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.
身念處品之三
復次，修行者內身循身觀。有何等風住我身中，或作安隱或不安隱？彼以聞慧或以天眼見乾糞風：若我多食，風則不調，能令苦惱，入於身分筋脈之中，令糞乾燥，或二日、三日、四日、五日，乃一便利乾燥少穢而甚苦痛。若風調順，則無此病。觀乾糞風已，如實知身。
5. 142 “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 feces-drier wind is present 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. He will then notice, ‘When the feces-drier wind is disturbed, I will be inclined to overeat and enjoy consuming large quantities of food. As I swallow such food and drink, it enters my body via the throat, and is pressed downward. It will then spread throughout my body and cause debilitation. My feces will become dry and I may be unable to pass any stool for two, three, or even four days. Even if I am able to defecate, this will be accompanied by some discomfort. However, if the feces-drier wind is not disturbed, all those ailments will be absent.’ In this way, examining the feces-drier wind, he develops a correct understanding of the body. [F.143.b]
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兩傍風若不調順，為何所作？彼以聞慧或以天眼見：兩傍風行於身側，血則乾燥，以血乾燥，受大痛苦。若風調順，則無此病。觀兩傍風已，如實知身。
5. 143 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body. With insight derived from hearing or by seeing with the divine eye, he will notice that the ribcage-impairer wind is present in his body. Wondering what function this wind may have when disturbed or in balance, he will notice, ‘If the ribcage-impairer wind is disturbed, it will move through the ribs on the sides of my body and dry up the blood in those places, thereby giving rise to a terrifying, fierce, and excruciating pain. Yet if that wind is not disturbed, such disorders will not occur.’ In this way, examining the ribcage- impairer 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，或作安隱或不安隱？彼以聞慧或以天眼觀何等風住我身中，作何等業？彼以聞慧或以天眼觀見：有風名塞九孔，住在身中，若不調適，能令九孔閉塞不通——頭有七孔及大小便——九孔既塞，身則病苦，入息出息不得安隱。若風調順，令身安隱，乃能行法，以風持故，身得去來。觀九孔風已，如實知身。
5. 144 “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 nine-openings disease wind is present 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 will then notice, ‘When the nine-openings disease wind is disturbed, all nine apertures of my body will contract. Seven of those are located in my head and the remaining two are those for feces and urine. This wind may block them all collectively or each one of them individually. [F.144.a] In this way, it causes general disease in my body, and my breathing will become extremely constricted. The breath in my nostrils pervades my entire body. The entire body is governed by wind and functions by means of wind. Moreover, only wind can stir wind —no other factor whatsoever can do so.’ In this way, examining the nine-openings disease wind, 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何等風住我身中，作何等業？彼以聞慧或以天眼見有一風名斷身分，若不調順，為何所作？彼以聞慧或以天眼見：斷身分風若不調不順，手指則癵，不得造作，手足皆癵，髀筋急痛，九麁筋脈弦弦而急，身分搖動，疲極無力。斷身分風若調順者，則無如是所說諸病。觀斷身分風已，如實知身。
5. 145 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder how other winds in his body function. With insight derived from hearing or by seeing with the divine eye, he will notice that the body part-decreasing wind is present 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, He will then notice, ‘When the body part-decreasing wind is disturbed, my fingers contract and are harmed by illness. They degenerate and shorten. My legs and arms will contract, I will feel pain in the upper bones, and the tendons in my thighs will contract. Nevertheless, the contents of my bowels will not become enlarged. I will experience swellings and physical fatigue. All such ailments are caused by the body part-decreasing wind. Yet if this wind is not disturbed, none of those will occur.’ In this way, examining the body part- decreasing wind, he develops a correct understanding of the body. [F.144.b]
復次，修行者內身循身觀。有何等風住我身中，或作安隱或不安隱？彼以聞慧或以天眼見內有風，名曰害火，住在身中，為何所作？彼以聞慧或以天眼見：此風力能除火熱，令食不消，不消食故，不復憶食，不能食故，則無顏色。何故無色？血乾燥故。以血乾燥，肉則消盡，肉消盡故，筋則卷縮，不復生脂，不生脂故，骨亦乾燥，骨乾燥故，髓亦乾燥，髓乾燥故，遍身精盡。心中氣力，風吹故動。若害火風調順安隱，則無如上所說病苦。觀害火風已，如實知身。
5. 146 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body. With insight derived from hearing or by seeing with the divine eye, he will notice that the warmth-extinguisher wind is present in his body. Wondering what function this wind may have when either disturbed or in balance, he will notice, ‘When the warmth-extinguisher wind is disturbed in the body, the warmth of fire that is present within my body will transfer from its natural locations and begin to decline. When the warmth of fire thus weakens, I will become unable to digest food or absorb drink. My skin will take on an unhealthy coloration. My blood will dry up and my flesh will degenerate. My muscles will contract and my fat will disappear. Even my bones will become dry and my marrow will diminish. The vital fluids and strength that are produced throughout the body will decrease. When the wind is based in my heart, I will lose consciousness. Yet if the warmth-extinguisher wind is not disturbed, none of those ailments will occur.’
