gandhamadana?

He replied:

– I have not.

The Buddha said:

– Take hold of the corner of My robe.

Nanda obeyed and grasped the corner of the Buddha’s robe. Then, like the king of swans, the Blessed One flew through the sky to Mount Gandhamadana, bringing Nanda along as he glanced from side to side. Beneath a fruit tree, Nanda saw a blind female monkey and immediately raised his face to look at the Blessed One.

– Do you see this blind monkey? the Blessed One asked.

– Blessed One! I see it.

The Buddha asked:

– What do you think? Between this blind female monkey and Sundari, who is more beautiful?

He replied:

– Sundari is of the Sakya clan and is like a celestial maiden of surpassing beauty, peerless in all the world. This monkey does not equal even one thousandth of her beauty.

The Buddha asked:

– Have you ever seen the celestial palaces?

He replied:

– I have not.

Upon hearing this, the Buddha told Nanda to grasp the corner of His robe, and Nanda obeyed. Like the lord of swans, the Blessed One flew through the sky to the Heaven of the Thirty-Three and said to Nanda:

– Go and behold the beautiful places within the celestial palaces.

Nanda wandered through the Garden of Delight, the Garden of Refreshment, the Garden of Coarse Bodies, the Garden of Union, the Parijataka Tree, and the Hall of Excellent Dharma. He looked throughout those celestial gardens, with their flowers, fruits, bathing ponds, and extraordinary places of joyful recreation. Afterward, Nanda entered the city of Sudarsana and saw many kinds of drums, musical instruments, horns, and flutes producing wondrous sounds. The palaces were open and interconnected, the couches and curtains were resplendent, and everywhere beautiful celestial maidens were enjoying themselves. Nanda saw one place where there were only celestial maidens and no celestial sons, so he asked:

– Why do men and women dwell together in all the other places and enjoy pleasures, while here I see only celestial maidens and no men?

The celestial maidens replied:

– The Blessed One has a younger brother named Nanda, who followed the Buddha into the monastic life and diligently cultivates the pure life. After his death, he will be reborn here, and so we are waiting for him.

Hearing this, Nanda was overjoyed and returned to the Buddha. The Blessed One asked:

– Have you seen the beautiful and wondrous things of the devas?

He replied:

– I have seen them.

The Buddha asked:

– What did you see?

Nanda recounted to the Blessed One everything he had seen. The Buddha asked Nanda:

– Did you see the celestial maidens?

He replied:

– I saw them.

The Buddha asked:

– Between these celestial maidens and Sundari, who is more beautiful?

– Blessed One! To compare Sundari with the celestial maidens here is like comparing the blind monkey on Mount Gandhamadana with Sundari. Sundari does not equal even one part in a hundred thousand myriad of their beauty.

The Buddha said to Nanda:

– One who practices the pure life gains this benefit. Diligently cultivate the pure life, and you will be reborn in heaven to enjoy these pleasures.

Hearing this, Nanda remained silent and rejoiced. After the Blessed One brought Nanda out of the celestial palaces and returned to Jeta Grove, Nanda cultivated the pure life because he longed for the celestial palaces. Knowing his intention, the Buddha said to Ananda:

– Go and tell the bhikshus that no one is to sit together with Nanda, practice walking meditation in the same place, hang robes to dry upon the same pole, place bowls and water vessels together, or sit and recite sutras together with him.

After hearing Ananda convey the Buddha’s command, all the bhikshus obeyed the sacred instruction. Seeing that no one would associate with him, Nanda felt deeply ashamed. One day, Ananda and the bhikshus were helping one another sew robes inside a dwelling. Seeing them, Nanda thought, “All these bhikshus have abandoned me and refuse to associate with me, but Ananda is my younger brother. Surely he does not despise me as well.” Nanda therefore approached and sat with them. Ananda hurriedly rose and moved away. Nanda said to Ananda:

– It may be understandable for the other bhikshus to avoid me, but you are my younger brother. Why do you also despise me?

Ananda said:

– Indeed, that is so! But you follow one path of practice, while I follow another, and therefore we avoid one another.

Nanda asked:

– What is my path? What is yours?

