俱舍論疏 22.190

22.190

論「慧由念力至如念住故」，第二釋自性也。實是慧性而言念者，念力持慧故。於境分明，所作事成，如念住故。依《正理論》辨屬身風略有六種：一入息風、二出息風、三發語風、四除棄風、五隨轉風、六動身風。發語風者，謂有別風，是欲為先展轉所引，發語心起所令增盛。生從臍處流轉衝喉，擊異熟生長養大種，引等流性風大種生，鼓動齒、唇、舌、腭差別，由此勢力引起未來顯名、句、文造色自性。此在口內，名語亦業。流出外時，但名為語（准上論文，異熟大種、長養大種唯是擊鼓，不是造聲。喉等流大種，能造業聲。既有出外但名為語，准此亦有離質聲也）。隨轉風者，謂有別風，遍隨身支諸毛孔轉，由此故得隨轉風名。此不依心，但依業力隨身孔隙自然流行，由此能除依孔隙住腐敗污垢諸臭穢物。動身風者，謂有別風，能擊動身引起表業。應知此起以心為因，遍諸身支能為擊動。（餘風可解，不勞引釋）。

On the Śāstra's text, "Prajñā, through the power of mindfulness ... like the foundations of mindfulness (smṛtyupasthāna)," this secondly explains its intrinsic nature (svabhāva). Although its real nature is prajñā, it is termed 'mindfulness' because the power of mindfulness sustains prajñā. With respect to the object it is distinct, and the task to be performed is accomplished, just as in the foundations of mindfulness. Relying on the Nyāyānusāra, the winds belonging to the body are differentiated into six kinds in brief: first, the wind of in-breathing; second, the wind of out-breathing; third, the wind that produces speech; fourth, the wind that expels; fifth, the conforming wind; and sixth, the wind that moves the body. As for the wind that produces speech, this means there is a distinct wind that, preceded by intention and successively induced, is augmented and intensified by the arising of the mind that produces speech. Arising from the navel region, it flows upward and strikes the throat, striking the primary elements that are born of vipāka and born of nourishment, and inducing the arising of the primary element of wind of the nature of uniform flow (niṣyanda). It agitates the distinctions of the teeth, lips, tongue, and palate, and through this impetus induces the future intrinsic nature of derived matter that reveals names, phrases, and syllables. While within the mouth, it is termed both speech and karma. When flowing outward, it is termed merely speech. (According to the text of the Śāstra above, the primary elements of vipāka and nourishment are merely what strike the drum, not what produce the sound. The primary elements of uniform flow in the throat are able to produce the sound of karma. Since when it issues outside it is called merely speech, according to this, there is also sound separate from the substance). As for the conforming wind, this means there is a distinct wind that circulates universally conforming to the pores of the limbs and body, and from this it obtains the name 'conforming wind'. This does not depend on the mind, but depends solely on the power of karma to flow naturally according to the apertures of the body; through this, it can remove the putrid, foul, and stinking matters dwelling in the pores. As for the wind that moves the body, this means there is a distinct wind that can strike and move the body, inducing bodily intimation (kāyavijñapti). One should know that its arising takes the mind as its cause, and it can strike and move all the limbs and body universally. (The remaining winds can be understood; there is no need to cite and explain them).