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有風名作一切身分冷風，為何所作？彼以聞慧或以天眼見：一切身分冷風令身臭汗堅澁惡色，身體皺減，羸瘦毛竪，身生黑瘡，膿出爛臭，搔爴汁流，或生赤瘡或大蒸熱；或生白瘡，遍身麁大；或復其身如白象皮，麁澁生瘡；或復口齒希踈黧黑，手足生瘡，猶如工師，疲極頓乏，身生瘡癬，手足常熱，堅[革*卬]麁惡；或生瘡爛，爪甲惡色，鼻柱萎倒，眼睫墮落；人所惡賤，一切施主之所惡見；眾蠅封著，爪甲墮落；若睡眠時，氣息惽濁，鼾睡大聲，不欲飲食或食不消，舌不得味。如是一切身分冷風令身爛壞。若一切身分冷風調順，則顏色可愛，細軟滑澤，眾人所敬，暖汗津液出於毛孔，則無如上所說諸病。觀一切身分冷風已，如實知身。
5. 147 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body. With insight derived from hearing or by seeing with the divine eye, he will notice the wind that cools the entire 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. He will then notice, ‘When the wind that cools the entire body is disturbed, [F.145.a] saliva is produced, and the body becomes moist. When asleep, the body will then appear crude, rough, and cramped. All the major and minor body parts will look stiff and the body hairs will stand on end. Many parts of the body will be flat whereas others will be uneven. I will become prone to exhaustion and suffer from rashes due to the primary fluids of lymph and blood. My body hair will become yellow and I will suffer from fevers. My body will swell, and its various parts will become disproportionate and pale. In many places, the skin on my body will become thick and dry so that it resembles the skin of an elephant. It will become hard for me to stand up, and my body will smell from suppuration. Anything I eat will feel rough and lumpy. Parts of my body will be covered with skin like elephant hide. The skin will be filled with lumps and bumps. There will be wounds on my arms and legs, and moving about will cause exhaustion. Rashes will break out everywhere on my body, the skin will burn, and my body will have an unpleasant texture. Pockets of pus will develop along with oozing wounds. My teeth will also become repulsive. My nose will ache, and my eyelashes will fall out. My fingers and toes will crumble, and my voice will become inaudible. [F.145.b] Worms will invade the body from outside. All my body hairs will fall out of their follicles. I will appear repulsive to everyone. In the homes of benefactors and donors, I will be reviled. Flies will constantly crawl on my body and even the Dharma robes will become unbearable to wear. My nails will also fall out. During sleep, I will wheeze when I breathe. Although suffering, I will still crave food, but I will be unable to digest anything. Whenever I drink, I will get specific types of fever. My tongue will transform. In this way, the wind that cools the entire body causes degeneration throughout the body and makes it deteriorate. However, if the wind that cools the entire body is not disturbed,my body will maintain a fine complexion and be firm, smooth, shiny, light, supple, and appealing to everyone. My sweat will be warm and will be produced from all the pores of the body, just as it should. None of the ailments mentioned previously will occur.’ In this way, examining the wind that cools the entire body, 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？彼以聞慧或以天眼見：有一風名破強健，住我身中，若不調順，令心怯怖，一切身分皆悉苦痛，或身挺直，頻申不樂，出息入息悉不安隱，身體振掉，不能衣服，苦患頭痛；若習禪觀，不得一心；或見惡夢，心悶歐吐；於好色中，生顛倒見，近見為遠，焦渴憔悴。若破健風調順和適，則無如上所說諸病。觀破健風已，如實知身。
5. 148 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body. With insight derived from hearing or by seeing with the divine eye, he will notice, ‘When the destabilizing wind is disturbed in my body, [F.146.a] even small troubles will give rise to fear. All my major and minor body parts will become decrepit. I will suffer from paralysis, panic attacks, and stupor. Although my breath will be extremely forceful, I will be unable to properly inhale. Nor will I be able to tolerate wearing the Dharma robes. I will develop diseases in the head and when training in concentration I will be unable to let my attention rest on a single point. My dreams will be disturbed. I will vomit. Even peaceful appearances will seem terrifying to me and I will perceive nearby forms as if they were far away. I will also have tremendous craving. However, if the destabilizing wind is not disturbed, none of those ailments will occur.’ In this way, examining the destabilizing 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身瞤風住我身中，或調不調，作何等業？彼以聞慧或以天眼見：身瞤風若不調適，耳中鳴喚，臂肉瞤動，一切身分皆亦瞤動，處處逃走，不樂一處，更無餘病。若一切身瞤風調順，則無如上所說諸病。觀一切身瞤動風已，如實知身。
5. 149 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body. With insight derived from hearing or by seeing with the divine eye, he will notice that the wind that makes the entire body tremble is present 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. He will then notice, ‘When the wind that makes the entire body tremble is disturbed in my body, I will tremble. My ears will be rattled by shuddering sounds. [F.146.b] This wind will cause trembling; all my major and minor body parts will tremble. This wind will move within, where it will cause sporadic contractions, but not provoke disease. When this wind that moves throughout the body is not disturbed, none of those ailments will occur.’ In this way, examining the wind that makes the entire body tremble, 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？彼以聞慧或以天眼見有熱風住我身中，或調不調，作何等業？彼以聞慧或以天眼見：此熱風若不調順，所食入口，咽之則燒，以是因緣，四大不調，不得增長；或所食味不作二流，濁穢不淨。若有淨流，四大增長，唯有濁穢，則為病苦。若熱風不調，所食皆濁，不作清淨，是故得病。若熱風調順，若清、若濁二種食流四大平等，以平等故，則不為病。觀熱風已，如實知身。
5. 150 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body. With insight derived from hearing or by seeing with the divine eye, he will notice that the burning wind is present in his body. Wondering what function this wind may have when either disturbed or in balance, he will then notice, ‘When the burning wind is disturbed, the food that I swallow will get stuck in the esophagus where it will quickly get heated. When this wind remains with the food, the physical elements in my body will not flourish. That which I eat and ingest is of two kinds: pure or contaminating. Pure food makes the great elements flourish, whereas contaminating food provokes disease. Now, if the burning wind is disturbed, it will contaminate most of the food that I eat, and only very little will be pure. In this way it will stir up diseases. However, if the burning wind is not disturbed, the food I eat will still be of two kinds —pure or contaminating —but the physical elements of my body will then be in balance and I will not develop diseases.’ [F.147.a] In this way, examining the burning 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：有一風名曰集蟲，此集蟲風遍身分中，能集能散，閉塞上下。從頂至足有十種蟲：一名頭行蟲；二名骨行蟲；三名食髮蟲；四名耳行蟲；五名鼻內蟲；六名脂內行蟲；七名節行蟲；八名食涎蟲；九名食齒根蟲；十名歐吐蟲。
5. 151 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder what other winds may be present in his body. With insight derived from hearing or by seeing with the divine eye, he will notice, ‘The worm-engager wind is present in my body. It enters and mingles with all the worms that live in my major and minor body parts, causing disturbances, conflicts, and upheaval. It moves from the top downward. It moves from the head to the feet, within the brain, from the brain to the brain membrane, and from the brain membrane to the cranium. From there, it consumes the hair and, as it enters the nose, it causes a profusion of mucus. It then enters the fat, joints, jaws, and forehead, consuming the roots of the teeth.
復有十蟲在咽胸中：一名噉食蟲；二名食涎蟲；三名消唾蟲；四名歐吐蟲；五名十味流脈中行蟲；六名甜醉蟲；七名嗜味蟲；八名抒氣蟲；九名憎味蟲；十名嗜睡蟲。
There are ten further species of worms that cause vomiting and live in the throat and neck. They consume nasal mucus, move in the saliva, and cause severe vomiting. Within the ten channels of vital fluids live the worms intoxicated by sweetness, the utterly intoxicated, those that crave the six tastes, those that cry out, those opposed to taste, those that enjoy sleeping, and the bulky.
復有十蟲生於血中肉中而行：一名食毛蟲；二名孔穴蟲；三名禪都蟲；四名赤蟲；五名食汁蟲；六名毛燈蟲；七名瞋血蟲；八名食血蟲；九名[病-丙+習][病-丙+習]蟲；十名酢蟲。如是十蟲生於血中，其蟲形相或短或團，微細無眼。
The ten worms born from blood and that live in the flesh are the hair eater, the sosura, 603 the jantumandarava, the audumbara, the grasper, the hair protector, the worm infuriated by blood, the blood consumer, the limb shaker, and the sour one. All those worms have no legs and are small, but with a developed appearance. The worms born from blood have no eyes and they cause rashes and perforation.