Ananda replied:

– You cultivate the pure life because you desire rebirth in heaven. I eliminate sensual defilement for the sake of attaining nirvana.

Hearing this, Nanda became even more sorrowful.

Knowing his thoughts, the Blessed One said to Nanda:

– Have you ever seen the hells?

– Blessed One! I have not.

The Buddha said:

– Take hold of the corner of My robe.

After Nanda grasped the corner of His robe, the Buddha took him into the hells. Upon arriving, the Blessed One stood to one side and said to Nanda:

– Go and behold the hells.

Nanda first went to see the Hell of the Ashen River, and then the Sword-Tree Hell, the Excrement and Urine Hell, and the River of Fire. There he saw beings subjected to many kinds of suffering. Some had their tongues pulled out with pincers, their teeth extracted, or their eyes gouged out.

Some had their bodies sawn apart or their limbs hewn off with axes. Some had their bodies pierced with spears and lances, were beaten with fists or stabbed with spears, or had their bodies smashed with bronze clubs. Some had boiling molten copper poured into their mouths.

Others climbed mountains of knives and forests of swords, were pounded in mortars, crushed beneath stones, made to embrace bronze pillars, or forced to lie upon red-hot iron beds. Their suffering was immeasurable. He also saw immense iron cauldrons of water boiling violently, blazing and overflowing with molten heat, in which sentient beings were burned and cooked.

Having witnessed such agonizing torments, he then saw an iron cauldron in which the water boiled violently, though no sentient being was inside. Seeing this, Nanda fearfully asked a hell warden:

– Why do all the other cauldrons contain sentient beings who are being burned and cooked, while this cauldron contains only boiling, blazing water?

The warden replied:

– Nanda, the Buddha’s younger brother, cultivates the pure life because he aspires to be reborn in heaven. He will be reborn there and temporarily enjoy celestial pleasures, but after his death he will fall into this cauldron. Therefore, we are heating it while awaiting him.

Hearing this, Nanda became utterly terrified. The hair on his entire body stood on end, and sweat poured from him as he thought:

– If he knew that I am Nanda, he would surely seize me alive and cast me into the cauldron.

Nanda hurriedly ran back to the Buddha. The Buddha asked:

– Have you seen the hells?

Nanda wept as though rain were pouring down and, gasping for breath, could barely speak:

“Blessed One! I have seen it.”

The Buddha asked:

“What did you see?”

After hearing Nanda recount everything in full, the Buddha said:

“If one practices the holy life while aspiring to the human realm or seeking the heavenly realm, such harms will result. Therefore, you should practice the holy life in pursuit of nirvana. Do not seek rebirth in heaven, thereby bringing extreme suffering upon yourself.”

After hearing this teaching, Nanda was deeply ashamed and remained silent, not knowing what to say. Knowing his thoughts, the Blessed One departed from hell and returned to Jeta Grove, where he told Nanda and the bhiksus:

“There are three inner defilements: sensual desire, anger, and delusion. They must be cast off and kept far away. You should train yourselves in this way.”

After residing at Jeta Grove for a short while, the Blessed One, wishing to teach and liberate sentient beings according to circumstances, traveled with his disciples to the country of Campa and stayed on the shore of Lake Gaggara. Nanda and five hundred bhiksus also followed him there. They approached the Buddha, bowed with their heads at the Blessed One’s feet, and sat to one side. Seeing that everyone was seated, the Blessed One said to Nanda:

“I have a Dharma teaching that is excellent in the beginning, excellent in the middle, and excellent in the end; subtle and wondrous in both wording and meaning; pure, complete, and perfect; and revealing the holy life in its immaculate purity. It is the Sutra on Entering the Mother’s Womb. Listen carefully, pay the closest attention, and remember it well. I shall expound it.”

Nanda said:

“Yes, Blessed One! I wish to hear it.”

The Buddha taught:

“Nanda, although there is a mother’s womb, sometimes a being enters it and sometimes does not. How does a being take birth in a mother’s womb? If the father and mother, their minds defiled by passion, engage in intercourse; if the mother’s womb is in a fit condition and her fertile period has arrived; and if an intermediate-state being is present, then you should know that this is the time when entry into the mother’s womb can occur.

