Ancient Thai Massage Manual

Table of Contents

Illustrations and their various captions Page Skeleton, male-female 1 Muscles of the male body, front and back 2 Muscles of the female body, front and back 4 Muscles of the various important parts 6 Origins of disease, and methods of curing various diseases 7 Figure 1 The origin of all 10 principal sen (channels) 16 Figure 2 Showing the Ittha sen, left side 18 Figure 3 Showing the Pingkhala sen, right side 20 Figure 4 Showing the Sumana sen 22 Figure 5 Showing the Kalathari sen 24 Figure 6 Showing the Sahatsarangsi sen, left eye, and the Thawari sen, right eye 26 Figure 7 Showing the Chanthaphusang sen, left ear, and the Rucham sen, right ear 28 Figure 8 Showing the Sukhumang sen 30 Figure 9 Showing the Sikkhini sen 32 Figure 10 The origin of the sen within the categories of disorder: excess-deficiency-injury 34 Figure 11 Showing the origin of the seasons, the elemental basis (dhatu-samutthana) 36 Figure 12 Showing the origin of the asurin-yan element, arising from disorder of the Tejo (fire) category 37 Figure 13 Showing the origin of the asurin-yan element, arising from disorder of the Apo (water) category 40

Illustrations and their various curative captions Page Figure 14 Showing the origin of the asurin-yan element, arising from disorder of the Vayo (wind) category 42 Figure 15 Showing the origin of the asurin-yan element, arising from disorder of the Patavi (earth) category 44 Figure 16 Showing the remedy within the category where Tejo (fire) disorder gathers in the elemental basis 46 Figure 17 Showing the remedy within the category where irregular Tejo gathers in wind-disease 48 Figure 18 Showing the remedy within the fixed (defined) category where Tejo gathers in all poisons 50 Figure 19 Showing the remedy within the category where steady Tejo gathers in phlegm 52 Figure 20 Showing the remedy within the category where normal Apo gathers in the elemental basis 54 Figure 21 Showing the remedy within the category where irregular Apo gathers in wind-disease 56 Figure 22 Showing the remedy within the fixed (defined) category where Apo gathers in poison 58 Figure 23 Showing the remedy within the category where steady Apo gathers in phlegm 60 Figure 24 Showing the remedy within the category where normal Vayo gathers in the elemental basis 62 Figure 25 Showing the remedy within the category where irregular Vayo arises from "the whirling cosmic wheel" 64 Figure 26 Showing the remedy within the fixed Vayo category, arising in the category of gusting/stray wind (spasm-wind) 66 Figure 27 Showing the remedy within the category where steady Vayo arises from external wind causing sudden collapse 68 Figure 28 Showing the remedy within the category where normal Patavi arises from "the whirling cosmic wheel" 70 Figure 29 Showing the remedy within the category where irregular Patavi arises from the triple-knot wind category 72 Figure 30 Showing the remedy within the fixed Patavi category, arising from the category of paralysis (palsy) 74 Illustrations of Ruesi Dat Ton curing various diseases, 114 illustrations in total 77

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Illustration of the parts of the skeleton, male-female

[Diagram: two human skeletons standing upright facing the viewer, one male and one female, with lines pointing from various parts of the bones to the labels listed to the right of each figure]

Forehead Temple Eye socket Cheekbone Jaw Neck - spine Collarbone Bone between chest and shoulder Shoulder bone, shoulder blade Chest bone, throat to abdomen Part of the trunk, throat to abdomen Upper arm bone Elbow joint bone Spine - lower back (lumbar) Upper-arm-bone of the hip (as labeled) Pelvic bone Sacrum Forearm bone Wrist bone Finger joint bone Finger bone Thigh bone Lower thigh bone Knee - joint Pelvis - coccyx (as labeled) Upper leg bone Knee - kneecap Lower leg bone Shin bone Skull, together with the flesh and skin covering the body Ankle bone Toe joint bone Toe bone

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Illustration of the male form and musculature Front view

[Illustration: an anatomical figure of a nude male, standing facing the viewer, right hand raised to touch the back of the head, showing the muscles of the whole body, front view, from head to toe]

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Illustration of the male form and musculature Back view

[Illustration: an anatomical figure of a nude male, standing with his back to the viewer, right arm raised above the head, showing the muscles of the whole body, back view, from head to toe]

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Illustration of the female form and musculature Front view

[Illustration: two paired anatomical figures of a nude woman, both with arms raised, hands at the head as if arranging the hair; the figure on the left shows the muscles of the whole body, the figure on the right is a plain outline of the body without the musculature shown]

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Illustration of the female form and musculature Back view

[Illustration: two paired anatomical figures of a nude woman, backs to the viewer, both with arms raised, hands at the head as if arranging the hair; the figure on the left shows the muscles of the whole body, the figure on the right is a plain outline of the body without the musculature shown, with a dotted line marking the line of the spine]

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Illustration of important muscles and organs

[Illustration: a set of six smaller diagrams]

Muscles of the face and neck, side view Muscles of the palm

Front of the abdomen of the body Liver Stomach Small intestine Large intestine Anus

Important parts of the back of the body Shoulder blade Lung Lung Liver Spleen Kidney Kidney Urethra (bladder outlet)

Muscles of the outer leg Muscles of the inner leg Muscles of the side of the trunk

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The Origin of Disease

[decorative divider]

The sickness that occurs in the body, or physical form, of a person arises from four origins (samutthana), namely:- 1. Elemental origin (dhatu-samutthana) 2. Seasonal origin (utu-samutthana) 3. Age origin (ayu-samutthana) 4. Temporal/time-of-day origin (kala-samutthana) And there are also many other causes that can bring about sickness — to give a few brief examples: 1. Owing to the decline of the body, because it is burned by the fire of aging, scorching and consuming it so that the body grows old, withers, and declines — the infirmity of old age overtakes it, bringing about disorder of bile (pitta), wind (vata), and phlegm (semha), and so forth. 2. Owing to various germs/diseases entering the body of a person, causing the body to decline further. When this combines with the body's natural decline that is already occurring, it further increases the

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of our body still faster. Medical treatment to relieve sickness, or to make an illness go away, is carried out by a physician by giving medicine to be taken internally, or by applying medicine externally, according to the origin of the disease that has arisen — that is, according to which of the origins the disease in question came from. Treating it by giving medicine in this way makes such diseases go away. This we call treating disease by giving medicine. Some diseases involve sickness and fatigue that cannot be cured by medicine alone — such as the various kasai (wasting) diseases: kasai of the sen (channels), kasai dan (hardened mass), kasai chuk, kasai siat, kasai than, or kasai long fak, and so on. To cure the conditions briefly mentioned above, it is absolutely necessary to use the methods of pressing (bip), massaging (nuat), and applying hot compresses (prakhop) — only through such treatment can they be relieved or cured. If massage is combined with taking medicine, it will make the disease go away even faster. Pressing, massaging, and compressing have therefore been a beneficial practice, popular and widespread since ancient times right up to the present. And so those who give treatment by pressing, massaging, and compressing have come to be honored with the title: nuat doctor (masseur).

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This science of pressing (bip), massaging (nuat), and applying compresses (prakhop) is one branch of medical knowledge described by the ancient masters, who said: the great teacher-physician Jivaka Komarabhacca was skilled in pharmacy and in all branches of medical science, and moreover he had long been skilled in the science of the body's physical structure. He therefore identified all the sen (tendon-channels) within the human body. He recorded that the body is about 1 wa [fathom] long, 1 khuep [handspan] thick, and 1 sok [cubit] wide, and that a wind (lom) resides continually within it, in a cavity 2 finger-breadths (ongkhuli) deep; that there are sen winding around and binding the body together, numbering about 72,000 in all, but only 10 of these sen are important enough to be the principal ones. These principal sen mentioned above are given names in the Pali language, namely: 1. Ittha sen 2. Pingkhala sen 3. Sumana sen 4. Kalathari sen, also called Kalathali 5. Sahatsarangsi sen 6. Thawari sen 7. Ra-urang sen, also called Lawusang

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8. The Arangkha (or Ulangka) channel 9. The Nanthakrawat channel 10. The Kitcha channel

Each of these channels governs 12,000 subsidiary channels distributed among the muscles as bodily systems, for the maintenance of life.

The ten principal channels have the following functions:

1. Ittha — governs the wind called Janthakala. It begins at the middle of the abdomen, near the navel, runs down to the pubic bone, then continues along the left thigh, turns back to follow the spine on the left side, rises up over the head, passes over the crown, and returns to end at the left side of the nose.

2. Pingkala — governs the wind called Suriyakala. It begins at the middle of the abdomen, near the navel, runs down to the pubic bone, then continues along the right thigh, turns back to follow the spine on the right side, rises up over the head, passes over the crown, and returns to end at the right side of the nose.

3. Sumana — begins at the middle of the abdomen, passes up through the chest, runs up along the throat, and ends by reaching the base of the tongue.

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4. Kalathasi (or Kalathari) — begins near the Sumana channel, then splits into 4 strands. One pair runs along the chest line on the right and left sides, passing under the armpits, and continuing down both arms to reach all 10 fingers. The other pair runs down the front of both thighs, then continues down both shins to reach all 10 toes.

5. Sahatsarangsi — begins at the middle of the abdomen and runs through the following important parts: (1) Runs to reach the tip of the left foot. (2) Runs back up along the front of the left shin, passing the left knee. (3) Runs from the left knee to under the chin. (4) Runs from under the chin to the left eye, forming the root of the left eye.

6. Thawari — begins at the middle of the abdomen and runs through the following important parts:- (1) Runs to reach the tip of the right foot. (2) Runs back up along the front of the right shin, passing the right knee.

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(3) Runs from the right knee to under the chin. (4) Runs from under the chin to the right eye, forming the root of the right eye.

7. Laulong (or Lawulong) — begins near the middle of the abdomen, close to the Sahatsarangsi and Thawari channels, then runs up along the chest line on the left side, continuing on to reach the left ear, forming the root of the left ear.

8. Ulangkaka (or Ulangka) — begins in the same manner as the Laulong channel, then runs along the chest line on the right side, continuing on to reach the right ear, forming the root of the right ear.

9. Nanthakrawat — begins in the area near the Ulangkaka channel; the end of the channel runs to reach the anus and the urethra.

10. Kitcha — begins at the middle of the abdomen, runs down toward the pubic bone, and continues to reach the penis in men, and the tip of the clitoris in women.

Some teachers have further stated that, among the ten principal channels greater than all the others, there is one named Sumana, which begins at the middle of the abdomen and runs to reach the tongue, and there is another channel named Sikkhini,

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...runs out from the middle of the abdomen, down to the penis. This Sikkhini channel is understood to be the same as the channel named Kitcha, but referred to under a different name. It is also stated that there is a further wind that arises at the middle of the abdomen, rising upward and descending downward about 10 finger-widths, together with the rest of the channels.

[divider ornament: a decorative flourish with a small star at its center]

METHODS FOR TREATING CHANNELS AND WINDS

The illnesses and winds that arise in patients, which are not especially severe, are as follows, with their remedies:

1. Pakang wind — massage both eyebrow ridges. 2. Chiwhasadom wind (tongue-stiffening wind) and hiccups — massage the front of the neck. 3. Ordinary vomiting wind — massage around the chest. 4. Body aching accompanied by sannibat (a paralytic affliction) causing a crooked mouth — massage along the right side of the neck. 5. Stomach churning, or attavutsadom wind — massage around the flanks and continuing to the navel area. 6. If unable to sleep — massage the left shin.

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7. If the tongue is stiff — massage the sole of the foot, at the ankle bone and the center of the sole, continuing up to the knee. 8. If there is stabbing chest pain, inability to eat, and insomnia — massage from the chest line down along the front of the abdomen and the right flank. 9. If there is klon or patkhat (a wasting/paralytic condition), with the body aching so that it cannot move at all, or with cramping — massage at the ankle bone, along the edge of the shin up to the knee, and massage both arms down to the webs of all 5 fingers. 10. If the belly is bloated and distended, with pain in the lower abdomen — massage along the flanks on both right and left sides, or drag the fingertips lightly back and forth over the abdomen; this will restore the intestines to normal function.

[divider ornament: a decorative scroll-and-flower motif]

1. Some illnesses recover whether treated or not. 2. Some illnesses result in death whether treated or not. 3. Some illnesses recover if treated, and result in death if not treated.

[boxed text] EMOTIONAL EXHAUSTION AND WEARINESS OF HEART 1. Changing employers 2. Moving house 3. A leaking boat 4. [illegible] 5. A nagging wife

PART 1

[illustration: an ornamental flame- or lotus-bud-shaped Thai decorative motif (kanok-style)]

Images and captions indicating the various treatment points, both front and back. 60 images in total.

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FIGURE 1 — FRONT

This supine-view diagram shows the origin of the 10 principal channels which govern all the other channels, as instructed by the teachers, as follows:-

[diagram: a front-facing outline of a standing human body, with the ribs and internal chest/abdominal structures sketched in, and dotted lines radiating out from the head, chest, abdomen, and groin to labels on either side]

Left-side labels: Rucha — root, right side; Thawari — root of the right eye; Pingkala — right Suriyakala; Kalathari — the 20 fingers and toes; Kalampalue; Sikkhini — the urethra/genital opening; Pittakhun.

Right-side labels: Chanthaphusang — root, left side; Sahatsarangsi — root of the left eye; Ittha — Janthakalachata; Sumana — root of the tongue; Sukhumang — root of the anus; Chiwhasadom [illegible]; Anantachakrawan.

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FIGURE 1 — BACK

This prone-view diagram shows the origin of the 10 channels on the back side, which are principal to all the other channels, as instructed by the teachers, as follows:-

[diagram: a back-view outline of a standing human body, with the spine sketched down the back, and dotted lines radiating out from the head and along the spine to labels on either side]

Right-side labels: Atha (Ittha) runs out as follows; Thawari runs out as follows; Sikkhini runs out as follows; Kalathari runs out as follows; Kalampalue runs out as follows; Pittakhun runs out as follows, right side; Rucha runs out as follows.

Left-side labels: Pingkala runs out as follows; Chanthaphusang runs out as follows; Chiwhasadom [illegible]; Sahatsarangsi runs out as follows; Anantachakrawan runs out as follows, left side; Sukhumang runs out as follows.

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FIGURE 2 — FRONT

This supine-view diagram shows the Ittha channel on the left side, together with the various conditions it treats, as stated by the teachers, as follows:-

[diagram: a front-facing outline of a standing human body, with the ribs and internal chest/abdominal structures sketched in, and lines tracing the Ittha channel down the left side, radiating out to labels naming the ailment treated at each point]

Left-side labels: for a jaw stuck open from yawning; for tightness/deafness of the ear; for stiffness of the nose; for breast milk that will not come; for swelling and itching; for burning cramp; for aching of the shin; for spasm of the foot; for wind-induced convulsion.

Right-side labels: for wind pulling at the shoulder blade; for pain at the temple; for wind that induces bearing-down (labor); for constipation; for aching of the thigh; for numbness/pins-and-needles; for stiffness of the knee; for cold feet; for burning soles of the feet.

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FIGURE 2 — BACK

This prone-view diagram shows the Ittha channel on the left side, according to what the teachers have stated for treating various conditions, as follows:-

[diagram: a back-view outline of a standing human body, with the spine sketched down the back, and lines tracing the Ittha channel down the spine on the left side, radiating out to labels naming the ailment treated at each point]

Left-side labels: for pain at the crown of the head; for nausea; for difficulty breathing; for a stabbing pain in the ribs; for heat/fever in the chest; for fever of the whole body; for a blocked/choked chest; for tightness of the chest; for cramping in the sole of the foot.