復有十蟲作苦痛相，生於肉中：一名瘡味蟲；二名惙惙蟲；三名閉筋蟲；四名動脈蟲；五名食皮蟲；六名動脂蟲；七名和聚蟲；八名臭蟲；九名汗行蟲；十名熱蟲。如是等蟲，從肉中生。
The ten types of worms that live in the flesh are [F.147.b] the wound provoker, the cuncuraga, the muscle traveler, the vein biter, the skin eater, the fat agitator, the enricher, the stinker, the sweat traveler, and the burner.
復有十蟲行於黃中：一名黑蟲；二名苗花蟲；三名大諂曲蟲；四名蘇毘羅蟲；五名烏蟲；六名大食蟲；七名行熱蟲；八名大熱蟲；九名食味蟲；十名大火蟲。如是等蟲行於陰中。
The ten worms that live in the bile are the jurava, the shaker, the worm 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.
諸身分中有十種蟲：一名舐骨蟲；二名嚙骨蟲；三名斷節蟲；四名臭蟲；五名消骨蟲；六名赤口蟲；七名頭頭摩蟲；八名食皮蟲；九名刀風蟲；十名刀口蟲。
The worms that live throughout the major and minor body parts are the bone biter, the puller, 604 the joint cutter, the stinker, the bone pus species, the red-mouth, the relisher, the skin eater, the ant, and the razor mouth.
復有十種蟲行於糞中：一名生蟲；二名針口蟲；三名白節蟲；四名無足蟲；五名散糞蟲；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，是名糞中十種蟲也。
The ten species of worms that live in excrement are the calf snot, the needle mouth, the ant, thelegless one, the excrement disperser, the thirst inducer, the intestine separator, the paralyzer, the fine-color worm, and the excrement digester.
復有十種蟲行脂髓中，何等為十？一名毛蟲；二名黑口蟲；三名失力蟲；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。
The ten species of worms that live in the tendons are the hair dweller, the inactive one, the black mouth, the highly painful one, the obscurer, the fire- colored, the descending worm, the auṭhīngā, the thinker, and the enjoyer.
如是等蟲，遍行一切身分之中，如意能行一切身中，行一切界，隨其行處，皆作過惡。是集蟲風一切身中，如意遍行此身，如是以風因緣，諸蟲流行。觀集蟲風已，如實知身。
These worms move easily throughout the body, entering all the body’s elements and causing problems throughout the major and minor body parts. The worm-engager wind causes all those worms to move easily within the body, thus causing them to descend. This relates to all the worms that affect my body and life force.’ In this way, examining the worm-engager wind, he develops a correct understanding of the body. [F.148.a]
復次，修行者內身循身觀。有何等風住我身中，作何等業？彼以聞慧或以天眼觀見有風名曰上下，住在身中，或安不安，為何所作？彼以聞慧或以天眼見上下風若不調適，行於五處，作何等業？
5. 152 “The spiritual practitioner who carefully considers and attends to the internal body will continue to apply insight derived from hearing or see with the divine eye, and so notice that the descending wind is present 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 observe, ‘Any disturbance of the descending wind occurs in five ways and along five paths. This wind resides in five places. What are the functions it performs as it resides in those five places?
作出入氣。人說為命，行於心頂，遍於身中，自在無礙，是為風力第一分也。
It functions to create the movements of inhalation and exhalation of the breath. This is what in the world is referred to as the life force. Situated in the head and chest, it moves within them and disperses strength to the entire body.
若風不調，能破壞身。是風亦令口中多唾，令身羸瘦，飲食反胃，逆歐而出，是為風力第二分也。
If it becomes excessive, it destroys the functions of the body. It causes mucus and cough to move upward through the passage of food from below.
住於心胸，為何所作？若氣在心，或憂或喜。若氣從咽喉上至於頂，下入舌根，隨其所念，則能有語，能說文字，思惟諸義，是為風力第三分也。
Thereby inhalations and exhalations take place in the chest and the heart, which gives rise to intense pleasure. When the wind passes upward, the pleasure will be lost. It moves upward within the cavities of the throat, emerging in the head where it moves to the base of the tongue. When it dwells in the tongue it connects with the cooperating condition of an immediately preceding instant of mind and thus various syllables emerge that facilitate understanding.
復有常為身火惱亂，令身流汗，是為風力第四分也。
A third function of this wind is to continuously spread warmth within the body. This, however, can also cause problems.
是風遍身，瞼眼視眴動一切身，思惟遍身。依男女根能生子息，若男女行欲，如此風力，能集精血，能令女人髖骨多力，男女精血和合共集鉀羅婆身。薄精之時，風吹令厚，而作肉團；作肉摶已，次生五胞；生五胞已，或方或圓，隨身長短，識亦遍滿，隨種種相。
A fourth function of this wind is to permeate and maintain the body. It supports the closing and opening of the eyes and it also resides in the waist, feet, thighs, penis, and colon. [F.148.b] It expands the stomach but causes a deficiency in women. When present in the lowest joint of the backbone it unites semen and blood in females. Then, by stirring forcefully in their legs, it mingles semen and blood. It also causes liquids to move. When food is digested, the fire quality, which is described as a third aspect, causes separation. This wind also takes on various long, short, round, and square forms, which correlate to the body’s manifestations, dimensions, and shapes. It is also connected to consciousness in various ways.
譬如有人攢酪出酥，有酪有水、有瓮有攢，攢之出沫，知其已熟，收取生酥。如是風力及業煩惱，能集成身，亦復如是，是為第五風力分也。
For example, when a woman mixes thick milk and water in a jar and churns the liquid, it first causes a froth to form, which subsequently solidifies and turns into butter. This resembles the way that this wind combines with all the afflictions within the body.
若飲食噉味於舌根中、咽喉脈中，飲食充滿，乃至遍於毛根爪甲，氣力增長，作色香味。若風不調，下風上行，作四種惡。
As for the fifth function, when that which is eaten, drunk, consumed, and ingested comes into contact with the tongue and its cavities, this wind ensures that the flavors, colors, and smells of the food are distributed throughout the body, from the hair at one end to the nails at the other. When the food-descending wind is disturbed, it acts in five ways that eliminate well-being and it blocks the breath in the upper body.
氣塞難出，遍身苦惱。若離本處，一切諸根、一切識中皆得惱亂，喪失身命，既捨身已，失三種法：一、命；二、煖；三、識。是故偈言：若捨此身時，失命暖及識，更無所覺知，猶如瓦木石。是則名為第一惡也。
This causes great disturbances throughout the body, and may even lead to loss of the body, which is the third kind of disturbance. [F.149.a] All faculties and cognitions become disturbed and even the body may be lost. When the body is lost, three factors are destroyed: life force, warmth, and consciousness. A verse speaks of this:
5. 153 “ ‘Life force, warmth, and then consciousness — When the body loses these three, It falls flat, Like a tree that topples to the ground.
若不調適，作第二業，喘息麁重，不能調順，一切遍身苦惱所逼，逼之苦極，則捨身命，是則名為第二惡也。
5. 154 “ ‘There is also a second effect when this wind is disturbed. One’s breath will be short, and one will be unable draw any long breaths. This will cause great discomfort throughout the body, and the body may be even be lost as a result.
