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.
身念處品之四
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，名曰壞味，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：壞味風若不調順，令人舌中嗜甜蟲動，以蟲動故，一切好食美饍悉不能食，以不食故，身體劣弱，不能讀誦、修學禪思及修善法，身不調故，心不樂法，名色互相因緣而住，猶如束竹相依而住；相依力故，如是名色各各相依，如是行聚食因緣住，如水和麨名為麨漿，各各有力，名色得住。若風調順，則無如向所說之病。觀壞味風已，如實知身。
5. 192 “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 produces craving for taste 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. [F.162.a] He will then notice, ‘If the wind that produces craving for taste is disturbed, the sweetness worms that are present on the tip of my tongue will create desire. I will want all sorts of desirable, enjoyable, and attractive food, but I will not be able to swallow any of it. When lacking food, I will become unable to rest in concentration. I will find no joy in relation to virtuous qualities. This is due to problems with my body. The body endures due to mutual dependencies, just as when, for example, two sticks support one another. Similarly, the aggregates in cyclic existence endure due to the mutually supportive powers of name-and-form and the power of food. This is similar to the way flour and water mingle to form dough based on their mutual powers. That is how name-and-form endure based on their mutual powers.’ In this way, examining the wind that produces craving for taste, 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，名曰肺過，住在身中，若調不調，為何所作？彼以聞慧或以天眼見：肺過風若不調順，食欲消時夜則患痛，令食酢氣乃至食消，一切身體皆悉無力，脈如網縛。若風調順，則無如向所說諸病。觀肺風已，如實知身。
5. 193“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, ‘When the liver-destroyer wind is disturbed, this will upset the digestion of food during the night and my food will taste sour. For as long as this situation persists, any food I eat will be out of balance. All my major and minor body parts will lack energy [F.162.b] and they will become entangled in a web of sinew.’ In this way, examining the liver 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，名臭上行，若調不調，為何所作？彼以聞慧或以天眼見：臭上行風令身鼻口一切皆臭，能令臭氣從毛孔出，從於熟藏上衝生藏，令一切身堅[革*卬]大苦，食不消化，不能坐禪，晝夜不能修行善法。若臭上行風和順調適，則無如向所說之病。觀上行風已，如實知身。
5. 194 “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 that pushes excrement upward. Wondering what function this wind may have when either disturbed or in balance, he will then notice, ‘That wind causes a foul smell to leak from my mouth and nostrils. It will also cause such a smell to emerge from all the hair follicles on my body hair. Excrement and the contents of my intestines will be transferred into my stomach, thus causing excruciating, burning, and stinging pain throughout my body. I will become unable to digest any food. I will be unable to rest in the joy of concentration. During my daily activities I will be unable to apply myself in virtuous ways.’ In this way, examining the wind that pushes excrement upward, 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，名大便處，若調不調，為何所作？彼以聞慧或以天眼見：大便風若不調順，於三肉皰則成痔病，所下之血如赤豆汁，身體燒熱，惽嗜睡眠，筋脈拘急，食不能消，舌不得味。若風調順，則無此病。觀大便處風已，如實知身。
5. 195 “The spiritual practitioner who carefully considers and attends to the internal body will also notice that the wind that passes through the anus is present in his body. Wondering about the function of other winds in his body when either disturbed or in balance, he will use insight derived from hearing or see with the divine eye that the wind that passes through the anus 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, [F.163.a] ‘If the wind that passes through the anus is disturbed, I will develop five types of boils and three kinds of hemorrhoids. Based in the anus, the wind will then draw pus from them. I will experience burning pain and be prone to sleep. My muscles and brain will become increasingly afflicted. The warmth in my body will become impaired and my tongue will lose its desire for taste.’ In this way, examining the wind that passes through the anus, 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，名曰忘念，住在身中，若調不調，為何所作？彼以聞慧或以天眼見：忘念風若不調順，令念忘失，習誦多忘，不能憶持，於四方面所見顛倒，已過之事忘失不憶，所食速飢而不能食，身毛麁澁，爪甲亦然，不耐寒熱，所念隨忘。若風調順，則無如是所說之病。觀忘念風已，如實知身。
5. 196 “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 memory-destroyer wind is present in his body. Wondering what function this wind may have when either disturbed or in balance, he will use insight derived from hearing or see with the divine eye. He will then notice, ‘If the memory-destroyer wind is disturbed, my memory will be destroyed. I will be unable to remember what I witnessed before. I will perceive things as if I were blind. I will also have persistent coughs. My body hair will become coarse and my nails will lose their luster. I will experience hot and cold flashes at the same time. I will not even be able to remember what I have eaten.’ In this way, examining the memory-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，名曰生力，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：生力風若不調順，雖復多食美饍飲食，身常無力，如毒壞身。以風不調故有此病，若風調順，則無此病。觀生力風已，如實知身。
5. 197 “Carefully considering the internal body, [F.163.b] the spiritual practitioner 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 invigorating wind is present in his body. Wondering what function this wind may have when either disturbed or in balance, he will, with insight derived from hearing or by seeing with the divine eye, then notice, ‘If the invigorating wind is disturbed, most of what I eat and drink will not have any invigorating effect on my body, even if the food that I ingest is extremely nutritious. The disturbing influence of this wind will render my body as if poisoned.’ In this way, examining the invigorating 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，名生身心力，住在身中，若不調順，為何所作？彼以聞慧或以天眼見生身心力風：若風調順，始從胎中，身心漸增，令心強健。以風調故，知作不作，久時所作皆能念知，去來進止，強健不怯，耐於飢渴、寒熱眾苦，身體充滿，其身頭髮不非時白。若不調順，則失此法。觀生身心力風已，如實知身。
5. 198 “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 strengthens body and mind 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, ‘From the time of the womb onward, this wind makes the mind flourish. By the force of this wind it becomes clear to the mind what should and should not be done. I become aware and able to remember things that I did a long time ago. [F.164.a] My going and coming about will not be impeded. I will have sensations of cold, warm, hunger, and thirst. My body will be firm, and I will not grow white hair prematurely.’ In this way, examining the wind that strengthens body and mind, 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，名曰妨咽喉語，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：妨咽喉語風若不調順，則生身病，以餘不調，則便失音，或時耳聾或手足攣躄，或身曲傴僂、兩目失明。以風不調，生如是病。觀妨咽喉語風已，如實知身。
5. 199 “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 destroys the throat and speech is present in his body. Wondering what function this windmay 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 the throat and speech is disturbed, extraneous causes will influence the natural constitution of my body. The stirring of this wind may cause muteness or loss of hearing. My hands may also contract, I may develop a hunchback, or I may become blind. Such diseases will develop. Yet if that wind is not disturbed, none of that will occur.’ In this way, examining the wind that destroys the throat and speech, 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，名曰睡風，若不調順，為何所作？彼以聞慧或以天眼見：有睡風若不調順，所見顛倒，惱亂流脈令其動變，一切骨節皆悉疼痛。觀睡風已，如實知身。
5. 200 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the presence of other winds in his body. [F.164.b] With insight derived from hearing or by seeing with the divine eye, he will notice that the wind that causes coughing during sleep 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 causes coughing during sleep is disturbed, I will have erratic dreams. All childish people will also experience serious auditory delusions. It will also feel as if my joints are being penetrated. It will take a long time to fall asleep.’ In this way, examining the wind that causes coughing during sleep, 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，名曰持命，住在身中，若調不調，為何所作？彼以聞慧或以天眼見：持命風若不調順，令人失命，捨於覺知。一切眾生第二之命，能持於身，依於識心，以不調故，能斷人命，依持一切眾生命根，若風調順，則不夭命。觀持命風已，如實知身。
5. 201 “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 warmth-retainer wind is present in my body. For all living beings, this wind prevents physical deficiencies. It is known as the life force of all living beings because it causes the mind to adhere to the body and serves as the support for consciousness. If this wind is disturbed, it kills all living beings.’ In this way, examining the warmth-retainer 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，名曰損壞一切身分，住在身中，若不調順，為何所作？彼以聞慧或以天眼見：壞身風始從住胎，以此風力令其身分破壞損傷，身曲傴脊，凸臆戾髖。若風調順，則無此病。觀壞身風已，如實知身。
5. 202 “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.165.a] With insight derived from hearing or by seeing with the divine eye, he will notice, ‘The wind that swirls throughout the entire body prevents the development of an otherwise healthy fetus, causing damage or destruction. It makes the fetus short, decrepit, and contracted.’ In this way, examining the wind that constricts the entire body, he develops a correct understanding of the body.