Right-side labels: for pain in the forehead; for blurred vision; for inducing heat (fever); for inducing cold (chills); for alternating chills and fever; for aching of the waist; for stiffness of the knee; for burning soles of the feet; for making the wind (qi) circulate freely throughout the body.

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FIGURE 3 — FRONT

This supine-view diagram shows the Pingkala channel on the right side, according to what the teachers have stated for treating various conditions, as follows:-

[diagram: a front-facing outline of a standing human body, with the ribs and internal chest/abdominal structures sketched in, and lines tracing the Pingkala channel down the right side, radiating out to labels naming the ailment treated at each point]

Left-side labels: for pain at the temple; for yawning and belching; for a stuffed nose; for an abscess in the breast; for aching of the leg; for bringing out a swollen breast/boil; for the inability to move the body; for klon (a wasting condition) descending into the shin; for aching of the shin; for easing the marat disease.

Right-side labels: for a twitching nose; for heaviness in the right ear; for a misplaced/errant flow of milk; for absence of breast milk; for klon descending into the scrotum; for cramping convulsion; for a startled/twitching foot; for klon gone astray.

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FIGURE 3 — BACK

This prone-view diagram shows the Pingkala channel on the right side, according to what the teachers have stated for treating various conditions, as follows:-

[diagram: a back-view outline of a standing human body, with the spine sketched down the back, and lines tracing the Pingkala channel down the spine on the right side, radiating out to labels naming the ailment treated at each point]

Left-side labels: for pain in the forehead; for nausea; for tightness of the chest; for a blocked/choked chest; for inducing cold (chills); for alternating chills and fever; for stiffness of the knee; for cramping convulsion in the middle of the foot; for burning of the top of the foot.

Right-side labels: for blurred vision; for difficulty breathing; for heat/fever in the chest; for twisted/knotted wind; for inducing heat (fever); for aching of the waist; for aching of the heel and front of the shin; for wind causing stiffness of the foot; for stiffness of the knee.

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Figure 4, Front

The features of this supine (face-up) chart show the Sumana line, given according to the various indications that the teacher-masters have stated for it, each treating a different condition, as follows:

[diagram: a front-facing standing nude male figure, with dotted shading over the chest and upper abdomen marking the path of the Sumana line; dots mark treatment points down the centerline of the torso; ruled lines run from each point to a labelled remedy at the left or right margin]

Left side (top to bottom): Relieves the body developing convulsive fits (sadomph) Relieves the mind being agitated and scattered Relieves delirium/madness Relieves sobbing caused by wind striking [the chest] Relieves sleep-talking and delirious raving Relieves tired hands and feet Relieves the tongue swelling too large for the mouth Relieves the "great-pleasure" wind ailment Relieves the "jitrakhun" wind ailment

Right side (top to bottom): Relieves grogginess/faintness Relieves food having no taste Relieves a sweet taste in the mouth Relieves a bitter taste in the mouth Relieves a salty taste in the mouth, [second term illegible] Relieves the tongue being stiff and rigid Relieves [phrase partly illegible — tongue/hand numbness] Relieves insomnia Relieves [term partly illegible]

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Figure 4, Back

The features of this prone (face-down) chart show the Sumana line, given according to the various indications that the teacher-masters have stated for it, each treating a different condition, as follows:

[diagram: back view of a standing nude male figure, with dotted shading down the spine and shoulder blades and over the sacrum marking the line's course on this side; dotted points along the spine and pelvis, each joined by a ruled line to a label at the left or right margin]

Left side (top to bottom): Relieves wind-convulsion (hat sadomph) Relieves grogginess/faintness Relieves [term partly illegible, tongue-related] Relieves the heart/mind being thrown into distress Relieves the mind wandering (absent-mindedness) Relieves insomnia Relieves the "great-pleasure" wind ailment Relieves tetanus (lockjaw) Relieves wound-affliction (badalak)

Right side (top to bottom): Relieves great convulsive fits (mahasadomph) Relieves wind causing hunger Relieves wind afflicting the heart Relieves shortness of breath Relieves a weary, mournful mind Relieves clear saliva/phlegm Relieves nausea Relieves foot-wheel [ailment of the feet] Relieves vomiting from poison

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Figure 5, Front

The features of this supine chart show the Kalathari line, according to the meanings the teacher-masters have stated for its various remedies, as follows:

[diagram: a front-facing standing nude male figure with dotted shading over the chest marking the course of the Kalathari line; dotted points along the chest, abdomen, and down each arm to the hand, each joined by a ruled line to a label at the left or right margin]

Left side (top to bottom): Relieves the shoulder hair/shoulder making one feel faint [phrase uncertain] Relieves aching shoulders Relieves excessive burning heat Relieves numbness and fatigue in the fingertips Relieves swelling of the wrist and elbow joints Relieves parasitic/worm humours causing constipation Relieves paralysis Relieves paralysis (variant spelling) Relieves dead (numb) feet

Right side (top to bottom): Relieves a stiff, aching shoulder Relieves the shoulder being unable to be raised Relieves cold, deadened hands Relieves [condition] reaching to the fingertips Relieves joints that cannot be bent Relieves [term partly illegible, a wind-disease] Relieves feet that cannot be lifted, gone dead Relieves [phrase partly illegible, involuntary twitching] Relieves disorder of the water element (apo)

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Figure 5, Back

The features of this prone chart show the Kalathari line, according to the meanings the teacher-masters have stated for its various remedies, as follows:

[diagram: back view of a standing nude male figure, with dotted shading down the spine and shoulders and over the sacrum marking the Kalathari line on this side; dotted points along the spine, shoulders, arms and legs, each joined by a ruled line to a label at the left or right margin]

Left side (top to bottom): Relieves cramping/knotting of the shoulder blade Relieves the shoulder going numb/dead Relieves the shoulder blade going dead Relieves back pain Relieves wind running into the chest Relieves the leg going numb/dead Relieves disorder of the wind (vayo) element Relieves decline of the fire (tejo) element Relieves [term partly illegible]

[Note: the right-hand label column visible in the source image for this page belongs to Figure 6, Front (the following page); no right-side labels are present with this figure.]

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Figure 6, Front

The features of this supine chart show the Sahatsarangsi line (left eye) and the Thawari line (right eye), given according to the meanings the teacher-masters have stated for their various remedies, as follows:

[diagram: a front-facing standing nude male figure, with dotted shading over the face, chest and abdomen marking the courses of the two lines; dotted points on the brow, chest and abdomen, each joined by a ruled line to a label at the left or right margin]

Left side (top to bottom): Relieves a poisoned discharge on the right side Relieves wind that makes the eye forget to close [i.e. lose its blink] Relieves wind running to the eye Relieves wind causing a twitching eye Relieves wind irritating the eye Relieves [an ailment] arising from a swelling/gland Relieves wind that prevents sleep Relieves flatulent wind of the abdomen Relieves wind rising to the eye from a hard swelling (kalon)

Right side (top to bottom): Relieves a poisoned discharge on the left side Relieves wind causing dryness of the eye's surface Relieves wind making the eye rigid/staring Relieves wind making the eye red Relieves wind causing pain behind the eye Relieves wind causing pain between the brows Relieves [an ailment] arising from the lungs Relieves the eye afflicted by [excess] fire element Relieves wind within the eye causing bruising

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Figure 6, Back

The features of this prone chart show the Sahatsarangsi line (left eye) and the Thawari line (right eye), according to the meanings the teacher-masters have stated for their various remedies, as follows:

[diagram: back view of a standing nude male figure, with dotted shading down the spine and over the sacrum marking the lines' courses on this side; dotted points along the spine, pelvis and down the legs to the feet, each joined by a ruled line to a label at the left or right margin]

Left side (top to bottom): Relieves wind causing the eye to water Relieves wind causing a stinging eye Relieves wind making the eye dart/race Relieves wind making the eye develop a "shrimp-lodged" [cyst-like] growth Relieves wind flaring up in the lower body Relieves wind [causing] insomnia Relieves wind that induces sleep Relieves wind rising to the eye from a hard swelling (kalon) Relieves wind causing a stinging/aching eye

Right side (top to bottom): Relieves wind irritating the eye Relieves wind causing a stinging eye Relieves wind causing the eye to wander/shift Relieves the eye developing a "shrimp-lodged" [cyst-like] growth Relieves wind causing the eye's vision to blur Relieves wind [causing excessive] sleep Relieves sleep without awareness (unconsciousness) Relieves the eye afflicted by [an ailment called] intaphruek Relieves wind causing stabbing pain in the eye

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Figure 7, Front

The features of this supine chart show the Chanthaphusang line (left, relating to blood/hearing) and the Rucham line (right), given according to the meanings the teacher-masters have stated for their various remedies, as follows:

[diagram: a front-facing standing nude male figure, with dotted shading over the head, chest and abdomen marking the courses of the two lines; dotted points on the temples, ears, chest and abdomen, each joined by a ruled line to a label at the left or right margin]

Left side (top to bottom): Relieves wind causing tightness in the ear Relieves wind causing pain inside the ear Relieves wind causing a stuffed, muffled feeling in the ear Relieves wind [causing] insomnia Relieves wind pressing inside the ear Relieves wind that makes food tasteless when eaten Relieves wind causing aching and stinging, [affecting the flesh of] the right side

Right side (top to bottom): Relieves wind causing heaviness in the ear Relieves wind causing pain inside the ear Relieves wind [making] the ear ring/buzz Relieves wind [causing] insomnia Relieves wind coming out of the ear causing itching Relieves wind [affecting] the flesh so that food cannot be relished at all Relieves wind causing soreness and aching, [affecting the flesh of] the left side

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Figure 7, Back

The features of this prone chart show the Chanthaphusang line (left ear) and the Rucham line (right ear), given according to the meanings the teacher-masters have stated for their various remedies, as follows:

[diagram: back view of a standing nude male figure, with dotted shading down the spine and over the sacrum marking the courses of the two lines on this side; dotted points along the spine, pelvis and legs, each joined by a ruled line to a label at the left or right margin]

Left side (top to bottom): Relieves wind causing tightness in the ear Relieves wind causing pain inside the ear Relieves wind pressing inside the ear Relieves wind causing a stuffed, muffled feeling in the ear Relieves wind [causing] insomnia Relieves wind [that makes] food eaten tasteless Relieves wind causing aching

Right side (top to bottom): Relieves wind causing heaviness in the ear Relieves wind causing pain inside the ear Relieves wind pressing inside the ear Relieves wind causing a stuffed, muffled feeling in the ear Relieves wind [causing] insomnia Relieves wind causing the throat to dry so that saliva cannot be produced Relieves wind causing aching and soreness, [affecting the flesh of] the right side

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Figure 8, Front

The features of this supine chart show the Sukhumang line, according to the meanings the teacher-masters have stated for its various remedies, as follows:

[diagram: a front-facing standing nude male figure, with dotted shading over the chest and abdomen marking the course of the Sukhumang line; dotted points down the chest, abdomen, arms and legs to the ankles, each joined by a ruled line to a label at the left or right margin]

Left side (top to bottom): Relieves coughing caused by phlegm Relieves wind causing shortness of breath Relieves wind causing exhaustion Relieves wind [causing things] to descend/pass through Relieves wind [causing] hiccups Relieves wind causing sobbing Relieves flaring of the water (apo) element Relieves wind causing diarrhoea Relieves [term partly illegible, foot/leg-related]

Right side (top to bottom): Relieves wind causing vomiting Relieves swollen hands Relieves wind giving stools a foul odour Relieves wind causing painful defecation Relieves disorder of the stool/faecal element Relieves swollen feet caused by wind Relieves wind causing aching of the whole body Relieves swollen feet from wind Relieves disorder in the group of dysentery ailments

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Figure 8, Back

The features of this prone chart show the Sukhumang line, according to the meanings the teacher-masters have stated for its various remedies, as follows:

[diagram: back view of a standing nude male figure, with dotted shading down the spine and over the sacrum marking the course of the Sukhumang line on this side; dotted points along the spine, pelvis and legs, each joined by a ruled line to a label at the left or right margin]

Left side (top to bottom): Relieves wild, racing breath Relieves belching (wind causing) Relieves shortness of breath Relieves intestinal ailment Relieves mucus and blood [in the stool] Relieves disorder of the faecal element Relieves swelling from dysentery Relieves thirst Relieves excessive heat (fever beyond bounds)

Right side (top to bottom): Relieves wind causing exhaustion Relieves wind [causing] hiccups Relieves vomiting Relieves passing blood [in stool] Relieves a hidden, deep-seated pain Relieves dysenteric illness Relieves swelling of both feet Relieves cramping tightness of the anus Relieves abdominal pain along the Sukhumang [line]

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Figure 9, Front

The features of this supine chart show the Sikhini line, according to the meanings the teacher-masters have stated for its various remedies, as follows:

[diagram: a front-facing standing nude male figure, with dotted shading over the chest and abdomen marking the course of the Sikhini line; dotted points down the chest, abdomen and groin, each joined by a ruled line to a label at the left or right margin]

Left side (top to bottom): Relieves a piercing pain along the urine stream Relieves cramping pain along the urine stream Relieves painful/obstructed urination (mutakit) Relieves cloudy urine Relieves blocked, straining urination Relieves red (bloody) urine Relieves wind causing urine to pass involuntarily Relieves hernia/swelling from wasting disease (krasai klon) Relieves wind causing a stinging sensation

Right side (top to bottom): Relieves dysenteric [pain in] the urine Relieves bloody urination Relieves [term partly illegible, a groin/genital ailment] Relieves [term partly illegible, urinary retention] Relieves wind afflictions specific to men Relieves urinary retention Relieves urethral stricture (ongkhasut) Relieves stinging urination Relieves wind causing tingling of the body hair

33

Figure 9, Back

The features of this prone chart show the Sikhini line, according to the meanings the teacher-masters have stated for its various remedies, as follows:

[diagram: back view of a standing nude male figure, with dotted shading down the spine and over the sacrum marking the course of the Sikhini line on this side; dotted points along the spine and pelvis, each joined by a ruled line to a label at the left or right margin]

Left side (top to bottom): Relieves wild agitation/mania Relieves wind [arising] from food Relieves wind causing a stinging pain along the flank Relieves wind causing swelling of the genitals within the urinary group of ailments Relieves wind arising within the group of wasting-disease ailments Relieves wind causing pus-related pain Relieves dark (black) urine

Right side (top to bottom): Relieves restless agitation Relieves toxic/dark urine arising from disturbance of temperament and the heart Relieves wind passing forward through the genitals Relieves wind causing stabbing pain in the ribs Relieves [disorders of] urination Relieves aching of the urinary/genital region Relieves yellow urine

Figure 10, Front

This supine [face-up] diagram shows the origin of the front-side channels under the categories of excess, deficiency, and disorder, as advised and taught by the ajarn (teacher), as follows:

[diagram: a standing human figure, front view, small dots scattered over the body; stippled shading over the chest and abdomen indicating the internal organs; numerous lines radiate from a central point at the navel out to points on the torso, arms, legs, and head, connecting to the channel-name labels on both sides of the image]

Left side (labels, top to bottom): This channel: Tejo (fire), excess This channel: Pathavi (earth), deficient This channel: Vayo (wind), disordered This channel: Apo (water), excess This channel: Tejo (fire), deficient This channel: various disorders of the Pathavi (earth) element

Right side (labels, top to bottom): This channel: Apo (water), disordered This channel: Vayo (wind), deficient This channel: Pathavi (earth), excess This channel: Tejo (fire), disordered This channel: Apo (water), deficient This channel: Vayo (wind), excess

[illegible — small vertical caption text running alongside the brace brackets on both sides of the figure]

Figure 10, Back

This prone [face-down] diagram shows the back-side channels under the categories of excess, deficiency, and disorder, as advised and taught by the ajarn (teacher), as follows:

[diagram: a standing human figure viewed from behind, stippled shading along the spine and sacrum; numerous lines radiate from the spine out to points on the torso, arms, legs, and head, connecting to the channel-name labels on both sides of the image]

Left side (labels, top to bottom): This channel, Tejo (fire), runs thus This channel, Apo (water), runs thus This channel, Tejo (fire), runs thus This channel, Vayo (wind), runs thus This channel, Pathavi (earth), runs thus This channel, Vayo (wind), runs thus

Right side (labels, top to bottom): This channel, Vayo (wind), runs thus This channel, Pathavi (earth), runs thus This channel, Apo (water), runs thus This channel, Vayo (wind), runs thus This channel, Tejo (fire), runs thus This channel, Apo (water), runs thus

[illegible — small vertical caption text running alongside the brace brackets on both sides of the figure]

Continued

Figure 11, Front

This supine [face-up] diagram shows the origin of the seat of the seasons, the elements, and their etiology, as the ajarn has stated, as follows:

[diagram: a standing human figure, front view, stippled shading over the chest and abdomen; numerous lines radiate from the navel area out to points on the torso, arms, legs, and head, connecting to labels on both sides of the image]

Left side (labels, top to bottom): Hot season (khimhanta rittu) Tejo (fire) element, etiology This channel: paralysis (amphat) Apo (water) element, etiology Cool season (hemanta rittu) This channel: right groin ligament (patkhat) Lower atthakat [a named channel/point]

Right side (labels, top to bottom): Pathavi (earth) element, etiology Combined/complicated-humor season (sannibat rittu) Paralytic channel (amphruek) Vayo (wind) element, etiology Rainy season (wasanta rittu) This channel: left groin ligament (patkhat) Trikatuk wind-disorder channel, etc.