是上行風若不調順，作第三惡，既惱諸根，一切遍身而作惱亂，喪失身命，是則名為第三惡也。
There is also a third effect when this wind is disturbed. All faculties and cognitions will become distracted to the extent that one may fall unconscious and even abandon the body.
是上行風若不調適，作第四惡，或大喘息或復微少，或致命終，或但傴身而不失命，是則名曰第四惡也。若睡眠時，氣息出入，以時命根。如是觀上下風已，如實知身。
There is also a fourth effect when this wind is disturbed. Occasionally, one may draw a breath so forceful or weak that the body is relinquished. Alternatively, without dying, one may continue breathing in an unconscious state.’ In this way, with knowledge of the descending wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風，或安不安，作何等業？彼以聞慧或以天眼觀見：有風名曰命風，住在身中，或令身肥或令羸瘦，令心審諦，若風不調，心則輕動，所知皆失，曾聞亦忘失，見境不了，於聲不聞，如是鼻不知香、舌不知味、身不覺觸、意不知法，不識自他。觀命風已，如實知身。
5. 155 “The spiritual practitioner who carefully considers and attends to the internal body will then wonder about the effects when other winds are disturbed. With insight derived from hearing or by seeing with the divine eye, he will notice that the completing wind is present in his body, both sustaining 605 and endangering the body. This wind also supports the mindstream. If this wind is disturbed, it scatters the mind and can harm the consciousness even if one is trained. It disturbs what one hears and sees. One’s ears will no longer hear [F.149.b] and one may also become insensitive to smell, taste, and touch. Nor will one be able to cognize any mental phenomena. One will be unable to distinguish between oneself and others. In this way, with knowledge of the completing 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亂心風住於身中，若調不調，為何所作？彼以聞慧或以天眼見於此風：若我心過，風不調順，隨心所行，或動或頑，乾消癡亂，或所食味，邪流不正，如是惱亂其心，令於善法不生愛樂，流汗多唾，不耐冷觸；若見色相，以有病故，不能如本、如實見色，身重難攝，身毛皆竪。若風調順，則無如向所說之病。觀亂心風已，如實知身。
5. 156 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body. With insight derived from hearing or by seeing with the divine eye, he will notice that the wind that ruins the mindstream is present 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. He will then notice, ‘If the wind that ruins the mindstream is disturbed, all the conduits along which the mind moves will be ruined, disturbed, paralyzed, withered, diverted, and deflected. I will also become unable to process the food that I eat. My mind will be distracted, and I will not delight in factors of virtue. I will constantly sweat, and froth will form at my mouth. I will be unable to tolerate cold objects. The forms that I see will be blurred. My body will feel heavy and sapped of strength. My body will deteriorate severely.’ In this way, examining the wind that ruins the mindstream, he develops a correct understanding of the body. [F.150.a]
復次，修行者內身循身觀。有何等風住於身中，或安不安，作何等業？彼以聞慧或以天眼見：有亂風住在身中，若不調順，多見惡夢，睡眠驚悟，雖住溫煖而常覺冷；若見城邑村落人民，見為空聚，或見黃色，少於言語，不樂臥處；本曾聞法，皆悉忘失；四大惱亂，其所食味住於心中，無緣生厭，妄見丘聚。若風調順，則無如上所說諸病。觀亂風已，如實知身。
5. 157 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘The agitator wind is present in my body. When this wind is disturbed, I will perceive myself engaging in activities in my dreams and thus, while asleep, I will experience delusions. The warmth within my body will be overpowered by cold. I will perceive cities and houses as if they were uninhabited. I will become pale and my physical and verbal actions will be few. I will be unable to find any comfort in bed. I will not have any real interest in anything that I have access to. The great elements within me will be unbalanced. All the physical elements that I consume, as well as what I say, will be stuck in the area of my heart and I will experience an abrupt loss of consciousness. I will suddenly encounter heaps of illnesses. However, if that wind is not disturbed, none of those ailments will occur.’ In this way, examining the agitator 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：視眴風住在身中，若不調適，不得眴目。更無餘風，速於如此。視眴風者，行一切處，悉遍諸根，若不調順，則生此病。若風調順，則無如向所說諸病。觀視眴風已，如實知身。
5. 158 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘The eye-blinking wind is present in my body. If this wind is disturbed, I will become unable to open or close my eyes. [F.150.b] This swift wind will then move throughout my major and minor body parts, passing through all my channels, rendering my faculties incapacitated and weak, and making me unable to see anything. Yet, if the eye-blinking wind is not disturbed, none of those ailments will occur.’ In this way, examining the eye-blinking wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼見有一風，名互相閉，欲命終時，有五風起，或調不調，為作何業？彼以聞慧或以天眼見：眼耳鼻舌身心壞故，於自境界色聲香味觸法中不能緣了，若風不發，命則不斷，發則失命。觀五閉風已，如實知身。
5. 159 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘Five mutually conflicting winds arise at the time of death. What are the effects of those winds when either disturbed or in balance at the time of death? If disturbed, my eyes, ears, nose, tongue, body, and mind will cease engaging their objects, which are form, sound, smell, taste, texture, and mental phenomena. But if those winds are not disturbed, I will not die quickly.’ In this way, examining the five mutually conflicting winds, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼見：壞胎藏風住在身中，若人初識入於母胎，先業因緣，歌羅羅時即壞其命；若歌羅羅時不壞其命，至肉摶時乃斷其命，冷風入胎令其破壞；若肉摶時不斷其命，身分具足乃斷其命；若身分具足不斷其命，諸根具足乃斷其命。隨其宿世殺業輕重，於胎藏中而斷其命。若於宿世不殺眾生，如所說風，不能殺害。觀壞胎藏風已，如實知身。
復次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼見有一風，名轉胎藏，住在身中，或亂不亂，作何等業？彼以聞慧或以天眼見：轉胎風以此眾生先世邪業，若是男子轉為女人，或作黃門或胎中死，以惡業故；若於先世無惡業者，莫能為害。觀轉胎藏風已，如實知身。
5. 161 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will notice that the womb-destroyer wind is present 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. He will then notice, ‘When the womb-destroyer wind is disturbed, I will be ruined by circumstances of sexual misconduct. After I have been born within the womb, it may cause me to become a female or a neuter. It will cause such a transformation within the womb due to flawed actions in the past. However, when the womb-destroyer wind is not disturbed due to the conditions of previous misdeeds, no such ailments in the form of transformation within the womb will occur.’ In this way, examining the womb-destroyer wind, he develops a correct understanding of the body. [F.151.b]
復次，修行者內身循身觀。有何等風住在身中，作何等業？彼以聞慧或以天眼見去來走擲風住在身中，或亂不亂，為何所作？彼以聞慧或以天眼見：去來走擲風若不調順，手足攣躄，身傴曲脊，不能行來，飲食仰他，不能自食，身根、智慧悉不清淨。若風調順，身則能行去來進止，能走能擲，上下騎乘。觀去來走擲風已，如實知身。
5. 162 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘The wind that causes going, coming, running, and jumping may be either disturbed or in balance. If disturbed, it may cause my body to become bent over, my arms may curl up, I may develop a hunchback, or I may become unable to move from one place to another. I may become unable to move in order to eat, or to visit new places or parks. It will also put a damper on my physical faculties and my mind. However, if this wind is not disturbed, it will enable my body to move about. I will be able to run, jump, and climb.’ In this way, examining the wind that causes going, coming, running, and jumping, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼見眼耳鼻舌身五根別風業之所作，業風所吹，一風與眼共緣。四大之中風力強故，故名為風。是風能令眼根四大清淨，見眾色像；一風耳中，能令聞聲，鼻香、舌味、身觸亦復如是。如是五風，如實觀之。若風調順，於五境界無所障礙；若不調順，則多障礙，不能如實知於境界。如是觀於眼耳鼻舌身五種風已，如實知身。