復次，修行者內身循身觀。有何等風住在身中，作何等業？彼以聞慧或以天眼觀見有風，名曰攝皮，住在身中，為何所作？彼以聞慧或以天眼見：攝皮風若為外風所觸，若冷若熱、若香若臭、或下或上、或大力小力，隨時來觸，悉能覺知。觀攝皮風已，如實知身。
5. 203 “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, ‘The skin-maintainer wind is present in my body. Associating with the external wind, it enables sensation and is felt as cold, warm, mild, rough, powerful, appropriate, or timely.’ In this way, examining the skin-maintainer wind, he develops a correct understanding of the body.
復次，修行者內身循身觀。復有何風住於身中？彼以聞慧或以天眼離於垢濁，清淨所緣，離疑度疑，度於曠野，如實不疑，於此身中更無異風。此風聚集，此風和合，如此風流緣於根界，共業煩惱和合而住，能持於身，或為妨害。
5. 204 “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, ‘As seen with the divine eye of those who are free from affliction, who cannot be lured by extraneous flaws, who have crossed the precipices, and who see reality as it is, there are no further winds. This is the full amount of winds contained in the body. This is the collection of winds. This is the full extent of the aggregate of winds and the worms. Through these two, the faculties that observe the elements [F.165.b] can apprehend the body with its karmic action and affliction and the way it is injured.’
是修行者遍觀一切身內諸風，具足見已，厭離欲心，愛不能壞，不入魔境，近於涅槃，以智慧日破無始流、轉貪瞋癡闇，離疑曠野，不染色聲香味觸等，於境界中如實見之，一切三界皆悉無常、苦、空、無我，如實見之。
5. 205 “And so the spiritual practitioner examines the last of the winds, and upon seeing the entire body, he becomes free from desire for pleasures. He is not bound by the craving that accompanies lustful desire. He does not remain within the realm of the māras. He abides within the limit of the transcendence of suffering. He conquers the darkness of beginningless engagement with desire, anger, and ignorance. The sun of wakefulness shines. He has no doubts and is beyond all pitfalls. He is not led astray by afflictive sounds, textures, tastes, forms, or smells. He does not fail to see the real condition of the objects. He correctly sees that the three realms in their entirety consist in impermanence, suffering, emptiness, and absence of self.
如是那羅帝婆羅門長者聚落修行比丘如實知此樂修身念，知生滅法，不念餘觀，觀一切身，知一切縛及以解脫。
5. 206 “In this way, the brahmins and householders in the town of Nālati, as well as the mendicant spiritual practitioners, developed a correct understanding of the body. They developed delight in the application of mindfulness to the body. They understood how phenomena arise and disintegrate. They were not let astray by others. They examined the entire body and comprehended bondage and liberation.
復次，修行者復以異法觀察是身失壞盡滅。云何此身當失壞耶？於命終時，云何風蟲能壞此身？云何惱亂？於一切界幾時命終？云何上下逆順風吹？如是比丘內身循身觀。
5. 207 “The spiritual practitioner, though, will keep examining further aspects of the body’s destruction, depletion, waning, and ruin. He will wonder, ‘How is this body destroyed? It comes to nothing at the time of death. How are the worms injured and destroyed by the winds? [F.166.a] How do the elements become imbalanced? What are the events that come to pass during one’s final time? How does the ascent and descent occur when the worms are injured by the winds?’ In this way, the spiritual practitioner continuously examines his own body.
彼以聞慧或以天眼見：臨終時，一切諸蟲先被惱亂，蟲既死已，人乃命終，一切有為，決定失壞。如是死法，必當有此堅牢大惡。
5. 208 “At the time of death, all the worms in the elements become disturbed. With insight derived from hearing or by seeing with the divine eye, he will consider, ‘First the worms are destroyed by the winds, and then I die. When all my conditioned factors are destroyed and I die, I will experience excruciating and intense agony.’
如是比丘觀於頭中有十種蟲為風所殺：一名頂內蟲，為足甲風之所殺害；二名腦內蟲，為於兩足傍風之所殺害；三名髑髏骨蟲，為不覺風之所殺害；四名食髮蟲，為破骨風之所殺害；五名耳內行蟲，為行蹈地風之所殺害；六名流涕蟲，為於跟風之所殺害；七名脂內行蟲，為破脛風之所殺害；八名交牙節蟲；九名食涎蟲，為破足腕節風之所殺害；十名食齒根蟲，為破髀骨風之所殺害(一十)。
5. 209 “As he examines matters more closely, he will then notice, ‘The worms in the brain are expelled from the head and destroyed and killed by the wind that is based in the nails. The worms that move in the head and neck are destroyed by the winds that are based in the sides of my feet. The worms that live in the skull are destroyed by the wind that causes loss of consciousness. The hair-consuming worms are destroyed by the bone- breaker wind. The worms that live in the ears are destroyed by the wind that inhibits movement. The worms covered in mucus are destroyed by the wind that permeates the ankles. The worms that live in the fat are destroyed by the wind that injures the hips. The worms that consume the joints, jaw, and mucus are destroyed by the wind that injures the joints. The worms that consume the dental roots are destroyed by the wind that injures the liver and brings sleep.
復次，有十種蟲行於咽喉，下至胸中，為風所殺。何等為十？一名食涎蟲，為破力風之所殺害；二名唾蟲、三名吐蟲、四名行十味脈蟲，為行轉風之所殺害；五名甜醉蟲，為害節風之所殺害；六名嗜六味蟲，為破毛爪甲屎風之所殺害；七名杼氣蟲，為正跳風之所殺害；八名憎味蟲，為破壞風之所殺害；九名嗜睡蟲，為胞中風之所殺害(二十)。
5. 210 “ ‘The ten types of worms that live in my throat and chest are gradually destroyed as follows. [F.166.b] The worms that consume nasal mucus are destroyed by the winds that increase well-being. The vomit-inducing worms are destroyed by the movement-stopper wind within the ten channels in which the vital fluids run. The worms intoxicated by sweetness are destroyed by the wind that brings the joints into disorder. The worms that crave the six tastes are destroyed by the winds that injure body hair, nails, and excrement. The worms that cry out are destroyed by the wind that stops vital fluids. The worms opposed to sweetness are destroyed by the wind that causes aging. The worms that enjoy sleeping are destroyed by the bladder-paralyzer wind.
復次，有十種蟲住於血中為風所殺：一名食毛蟲，為乾糞風之所殺害；二名孔行蟲，為二傍風之所殺害；三名禪都蟲，為六竅風之所殺害；四名赤蟲，為斷身分風之所殺害；五名蛔母蟲，為惡火風之所殺害；六名毛燈蟲，為一切身分風之所殺害；七名食髮蟲、八名瞋血蟲，為破揵風之所殺害；九名[病-丙+習][病-丙+習]蟲，為一切身動風之所殺害；十名酢蟲，為於熱風之所殺害。
5. 211 “ ‘Concerning the ten types of worms born from blood, the hair-eater worm is destroyed by the feces-drier wind. The cavity worm is destroyed by the ribcage-impairer wind. The jantumandarava worm is destroyed by the nine-openings disease wind. The audumbara worm is destroyed by the body part-decreasing wind. The jantumandarava and the dripper worms are destroyed by the warmth-extinguisher wind. The hair-protector worms are destroyed by the wind that makes the entire body cold. The blood-consumer worms are destroyed by the destabilizing wind. The sour worms are destroyed by the burner wind.
生於血中，其形短促，團圓無足，微細無眼，能作身痒，惙惙而動，其蟲味醎，於人死時，如是等蟲為風殺已，血則乾燥，其人即死，是故人說死人無血；血欲乾故，得大苦惱。
These worms are legless, short, born from blood, blind, cause rashes, and bore their way forward. At the place and time of my death, all of them will be destroyed by the winds [F.167.a] and thus my blood will dry up. When they die, fierce and excruciating pain will follow as the blood dries up.