The form of an intermediate-state being is of two kinds: first, one of beautiful appearance; second, one of ugly appearance. An intermediate-state being destined for hell has an ugly appearance, like a charred piece of wood. One destined for the animal realm has a color like smoke.

One destined to become a hungry ghost has a color like water. One destined for the heavenly or human realm has a golden form. One destined for the Form Realm has a bright white color.

Beings of the Formless Realm have no intermediate state, because there is fundamentally no form there. The intermediate form of a sentient being may have two arms and two legs, four legs or many legs, or no legs at all. According to the karma it has created and the realm in which it will be born, its intermediate-state form appears correspondingly.

If destined for the heavenly realm, it travels with its head upward. Those destined to become humans, animals, or ghosts travel horizontally. Those destined for hell travel head downward.

All intermediate-state beings possess supernormal powers, travel through empty space, and see their future birthplace from afar as though endowed with the divine eye. The ‘fertile period’ means the time during which conception can occur.

“Nanda, for some women this period comes after three days, five days, half a month, or a month; others must wait a long time before their fertile period arrives. A woman who possesses little power and merit, endures much hardship, is unattractive in appearance, and receives poor food and drink may have her fertile period arrive and then immediately cease, just as water sprinkled upon parched earth quickly dries. A woman who possesses power and merit, regularly enjoys comfort and happiness, is beautiful in appearance, and receives fine food and drink may have her fertile period arrive without quickly ceasing, just as water sprinkled upon moist earth takes a long time to dry.

“How does entry into the womb not occur? If the father’s semen is emitted but the mother’s reproductive fluid is not, if the mother’s reproductive fluid is emitted but the father’s semen is not, or if neither is emitted, there is no entry into the womb. If the mother is not in a fit condition although the father is, if the father is not in a fit condition although the mother is, or if neither is in a fit condition, conception likewise does not occur.

Conception cannot occur if the mother’s reproductive organ is afflicted by a wind disorder, jaundice, a disease of the lungs, or heart disease; if blood and vital energy are congealed in the womb; if there is an abnormal growth of flesh; if she has taken medicine; if she has a disorder of the abdominal vessels; if her waist is excessively narrow; if her birth canal resembles a horse’s mouth; if its interior resembles a tree with many roots, a plowshare, a cart shaft, a length of tangled vine, a leaf, or the tip of a barley grain; if the lower or upper abdomen is excessively deep; if she has no womb; if she suffers continual bleeding; if the opening resembles a crow’s beak that remains open and does not close; if the upper, lower, and four sides are unequal in width;

if it is uneven, with raised and sunken portions; or if worms within consume and damage it, rendering it impure.

If the mother has any of these ailments, she cannot conceive. Or, if the parents are of noble station while the intermediate-state being is lowly, or if the intermediate-state being is noble while the parents are lowly, conception likewise does not occur. Even if the parents and the intermediate-state being are alike in nobility, conception does not occur if they do not share corresponding karma.

If, on seeing the parents engaged in intercourse, the intermediate-state being feels no attachment toward either the male or the female, it likewise does not take birth.

“Nanda, how does an intermediate-state being enter the mother’s womb? If the mother’s womb is in a fit condition, the intermediate-state being sees the parents engaged in sexual intercourse, none of the ailments described above is present, and the child and parents have karmic forces that respond to one another, only then can it enter the mother’s womb.

“Furthermore, when it is about to enter the womb, the mind of the intermediate-state being becomes inverted: if it is to be male, it feels attachment toward the mother and aversion toward the father; if it is to be female, it feels attachment toward the father and aversion toward the mother. If it has created various kinds of karma in past lives, deluded perceptions arise immediately from its erroneous understanding, such as perceptions of cold, strong winds, heavy rain, clouds, and mist, or it may hear the sounds of many people quarreling. After these perceptions arise, ten further delusive perceptions occur according to the strength or weakness of its karma. They are:

“‘I am entering a house; I am about to ascend a tower; I am ascending a raised pavilion; I am climbing onto a bed or seat; I am entering a thatched hermitage; I am entering a hut of leaves; I am entering a region of dense grass; I am entering a forest; I am entering a breach in a wall; I am entering between fences.’

