1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
身念處品之二
復次，修行者內身循身觀。觀閉筋蟲，彼以聞慧或以天眼見：閉筋蟲或行麁筋或行細筋，若覺蟲行，筋則疼痛，若不覺行，筋則不疼痛，一切骨肉皆亦消瘦，筋中疼痛。若蟲瞋恚，人不能食。若住筋中而飲人血，令人無力，若食人肉，令人羸瘦。觀嚙筋蟲已，如實知身。
5. 73 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also notice, ‘My muscle-traveler worms slither through the web of my major and minor muscles. When they become agitated within me, they cause ailments of the muscles. Whenever they are not hungry, however, my muscles don’t suffer. The web of muscles connects all the bones in my body and, since they are connected in this way, it is due to the muscles that sensations occur in my body. [F.125.b] However, if I become deprived of food and starve, the worms will drink the blood in my muscles and my capacities will deteriorate. If the worms consume my flesh, that will also cause the production of dark mucus in my body.’
復次，修行者內身循身觀。彼以聞慧或以天眼觀動脈蟲：是蟲遍行一切脈中，其身微細，行無障礙。若蟲住人食脈之中，則有病過，令身乾燥，不憙飲食。若蟲住在水脈之中，則有病生，令口乾燥；若在汗脈，令人一切毛孔無汗；若在尿脈，令人淋病，或令精壞或令痛苦。若蟲瞋恚，行下門中，令人大便閉塞不通，苦惱垂死。觀動脈蟲已，如實知身。
5. 74 “The spiritual practitioner who carefully considers and attends to the internal body will then use insight derived from hearing or by seeing with the divine eye to observe the following: ‘The vein 586 -traveler worm slithers throughout the network of veins in my body. It is subtle and travels unhindered. Due to the strength of my food, it may destroy my veins. The worm may cause my entire body to wither or fall into ill health. If it harms the veins that carry water, my palate will become dry. If these worms harm the veins that carry sweat, the pores of my skin will produce sweat. If they enter the veins that carry urine, these veins may be destroyed, and I will become unable to urinate. If they affect the semen, there will be unbearable pain. If they enter the channels that carry excrement and become aggressive, the bowels will become constricted and I will be miserable as though I were on the brink of death.’ In this way, examining the vein-traveler worms, he develops a correct understanding.
復次，修行者內身循身觀。觀食皮蟲，彼以聞慧或以天眼見：食皮蟲以食過故，蟲則瞋恚，能令人面顏色醜惡，或生惡皰，或痒或赤或黃或破，或復令其鬚爪墮落，令人惡病，或皮斷壞或肉爛壞。觀食皮蟲已，如實知身。
5. 75 “The spiritual practitioner who carefully considers and attends to the internal body will again use insight derived from hearing or see with the divine eye and thus observe the following: ‘The skin-agitator worms live within the six types of skin. If they become aggressive due to a problem with the food I consume, it causes an unpleasant coloration of my skin. [F.126.a] My skin becomes rough, discolored, 587 red, pale, bluish, and cracked. Likewise, my nails, hair, beard, body hair, and outer skin will decay. There will be hard boils or warts, and my skin and flesh may lose warmth.’ In this way, examining the skin-agitator worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。觀嚙脂蟲，彼以聞慧或以天眼見：動脂蟲住在身中脂脈之內，若食有過、若多睡眠，此蟲則瞋，不消飲食，或生疥瘙或生惡腫，毛根瘭病，或得癭病或脈脹病，或乾消病或身臭病，或食時流汗。如是觀動脂蟲已，如實知身。
5. 76 “The spiritual practitioner who carefully considers and attends to the internal body will also use insight derived from hearing or seeing with the divine eye to observe the following: ‘The fat-agitator worms live within the layers of fat in my body. If they become agitated due to problems with my sleep or with my food, they will cause diarrhea, vomiting, boils, paleness, or discoloration. I will suffer from goiter, muscle decay, exhaustion, emaciation, and continuous perspiration when I eat.’ In this way, examining the fat-agitator worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。觀和集蟲於我身中作何等業，或病或安？彼以聞慧或以天眼見和集蟲集二種身：一者覺身；二、不覺身。皮肉骨血、脂髓精等，是名覺身；髮毛爪齒，名不覺身。是名和集二身。以食過故，蟲則無力，人亦無力，不能速疾行來往返，睡眠[夢-夕+登]瞢或多焦渴，皮肉骨血、髓精損減。觀和集蟲已，如實知身。
5. 77 “The spiritual practitioner who carefully considers and attends to the internal body will also use insight derived from hearing or seeing with the divine eye to observe that the enricher worm lives in his body. Wondering how this worm affects his health, he will apply insight derived from hearing or see with the divine eye. He will then notice, ‘Two kinds of enricher worms partake of my body, because one lives in the parts where I have feeling, whereas another lives in those parts where I don’t have feeling. The worms that live in the parts where I have feeling occupy half the body, including the blood, flesh, bones, marrow, bile, and semen. The worms that lives in the parts of my body where I don’t have feeling are found in my hair, body hair, nails, beard, and teeth. Both these species of enricher worms have a positive effect on my body. [F.126.b] Therefore, if these enricher worms do not flourish due to problems with the food that I eat, I will also not feel well. The worms bring comfort while going as well as coming, and they facilitate falling asleep quickly and without delay. They increase my strength. They cause a growth of skin, blood, fat, bristle, bone, semen, and strength.’ In this way, examining the enricher worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼觀於：臭蟲住在肉中、屎尿之中，以食過故，蟲則瞋恚，身肉屎尿、涕唾皆臭，鼻中爛膿或眵淚爛臭，隨蟲行處皆悉臭穢，若衣、若敷、若食。住齒中，以蟲臭故，食亦隨臭，衣敷盡臭，舌上多有白垢臭穢，身垢亦臭。觀臭蟲已，如實知身。
5. 78 “The spiritual practitioner who carefully considers and attends to the internal body will use insight derived from hearing or see with the divine eye to observe the following: ‘The stinker worms live in my blood, excrement, and urine. If they become aggressive due to problems with the food that I eat, they will cause my excrement, urine, spit, and snot to emit a foul smell. My nose and eyes will also produce pus. Whatever comes in contact with the worms will begin to stink. Any clothing, bedding, or food between my teeth will begin to smell and reek due to the worms. Due to problems related to sleep at night, my tongue will emit a terrible stench. My tongue will become completely covered with a whitish stain and my body will produce a bad stench.’ In this way, examining the enricher worm, he develops a highly correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見：濕行蟲行背肉中，知食消已，入腰三孔，取人糞穢汁則成尿，滓則為糞，令入下門。觀濕蟲已，如實知身。
5. 79 “The spiritual practitioner who carefully considers and attends to the internal body will use insight derived from hearing or see with the divine eye to observe the following: ‘The sweat-traveler worm lives within the flesh of the neck. [F.127.a] As it digests my food, it will cause the food to move through the cavities of the three bones in the heart region, so that my excrement can be expelled below. The cavities in the three other bones will then become wet and moistened by my wastewater and, as a large mass of excrement moves toward the lower backbone, I will urinate.’ In this way, examining the sweat-traveler worm, he develops a correct understanding 588 of the body.
復次，修行者內身循身觀。觀十種蟲行於根中，一切人身皆從中生。何等為十？一名[病-丙+習][病-丙+習]蟲；二名惙惙蟲；三名苗花蟲；四名大諂蟲；五名黑蟲；六名大食蟲；七名暖行蟲；八名作熱蟲；九名火蟲；十名大火蟲。
5. 80 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe, ‘Ten species of worms live in my bile. Once they are born there, they spread everywhere in my body. They are the jurava, the shaker, the one that thrives on substance, the common one, the dark one, the great food worm, the warmth traveler, the burner, the worm that decreases heat, and the great fire worm.’