臨命終時，心懷大怖，受大苦惱，恐捨此身，行於異處，捨離親族知識、兄弟妻子、財物，癡愛無智，愛結所縛，無有救護、無善法伴，唯獨一身，一切身分血脈乾燥，受於身心二種大苦(三十)。
5. 212“ ‘At the time of ordinary people’s death, when they have to let go of their friends, companions, associates, children, spouse, possessions, and enjoyments, they will be struck by an intense fear of dying created by their craving. This occurs due to the bonds that tether their base and ignorant minds. Without a protector, they are left with nothing but their own Dharma and non-Dharma as their physical and mental suffering consumes all the blood in their major and minor body parts.’
復次，修行者內身循身觀。有何等蟲為風所殺，得何苦惱？彼以聞慧或以天眼見十種蟲住在肉中。何等為十？一名生瘡蟲，為於行風之所殺害；二名刺蟲，為上下風之所殺害；三名閉筋蟲，為於命風之所殺害。何故名之以為命風？若出身中，人即命盡，故名命風。四名動脈蟲，為於開風之所殺害；五名皮蟲，為亂心風之所殺害；六名動脂蟲，為惱亂風之所殺害；七名和集蟲，為視眴風之所殺害；八名臭蟲，為於閉風，臨命終時五閉風之所殺害(四十)。
5. 213 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder, ‘What are the further species of worms, and what type of suffering might I feel when the winds destroy the worms?’ With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘Concerning the ten species of worms that live in the flesh, the wound provoker is destroyed by the gatherer wind. The cuncuraga worm is destroyed by the upward- and downward-moving winds, and the muscle-traveler worm is destroyed by the life force wind. When that wind departs, people die. The worm that perforates the veins is destroyed by the closing wind. The skin-cutter worm is destroyed by the wind that ruins the mind. The fat-agitator wind is destroyed by the agitator wind. The enricher worm is destroyed by the eye-blinking wind. [F.167.b] The stinker worm is destroyed by the five winds that cause death due to the stirring of the five mutually conflicting winds.’
復次，修行者內身循身觀。云何死時白汗流出？如是諸蟲行於陰中，何風所殺？是修行者觀十種蟲行於陰黃中。何等為十？一名[病-丙+習][病-丙+習]蟲，為壞胎藏風之所殺害；若男若女欲命終時，此風斷脈。二名惙惙蟲，為轉胎藏風之所殺害；若男若女令失氣力，或於口中出一掬黃猶如金色。三名苗華蟲，為去來行住風之所殺害；四名大謟蟲、五名行孔穴蟲、六名黑蟲、七名大食蟲、八名行熱蟲，為壞眼耳鼻舌身風之所殺害。如是次第，九名大熱蟲，為於刀風之所殺害；十名食味蟲，為針刺風之所殺害；十一名火蟲，為惡黃風之所殺害；十二名大火蟲，為破腸風之所殺害(五十)。
5. 214 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder, ‘At the time of my death, which winds destroy the worms that live in sweat?’ Having understood this with insight derived from hearing or by seeing with the divine eye, he will likewise examine the worms that live in bile. The spiritual practitioner will then notice that the jurava worm is destroyed by the womb-developer wind. This is the wind that enables human activities and distinctive features to develop. The shaker worm is destroyed by the womb-destroyer wind. This is the wind that saps human strength. It also causes a saffron-colored, sour substance to emerge from the mouth. It can also cause one to become a woman. The kuśi flower worm is destroyed by the wind that causes going, coming, running, and jumping. The common worm, the dark one, the great food worm, and the warmth-traveler worm are all destroyed by the five winds associated with the eyes, ears, nose, tongue, and body. Likewise, the burner worm is destroyed by the ant wind. The worm that decreases heat is destroyed by the needle wind. The great fire worm is destroyed by the intestine-opener wind.
復次，修行者內身循身觀。觀於骨蟲，臨命終時，為何等風之所殺害？彼以聞慧或以天眼見一切身分骨內有十種蟲。何等為十？一名舐骨蟲，為黃過風之所殺害；二名齧骨蟲，為於冷風之所殺害；三名斷節蟲，為傷髓風之所殺害；四名赤口臭蟲，為傷皮風之所殺害；五名消骨蟲，為傷血風之所殺害；六名赤口蟲，為傷肉風之所殺害；七名食皮蟲，為傷骨風之所殺害；八名風刀蟲，為害精風之所殺害；九名刀口蟲，為皮皺風之所殺害(六十)。
5. 215 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder, ‘At the time of my death, which winds destroy the worms that live in the bones?’ With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘Concerning the worms that live throughout my major and minor body parts, [F.168.a] the bone-biter worm is destroyed by the wind that destroys bile. The worm that lives in heat is destroyed by the phlegm-destroyer wind. The joint-cutter and the stinker worms are destroyed by the skin-destroyer wind. The bone pus species is destroyed by the blood-destroyer wind. The red-mouth worm is destroyed by the flesh-destroyer wind. The skin-eater worm is destroyed by the blood-destroyer wind. The ant worm is destroyed by the semen-destroyer wind. The razor mouth worm is destroyed by the wind that creates confusion.’
復次，修行者內身循身觀。觀屎中蟲，臨命終時，為何等風之所殺害？彼以聞慧或以天眼見十種蟲。何等為十？一名生蟲，為生力風之所殺害；二名針口蟲，為傷汗風之所殺害；三名白節蟲，為於痲風之所殺害；四名無足蟲，為傷汗風之所殺害；五名無足蟲，為食相應風之所殺害；六名散糞蟲，為破齒風之所殺害；七名三燋蟲，為喉脈風之所殺害；八名破傷蟲，為下行風之所殺害；九名閉食消蟲，為上行風之所殺害；十名黃蟲，為二傍風之所殺害；十一名消重食蟲，為輔筋風之所殺害。
5. 216 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder, ‘At the time of my death, which winds destroy the worms that live in excrement?’ With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘The sustenance worm is destroyed by the strengthening wind. The needle- mouth worm is destroyed by the sweat-destroyer wind. The ant worm is destroyed by the liver-destroyer wind. The legless worm is destroyed by the fat-destroyer wind. The inactive worm is destroyed by the food-carrying wind. The excrement-disperser worm is destroyed by tooth-extractor wind. The excrement-separator worm is destroyed by the uvula-contractor wind. The intestine-opener worm is destroyed by the downward-moving wind. The worm that causes paralysis in conjunction with digestion is destroyed by the upward-moving wind. The fine-color worm is destroyed by the wind that moves in the chest. [F.168.b] The excrement digestion worm is destroyed by the womb-dwelling wind.
是風及蟲，令糞乾燥，惱亂諸界，互相動發，互相衝擊，風皆上行，惱身界已，破壞斷氣，撓攪其身令其乾燥，奮力殺之。人死之時，受大苦惱，無法可喻，一切世人皆當有死，決定無疑(七十)。
When those winds destroy these worms, excrement will dry up. All the elements of the body will wither. Thereby they mutually disrupt and unsettle each other, and shift up and down. In this way, all the elements are disturbed and thus they grow old, rot, and decay. In consequence of such deterioration, people in general, or I myself, will, at the time of death, experience fierce and unusual agony. Those are certain to be experienced by everyone.’
復次，修行者內身循身觀。觀髓中蟲，臨命終時，為何等風之所殺害？彼以聞慧或以天眼見於髓中有十種蟲。何等為十？一名毛蟲，為害髓風之所殺害；二名黑口蟲，為似少風之所殺害；三名無力蟲，為睡見亂風之所殺害；四名痛惱蟲，為不忍風之所殺害；五名心悶蟲，為名字風之所殺害；六名火色蟲，為於緊風之所殺害；七名滑蟲，為於肺風之所殺害；八名下流蟲，為臭上行風之所殺害；九名起身根蟲，為穢門行風之所殺害；十名憶念歡喜蟲，為忘念風之所殺害(八十)。
5. 217 “The spiritual practitioner who carefully considers and attends to the internal body will further wonder, ‘At the time of death, which winds destroy my worms?’ With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘Concerning the ten species of worms that live in my bone marrow, the hair dweller is destroyed by the hair-destroyer wind. The black-mouth worm is destroyed by the harmony-creating wind. The inactive worm is destroyed by the sleep-distractor wind. The highly painful worm is destroyed by the impatience wind. The obscurer worm is destroyed by the wind that brings vowels and consonants to the tongue. The fire-colored worm is destroyed by the wind that mixes tastes. The rising worm is destroyed by the liver-destroyer wind. The downward-movingworm is destroyed by the wind that pushes excrement upward. [F.169.a] The auṭhīngā worm is destroyed by the wind that passes through the anus. The thinker and enjoyer worms 615 are destroyed by the memory-destroyer wind.’