“Nanda, when the intermediate-state being entertains these thoughts, it immediately enters the mother’s womb. You should know that, immediately upon conception, it is called the kalala. It consists of the father’s semen and the mother’s blood, and through the conditions of their union, consciousness depends upon it and continues to exist. It is like pouring curds into a vessel and churning them evenly through human effort, thereby producing butter; without this process, butter cannot be produced. You should know that the body of the kalala is likewise formed from the impure semen and blood of the father and mother.

“Furthermore, Nanda, there are four analogies. Listen carefully. It is like a worm born in dependence upon green grass. The grass is not the worm, nor is the worm separate from the grass; yet, by depending upon the conditions produced through union with the grass, the worm’s body is born bearing a green color.

“Nanda, you should know that the body of the kalala and the semen and blood of the father and mother are likewise. Through the conditions produced by the union of the great elements, the faculties arise. It is like a worm born in dependence upon cow dung. The dung is not the worm, nor is the worm separate from the dung; yet, by depending upon the conditions produced through union with the dung, the worm’s body is born yellow in color.

“Nanda, you should know that the body of the kalala and the semen and blood of the father and mother are likewise. Through the conditions produced by the union of the great elements, the faculties arise. It is like a worm born in dependence upon thorns. The thorns are not the worm, nor is the worm separate from the thorns; yet, by depending upon the conditions produced through union with the thorns, the worm’s body is born red in color.

“Nanda, you should know that the body of the kalala and the semen and blood of the father and mother are likewise. Through the conditions produced by their union, the faculties arise. It is like a worm whose body is born white in dependence upon curds. The full explanation continues in the same way, up to the statement that through the conditions produced by the union of the great elements, the faculties arise.

“Furthermore, Nanda, in dependence upon the impure kalala body derived from the father and mother, the earth element becomes manifest with the quality of solidity; the water element becomes manifest with the quality of moisture; the fire element becomes manifest with the quality of warmth; and the wind element becomes manifest with the quality of lightness and movement.”

Nanda! If the impure kalala formed from the parents contains only the earth element and not the water element, it dries up and completely disperses, like dry ash powder grasped in the hand. If it contains only the water element and not the earth element, it separates like a drop of oil upon water. Because of the water element, the earth element does not disintegrate; because of the earth element, the water element does not flow away. Nanda! If the kalala contains the earth and water elements but lacks the fire element, it decays, like a lump of flesh left in the shade during summer.

Nanda! If the kalala contains the earth, water, and fire elements but lacks the wind element, it cannot develop and grow. All of these take past karma as their cause; they also mutually serve as supporting conditions and act upon one another, and only then can consciousness arise. The earth element supports, the water element binds, the fire element matures, and the wind element causes growth.

Nanda! It is like a person, or that person's disciple, who prepares sugar and blows air into it, causing it to swell while remaining hollow inside like a lotus stalk. The great elements of earth, water, fire, and wind within the body, caused to develop by the power of karma, are likewise.

Nanda! The kalala does not arise solely from the impure substances of the parents, nor solely from the mother's womb, nor solely from karma, nor from a cause alone or conditions alone. Only through the conjunction of all these factors does a fetus form. It is like a fresh seed that has not been damaged by wind or sun, is certainly not shriveled, has been properly stored, and is then sown in good soil with sufficient moisture. Only when all the requisite factors come together does it sprout and gradually develop branches, leaves, flowers, and fruit. Thus, one should understand that a fetus does not arise solely from the father, the mother, or other conditions alone. Only when the father's semen and the mother's blood unite with the other causes and conditions does a fetus form.

Nanda! It is like a keen-sighted person seeking fire, who places a sun-crystal in sunlight above dried cow dung, whereupon fire arises. Thus, one should understand that only through the conjunction of the father's semen, the mother's blood, and the other conditions does a fetus arise. The impure substances of the parents combine to form the kalala, which is called form; feeling, perception, formations, and consciousness are called name. Therefore, it is called name-and-form. This repellent aggregate of name-and-form gives rise to the various states of existence; I do not praise it even for the briefest instant. Why? Life in the various states of existence is truly suffering. It is like excrement: even a little of it stinks.