Figure 11, Back

This prone [face-down] diagram shows the origin of the seat of the seasons, the elements, and their back-side etiology, as the ajarn has advised and taught, as follows:

[diagram: a standing human figure viewed from behind, stippled shading along the spine and sacrum; numerous lines radiate from the spine out to points on the torso, arms, legs, and head, connecting to labels on both sides of the image]

Left side (labels, top to bottom): Tejo (fire) etiology emerges thus Hot season emerges thus Combined-humor season emerges thus Pathavi (earth) element etiology emerges thus Paralysis (amphat) emerges thus Left groin ligament emerges thus Lower atthakat emerges thus

Right side (labels, top to bottom): Right groin ligament emerges thus Apo (water) element etiology emerges thus Cool season emerges thus Paralytic channel (amphruek) emerges thus Vayo (wind) element etiology emerges thus Rainy season emerges thus Trikatuk emerges thus

Figure 12, Front

This supine [face-up] diagram shows the origin of the effects arising from the elements, specifically those arising from disorder (derangement) of the Tejo (fire) category, as follows:

[diagram: a standing human figure, front view, stippled shading over the chest and abdomen; numerous lines radiate from the navel area out to points on the torso, arms, legs, and head, connecting to labels on both sides of the image]

Left side (labels, top to bottom): This channel: upper atthakat This channel: katika-tejo, mixed with all manner of poison This channel: manta-tejo, mixed with phlegm This channel: right rattamat, mixed with double poison (two poisons)

Right side (labels, top to bottom): This channel: sumaramanti This channel: soma-tejo, mixed with the three [humors] combined This channel: visama-tejo, mixed with the wind element in force This channel: left rattamat, runs out thus

Figure 12, Back

This prone [face-down] diagram shows the origin of the effects arising from the elements, specifically those arising from disorder of the Tejo (fire) category, as follows:

[diagram: a standing human figure viewed from behind, stippled shading along the spine and sacrum; numerous lines radiate from the spine out to points on the torso, arms, legs, and head, connecting to labels on both sides of the image]

Left side (labels, top to bottom): This channel: manta-tejo, runs out thus This channel: left rattamat, runs out thus This channel: upper atthakat This channel: katika-tejo, runs out thus

Right side (labels, top to bottom): This channel: right rattamat, runs out thus This channel: sumaramanti This channel: soma-tejo, runs out thus This channel: visama-tejo, runs out thus

Figure 13, Front

This supine [face-up] diagram shows the origin of the effects arising from the elements, arising from disorder of the Apo (water) category, as follows:

[diagram: a standing human figure, front view, stippled shading over the chest and abdomen; numerous lines radiate from the navel area out to points on the torso, arms, legs, and head, connecting to labels on both sides of the image; the brace bracket on the left is marked "right" (khwa) and the one on the right is marked "left" (sai)]

Left-side labels (marked "right"): This channel: causing malignant wind This channel: katika-apo, mixed in the blood category This channel: manta-apo, mixed in the phlegm-etiology category This channel: right muttamat, mixed in the blood-phlegm category

Right-side labels (marked "left"): This channel: satthakawat This channel: sema-apo, mixed in the group of six This channel: visama-apo, mixed in the wind category at full force This channel: left muttamat, mixed in the etiology group

Figure 13, Back

This prone [face-down] diagram shows the origin of the effects arising from the elements, arising from disorder of the Apo (water) category, as follows:

[diagram: a standing human figure viewed from behind, stippled shading along the spine and sacrum; numerous lines radiate from the spine out to points on the torso, arms, legs, and head, connecting to labels on both sides of the image; the brace bracket on the left is marked "right" and the one on the right is marked "left"]

Left side (labels, top to bottom): This channel: wihok-wat-phat (the wind-driving channel) This channel: soma-apo, runs out thus This channel: upper atthakat This channel: katika-apo, runs out thus

Right side (labels, top to bottom): This channel: phahi-wat-hathai (the heart-encircling wind channel) This channel: visama-apo, runs out thus This channel: left muttamat, runs out thus This channel: manta-apo, runs out thus This channel: right muttamat, runs out thus

Figure 14, Front

This supine [face-up] diagram shows the origin of the effects arising from the elements, arising from disorder of the Vayo (wind) category, as follows:

[diagram: a standing human figure, front view, stippled shading over the chest and abdomen; numerous lines radiate from the navel area out to points on the torso, arms, legs, and head, connecting to labels on both sides of the image]

Left side (labels, top to bottom): This channel: phahi-wat-hathai (the heart-encircling wind channel) This channel: katika-vayo, mixed with rising heat/bile This channel: manta-vayo, mixed with phlegm This channel: right groin ligament, mixed with the upward-coursing wind

Right side (labels, top to bottom): This channel: wihok-wat-phat (the wind-driving channel) This channel: visama-vayo, mixed with wind at full force This channel: soma-vayo, mixed in the group of nine This channel: left groin ligament, mixed with wind-borne disease

Figure 14, Back

This prone [face-down] diagram shows the origin of the effects arising from the elements, arising from disorder of the Vayo (wind) category, as follows:

[diagram: a standing human figure viewed from behind, stippled shading along the spine and sacrum; numerous lines radiate from the spine out to points on the torso, arms, legs, and head, connecting to labels on both sides of the image]

Left side (labels, top to bottom): This channel: wihok-wat-phat, runs out thus This channel: soma-vayo, runs out thus This channel: visama-vayo, runs out thus This channel: left groin ligament, runs out thus

Right side (labels, top to bottom): This channel: phahi-wat-hathai This channel: katika-vayo, runs out thus This channel: manta-vayo, runs out thus This channel: right groin ligament, runs out thus

Figure 15, Front

This supine [face-up] diagram shows the origin of the effects arising from the elements, arising from disorder of the Pathavi (earth) category, as follows:

[diagram: a standing human figure, front view, stippled shading over the chest and abdomen; numerous lines radiate from the navel area out to points on the torso, arms, legs, and head, connecting to labels on both sides of the image]

Left side (labels, top to bottom): This channel: phayati-wato-makka This channel: katika-pathavi, mixed with indigestion-element (achirana/achina) This channel: manta-pathavi, mixed with phlegm This channel: right santhamat, mixed with the withrachi group

Right side (labels, top to bottom): This channel: wipatsana-wata This channel: soma-pathavi, mixed in the great combined-humor disorder This channel: visama-pathavi, mixed with charred/scorched wind This channel: left santhamat, mixed with wind, blood, and flesh combined

Figure 15, Back

This prone [face-down] diagram shows the origin of the effects arising from the elements, arising from disorder of the Pathavi (earth) category, as follows:

[diagram: a standing human figure viewed from behind, stippled shading along the spine and sacrum; numerous lines radiate from the spine out to points on the torso, arms, legs, and head, connecting to labels on both sides of the image]

Left side (labels, top to bottom): This channel: wipatsana-wata This channel: soma-pathavi, runs out thus This channel: visama-pathavi, runs out thus This channel: left santhamat, runs out thus

Right side (labels, top to bottom): This channel: phayati-wato-makka This channel: right santhamat, runs out thus This channel: katika-pathavi, runs out thus This channel: manta-pathavi, runs out thus

49

Figure 16, Front

The characteristics of this supine [face-up] chart figure: besides treating [conditions] in the Tejo (Fire) constitution group, [these points] converge in the elemental constitution [category], as the teacher-masters have advised, as follows:-

[diagram: nude standing figure facing the viewer, with points marked on the head, chest, arms, abdomen, legs, and feet, each connected by a line to a caption at left or right]

Left-side captions: Treats wind-pain of the "pakang" type — Treats mahasamuk wind (mahasadom wind) — Treats hiccups from poison — Treats "fire cramp" — Treats right-side pat-khat [muscle/tendon strain] — Treats tongue paralysis (chiwha-sadom) — Treats pra-wat-khun [a condition where another wind has intruded] (traveling wind) Right-side captions: Treats shoulder pain, both sides — Treats aching/soreness, both sides — Treats piles-cough (coughing with foul breath) — Treats stitch pain in the side, both sides — Treats cramp with hand spasm — Treats pat-khat, both sides — Treats all winds generally

50

Figure 16, Back

The characteristics of this prone [face-down] chart figure: besides treating [conditions] in the Wind group, converging with Tejo [Fire], in the elemental constitution, as the teacher-master has advised, as follows:-

[diagram: nude standing figure with back to the viewer, with points marked on the head, neck, back, hips, arms, legs, and feet, each connected by a line to a caption at left or right]

Left-side captions: Treats ear disease — Treats darkening/dizziness of the chest (called "om-mid", a blocked chest) — Treats a dead/numb shoulder (first point) — Treats outer pat-khat — Treats outer rat-khat [strain injury] — Treats outer sap-tha-mat Right-side captions: Treats a stiff knee — Treats the effect of sweat — Treats inability to move the body — Treats "cha-pong" ("chan-pong") swelling — Treats stabbing pain — Treats a knee that cannot bend or straighten — Treats a hindered/jarred foot (trembling, bone-jarring)

51

Figure 17, Front

The characteristics of this supine chart figure: besides treating [conditions] in the Visama-Tejo [irregular Fire] group, converging in the Wind-disease group, as the teacher-master has advised, as follows:-

[diagram: nude standing figure facing the viewer, with points marked on the head, chest, abdomen, arms, legs, and feet, each connected by a line to a caption at left or right]

Left-side captions: Treats headache — Treats wind causing dizzy eyes — Treats "krathai" water [a swelling/wasting condition] — Treats sannibat [combined-humor] headache with tearing eyes — Treats poison-like wind — Treats numbness/tingling wind Right-side captions: Treats headache — Treats heaviness behind the eyes — Treats a crooked mouth [facial palsy], due to head-wind/nosebleed and mixed winds — Treats back pain — Treats a dead/numb wrist — Treats tight pat-khat — Treats a sprained/twisted knee

52

Figure 17, Back

The characteristics of this prone chart figure: besides treating [conditions] in the Visama-Tejo group, converging in the Wind-disease group, as the teacher-master has advised, as follows:-

[diagram: nude standing figure with back to the viewer, with points marked on the head, neck, back, hips, arms, legs, and feet, each connected by a line to a caption at left or right]

Left-side captions: Treats blurred vision — Treats running/wandering blood — Treats a seizure/spasm in the eye socket — Treats blood that surges/rises — Treats stitch pain in the hip Right-side captions: Treats wind causing dizziness — Treats pain in the eye socket — Treats wind causing a dead/numb shoulder — Treats wind drying out the flank — Treats the pat-khat group [general strain] — Treats wind rising upward, throughout the muscles on both sides

53

Figure 18, Front

The characteristics of this supine chart figure: besides treating [conditions] in the Tejo [Fire] group, [these points] converge as the teacher-master has advised, as follows:-

[diagram: nude standing figure facing the viewer, with points marked on the head, chest, abdomen, groin, arms, legs, and feet, each connected by a line to a caption at left or right]

Left-side captions: Treats seizure from sannibat [combined-humor disorder] — Treats sannibat with tremor — Treats wind causing tearing eyes — Treats poisoned wind — Treats a stiff tongue and locked jaw — Treats pain along the spine — Treats sannibat wind Right-side captions: Treats wind causing dizzy vision — Treats dim sight and heavy hearing (ringing ears) — Treats wind causing a crooked mouth — Treats chest tightness, both sides — Treats nosebleed mixed with abscess-wind — Treats "atsadakat" wind [an eightfold/joint wind ailment] — Treats wind that settles and lingers

54

Figure 18, Back

The characteristics of this prone chart figure: besides treating [conditions] in the Katika (defined/fixed) group, converging with Tejo [Fire] in general poisoning, as the teacher-master has stated and advised, as follows:-

[diagram: nude standing figure with back to the viewer, with points marked on the head, neck, back, hips, arms, legs, and feet, each connected by a line to a caption at left or right]

Left-side captions: Treats convulsive crooked mouth [facial palsy] — Treats "racha-yak" wind [a severe wind ailment] — Treats bulging/staring eyes — Treats fever with restless sleep — Treats phlegm blockage — Treats "fire cramp" — Treats "fire foot" Right-side captions: Treats dim/blurred eyesight — Treats wind causing distress/oppression — Treats tongue paralysis (chiwha-sadom) — Treats heat at the fingertips — Treats poison from the internal organs [antaphruek] — Treats poisoned swelling — Treats heat at the toe-tips

55

Figure 19, Front

The characteristics of this supine chart figure: besides treating [conditions] in the Manda-Tejo [sluggish Fire] group, converging in the Phlegm group, as the teacher-master has advised, as follows:-

[diagram: nude standing figure facing the viewer, with points marked on the head, chest, abdomen, groin, arms, legs, and feet, each connected by a line to a caption at left or right]

Left-side captions: Treats hemorrhoid pain — Treats a stiff tongue, unable to speak — Treats dead/numb hands, both sides — Treats paralysis (hemiplegia) — Treats right-side pat-khat — Treats "dry klon" [a hernia-type wasting condition] Right-side captions: Treats hiccup from phlegm — Treats phlegm congestion — Treats a dead/numb arm — Treats stitch pain along the side — Treats diarrhea with cramping pain, poisoned phlegm — Treats "watery klon"

56

Figure 19, Back

The characteristics of this prone chart figure: besides treating [conditions] in the Manda-Tejo [sluggish Fire] group, converging in the Phlegm group, as the teacher-master has advised, as follows:-

[diagram: nude standing figure with back to the viewer, with points marked on the head, neck, back, hips, arms, legs, and feet, each connected by a line to a caption at left or right]

Left-side captions: Treats severe heaviness/numbness of the head — Treats pat-khat, causing gnawing pain — Treats poisoned paralysis with excess sweating — Treats a sprained wrist — Treats "loka-rok" [a wasting/consumptive disease] — Treats watery klon causing frequent urination Right-side captions: Treats sticky phlegm — Hiccup from phlegm — Treats a mass of phlegm — Treats numbness/tingling — Treats phlegm-pain