此諸蟲等，住陰黃中。何等是蟲為人疾病或作安隱？彼以聞慧或以天眼見：[病-丙+習][病-丙+習]蟲以食過故，蟲則瞋恚，食人眼睫，令人眼痒，多出眵淚。此微細蟲若行眼中，眼則多病或令目壞。若入精中，眼生白瞖。其蟲赤色，為眼生病，若蟲不瞋，則無此病。觀[病-丙+習][病-丙+習]蟲已，如實知身。
5. 81 “Those ten types of worms are born from bile and move everywhere throughout the body. Wondering how they affect his health, the spiritual practitioner will, with insight derived from hearing or by seeing with the divine eye, next notice, ‘The jurava worm lives in my body. If it becomes aggressive due to problems with the food I eat, this worm will consume my eyelashes and I will develop pocks and eczema. As it moves from one eyelash to another to feed, that will provoke a strong production of tears. If it moves into my eyes, I will develop a severe eye disease. My vision will degenerate, and I may become blind. When this worm moves inside the eye, having entered the eyeball, it will leave its larvae there, [F.127.b] which in turn will cause my eyes to become swollen and red. This worm is always a cause of severe disease.’ In this way, examining the jurava worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見：惙惙蟲住在人身，行於陰中，一切身中行無障礙，陰黃覆身。如此蟲者，若入骨中，令人身體皆大蒸熱；若行肉中，晝夜常熱，手足皆熱；若入皮裏，身則汗出。觀惙惙蟲已，如實知身。
5. 82 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe, ‘The shaker worm resides in my body. It lives in my bile and travels unhindered throughout the body, harming my body with bile. As this worm inflames my bones, my flesh will become very hot and even my extremities will warm up. When it moves in my skin, I will begin to sweat.’ In this way, examining the shaker worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見：苗華蟲行住陰中，利[口*(隹/乃)]短足，身如火藏，不欲食飲。若以食過，蟲行異處，隨所行處，則大熱爛，身血增長，其身大熱猶如煙起，身皮破壞如火燒瘡。若蟲順行，則無此病。觀苗華蟲已，如實知身。
5. 83 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe, ‘The worm that thrives on substance lives in my bile. It has an extremely sharp beak and short legs. It causes a burning stomach and severe disease. If it moves to a different part of the body and develops hunger due to problems with my food, this worm will inflame my body wherever it goes. I will then bleed and vomit blood. Affecting my entire body adversely, it will burn like fire. All of my skin will burn, [F.128.a] round pox will appear on my legs, and my body will be inflamed.’ In this way, investigating the worm that thrives on substance, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見：大諂蟲住在身中，行陰黃中，或安不安。以食過故，蟲則瞋恚，從頂至足，行無障礙，能令身中一切熱血生於熱瘡。若血、若陰從於口中、耳中流出，或死或次死，或身青黃，熱病口苦。若蟲不瞋，則無此病。觀大諂蟲已，如實知身。
5. 84 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the common worm lives within his bile. Wondering what the effects on his health may be if this worm becomes aggressive due to problems with the food he eats, he will use insight derived from hearing or see with the divine eye. He will then observe, ‘The common worm passes unhindered within my body, from head to toe, and if it becomes aggressive, it causes smallpox related to blood and bile throughout the body. Blood and bile will drip from the ears and nostrils, as if I were dying. It causes blueness and hepatitis, as well as muteness.’ In this way, examining the common worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見於黑蟲住在身內，行於黃陰中，或安不安？以食過故，蟲則瞋恚，令人面皯或生多黶，或黑或黃或赤，或令身臭或令雀目，或口中生瘡，或大小便處生瘡。若蟲不瞋，則無此病。觀黑蟲已，如實知身。
5. 85 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe, ‘The movement of the dark worm within my body is provoked by noxious bile. If it becomes aggressive due to problems with the food that I eat, there will be black spots, resembling sesame seeds, everywhere on my body. My flesh will develop pox, or my body will become black, yellow, or red. The worm moves in my body like the wind and destroys my bile or my anus.’ In this way, examining the dark worm, he develops a correct understanding of the body. [F.128.b]
復次，修行者內身循身觀，彼以聞慧或以天眼見大食蟲住在身中，或作安隱或為疾病？彼以聞慧或以天眼見：大食蟲以食過故，則生瞋恚，住陰黃中，隨食隨消，身大力故，一切身及身分——眼耳鼻舌，於自境界皆悉減劣，見不明了。以食過故，根不正緣。若蟲不瞋，則無此病。觀大食蟲已，如實知身。
5. 86 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the great food worm lives in his body. Wondering what effects this worm may have on his health, he will apply insight derived from hearing or see with the divine eye. He will then notice, ‘If the great food worm becomes aggressive due to problems with the food that I eat, it will reside in my bile, consuming food and producing fevers. When it grows, it will make my body oily and foul-smelling and all my major and minor body parts, as well as the faculties of my eyes, ears, and nose, will degenerate. It will become impossible for the faculties to engage with their respective objects. Due to food problems, my five faculties will thus gradually degenerate.’ In this way, examining the great food worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見暖行蟲常愛暖食，憎於冷食。此蟲云何與人疾病？云何安隱？彼以聞慧或以天眼見：暖行蟲，若我食冷或以飲冷，或食或味，蟲則瞋恚，口多出水，或極或重或[宋-木+(爪*爪)]或睡，或心陰[夢-夕+登]瞢或身疼強，或復多唾或咽喉病。若蟲不瞋，則無此病。觀暖行蟲已，如實知身。
5. 87 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the warmth-traveler worm always likes warm food and is highly averse to cold food. Wondering what effects this worm may have on his health, he will apply insight derived from hearing or see with the divine eye. He will then notice, ‘Whatever I eat, drink, consume, or taste —if it is cold, this worm will develop aggression against me and so it may gnaw on my mouth, or make my body tired, heavy, weak, or injured. It may also gnaw at my heart and create problems throughout my body, resulting in bloody stool. It may also gnaw at my throat.’ [F.129.a] In this way, examining the warmth-traveler worm, he correctly examines the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見於熱蟲住在身內，行於陰中，作何等病？云何安隱？彼以聞慧或以天眼見於：熱蟲住人身中，若食重食，以食過故，病垢增長，妨出入息。以食過故，令身麁大或咽喉塞，令大小便悉皆白色，不愛寒冷、不愛醈食。觀熱蟲已，如實知身。
5. 88 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the burner worm lives in the bile of his body. Wondering what effects this worm may have on his health, he will apply insight derived from hearing or see with the divine eye. He will then notice, ‘Burner worms live in my body, and if I eat heavy food, that will make them burn with fire. They then will grow in strength and injure the veins in my neck so that large pieces of food will get stuck in my throat. My excrement will become whitish and lessen. I will lose all joy in eating cold foods. I will also become unable to metabolize sweet foods.’ By examining the burner worms, he develops correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見：火食蟲住在身內，行住陰中，此蟲寒時，則便歡喜，熱時萎弱。寒歡喜故，人則憶食；熱時火增，不欲飲食。於冬寒時陰則清涼，熱則陰發，如是火食蟲如是憎火。觀火食蟲已，如實知身。
5. 89 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe the following: ‘The worm that decreases heat is born and lives in my bile. It likes bile and enjoys cold temperatures but suffers when it is warm. When it is cold, it is happy and thus I feel like eating. But when it is warm, this worm will decrease the heat in my body. During times of cold, my bile will function well, but when it is warm, it will become impaired, and thus the temperature in my body will decrease.’ In this way, examining the worm that decreases heat, he develops a correct understanding of the body. [F.129.b]
復次，修行者內身循身觀。見大火蟲，此蟲云何令人疾病或令安隱？彼以聞慧或以天眼見大火蟲：若人性所不便而強食之，以食過故，蟲則瞋恚，噉身內蟲，以是過故，令人腸痛或脚疼手疼，隨食蟲處，則皆疼痛。若蟲不瞋，則無如上所說諸病。觀黃陰蟲已，如實知身。
5. 90 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the great fire worm lives in his body. Wondering what effects this worm may have on his health, he will apply insight derived from hearing or see with the divine eye. He will then notice, ‘The great fire worm appreciates all types of unhealthy food. When I am hungry, these worms will feed off my body. This will make my body disfigured and I will feel pain in my back, hands, or wherever else the worms may be feeding.’ In this way, examining the worms that live in bile, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼觀於骨中有十種蟲，何等為十？一名舐骨蟲；二名嚙骨蟲；三名割節蟲；四名赤口臭蟲；五名爛蟲；六名赤口蟲；七名頭頭摩蟲；八名食皮蟲；九名風刀蟲；十名刀口蟲。
5. 91 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe the following species of worms that emerge from the bones and live in the fat: the bone biter, the puller, 589 the joint cutter, the stinker, the bone pus species, the red mouth, the relishing, the skin eater, the ant, and the razor mouth.
