..續本文上一頁。故經雲：「身安則道隆，飲食知節量；常樂在空閑，心靜樂精進；是名諸佛教。」
Second is to adjust “sleep.” Sleep covered by illusion is ignorance. It should not be indulged. Too much sleep is not only to leave the sacred Dharma uncultivated but also to part with the efforts [that have been achieved]. It darkens enlightened mind and sinks goodness down. Therefore, be aware of the impermanency and conquer your sleeping mind as well! Let yourself be full of vigor and mindfulness; thus, the mind can perch on the saintly way, and the perfection of Samādhi can be reached. As the sūtra states, “[Bhikṣus,] all night long you should stay awake. Do not idle away the hours sleeping and thus gaining nothing, but at all times alert that the fire of impermanency burns off the world and all in it. You ought to search for enlightenment as soon as possible!”[23]
二、調睡眠者：夫眠是無明惑覆，不可縱之。若其眠寐過多，非唯廢修聖法，亦複喪失功夫，而能令心暗昧，善根沈沒。當覺悟無常，調伏睡眠，令神氣清白，念心明淨，如是乃可棲心聖境，叁昧現前。故經雲：「初夜後夜，亦勿有廢。無以睡眠因緣，令一生空過，無所得也。當念無常之火，燒諸世間，早求自度，勿睡眠也。」
The other three duties followed below—to adjust the body, the breath, and the mind—require working as a unit. They should not be separated while practicing the meditation. However, among them there are beginning, continuing, and ending means that show three different conditions of sitting meditation, that is, on entering the condition of absolute rest, in staying with the condition, and being out of it.
叁、調身，四、調息，五、調心，此叁應合用，不得別說；但有初中後方法不同，是則入住出相有異也。
[Third, with respect to the body,] for those who are taking efforts to reach the calmness inside and seeking the perfection of Samādhi, they have to adjust the body properly. If still not being able to approach dhyāna, they need to pay considerable attention to daily actions. Try to avoid doing things that are physically harsh or rough, for harsh or rough actions can throw one”s breath into a rash condition, thus putting the mind into distraction. This could also raise vexation inside when trying to sit down to meditate, as the mind, in this case, would not be on its own course towards peace and harmony but discomposure. So, please be convinced and follow my humble advice before you take actions to sit down to contemplate, and, in order to enter the state of dhyāna with less difficulty, adjust your body accordingly. Below are steps that show how to get ready for meditation. First, make sure that the seat you will sit on is stable [and comfortable] enough as long as you may sit on it. Second, sit in full cross-legged lotus posture; or sit in half cross-legged lotus posture, i.e. placing your left leg on the top of your right thigh, and vice versa. Third, adjust your belt and cloth to a restful position; put the left hand top onto the right and place them up on the crossed legs; make sure that the place your hands located is closely against the belly, right in the middle area of the crossed legs, down straight from your heart section of the body.
夫初欲入禅調身者，行人欲入叁昧，調身之宜，若在定外，行住進止，動靜運爲，悉須詳審。若所作粗犷，則氣息隨粗；以氣粗故，則心散難錄；兼複坐時煩愦，心不恬怡。身雖在定外，亦須用意逆作方便，後入禅時，須善安身得所。初至繩床，即須先安坐處，每令安穩，久久無妨。次當正腳，若半跏坐，以左腳置右腳上，牽來近身，令左腳指與右髀齊，右腳指與左髀齊。若欲全跏，即正右腳置左腳上。次解寬衣帶周正，不令坐時脫落。次當安手，以左手掌置右手上，重累手相對，頓置左腳上，牽來近身，當心而安。次當正身，先當挺動其身，並諸支節，作七八反，如似按摩法，勿令手足差異。如是已，則端直，令脊骨勿曲勿聳。次正頭頸，令鼻與臍相對，不偏不斜，不低不昂，平面正住。次當口吐濁氣，吐氣之法，開口放氣，不可令粗急，以之綿綿，恣氣而出，想身分中百脈不通處，放息隨氣而出。閉口，鼻納清氣。如是至叁。
Next, sit straight. Relax the joints of the body. Adjust the back properly—not too curved or too vertical. Next, open the mouth to gently blow out inside turbid air and, meanwhile, contemplate on that the hundreds of arteries and veins of the body pulse smoothly. Next, close the opened mouth to, through the nostrils, exhale the turbid air and inhale the fresh. Practice this one time or three times until the body and breath are in harmony. Then, continue on to keep the mouth closed naturally and softly; the teeth of the upp…
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