大方廣佛華嚴經隨疏演義鈔 43.56

43.56

疏「五種惡風」等者，即《治禪病祕要經》第一。此經是宋元嘉十八年沙門曇摩蜜多於揚州祇洹寺譯，標云治阿蘭若亂心病七十二種法。經云尊者舍利弗所問，出《雜阿含》。阿蘭若事下，取意引。即諸釋子比丘坐禪，因毘瑠璃王象戲，驚怖發狂。阿難令閉門，白舍利弗，舍利弗牽其問佛。經云「唯願天尊慈悲一切，為未來世諸阿蘭若比丘，因五種事令心發狂：一者因亂聲、二者因惡名、三者因利養、四者因外風、五者因內風。此五種病當云何治？唯願天尊為我解說。」爾時世尊即便微笑，有五色光從佛口出，繞佛七匝還從頂入。告舍利弗：「諦聽諦聽，善思念之，吾當為汝分別解說。若有行者於阿蘭若修心十二頭陀，於阿那般那，因外惡聲觸內心根四百四脈，治心急故一時動亂，風力強故最初發狂，心脈動轉五風入咽，先作惡口。汝等應當教是行者，服食酥密及訶梨勒，繫心一處，先想作一玻瓈色鏡，自觀己身在彼鏡中作諸狂事。見此事已，復當更觀，而作是言：『汝於明鏡自見汝作狂癡事等。』廣有治法，末後結云『是名治亂倒心法。復次舍利弗！既去外聲已，當去內聲。內聲者，因於外聲動六情根，心脈顛倒，五種惡風從心脈入，風動心故，或歌或舞作種種變。汝當教令作洗心觀。洗心觀者，先自觀心令漸漸明，猶如火珠，四百四脈如毘瑠璃等』廣說治法。」今疏即引後段之文。然彼但云五種惡風，下更不說。然似前因五種事，便為五風。準《金七十論》說五種風：一者波那、二者阿波那、三者優陀那、四者婆那、五者婆摩那。是五種風，一切根同一事。波那風者，口鼻是其路，取外塵是事，謂我止我行是其作事。外曰：是波那何根能作？答曰：是十三根共一事（謂十一根并大我慢）。譬如籠中鳥，鳥動故籠動。是故十三根同其事。阿波那風者，見可畏事即縮避之。是風若多，令人怯弱。優陀那者，我欲上山，我勝，他不如我，我能作此。是風若多，令人自高，謂我勝、我富等，是優陀那事。婆那風者，遍滿於身，亦極離身。是風若多，令人離他，不得安樂。若稍離分，故如死，離盡便卒。婆摩那風者，住在心處，能攝持是事。是風若多，令人慳惜，覓財覓伴。是五種風事並十三根所作。釋曰：此五必是也。不依常位，從心脈入，故發狂亂耳。

Regarding the commentary's phrase “five kinds of evil winds” and so forth: this is from fascicle 1 of the *Sūtra on the Secret Essentials of Curing Dhyāna Illnesses*. This sūtra was translated in the eighteenth year of the Yuanjia era of the Song dynasty by the śramaṇa Dharmamitra at the Qihuan Monastery in Yangzhou, bearing the title of seventy-two methods for curing disturbed-mind illnesses of those in āraṇya. The sūtra states that it was asked by the Venerable Śāriputra, originating from the *Saṃyuktāgama*. Below the matter of the āraṇya, it quotes the general sense. That is, Śākyan bhikṣus were sitting in dhyāna when, due to King Virūḍhaka's elephant spectacle, they were frightened and went mad. Ānanda ordered the doors closed and informed Śāriputra; Śāriputra led them to question the Buddha. The sūtra states: “I only pray that the Heavenly Honoured One will have compassion on all, and for the sake of bhikṣus in āraṇyas in future ages who, due to five circumstances, have their minds driven mad—first, due to chaotic sounds; second, due to ill repute; third, due to offerings; fourth, due to external wind; fifth, due to internal wind. How should these five kinds of illnesses be cured? I only pray that the Heavenly Honoured One will explain this for me.” At that time, the World-Honoured One smiled, and five-coloured light issued from the Buddha's mouth, circled the Buddha seven times, and re-entered through his crown. He addressed Śāriputra: “Listen closely, listen closely, and reflect on it well; I shall analyze and explain it for you. If there is a practitioner in an āraṇya cultivating the mind in the twelve dhūtas, practicing ānāpāna, when due to an external evil sound striking the internal mental sense-base's four hundred and four vessels, because of haste in disciplining the mind, it is suddenly thrown into turmoil; because the force of the wind is strong, he first goes mad; the heart-vessel stirs, the five winds enter the throat, and he first utters harsh speech. You all should teach this practitioner to consume ghee, honey, and harītakī, tie the mind to a single place, and first visualize the creation of a crystal-coloured mirror, viewing his own body inside that mirror performing various mad actions. Having seen this matter, he should again further contemplate, speaking these words: ‘In the bright mirror, you yourself see yourself performing mad and foolish deeds,’ and so on.” There are extensive healing methods, and at the end it concludes: “This is called the method for curing a confused and inverted mind. Furthermore, Śāriputra! Having already removed external sound, one should remove internal sound. As for internal sound, it is that due to external sound stirring the six emotional sense-bases, the heart-vessels become inverted, and the five kinds of evil winds enter from the heart-vessels; because the winds stir the mind, one either sings or dances, performing various transformations. You should teach him to perform the mind-washing contemplation. As for the mind-washing contemplation, he should first observe his own mind, making it gradually brighten, like a fire-jewel, with the four hundred and four vessels like vaiḍūrya,” extensively explaining the healing methods. Now the commentary cites the text of the latter section. However, that text merely mentions the five kinds of evil winds without explaining them further below. Yet it seems that the five conditions preceding become the five winds. According to the *Sāṃkhyakārikā-bhāṣya* (Suvarṇasaptati), five kinds of winds are explained: first, prāṇa; second, apāna; third, udāna; fourth, vyāna; fifth, samāna. These five kinds of winds perform the same function for all sense faculties. As for the prāṇa wind, the mouth and nose are its pathways; taking external sense objects is its function; saying “I stop, I walk” is its activity. An outsider asks: “Which sense faculty can perform this prāṇa?” Answer: “The thirteen faculties share this one function (meaning the eleven faculties together with great ahaṃkāra). Like a bird in a cage, because the bird moves, the cage moves. Therefore the thirteen faculties share its function.” As for the apāna wind, when seeing fearful things, one shrinks and avoids them. If this wind is excessive, it makes a person timid. As for udāna, “I wish to climb a mountain,” “I am superior, others are inferior to me,” “I can do this.” If this wind is excessive, it makes a person arrogant, saying “I am superior,” “I am wealthy,” and so forth; this is the activity of udāna. As for the vyāna wind, it permeates the entire body, yet also severely detaches from the body. If this wind is excessive, it makes a person separate from others, unable to find peace and happiness. If it detaches slightly, one is like dead; when it detaches completely, one perishes. As for the samāna wind, it resides in the heart region and can gather and sustain these functions. If this wind is excessive, it makes a person stingy, seeking wealth and seeking companions. The activities of these five winds are all performed by the thirteen faculties. Explanation: These five are surely them. Not following their normal stations, they enter from the heart-vessels, and thus madness and turmoil arise.