如是骨蟲，云何疾病？云何安隱？彼以聞慧或以天眼見：舐骨蟲住於骨外，住多骨處，或住髀骨、脛骨、臂骨、脊骨，如是一切骨中或行脈中，以食過故，蟲則瞋恚，令骨疼痛或令骨動，令人色惡。食近骨肉，令骨大疼，若蟲不瞋，則無如向所說諸病。觀骨蟲已，如實知身。
5. 92 “Wondering how those worms that live in his bones affect his health, he will apply insight derived from hearing or see with the divine eye. He will then notice, ‘The bone-biter worm lives in the marrow that is contained within the bones and can so be found in the marrow of the shoulders, thighs, [F.130.a] and spine, where it passes through the joints of my bones. If it becomes aggressive due to problems with the food that I eat, it will make my bones deformed and my body will become unpleasant to look at and to touch. This worm will then gnaw at the joints and consume my bones and flesh, thus causing excruciating pain in my bones. As long as this worm does not starve, however, I will not experience any of those sensations.’ In this way, examining the bone-biter worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見：嚙骨蟲遍住一切身骨之中，若蟲嚙骨，諸大乾消，其聲破散，下痢不調，或兩脇痛、鼻塞歐吐，不憶飲食。若蟲不嚙一切諸骨，其人則無如是等病。觀嚙骨蟲已，如實知身。
5. 93 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe, ‘The puller worm lives everywhere in my bones. When this worm pulls at my bones, all the elements in my body will become dry and stiff. I will suffer from fever, choking, and diarrhea. Alternatively, I may have side cramps, vomit, and feel depressed. Whenever this worm does not pull at my bones, none of those ailments will occur.’
復次，修行者內身循身觀。彼以聞慧或以天眼見割節蟲：以食過故，蟲則瞋恚，或身、身分，頭痛、心痛，或於城邑聚落多人之處謂為空廓，鼻塞心惱，以痛惱故，於好色聲香味觸中，心不愛樂。若割節蟲調順不瞋，則無如向所說諸病。觀割節蟲已，如實知身。
5. 94 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the joint-cutter worm lives in his body. Wondering what effects this worm may have on his health, he will apply insight derived from hearing or see with the divine eye. [F.130.b] Doing so, he will consider, ‘If a problem with my food causes the joint-cutter worm to starve, my hands will become lame. The limbs of my body may fall off, and I may develop heart disease. Even the inhabitants of towns may become decimated. My nose will run with mucus. I will become depressed and no textures or visual forms will be attractive to me. Why is that? Because of the intensity of my sensations.’ In this way, examining the joint cutter worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見於臭蟲住在身中，或為疾病或作安隱。彼以聞慧或以天眼見此臭蟲：以食過故，蟲則瞋恚，令身重熱，或生赤色、黑色痶瘓，身汗多出，不能睡眠，即成癩病，一切身分皆悉爛臭。若蟲不瞋，則無如向所說諸病。觀臭蟲已，如實知身。
5. 95 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the stinker worm lives in his body. Wondering what effects this worm may have on his health, he will apply insight derived from hearing or see with the divine eye as follows: ‘If the stinker worm becomes aggressive due to problems with the food that I eat, my body will be scorched and feel heavy. Wounds that would otherwise heal quickly will require a long time to do so and my entire body will become disfigured. I will become pale and my body will swell up. In some cases, my body will become paralyzed. I may also develop leprosy and my entire body may become covered with boils. There will be no healing of those diseases.’ Examining the stinker worm in this way, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見爛骨蟲住在身內，或為疾病或作安隱。彼以聞慧或以天眼見爛骨蟲：以食過故，蟲則瞋恚，或一歲、二歲乃至多年，或年少時，被傷瘡[病-丙+盤]，雖復除差，至老猶發。如是爛蟲，久久乃發，令骨壞爛，體生赤瘡，如優曇鉢羅果臭爛可惡。其瘡大痒，多有膿血從瘡流出，眾蠅封著，蚊蝱唼食。若爛骨蟲調順不瞋，則無如向所說之病。觀爛骨蟲已，如實知身。
5. 96 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the bone pus species lives in his body. [F.131.a] Wondering what effects this worm may have on his health, he will apply insight derived from hearing or see with the divine eye. Doing so, he will consider, ‘The bone pus species may become aggressive due to problems with the food that I eat. In such cases, the worm will cause a recurrence of old ailments, even if one year, two years, or many years have elapsed since they were pacified and cured, or even I have not suffered from them since I was an infant. Such recurrences due to the aggression of this worm may then continue into my old age. The bone pus species produces a foul-smelling discharge that resembles the flame-of-the-forest or the dumvara fruit. I will also develop an itch and the wounds will suppurate. The wounds will then swell up 590 and attract insects and meat flies.’ In this way, examining the bone pus species of worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見赤口蟲住身骨中，作何等病？云何安隱？彼以聞慧或以天眼見赤口蟲：以食過故，則生瞋恚，其蟲赤色過於火色，令人身體日夜汗流作血癖病。若赤口蟲調順不瞋，則無如向所說之病。觀赤口蟲已，如實知身。
5. 97 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the red-mouth worm lives in his bones. Wondering what effects this worm may have on his health, he will apply insight derived from hearing or see with the divine eye. He will then consider, ‘Whenever a problem with my food causes the red-mouth worm to starve, I will become afflicted with a severe disease that burns like flames throughout my blood and produces lymph and pus discharges. Throughout day and night, there will be no relief. I will suffer from what are called internal wounds.’ In this way, examining the red-mouth worm, he develops a correct understanding of the body. [F.131.b]
復次，修行者內身循身觀。彼以聞慧或以天眼見頭頭摩蟲住在骨中，行於骨中，云何此蟲令人疾病？云何安隱？彼以聞慧或以天眼見頭頭摩蟲：以食過故，蟲則瞋恚，能令人身周遍生瘡。若蟲行時，令人頻申，心動忪忪，或如失身或身動搖，不能睡眠，身體痒相猶如蟲行，目視不明，得寒熱病或身體腫。若頭頭摩蟲不瞋，則無如向所說諸病。觀頭頭摩蟲已，如實知身。
5. 98“The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the relishing worm lives in his bones. Wondering what effects this worm may have on his health, he will apply insight derived from hearing or see with the divine eye. He will then notice, ‘If a problem with my food causes the relishing worm to starve, I will develop a pox that spreads across all my major and minor body parts and causes paralysis wherever it extends. My heart will lose strength and my body will lack sensation. I will also become unable to urinate or defecate. I will become unable to sleep and it will feel like ants are crawling throughout my major and minor body parts. I will also suffer from severe thirst. I will faint, and suffer from cold fever and swelling. If the relishing worm does not starve, however, all those ailments will be pacified.’
