..续本文上一页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、初入定时调心者，有三义：一、入，二、住，三、出。初入有二义：一者、调伏乱想，不令越逸；二者、当令沉浮宽急得所。何等为沉相？若坐时心中昏暗，无所记录，头好低垂，是为沉相。尔时当系念鼻端，令心住在缘中，无分散意，此可治沉。何等为浮相？若坐时心好飘动，身亦不安，念外异缘，此是浮相。尔时宜安心向下，系缘脐中，制诸乱念；心即定住，则心易安静。举要言之：不沉不浮，是心调相。其定心亦有宽急之相：定心急病相者，由坐中摄心用念，因此入定，是故上向胸臆急痛；当宽放其心，想气皆流下，患自差矣。若心宽病相者，觉心志散慢，身好逶迤；或口中涎流；或时暗晦。尔时应当敛身急念，令心住缘中；身体相持，以此为治。心有涩滑之相，推之可知。是为初入定调心方法。夫入定本是从粗入细，是以身既为粗，息居其中，心最为细静。调粗就细，令心安静，此则入定初方便也。是名初入定时调二事也。
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、住坐中调三事者，行人当于一坐之时，随时长短，十二时、或经一时，或至二三时，摄念用心，是中应须善识身息心三事调不调相。若坐时向虽调身竟，其身或宽或急，或偏或曲，或低或昂，身不端直，觉已随正，令其安隐；中无宽急，平直正住。复次，一坐之中，身虽调和，而气不调和。不调和相者，如上所说，或风、或喘、或复气急，身中胀满，当用前法随而治之，每令息道绵绵，如有如无。次一坐中，身息虽调，而心或浮沉宽急不定。尔时若觉，当用前法，调令中适。此三事，的无前后，随不调者而调适之，令一坐之中，身息及心三事调适，无相乖越，和融不二。此则能除宿患，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.
三、出时调三事者，行人若坐禅将竟，欲出定时，应前放心异缘，开口放气，想从百脉随意而散，然后微微动身。(2)次动肩、膊及手、头、颈。次动二足，悉令柔软。(3)次以手遍摩诸毛孔。次摩手令暖，以揜两眼，然后开之。待身热稍歇，方可随意出入。若不尔者，坐或得住心，出既顿促，则细法未散，住在身中，令人头痛，百骨节强，犹如风劳。于后坐中，烦躁不安。是故心欲出定，每须在意。此为出定调身、息、心方法，以从细出粗故。
[By grasping manners as such,] one can be named a skilful meditator at penetrating,…
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