5. 163 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘Five different winds are responsible for the functioning of my eyes, ears, nose, tongue, and body. A single wind is present in the four great elements that coexist with the eyes. It is classified as wind because it is highly agitating. If my eyes are clear, the four great elements in them will also be clear, and so I will be able to see forms. Likewise, another wind that is present in the ears enables me to apprehend sounds. [F.152.a] The way the nose registers smells is also like this, powered by a wind, and this is also the case with the perception of taste by the tongue and textures by the body.’ With knowledge of those five winds he thereby develops a correct understanding of the body. However, if the five winds are disturbed, the faculties become incapable of perceiving their objects in the ways just mentioned. In this way, examining the five winds that reside in the eyes, ears, nose, tongue, and body, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼見有刀風住在身中，或亂不亂，作何等業？彼以聞慧或以天眼見：命終時，刀風皆動，皮肉筋骨、脂髓精血一切解截，令其乾燥，氣閉不流；身既乾燥，苦惱而死，如千炎刀而刺其身，十六分中猶不及一。若有善業，垂死之時，刀風微動，不多苦惱。觀刀風已，如實知身。
5. 164 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will notice that the ant wind is present 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. He will then notice, ‘If the ant wind is highly turbulent at the time of my death, my skin, blood, flesh, fat, bones, and essential fluids will dry out. This will create shaking and agitation. As the elements of my body dry up at the time of death, I will suffer. Even if thousands of ants made of red-hot iron were to infiltrate my body, that sensation would not even compare to one sixteenth of that agony. However, if this wind is not turbulent with such tremendous force at the moment of dying, the power of my past positive actions will save me from such terrible agony.’ [F.152.b] In this way, examining the ant wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼見針刺風住在身中，或調不調，為何所作？彼以聞慧或以天眼見：命終時，風不調順，遍身諸節及一切脈、一切筋中、一切枝骨、一切毛孔、一切肉中、一切骨中、一切髓中，如燒炎針遍於身中來逼人身，如百千炎針皆刺其身，十六分中不及其一。若於宿世有善業者，於命終時，是針刺風則不大苦。觀針刺風已，如實知身。
5. 165 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will notice that the needle wind is present 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. He will then notice, ‘If the needle wind is disturbed at the time of my death, my entire body —my joints, vital points, muscles, sinew, gut, hair follicles, flesh, marrow, and bones —will hurt as if it were pierced by needles. Even if many hundreds of thousands of glowing needles were stuck in my body, that would not compare to as much as one sixteenth of that pain. However, if the needle wind does not become excessively powerful at the time of my death, due to the splendor of my past positive actions, then such excruciating sensations will not occur.’ In this way, examining the needle wind, he develops a correct understanding of the body. [F.153.a]
復次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼觀見有風，名曰惡黃，住在身中，若調不調，為何所作？彼以聞慧或以天眼見：惡黃風若不調順，則生黃病，口中乾燥，遍身皆黃，面目爪甲一切皆黃，腹脹麁大，於其腹上青黃脈現，其身無力，食不能消，口苦尿黃，身體羸瘦，目視眾色皆作青黃，不能起止，腹中常脹。若黃風不調，則生此病；若黃風調順，則無此病。觀惡黃風已，如實知身。
5. 166 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will notice that the bile-destroyer wind is present 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. He will then notice, ‘If the bile-destroyer wind is disturbed, the bile in my stomach will be spoiled and dry up. My body will lack luster; my nails, eyes, and mouth will turn yellow; and my belly will dry up. Blue and yellow lines will appear on my upper abdomen. I will have no strength. I will be unable to digest whatever I eat. I will have a bitter taste in my mouth. My urine will be dark yellow. My entire body will dry out and it will appear blue, yellow, and greenish blue. Moreover, I will be unable to stand up. My belly will constantly make noises. However, if the bile-destroyer wind is not disturbed, none of those ailments will occur.’ In this way, examining the bile-destroyer wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰破腸，或調不調，為何所作？彼以聞慧或以天眼見：破腸風若不調順，若多飲食而復頻申，能破其腸，或雜骨食肉入其腸中，能破其腸，食則流出，腹大增長，生大苦痛，不能飲食；食力少故，身體微劣，手足皆腫，下門蒸熱，一切身分恒熱不定，口中乾燥，常見惡夢。腹中風動，一念不住。若破腸風調順和適，則無如向所說諸病。觀破腸風已，如實知身。
5. 167 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. [F.153.b] With insight derived from hearing or by seeing with the divine eye, he will notice that the intestine- separator wind is present 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. He will then notice, ‘If the intestine- separator wind is disturbed, as I eat and the food goes past my tongue, my palatal 606 bones and my throat will be injured as the food passes into my body. As the food enters the intestines, my belly will swell and become very large. I will become almost unable to partake of any food, drink, nourishment, or sustenance. Lacking food, I will lose my strength. My arms and legs will swell. My private parts will itch, and this stinging will be ongoing. My entire body, including the mouth, will dry up. I will not have any happy dreams. The wind will not give my intestines even a moment’s rest. However, if the intestine-separator wind is not disturbed, none of those ailments will develop.’ In this way, examining the intestine-separator wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰冷唾，若調不調，為何所作？彼以聞慧或以天眼見：冷唾風若不調順，口中味甘，其心忪忪，不憶飲食，若欲坐禪，則生疑怠，舌重難語或咽喉痛，氣噫臭惡，心中臭氣上衝咽喉，氣澁難出，不覺飢渴，咽喉閉塞。若冷風調順，則無如上所說諸病。觀冷唾風已，如實知身。
5. 168 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. [F.154.a] With insight derived from hearing or by seeing with the divine eye, he will notice that the phlegm- destroyer wind is present 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. He will then notice, ‘If the phlegm-destroyer wind is disturbed, I will talk be talkative, 607 nervous, inarticulate, and my training in concentration will be sleepy and drowsy. My tongue will feel heavy and I will develop diseases of the throat. Anything I put in my mouth will be unable to pass beyond the point on my throat where the beard grows, and will then be vomited out of my mouth accompanied by a foul smell and anguish. I will experience strong hunger and thirst, and I may even suffocate. However, if the phlegm-destroyer wind is not disturbed, none of those ailments will occur.’ In this way, examining the phlegm-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，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰傷髓，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：傷髓風若不調順，令身振動，身多疲極，不能遠行，常多病疾，顏色醜惡，身體[病-丙+習][病-丙+習]，不能多語，其心怯弱。是人晝夜骨髓常疼，身毛皆竪，諸脈劣弱，常患頭痛。以此風故，常動腦蟲，以蟲動故，猶如針刺。若風調順，則無如上所說諸病。觀傷髓風已，如實知身。