57

Figure 20, Front

The characteristics of this supine chart figure: showing what treats [conditions] in the Water-constitution group, converging in the [bodily] constitution, as the teacher-master has advised, as follows:

[diagram: nude standing figure facing the viewer, with several lines/channels drawn from the head, chest, abdomen, arms, and legs to captions at left or right]

Left-side captions: This channel treats "chaliang-chan" fever — This channel treats intermittent wind that makes the eyes bulge open and tear — This channel treats tongue-and-phlegm blockage at the root of the tongue causing unclear speech — This channel treats poisoned intermittent wind Right-side captions: This channel treats sannibat fever, often striking in the morning — This channel treats night eye-trouble, treats eye pain and intermittent fever — This channel treats convulsive wind causing a crooked mouth and darkened vision — This channel treats poison-hives-type wind, resembling poison, in the upper body

58

Figure 20, Back

The characteristics of this prone chart figure: besides treating [conditions] in the Water-constitution group, converging in the [bodily] constitution, as the teacher-master has advised, as follows:

[diagram: nude standing figure with back to the viewer, with several lines drawn from the head, neck, back, arms, and legs to captions at left or right]

Left-side captions: This channel treats the origin of fever — This channel treats a wind seizure causing darkened vision in both eyes — This channel treats wind causing heavy hearing in both ears — This channel treats wind seizure with convulsive shaking causing chest pain Right-side captions: This channel treats vision clouded like fog from strong wind — This channel treats headache causing vision to blur like fog — This channel treats poisoned swelling of the scrotum and wind affecting the channel — This channel treats convulsions, treats intermittent fever

59

Figure 21, Front

The characteristics of this supine chart figure: showing what treats [conditions] in the Visama-Apo [irregular Water] group, converging in the Wind-disease group, as the teacher-master has advised, as follows:-

[diagram: nude standing figure facing the viewer, with several lines drawn from the head, chest, abdomen, arms, and legs to captions at left or right]

Left-side captions: This wind-channel treats a twitching eyelid — This channel treats rat-khun wind causing dead hands and numbness/tingling — This channel treats wind causing an inability to speak and a retracted tongue — This channel treats hemorrhoids causing incessant coughing Right-side captions: This channel treats sannibat wind rising high, causing headache — This channel treats wind pressing at the fontanelle, often causing dandruff — This channel treats wind causing throat blockage — This channel treats wind causing dead hands, chest tightness, and chest pain

60

Figure 21, Back

The characteristics of this prone chart figure: besides treating [conditions] in the Visama-Apo [irregular Water] group, converging in the Wind-disease group, as the teacher-master has advised, as follows:-

[diagram: nude standing figure with back to the viewer, with several lines drawn from the head, neck, back, arms, and legs to captions at left or right]

Left-side captions: This channel treats darkened vision — This channel treats ear-canal pain — This channel treats convulsive wind causing both arms to tremble/twitch together — This channel treats eye-socket pain like ants biting Right-side captions: This channel treats a dead shoulder, unable to lift — This channel treats the outer pat-khat vine causing spinal pain — This channel treats blood surging upward from strong, fast-running wind (very intense) — This channel treats wind causing numbness, deadening the channels

58

Figure 22, Front

This chart of the supine (face-up) figure shows the remedies within the stipulated (กำหนด) Water [Apo]-element group, gathered within the Poison group, as the teacher has advised, as follows:

[Diagram: a standing human figure seen from the front, with points marked on the head, neck, chest, abdomen, arms, legs, and feet; each point is connected by a line to a caption describing what that line cures, arranged around the figure]

- This line cures headache, when it arises from a blood cause. - This line cures insomnia. - This line cures a dry throat (stiff neck). - This line cures thirst, and strengthens against panting/breathlessness. - This line cures numbness and tingling — when pinched it does not hurt or feel anything, and goes numb. - This line cures "fire cramps" (ตะคริวเพลิง). - This line cures fever that makes the body burn hot, and often causes aching. - This line cures "fire-foot" (บาทเพลิง). - This line cures swelling of the testicles, arising from Fire-element poison.

59

Figure 22, Back

This chart of the prone (face-down) figure shows the remedies within the stipulated Water [Apo] group, gathered within the group of all poisons, as the teacher has advised, as follows:

[Diagram: a standing human figure seen from behind, showing the line of the spine, with points marked at the neck, back, waist, arms, legs, and feet; each point is connected by a line to a caption]

- This line cures dullness/mental fog. - This line cures "nat-khat" (a poisonous ailment). - This line cures fever that causes strong heat. - This line cures vomiting, when it makes food smell foul [to the sufferer]. - This line cures trembling of both hands and feet alike. - This line cures pain in the spine, from every kind of poison. - This line cures a hot body with very cold feet. - This line cures "sum-ra-manti" [an unsteady, feverish condition] — the physician should hold [the limb/patient] steady.

60

Figure 23, Front

This chart of the supine figure shows the remedies within the "manta-apo" group, gathered within the Phlegm (เสมหะ) group, as the teacher has advised, as follows:

[Diagram: a standing human figure seen from the front, with points marked on the head, neck, chest, navel, arms, legs, and feet; each point is connected by a line to a caption]

- This line cures the "great pillar wind" (ลมมหาสดมภ์, a paralysing wind-condition). - This line cures "chest-splitting" (สลักอก). - This line cures sannibāt [combined-humor] fever, [when it turns into] the poisonous "Buddha-giant" fever. - This line cures [a condition] that makes the eyes fix and stare as though made of flesh. - This line cures insomnia; this line also cures conditions of Phlegm. - This line cures the wandering-desire wind, which turns into the "bird wind" (ลมวิหค). - This line cures the wind of paralysis (ลมพาท), which gives a feeling of chill. - This line cures a wind that causes stabbing pain, so that the body cannot move.

61

Figure 23, Back

This chart of the prone figure shows the remedies within the "manta-apo" group, gathered within the Phlegm group, as the teacher has advised, as follows:

[Diagram: a standing human figure seen from behind, showing the line of the spine, with points marked at the neck, back, waist, arms, legs, and feet; each point is connected by a line to a caption]

- This line cures the "royal-giant wind" (ลมราชยักษ์). - This line cures regurgitation/vomiting. - This line cures pain of chest-splitting and pressure on the shoulder, from Phlegm. - This line cures "krasai-dan" [an abdominal-mass ailment], arising from the group of stomach diseases. - This line cures hiccups, from Phlegm-and-Wind causes. - This line cures sannibāt wind, when it convulses upward and causes wind-vomiting. - This line cures stomach pain, all along the spine. - This line cures "tongue-pillar" [paralysis of the tongue] — when treated, it makes [the tongue] fall still.

62

Figure 24, Front

This chart of the supine figure shows the remedies within the "soma-wayo" group, gathered within the group of [disease] causes, as the teacher has advised, as follows:

[Diagram: a standing human figure seen from the front, with points marked on the face, neck, chest, navel, arms, legs, and feet; each point is connected by a line to a caption]

- This line cures wind [ailments] that blur and double the vision. - This line is called "tongue-pillar" — it stiffens the root of the tongue, so the sufferer cannot speak. - This line is called "Rattakhun" — when it seizes, it causes sweating and shivering through the whole body. - This line cures "salak-phet" [a piercing pain] — when it seizes, it makes the chest ache and stab. - This line is called "Thakkhinakhun" — when it seizes, it makes the head shake, and the sufferer cannot speak. - This line cures the "sour-black" wind. - This is the "paralysis" line — when it seizes, it makes the eyes go extremely dark and faint. - This line is called "divine eye" — when it rises to the head, it seizes and darkens the eyes.

63

Figure 24, Back

This chart of the prone figure shows the remedies within the "soma-wayo" group, gathered within the group of [disease] causes, as the teacher has advised, as follows:

[Diagram: a standing human figure seen from behind, showing the line of the spine, with points marked at the neck, back, waist, arms, legs, and feet; each point is connected by a line to a caption]

- This line cures nausea and vomiting. - This line cures an inability to vomit [when it is needed]. - This line cures wind that often causes retching. - This line cures a wrenched hip that reaches the spine, restoring tautness to the body (the spine line). - This line cures wind that stirs the Phlegm group into excess. - This line cures a seizing wind that causes foul-smelling dreams. - This line cures wind that tightens and constricts the chest. - This line cures the male organ [when it] dies, so that it cannot urinate at all.

64

Figure 25, Front

This chart of the supine figure shows the remedies within the "wisama-wayo" [Deranged Wind] group, arising from the "Anan Cakkawan" group, as the teacher has advised, as follows:

[Diagram: a standing human figure seen from the front, with points marked on the face, neck, chest, navel, arms, legs, and feet; each point is connected by a line to a caption naming and describing a particular wind]

- Named "Phrao-phawata" — when it seizes, it makes the heart spin somewhat like a turning wheel. - Named "Phahiwata" (Ahiwata) — when it seizes, it acts with a poison as vicious as a venomous serpent's. - Named "Hathaiwata" (heart-wind) — when it seizes, it tightens [the chest] and leaves the mind constantly adrift. - Named "Sumana" — when it seizes, it makes the whole body feel warm without the sufferer being aware of it. - Named "Atthakat" — when it seizes, the sufferer loses all consciousness; it courses evenly through the whole body, spreading a tremor through it. - Named "Chakwata" — when it seizes, it makes every piece of flesh ache. - Named "Phayatiwayo-matkha" — it seizes in the region of the quiet mind. (5 of these are on the front of the left arm.) - Named "Wipatsanawata" — it seizes in the region where all mental visions arise. (5 of these are on the front of the right arm.)

65

Figure 25, Back

This chart of the prone figure shows the remedies within the "wisama-wayo" [Deranged Wind] group, gathered among wind-diseases, as the teacher has advised, as follows:

[Diagram: a standing human figure seen from behind, showing the line of the spine, with points marked at the neck, back, waist, arms, legs, and feet; each point is connected by a line to a caption]

- This line cures Phlegm-pain. - This line cures a bitter jaw/chin and choked, sobbing breath. - This line cures inability to eat food. - This line cures [pain in] both the hands and feet. - This line cures wind-induced retching. - This line cures panting from exertion, usually arising from wind-poison (ลมพิษ, hives). - This line cures pain in both sides of the ribs. - This line cures a blocked/oppressed chest. - This line cures a body that cannot straighten from a hunch, restoring it to an upright posture. - This line cures hunger with no strength. - This line cures a stiff body. (These 6 are on the back of the left arm.) - This line cures heat in the chest. (These 6 are on the back of the right arm.)

66

Figure 26, Front

This chart of the supine figure shows the remedies within the "katika-wayo" group, arising within the "Phrao-phawata" (gusting, blowing wind) group, as the teacher has advised, as follows:

[Diagram: a standing human figure seen from the front, with points marked on the face, neck, chest, navel, arms, legs, and feet; each point is connected by a line to a caption naming and describing a particular wind/ailment]

- Named "tongue-pillar" — when it seizes, it leaves [the sufferer] rigid and still as if asleep, and does not revive. - Named "great pillar" — when it seizes, it causes drowsy yawning. - Named "Wayakan-singkhli" — when it seizes, it turns the face green, makes the heart tremble, and raises rings [on the skin] of black, red, white, and yellow. - Named "Buddha-giant" — it causes convulsive restlessness, grinding of teeth, clenched hands and feet, a twisted mouth, and rolled-back eyes. - Named "Thakkhinarot" — when it seizes, it makes [the sufferer] writhe with clenched hands, unable to speak. - Named "Champrap" — when it seizes, it strikes as though ghosts or spirits had shrunk the body. - Named "Tatiyaworot" — it seizes from the cold, damp soles of the feet and spreads until the whole body goes deathly still. - Named "Batthayak" (tetanus-giant) — when it seizes, it convulses and makes the belly go rigid.

67

Figure 26, Back

This chart of the prone figure shows the remedies within the "katika-wayo" group, gathered among all poisons, as the teacher has advised, as follows:

[Diagram: a standing human figure seen from behind, showing the line of the spine, with points marked at the neck, back, waist, arms, legs, and feet; each point is connected by a line to a caption]

- This line cures poison that causes heat. - This line cures a stiffened wind [condition]. - This line cures poison that makes every pore/hair-follicle ache. - This line cures wind that leaves the sufferer without full awareness. - This line cures poison that makes [the body] moan with heat. - This line cures a tingling that runs numbly through the whole body. - This line cures a tingling through the whole body that tightens it. - This line cures a seizure that leaves [the sufferer] rigid and without consciousness.

68

Figure 27, Front

This chart of the supine figure shows the remedies within the "manthawayo" group, arising from "Phahiwata" sannibāt [combined-humor fever], as the teacher has advised, as follows:

[Diagram: a standing human figure seen from the front, with points marked on the face, neck, chest, navel, arms, legs, and feet; each point is connected by a line to a caption naming and describing a particular wind/ailment]

- Named "Buddha-giant" — when it seizes, it leaves [the sufferer] listless and wandering. - Named "Batthachit" — when it seizes, it causes raving madness, without awareness. - Named "Rachayak" (royal-giant) — when it seizes, it clenches the hands and feet and stiffens the jaw. - Named "i-aen wind" — when it seizes, it bends [the body] backward. - Named "ing-ing wind" — when it seizes, it bends [the body] forward. - Named "inthanu wind" — when it seizes, [it acts] through the fault of Phlegm, whose poison then breaks out on the skin. - Named "Komphanthayak" — when it seizes, it clenches the feet and hands. - Named "akmichi wind" — when it seizes, [the sufferer] cries out, then goes rigid and still.

69

Figure 27, Back

This chart of the prone figure shows the remedies within the "manthawayo" group, gathered within the Phlegm group, as the teacher has advised, as follows:

[Diagram: a standing human figure seen from behind, showing the line of the spine, with points marked at the head, neck, back, waist, arms, legs, and feet; each point is connected by a line to a caption]

- This line calms raving madness. - This line cures wind that curves and bends the back. - This line cures teeth-grinding and lockjaw, restoring [the jaw] and cooling the body. - This line cures a body bound and tightened, unable to relax, with a tight chest. - This line cures convulsions, with both hands and feet clenched. - This line cures poison that makes the body burn as if aflame. - This line cures a stiff, rigid whole body. - This line cures a seizure that leaves [the sufferer] rigid and without consciousness.

70

Figure 28, Front

This supine-body chart shows the points treated in the pathavī (earth-element) group, arising from the boundless cosmos (ananta-cakkavāḷa), as instructed by the teacher-masters, as follows:-

This line: treats seizure from fever-poison and delirium, with alternating chills and hot flashes. This line: treats a locked, stiff jaw. This line: treats paralysis with wind rising upward (uddhaṅga), which may seize [the patient] and cause death; in one case it makes the tongue contract. This line: treats inability to speak, and tends to cause forgetfulness and confusion. This line: treats the wind of the reproductive channel (kāma-jara); where strength is lacking, it restores strength.

This line: treats a dead/numb organ (impotence). This line: treats hunger with inability to eat, which often causes vomiting. This line: treats severe wheezing/asthma. This line: treats numbness of the feet. This line: treats hemiplegia (paresis); when it travels as 'aro' it tends to make the feet hot as though poisoned.

[diagram: front (supine) view of a standing male figure, dotted lines and small dots tracing numerous sen (channels) from the head, chest, abdomen, arms, and legs out to the labels listed above on either side; a small open circle is marked near the navel; folio numeral 70 at top left]

71

Figure 28, Back

This prone-body chart shows the points treated in the pathavī (earth-element) group, arising from the boundless cosmos (ananta-cakkavāḷa), as instructed by the teacher-masters, as follows:-

This line: treats a shaking head. This line: treats a stiff neck. This line: treats a drooping shoulder. This line: treats inability to raise the sen (tendon/channel). This line: treats a sunken shoulder blade. This line: treats aching that runs the whole length of the head. This line: treats a stiff back. This line: treats dead/exhausted legs. This line: treats fever/heat.