復次，修行者內身循身觀。彼以聞慧或以天眼見食皮蟲住在身中，或為疾病或為安隱。彼以聞慧或以天眼見食皮蟲：以食過故，蟲則瞋恚，脣口及眼皆生諸瘡，兩脇生瘡。若行筋中，或復嚙筋，能令其人咽喉乾燥，或復聾塞，耳中膿出，或髑髏上剎剎而行，或非時頭白，咽喉瘶病，非時睡眠，或憎飲食，不樂一處，樂行空地，心或多亂，狂說是非。蟲食皮故，一切身分爴裂破壞，塵土坌身。若蟲不瞋，則無如向所說諸病。觀食皮蟲已，如實知身。
5. 99 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the skin-eater worm lives in his body. Wondering what effects this worm may have on his health, he will apply insight derived from hearing or see with the divine eye. He will then notice, ‘The skin-eater worm lives in my bones, and when hungry it causes blisters, swelling of the mouth, swelling of the eyes, suppuration, weakness of the muscles, [F.132.a] intense thirst, dry throat, swelling of the nose, stiff neck, ulcers 591 on the head, premature whitening of the hair, decay of the vocal cords, untimely sleepiness and desire for inappropriate foods, dislike of staying in one place, fondness for empty places and parks, distractedness, profuse talk for no reason, and I will scratch all my major and minor body parts to shreds. Such are the problems caused by the skin-eater worm. But if the worm is not hungry, none of those ailments will arise.’
復次，修行者內身循身觀。彼以聞慧或以天眼見風刀蟲行於骨中，以蟲瞋故，或為疾病或為安隱。彼以聞慧或以天眼見風刀蟲：以食過故，蟲則瞋恚，猶如蛇螫，痛毒難忍，所謂頭頂、咽喉心胞、大小便處，手足甲中亦如針刺。以蟲嚙嚙，鼻則失香，舌不知味，其目瞤動，不憶飲食。以蟲瞋故，與骨行蟲共害其身，以痛多故，晝夜不睡。若蟲不瞋，則無如向所說之病。觀風刀蟲已，如實知身。
5. 100“The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe, ‘The ant worm lives in my bones. I wonder what effects on my health that worm may have if I go hungry?’ With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘When the ant worm becomes aggressive due to a problem with my food, I will have a terrifying sensation, as horrible as if a snake had bitten my vital points. As the worm burrows into my head, jaws, heart, intestines, anus, hands, foot soles, and nails it will feel as if they are pierced by needles. I will shiver and my nose will run. My eyes, mouth, and entire body will shudder. I will lose all appetite. When the worms become hungry, they will mingle randomly with other types of worms [F.132.b] and thus conspire to damage my body throughout day and night. Oppressed by such painful sensations, I will be unable to sleep. Yet if the worm is not hungry, none of those ailments will follow.’ In this way, examining the ant worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見刀口蟲住在身中，此蟲或為疾病或作安隱。彼以聞慧或以天眼見：刀口蟲始於母胎，初出生時，此蟲初生，以法勝故，始出胎藏飲母乳故，是時此蟲盡食餘蟲，後還雜食。以是因緣，餘蟲還生。觀刀口蟲已，如實知身。
5. 101 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the razor-mouth worm lives in his body. Wondering what effects this worm may have on his health, he will apply insight derived from hearing or see with the divine eye. He will then notice, ‘The razor-mouth worm appeared already in the womb and, due to natural circumstances, I am born with it. All the worms that appear in the womb are of a temporary nature and eventually they die. Then, as I developed due to my mother’s milk and various foods, all these worms emerged.’ In this way, examining the razor-mouth worm, he develops a correct understanding of the body.
此十種蟲行於骨中，如實觀之。如實觀已，眼離塵垢，離凡夫過，心生厭惡，離我、我所，離疑清淨，離於邪見，如實知身乃至涅槃。
5. 102 “Examining the worms that live in the bones, he understands the body correctly through applying mindfulness to the body. This clear eye is far beyond that of ordinary beings. It is free from afflictions, thoughts of ‘mine,’ doubts, and pain. It is not attained on the path of any non-Buddhists. This is the authentic application of mindfulness to the body, culminating in the transcendence of suffering.
復次，修行者內身循身觀。彼以聞慧或以天眼見十種蟲行於屎中，何等為十？一名生蟲；二名針口蟲；三名白節蟲；四名無足蟲；五名散汁蟲；六名三燋蟲；七名破腸蟲；八名閉塞蟲；九名善色蟲；十名穢門瘡蟲。其色可惡，住糞穢中，作何等病？云何安隱？
5. 103 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing [F.133.a] or by seeing with the divine eye, also observe, ‘The following ten species of worms live in excrement: the calf snot, the needle mouth, the ant, 592 the legless one, the excrement disperser, the thirst inducer, the intestine separator, the paralyzer, the fine-color worm, and the excrement digester.’
彼以聞慧或以天眼見於：生蟲行糞穢中，若蟲燒熱，我身亦熱。若蟲冷病，我亦冷病，下痢白膿，令身損減，顏色萎黃。若此生蟲調順不瞋，則無如向所說之病。觀生蟲已，如實知身。
5. 104“As he examines these ten species of worms that live in his body, he will wonder what effects they may have on his health. Thus, with insight derived from hearing or by seeing with the divine eye, he will notice, ‘The calf snot worm lives in my excrement, and if my body’s temperature decreases, that worm will speed up that process. It will provoke tumors that harm my digestion, so that my excrement becomes gray. I will not feel well, and my complexion will be pale.’ In this way, examining the calf snot worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見：針口蟲行糞穢中，其身長大，從於熟藏行趣生藏，一切諸蟲皆不能遮，復從生藏上至咽喉，唾吐俱出，或作心痛或令不安。以火弱故，與糞俱出，須臾即死。觀針口蟲已，如實知身。
5. 105 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe the following: ‘The needle-mouth worm lives in my excrement. It is thick and long and can travel through the stomach and intestine without being caught by any other worms. From there, it may move upward again and emerge from my mouth accompanied by bile. It also chews at my heart and can cause muteness and loss of body temperature. Once the worm emerges outside the body, it may briefly stay alive in flowers.’ In this way, examining the needle-mouth worm, he develops a correct understanding of the body. [F.133.b]
復次，修行者內身循身觀。彼以聞慧或以天眼見：白節蟲行糞穢中，身短白色，多蟲相續，冷而大臭，破壞人力，隨糞俱出，眾蠅封愛。有此病者，糞穢益多，不憶飲食。觀白節蟲已，如實知身。
5. 106 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe, ‘The ant worm lives in my excrement. Pale, short, and abundant, these worms travel in the intestines. They stink and always search for food. They emerge from my body together with my excrement. As they leave the body, the excrement attracts insects. They cause a profusion of excrement. They also make me feel nauseated by food.’ In this way, examining the ant worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見無足蟲住在身中，此蟲云何為人疾病？云何安隱？彼以聞慧或以天眼見無足蟲：以食過故，蟲則瞋恚，吹一切風氣塞大小便，若塞生藏，不能[口*歐]吐亦不能嚏，不能頻申，疲極不安，不能睡眠，不耐飢渴。以蟲瞋故，多生諸病。觀無足蟲已，如實知身。