5. 169 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘The marrow-destroyer wind is present in my body. When that wind is disturbed, I will tremble and even the slightest work will be exhausting. I will become chronically ill. My facial appearance will become unpleasant and my body will be broken. I will be unable to speak much, and my mind will be unstable. [F.154.b] Day and night, all the bones in my body will ache. The hair on my body will stand on end. All my faculties will become afflicted with disease. My head will also be in continuous agony. This wind will cause the worms that live in my head to enter inside the head and circulate within it. This will cause a feeling as if my head were being pierced by needles. However, if the marrow 608 -destroyer wind is not disturbed, none of those ailments will occur.’ In this way, examining the marrow-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，或調不調，作何等業？彼以聞慧或以天眼觀見有風，名曰害皮，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：害皮風若不調順，令我身皮其色醜惡，皆悉麁澁，身皮破裂，設以蘇油而塗其身，速疾乾燥；身體手足皆悉堅直，難可屈伸，夢中多見垂墮嶮岸，暖飲食味，口中覺冷，舌瘡破裂不能飲食。若害皮風調順和適，則無如向所說諸病。觀害皮風已，如實知身。
5. 170 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will notice that the skin-destroyer wind is present 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. He will then notice, ‘If the skin-destroyer wind in my body is disturbed, my skin will lose its color. My whole body will become crude and rough, looking like the hide of an elephant, and numerous spots will appear all over it. All of my limbs will perspire incessantly and profusely. When asleep, my body will be agitated. I will be unable to stretch; if bent, I will not be able to stretch out. [F.155.a] In my dreams I will see pits, abysses, and horrific colors. Even if my food and sustenance is warm, it will seem cold when I swallow it. My tongue will form fissures and I will become unable to swallow food. However, if the skin-destroyer wind is not disturbed, none of those ailments will occur.’ In this way, examining the skin-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，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰害血，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：害血風住在身中，若不調順，行於肺中作二種過——或上或下。若血上行，令眼耳鼻血脈不調，諸大不安，大不調故，身體失力，顏色麁惡，不能去來，鼻中常臭；同梵行者，不與同行同處而坐。若血下行至大小便流血而下，作三種過：一者痔病；二者苦惱；三者下血。若害血風和順調適，則無如上所說諸病。觀害血風已，如實知身。
5. 171 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘The blood-destroyer wind is present in my body. If that wind is disturbed, the blood that runs in my liver will become impure and separate into two currents, one moving upward and the other downward. The upward-moving current will reach my nostrils, eyes, and ears and destroy the bloodstreams there. As the blood is spoiled, it will cause all the internal elements to go out of balance and all my major and minor body parts will lack vigor. My ears will no longer function, and I will become unable to walk about. My nostrils will have an unpleasant smell. When I practice pure conduct, when I go to refresh myself I will feel weak and not socialize with others. [F.155.b] When the downward-moving blood splits off it will destroy my anus and penis, and blood will leak out of my penis during sex. My anus will be upset by contractions and my intestines will be weak. The vital fluids will create very painful hemorrhoids and the blood will also cause severe diarrhea.’ In this way, examining the blood-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，或調不調，作何等業？彼以聞慧或以天眼觀見有風，名曰害肉，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：害肉風若不調順，令人身中生諸癰病，臭惡遍身，破已臭惡，多有濃汁；耐冷惡熱，不耐辛苦，宜輕甜冷；一切身動，臭爛流出。若風調順，則無如向所說諸病。觀害肉風已，如實知身。
5. 172 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will notice that the flesh-destroyer wind is present 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. He will then notice, ‘If the flesh-destroyer wind is disturbed, my flesh will be crude and lack moisture. My flesh will have an unpleasant and rough appearance and be prone to severe disease. My flesh will be smelly, and spots of dry skin will develop everywhere, all of them emitting a foul smell. I will produce an overabundance of urine. Although I will be able to tolerate cold foods, even the mere mention of warm things or hot water will seem unbearable. I will not be able to tolerate hot food and will only ingest cool, sweet, and light food. Everywhere on my body, the flesh will become putrid, smelly, and oozing with discharge.’ [F.156.a] In this way, examining the flesh-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，或調不調，作何等業？彼以聞慧或以天眼觀見有風，名曰害脂，若不調順作何等業？彼以聞慧或以天眼見：害脂風若不調順，令脂增長，身生皰肉，高下不平，堆阜凹凸，或堅或滑，或有頑癡，無所覺觸。若害脂風和順調適，則無如上所說諸病。觀害脂風已，如實知身。
5. 173 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder what other winds are present in his body. With insight derived from hearing or by seeing with the divine eye, he will notice that the fat-destroyer wind is present in his body. Wondering how this wind may behave when disturbed, he will apply insight derived from hearing or see with the divine eye, and he will then notice, ‘The fat-destroyer wind may cause a profusion of fat, such that various body parts are burdened, swollen, impaired, suppressed, hardened, pale, and become insensitive. However, if this wind is not disturbed, none of those ailments will occur.’ In this way, examining the fat-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，或調不調，作何等業？彼以聞慧或以天眼見害骨風，若不調順，為何所作？彼以聞慧或以天眼見：害骨風若不調順，令骨疼痛，其聲破散，晝夜不睡，項頸疼痛，一切筋骨皆緩不治，筋骨無力，身常疼痛，疲極苦惱，不能起止，無一念樂。若風調順，則無如向所說諸病。觀害骨風已，如實知身。
5. 174 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will notice that the bone-destroyer wind is present in his body. Wondering what function this wind may have when either disturbed or in balance, he will then notice, ‘If disturbed, it will cause my bones to become deformed, my jaw will dislocate, and I will be unable to sleep, whether by day or night. [F.156.b] I will feel an intense pain in my bone marrow and my whole body will be contorted. My muscles will lack volume and hardness. I will become pale and constantly feel depressed, all of which causes constant physical exhaustion. I will not feel well for as long as the wink of an eye.’ In this way, examining the bone-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，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰害精，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：害精風若不調順，誑惑於人，若人眠睡，戲弄於人，示人種種諸惡之念，以妄想心作非梵行。風不調故，夜行鬼女虛誑破實，夢為其犯，令不憶食。觀害精風已，如實知身。
5. 175 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will notice that the semen-drier wind is present 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. He will then notice, ‘If the semen-drier wind is disturbed, I will become confused. When in bed at night, I will constantly dream about women. Ordinary people will grow lustful as they conceive of such images and they will then engage in amorous activities due to this error. Because of this wind, they will then ascribe reality to the perception of such ghostlike and unreal women who are intent on causing harm. This wind also prevents the digestion of food.’ In this way, examining the semen-drier wind, he develops a correct understanding of the body. [F.157.a]
復次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰皺風，住在身中，若不調順，為何所作？彼以聞慧或以天眼觀於皺風：若不調順，若足下足上、若[蹲-酋+(十/田/ㄙ)]若髀、若髖若背、若脇若乳、若咽若項、若肩若臂、若耳若眉一切身分皆悉皺減，其身深皺，或開或合，其足尸破；設油塗身，尋即乾燥，令如老人。觀皺風已，如實知身。