復次，修行者內身循身觀，已見無常、不淨、無我。前已一蟲為傷肺風之所殺害，如是等蟲，臨命終時，為風所殺。如是比丘內身循身觀，以無漏明，斷除無始流轉闇黑，畢竟常滅，以世間相似業而得此法，以其久修七種之念，現前見故，何等為七？一者念佛；二者念法；三者念僧；四者念戒；五者念天；六者念死；七者念無常。
5. 218 “The spiritual practitioner who carefully considers and attends to the internal body will then think, ‘There is nothing to be seen that is permanent, nothing to be seen that is clean, nothing to be seen that is a self. One previous worm is destroyed by the kidney-destroyer wind. All those worms are destroyed by the winds at the time of death.’ In this way, carefully considering the internal body, the monk overcomes the darkness that he has remained within since time without beginning. He goes forth into the undefiled and ultimate insight, which is unlike anything else, and beyond the world. Among the seven kinds of recollection, the recollection of death is taught as being supreme. It is like this: one recollects the Buddha, Dharma, and Saṅgha, divinity, and impermanence.
復次，修行者內身循身觀。觀死幾種，壞一切業？彼以聞慧或以天眼觀死四種：所謂地大不調，水大不調，火大不調，風大不調。云何地大不調而斷人命？若地大不調，身中風氣，地大堅故，舉身皆閉，互相破壞，互相逼惱。譬如二山堅如金剛，於二山間置生酥摶，有大黑風吹此二山互共相擊，壓生酥摶。
5. 219 “The spiritual practitioner who carefully considers and attends to the internal body will wonder, ‘Death brings universal decay, but how many forms of death are there?’ With knowledge derived from hearing or by seeing with the divine eye, he will then notice, ‘There are four types of death because death may occur from imbalances in the earth element, water element, fire element, or wind element. How does death occur due to imbalances of the earth element? [F.169.b] When the earth element is disturbed, the winds will cause the earth element to become hard and rigid. All the major and minor body parts are harmed, crushed and turn putrid. The winds will collide and press against one another. As an example, imagine that a lump of butter is placed between two vajra mountains that gradually are pushed against each other by the power of the wind. How could that lump of butter retain any substantiality?
地大、風大如彼二山，一切身命、皮肉骨血、脂髓精氣，身篋盛之，猶如生酥，為地大、風大打壓加害，破壞身界，得大苦惱。
Likewise, when the earth element is disturbed, all my major and minor body parts —all my elements, the container of skin and sinew, the blood, flesh, fat, bones, marrow, and vital fluids —will become like that lump of butter. Constantly and continuously squeezed from all sides, they will be broken down completely. It is indeed painful when my elements are ravaged in this way.
不能念佛、念法、念僧，現陰將盡，為中陰繫，相續不斷。一切愚癡凡夫之人以心相似相續緣生，如印所印，死亦如是，現陰將盡，以相似心生亦相似，以心獼猴因緣力故，受諸生死。
5. 220 “ ‘Whether they recollect the Buddha, the Dharma, or the Saṅgha, if those who are at the end of their lives continuously maintain such reference points with a proper attitude, then even such ordinary people will all be able to achieve a rebirth that resembles the reference points they kept in mind. The imprint of a seal emerges in accordance with seal itself. In the same way, those who are at the end of their lives will at the time of death secure a rebirth that is in accordance with their state of mind. Birth and death occur due to the monkey mind.’
復次，修行者內身循身觀。觀命終時，云何水大不調，令我及一切愚癡凡夫而喪身命？彼以聞慧或以天眼見水大不調：舉身筋脈，一切皮肉骨血、脂髓精氣，我及眾生臨命終時，一切皆爛，膿血流出，互相逼迫，一切皆動，如兩山壓，亦如前說，以生酥摶置於海中，黑風所吹，洪波相擊，不可止住，無堅無牢。如是水大破壞其身亦復如是。
5. 221“The spiritual practitioner who carefully considers and attends to the internal body will also wonder, [F.170.a] ‘How do ordinary people die based on imbalances in the water element?’ With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘When my water element becomes disturbed, all my major and minor body parts —the cocoon of sinew, all the elements, and the skin, blood, flesh, fat, bones, marrow, and vital fluids —will be taken 616 and dissolve. Such events will definitely come to pass for me and all ordinary people. They will be taken 617 and become agitated by one another. Just as with the previous example of the two mountains, if a lump of butter is thrown into the ocean and destroyed by winds over time, it will not endure. Nothing can save it. Nothing will remain of it and it cannot last. Such is the excruciating suffering that will happen to me due to the water element.
不能復念佛法僧寶，餘念之心，相續不斷。一切愚癡凡夫緣心相似而受生身，如印所印，於命終時，現陰既盡，受相似生，亦復如是，以心獼猴而受生死，引入生死。
5. 222 “ ‘Whether they recollect the Buddha, the Dharma, or the Saṅgha, if those who are at the end of their lives continuously maintain such reference points with a proper attitude, then even such ordinary people will all be able to achieve a rebirth that resembles the reference points they kept in mind, as if they were the imprint of a seal. The imprint of a seal emerges in accordance with the seal itself. Likewise, those who are at the end of their lives will, at the moment of death, achieve a rebirth that accords with their state of mind. This is because the monkey mind is what determines one’s rebirth at the time of aging and death.’
復次，修行者內身循身觀。云何火大不調而斷人命？彼以聞慧或以天眼見：命終時，火大不調，一切身脈、一切諸筋、一切輔筋、皮肉骨血、脂髓及精，一切燒煮，熱炎熾然。譬如燒於佉陀羅炭，火聚如山，投以生酥，燒之炎起，如是身者猶如酥摶投之。死苦亦復如是。
5. 223 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder, ‘How does death occur due to imbalances in the fire element at the moment of death?’ [F.170.b] With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘If the fire element is disturbed at the time of my death, all my major and minor body parts —the entire cocoon of veins and sinew, all my elements, my skin, blood, flesh, fat, bones, marrow, and vital fluids —will be burned, cooked, broiled, heated, and set ablaze. For example, if a lump of butter is thrown into a great pile of khadira embers, it will be burned, cooked, set ablaze, and boiled. Likewise, since my whole body resembles a lump of butter, my body at the final moment of death will suffer from heat.
不能復念佛法僧寶。現陰將盡，心念相續，一切愚癡凡夫以心緣念，相似受生，如印所印。於命終時，現陰既盡而心受生，亦復如是，以心獼猴因緣力故，而受生死。
5. 224 “ ‘Whether they recollect the Buddha, the Dharma, or the Saṅgha, if those who are at the end of their lives continuously maintain such reference points with a proper attitude, then even such ordinary people will all be able to achieve a rebirth that resembles the reference points they kept in mind, as if they were the imprint of a seal. The imprint of a seal emerges in accordance with the seal itself. Likewise, at the moment of death, those who are at theend of their lives will achieve a rebirth that accords with their state of mind. This is because the monkey mind is what determines one’s rebirth at the time of aging and death.’
復次，修行者內身循身觀。云何死時，風大不調而斷人命？彼以聞慧或以天眼見：臨終時，風大不調，一切身分、一切筋脈、一切身界，所謂皮肉骨血、脂髓精氣，皆悉散壞，乾燥無膩，互相割裂，從足至頂分散如沙。譬如酥摶黑風所吹，散壞失膩，於虛空中分散如沙，人命終時，風大不調，死苦所逼，亦復如是。
5. 225 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder, ‘How does death occur due to imbalances in the wind element?’ With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘If the wind element is disturbed at the time of my death, [F.171.a] all my major and minor body parts —the entire cocoon of sinew, all the elements, and the skin, blood, flesh, fat, bones, marrow, and vital fluids —will deteriorate, wither, harden, and damage each other. Everything from my toenails to my head will be ground to dust. For example, if a lump of butter is buffeted by wind, over time it will break down, dry out, and harden. In the midst of space, its various fragments will grind one another to dust. Likewise, when the wind element is disturbed at the time of my death, I will experience the suffering of craving sensations in my dying body.
