..续本文上一页。故经云：「身安则道隆，饮食知节量；常乐在空闲，心静乐精进；是名诸佛教。」
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、调睡眠者：夫眠是无明惑覆，不可纵之。若其眠寐过多，非唯废修圣法，亦复丧失功夫，而能令心暗昧，善根沉没。当觉悟无常，调伏睡眠，令神气清白，念心明净，如是乃可栖心圣境，三昧现前。故经云：「初夜后夜，亦勿有废。无以睡眠因缘，令一生空过，无所得也。当念无常之火，烧诸世间，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.
三、调身，四、调息，五、调心，此三应合用，不得别说；但有初中后方法不同，是则入住出相有异也。
[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.
夫初欲入禅调身者，行人欲入三昧，调身之宜，若在定外，行住进止，动静运为，悉须详审。若所作粗犷，则气息随粗；以气粗故，则心散难录；兼复坐时烦愦，心不恬怡。身虽在定外，亦须用意逆作方便，后入禅时，须善安身得所。初至绳床，即须先安坐处，每令安稳，久久无妨。次当正脚，若半跏坐，以左脚置右脚上，牵来近身，令左脚指与右髀齐，右脚指与左髀齐。若欲全跏，即正右脚置左脚上。次解宽衣带周正，不令坐时脱落。次当安手，以左手掌置右手上，重累手相对，顿置左脚上，牵来近身，当心而安。次当正身，先当挺动其身，并诸支节，作七八反，如似按摩法，勿令手足差异。如是已，则端直，令脊骨勿曲勿耸。次正头颈，令鼻与脐相对，不偏不斜，不低不昂，平面正住。次当口吐浊气，吐气之法，开口放气，不可令粗急，以之绵绵，恣气而出，想身分中百脉不通处，放息随气而出。闭口，鼻纳清气。如是至三。
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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