T46n1915_修習止觀坐禪法要
大正藏第 46 冊 No. 1915 修習止觀坐禪法要
No. 1915
天臺止觀有四本：一曰《圓頓止觀》，大師于荊州玉泉寺說，章安記為十卷；二曰漸次止觀，在瓦官寺說，弟子法慎記，本三十卷，章安治定為十卷，今《禪波羅蜜》是；三曰不定止觀。即陳尚書令毛喜請大師出，有一卷，今《六妙門》是；四曰小止觀，即今文是，大師為俗兄陳針出，寔大部之梗概，入道之樞機，曰止觀、曰定慧、曰寂照、曰明靜，皆同出而異名也。若夫窮萬法之源底，考諸佛之修證，莫若止觀。天臺大師靈山親承，承止觀也；大蘇妙悟，悟止觀也；三昧所修，修止觀也；縱辯而說，說止觀也。故曰說己心中所行法門。則知臺教宗部雖繁，要歸不出止觀。舍止觀不足以明天臺道，不足以議天臺教，故入道者不可不學，學者不可不修。奈何叔世寡薄馳走聲利，或膠固於名相，或混淆于闇證，其書雖存，而止觀之道蔑聞於世，得不為之痛心疾首哉。今以此書命工鏤板，將使聞者見者皆植大乘緣種，況有修有證者，則其利尚可量耶！予因對校乃為敘云。時紹聖二年仲秋朔，餘杭郡釋元照序。
修習止觀坐禪法要(一曰童蒙止觀，亦名小止觀)
天臺山修禪寺沙門智顗述
諸惡莫作，眾善
【現代漢語翻譯】 現代漢語譯本
大正藏第 46 冊 No. 1915 修習止觀坐禪法要
No. 1915
天臺止觀有四種版本：一是《圓頓止觀》，智者大師在荊州玉泉寺講說，章安尊者記錄爲十卷；二是漸次止觀，在瓦官寺講說，弟子法慎記錄，原本三十卷，章安尊者整理修訂為十卷，就是現在的《禪波羅蜜》；三是不定止觀，是陳朝尚書令毛喜請智者大師講說的，有一卷，就是現在的《六妙門》；四是小止觀，就是現在的這篇，智者大師為他的俗家兄長陳針所寫，實際上是大部頭的綱要，是入道的關鍵，稱為『止觀』、『定慧』、『寂照』、『明靜』，都是同樣的內容，只是名稱不同。如果要窮盡萬法的根源，考察諸佛的修行證悟，沒有比止觀更好的了。天臺智者大師在靈山會上親自承受，承受的是止觀；大蘇禪師的妙悟，悟的是止觀；三昧的修習，修的是止觀；縱橫辯才的講說，說的是止觀。所以說，這是講說自己心中所修行的法門。由此可知，天臺宗的教義雖然繁多，但最終都離不開止觀。捨棄止觀，就不足以明白天臺宗的道理，不足以討論天臺宗的教義，所以入道的人不能不學習，學習的人不能不修習。無奈末世之人輕薄，追逐名利，或者拘泥於名相，或者混淆於盲修瞎練，止觀的書籍雖然存在，但止觀的道理卻很少有人聽聞，怎能不為此感到痛心疾首呢？現在將這本書命人雕版印刷，將使聽到和見到的人都種下大乘佛法的因緣，更何況那些有修習有證悟的人，那麼它的利益難道可以用數量來衡量嗎！我因此在對校之後寫下這篇序言。時在紹聖二年仲秋初一，餘杭郡的釋元照撰寫。
修習止觀坐禪法要（又名童蒙止觀，也叫小止觀）
天臺山修禪寺沙門智顗 講述
諸惡莫作，眾善奉行
【English Translation】 English version
Tripitaka Volume 46, No. 1915, Essential Methods for Cultivating Śamatha-Vipassanā Meditation
No. 1915
There are four versions of Tiantai Śamatha-Vipassanā: The first is the 『Perfect and Sudden Śamatha-Vipassanā』, which Master Zhiyi (智顗) expounded at Yuquan Temple (玉泉寺) in Jingzhou (荊州), recorded by Zhang』an (章安) in ten volumes; the second is the 『Gradual Śamatha-Vipassanā』, expounded at Waguan Temple (瓦官寺), recorded by his disciple Fashhen (法慎), originally thirty volumes, which Zhang』an (章安) arranged and finalized into ten volumes, and is now the 『Zen Pāramitā』 (禪波羅蜜); the third is the 『Indeterminate Śamatha-Vipassanā』, which Master Zhiyi (智顗) was requested to expound by Mao Xi (毛喜), the Minister of the Chen Dynasty (陳朝), consisting of one volume, and is now the 『Six Subtle Dharma Gates』 (六妙門); the fourth is the 『Small Śamatha-Vipassanā』, which is the present text, written by Master Zhiyi (智顗) for his secular elder brother Chen Zhen (陳針), and is in reality an outline of the larger work, the key to entering the path, called 『Śamatha-Vipassanā』, 『Dhyāna-Prajñā』 (定慧), 『Quiescence-Illumination』 (寂照), 『Clarity-Tranquility』 (明靜), all of which have the same origin but different names. If one wishes to exhaustively explore the source of all dharmas and examine the cultivation and realization of all Buddhas, there is nothing better than Śamatha-Vipassanā. Tiantai Master Zhiyi (智顗) personally received it at Vulture Peak (靈山), receiving Śamatha-Vipassanā; Great Su』s (大蘇) wonderful enlightenment was the enlightenment of Śamatha-Vipassanā; the samādhi (三昧) cultivated is the cultivation of Śamatha-Vipassanā; the eloquent exposition is the exposition of Śamatha-Vipassanā. Therefore, it is said that he expounded the Dharma gate practiced in his own mind. Thus, it is known that although the doctrines of the Tiantai school are numerous, they ultimately do not go beyond Śamatha-Vipassanā. Abandoning Śamatha-Vipassanā is insufficient to understand the Tiantai path, insufficient to discuss the Tiantai teachings, so those who enter the path must learn it, and those who learn it must cultivate it. Alas, people in this degenerate age are frivolous, chasing after fame and profit, either rigidly adhering to nominal forms or confused by blind practice, and although the books of Śamatha-Vipassanā exist, the path of Śamatha-Vipassanā is rarely heard in the world. How can one not feel heartbroken and distressed about this? Now, this book is ordered to be printed by woodblock, which will enable those who hear and see it to plant the seeds of the Great Vehicle (大乘), and even more so for those who cultivate and realize it, then its benefits cannot be measured! Therefore, after collating and proofreading, I write this preface. At the beginning of the middle autumn of the second year of Shaosheng (紹聖), written by the monk Yuanzhao (元照) of Yuhang (餘杭).