不能復念佛法僧寶。一切凡夫盡有緣心相續而生，如印所印，於命終時，有盡心生，亦復如是。以心獼猴因緣力故，而受生老病死之身。是名四大不調，有四種死。
5. 226 “ ‘Whether they recollect the Buddha, the Dharma, or the Saṅgha, if those who are at the end of their lives continuously maintain such reference points with a proper attitude, then even such ordinary people will all be able to achieve a rebirth that resembles the reference points they kept in mind, as if they were the imprint of a seal. The mind at death, during the final moments of existence, is like a seal that shapes one’s future birth as if it were its imprint. This is because the body is shaped by the monkey mind and thus the time of death serves as the basis for one’s rebirth. In this way, four aspects of death follow from disturbances of the four great elements.’
行者見已，觀察無常、苦、空、無我。如是見已，不近魔境，近涅槃道，於染愛色聲香味觸不樂不著，不起愛心，離於塵垢，離於曠野，不著色聲香味觸，不起色慢，不恃少年，不恃命慢，不憙多語，不入城邑，無所偏著，常念死畏，於微細罪心生怖畏，如實知身，知生滅法，於一切染欲心得厭離，樂行正法心不懈怠。
5. 227 “The spiritual practitioner who carefully considers and attends to the internal body will also see the impermanence, suffering, emptiness, and absence of self with respect to all sentient beings. [F.171.b] With this understanding, he does not remain before the māras, but finds himself within the reality of the transcendence of suffering. He is not led astray by desirable sounds, textures, tastes, forms, or smells that involve affliction. He is not bound by the craving that accompanies lustful desire. He is free from the dust of the afflictions. He is safe from all precipices. He is not distracted by forms or smells. He does not arouse any excitement over appearances. He does not arouse any excitement over youthfulness. He does not arouse any excitement over being alive. He is not fond of gatherings. He does not constantly visit cities, nor is he fond of the city. He fears the terrors of death. He is apprehensive of even subtle unwholesomeness. He develops correct knowledge of the body. He understands phenomena that are subject to birth and death. He becomes free from desire for afflictive pleasures. He does not become indolent. He takes continuous delight in the sacred Dharma.”
如是那羅帝婆羅門長者聚落修行比丘觀察修行。
5. 228 In this way the Brahmins, householders, and mendicants in the town of Nālati carefully considered the internal body.
復次，修行者內身循身觀，云何修行觀內外身？所謂觀外法已，觀於內身循身觀。觀察種子，如種生芽，從芽生莖，從莖生葉，從葉生花，從花生實，是名外觀。
5. 229 “How do spiritual practitioners engage in practice? Monks, spiritual practitioners consider the internal body by means of external phenomena. When they see external phenomena, they carefully consider the internal body. They first examine seeds, noticing that they give rise to sprouts. From sprouts grow stems, [F.172.a] from stems come petals, from petals grow flowers, and from the flowers come fruits.
復次，修行者觀於內身，前識種子共業煩惱入不淨中，名安浮陀，從安浮陀，名歌羅囉，從歌羅囉，名曰伽那，從伽那時，名為肉摶，從於肉摶生於五胞，所謂兩手、兩足及頭，從於五胞生於五根，如是次第乃至老死。
In the same way, spiritual practitioners understand their own internal nature. They first notice how the seed-like consciousness accompanied by karmic action and afflictions descends into the semen. From the semen comes the oval shape, from the oval shape emerges the oblong, from the oblong comes the lumpy, and from the lumpy develops the fivefold protrusion of the two legs, two arms, and the head. Based on those five protrusions, the faculties become fully developed. Thus, successive stages lead to aging and death.
復次，修行者外身隨順觀。云何草木前見青綠，後漸變黃，終時墮落？身亦如是，初見嬰兒，次至中年，漸至於老則歸於死。
5. 230 “A spiritual practitioner who carefully considers the external body and attends to it will also notice that while initially seeds are green, they later become gray and old, and in the end they disappear completely. Likewise, this body is initially that of an infant, but the infant grows up, the adult ages, and after aging, the body will also disappear entirely.
復次，修行者外身隨順觀。外諸種子云何生耶？從地生於一切藥草及以叢林而得增長。彼以聞慧或以天眼見：是諸法各各因緣，各各力生，若內若外一切有為，除三種法，所謂數緣無為、非數緣無為、虛空無為。
5. 231 “The spiritual practitioner who carefully considers the external body and attends to it will further wonder, ‘How do external seeds appear and how do trees and forests grow from the ground?’ With insight derived from hearing or by seeing with the divine eye, he will then notice that all these phenomena mutually serve as each other’s causes and conditions. All external and internal conditioned factors arise by their mutual power. This goes for everything except three factors: [F.172.b] analytical cessation, non-analytical cessation, and space.
云何諸法各各力轉？所謂無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱，如是一切大苦聚集。
How do phenomena appear based on their mutual power? Ignorance serves as the condition for formation, formation is the condition for consciousness, consciousness is the condition for name- and-form, name-and-form are the conditions for the six sense sources, the six sense sources are the conditions for contact, contact is the condition for sensation, sensation is the condition for craving, craving is the condition for grasping, grasping is the condition for becoming, becoming is the condition for birth, and birth is the condition for aging and death, agony, lamentation, suffering, unhappiness, and exhaustion. Thus emerges this great heap of nothing but suffering.
若無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱大苦聚滅，如是唯有大苦聚滅。如是諸法，若內若外，互相因緣而得生長。
5. 232“Monks, when ignorance ceases, formation ceases; when formation ceases, consciousness ceases; when consciousness ceases, name-and-form cease; when name-and-form cease, the six sense sources cease; when the six sense sources cease, contact ceases; when contact ceases, sensation ceases; when sensation ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; and when birth ceases, aging and death, agony, lamentation, suffering, unhappiness, and all manner of misery come to an end. Thus, this great heap that is nothing but suffering ceases. In this way, all these phenomena serve as each other’s conditions. Whether external or internal and personal, phenomena give rise to one another. [F.173.a].
如是修行者內身循身觀，三種外身界隨順觀，觀內如外，觀外如內，如實觀察。如是修行者觀內外法。
The spiritual practitioner thinks, ‘The external phenomena are just like the internal phenomena, and the internal phenomena are just like the external phenomena.’ In this way, he carefully considers the internal body, just as he carefully considers the external body in the correct way. This is how spiritual practitioners cognize external and internal phenomena.
先觀閻浮提，為增長正法，修內法觀，分別觀察，一一觀察、人天合觀，別觀無覺，內因於外一切四大，外因於內心心數法，有內法、外法增長。若有內法，內法正了，若內法增長，見外則了。
At first, they for a while consider how phenomena develop in Jambudvīpa. Next, they discern the single teaching that clarifies the state of their own internal phenomena. Thereby they carefully identify individual phenomena and understand their particular qualities, such as their suitability and other properties. 618 They notice how the entire mass of living creatures comes about due to outer and inner conditions, and they see how external factors influence their own internal mind and mental states.
云何內法因外增長？床褥、臥具、病瘦醫藥所須之物皆悉具足，比丘則能增長善法；若無臥具、病瘦醫藥，不能增長一切善法，無心悕求。
5. 233 “Here, one may wonder, ‘Do external phenomena make internal phenomena flourish such that they become extremely clear, or do internal phenomena make external phenomena flourish such that they become extremely clear?’ In that regard, external phenomena may make internal phenomena flourish because when spiritual practitioners possess a dwelling, bedding, and medical supplies, they will take joy in virtuous qualities. On the other hand, when they lack a dwelling, medical supplies, and daily requisites they will not take any joy in virtuous qualities.
如是內外互共相因而得增長，非有作者、非常、不變、非無因生。
In this way, phenomena give rise to one another, depend on one another, produce one another, [F.173.b] and are effects of one another. Apart from this, there is no other agent or anything that is permanent, stable, enduring, or unchanging. Nor is anything produced by any causally productive “absence of causes.” Even with the greatest effort no such thing can be seen.