Thus should one understand! Life in the various states of existence, however brief, is suffering. These five aggregates subject to clinging—form, feeling, perception, formations, and consciousness—all undergo arising, abiding, growth, decay, and cessation. Arising is suffering, abiding is illness, and growth and decay are aging and death.

Therefore, Nanda, who would delight in the flavor of craving within the ocean of existence? While lying in the mother's womb, one endures such intense suffering.

Furthermore, Nanda! Thus should one understand that, generally speaking, gestation lasts thirty-eight periods of seven days. During the first seven days, the fetus within the mother's womb is like ore or an abscess lying amid filth, or like something inside an oil vessel. The bodily faculty and consciousness dwell together in one place, being heated and tormented by extreme suffering. Therefore, it is called the kalala, having the consistency of thin gruel or curds. During these seven days of heating, the hardness of the earth element, the moisture of the water element, the heat of the fire element, and the movement of the wind element first become manifest.

Nanda! During the second seven-day period, the fetus within the mother's womb lies amid impurity, as though inside an oil vessel. The bodily faculty and consciousness dwell together in one place, being heated and tormented by extreme suffering. Within the mother's womb, a wind spontaneously arises called All-Pervading Contact. Produced by past karma, when it touches the fetus, the fetus is called the arbuda. It resembles thick milk or butter and is subjected to heating. During these seven days, the four great elements become manifest.

Nanda! During the third seven-day period, to explain fully as before, within the mother's womb there is a wind called Knife-Cutting Mouth, produced by past karma. When it makes contact, it cuts into the fetus, which is called the pesi. It resembles an iron chopstick or an earthworm. During these seven days, the four great elements become manifest.

Nanda! During the fourth seven-day period, to explain fully as before, within the mother's womb there is a wind called Inner Opening, produced by past karma. It blows against the fetus like a shot arrow. The fetus is called the ghana and resembles a shoe or a lump of serpentine stone. During these seven days, the four great elements become manifest.

Nanda! During the fifth seven-day period, to explain fully as above, within the mother's womb there is a wind called Sustaining and Gathering. When this wind touches the fetus, five features appear: the two arms, the two thighs, and the head. It is like springtime, when sweet rain falls and the trees of the forest grow luxuriant branches and boughs; so too do these five features appear here. Nanda! During the sixth seven-day period, within the mother's womb there is a wind called Vast. When this wind touches the fetus, four features appear: the two elbows and the two knees. It is like springtime, when rain falls and stalks of cogon grass grow; so too do these four features appear here.

Nanda! During the seventh seven-day period, within the mother's womb there is a wind called Wholly Turning. When this wind touches the fetus, four features appear: the two hands and the two feet. These four features resemble clusters of foam or water moss.

Nanda! During the eighth seven-day period, within the womb there is a wind called Reversing and Turning. When this wind touches the fetus, twenty features appear: the twenty fingers and toes newly emerge, like tree roots sprouting after fresh rain.

Nanda! During the ninth seven-day period, within the mother's womb there is a wind called Dispersing. When this wind touches the fetus, nine features appear: two eyes, two ears, two nostrils, the mouth, and the two orifices for excretion and urination.

Nanda! During the tenth seven-day period, within the mother's womb there is a wind called Firm and Solid, which causes the fetus to become firm. During these seven days, another wind called Universal Gate arises within the mother's womb and inflates the fetal sac, like a float filled with air.

Nanda! During the eleventh seven-day period, within the mother's womb there is a wind called Initial Passage. When the fetus comes into contact with this wind, its passages are opened throughout, and all nine orifices appear. As the mother walks, stands, lies down, sits, and performs various activities, this wind revolves through the open spaces and causes the orifices to enlarge. If the wind blows upward, it opens the upper orifices; if it blows downward, it clears the lower orifices. It is like a blacksmith and his disciple using bellows to blow air upward and downward; after the current of air has passed through, it disappears of itself.

