..續本文上一頁e may draws proper attention on the navel—by doing so, the body will sit in easy, and the mind can be calm down as soon as possible, and concentrate on as well. In short, to mend dullness and fickleness is [the basic means] to bring dhyāna about. So, let your mind be in an even state and concentrate on one point. For, when sitting in meditation, if the mind is uneven, illnesses will follow (the common one is to have a pain inside the chest); and, if the mind cannot concentrate on, going wildly, laxity will tag along—to both the body and the mind. It is easy to see then that the condition of absolute rest is merely achieved by a balanced state of consciousness.
五、初入定時調心者，有叁義：一、入，二、住，叁、出。初入有二義：一者、調伏亂想，不令越逸；二者、當令沈浮寬急得所。何等爲沈相？若坐時心中昏暗，無所記錄，頭好低垂，是爲沈相。爾時當系念鼻端，令心住在緣中，無分散意，此可治沈。何等爲浮相？若坐時心好飄動，身亦不安，念外異緣，此是浮相。爾時宜安心向下，系緣臍中，製諸亂念；心即定住，則心易安靜。舉要言之：不沈不浮，是心調相。其定心亦有寬急之相：定心急病相者，由坐中攝心用念，因此入定，是故上向胸臆急痛；當寬放其心，想氣皆流下，患自差矣。若心寬病相者，覺心志散慢，身好逶迤；或口中涎流；或時暗晦。爾時應當斂身急念，令心住緣中；身體相持，以此爲治。心有澀滑之相，推之可知。是爲初入定調心方法。夫入定本是從粗入細，是以身既爲粗，息居其中，心最爲細靜。調粗就細，令心安靜，此則入定初方便也。是名初入定時調二事也。
In the staying stage, there are three things requiring adjustments: the body, the breath, and the mind. As a meditation practitioner, to meditate is to allow oneself to sit contemplating onward freely and quietly for an hour, two hours, three hours, or even a whole day long. In this cause, one should be good enough at knowing whether the body, the breath, and the mind are properly adjusted or not. One may have at times attuned the body when sit in meditating. But, as times passing by, the adjusted body can switch to a loose or strict condition, or even lean to a side, or even bend over forward. This may cause a meditator to lose his/her ability to sit straightly while the contemplation is still going on. It is important to correct such mistakes, then. And, after the body is adjusted, please regulate the breath and the mind as we have discussed above to make your contemplation more efficiently.
二、住坐中調叁事者，行人當于一坐之時，隨時長短，十二時、或經一時，或至二叁時，攝念用心，是中應須善識身息心叁事調不調相。若坐時向雖調身竟，其身或寬或急，或偏或曲，或低或昂，身不端直，覺已隨正，令其安隱；中無寬急，平直正住。複次，一坐之中，身雖調和，而氣不調和。不調和相者，如上所說，或風、或喘、或複氣急，身中脹滿，當用前法隨而治之，每令息道綿綿，如有如無。次一坐中，身息雖調，而心或浮沈寬急不定。爾時若覺，當用前法，調令中適。此叁事，的無前後，隨不調者而調適之，令一坐之中，身息及心叁事調適，無相乖越，和融不二。此則能除宿患，妨障不生，定道可克。
Finally, being able to be out of the condition of absolute rest. When a meditator is ready to leave the state of absorption, one may let go of the concentrated mind to exteriors circumstances first, and open the closed mouth to blow out the inside air afterwards, contemplating on that the air, through the hundred pulses of the body, is freely and effortlessly on its way out. Then, move the body tenderly and orderly—first the shoulders, then the hands, the head, the neck, and finally the crossed legs. Next, stroke over the skins of the hands gently, rub the hands to warm up a little bit so as to coat the eyes and open them in a soft way. Do not leave the seat you are sitting on, unless your body has returned to its regular temperature; otherwise—if sit in quietude, but be out with an abrupt manner—the imperceptible quietness [and warmness] that still remains in may later on engender headache, or stiffness within joins inside the body. And this may also bring fidget to a meditator that would generate rejections to sit down and contemplate onward later. Thus, an attention to such should be always called to mind, whenever the meditation is at its edge to finishing. To leave the condition of Samādhi is much about to set mindfulness aside and return to negligence again.
叁、出時調叁事者，行人若坐禅將竟，欲出定時，應前放心異緣，開口放氣，想從百脈隨意而散，然後微微動身。(2)次動肩、膊及手、頭、頸。次動二足，悉令柔軟。(3)次以手遍摩諸毛孔。次摩手令暖，以揜兩眼，然後開之。待身熱稍歇，方可隨意出入。若不爾者，坐或得住心，出既頓促，則細法未散，住在身中，令人頭痛，百骨節強，猶如風勞。于後坐中，煩躁不安。是故心欲出定，每須在意。此爲出定調身、息、心方法，以從細出粗故。
[By grasping manners as such,] one can be named a skilful meditator at penetrating,…
《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…