復次，修行者觀於外身。云何一切三界眾生，外法因緣而得增長？有一法增長，一切有為所攝眾生有四種食。何等為四？一名摶食；二名思食；三名觸食；四名愛識食。欲界之食，四大種子因於外食而得增長，內善禪樂，是名初觀外法增長內法。
5. 234 “The spiritual practitioner who carefully considers the body and attends to it through the external body will also ask himself, ‘How do all beings who are born in the three realms experience a flourishing of their own inner properties due to a single external activity?’ With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘The single factor that pertains to all beings born through formation is sustenance. This is of four types: material food, attention, contact, and joy. In the realm of desire, these types of sustenance serve as seeds, and thus these external forms of sustenance enhance one’s own internal facility in concentration.’
云何外法增長內法？彼以聞慧或以天眼觀：劫初時眾生所食，何因何緣八分具足。何等八分？所謂愛味色聲，愛聲樂濡，堅固色貌。外法者，謂床褥、臥具、湯藥能增長身，樂修善法。如是修行者外身隨順觀。
5. 235 “Upon initially examining external phenomena, the spiritual practitioner will wonder, ‘How are internal phenomena maintained by external phenomena?’ With insight derived from hearing or by seeing with the divine eye, he will then notice that during the age of excellence those causes, conditions, or bases that constitute all beings’ sustenance are endowed with eight aspects. What are the eight? Pleasant sounds, textures, tastes, forms, and smells, as well as pleasant vital fluids, and agreeable colors and shapes. Whenever there is an increase of external phenomena in the form of dwellings, medical supplies, and other requisites, the body will flourish. At that time, one will delight in one’s own internal virtuous qualities. [F.174.a] In this way the spiritual practitioner carefully considers the external body and attends to it.
若蚊虻蟻等不惱觸身，內法增長，若風雨寒熱若不妨礙，得求內法。若聞不愛不樂醜惡之聲，聞之無礙，名增內法。若聞臭氣不可愛樂，不以為礙，名增內法。若聞愛香無所障礙，名益內法。五根皆悉內因外入，有五內入，是名外身觀。賢聖弟子如實知身。
5. 236 “Whenever bees, meat flies, small ants, and the like do not cause trouble to the body, one will be inclined toward one’s own internal phenomena. Whenever cold, heat, rain, and the like do not cause discomfort to the body, one will develop fondness for one’s own internal phenomena. Whenever one hears desirable, attractive, and delightful sounds, one will take joy in one’s own internal phenomena. Whenever one smells desirable, attractive, and delightful scents, one will take joy in one’s own internal phenomena. Whenever cold, heat, rain and the like do not cause harm to the body, one will take joy in one’s own internal phenomena. Whenever the five faculties flourish due to the five external sense sources, the five inner sense sources will flourish. In this way, carefully considering the body and attending to it through the external body, sons of noble family who truly adhere to the Great Vehicle, or noble hearers, develop accurate knowledge of the body.
復次，修行者觀於外身。云何六識而取於法？彼以聞慧或以天眼見於外法無所障礙，則能知法。何等六識？所謂眼識、耳識、鼻識、舌識、身識、意識。是名內法了知外法。
5. 237 “Moreover, when the spiritual practitioner carefully considers the external body and attends to it, he will also delight in his own six collections of consciousness. With the help of knowledge derived from hearing or by seeing with the divine eye, he will then notice that if external phenomena do not cause trouble, his own internal phenomena will be in balance and thus he will take joy in phenomena. What are the six collections of consciousness? They are the eye consciousness, [F.174.b] the ear consciousness, the nose consciousness, the tongue consciousness, the body consciousness, and the mind consciousness.
是內外法互相因緣。譬如飛鳥遊於虛空，隨其所至，影常隨身，內外諸入亦復如是。若一切身、一切內法增長，心亦增長，心為一切法之因緣，各各相因而有諸法。如是修行者不見一法是常、不變、不破壞者。
One’s own internal phenomena and external entities mutually depend on and accompany each other. For example, when a bird flies through the sky, its shadow follows it wherever it goes. Likewise, one’s own internal entities always depend on external ones. If the body flourishes, the mind will not deteriorate. All these things stand in mutual dependency and arise due to conditions. In this way, the spiritual practitioner realizes that all phenomena without exception are impermanent, unstable, fleeting, and subject to change.
復次，修行者外身隨順觀。觀閻浮提人壽命云何減損？云何增長？彼以聞慧或以天眼見：劫初時，光音諸天下閻浮提，食於地皮，如三十三天須陀之味。以劫初時，人善心故，地皮好色、好香、善觸，離一切過，眾人食之，壽命八萬四千歲，唯有三病：一者飢；二者渴；三者悕望。
5. 238 “Moreover, the spiritual practitioner who carefully considers the body and attends to it through the external body will also notice how the lifespans of humans in Jambudvīpa shorten and increase. With insight derived from hearing or by seeing with the divine eye, he will then notice that during the age of perfection all humans have descended from the god realm of Luminosity and therefore consume medicinal plants for their food. Just as ambrosia is the food of the gods in the Heaven of the Thirty-Three, so humans during the age of perfection have virtuous minds and are nourished by medicinal plants that have excellent color, scent, form, and texture. Because these flawless humans are sustained by such food, they achieve a lifespan of eighty-four thousand years. [F.175.a] There are three classes of disease —associated with hunger, thirst, and desire —but these humans are excellently nourished and do not develop diseases.
至第二時，如是人等，以不善心取於地皮，遂令地皮穢濁不淨，所謂飢渴及以悕望，欲命終時，熱病而死。如是觀閻浮提人因於外食而得壽命，無病、無惱。
5. 239 “In the second age 619 the properties of earth decrease, and the minds of humans likewise come to lack virtuous qualities. All manner of diseases manifest among human beings. They will suffer from hunger, thirst, untimely death, and heat. Nevertheless, the external nourishment is still enough to keep humans in Jambudvīpa alive and free from disease.
復次，修行者外身隨順觀。云何閻浮提人於第三時，一切因食而得色命？彼以聞慧或以天眼觀第三時：地皮皆滅，以食過故，風冷熱等皆不調順，無量病起。一切有為行聚，外食因緣內入增長，由內因緣外法增長。觀外身因內，內法緣外。
5. 240 “The spiritual practitioner who carefully considers the body and attends to it through the external body will also wonder about the complexion and lifespan of human beings during the third age. 620 With insight derived from hearing or by seeing with the divine eye, he will then notice that during the third age the properties of earth further diminish and a number of diseases manifest. Due to flaws in their food, humans become afflicted with diseases associated with wind, bile, and phlegm. The spiritual practitioner will notice the entire mass of conditioned factors that manifest when external sustenance causes the inner sense sources to flourish. In this way, he correctly considers the influence of external factors on the body.
復次，修行者隨順觀外身。云何第四鬪時，閻浮提人食何等食？彼以聞慧或以天眼見：閻浮提人於鬪戰時，食於莠子，或食鵲豆或食魚肉，或食菜根，一切好味皆悉滅沒，多有病苦，非時而老。於鬪戰時，人無氣力。
5. 241 “Moreover, the spiritual practitioner who carefully considers the body and attends to it through the external body will wonder, ‘What is the food of humans in Jambudvīpa during the fourth age of strife?’ With insight derived from hearing, he will then notice that during the age of strife, the humans in Jambudvīpa eat wild millet, barley broth, fish, grains, and roots, yet the taste of their food generally decreases. The humans of that time suffer continuously from disease [F.175.b] and they age prematurely. The humans of the age of strife have no strength.
復次，修行者外身隨順觀。云何劫初時，閻浮提人壽命長短？彼以聞慧或以天眼見：劫初時，閻浮提人壽命八萬四千歲，身長五百弓(今人身等一弓)。
5. 242“The spiritual practitioner who carefully considers the body and attends to it through the external body will also wonder, ‘What are the developments with respect to human lifespan and size during the first age of fourfold perfection?’ With insight derived from hearing or by seeing with the divine eye, he then notices that during the age of excellence the humans of Jambudvīpa possess tremendous longevity, living for eighty-four thousand years, and their bodies measure a thousand fathoms.
復次，修行者外身隨順觀。云何閻浮提人於第二時，壽命色量？彼以聞慧或以天眼見：閻浮提人於第二時，壽命四萬歲，人之身量，長二百弓。
5. 243 “The spiritual practitioner who carefully considers the body and attends to it through the external body will likewise wonder about the lifespan of humans in Jambudvīpa during the second age. 621 With insight derived from hearing or by seeing with the divine eye, he will then notice that during the second age humans live for forty thousand years and their bodies measure two hundred fathoms.