This line: treats inability to turn the neck (stiff neck). This line: treats a wrenched shoulder blade. This line: treats a dead/numb shoulder. This line: treats wind that bends the back. This line: treats hands that are numb and cold. This line: treats fingers that cannot move. This line: treats pain along the ribs/flank. This line: treats tightness in both legs. This line: treats cold feet with pins-and-needles numbness.

[diagram: back (prone) view of a standing male figure, dotted lines running down the spine with a stippled band along the backbone, and small dots tracing sen (channels) from the head, shoulders, back, arms, buttocks, and legs out to the labels listed above on either side; folio numeral 71 at top right]

72

Figure 29, Front

This supine-body chart shows the points treated in the visama-pakati (irregular natural) group, arising from the tri-kaṭṭha-vāta (threefold harsh-wind) group, as instructed by the teacher-masters, as follows:-

This line: the testicular-wind line; treats wind that drags on the scrotum and causes pain, presumed to be a hernia, where the strength of that line makes it swell. This line: treats scrotal soreness, causing a bruised, poisoned-feeling pain. This line: treats wind that causes contraction, loosens the scrotum, and treats aching of the buttocks and thighs.

This line: the testicular-paresis line; treats leprous disease (kuṭṭha), presumed to be hernia and swelling that prevent walking far, causing tightness and dragging. This line: treats aching of the scrotum, causing a shooting pain in the genitals.

[diagram: front (supine) view of a standing male figure, dotted lines and small dots tracing sen (channels) from the head, chest, abdomen, and groin out to the labels listed above on either side; folio numeral 72 at top left]

73

Figure 29, Back

This prone-body chart shows the points treated in the visama-pakati (irregular natural) group, arising from the tri-kaṭṭha-vāta (threefold harsh-wind) group, as instructed by the teacher-masters, as follows:-

This line: treats wind rising high, which causes the eyesight to blur. This line: treats the back sen going numb and the whole body growing weak/faint. This line: treats wind that prevents the body from stretching upright, causing a wrenched spine. This line: treats inability to step the foot forward, causing tightness, stiffness, and great fatigue in the legs.

This line: treats wind that blurs the eyesight. This line: treats wind that wrenches the shoulder, and numbs the hand with cold reaching to the elbow, causing pins-and-needles. This line: treats a stiff neck, unable to turn, causing pain. This line: treats heaviness in the buttocks, inability to shift or move the body, causing stiffness and great exhaustion.

[diagram: back (prone) view of a standing male figure, dotted lines running down the spine with a stippled band along the backbone, and small dots tracing sen (channels) from the head, back, buttocks, arms, and legs out to the labels listed above on either side; folio numeral 73 at top right]

74

Figure 30, Front

This supine-body chart shows the points treated in the visama-pathavī (irregular earth) group, arising from the hemiplegia (paresis) group, as instructed by the teacher-masters, as follows:-

This line: the right patkhat line; treats stiffness that prevents the body from bending down. This line: the right rattamat line; treats a shooting pain along the flank, and treats seizure with poisoned/feverish delirium. This line: the right santhakhat line; treats a wrenched chest, a locked chest. This line: the right mutkhat line; treats scant, dribbling urination.

This line: the left patkhat line; treats a shivering, trembling body. This line: the left rattamat line; treats inability to turn the body, with poison spreading to the very sole of the foot. This line: the left santhakhat line; treats a chest pain as if festering with an abscess. This line: the left mutkhat line; treats frequent urination.

[diagram: front (supine) view of a standing male figure, dotted lines and small dots tracing sen (channels) from the shoulders, chest, abdomen, groin, and thighs out to the labels listed above on either side; folio numeral 74 at top left]

75

Figure 30, Back

This prone-body chart shows the points treated in the visama-pathavī (irregular earth) group, arising from the hemiplegia (paresis) group, as instructed by the teacher-masters, as follows:-

This line: treats headache. This line: treats tightness running down the spine all the way to the chest. This line: treats a back that cannot straighten/stretch up. This line: treats a back as stiff as a skewer of wood. This line: treats tightness along the flank, causing a wrenching, stabbing pain. This line: treats painful urination.

This line: draws wind that aches above [the body] out. This line: treats a stiff, aching neck. This line: treats a twisted neck, unable to turn, causing a gnawing pain. This line: treats a stabbing pain in the spine, as sharp as a needle. This line: treats wind in the knee, where the sen swells and causes swelling. This line: treats excessive/uncontrolled urination.

[diagram: back (prone) view of a standing male figure, dotted lines running down the spine with a stippled band along the backbone, radiating dots at the crown of the head, and small dots tracing sen (channels) from the head, back, buttocks, arms, and legs out to the labels listed above on either side; folio numeral 75 at top right]

Part Two

Images of ruesi dat ton (hermit self-stretching postures) for curing various ailments, and physical exercise 114 images in total

[diagram: an ornate lotus-bud-shaped Thai decorative emblem (kranok motif) centered above the title]

78

Stretch to cure wind in the feet

The knight sits, arching and leaning, one shin and leg drawn aside, the hip and waist curved, this cures aching, cramped feet.

A radiant figure, brushing past the wind, leaning and stretching, to the left, face rippling as in the reclining pose.

[Attributed to] Phra Yan Pariyat.

[diagram: a ruesi (hermit-sage) figure wearing a tall conical/horned headdress and a tiger-striped lower garment, a string of prayer beads around the neck, kneeling with one leg folded beneath him and the other leg stretched out flat behind, one hand pressed to his chest and the other arm extended outward with the palm up, head tilted back; folio numeral 78 at top left]

79

Stretch to cure wind that binds/constricts the whole body

Hands crossed, propping up the chin, both knees raised and laid one over the other, the legs wound and folded across each other, this cures wind that binds and constricts.

The limbs braced, held steady, after this fashion, throughout the whole body.

[Attributed to] Suwannahong.

[diagram: a ruesi (hermit-sage) figure reclining with his head resting on crossed hands beneath the chin, wearing a horned headdress and a tiger-striped garment, one leg crossed over and raised with the foot lifted in the air; folio numeral 79 at top right]

80

Cure to make phlegm descend by [treating] wind

Both hands raised together in a wai, kneeling, sitting down with full weight, reciting a spell to the assembly of gods, this cures the cause that lets [the affliction] arise.

Pressed down over the chest, contemplating with spell-knowledge, [to clear] the phlegm in the throat.

[Attributed to] Traiphop.

[diagram: a kneeling ruesi (hermit-sage) figure with both hands pressed together in a wai gesture raised before the face, wearing a horned headdress and a tiger-striped garment with a string of prayer beads at the neck; folio numeral 80 at top left]

81

Stretch to cure stomach ache, to cure the ankle, to cure wind in the intestines and the spine

The ruesi is named, in script set down, bound in verse, arising by hand, this cures cramp throughout the ankle.

Named of the city, oh, resounding, the legs moving, pouring forth, easing the ailing belly.

[Attributed to] Krom Muen Uditanuphap.

[diagram: a kneeling ruesi (hermit-sage) figure with one hand braced on the hip and the other hand resting on a raised, bent knee, wearing a horned headdress, a tiger-striped garment, and a string of prayer beads; folio numeral 81 at top right]

82

Cure for wind in the thighs, for exhaustion and blurred vision, cure for dizziness

Draw the leg in, bend the knee, shoulders lowered, arms raised and turned upward, when the mind grows dizzy and confused, the Dhamma may still be held steady.

Rising evenly, holding firm, lest it falter and decline, consider this, and do not be perplexed.

[Attributed to] Phra Phutthaghosacariya.

[diagram: a kneeling ruesi (hermit-sage) figure with both hands clasped behind the head and elbows raised, head tilted back, wearing a horned headdress, a tiger-striped garment, and a string of prayer beads; folio numeral 82 at top left]

83

Stretching to cure wind-pain of the head, to cure phlegm

[diagram: a ruesi (hermit-sage) sits cross-legged with palms pressed together in a wai at chest height, wearing a tall pointed, cloth-wrapped headdress with a decorated band, a long beard and moustache, and a rosary around the neck; he wears a tiger-striped lower cloth, seated with the crossed feet drawn together in front]

Verse (khlong si suphap): The mind overflows like dew upon the grass — restless, uneasy, startled as by wild beasts; the ailment rises and worsens gravely. Sit and twist the hands, right and left, bowing the head in reverent practice [to relieve it]. Signature: A royal composition (Phraratchaniphon)

84

Cure for wind in the jaw/chin

[diagram: a ruesi kneels with both hands raised to press against the temples/head; he wears a tall pointed headdress, a long beard and moustache, a rosary around the neck, and a tiger-striped lower cloth, with a book or manual resting on his lap]

Verse: When wind arises it brings an aching soreness in the chin/jaw, as the sages have pointed out. One should treat it by following the prescribed manner, curing it before [it worsens]. Phra Khai laid down the way: press the hands at the temples, cradling the head, crouching and bowing toward the ground in this manner. Signature: Traiphop

85

Stretching to cure wind throughout the whole body

[diagram: a ruesi sits in a folded, sideways seated position, one hand supporting the opposite elbow which rests on his lap, head bowed slightly; he wears a tall pointed headdress, a long beard and moustache, a rosary hanging to mid-torso, and a tiger-striped lower cloth]

Verse: The sage of keen eye set down this formula — all manner of herbs combined together with incantation. Sitting folded to one side, elbow tucked close to the body, this cures wind throughout the whole body, causing every wind-ailment to fade away entirely. Signature: Phra Ong Chao Siring

86

Stretching to sustain the body and prolong life

[diagram: a ruesi sits cross-legged with one leg crossed and lifted over the other, both hands gripping the raised foot; he wears a tall pointed headdress, a long beard and moustache, a rosary around the neck, and a tiger-striped lower cloth]

Verse: The body untouched by disease, life prolonged with certainty — sit in meditation posture, twist the arm behind, and lift the body up. This is the method the elders taught, [practiced] before, for many years since. Signature: Suphannahong

87

Stretching to cure stomach ache, to cure ankle joints

[diagram: a ruesi kneels upright, one arm raised overhead and reaching behind to grasp a foot lifted and folded up behind the head, the other hand resting at the chest; he wears a decorated headband, a long beard and moustache, a rosary around the neck, and a tiger-striped lower cloth]

Verse: Sit erect, chest lifted and the body straight; twist both hands behind the back and stretch. Vishvamitra, who burned the forest, taught this method: it relieves stomach ache and aids the foot, so that the grave affliction is utterly banished. Signature: Traiphop

88

Stretching to cure chest tightness, to cure the knee and leg

[diagram: a ruesi with an animal-like face (a beast's protruding muzzle) stands with one hand on his hip and the other resting at his side, wearing a rosary and a long tiger-striped lower cloth reaching to the ankles]

Verse: The lion-faced sage, [whose story tells of one who] perished withering away, sorrowing for the embrace of a heavenly maiden — his body groans and aches through hip and shoulder. Standing and crouching, grip the foot with the hand, [easing] the knee and the whole thigh. Signature: Phra Yan Printi

89

Stretching to cure wind in the foot

[diagram: a ruesi sits cross-legged with one hand raised alongside the head/face and the other bent and resting at the elbow; he wears a tall pointed headdress, a long beard and moustache, two rosary strands around the neck, and a tiger-striped lower cloth]

Verse: The ascetic Svamitra held his body upright, walking through forest, wilderness, and thicket — the foot pain that arises comes from prolonged weariness, in many forms. Raise the hand to cover the face, and sit in meditation posture; by this the affliction may be cured and made to pass. Signature: Traiphop

90

Stretching to cure wind that pulls the mouth crooked, to cure wind that deadens the tongue; wind that numbs the hand, wind that numbs the foot

[diagram: a ruesi kneels folded to one side, one hand crossed to touch the opposite shoulder; he wears a tall pointed headdress, a long beard and moustache, a rosary around the neck, and a tiger-striped lower cloth]

Verse: When the wind at the knee is not restrained, heavy numbness follows: the body trembles, the ground feels rigid, twitching pulls the mouth crooked. Phra Kanla Sit set forth the manner and secret of the pose to cure this — draw taut the shoulder, weigh down and turn the foot, and the chest [that had grown] weak truly [is eased]. Signature: Luang Likhit Pricha

91

Cure for wind in the male organ

[diagram: a ruesi stands upright with both arms crossed over the chest; he wears a tall pointed headdress, a long beard and moustache, a rosary around the neck, and a loose tiger-striped lower cloth reaching to the ankles]

Verse: A power of great strength has, since birth, bound up this body of the venerable ones entirely. Stand, lower the body, hold it upright in place, and bind the arms about it — thus the wind in the male organ is dispelled, and its distress swiftly departs. Signature: Santiwat

92

Cure for wind in the chest

[diagram: a ruesi sits cross-legged with both hands raised to shoulder height, palms turned outward; he wears a tall pointed headdress, a long beard and moustache, a rosary around the neck, and a tiger-striped lower cloth]

Verse: A heavy, dense, clinging weight brings a numbing chill; numbness settles firmly, and the chest aches with affliction. People have a method laid down to treat it in the prescribed manner: raise the hands, lift and display them as if warding off, [plant] the feet, and settle into meditation posture. Signature: Suwannahong

93

Stretching to cure wind at the base of the hip/buttock, to cure a stiff arm

[diagram: a ruesi sits folded to one side, one leg tucked and the other extended to the side, one arm stretched down to the ground with the palm resting flat; he wears a tall pointed headdress, a long beard and moustache, a rosary around the neck, and a tiger-striped lower cloth]

Verse: Renowned is the name resounding from ancient origin, dwelling in the vessel [of this teaching] — it is said he drew out the heart of the ten-necked one [Ravana] and kept it. In this folded, turning pose, take a small step with the leg; whichever arm is stiff, bind the hand and stretch that arm. Signature: Phra Ariyawongsamuni

94

Cure for wind at the tip of the foot, beneath the calf, stiff shin and leg

[diagram: a ruesi sits cross-legged with the fingers of both hands interlaced and resting on the lap; he wears a tall pointed headdress, a long beard and moustache, a rosary around the neck, a tiger-striped lower cloth, and sits with the feet crossed and drawn close together]

Verse: This wandering ascetic was named Yothin — he relied on water and set traps for wasps, offering them as food. He dwelt beside a riverbank, keeping watch over a single hermitage. Sit, twist the hands, and spread the feet apart: thus stiffness in the shin and leg is made to vanish. Signature: Phra Ong Chao Thinnakon

[Illustration: a ruesi (hermit-sage) wearing a tall pointed tiger-striped cap and tiger-striped lower cloth, bent forward at the waist with both hands reaching down to touch his toes, legs held straight — a forward-bend stretching pose.] 98

Stretching to cure blood-wind

Caption verse: [illegible — this page image is reproduced rotated roughly 90°, and the cursive caption verse could not be read with confidence at the available resolution]

[Illustration: a ruesi wearing a tall pointed tiger-striped cap, seated cross-legged with palms pressed together and raised to the chin, a string of prayer beads around his neck, clothed in tiger-striped cloth.] 99

Stretching to cure stitches/blockage of wind, and wind in the arms

He who by his siddhi power ordained this, given by the Lord Buddha to be upheld, versed in the Tripitaka and its lore, from the forest realm, a formula truly excellent: sitting in adamantine meditation, it cures all manner of stitches and blockages throughout the body, curling the limbs to make the stretch relieve them. — Phra Suphan Samanti