5. 176 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will notice that the shriveling wind is present 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. He will then notice, ‘If the shriveling wind is disturbed, it will enter my feet, foot soles, kneecaps, tail bone, back, ribs, breasts, neck, shoulders, head, ears, and eyebrows. As it enters all my major and minor body parts, my entire body will shrivel up. It will become entirely wrinkled and thick. I will become depressed and confused. My feet will also crack open. Even if I rub my skin with fresh butter 609 or mustard oil, the place where I apply the grease will remain dry and derelict.’ In this way, examining the shriveling 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，或調不調，作何等業？彼以聞慧或以天眼觀見有風，名曰白髮，住在身中，若不調順，為何所作？彼以聞慧或以天眼觀：白髮風若不調順，能令少年髮白羸瘦猶如老人，若在家人所生之子，如父速老，其子病故，無復子孕。以風力故，令年少者如老無異。是白髮風起於惡劫，隨諸眾生不順法行，風則增長。若有福德，風則調順；若無福德，風則不調。觀白髮風已，如實知身。
5. 177 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body. With insight derived from hearing or by seeing with the divine eye, he will notice that the hair-whitening wind is present in his body. Wondering what function this wind may have when either disturbed or in balance, he will then notice, [F.157.b] ‘If the hair-whitening wind is disturbed, my hair will become white even if I am in the prime of youth. Even though I am young, I will become drained of strength as if I were old. In other childish, ordinary people this may also occur due to food. Although one is a child one may appear just like an old person. This may occur to those in the prime of youth. Even children may in this way come to appear like old people. The force of the hair-whitening wind causes even those in the prime of youth to become old —such is its power. This hair-whitening wind does not occur in the age of excellence. In the age of strife, however, when most people are unrighteous, the hair-whitening wind will grow and intensify, corresponding to the number of unrighteous people.’ In this way, examining the hair-whitening wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰損膩，住在身中，若不調順，為何所作？彼以聞慧或以天眼觀：損膩風若不調順，不憶飲食，令人衰弱，不憙膩食；病之所起，因於晝寢。風不調順，不樂甜食，嗜苦酢味；若不食膩，風則調順，身不疲極。觀害膩風已，如實知身。
5. 178 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body. With insight derived from hearing or by seeing with the divine eye, he will notice that the harmony-destroying wind, which destroys harmony, is present 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. He will then notice, ‘If this wind is disturbed, my digestion will be poor, and I will become angry at my loved ones and friends. I will fall asleep during the day and I will feel upset. [F.158.a] I will also become unable to eat sweet foods. Instead, I will want to eat pungent and sour foods. These irritants will make me prone to fierce anger. I will feel tired even if I have not performed any daily activities.’ In this way, examining the harmony-destroying 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，或調不調，作何等業？彼以聞慧或以天眼見有淋風住人身中，若不調順，為何所作？彼以聞慧或以天眼見：淋病風若不調順，常多淋瀝，不能如意，身體無力，其出入息麁濁不調，身色痿黃，羸瘦憔悴。若風調順，則無如向所說諸病。觀淋風已，如實知身。
5. 179 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the presence of other winds in his body. With insight derived from hearing or by seeing with the divine eye, he will notice that the wind that destroys residual urine is present 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. He will then notice, ‘If the wind that destroys residual urine is disturbed, I will have constant pain in my penis, throughout day and night. I will feel like urinating, but I will be unable to do so. I will also lose all strength and my breath will be short. If this condition becomes aggravated, I will also become pale and emaciated.’ In this way, examining the wind that destroys residual urine, 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，名食相應，若調不調，為何所作？彼以聞慧或以天眼見：食相應風若不調順，所食四分、五分之中三分歐吐，令人心亂，失於食力，不能視眴。以風力故，意法不定。若風調順，則無如向所說諸病。觀食相應風已，如實知身。
5. 180 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the presence of other winds in his body. With insight derived from hearing or by seeing with the divine eye, he will notice that the food-consumption wind is present in his body. [F.158.b] Wondering what function this wind may have when either disturbed or inbalance, he will apply insight derived from hearing or see with the divine eye. He will then notice, ‘If the food-consumption wind is disturbed, I will eat four to five times as much as my normal intake. If the wind is severely disturbed, all my strength will be lost even though I eat. I will also become unable to open and close my eyes. When the wind gains strength, it will prevent me from retaining the teachings in my mind.’ In this way, examining the food-consumption 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，或調不調，作何等業？彼以聞慧或以天眼見有一風，名壞牙齒，住在身中，為何所作？彼以聞慧或以天眼見：壞牙風若不調順，牙齒疼痛，毀壞墮落，齗中血爛，脣口生瘡，上腭生瘡，鼻塞不通。若風調順，則無如向所說諸病。觀壞牙齒風已，如實知身。
5. 181 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will notice that the upward-moving wind is present in his body. 610 Wondering what function this wind may have, he will apply insight derived from hearing or see with the divine eye. He will then notice, ‘If the tooth-extractor wind is disturbed my teeth will become crooked, degenerate, and fall out. My gums, mouth, and lips will become swollen and my palate will turn blue.’ In this way, examining the tooth- extractor 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，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰喉脈，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：喉脈風若不調順，令咽項痛或咽喉腫，或其聲澁。若風調順，則無如向所說諸病。觀喉脈風已，如實知身。
5. 182 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the presence of other winds in his body. With insight derived from hearing or by seeing with the divine eye, he will notice that the uvula-burner wind is present in his body. [F.159.a] Wondering what function this wind may have when either disturbed or in balance, he will then notice, ‘If the uvula-burner wind is disturbed, my throat will hurt, burn, swell, and make a wheezing noise.’ In this way, examining the uvula-burner 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，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰下行，住在身中，或調不調，為何所作？彼以聞慧或以天眼見：下行風若不調順，令食過惡，力少不消。飲食消故，皮肉骨髓、精血增長；若食不消，風冷黃病，悉不調順。是下行風若不調順，則失食力，食力少故，顏色憔悴。若風調順，則無如向所說之病。觀下行風已，如實知身。
5. 183 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will notice that the downward-moving wind is present in his body. Wondering what function this wind may have when either disturbed or in balance, he will then notice, ‘If the downward-moving wind is disturbed, most of the food I consume will be decomposed and only very little food will remain pure. When the food remains pure, my skin, blood, flesh, fat, bones, vital fluids, and marrow will flourish. But in cases of contamination, wind, bile, and phlegm will become unbalanced. When the upward and downward-moving winds 611 are disturbed, most of my food and wind will be ruined. Only very little will become nutritious.’ In this way, examining the upward-and downward-moving winds, 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，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰上行，住在身中，為何所作？彼以聞慧或以天眼見：上行風住於頂上，若風調順，從頂而出，猶如煙氣，從上而出，若住日中、若住陰中、若晝若夜常出不斷，凡人皆見。若風不調，則氣不出；若復頂氣斷已，三日不出，決定命終。觀上行風已，如實知身。