Nanda! During the twelfth seven-day period, within the mother's womb there is a wind called Curved Mouth. This wind blows along both sides of the fetus, forming the large and small intestines, which coil within the body like lotus fibers. During these same seven days, there is a wind called Piercing Forth, which produces exactly 120 joints within the fetus. Through the power of this wind, 101 retaining points are also formed.

Nanda! During the thirteenth seven-day period, through the power of the preceding wind within the mother's womb, the fetus experiences hunger and thirst. When the mother eats and drinks, nourishing substances are conveyed through the umbilical cord to sustain the fetus's body.

Nanda! During the fourteenth seven-day period, within the mother's womb there is a wind called Thread-Mouth. This wind causes one thousand sinews to grow in the fetus: 250 at the front of the body, 250 at the back, 250 on the right side, and 250 on the left side.

Nanda! During the fifteenth seven-day period, within the mother’s womb there arises a wind called Lotus, which causes twenty kinds of vessels to form in the fetus for the absorption of nourishment. There are five at the front of the body, five at the back, five on the right, and five on the left. These vessels have many names and many colors: some are called Companion, some Strength, and some Powerful Form; their colors include blue, yellow, red, white, ghee, sesame oil, and so forth. There are also colors intermingled with one another.

Nanda! Each of these twenty vessels further has forty subsidiary vessels, making a total of eight hundred vessels that absorb vital air. At the front, back, and both sides of the body, there are two hundred vessels in each region.

Nanda! Each of these eight hundred vessels has one hundred dependent channels, making a total of eighty thousand. At the front, back, and both sides, there are twenty thousand in each region.

Nanda! These eighty thousand vessels have many hollow openings, from one or two up to seven. Each opening connects with a pore of the skin, just as a lotus stalk has many hollow passages.

Nanda! During the sixteenth seven-day period, within the mother’s womb there arises a wind called Ambrosia-Coursing. This wind provides the conditions for the formation of the fetus’s two eye sockets, two ears, two nostrils, throat, chest, and breastbone. It creates a place in which ingested food may be retained and opens the passages for the inhalation and exhalation of breath. It is like a potter or his apprentice placing a lump of soft clay upon a wheel and shaping it according to the form of the intended object, without error. Here, through the wind of karma, the eye sockets and the other parts are each arranged and fixed in their proper places. In this way, even the passages for inhalation and exhalation are opened without error.

Nanda! During the seventeenth seven-day period, within the mother’s womb there arises a wind called Brushing the Openings. This wind prepares the passages through which nourishment enters the fetus’s eyes, ears, nose, mouth, throat, chest, and breastbone, making them smooth so that breath may reach every place as it enters and leaves. It is like a skilled artisan or his apprentice using oil and ash to polish a mirror stained with dust, or using fine earth to scour it clean. Here, through the wind of karma, these places are properly arranged so that no obstruction remains.

Nanda! During the eighteenth seven-day period, within the mother’s womb there arises a wind called Stainless, which makes the fetus’s six faculties bright and clear. It is like great clouds covering the sun and moon, when a mighty wind arises and blows the clouds apart and scatters them in every direction, causing the sun and moon to shine brilliantly.

Nanda! The power of this karmic wind makes the fetus’s six faculties bright and clear in the same way.

Nanda! During the nineteenth seven-day period, the four faculties of the eyes, ears, nose, and tongue form in the fetus within the mother’s womb. When it first entered the mother’s womb, it had already acquired the three faculties of body, life, and mind.

Nanda! During the twentieth seven-day period, within the mother’s womb there arises a wind called Firm. This wind causes twenty phalanges to form in the toes of the left foot, and likewise twenty bones in the right foot; four bones in the feet; two bones in the lower legs; two bones in the knees; two bones in the thighs; three bones in the pelvis; eighteen vertebrae; twenty-four ribs; twenty bones in the left hand; twenty bones in the right hand; two bones in the wrists; four bones in the arms; seven bones in the chest; seven bones in the shoulders; four bones in the back of the neck; two bones in the chin; thirty-two teeth; and four bones in the skull.

Nanda! It is like a sculptor or his apprentice who first makes a framework of wood, then winds cords around it, and finally applies clay to form a statue. In the same way, the power of this karmic wind arranges all the joints and bones, apart from the other smaller bones.