[Illustration: a ruesi wearing a tall pointed tiger-striped cap, seated in a folded-leg posture, one hand raised palm-together to the chin, the other resting on his lap, prayer beads around his neck, clothed in tiger-striped cloth.] 100

Stretching to cure the shoulder, the hip, and stiffness of the knee

This father of adepts, having overcome Mara, is versed in the Tripitaka and the threefold knowledge, clearly perceiving all; when shoulder and hip ache and are wrenched, one draws up the knee and presses it firm, climbing and hemmed in, so it seems, moving the hands across the chest. — Phra Rattana Muni

[Illustration: a ruesi wearing a tall pointed tiger-striped cap, kneeling on one leg while the other is bent and raised, one hand gripping the ankle, face turned upward, prayer beads around his neck, clothed in tiger-striped cloth.] 101

Stretching to cure the wind of Chandamat, wind of the knee, wind of the leg, and wind of the chest

Lord Narot, roused by the wind-god, holds himself firm and makes his stand; the knee, thigh and shin stiffen, the cruel wind of Chandamat afflicts them; the foot is turned and twisted, straying from its true line, as if in flight; one hand meanwhile is wedged against the left knee, until the wind is entirely spent. — His Holiness the Supreme Patriarch

[Illustration: a ruesi wearing a rounded, peaked cap, seated cross-legged with hands resting on his lap, prayer beads around his neck, clothed in tiger-striped cloth.] 102

Stretching to cure dizziness, and to cure the wind of hernia/wasting

Siddhikamma sits, drawing in the feet, crossed and braced, taut throughout, the hand slipped in just so, bowed and stooped; taut throughout, the hand slipped in, pressed down toward the knee, held there — it cures the dry hernia and the watery hernia, the hernia of the sinews and the wasting hernia. — Phraya Ratchamontri Borirak

[Illustration: a ruesi wearing a tall pointed tiger-striped cap, seated on a rounded mound, leaning back, one hand resting under his chin, the other on his knee, both feet hanging free, his hair worn in two long braids, clothed in tiger-striped cloth.] 103

Stretching to cure wind in the arms, wind of the hand, wind of the foot

The adept sits with feet hanging, gazing toward the crags, renowned far and wide by the name of this affliction's remedy; he raises one hand, rubbing at the elbow, pressing in, cutting off the fierce, congealed wind, so the flesh of hand and foot relaxes. — Phra Khun Phitthayakon

[Illustration: two ruesi figures performing a paired stretch — one kneels and bends forward, one leg raised and laid across the other; the second kneels beneath him, face turned upward, both hands held to his cheeks.] 104

Stretching to cure wind in the throat, and to cure the wind of cramp

The two companions having knelt, turning their faces to look aside, Vasittha braces and treads firm upon the joint, the vital point shifting, while the might of Chandamat swirls and curls the numbed limb, the numbed arm, and so the disease of cramp and sinew-hernia is loosened and eased for many months. — Phra Yan Pariyat

[Illustration: a ruesi wearing a tall pointed cap, seated cross-legged, one hand propped against his cheek in a thoughtful pose, the other resting on his belly, his hair worn in a braid hanging in front, clothed in tiger-striped cloth.] 105

Stretching to cure a stiff/strained arm

The lord who survived the serpent-realm still felt his weariness lingering, and so he stretched and searched further, his courage gathered, relying only on his hand to cut away what pressed beneath, holding it off as best he could, letting the outer parts follow, and further easing what pressed against his chin. — Thanuthong

[Illustration: a ruesi wearing a tall pointed cap, seated cross-legged with palms pressed together and held under his chin, prayer beads around his neck, clothed in tiger-striped cloth.] 106

Stretching to cure numbness and deadness of the knee

In undertaking his ascetic vows an illness may well arise, for sitting cross-legged is itself the cause that brings on the ache; having mastered his craft and considered the remedy, he stretches his body to ease it, planting his feet firm and parting the knees, using his hands to cradle his chest. — Sin Tamruat

[Illustration: a ruesi wearing a tall pointed cap, seated cross-legged, both hands propping up his chin/cheeks on either side in a thoughtful pose, hair worn in two braids, clothed in tiger-striped cloth.] 107

Stretching to cure a strained/stiff waist

Hemmed in and pressed close, as if entreating the blazing flame, an affliction gnaws and strains the waist; he braces the joint, pressing the hip against the knee, morning and evening in that closed ravine — oh, what suffering, alas — the elbow drawn up, tight and taut. — A royal composition of King Rama III

[Illustration: a ruesi wearing a tall pointed cap, seated cross-legged, one hand propped under his chin in a thoughtful pose, the other resting on his lap, his hair worn in a braid hanging in front, clothed in tiger-striped cloth.] 108

Stretching to cure the great affliction of the thigh/shank

He braces himself to master and cure the root wind, called the great affliction of the thigh, a fierce burning; sitting in meditation, both hands to the left, he draws the legs in taut, chest thrust out, restless and shifting, swaying his whole frame. — Phra Ariyawongsakhun

[Illustration: a ruesi wearing a tall pointed cap, seated cross-legged facing directly forward, both hands resting alongside his knees, prayer beads around his neck, clothed in tiger-striped cloth.] 109

Stretching to cure stiffness of the leg and neck, and to cure numbness of the foot

Kneeling with the knees drawn close together, then letting the knees spread wide, the hands prop against the thighs, aimed toward the sky; stiffness of leg and stiffness of neck are eased, the weariness settling down; as mighty and potent as a lion's roar — so it is said in this instruction. — Phra Phutthaghosajarn

107

Stretching the body to cure wind [numbness/cramp] in the arms

[diagram: a ruesi (hermit-sage) figure wearing a tall horn-shaped cap and beaded mala, tiger-striped lower cloth, seated with legs folded to one side, both arms stretched straight forward, hands clasped/interlocked together]

Stretch out the hands, bend the fingers while seated, bending at the thigh — this cures the ache and stiffness of the arms, relieving the affliction. A compounded medicine is prepared and applied, named after [the remedy given]. Four adepts together prescribe it, calling it by the name given here. [Signed:] Krommuen Nuchit Chinorot

108

Stretching the body to clear phlegm in the throat and cure the wind called "pakang"

[diagram: a ruesi figure seated cross-legged, one hand resting on top of his horned cap, the other hand raised to his chin/mouth, beaded mala around neck]

The ascetic in his topknot stretches to cleanse away the rising wind; turmeric paste is applied firmly and pressed in. Holding the head steady, the affliction subsides and fades away; this keeps the wind bound within the sinews — an effective cure for the "pakang" wind. [Signed:] Chao Phraya Khlang

109

Cure for the tingling/numbing wind on the top of the foot

[diagram: a ruesi figure standing, one hand raised to the chin/mouth, the other arm crossed in front of the body, beaded mala around neck, tiger-striped cloth]

The renowned Suthat, famed throughout the land, is paid homage to by the many thousands of physicians. He teaches the method for the tingling wind that sits on the back of the foot: bind both arms about the waist, touching below, and stand bending with the legs apart. [Signed:] Suwannahong

110

Cure for wind in the cheeks

[diagram: a ruesi figure seated cross-legged, both hands cupping the sides of the face/cheeks, beaded mala, tiger-striped cloth]

He brings his accomplishment to bear, dwelling austerely in the forest, training the mind in practice until it grows calm. By this the wind that arises in the cheeks is cured; stand firm, cup the cheeks with both hands, with the legs crossed one over the other. [Signed:] Santiwarom

111

Stretching the body to relieve tightness in the chest and cure wind in the cheeks

[diagram: a ruesi figure standing on one leg in a tree-like pose, the other leg bent and raised, both hands cupping the ears/head, beaded mala]

Whoever has this power stands firm, lifting one bent leg, reaching the hands to the chin and neck, and so relieves tightness of the chest. The teacher-healer massages accordingly, whoever lacks it, shifting and stretching the body, so the afflicted sinew's wind departs. [Signed:] Suwannahong

112

Cure for wind in the cheeks

[diagram: a ruesi figure standing on one leg, the other leg bent and raised, both hands clasped behind the head/neck, beaded mala, tiger-striped cloth]

The adept-hermit, abiding in truth, relies upon it; he bows to the ascetic practice, and it is accomplished. Stand firm and raise the leg to the side, whether left or right, both hands clasped behind the head — thereby the evil wind recedes and departs. [Signed:] Santiwarom

113

Stretching the body to cure wind in the fingertips, toe-tips, and numbness of the feet

[diagram: a ruesi figure in a dramatic balancing pose, one leg raised and gripped by the opposite hand across the body, beaded mala, tiger-striped cloth]

He truly perceives suffering and its affliction in the aggregate of the body, being the sage of the Dharma who abides in the cave. The hand grips the sole of the foot and braces it, standing bent thus; where the feet grow cold and numb, this pulling posture cures the numbness away. [Signed:] Phraya Thibetbodi

114

Cure for wind in the heel and foot

[diagram: a ruesi figure kneeling, both hands raised together in front of the chest in a gesture, beaded mala]

He sits leaning and bending at the waist, keeping the thigh firm and the knee held straight. The hands are clasped and held steady, both the right and the left, curing the pain that has arisen, [the posture held as described]. [Signed:] Santiwarom

115

[diagram: a ruesi figure in an extreme inverted/backbend posture, one leg raised high, the body arched, tiger-striped cloth, beaded mala; two blocks of verse text set beside the figure]

[illegible — the accompanying verse could not be read with confidence from the page image]

116

Cure for wind causing shoulder pain

[diagram: a ruesi figure standing, both hands clasped behind the neck, beaded mala, tiger-striped cloth]

Stand firm, holding the body upright, raise both hands and clasp them at the temples. With reverence he points out the method by which shoulder pain is relieved, as the manual prescribes, within the chapter on body-stretching. [Signed:] Santiwarom

117

Stretching the body to cure wind in the neck, wind affecting concentration, and the head

[diagram: a ruesi figure kneeling, seen from the side, both hands joined together in front of the chest, beaded mala, tiger-striped cloth]

Phra Kan, whose wind pierces the sinews at an angle, is sought out by companions who come wandering to visit. It cures a stiff, twisted neck; the lingering wind departs; bend the knees, drawing the legs in, and press the hands along the thigh. [Signed:] Phra Yanpariyat

118

Cure for a retracted uvula and a stiff neck

[diagram: a ruesi figure kneeling, one hand raised with the palm open and turned upward, the other arm resting across the body, beaded mala, tiger-striped cloth]

This great sage Gotama, his hair loosed and his beard grown long, kneels down upon his heels, on account of a neck grown stiff. His long beard, disheveled, truly turns [with the motion]; as the hand opens outward, the stiffness of the uvula and neck eases. [Signed:] Hongthong

119

Adjusting the body to relieve wind-paralysis (amphalek); to relieve "anthaphreuksami" [an old term for a related affliction, exact sense uncertain]

Govinda taught and gave it, Rama hurled down the asura's power, the cock's-tail-feather strength, its might stands guard, the paralysis-pose is shown, bend and draw in, then ease away the ache, setting both hands in close. press to the side, and raise the body. [signed] Phra Sri Visutthiwong

[illustration: a bearded ruesi hermit wearing a tall pointed hat and prayer beads, seated cross-legged in a tiger-pelt lower garment, both hands joined together low in front of the body near the lap]

120

Relieve wind in the hip/buttock and in both thighs

Graceful and well-formed of body, handsome and tall indeed, going forth as a young ascetic to keep his vows, in the small forest, lean, lying back, turning the arm, legs crossed, held in place, the wind of the hip and the trailing foot turns from ill to well. [signed] Cha San(t)

[illustration: the page is printed rotated 90 degrees relative to the book's normal orientation; a bearded ruesi hermit wearing a tall hat and prayer beads is shown upside-down/inverted, wrapped in a tiger-pelt garment from the waist down, both legs drawn up and crossed above the head, one hand braced against the hip]

121

Relieve wind in both thighs

One versed in the field of this craft, a matter of [healing] power, who studies the practice of medicine, the physician has attained it, learning to overcome affliction, in the thigh, both hands slipped in to hold the leg, foot stretched out, sitting hunched. [signed] Suwannahong

[illustration: a bearded ruesi hermit wearing a tall hat and prayer beads, seated cross-legged in a tiger-pelt garment, both hands resting on his ankles/feet in front of him]

122

Relieve the "kilesa" wind that descends into the brain

1. Vishvamitra lay prone, chest to the earth, both hands and both legs stretched upward, to relieve the wind that arises, causing ache and giddiness, do as the sage instructs, and the ill wind is destroyed. [signature illegible]

[illustration: the page is printed rotated 90 degrees relative to the book's normal orientation; a bearded ruesi hermit wearing a tall hat and prayer beads is shown inverted, lying with his head down and both legs raised straight up in the air, one arm braced against the hip]

123

Adjusting the body to relieve klon [a swelling/hernia-type ailment] in the chest; relieve wind in the thigh

This thunderbolt of fire, invite Narayana to come and rest, that destroyed the many asura, smoothing the land, legs parted, body lowered, both hands bracing, relieves the burning klon in the chest, until it is wholly worn away and gone. [signed] Phra Rattanamuni

[illustration: a bearded ruesi hermit wearing a tall hat and prayer beads, squatting with both arms crossed and resting on his knees, which are braced against a short patterned pillar/bolster set between his feet]

124

Relieve wind causing pain on the top of the foot

A ruesi hermit overflowing with power, of great learning, who has cultivated his ascetic vows, far beyond the ordinary, stands close, legs apart, glad at heart, hands rubbing at the chin, do it as the sage has found it, and the pain of the foot is destroyed. [signed] Cha San(t)

[illustration: a bearded ruesi hermit wearing a tall hat and prayer beads, squatting low with feet crossed under him and both hands raised to rub his chin/jaw]

125

Adjusting the body to relieve wind of ridsiduang [hemorrhoids/fistula]; relieve wind in the upper arm

1. Foremost among those who know it well, the body arched and bent, one leg swung round, heel chasing, knee drawn in, the soft arm stretched out with the hand, one elbow sent out to the side, the wind-sickness of ridsiduang that stirs within the aching vein of wind is made to leave. [signed] Krommuen Sisuthep

[illustration: a bearded ruesi hermit wearing a tall hat and prayer beads, standing on one leg with the head tilted back to look upward, the other leg raised and bent with the hand grasping the ankle]

126

Relieve wind in both hands

Both hands raise the flute, holding it upright and steady, seated in the manner the master sat, gripping it in place, right leg crossed over the left, seated on the ground, set against the ground, good sir, this indeed relieves the wind in the hands, and also brings delight to the heart. [signed] Thanuthong

[illustration: a bearded ruesi hermit wearing a tall hat and prayer beads, seated cross-legged in a tiger-pelt garment, playing a flute held in both hands to his mouth]

127

Relieve until the vomiting stops entirely

1. This manual of the massage-doctor's craft dates from long ago, its value holds real power, conceived and set down, to cure every kind of ailment until it is well again, spreading the legs and drawing the knees up, the hands holding them steady in place. [signed] Thanuthong

[illustration: a bearded ruesi hermit wearing a tall hat and prayer beads, seated with legs spread and knees bent up, both hands together at his feet]

128

Relieve "anthaphreuksami" [an old term for a related affliction, exact sense uncertain]

Both arms passed through and hooked together behind the back, this anthaphreuksa is the sort that keeps arising, it is thereby cured, [a further descriptive line, obscure in the original], to know well how to loosen the body by stretching, the evil sickness is destroyed and gone. [signed] S. Suwannahong

[illustration: a bearded ruesi hermit wearing a tall hat and prayer beads, squatting with a dark-colored waist-cloth, both arms held out to the sides with palms open]

