1、中央研究院歷史語言研究所集刊 第七十七本，第四分 出版日期：民國九十五年十二月 -729- 印七日住胎及其在漢醫的一個表現（下篇） 李勤璞*本稿詳細整理和塑述漢譯佛書七日為週期、三 十八個七日滿足的七日住胎論思想，又將它置於印度古典醫學的背景上，看 出它跟醫方明以月為週期、九個月滿足的住胎論大不相同，而僅行於佛教以內；再 考究漢譯阿含部經典，發現阿含部的住胎論跟醫方明大體一致，則知七日住胎論可 能是大乘佛教發展出來的，為原始佛教所無。 一般以為上述七日住胎論對支那醫學沒有影響 。本稿舉出西元五世紀以降多種道教、醫學乃至民眾文藝、雜家等文籍，證 明其中有七日胎相論，是受自不同的漢譯佛書，且總的趨
2、勢是愈加被認可。進入支 那思想領域之後，思想形態上七日住胎論顯著的表現是：作為胚胎自我展現動力的業風 (las-kyi rlung) 被忽略，三十八個七日的胚胎展現過程變成了逐個七日胎相的 機械羅列。這樣它就很像徐之才逐月養胎方等支那既有妊娠論的樣子，而且胚 胎開始時甚至沒有主體（投胎者），妊娠變成沒有目的的成長、沒有主體的發育。 這是因為受到支那既有妊娠思想的潛在制約。 本稿屬於思想史和文獻學的研討，著意使用豐 富資料和比較的方法。漢、藏文獻的比較，支那、印度的比較，醫方明、佛教醫學的比較，或者有助主題的闡明。 關鍵詞：胎相 業風 漢醫學 佛教 西藏蒙古醫學 *內蒙古大學蒙古史研究所，魯迅美
3、術學院文化傳播與管理系 李勤璞 -730- 目次 （上篇） 前言 印七日住胎的文獻 第一章 漢譯佛書七日住胎描述 一、中有 二、入胎 三、入胎 四、胚胎發育的動學 五、胎相 、胎位 七、出生缺陷 八、出胎 第二章 七日胎相在支那的擴散 一、淨住子淨法門 二、太玄真一本際經 三、元氣 四、父母恩重經講經文 五、簡方與三元延壽贊書、普濟方 、推篷寤語和 原、 七、祈嗣真詮及其後七部醫書和癸巳存稿 八、張氏醫通 九、小結 附：胎相表 （下篇） 第三章 討 一、在印的位置 二、入支那的制約 三、阿含部補敘 四、影響分析 第四章 結 引用書目 印度七日住胎論及其在漢醫的一個表現（下篇） -789- In
4、dias Theory on Seven Day Embryo Formation and Its Manifestation in Chinese Medicine Qin-pu Li Lu Xun Academy of Fine Arts, Mukden (Shenyang) This paper elaborates on the thought of the seven day embryo formation theory found in the Chinese version of Buddhist books. This theory holds that seven days
5、 constitute a cycle and that 38 such cycles is the period needed to form a fetus. The thought is set in the background of Indian classical medicine and is confined to Buddhism. It differs greatly from “Gso-ba Rig-pa” (醫方明) which believes that a month constitutes a cycle and that nine months is the p
6、eriod needed to form a fetus. After referring to the classics of gama, I discovered that the theory of embryo formation found in “Gso-ba Rig-pa” is generally similar to that of gama, from which we may deduce that the seven day embryo formation theory is derived from Mahyna Buddhism and is not found
7、in original Buddhism. It was generally believed that the theory mentioned above exerted no influence on Chinese medicine. In this paper, I list a variety of books on Taoism, medicine, popular literature, and miscellaneous writers to prove that the theory on seven day embryo formation, originating fr
8、om the Chinese version of Buddhist books, is mentioned and has come to be recognized. After its entry into the Chinese domain of thought, some noteworthy aspects of the theory on seven day embryo formation displayed in terms of thought is as follows: the “las-kyi rlung” ( 業風) through which the embry
9、o demonstrates its dynamism is neglected, and the process of 38 seven days of embryo formation has developed into a mechanical listing of separate seven day embryo formations. This theory thus resembles established Chinese theories on pregnancy such as Xu Zhicais Prescriptions on Pregnancy. It is be
10、lieved that at the beginning of embryonic development, the embryo does not have subjectivity, (reincarnation) and therefore pregnancy becomes a process of aimless growth and development without subjectivity. This theory has been influenced by established Chinese theories on pregnancy. 李勤璞 -790- This
11、 paper falls into the category of research and discussion on ideological History and Philology. It employs a large amount of data and numerous methods of comparison, including comparisons between Chinese and Tibetan literature, China and India, and “Gso-ba Rig-pa” and Buddhist medicine, all of which may contribute to research on this subject. Keywords: embryo formation, las-kyi rlung, Chinese medicine, Buddhism, Tibetan-Mongolian medicine