復次，修行者外身隨順觀。云何觀於閻浮提人於第三時，壽命色量？彼以聞慧或以天眼見：閻浮提人於第三時，其人壽命一萬歲，人之身量，長一百弓。
5. 244 “The spiritual practitioner who carefully considers the body and attends to it through the external body will also wonder about the lifespan of humans in Jambudvīpa during the third age. 622 With insight derived from hearing or by seeing with the divine eye, he will then notice that during the third age humans live for twenty thousand years and their bodies measure one hundred fathoms.
復次，修行者外身隨順觀。觀閻浮提人壽命色量，彼以聞慧或以天眼見：閻浮提人於鬪戰時，其人壽命，受一百歲，身長一弓。
5. 245 “The spiritual practitioner who carefully considers the body and attends to it through the external body will also wonder about the lifespan of humans in Jambudvīpa during the age of strife. With insight derived from hearing or by seeing with the divine eye, he will then notice that during the age of strife an extremely long-living human has a lifespan of one hundred years and the size of their body is up to one fathom. [F.176.a]
復次，修行者隨順觀外身。觀末劫時，無十善時，一切人民但自擁護，無福德時，云何壽命，壽幾許命？彼以聞慧或以天眼見於惡劫無法之時：一切好味皆悉磨滅，所謂鹽酥及安石榴、蜜與石蜜、苷蔗稻糧、六十日稻，如是等味世間勝者一切皆滅。一名赤稻，次名鳥將來稻，次名飛蟲稻，次名迦吒波稻，次名赤芒黃米稻，次名易洛稻，次名斑稻，次名白真珠稻，次名速稻，次名鐵芒稻，次名垂穗稻，次名赤色稻，次名朱吒迦稻，次名樹稻，次名水陸稻，次名陸地稻，次名正意稻，次名海生稻，次名雙穗稻，次名等笑稻，次名焦熱稻，次名鸚鵡不食稻，次名日堅稻，次名命稻，次名一切處生稻，次名師子稻，次名無垢稻，次名大輕稻，次名一切生稻，次名大力稻，次名生香稻，次名割蛇稻，次名罽賓稻，次名山中稻，次名近雪山生稻，次名離縛稻，次名迦陵稻，次名大迦陵伽稻，次名如雪稻，次名大貝稻，次名善德稻，次名流稻，次名不學稻，次名不曲新陀稻，次名員黑稻，次名波斯主稻，次名多得稻，次名鴦伽梨稻，次名量稻，次名長稻，次名雜稻，次名非人稻，次名惠稻，次名日種稻，次名摩伽陀稻，次名水沫稻，次名時生稻，次名無康稻，次名第一稻，次名暖稻，次名漢稻，次名黃色稻，次名婆薩羅稻，次名縛相稻，次名舌愛稻，次名澁稻，次名堅稻，次名須陀稻，次名麥色稻(七十)，次名少稻，次名六種藏稻，次名無皮稻，次名甜稻，次名黑色稻，次名青色稻。如是稻中有二種子：一者自生，二者種殖。
5. 246 “During the deprived age of destruction that follows the age of strife, humans lack the ten virtues. Wondering what the maximum lifespan might be at that time for those who understand what is wholesome, he will apply insight derived from hearing or see with the divine eye. He will then notice that during the deprived age of destruction, all the foremost tastes disappear. Salt, yogurt, meat, honey, syrup, sugarcane, and all the grains undergo transformation, and thus the foremost among the sixty varieties of grain and others all disappear. Other types of grain include the red grain, the taste stealer, pataṅga, the gray one, iron power, the enticer, śarika, conch pearl, tūrṇaka, 623 lohavāla, kunduvinta, red julaka, the powdery, arjuna, banjaka, dry ruha, ocean kunduruha, the twice-grower, samahasa, the hot one, the awn-less, the rough and hot, yāvaka, the one that grows everywhere, siṃhaḍa, the sinless, the great color, the one that flourishes everywhere, arjuna, the burner, driruha, the magical cut, the mountain-borne, the constant grower, the jointless one, the one that grows in all locations, kālingka, great kālingka, the golden one, the great conch, theeasily obtained, bāhiniro, śikhriṇi, the aṅgu-born, sandhavaka, kālavāha, prasivu, vighasa, the giver, iṅgalika, the true, vyāviddha, the unwanted, the blended, [F.176.b] buddhali, power of the sun, the stainless, the Magadha species, ocean foam, velaruha, the equal banjaka, the huskless, the supreme, the warm, the Chinese one, the saffron-colored, the spotted, the intertwined, the assistant’s mind, the strong one, khangkakhanṯika, the mixed, the nectar-dripping chin, and the wheat-colored. Likewise, there are six types of barley: the husky, the chaffless, the mixed, the sweet one, the black one, and the pale. There are also two minor kinds of grain, namely the random ones and the seed grown.
及餘一切香花，於惡世時，盡皆滅沒。以滅沒故，閻浮提人皮肉脂骨悉皆減少，一切身骨矬陋短小，食味薄故。
5. 247 “Similarly, all the most fragrant flowers will disappear during the painful age of destruction. Sesame, kidney bean, flat lentils, the growing, the planted, 624 the cultivated, and the uncultivated will also disappear from the environment. The milk of cows and buffalo, as well as grape juice, and all other cherished and desired drinks will disappear. After all those are destroyed, the skin, bones, and marrow of the humans in Jambudvīpa will begin to get slightly colder. Because of the lack of good food, everyone will come to resemble mere skeletons.
一切內外互相因緣，皆悉耗減。是修行者如是外觀，一切無常、無樂、無淨、無我亦無作者，非無因生，非異因生，非是一作亦非二作、非三非四、非五非六、邪見外道之所造作。如是觀外境界隨順身觀。如是修行者觀初後時，如上廣說，如實隨順觀於外身。
Therefore, since all external and internal factors stand in mutual dependency, the spiritual practitioner will understand that all conditioned things are subject to destruction and are impermanent, unpleasant, unclean, devoid of a self, and not the work of a creator. [F.177.a] They are not causeless or random, nor are they the product of one, two, three, four, or five creators. Nor are they the product of six causes, as otherwise claimed by non-Buddhists who teach wrong paths. This is how the spiritual practitioner carefully considers the body and attends to it from the perspective of the external. In this way, aware of all those developments from the age of excellence through to the age of destruction, he carefully considers the external body and attends to it in the correct manner.
復次，修行者隨順觀外身。云何觀四天下山河、城邑國土、海魚由旬之身、須彌山王、四面大洲，謂閻浮提國、欝單越國、弗婆提國、瞿陀尼國，有八大地獄、餓鬼、畜生、六欲諸天？如是隨順觀於外身。
5. 248 “Next, the spiritual practitioner who carefully considers the body and attends to it through the external body will wonder, ‘How do the mountains, rivers, plains, oceans, and so forth, through to Mount Sumeru, the king of mountains, all develop and deteriorate within the four human abodes?’ “These are the four human abodes: Jambudvīpa, Godānīya in the west, Kuru in the north, and Videha in the east. There are also the eight great hells, the starving spirits, the animals, and the six classes of gods in the realm of desire. In this way, he carefully considers the external body and attends to it.