5. 107 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the legless worm lives in his body. Wondering what effects this worm may have on his health, he will apply insight derived from hearing or see with the divine eye. He will then notice, ‘If it becomes hungry due to a problem with my food, I will become affected by the wind element and my movements will be disrupted. The streams of urine and feces will become disrupted and when the worms enter my intestines, the continuity of my speech will be disrupted. I will be unable to cough, I will experience continuous hunger, my breathing will be troubled, and I will constantly experience thirst. These conditions affecting my movements will make me prone to a multitude of diseases.’ In this way, examining the legless worm, he develops a correct understanding of the body. [F.134.a]
復次，修行者內身循身觀。彼以聞慧或以天眼見散汁蟲住在身中，為消食故，於汁流處撥令分散，於身分中與汁俱行，乃至於足，從足至頂一切身分汁遍流故，眾人說之，以為好色；若汁不流，色則醜惡。觀散汁蟲已，如實知身。
5. 108“The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe, ‘The excrement-disperser worm lives in my body. Moving within the channels for excrement that emerge once the food has been dissolved, they enter all my limbs and body parts together with the excrement. They even spread to my feet, permeating my body and giving it a yellow color due to the influence of the excrement.’ In this way, examining the excrement-disperser worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見：三燋蟲住在身中，若我熱病，蟲增垢惡，生藏不安，火大增動。以熱病故，蟲亦熱病，遍身奔走，熱惱自燋。以蟲瞋故，味流之脈皆悉乾燥，渴病頭痛。觀三燋蟲已，如實知身。
5. 109 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe the following: ‘The thirst-inducer worm lives in my body. When I am hot, this worm destroys my sense of smell and attacks my stomach. It rapidly burns my body with fire and eradicates all smells. As I suffer from fever and heat, this worm will pass throughout my body and its limbs. At night, I will sweat and be tormented with fever such that the deposits of vital fluids dry up. When it feels angry with me, this worm causes thirst and headaches.’ In this way, examining the thirst-inducer worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見破腸蟲住在身中，此蟲云何而作疾病？云何安隱？彼以聞慧或以天眼見破腸蟲：若人多食飲食味故，諸蟲逼迫，蟲則生瞋，嚙破人腸，或心脹痛或令風脹，或令熱脹或令冷脹，得如是等種種苦惱。是破腸蟲傷害人腸，若蟲調順，則無如向所說之病。觀破腸蟲已，如實知身。
5. 110 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the intestine-separator worm lives in his body. [F.134.b] Wondering what effects this worm may have on his health, he will apply insight derived from hearing or see with the divine eye. He will then notice, ‘When that which I eat, drink, consume, and taste is swallowed and passes into my stomach, this worm will cause torment 593 as it separates my intestines. And so my digestion will come to a halt or become affected by wind, bile, or phlegm. That is painful and leads to various other pains as well. The intestine-separator indeed harms my digestion.’ In this way, examining the intestine separator worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見閉塞蟲住在身中，此蟲云何為人疾病？云何安隱？彼以聞慧或以天眼見：閉塞蟲行糞穢中，若我飲食，其蟲亦食，食已閉塞，以食過故，傷害流脈，傷於火大，所食腸脹，屈腸戾腸，或時令人心痛腸痛。觀閉塞蟲已，如實知身。
5. 111 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the paralyzer worm lives in his body. Wondering what effects this worm may have on his health, he will apply insight derived from hearing or see with the divine eye. He will then notice, ‘The paralyzer worm lives within my excrement. It is swallowed together with food and will then cause paralysis, since that is its nature. It may even affect the area where my life force moves. Due to that fire, which is present in my food, I will suffer paralysis, my intestines will cramp, and I will fall ill [F.135.a] and experience heart or stomach 594 pain.’
復次，修行者內身循身觀。彼以聞慧或以天眼見善色蟲住在身中，此蟲云何而為疾病？云何安隱？彼以聞慧或以天眼見善色蟲：若我食時，或食好肉或食惡肉或食重食，蟲於身中為作安隱，口中取味，走遍身中，令無病惱，氣力增長，斷除諸病，住在身中。以福德故，蟲有大力，人則有色，氣力充足。若蟲無力，人亦瘦瘠，色貌憔悴。觀善色蟲已，如實知身。
5. 112 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the fine-color worm lives in his body. Wondering what effects this worm may have on his health, he will apply insight derived from hearing or see with the divine eye. He will then notice, ‘The fine-color worm lives within my excrement. When I eat gruel, unsavory food, heavy food, or unwholesome food, the fine-color worm will transform such food into a sustenance that benefits the various elements of my body. It also helps pacify diseases, and allows me to develop strength and become free of health problems. This worm lives in my body. Due to its unique nature, I develop a fine complexion and vigor whenever this worm flourishes. Similarly, whenever this worm lacks strength, I also become emaciated.’ In this way, examining the fine-color worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見下門瘡蟲住在身中，云何為我而作疾病？云何安隱？彼以聞慧或以天眼見：下門瘡蟲以食相違，蟲則瞋恚，生種種瘡，或生濕瘡或生乾瘡，或前生瘡或後生瘡，或生熱瘡。若蟲瞋恚，閉塞穢門，糞流之脈，若血流脈、若汁流脈，或以火少，不消飲食。以火少故，穢門生瘡。以蟲瞋故，作種種病，若蟲不瞋，則無如向所說諸病。觀穢門瘡蟲已，如實知身。
5. 113 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the excrement-digester worm lives in his body. Wondering what effects this worm may have on his health, he will apply insight derived from hearing or see with the divine eye. He will then notice, ‘If the excrement-digester worm goes hungry, [F.135.b] it causes my excrement to be digested in ways that give rise to disease. I will suffer due to humidity, dryness, congenital conditions, pre-existing conditions, wind disturbances, bile disturbances, phlegm disturbances, and conditions that involve all three factors. When hungry, this worm will harm my intestines. Within my bloodstream and streams of vital fluids it causes the warmth to wane. However, as this warmth disappears, the worm will become intensely aggressive, thereby causing my excrement to be digested in various unwholesome ways.’ In this way, examining the excrement-digester worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見十種蟲行於髓中，有行精中，何等為十？一名毛蟲；二名黑口蟲；三名無力蟲；四名大痛蟲；五名煩悶蟲；六名火色蟲；七名下流蟲；八名起身根蟲；九名憶念蟲；十名歡喜蟲。
5. 114 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the following ten species of worms live in the tendons: the hair dweller, the black mouth, the inactive one, the painful cough, the obscurer, the fire-colored, 595 the descending worm, the auṭhīṅgā, 596 the thinker, and the enjoyer.