129

Relieve wind in the chest that gives rise to disease; relieve wind in the wrist

[The devotee] knits his brow, eyes wide and staring, the wind stabs, pulling at both hands, an aching tightness, kneels, sits in contemplation, thinking, as if in prayer, the body drawn straight, fingers pressed together, [a gesture likened to] the nine sacred grottoes. [signed] Phra Yanpariyat

[illustration: a bearded ruesi hermit wearing a tall hat and prayer beads, kneeling in profile with both hands pressed together in a wai gesture before his chin]

130

Relieve wind in the feet and hands

1. To know well-being is to keep the body sound, pain and aching ease away, and are cured, arm braced, standing with the body lowered, turned and set in place, the wind that stabs at the hands and feet can thereby be made to fade and loosen. [signed] Suphan

[illustration: a bearded ruesi hermit wearing a headdress and prayer beads, seated with one leg extended forward and one arm resting across his lap]

131

Curing the male organ [ache in the groin/testicles]; curing wind in the chest

[diagram: a ruesi kneeling on one knee, wearing a tall pointed crown, bearded, wearing a prayer-bead necklace and a tiger-skin lower garment, right arm stretched straight out at shoulder height, face tilted upward]

"Venerable Somayaka, oh — the affliction sits packed tight in the chest. Stretch out the arm, straighten up from the bent knee, arch the waist and hold the breath in — pressed and dammed up. [Hold] at that place, father; once thought through, the wind recedes." — Signed: Phra Ong Chao Nuam

132

Curing wind [illegible] through the whole body; curing [illegible] fistula/hemorrhoid

[diagram: the printed page is rotated 90 degrees — a ruesi seated with one leg raised up behind the head, both hands gripping the foot close to the face, wearing a tall pointed crown, tiger-skin lower garment, and a prayer-bead necklace]

[illegible — the two-column verse is in small script and the page is rotated, not legible enough at this resolution to transcribe with confidence]

[illegible]

133

Stretching the body to cure stitch and wind in the intestines, and the feet

[diagram: a ruesi seated cross-legged, both hands raised to grip the top of the head/hair, elbows out to either side, eyes closed, wearing a jeweled headband, a prayer-bead necklace, and a tiger-skin garment]

"The teacher-ascetic [applies] mercury-formula training — striving hard, indeed, gradually mastering it. For the disease of stitching wind that lodges [inside] — sit kneeling, press down, drawing the knees in; the hand props up, the chin tilts back." — Signed: Phra Maha Chuang, Parian

134

Curing sannibat wind, pain in the heel and the ankle

[diagram: a ruesi seated, right arm raised with the elbow bent and fist touching the mouth, left hand holding the ankle of a leg drawn up and crossed, wearing a horn-shaped crown, a prayer-bead necklace, a tiger-skin garment, and a drum-shaped ornament at the hip]

"That matted-haired ascetic possesses insight, devoted since [his days in] the Himmaphan forest realm. Striving like a skilled man, one hand touches the foot; the other hand, bent and wound about, kneads the foot until it eases and relaxes." — Signed: Phetcharin

135

Curing wind that makes the whole body restless and unsteady, to make it light; curing wind of the testicles/scrotum

[diagram: a ruesi seated cross-legged, both elbows resting on the knees, the hands cradling the chin and beard, wearing a horn-shaped crown, a prayer-bead necklace, a tiger-skin garment with a drum-shaped hip ornament, feet crossed together]

"O yogi, do not falter — like the vow-keeping brahmin guest, given by Shiva. The hand touches, the fingers press in salutation, following the wind of the scrotum as it runs and stings. Draw up both knees, cross them, and the hand kneads along the neck." — Signed: Phra Ong Chao Siring

136

Curing wind headache, and blurred/dizzy vision

[diagram: a ruesi seated cross-legged, both hands raised above the head and joined together over the crown, elbows spread out, wearing a jeweled crown, a prayer-bead necklace, a tiger-skin garment, and a drum-shaped hip ornament]

"However great the sage's spiritual power, only by this can one be freed from the suffering of illness. For dizziness, spinning, and clouded vision — it can indeed be cured. Sit in meditation posture, press the hands upward, resting them against the head." — Signed: Hongthong

137

Curing wind that stabs/gnaws at the liver

[diagram: a ruesi seated cross-legged, wearing a horn-shaped crown, a prayer-bead necklace, right hand resting on a drum-shaped hip ornament, left hand resting at the waist, wearing a tiger-skin garment]

"The adept, alone, cut off from his own land, where wild beasts prowl close by — sits pressing on the tendon of the foot, the knee spreading wide; the hand takes up a dance-like gesture, and the stabbing wind, the tension, eases and clears." — Signed: Suwannahong

138

Curing wind in the thighs, sannibat wind, and blurred vision

[diagram: a ruesi seated with a wooden bar braced across the front of the torso, both hands gripping the soles of the feet drawn up close to the body, the feet marked with a round-dotted pattern, wearing a horn-shaped crown, a prayer-bead necklace, and a tiger-skin garment]

"A brace of wood binds the chest, held by the hands; the hand grips the joint of the foot where the ailment lies. Sit close in meditation posture first — the wind can then be drawn out. The sage devised this to cure that clouded, muddled state." (no separate signature legible on this page)

139

Curing back pain

[diagram: a ruesi seated cross-legged, both arms crossed over the chest in an X, each hand touching the opposite shoulder, wearing a horn-shaped crown, a prayer-bead necklace, a tiger-skin garment, and a drum-shaped hip ornament]

"Both hands crossed and held, kneading the chest; sit in meditation posture and every affliction can be cured, made well. The thunderbolt-lineage of the heavenly beings — the master devised this, for he foresaw and granted it; no ordinary physician [could achieve] this." — Signed: Santiwat

140

Curing wind in the belly

[diagram: a ruesi seated with legs folded to one side, a dark cloth draped over the entire lap and legs, both hands raised together in a gesture of respect (wai) at chest level, wearing a rounded jeweled crown, a prayer-bead necklace, and a beard]

"Every disease that exists in this world — there are many; for each and every one there is a method to cure it. Evil wind that arises in the navel [region] can indeed be cured: one method is to sit crossed in meditation posture, raising the hands up to the chest." — Signed: Suwannahong

141

Curing wind in the shoulder and both feet

[diagram: a ruesi in profile, leaning back with the legs folded to one side, one arm resting down toward the floor, face tilted upward, wearing a horn-shaped crown, a tiger-skin garment, and a prayer-bead necklace]

"Stretch the leg out, then draw it in — without bending the knee; the two hands stretch and hold firm, the hands braced in place. The eldest of the ascetics, possessed of learning, [treats] the shoulder and both feet — the wind departs and the body finds ease." — Signed: Suwannahong

142

Curing wind in the spine, and the knees

[diagram: a ruesi kneeling, both arms extended straight forward, one hand above the other, palms facing down, wearing a horn-shaped crown, a prayer-bead necklace, a tiger-skin garment, and a drum-shaped hip ornament]

"This manual of body-stretching has long existed; one method [among them] shows how to cure it. Kneel and sweep the arms out level — where the body is out of alignment — the method he prescribed makes the evil affliction retreat and flee." — Signed: Santiwat

153

Self-stretch to cure girdling pain, to cure cramps, to cure wind in the belly

[diagram: a hermit (ruesi) figure standing in a wide, deep squat, wearing a tall pointed hat and a long rosary/mala around his neck, both hands raised to cover his ears, gripping a decorated banded pole planted upright between his legs]

This divine hermit-sage, bearing the power of Śiva's knowledge, for a body afflicted and disabled, stands stretching, drawing out the legs —

[of one who] sits at work, [suffering] water/fluid trouble, dwelling coiled up, with girdling pain and cramp, this pose cures it as would a physician.

[Attributed to] Phra Ong Chao Thinnakon.

154

To walk in meditation-pace; self-stretch to cure the shoulder and to cure the leg

[diagram: a hermit figure standing and walking, wearing a tall pointed hat and rosary, one hand raised toward his chin, the other arm hanging relaxed]

This accomplished sage of the sky, made to lag behind, soaring through the air — when the joints ache with sharp, twisting pain, bracing and binding at the waist, the body leaning —

having wandered too far, [growing weary], he eases and loosens [the affliction]; so he stretches his body, stepping forward in this one pose.

[Attributed to] Phra Ong Nuam.

155

To cure the wind of the "testicle-tree" affliction

[diagram: a hermit figure seated cross-legged, head tilted back and up, one hand raised and pressed against the side of his head near the temple, the other hand resting open in his lap]

The "testicle-tree" affliction arises from poison, and the pain that comes of it is great; the poison burns like a scorching tree-blight — so he stretches, hand raised, setting his face upward —

[for] the fire-element that has arisen, [to bring it back to its] proper, excellent [state], clinging and lodged there ever the same.

[Attributed to] Suwannahong.

156

To cure wind in the head, the nose, and the shoulder

[diagram: a hermit figure seated cross-legged, one arm raised bent overhead, the other arm extended out to the side]

This accomplished sage of true bond, of the name and lineage of the Diamond (Vajra), sits cross-legged, hand raised, as can be seen — for when wind arises within the head indeed —

he cultivates [this practice], as the devas have granted; this dance-pose is set down so the affliction will fade and dissolve away.

[Attributed to] Hong Thong.

157

Self-stretch to cure a stabbing pain in the side, to cure wind in the hip

[diagram: a hermit figure seated, one leg bent under him, the other leg extended out with the foot resting on a small cushion, one arm reaching down toward the foot, the body leaning forward and to the side]

This lordly, divine being cures the stabbing, piercing wind that catches at the ribs; drawing in, hooking the shoulder, leaning down, one hand reaching to grasp the [numbed] pair of legs —

the body arches, labouring for breath; wind lies hidden, lurking there; [one must be] wary of this pose, and so does it thus.

[Attributed to] Phra Ariyong Muni.

158

Self-stretch to cure dizziness, to cure wind that descends into the feet

[diagram: a hermit figure seated with one knee raised and crossed, one hand raised with the arm bent upward, the other hand extended down and out to the side, the face turned up toward the sky]

Seated as if upon Mount Sumeru, with foot raised and knee crossed and locked, the body twisted, both hands moving, face tilted back, gazing up at the sky —

[when the limb feels] unsteady and at an awkward angle, let it be swung [into this position], and the sharp pain and dizziness will be cured.

[Attributed to] Phra Ariyong Muni.

159

To cure wind in the knee

[diagram: a hermit figure seated cross-legged, both arms crossed and folded in front, holding the crossed legs in place]

The healing arts run deep indeed; the venerable teacher sought out [this remedy], for when the knees ache and the legs grow weary — sitting cross-legged, holding [the limbs] folded in an embrace,

long-practised, handed down, and so the knee is cured, and the affliction driven away.

[Attributed to] Wasan.

160

To cure the wind of the "testicle-tree" affliction

[diagram: a hermit figure seated cross-legged, facing forward, both hands together grasping his own crossed feet]

All manner of ailment that arises from the numbed foot, arising as if pondered upon, together with the vow-bound tree-affliction — he sits drawing and pulling his trailing foot inward,

for that very "testicle-tree" affliction — this is the right way to meet it, dwelling as it does deep within, clinging and lodged together as one.

[Attributed to] Thanuthong.

161

To cure wind in the knee

[diagram: a hermit figure seated, one leg extended straight out in front of him, the other leg bent, both hands resting near the bent knee, in profile facing left]

This matted-haired ascetic of noble lineage, long practising austerities without pause, sits cross-legged, and when a spasm suddenly arises, he stretches out the leg, both hands [bracing] —

[strong as] a deity, sturdy and bold, labouring against the ache that rises up, bracing it there between the shins.

[Attributed to] Phatcharin.

162

To cure [pain] along the spine, to cure the wind of stitching pain

[diagram: a hermit figure seated cross-legged, both hands crossed in front of his chest]

This accomplished ascetic, leaping and bounding, of the name and bearing of the matted-haired Buddha's disciple, crosses his hands over his own chest, to cure the stabbing, choking pain throughout the body —

[according to] the tradition of the forest realm, this is the formula; sitting in the diamond-like meditation posture, altogether the affliction is extinguished and gone.

[Attributed to] Phra Suphan Sombat.

163

To cure wind in the knee and the wrist

[diagram: a hermit figure seated with one leg raised and bent, one hand raised palm-out beside the face, the other hand extended forward]

This accomplished siddha, sitting cross-legged, when the body grows weary, raises the right [limb] up and holds up the hand — doing just as the master once did —

originally of the forest, as the master did, binding and joining the hands together, so that the harmful wind is destroyed and vanishes.

[Attributed to] Sing Wichit.

164

Self-stretch to cure the wind-pain of the knee and the thigh, to cure a sinking, stiff shoulder-blade

[diagram: a hermit figure standing on one leg, the raised leg bent with hand grasping the foot, the other hand held out to the side, face turned up]

The hand holds down the folded toes, to cure the catch in the shoulder that causes suffering; by the power of this practised bodily discipline, as though a hundred streams of a mother-cow's [milk flowed] —

drawing close to this posture, easing it little by little, with affection, [as] the master [taught], offering forth drops of milk.

[Attributed to] Nai Preedarat.

Relieving Wind in the Lam-ling [Channel]

The wind stabs and aches, blocked at the lam-ling. Practicing according to the master's way brings recovery. The practitioner follows accordingly, through samadhi and insight. Step the left foot forward, leading the right; wrap the arms about the waist.

— Somtiwong

[Illustration: a bearded hermit (ruesi) wearing a tall pointed hat and a rosary about the neck, standing with both arms crossed over the chest, wearing a tiger-striped lower cloth, stepping forward with the left foot leading the right.]

Relieving Wind-Pain in the Neck and Back

Every kind of evil illness still arises; all such afflictions truly exist, and can be cured.

[illegible] whether pressed upon, or truly so,

lying face down — do not merely set the arms down; stretch the feet out, extending them long.

— Suwannahong

[Illustration: a hermit lying face down, body stretched out fully, both arms extended forward and both legs extended straight back, wearing a tiger-striped lower cloth with a rosary about the neck.]

Stretching to Relieve the Channels Throughout the Body; Relieving Wind that Binds the Whole Body

A lord of celestial form, bending and twisting the body, a prince of gentle, beautiful form — went forth to ordain, a swift prince, curing the channels throughout the whole body, withdrawing into seclusion, subduing the affliction through persistent effort.

— Nai Preedaracha

[Illustration: a hermit in a tall hat, both hands braced against the ground, hips raised, one leg lifted and extended high behind, wearing a tiger-striped lower cloth with a rosary about the neck.]

Relieving Wind-Blood Surging that Blurs the Eyes

If wind should arise together with [illegible], the eyes then suddenly grow dark and dim, [illegible], the good practitioner embraces his own body, bowing down to the ground, raising both palms together in reverence, the hands interlaced.

— Suwannahong

[Illustration: a hermit in a tall hat, kneeling and bowing forward, both arms crossed and joined above the head, both palms flat against the ground, wearing a tiger-striped lower cloth.]

Stretching to Relieve a Stiff Knee

A mighty ascetic, named Mahasathan, feet drawn together, bent and gathered, unknots the stiffness at the knee.

His holy conduct is truly supreme; kneading the two legs when weary and the wind subsides.

— Phra Amonmoli

[Illustration: a hermit in a tall hat, bending forward at the waist, both hands touching the legs, wearing a tiger-striped lower cloth with a rosary about the neck.]

Stretching to Sustain the Body for a Long Life

On that far slope he went forth to ordain, by the rising hills, leaving behind his lineage, a fleeting man by the waterside, the teaching carried on, prolonging his life and years, O sage of the mountain, gripping and pressing down with the hands at dusk, steady and firm against the ground.