復次，修行者初觀閻浮提東方大海、山河國土。彼以聞慧或以天眼見：有大山名曰無減，高十由旬，縱廣三十由旬。於此山中有恒伽河，有國名迦尸。復有二河：一名安輸摩河；二名毘提醯河。憍薩羅國有六國土：名他鴦伽國，名毘提醯國，廣百由旬；安輸國廣三百由旬；迦尸國一萬四千聚落，城廣二由旬；金蒲羅國人民眾多，林樹具足，那梨吱樹、多羅樹、多摩羅樹莊嚴其城，佉殊羅樹、波那婆樹多有眾果。是修行者復觀異人，謂：取衣人、賒婆羅人穿其脣口，以珠莊嚴；駱駝面人，其國縱廣一百三十由旬。觀彼國土，隨順觀外身。
5. 249 “The spiritual practitioner will also examine the mountains, rivers, lands, and borders in the eastern reaches of Jambudvīpa. With knowledge derived from hearing or by seeing with the divine eye, he will then notice a mountain known as Anūna in the east of Jambudvīpa. This mountain is ten leagueshigh. There is yet another mighty mountain there that reaches thirty leagues. Between those two mountains flows the river known as Joyous Higher Realms. There is also the river Kauśika and the river Kośalā, [F.177.b] as well as the lands known as Endowed with Riverbanks and Burning. Kauśika and Kośalā connect the various lands. There is also the land known as Aṇga. The river Burning runs through it, flowing across one hundred leagues. The mountain known as Endowed with Riverbanks measures two hundred leagues. The land of Kauśika contains ten thousand towns. Half of the land of Kośalā is known as Kourava and is adorned by the following species of exquisite trees: nāga, nāḍi, gaurava, jalahinata, tāla, and talo. The spiritual practitioner also sees how the land of Kośalā abounds with fruits of the date palm, jackfruit, and nāḍikekere. The lands of Antelope Dress, Eliminating Ailing Deer, Karṇika, Face of Joy, and Camel Face measure three thousand leagues. Observing these areas, the spiritual practitioner carefully considers the external body and attends to it.
復觀閻浮提山河聚落。彼以聞慧或以天眼見：盧醯河出佉羅山，廣三由旬，長百由旬，入於東海，多有人民城邑莊嚴。
5. 250 “He will then wonder, ‘Are these all the lands that there are, or are there also other areas that the rivers of Jambudvīpa flow through?’ With insight derived from hearing or by seeing with the divine eye, he will then notice that the great river Kṣoṇo, which is half a league wide, descends from the mountain called Meghalati and flows across five hundred leagues of land. Its riverbed is adorned with numerous cliffs.
復次，修行者隨順觀外身。閻浮提中何等山河？彼以聞慧或以天眼見：有大山名彌斫迦，高一由旬，長一百由旬。復有一山，名為高山，高五由旬，長百由旬，山上有池，池有大力，廣半由旬，其池有河長二百由旬，入於大海。
5. 251 “The spiritual practitioner who carefully considers the body and attends to it through the external body will then wonder, ‘Are there any other mountains or rivers here in Jambudvīpa?’ With insight derived from hearing or by seeing with the divine eye, he will then notice another mountain, known as Solitary, [F.178.a] which is one hundred leagues high and measures five hundred leagues across. The magnificent river known as Red flows from that mountain. Half a league wide, this river descends across five hundred leagues and flows into the sea.
復次，修行者隨順觀外身。閻浮提中何等異河？彼以聞慧或以天眼見：閻浮提中有一大河名迦毘梨，多有大花莊嚴其河，謂迦多吱花、般遮花、阿殊那花、迦陀摩花、南摩梨迦花、阿提目多迦花以為莊嚴。復有第二河，名瞿摩帝，以多饒牛故名牛河。如是二河，廣半由旬，長三百由旬，入於大海(瞿摩帝者名牛)。
5. 252 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further wonder, ‘Are there any other such rivers in Jambudvīpa?’ With insight derived from hearing or by seeing with the divine eye, he will then notice that the great river Kāverī flows in Jambudvīpa. It is adorned with great flowers, such as ketaka, magnolia, arjunā, kadamba, fresh mālikā, and atimukta. A second river, known as Endowed with Cows, flows through cattle pastures. Both of these rivers are half a league wide and their courses are three hundred leagues long.
復次，修行者隨順觀外身。閻浮提中復有何等山河？彼以聞慧或以天眼見：閻浮提有山，名曰生念，其山有河，名娑羅娑帝，河邊有城，名俱尸那，其河不駛洋洋而流，其山方圓三十由旬，山中有人，名吱羅陀。邊地惡人，心無慈愍。其山復有取衣之人住在其中，善能水行於大海水，能過能度山水饒魚，以宿習故，唯食血肉以自存活。
5. 253 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further wonder, ‘Are there other mountains or rivers in Jambudvīpa?’ With insight derived from hearing or by seeing with the divine eye, he will then notice that there indeed are othermountains and rivers in Jambudvīpa. The great Ṭakaśobho mountain, which can be scaled by everyone, is surrounded by the sea and measures thirty leagues. The few people who live there are known as the Kinkikirāta, a people who lack affection, are barbaric, and wear antelope skins. Others who live there wear leaves and eat the flesh of elephants that are found by the ocean. [F.178.b] Due to their habituation to meat, they also eat human flesh.
復次，修行者隨順觀外身。過閻浮提，復有何等山海渚耶？彼以聞慧或以天眼見：有寶山住於海邊，高千由旬，種種眾寶之所成就，所謂青寶、大青寶王、金剛車璩、赤蓮花寶以為莊嚴。往昔有諸法行商人入於大海，為大風力，將至寶山。其大海水廣萬由旬，海中多有提彌魚、堤彌鯢羅魚、失收摩羅魚，捉影魚，不為其難。
5. 254 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further wonder, ‘Far beyond Jambudvīpa, are there any mountains or islands in the sea?’ With insight derived from hearing or by seeing with the divine eye, he will then notice that the mountain called Endowed with Jewels rises from the sea and is adorned by numerous jewels, such as sapphire, great sapphire, vajra, beryl, musāragalva, crystal, ruby, and sukumārikā. Propelled by their former actions, merchants are blown to that mountain by the wind during the age of excellence. In the ocean beyond that mountain live tens of thousands of great fish, infant-eating crocodiles, and rākṣasīs known as shadow players.
得度大海至金壁渚，真金為地，諸羅剎等住在此渚，其形可畏，有大勢力。過此渚已，復有一海，廣二千由旬，過此海已，復有一山，名曰二一，其山三峯，高七由旬，縱廣三百由旬，七寶莊嚴，青寶、金剛、青毘琉璃、車璩諸寶、赤蓮花寶莊嚴其山。
5. 255 “Still farther away in the ocean lies an island called Golden Walls. The ground there is covered by gold and the island is inhabited by terrifying and ferocious rākṣasas. A farther two thousand leagues out into the ocean stands the Dhiriko mountain with its three peaks. The mountain is seven leagues high, three hundred leagues wide, and adorned with jewels such as sapphire, vajra, beryl, ruby, sukumārikā, great blue sapphire, and musāragalva.
復次，修行者隨順觀外身。過此山已，復有何等山海渚耶？彼以聞慧或以天眼見：有大海名曰黑水，廣一萬由旬，諸阿修羅遊戲其中，龍及龍女亦遊其中。其黑水海，觀之可畏，有羅剎鬼，名曰捉影，攝阿修羅，令其劣弱，退入水下。其黑水海，水下無山，水如黑雲，多有諸龍住在其中。是修行者既觀察已，如實外觀。
5. 256 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further wonder, ‘Beyond that mountain, are there any other mountains or seas?’ [F.179.a] With insight derived from hearing or by seeing with the divine eye, he will then see the great ocean called Black Waters, measuring ten thousand leagues. Here, the asuras frolic with nāga maidens. The nāgas who live in that sea are terrifying to behold. There is also a rākṣasī, called Emerging at the Summit of the Shadows, who catches weak asuras and hurls them into the sea. The ocean of Black Waters abounds with mountains that look like black clouds and are teeming with mahoragas. Seeing all this, the spiritual practitioner carefully considers the external body and attends to it.
行者復觀，過黑水海有何山海？彼以聞慧或以天眼見：有大海名赤寶水，充滿其中，海岸有樹，名閻浮樹，一切樹中最為高勝，樹高九十由旬，迦樓羅鳥王，金剛為嘴，住在其上。去閻浮樹一百由旬，名青水海，於此海中有諸羅剎，名曼頭呵，身長十里，水中有山，此諸羅剎住在山中。
5. 257 “Wondering, ‘Might there be mountains or oceans beyond Black Waters?’ the spiritual practitioner will apply insight derived from hearing or see with the divine eye. He will then see two oceans called Abounding with Jewels and Red. Those two oceans extend ninety leagues beyond the jambu trees there. This is home to the garuḍa king of birds with his vajra beak. Not quite as far beyond the jambu trees lies the ocean called Blue Waters, which ishundred leagues wide. Within it lives the rākṣasī called Mandehā, who is one mile tall and drifts from one mountain to another within that sea, going wherever there is a mountain.