復次，修行者內身循身觀。彼以聞慧或以天眼見：有髓蟲名曰毛蟲，一切身分皆悉生毛，若此蟲瞋，令髓傷害，既與其過，便食人髓，令人癩病，顏色醜惡，骨髓疼痛，皆失氣力。若毛蟲調順，不生瞋恚，則無如向所說諸病。觀毛蟲已，如實知身。
5. 115 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, then observe the following: ‘The hair-dweller worm lives in the hair throughout my body. If my tendons degenerate and deteriorate, 597 this worm will destroy my tendons. It will begin to travel and so it can destroy and consume the tendons in my limbs and body parts. It causes me anunpleasant complexion, leprosy, bone pain, and lack of strength.’ [F.136.a] In this way, examining the hair-dweller worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見：黑口蟲住於髓中，一切身中行無障礙，若蟲瞋恚，能令髓融，以傷髓故，令人色惡，曲脊身傴，行步不便，柱杖而行，顏色憔悴，身體振掉。若黑口蟲調順不瞋，則無如向所說諸病。觀黑口蟲已，如實知身。
5. 116 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe the following: ‘The black-mouth worm lives in my tendons and passes unhindered throughout my limbs and body parts. If it goes hungry, this worm will dissolve my tendons. It will separate my bones and cause poor complexion, sore back, poor stamina, limited mobility, and a curved posture.’ In this way, examining the black-mouth worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見：少力蟲住在身中，此蟲食髓，若髓不足，蟲則無力，蟲無力故，人亦無力。復有餘蟲，亦食人髓，為於強蟲之所陵逼，人則苦惱。觀無力蟲已，如實知身。
5. 117 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe the following: ‘The inactive worm lives in my body and consumes my tendons. When it is satisfied by the tendons it remains inactive, but if it is threatened by the other worms that live in the tendons it can cause terrible deformity.’ In this way, examining the inactive worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見：大痛蟲遊行髓中，流轉常行，遍諸身界，此蟲能為諸病因緣，遍諸根中膿汁流出，不能睡眠。觀大痛蟲已，如實知身。
5. 118 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe, ‘The highly painful worm lives in my tendons where it constantly moves. It depletes all three elements and causes all kinds of diseases. It is even responsible for lymph disorders and insomnia.’ [F.136.b] In this way, examining the highly painful worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見於：悶蟲住在身中，行於微細心流脈中，與脈為妨。以妨脈故，則得心病，心悶欲吐，顏色弊惡，不欲飲食，或熱病心痛猶如刀割。見外蟲時，心悶欲吐。觀悶蟲已，如實知身。
5. 119 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe, ‘The obscurer worm lives in my body. It moves in the region where my mind dwells. It is extremely subtle and upsets my sense of contentment. It provokes heart disease and causes fainting, unpleasant complexion, and a weak heart. It also causes poor digestion, fever, heart pain, exhaustion, nervousness, and stress, and the sight of any external worms will become revolting.’ In this way, examining the obscurer worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見：有諸蟲名曰下流，行精流脈中，若食好食、發欲之食，令精增長，如此蟲等，於尿流脈中引精令出。觀下流蟲已，如實知身。
5. 120 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe, ‘The descending worm lives in the channels of my vital fluids. When I consume wholesome food, drink, and sustenance, this worm increases my vital fluids. If it descends into my bladder, I will dispose of it together with my urine.’ In this way, examining the descending worm, he develops a correct understanding of the body.
復次，修行者內身循身觀。彼以聞慧或以天眼見：起根蟲住在胞中，若尿滿胞，蟲則歡喜，既歡喜已，以尿因緣，令身根起，此是一切愚癡凡夫不善觀門。觀起根蟲已，如實知身。
5. 121 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe, ‘The auṭhīngā worm lives in my bladder. 598 This worm likes it when my bladder is full. [F.137.a] When this worm is content, it uses the force of urine to stir the production of semen. For childish, ordinary people, this is accompanied by inappropriate mental activity.’
復次，修行者內身循身觀。彼以聞慧或以天眼見憶念歡喜蟲作何疾病？云何安隱？若蟲歡喜有力，多見諸夢或善不善，以蟲過故、以蟲流行於心脈故，夢見眾相。觀憶念蟲已，如實知身。
5. 122 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also observe that the thinker and enjoyer worms 599 live in his body. Wondering what effects these worms may have on his health, he will apply insight derived from hearing or see with the divine eye. He will then notice, ‘If the thinker and enjoyer worms go hungry, I will experience fatigue. Whether I am engaged in virtuous or unvirtuous actions, when these worms move in the region where my mind dwells, I will become exhausted due to their strength.’
如是那羅帝婆羅門長者聚落修行比丘作是觀已，如實觀身。如是身者，何者是常、不動不壞？何者為樂？何者是我？何者是淨？何者可恃？彼以聞慧或以天眼見：此身中若麁若細，無有一法是常、不動不壞、若樂若淨、若我而可依恃。譬如有人求日中闇，若麁若細皆不可得；身亦如是，若有求其常樂我淨，亦不可得，是名修行者內身循身觀。作是觀時，遠離魔界，近涅槃道，愛不能亂，及餘煩惱不能為礙，是名內身循身觀。
5. 123 “In this way, brahmins and householders from the town of Nālati, or a monk who is spiritual practitioner, will be mindful of the body and observe it correctly. Does the body involve anything that is permanent, enduring, or unchanging? Does it contain anything pleasant or clean? Is it governed by an owner or a doer? With insight derived from hearing or by seeing with the divine eye, one will see that although the body has both coarse and subtle aspects, even the subtle body does not contain anything that is permanent, stable, enduring, or unchanging. It does not involve anything that is pleasant, and it is not governed by an owner, or a doer. As an analogy, when it is dark, the sun cannot be observed, not even in some subtle way. Similarly, in the body there is nothing to observe that is lasting, delightful [F.137.b] or clean, and there is no agent or perceiver. Spiritual practitioners who carefully consider the internal body will not remain in the presence of the māras. They will journey to the transcendence of suffering. They will not be bound by any craving of lustful desire. They will not be harmed by the afflictions that bring continuous existences.
復次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見心轉風住在身中。云何心風能運轉身？彼以聞慧或以天眼見：心轉風以風調故，能轉其身或行或住、或俯或仰、或作眾事，以風力故，或安或危。觀心轉風已，如實知身，是名內身循身觀。
5. 124 “The spiritual practitioner who carefully considers and attends to the internal body will also pursue another way of examining it. He will examine the function of the winds of the body, wondering, ‘How do the winds in my body create adhesion, what functions do they perform, how do they move, where do they reside, how do they subside, and how do they sustain? How do all these functions occur? And how is any deficiency influenced by wind?’
