..續本文上一頁place where businesses and crowds are far away. Three locations are accord with the demands and therefore good for meditating: (1) unoccupied mountains; (2) forests where the dhūta inhabit—about 1.5 or two kilometers far from villages, as to avert the noises of livestock; and (3), the peaceful monasteries removed from laity.
第叁、得閑居靜處。閑者，不作衆事，名之爲閑。無愦鬧故，名之爲靜。有叁處可修禅定：一者、深山絕人之處。二者、頭陀蘭若之處；離于聚落極近叁四裏，此則放牧聲絕，無諸愦鬧。叁者、遠白衣住處，清淨伽藍中。皆名閑居靜處。
The fourth external condition is to free from the worldly tasks. To do so, there are four respects: (1) occupy not of secular duties; (2) make less communication with relatives and friends; (3) desist skills such as arts and crafts, prohibited enchantments and pinations, medicines and accountancy, etc; and (4), cease activities of worldly chanting, discussing, learning, and so forth. To avoid doing things as such is about to receive less distraction and be much able to concentrate while practicing the meditation.
第四、息諸緣務。有四意：一、息治生緣務，不作有爲事業。二、息人間緣務，不追尋俗人朋友親戚知識，斷絕人事往還。叁、息工巧技術緣務，不作世間工匠技術、醫方、禁咒、蔔相、書數、算計等事。四、息學問緣務，讀誦聽學等悉皆棄舍。此爲息諸緣務。所以者何？若多緣務，則行道事癈，心亂難攝。
The final external condition is to company with virtue intimates. There are three kinds: (1) those who act as external aids, constantly providing supports; (2) those who practice the same path regularly help and encourage each other; and (3), those who can instruct and lead a meditative practitioner to meditate efficiently by means of employing practical techniques of dhyāna.
So far I have briefly discussed how to embody such five outer conditions fully appealed to a competently progressive meditation.
第五、近善知識。善知識有叁：一、外護善知識，經營供養，善能將護行人，不相惱亂。二者、同行善知識，共修一道，互相勸發，不相擾亂。叁者、教授善知識，以內外方便禅定法門，示教利喜。略明五種緣務竟。
2. Reprimand Worldly Desires
诃欲第二
To further contemplate on and practice samātha and vipaśyanā meditation, it is necessary to perceive five worldly desires which lead to delusive results. This is the second stage that should be sincerely carried on. The five worldly desires are things seen, heard, smelt, tasted, and touched, arisen from the objects of the five senses, persistently deceiving ordinary people to attach to them. One would not draw any near to them, had one known that these five worldly desires are deadly disadvantages to deliverance. This is called “reprimand worldly desires.”
所言诃欲者，謂五欲也。凡欲坐禅，修習止觀，必須诃責。五欲者：是世間色、聲、香、味、觸；常能诳惑一切凡夫，令生愛著。若能深知過罪，即不親近，是名诃欲。
The first effort is to be made against outward appearances, such as the good-looking appearances of men or women—lovely eyes, elegant eyebrows, bright-red lips, pearl-white teeth, and so forth; or the brilliant tints of worldly treasures: blue, yellow, orange, white, red, purple, pale green, green, etc. Things as such can swindle the masses to conduct misbehaviors and thus forming evil karmas. Once king Bimbasāra, for instance, attracted by prostitute Avāmbra”s beauty, regardless of dangers, entered his enemy”s territory alone, staying at the prostitute”s bungalow for a while. Also king Udayana cut off five hundred immortals” hands and feet on account of his besotted lust.[1] Alas, seldom does desire for outward appearances involve no disadvantage!
一、诃色欲者，所謂：男女形貌端嚴，修目長眉，朱唇素齒；及世間寶物，青黃赤白，紅紫缥綠，種種妙色；能令愚人見則生愛，作諸惡業。如頻婆娑羅王，以色欲故，身入敵國，在淫女阿梵波羅房中；優填王以色染故，截五百仙人手足；如此等種種過罪。
The second is to disapprove of yearning for musical sounds, that is to say, sounds of Konghou,[2] Zheng,[3] bamboo flute, or of instruments made from silk string, copper, or stone; or sounds of male or female singing or intoning, etc. Sounds as such can disturb one”s peaceful mind. To give an example, once there were five hundred immortals living in snowy mountains; for long they remained absolutely clam and peaceful until one day there came Gandharvas, the goddesses of music. The five hundred immortals lost their concentration and total …
《童蒙止觀(亦名小止觀) The Basic Principles Of Calming(Samatha) And Insight(Vipasyana) Meditation》全文未完，請進入下頁繼續閱讀…