Nanda! During the twenty-first seven-day period, within the mother’s womb there arises a wind called Arising, which causes flesh to grow upon the fetus’s body. It is like a plasterer who first kneads mud and then applies it to a wall. This wind produces flesh in the same way.

Nanda! During the twenty-second seven-day period, within the mother’s womb there arises a wind called Floating Current. This wind causes blood to arise in the fetus.

Nanda! During the twenty-third seven-day period, within the mother’s womb there arises a wind called Floating Support. This wind causes skin to arise on the fetus.

Nanda! During the twenty-fourth seven-day period, within the mother’s womb there arises a wind called Pervasive Diffusion. This wind makes the fetus’s skin smooth and lustrous.

Nanda! During the twenty-fifth seven-day period, within the mother’s womb there arises a wind called Maintaining Formation. This wind causes the fetus’s flesh and blood to become increasingly abundant.

Nanda! During the twenty-sixth seven-day period, within the mother’s womb there arises a wind called Generating Formation, which causes the fetus to grow hair, body hair, fingernails, and toenails, all connected with the blood vessels.

Nanda! During the twenty-seventh seven-day period, within the mother’s womb there arises a wind called Curving Karma. This wind brings the fetus’s hair, body hair, fingernails, and toenails to completion.

Nanda! If, through the fetus’s former karma, that being was miserly and begrudged possessions, clinging tightly to them and refusing to give; if that being did not heed the teachings of parents, teachers, and elders; and if, through body, speech, and mind, that being created unwholesome karma that increased day and night, then the following retribution will be received:

– If born among human beings, that person will receive undesirable results. If people in the world consider being tall beautiful, that person will be short; if they consider being short beautiful, that person will be tall. If they consider being stout beautiful, that person will be slight; if they consider being slight beautiful, that person will be stout. If they consider closely joined features beautiful, that person’s features will be widely spaced; if they consider widely spaced features beautiful, that person’s features will be closely joined. If they consider abundance beautiful, that person will have little; if they consider little beautiful, that person will have much. If they prefer plumpness, that person will be thin; if they prefer thinness, that person will be plump. If they admire timidity, that person will be courageous; if they admire courage, that person will be timid. If they favor a fair complexion, that person will be dark; if they favor a dark complexion, that person will be fair.

Nanda! Furthermore, evil karma brings the retributions of deafness, blindness, muteness, speech impediments, stupidity, and ugliness. Such a person’s speech is displeasing for others to hear; their hands and feet are bent and deformed; their appearance resembles that of a hungry ghost. Even their relatives detest them and do not wish to look upon them, much less other people. Because of these three kinds of karma, when they speak to others, no one believes them or pays them any attention. Why is this? Because they created evil karma in former lives, they now receive this retribution.

Nanda! If that fetus formerly cultivated meritorious karma, delighted in giving, showed compassion toward the poor, and harbored no greedy or miserly attachment to possessions, then the karma thus performed, increasing day and night, will bring good retribution. If born among human beings, that person will receive desirable results.

If people in the world consider being tall beautiful, that person will be tall; if they consider being short beautiful, that person will be short. Whether stout or slight, every proportion will be proper; all the features will be harmonious; whether abundant or sparse, plump or thin, courageous or timid, their appearance will inspire affection in all who see them. Their six faculties will be complete, and their beauty will be unsurpassed.

Their speech will be clear and distinct, and their voice gentle and harmonious. They will possess the complete form and features of a human being, and everyone will delight in looking upon them. Because of these three kinds of karma, when they speak to others, everyone will believe, accept, and heed their words.

Why is this? Because they created wholesome karma in former lives, they now receive this retribution.

Nanda! If the fetus is male, he crouches against the mother’s right side, with both hands covering his face and facing toward her spine. If female, she crouches against the mother’s left side, with both hands covering her face and facing outward toward the mother’s abdomen.