— Krommuen Kraisonwichit

[Illustration: a hermit in a tall hat, both hands and both feet braced against the ground, the body arched upward like an inverted bridge, wearing a tiger-striped lower cloth with a rosary about the neck.]

Stretching to Relieve a Stiff Foot

The ascetic hermit of the town stood and raised himself like a swaying tree, hands joined in reverence, the body bent and gathered, curing the wind that stiffens the ankle joint.

Thus is the model, upon the left foot; when one composes the mind upon oneself, hastening the affliction to depart and vanish far away.

— Phra Malai Thewaruangdet

[Illustration: a hermit in a tall hat, standing on one leg with the other leg raised and bent at the knee, hands joined in a wai gesture at chest height, wearing a tiger-striped lower cloth.]

Stretching to Relieve "Sian Dok" [a Cramping/Splinter-like Affliction]

Standing, gripping and lifting the ankle, relieving the piercing ache of the chest tendon, the divine sage Narada, being as a tree, smiles mockingly, granting it to the monkey.

The hand is seen — how difficult it is! — reaching to ask for it; a leech clings, O father monkey, as the evil, stagnant blood is thereby cured.

— Phra Sisutthiwong

[Illustration: a hermit in a tall hat, standing on one leg with the other leg raised and bent behind, gripping his own ankle with one hand, wearing a tiger-striped lower cloth with a rosary about the neck.]

Stretching to Relieve Wind that Causes Dizziness

Seated in samadhi, hands folded and held, clearing away the affliction of the whirling wind, the renowned hermit-sage, whose name deserves to be recorded,

at the turning of the head, gathered at the crown, having been ordained a very long time, adding further to his renowned name.

— Krommuen Nuchitchinorot

[Illustration: a hermit in a tall hat, sitting cross-legged, one hand raised to touch the head and the other braced on the ground, a ring of light encircling the head, wearing a tiger-striped lower cloth with a rosary about the neck.]

Stretching to Relieve Cramps in the Hand and Foot

Gazing intently with fixed eyes, standing turned to the side like a khon-masked giant, spreading the arms and pressing at both hips, relieving the cramp that streaks along the sinew.

[illegible] with watchful eyes,

leaping out, the leg twisted, one can see — yet it remains stiff throughout the shin.

— Ja Chitnukun

[Illustration: a hermit in a tall hat, standing with knees bent, both hands resting on the hips, wearing a tiger-striped lower cloth with a rosary about the neck.]

Stretching to Relieve the Heel of the Foot

Leaning the body, the hands pressing toward the feet, the face turned aside, yawning, the hermit named Sukhawan-charoen came to be born among the bamboo groves.

The wind travelling through the heel is thereby cured; the world calls it by that name — once the obstruction clears, [the practitioner] is named a man of flourishing fortune.

— Krommuen Nuchitchinorot

[Illustration: a hermit in a tall hat, seated with both legs stretched forward, bending down with the hands gripping the toes, wearing a tiger-striped lower cloth with a rosary about the neck.]

Stretching to Relieve Wind in the Lam-ling [Channel]

The fire-born one offers up his armor as the incarnate lord, sitting with both hands folded and joined together, so as to clear the obstruction of urination.

The fire consumes [illegible], that one sits still with palms joined in reverence, and it is released according to the will.

— Phra Amonmoli

[Illustration: a hermit in a tall hat, sitting cross-legged, both hands joined in a wai gesture at chest height, wearing a tiger-striped lower cloth with a rosary about the neck.]

167

Body-twisting to cure kalon [an abdominal/groin ailment] and to cure patkhat [muscle and tendon strain]

[Illustration: a bearded ruesi (hermit-ascetic) wearing a tall pointed hat and a strand of prayer beads around his neck, dressed in a tiger-striped wrap, standing upright with legs spread apart, arms resting at his sides] Spread the legs and plant the knees, body upright; press the arms close at the waist, steady and sure; so sustained, the body bent, one who endures; this cures kalon and settles patkhat, as the physician's remedy holds firm. Phra Si Sutthiwong

168

Body-twisting to cure numbness/cramping wind in the heel

[Illustration: a horse-headed ascetic wearing a tall pointed hat and a strand of prayer beads, dressed in a tiger-striped wrap, seated with one leg drawn up, gripping his own ankle with his hand] Renowned through heaven and earth alike; physicians ought to reckon and revere his name; the foot is struck and pressed at the ankle-bone, good sir; press the knee, pull it taut and firm — so the wind is driven from the heel. Phra Si Sutthiwong

169

Body-twisting to cure the waist

[Illustration: a braided-haired ruesi wearing a tall pointed hat, seated in a crouch with one arm raised, hand touching the head, the other leg stretched forward, dressed in a tiger-striped wrap] Phra Wachirakhun tends his son; seated crouched, both hands joined together, face lifted; this eases the sinews that twinge and clench, and the ache in the waist is relieved; seated crouched, hands folded and bent, carrying on to cure the wind in the leg. Phra Si Sutthiwong

170

Body-twisting to cure wind in the leg

[Illustration: a deity or ruesi with a human face wearing a tall winged headdress, seated cross-legged, both hands clasped together at the chest holding a strand of prayer beads] A form human of face as if of flesh, whose name is [illegible]; son of the lion-sage, bright and clear, versed in the sciences; following the ancient threefold order, father; seated crouched, both hands folded — this in turn cures the wind in the leg. Phra Si Sutthiwong

171

Body-twisting to cure a wrenched neck and a jammed shoulder

[Illustration: a horse-headed ascetic wearing a tall pointed hat and a strand of prayer beads, dressed in a tiger-striped wrap, kneeling with the body turned to one side, arms crossed in front of the chest] (1) An ascetic of horse form, a noble creature; named Atsawamukhi, arms folded together; the posture bent at a flat angle, guiding at the knee; this cures a wrenched neck and an aching, jammed shoulder — the remedy carries all the way through. Phra Ong Chao Thinnakon

172

Body-twisting to cure patkhat-wind and wind in the waist

[Illustration: a four-faced deity wearing an ornate pointed crown, both arms stretched out level with the shoulders, one leg raised and extended to the side, dressed in a patterned brocade sarong] (1) The young four-faced Brahma displays his power; knee raised, arm stretched to the side, foot thrust out; the tradition of medicine, on close examination, records the root of it, indeed; this cures patkhat that flares in the chest, and eases the waist. Phraya Si Sahathep

173

Body-twisting to cure fatigue-wind in the shoulder

[Illustration: a ruesi wearing a tall pointed hat and a strand of prayer beads, dressed in a tiger-striped wrap, seated with one leg folded, one arm raised and gripping above the head] (1) The mighty decree draws the foot back to the right, as though in a dream; one foot is raised, braced against the leg, pressing the sinew; one hand grips the upper arm — such is the way of that sinew; one arm cradles the neck, curved — and the wind withdraws from shoulder and foot. Phra Sommuti Amonphan

174

Body-twisting to cure wind in the chest

[Illustration: a figure leaning far back, one arm raised overhead and the other stretched out to the side, one leg raised, the face tilted upward, a sash trailing loose at the waist] (1) Phra Som, alas — the chest throbs and aches; the affliction sits tight in the chest, stifling and confined; stretch the arm, strain, tilt the knee upward, face turned up, good sir; the waist arches, the breath held tight — once twisted, the wind subsides. Phra Ong Chao Nuam

175

Body-twisting to cure the neck and to cure the shoulder

[Illustration: a lion-sage ascetic with a human face, wearing a headdress adorned with branching horns and a strand of prayer beads, standing with one hand on the hip and the other arm crossed, dressed in a tiger-striped wrap] The lion-sage ascetic, human of face; his horns branch out like fangs, resembling those of a beast; standing, both hands drawn back and stilled, pressing at the waist; the lingering illness of neck and shoulder — the malignant disease withdraws entirely. Chamuen Ratnaka

176

Body-twisting to cure kalon and patkhat

[Illustration: a ruesi wearing a tall pointed hat, striding forward, one arm extended ahead with the thumb raised, the other arm bent back at the shoulder, dressed in a tiger-striped wrap] (1) Withdrawn into contemplation, letting go of the message, indeed; standing firm, the body stretched, supple; both hands take the stance of one who holds the bow and arrow, go on; drawing and twisting cures the patkhat — the kalon dries up and is gone. Luang Sankumet

177

Body-twisting to cure stomach ache and cure a sunken shoulder blade

[Illustration: a ruesi wearing a tall pointed hat and a strand of prayer beads, seated cross-legged, both arms raised out to the sides level with the shoulders, dressed in a tiger-striped wrap] (1) Bearing this golden name, dwelling in the forest tract; both arms raised alongside the knees, hands as well; seated properly, the feet folded one over the other; this cures the churning ache of the lower belly, and the jammed, sunken shoulder blade. Phra Ong Chao Khanechon

178

Body-twisting to cure the leg

[Illustration: a ruesi wearing a tall pointed hat and a strand of prayer beads, seated with both legs crossed, both hands gripping the legs] (1) In the Pure Abode the suffering of birth is made plain; having gone forth, wearied of glory, letting it go — death is certain indeed; affliction comes for the sake of birth, [illegible]; raise the knee, cross the feet, bent — the leg grows weary, oh; the hand draws and pulls at the leg. Krommuen Kraisonwichit

179

Stretch to cure wind in the waist

[illustration: a hermit-sage sits cross-legged, wearing a pointed, patterned tiered cap and a beaded mala around his neck, dressed in tiger-striped cloth; his right arm crosses over his own torso while his left arm is extended straight out to the side at shoulder height, fingers raised] Phra Chaiyathit-chuea, forest ascetic — when wind pierces the tendons and twists the waist into a curl, sit in the meditation posture, pressing down, arching the waist, as though by hand untying and easing the whole body.

[illegible — closing attribution line]

180

Stretch to cure phlegm in the throat

[illustration: a hermit-sage sits cross-legged, wearing a curved, pointed cap and a beaded mala; his right hand is raised and hooked above his head, his left hand grips his own left ankle, which is drawn up; he wears tiger-striped cloth] The Buddha's sacred syllables entwined, in the Buddha's name — when the letters run out, all is consumed, entirely — sit in meditation, the hand as if swallowing the Buddha['s word], chewing, reciting again and again — the astringent phlegm that cuts at the tongue is washed clean down the throat. Krommuen Nuchit Chinorot

181

Stretch to cure wind throughout the whole body

[illustration: a hermit-sage kneels upright, head thrown all the way back, a long mala hanging down; his right hand presses the ground beside a leg stretched out behind him; he wears a pointed cap and tiger-striped cloth] One whose pure name resounds through the three worlds — body arched, face lifted, gazing, twitching toward the sky — rounding the arm, pressing down on the leg, holding steady, do not [stop] — the fierce wind piercing the whole body is quelled by the stretching itself. Phra Munee Nak

182

Stretch to cure a stiff knee and a numb leg

[illustration: a hermit-sage squats low with his body turned to the side, both hands clasped together at the knee; he wears a pointed cap and a beaded mala, dressed in tiger-striped cloth] The body of the sage, well-formed and composed — named the bright, radiant jewel of the devas — deliberately working the stiff, dead-feeling knee and leg, pulling against the ache — hand brought level and close against the drawn-up knee, [relieving] the affliction. Luang Chan Wetsat

183

Stretch to cure tightness in the chest

[illustration: a hermit-sage stands upright, head thrown all the way back, right hand resting on the hip, left hand hanging at his side; he wears a pointed cap and a beaded mala, dressed in tiger-striped cloth] This great Gotama, with a long, unruly beard — like a bird scattering to build its nest upon a branch — head lifted back in the posture of a yawning boat, the back pushed straight and arched — this relieves the oppressive tightness, and the chest is made well indeed. Phra Samuha Chan

184

Stretch to cure aching in the hip and sacrum

[illustration: a hermit-sage stands facing forward, upright, wearing an inverted cone-shaped, decorated cap and a beaded mala, both hands resting at his sides, dressed in a long, loose tiger-striped garment] [first line uncertain — describing the body held straight] spreading both legs apart, standing firm — clenching both fists deliberately, pressing evenly against both legs — the deep ache lodged in the hip and sacrum, wearied and worn, is dispelled and eased. Phra Amon Molee

185

Stretch to cure wind in the chest and waist

[illustration: a hermit-sage stands with his head thrown all the way back, right arm extended forward at waist height with the palm turned up, left arm folded behind his back; he wears a pointed cap and a beaded mala, dressed in tiger-striped cloth] One of surpassing wisdom, having gone forth as an ascetic, dwelling in the forest wilds, fragrant and far — when the fierce, racing wind-affliction breaks out, it is set down and cured by this stretch — arching the chest, twisting the waist and swaying, baring the teeth, face turned up. Royal composition of King Rama III

186

Stretch to cure a stiff, sprained foot

[illustration: a hermit-sage sits with one leg folded crossed over the other, both hands gripping the foot that is drawn up and rested on the knee; he wears a cone-shaped cap and a beaded mala, dressed in tiger-striped cloth] The lord of beasts is forever climbing, roaming and wandering — stumbling, spraining, the tendon twisted and knotted — the remedy's technique: sit with the foot splayed open — one knee drawn close, the hands pressing firmly, kneading and working the shin. Royal composition

187

Stretch to calm the greatly-agitated sinew

[illustration: a hermit-sage leans back, right hand reaching down to grip the tip of an outstretched foot, left hand resting on the other, bent leg; he wears a pointed cap and a beaded mala, dressed in tiger-striped cloth] The lord of desire grips his foot with his hand, stretching it firmly — one hand braced against the bent knee, drawn up in the meditation posture — entering meditative absorption to strengthen the stretch, night after night — this subdues the craving that would contend, and the malignant affliction within the body. Phra Maha Montri

188

Stretch to cure wind in the chest

[illustration: a hermit-sage sits leaning slightly back, both hands reaching to grip the tip of one foot, which is raised and crossed over the other leg; he wears a pointed cap and a beaded mala, dressed in tiger-striped cloth] Bound by truth, the pure one abides in truth, bound — when wind pierces and blocks the chest, the seed of illness — take care with both hands to grasp evenly at the two feet — whatever merit of birth one has received, [is renewed by] massaging the feet in resolve. Khun Nonsit

189

Stretch to cure wind deep within the phallus and the wind of the testicles

[illustration: a hermit-sage sits cross-legged, both hands raised and pressed against his two ears; he wears an inverted cone-shaped cap and a beaded mala, dressed in tiger-striped cloth] One firm and resolute in yogic meditation — knowing clearly the nature of the nine gems, that is his name — this cures the sharp, piercing wind-affliction along the [channel], and it is relieved — sitting in meditation, pressing and kneading the neck, clenching the jaw, eyes narrowed. Khun Nonsit

190

Stretch to cure a numb foot and a swaying, faint feeling in the heart

[illustration: a hermit-sage stands on one leg, the other leg bent and raised so his hand can grip the foot; he wears an inverted cone-shaped cap and a beaded mala, dressed in tiger-striped cloth] The ascetic, keeping his precepts, builds right conduct — upholding the lineage of his line, dignified — left foot crossed over the right leg, the hand holding the knee steady — this calms and settles, taking firm hold of the foot, curing also the faint, swaying feeling in the heart. Luang Sitthi Preecha

Body-stretching to cure a stiff tongue

191

[Figure: a kneeling hermit figure wearing a tall pointed crown and an ornamented headband, with a long beard and a string of prayer beads around his neck. He is dressed in a tiger-striped garment reaching the knees, with a small drum tied at the waist, his two arms crossed over his chest, palms open outward.]

Phra Bharata-raja-chuea (he of Bharata royal lineage), who dwells in the forest, making his hermitage among thickets and bushes, kneels with his hands crossed straight over the chest region [illegible] — this posture truly cures a stiff tongue.

Phra Rattanamuni