5. 184“The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. [F.159.b] With insight derived from hearing or by seeing with the divine eye, he will notice that the upward- moving wind is present 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. He will then notice, ‘The upward- moving wind is based at the crown of my head where it may penetrate my skull and pass upward, just like smoke. When I suffer from fever, this wind may break open the crown of my head and pass through there. This can be observed at the top of my head where the wind may move uninterruptedly day and night. All common people can see when that occurs. If this wind is highly disturbed, it will break through the skull and, if it passes through the opening without interruption for three days, one is certain to die.’ In this way, examining the upward-moving 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，或調不調，作何等業？彼以聞慧或以天眼見有傍風住在身中，若調不調，為何所作？彼以聞慧或以天眼見於傍風：若不調順，閉出入息，一切筋脈皆令掣縮，或聚或散、或牽或挽，或鼻瞤動，或淴淴作聲，後得大苦。若傍風調順，則無如向所說之病。觀傍風已，如實知身。
5. 185 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will notice, ‘If the lung-mover wind is disturbed, my breath will be agitated and all my veins and tendons will shake, becoming disarrayed and adhering to one another. Some will be shortened, and others drawn out. My nostrils will also become blocked and my breathing will become labored. 612 I will experience pain as if on the verge of death.’ In this way, examining the ribcage-mover wind, he develops a correct understanding of the body. [F.160.a]
復次，修行者內身循身觀。有何等風住在身中，或調不調，作何等業？彼以聞慧或以天眼見有一風，名曰轉筋，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：轉筋風若不調順，令手筋脚筋、大小便筋、背筋、遍身諸筋皆悉捲并，合為一處，堅急頑鈍，無所覺知。若風調順，則無如向所說諸病。觀轉筋風已，如實知身。
5. 186 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will notice that the wind in the abdomen is present 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. He will then notice, ‘If the wind in the abdomen is disturbed this will cause the contraction of many tendons in my arms, legs, back, groin, and elsewhere throughout my body. They will all become intertwined. I will lose consciousness and pass out. That great aggregation of tendons is also called body.’ In this way, examining the wind in the abdomen, 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一風，名曰壞毛，住在身中，若調不調，為何所作？彼以聞慧或以天眼見：壞毛風若不調順，一切身分所有諸毛皆悉墮落，身體痿黃，設更生毛，即隨墮落。若風調順，則無如向所說之病。觀壞毛風已，如實知身。
5. 187 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the presence of other winds in his body. He will notice that the hair-destroyer wind is present 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. He will then notice, ‘If the hair-destroyer wind is disturbed within my body, all the hair on my major and minor body parts will be ruined. [F.160.b] They will turn yellow and gray and my limbs will also take on an unpleasant coloration. I will notice that my body hair has deteriorated, but those that have fallen out may still grow back.’ In this way, examining the hair-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，若調不調，作何等業？彼以聞慧或以天眼見有一風，名似少風，若風調順，為何所作？彼以聞慧或以天眼見：似少風以調順故，十時風力，形貌色力、屈伸俯仰分分相似。若風不調，於其身中心意流脈則便擾動，而發狂癡，心亂不正。若其心意流脈調順，則不狂亂。觀似少風已，如實知身。
5. 188 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will notice the wind of supportive movement. 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. He will then notice, ‘The wind of supportive movement is a wind that provides timely strength to the body. It supports ordinary coming and going, bending and stretching. Yet if the movements of this wind in the entire body are stirred up, they will also disturb the movements of the mind and this may cause insanity due to wind. I will become unable to rest in equipoise.’ In this way, examining the supportive 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一風，名嗜睡眠，若不調順，為何所作？彼以聞慧或以天眼見：睡眠風若不調順，於聽法時，令人惽睡，聞不善法，心則樂聞；若晝若夜欲正觀察，則為所亂，樂至酒肆。若風調順，則無此病。觀睡風已，如實知身。
5. 189 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will notice, ‘The sleep-distractor wind is present in my body. [F.161.a] If it stirs, I will fall asleep while listening to the words of the buddhas, yet I will be sleepless when listening to afflictive and unvirtuous matters. My mind will become distracted and at night I will also have improper contemplations. I will speak excessively. When I look around, I will also perceive floating hairs in my vision.’ In this way, examining the sleep-distractor 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，作何等業？彼以聞慧或以天眼見有一風，名曰瞋風，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：瞋恚風若不調順，以少因緣而起大瞋，為瞋所使，一切世人起大瞋怒，身毛皆竪，心忪動亂，所見不了，以近為遠；見於日月，生顛倒心，謂日為月，以月為日。若風調順，則無此病。觀瞋風已，如實知身。
5. 190 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the presence and function of other winds in his body. With insight derived from hearing or by seeing with the divine eye, he will notice that the impatience wind is present 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. He will then notice, ‘If the impatience wind is disturbed even small matters will make me angry and I will also display my anger. I will also become angry at ordinary people. The hair on my body will stand on end and frustration 613 will grow in my heart. Forms nearby will seem to me as if they were far away. I will also misperceive the disks of the sun and moon. Due to the disturbances caused by this wind the moon will look like the sun.’ In this way, examining the impatience wind, he develops a correct understanding of the body. [F.161.b]
復次，修行者內身循身觀。有何等風住在身中，作何等業？彼以聞慧或以天眼見有一風，名曰名字，若調不調，為何所作？彼以聞慧或以天眼見名字風：若其調順，能有言說，緣心數法，舌風言說，隨心而行，能說無量名字句義。如是舌說名字之風若不調順，則少言誤語或口瘖不語。觀舌名字風已，如實知身。
5. 191 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the function of other winds in his body when either disturbed or in balance. With insight derived from hearing or by seeing with the divine eye, he will notice that the wind that brings vowels and consonants to the tongue is present 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. He will then notice, ‘When this wind is disturbed, I will become unable to pronounce the consonants and vowels. Accompanied by 614 wind, expressions and syllables are formed with the tongue based on the observations of the mind and mental states. Various expressions and syllables are produced as the wind follows the activities of the mind. In this way consonants and vowels are expressed in numerous ways based on the expressions of the tongue and the wind that creates such syllables. Yet if this wind is disturbed, my tongue will become weak. It may move too fast or I may become mute.’ In this way, examining the wind that brings vowels and consonants to the tongue, he develops a correct understanding of the body.
