..續本文上一頁er and lower jaws are brought together, with the tongue against the palate. Then, close your eyes to avert the outside lights and sit stably as though the body were a stone. Do not move your hands or feet while sitting in meditating. Such are the basic means to approach dhyāna. In a nutshell, the accurate way to adjust one”s body is not too loose or too strict. [Keep in a comfortable, relaxing way.]

　　若身息調和，但一亦足。次當閉口，唇齒纔相拄著，舌向上腭。次當閉眼，纔令斷外光而已。當端身正坐，猶如奠石；無得身首四肢切爾搖動。是爲初入禅定調身之法。舉要言之：不寬、不急、是身調相。

　　Fourth, as an incipient, to adjust breathe when sit in meditating, frequently manifests in the following phenomena: windy respiration, gasping respiration, lopsided breathing, and pure respiration. The first three modes are unadjusted conditions; the last, the adjusted one. What, then, are the phenomena of windy respiration, gasping respiration, and lopsided breathing

　　 When sit down to meditate, perceive that the breath passing in and out of the nostrils makes noise. This is windy. When sit down to meditate, the breathing makes no noise, but is broken and uneven. This is gasping. When sit down to meditate, there has no noise, nor is gasping, but still the breathing is unequal and not smooth. This is lopsided breathing. What is pure respiration, then

　　 The pure respiration, having not such unadjusted conditions, is of a state that the breathing is in a stable harmony, smoothly passing in and out of the nostrils, regular and balanced, through which the mind attains constantly calm and joy in the Law. This is pure respiration. Remember. If staying with wind, the mind will be confused. If staying with gasping, the mind will make no progress in contemplation. And, if staying with lopsided breathing, the mind will be tired out soon. Only then staying with the pure respiration can the dhyāna be at hand. So, when twined by the three unadjusted conditions, the mind can never rest in peace, much less can it approach the dhyāna.

　　四、初入禅調息法者，息有四種相：一、風，二、喘，叁、氣，四、息。前叁爲不調相，後一爲調相。雲何爲風相？坐時則鼻中息出入覺有聲，是風也。雲何喘相？坐時息雖無聲，而出入結滯不通，是喘相也。雲何氣相？坐時息雖無聲，亦不結滯，而出入不細，是氣相也。雲何息相？不聲不結不粗，出入綿綿，若存若亡，資神安隱，情抱悅豫，此是息相也。守風則散，守喘則結，守氣則勞，守息即定。坐時有風、喘、氣叁相，是名不調；而用心者，複爲心患，心亦難定。若欲調之，當依叁法：一者、下著安心，二者、寬放身體，叁者、想氣遍毛孔出入通同無障。若細其心，令息微微然。息調則衆患不生，其心易定。是名行者初入定時調息方法。舉要言之：不澀不滑，是調息相也。

　　Of the three unadjusted conditions, here are three solutions: (1) Discontinue the distresses that delude clear mind so as to stay calm. (2) Relax the body; let the limps of the body be easily arranged. (3) Contemplate on that the vital energy of the body goes in and out of the pores freely. Thus, the breath can be regulated and even. And, the mind, step by step, can be much able to approach the state of dhyāna when the breath is adjusted and even. Therefore, to regulate one”s breath is the first means to begin one”s very own contemplation.

　　Lastly, to be able to arrive at dhyāna by means of sitting meditation, one has to regulate his/her mind in accordance with three schemes: (1) in penetrating the condition of absolute rest, (2) in staying with the condition, and (3) being out of it.

　　In penetrating, it has two respects. Firstly, regulate all perplexed thoughts to a horizontal state. Secondly, adjust the body and the mind properly—let the body sit in a position that is not too loose or strict; let the mind be away from increasing emotion, dullness, and fickleness. Now, how can one know that his/her mind is in dullness

　　 It shows as follows: When sit in meditating, the head drops often, and the mind is murky, unclear, and makes nothing out of it. The condition can be healed if one keeps focusing on his/her nose tip—thus the mind can concentrate on one point. What is the fickleness, then

　　 When sitting in meditation, the body is ill at easy; the mind is desultorily wandering about, sways to and fro. This is fickleness. To heal it, on…

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