Beneath the organs that produce waste and above the organs that digest food, the fetus is pressed downward by undigested matter and pushed upward by digested matter, as though its body were tightly bound and placed upon a sharp stake. Whether the mother eats much or little, the fetus suffers distress. Likewise, if the mother eats food that is excessively rich or excessively dry and hard, too cold or too hot, too salty, bland, bitter, sour, sweet, or pungent, the fetus experiences suffering.

If the mother engages in sexual intercourse, walks rapidly, sits in an uncomfortable place, sits for a long time, lies down for a long time, or leaps about, the fetus suffers in every case.

Nanda, you should know! Such are the sufferings endured by the fetus within its mother's womb; the bodily oppression cannot be fully described. Even human beings undergo such suffering—how much more so the torments in the evil destinies and the hells, which are beyond comparison. Therefore, Nanda, what wise person would delight in dwelling in samsara, enduring such afflictions in the boundless ocean of suffering?

Nanda! During the twenty-eighth seven-day period, the fetus in the mother's womb gives rise to six inverted perceptions. These are perceptions of houses, carts, gardens, towers, forests, beds and seats, rivers, and ponds. None of these truly exist; they arise solely through deluded conceptualization.

Nanda! During the twenty-ninth seven-day period, a wind called Flower Adornment arises within the mother's womb. This wind blows upon the fetus, causing the complexion of its body to become fair, beautiful, radiant, and pure; or, through the power of karma, it becomes dark, or blue, or assumes various other mixed complexions; or it becomes dry and lacks luster. Its radiance, whether fair or dark, accords with its complexion.

Nanda! During the thirtieth seven-day period, a wind called Iron Mouth arises within the mother's womb. This wind blows and causes the fetus's hair, body hair, fingernails, and toenails to grow. Its radiant, fair, or dark coloration manifests according to karma, as explained above.

Nanda! During the thirty-first seven-day period, the fetus gradually grows within the mother's womb. Likewise, throughout the thirty-second, thirty-third, and thirty-fourth seven-day periods, the fetus develops and increases in size.

Nanda! During the thirty-fifth seven-day period, all the limbs of the fetus within the mother's womb are complete.

Nanda! During the thirty-sixth seven-day period, the fetus no longer delights in remaining within the mother's womb.

Nanda! During the thirty-seventh seven-day period, the fetus within the mother's womb suddenly gives rise to three non-inverted perceptions. These are the perception of impurity, the perception of foulness, and the perception of darkness (as explained in part previously)...

Nanda! During the thirty-eighth seven-day period, a wind called Blue Flower arises within the mother's womb. This wind causes the fetus to move its body downward, extend both arms, and face the birth passage. Another wind, called Downward Course, also arises. Through the power of karma, it blows upon the fetus, causing its head to turn downward and its feet upward as it prepares to emerge through the birth passage.

Nanda! If in a previous life that fetus committed evil karma and caused the miscarriage of another's fetus, then because of that cause and condition, when it is about to be born, its arms and legs lie crosswise and contrary, rather than aligned lengthwise, and it dies within the mother's womb. At that time, if there is a wise woman or a skilled physician, she smears her hand with warm ghee, elm-bark water, and other lubricating substances, and holds between her middle fingers a small, exceedingly sharp knife with a keen and pointed tip.

The interior is like a cesspit—utterly dark, foul-smelling, and loathsome. Countless microorganisms dwell there; putrid fluids constantly flow forth, and the mingled vital essences and blood are truly repulsive. Covered only by a thin membrane, the wound of this body produced by evil karma is thus defiled.

She inserts her hand and uses the sharp knife to cut the fetus's body into pieces and remove them. Consequently, the mother undergoes immeasurable and unbearable suffering and may therefore die. Even if she survives, she is no different from one dead.

Nanda! If, by virtue of wholesome karma previously performed, the fetus is inverted yet does not harm the mother, it is born safely and undergoes no suffering.

Nanda! The suffering of that stage is but ordinary and cannot be compared with the affliction endured during this thirty-eighth seven-day period. When birth is imminent, the mother undergoes immense suffering, and only when her life is nearly extinguished is the child delivered.

Nanda! You should carefully contemplate this and seek liberation.

THE MŪLASARVĀSTIVĀDA

VINAYA MISCELLANY

End of the Eleventh Fascicle.