復次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見爪甲風住在身中，若不調順，為何所作？彼以聞慧或以天眼見：手足爪甲以風因緣而得增長，乃至老朽，是名觀於爪甲之風。如是修行者觀身內風，以風堅故，手足爪甲亦成堅實，速得增長。比丘如是觀身爪甲，如實知身。
5. 125 “When carefully considering the body and attending to it in this way, he will, with insight derived from hearing or by seeing with the divine eye, observe the wind that is based in his mouth. Wondering what functions that wind performs, he will apply insight derived from hearing or see with the divine eye. He will then notice, ‘The wind that is based in my mouth has an enriching power, causing my arms, legs, and nails to flourish.’ As he observes the power of that wind, the spiritual practitioner will begin by observing the tips of his nails. This wind greatly facilitates his practice in the absorption related to the emancipation of the body. Once he has mastered this, he will also proceed to the skin, nails, arms, and legs. They will achieve tremendous agility. In this way, examining the wind that is based in the mouth, he develops a correct understanding of the body. [F.138.a]
復次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見足下風住在身中，若不調順，為何所作？彼以聞慧或以天眼見：足下風若不調順，能生搔痒，既生搔痒，能令生瘡，或於行時，蹈地有聲，令足骨堅，耐於寒熱。又此足筋，通於眼脈，以油灌鼻，以油塗足，令眼明淨。觀足下風已，如實知身。
5. 126 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also ask himself, ‘What is the function of the wind that is based in my feet, and how does it reside there?’ With insight derived from hearing or by seeing with the divine eye, he will then inquire, ‘How does the wind that is based in my feet function and how does it give rises to eczema? This wind causes itching blisters to erupt on my feet and my walking becomes accompanied by a whizzing sound. Even if my legs are stable, my bones will make cracking noises when I walk. The wind that is based in my feet may also give rise to feelings of cold or warmth in the eyes through the channels connected to the eyes. Moreover, even if this wind subsides, the eyes will not be satisfied.’ In this way, examining the wind that is based in the feet, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見不覺風住在身中，或調不調，為何所作？彼以聞慧或以天眼見：不覺風住於皮內，令[跳-兆+專][病-丙+習][病-丙+習]，以風力故，令[跳-兆+專]皮內猶如蟻行，若以手捺瘡如蟻蟲。觀不覺風已，如實知身。
5. 127 “The spiritual practitioner who carefully considers and attends to the internal body will, with insight derived from hearing or by seeing with the divine eye, also notice, ‘The wind that causes fainting resides in my knees where it causes shaking. When it is blocked, it causes a sensation as if ants were crawling in my knees. If there is no affliction, the wind enters the veins and remains in balance. In that case it circulates within me in a manner that resembles ants.’ In this way, examining the wind that causes fainting, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼觀見有風名曰破骨，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：破骨風或晝或夜，或行或住，或在園林或在寺舍，或疲極時，破骨苦痛不得睡眠，手足不便，不能屈伸。觀破骨風已，如實知身。
5. 128 “The spiritual practitioner who carefully considers and attends to the internal body will continue wondering about the function of the winds within him. [F.138.b] With insight derived from hearing or by seeing with the divine eye, he will notice the bone-breaker wind. Wondering about the functions of this wind, he will apply insight derived from hearing or see with the divine eye, and thus consider, ‘Whether I go to enjoy the sun, visit a park, go on a journey, or feel tired, the bone-breaker wind may penetrate my bones, cause physical impairment, deprive me of sleep, and make me incapable of bending or stretching. Such are the harmful effects of this wind.’ In this way, examining the bone-breaker wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風作何等業？彼以聞慧或以天眼見有一風名曰破行，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：破行風若不調順，此風則發，以為惱亂，不能行步，去來進趣。觀破行風已，如實知身。
5. 129 “The spiritual practitioner who carefully considers and attends to the internal body will continue wondering about the function of the winds within him. With insight derived from hearing or by seeing with the divine eye, he will then notice the movement-stopper wind. Wondering about the functions of this wind, he will consider, ‘The movement-stopper wind provokes various physical diseases within the body. It makes me incapable of walking back and forth, but it does not entirely destroy my ability to walk.’ In this way, examining the movement-stopper wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見破踝風住在身中，為作何等？彼以聞慧或以天眼見：破節風若得冷觸，令髀骨疼遍於身中。觀破節風已，如實知身。
5. 130 “The spiritual practitioner who carefully considers and attends to the internal body will continue wondering about the function of the winds within him. With insight derived from hearing or by seeing with the divine eye, he will then notice the ankle-opener wind. Wondering about the functions of this wind, he will apply insight derived from hearing or see with the divine eye, and so he will consider, [F.139.a] ‘If the ankle-opener wind combines with phlegm it can spread throughout my tendons, bones, and flesh, causing a painful debilitation. When this wind remains in its natural place it causes repeated pain in the hips. In such cases the illness will occur in the hips only, and not in other parts of my body.’
復次，修行者內身循身觀。有何等風住在身中，若調不調作何等業？彼以聞慧或以天眼見破髀骨風住在身中，若不調順，為何所作？彼以聞慧或以天眼見：破髀骨風若不調順，令其髀內汁流之脈，洪麁甚壯，令脚屈伸，兩髀相近，肉重膇起。如是觀破髀風已，如實知身。
5. 131 “The spiritual practitioner who carefully considers and attends to the internal body will continue wondering about the function of the winds within him. With insight derived from hearing or by seeing with the divine eye, he will notice the hip 600 -opener wind and think, ‘When the hip-opener wind resides in my hips, the channels that contain my excrement will become thick, shriveled, motley, and heavy. I will experience strong pain in the flesh of my hips and my two hips will become dissimilar. Even though they are surrounded by tendons, the hips will be misaligned.’ 601 In this way, examining the hip-opener wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見有節風住在身中，為何所作？彼以聞慧或以天眼見：有節風於兩肩四節、咽喉二節、額骨二節、鼻骨一節、頤骨一節、牙齒骨有三十二節、上腭一節、交牙二節、項十五節、兩膊二節、兩肘二節、兩腕二節、脊骨數有四十五節、胸十四節、左右脇肋各十二節、兩脇肋端各有脆骨二十四節、橫骨一節、跨骨二節、身根一節、兩髀二節、兩膝二節、兩踝二節、足跟二節、足趺二節、兩手二足上下合有六十節、手足爪甲合二十節，此是節風之所依也，若我有病，或致喪命，或致苦惱。觀節風已，如實知身。
5. 132 “The spiritual practitioner who carefully considers and attends to the internal body will continue wondering about the function of the winds within his body. With insight derived from hearing or by seeing with the divine eye, he will then notice the joint-opener wind. Inquiring into the function of this wind, he will notice, ‘The joint-opener wind causes pain in the joints by entering them. It causes pain in the four joints of the head, the three joints of the two jaws, and the two joints of the forehead. There is one joint in the throat, one in the chin, 602 [F.139.b] thirty in the sockets of the teeth, one in the palate, two in the lower palate, and fifteen in the neck. In the chest, a single joint becomes two. The two shoulder joints are connected through a combination of actual joints and parts that are not proper joints. This is also the case with the joints in the elbows. Each eye bone has four joints. There are two joints in the wrists, two in the palms, and the back has fifty-five joints. Each side of the body has twelve joints. The feet have twelve joints. There are twelve joints that connect with lumps of flesh. The urinary organs have a single joint, the buttocks have two, the vagina one, the thighs two, the center of the hips has two, the ankles two, the back has sixty, and there are twenty in the toes, fingers, and nails. The joint-opener wind is based in all those joints. When it creates unrest in my body in those places, it may cause me to die or experience pain as if dying.’ In this way, examining the joint-opener wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風住在身中，若調不調，為何所作？彼以聞慧或以天眼見髀頑風住在身中，若不調順為何所作？彼以聞慧或以天眼見：髀頑風若不調順，不能屈伸，不能行來，以病過故。觀髀頑風已，如實知身。
5. 133 “The spiritual practitioner who carefully considers and attends to the internal body will continue wondering about the function of the winds within his body. With insight derived from hearing or by seeing with the divine eye, he will then notice the leg-sleeping wind. Wondering what function this wind may have in his body, [F.140.a] he will apply insight derived from hearing or see with the divine eye, and so notice, ‘If the leg-sleeping wind is disturbed, I will become unable to stretch my legs if they are bent, and unable to bend them if they are stretched. My legs will become as if made of wood and I will be incapable of coordinating their movement. Due to the trouble that this wind causes, I will become unable to walk.’ In this way, examining the leg-sleeping wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見：身行界風住在身中，若不調順，為何所作？彼以聞慧或以天眼見：身界風調順安隱，則有氣力，氣行出入，能消飲食，身有顏色，眼耳鼻舌身皆安隱，所食消化。若不調順，身色麁惡，五根減劣，飲食不消，顏色不悅，眼等諸根於境劣弱，不產子孕。如是觀身行界風已，如實知身。
5. 134 “The spiritual practitioner who carefully considers and attends to the internal body will continue wondering about the function of the winds within his body. With insight derived from hearing or by seeing with the divine eye, he will then notice that the delightful wind resides in his body. Wondering what happens when this wind is disturbed and when it is not disturbed, he will apply insight derived from hearing or see with the divine eye, and so notice, ‘When this wind remains in accord with my bodily functions, it facilitates movement, disposal, and the upward movement of my breath. My body that is formed by what I eat, drink, consume, or taste will take on a fine color. My eyes, ears, nose, tongue, body, and mind will access their objects with agility. My food will also be digested well.’ Wondering about the effects when this wind is disturbed, he will apply insight derived from hearing or see with the divine eye, and so notice, ‘Under such circumstances [F.140.b] I will be unable to digest anything that I eat, drink, consume, or taste. My complexion will be unpleasant, and my belly will change as well.’ In this way, examining the delightful wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼見：抽筋風住在身中，若不調順，為何所作？彼以聞慧或以天眼見抽筋風：若風調順，諸有所作，若眠若住，一切身色皆悉光澤，皆是筋風之所為作。若不調順，不能修作，若眠若住，一切不能有所施作。觀筋風已，如實知身。
5. 135 “The spiritual practitioner who carefully considers and attends to the internal body will continue wondering about the function of the winds within his body. With insight derived from hearing or by seeing with the divine eye, he will then notice the muscle-mover wind. Wondering what function this wind may have when either disturbed or in balance, he will notice, ‘This wind is responsible for all actions pertaining to falling asleep, waking up, sense perception, and mental attention. Unless affected by the muscle-mover wind, my body will not become disturbed, nor will I have any painful sensations. Nor will I develop strong physical debilities unless this wind is disturbed. When the muscle-mover wind is disturbed, I become unable to undertake any of the physical acts associated with sleeping, waking, or change of attention, and my faculties will become distracted. Such is the power of this wind.’ In this way, examining the muscle-mover wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼觀見有風名曰往返，住在身內，若不調順，為何所作？彼以聞慧或以天眼見：往返風若不調順，閉身流脈，令作淋病，一切身分皆悉疼痛，腹痛、身根疼痛，不能飲食，精血竭盡，不產子孕。若風調適，則無此病。觀往返風已，如實知身。
5. 136 “The spiritual practitioner who carefully considers and attends to the internal body will continue wondering about the function of the winds within his body. With insight derived from hearing or by seeing with the divine eye, he will then notice the movement-stopper wind in his body. Wondering what function this wind may have when either disturbed or in balance, he will apply insight derived from hearing or see with the divine eye, and notice, ‘This wind can hinder all physical pathways in the body. [F.141.a] When it is disturbed, the flow of my urine will be blocked and I will develop illnesses of the bladder and penis. I will feel disinterested in food. My belly will swell painfully with impurities that later emerge agonizingly through my urethra. All my major and minor body parts will become infected with worms, I will contract various inner diseases, all my major and minor body parts will become bloated, and my channels will clog up. But when this wind is balanced all those diseases will be pacified.’ In this way, examining the movement-stopper wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風住在身中，若調不調，作何等業？彼以聞慧或以天眼觀見有風名節行惱亂，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：節行惱亂風若不調順，令人生癖或生痔病，便利苦惱，四大枯悴，或令頭痛，飲食不消，下風不通，身體燋悴，生諸瘡病或生熱病。若行節風調順，則無如上所說諸病。觀行節風已，如實知身。
5. 137 “The spiritual practitioner who carefully considers and attends to the internal body will continue wondering about the effects of disturbances of the winds within his body. With insight derived from hearing or by seeing with the divine eye, he will notice the movement-disturbing wind in his body. Wondering what illnesses this wind may cause when either disturbed or in balance, he will apply insight derived from hearing or see with the divine eye, and notice, ‘If the movement-disturbing wind is out of balance, it causes tumors associated with the winds in the abdomen. I will become unable to pass excrement and I will suffer from spasms in my arms and hands. I will suffer from distemper and when the condition becomes aggravated, I will suffer from diseases of the head. I will become unable to digest what I eat, drink, consume, or taste. [F.141.b] Boils will grow on my body and I will suffer from fever. None of those diseases will develop unless this wind is disturbed.’ In this way, examining the movement-disturbing wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風住我身中，或調不調，作何等業？彼以聞慧或以天眼觀見有風名破毛爪糞，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：破毛爪糞風若不調順，諸根瘦損，或復頭痛，或一眼一耳半面疼痛，或目視[目*芒][目*芒]，或復鼻塞不知香臭，面色萎黃，欬逆[口*歐]唾，見不淨時即便[口*歐]吐，其心多亂，不能禪思。常念：身心無病安隱，人身之中受想行識，四陰住處，此身所攝，一切無常。作是觀已，知生死法。觀破毛爪屎風已，如實知身。
5. 138 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the functions of other winds within his body. With insight derived from hearing or by seeing with the divine eye, he will then notice the body-hair, nail, and excrement-opener wind in his body. Wondering what function this wind may have when either disturbed or in balance, he will notice, ‘If the body-hair, nail, and excrement-opener wind is disturbed in my body, my faculties will suffer and I will become emaciated. Parts of my mouth, nostrils, and ears will be pierced by pain. My eyes will develop cataracts and my nose will become unable to perceive smells. My lips will become pale and I will vomit even when I am at ease. The pleasure of concentration will also be affected, and I will be unable to concentrate. When the body is in balance, the mind is in balance. The body is based on the five aggregates of form, feeling, perception, formation, and consciousness.’ By becoming aware of the formative factors associated with the body, [F.142.a] the spiritual practitioner will understand how they flourish and wane. In this way, examining the body-hair, nail, and excrement-opener wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風住我身中作何等業？彼以聞慧或以天眼見：亂精沫風於小便中，能令其人精尿俱出，細如芥子，與尿俱出，或大便疼。作如是病，惱亂其心，不得專一，若風調順，則無此病。觀亂精風已，如實知身。
5. 139 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the functions of other winds within his body. With insight derived from hearing or by seeing with the divine eye, he will then notice the semen-destroyer wind in his body. Wondering about the function of this wind, he will apply insight derived from hearing or see with the divine eye, and notice, ‘The bubble-like semen-destroyer wind is present in my body. It causes the emission of semen through my urethra even if I do not intend this. The size of a mustard seed or a barley grain, it can solidify and descend through my body, causing pain in my anus. This wind is unhealthy and aggressive, and it renders my mind incapable of concentrating.’ In this way, examining the semen-destroyer wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風住在身中，或作安隱或不安隱？彼以聞慧或以天眼見有老風住在身中，隨風轉增漸就衰老，氣力微弱，不能去來，須臾欲起，極不從心，行住坐臥，疲極頓乏猶如他身，心睡惽濁。若風調順，則無此病。觀老風已，如實知身。
5. 140 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder how other winds in his body function when disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will notice, ‘The aging wind is present in my body and wherever it spreads it ages my physical constituents, [F.142.b] so that they become old. I will then lack the necessary strength for walking. Even if I sit down for a bit, I will feel ill, and the same will happen even if I go to bed. I will lack control over my major and minor body parts. I will also sleep excessively. Yet when the aging wind is not disturbed, all those ailments will be absent.’ In this way, examining the aging wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風住我身中，或為安隱或不安隱？彼以聞慧或以天眼見：塞胞風住在身中，若不調順，身肉瞤動，身羸心痛，屎尿閉塞，便利澁難，妨於修禪，得大苦惱，心意散亂，識不安隱，不能觀法。以身苦故，不能念法。若風調順，則無如向所說諸病。觀塞胞風已，如實知身。
5. 141 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder how other winds in his body function when disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will notice that the bladder-paralyzer wind is present in his body. Wondering what function this wind may have when either disturbed or in balance, he will notice, ‘When the urinary bladder-paralyzer wind is disturbed, it spreads throughout all my major and minor body parts. It causes respiratory problems, heart disease, and disturbances of the urinary bladder. It may also occasionally completely block the passage of feces and urine, but in any case, I will experience constipation. It also causes discomfort and pain, and it makes my mind scattered and makes my consciousness lack strength. In terms of the Dharma, my mind will become uninspired and I will have no interest in activities; I will experience physical pain, so that I lose interest in the Dharma. [F.143.a] However, if the urinary bladder-paralyzer wind is not disturbed, all those ailments will be absent.’ In this way, examining the urinary bladder-paralyzer wind, he develops a correct understanding of the body.