Essential Methods for Cultivating Śamatha-Vipassanā Meditation (Also known as 『Śamatha-Vipassanā for Beginners』, also called 『Small Śamatha-Vipassanā』)
Expounded by Śramaṇa Zhiyi (智顗) of Xiuchan Temple (修禪寺) on Mount Tiantai (天臺山)
Cease doing all evil, cultivate all good.
奉行，自凈其意，是諸佛教。
若夫泥洹之法，入乃多途。論其急要，不出止觀二法。所以然者，止乃伏結之初門，觀是斷惑之正要；止則愛養心識之善資，觀則策發神解之妙術；止是禪定之勝因，觀是智慧之由藉。若人成就定慧二法，斯乃自利利人，法皆具足。故《法華經》云：「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生。」當知此之二法，如車之雙輪，鳥之兩翼；若偏修習，即墮邪倒。故經云：「若偏修禪定福德，不學智慧，名之曰愚。偏學知慧，不修禪定福德，名之曰狂。」狂愚之過，雖小不同，邪見輪轉，蓋無差別；若不均等，此則行乖圓備，何能疾登極果？故經云：「聲聞之人，定力多故，不見佛性。十住菩薩，智慧力多，雖見佛性，而不明瞭。諸佛如來，定慧力等，是故了了見於佛性。」以此推之，止觀豈非泥洹大果之要門，行人修行之勝路，眾德圓滿之指歸，無上極果之正體也！
若如是知者，止觀法門實非淺，故欲接引始學之流輩，開蒙冥而進道，說易行難，豈可廣論深妙！今略明十意，以示初心行人，登正道之階梯，入泥洹之等級；尋者當愧為行之難成，毋鄙斯文之淺近也。若心稱言旨，於一眴間，則智斷難量，神解莫測；若虛構文言，情乖所說，空延歲月，取證無由；事
【現代漢語翻譯】 現代漢語譯本：實踐奉行，清凈自己的心意，這就是諸佛的教導。
至於達到涅槃（Nirvana，寂滅）的方法，入門的途徑有很多。但要論其中最重要和緊迫的，莫過於止（Samatha，止息）和觀（Vipassana，觀照）這兩種方法。為什麼這麼說呢？止是降伏煩惱的最初之門，觀是斷除迷惑的正當途徑；止能夠滋養心識，是善行的重要資糧，觀能夠激發精神理解，是精妙的法術；止是禪定（Dhyana，冥想）殊勝的原因，觀是智慧產生的憑藉。如果有人成就了定和慧這兩種方法，那麼他就能自利利他，一切佛法都具備了。所以《法華經》（Lotus Sutra）說：『佛安住于大乘（Mahayana，大乘佛教），依照他所證得的法，以禪定和智慧的力量來莊嚴自身，並用這些來度化眾生。』應當知道這兩種方法，就像車子的兩個輪子，鳥的兩隻翅膀；如果偏廢任何一方，就會墮入邪道。所以經書上說：『如果偏重修習禪定和福德，而不學習智慧，這叫做愚癡。偏重學習智慧，而不修習禪定和福德，這叫做狂妄。』狂妄和愚癡的過失，雖然程度略有不同，但在邪見的輪迴中，並沒有什麼差別；如果不均衡發展，那麼行為就會偏離圓滿，又怎麼能快速地登上最高的果位呢？所以經書上說：『聲聞（Sravaka，小乘佛教徒）之人，因為定力太強，所以不能見到佛性（Buddha-nature，成佛的潛能）。十住菩薩（Dasabhumi Bodhisattva，果位很高的菩薩），因為智慧力強，雖然能見到佛性，但卻不清楚明白。諸佛如來，定力和慧力相等，所以能夠清楚明白地見到佛性。』由此推斷，止觀難道不是通往涅槃大果的重要門戶，修行人修行的殊勝道路，各種功德圓滿的歸宿，無上極果的真正本體嗎？
如果像這樣理解，止觀法門確實不簡單，所以想要接引剛開始學習的人，開啟他們的矇昧，引導他們進步，只能說容易實行卻難以理解，怎麼能廣泛地論述深奧的道理呢！現在簡要地說明十個要點，來指示初學者，登上正道的階梯，進入涅槃的等級；學習的人應當慚愧自己難以成就，不要輕視這些文字的淺顯。如果內心與文字的旨意相符，在一瞬間，就能獲得難以估量的智慧和決斷，以及無法測度的精神理解；如果只是虛構文字，情感與所說的內容不符，白白浪費時間，就沒有辦法證得果位；事情就是這樣。
【English Translation】 English version: Practice diligently, purify one's own mind; this is the teaching of all Buddhas.
As for the methods of attaining Nirvana (extinction), there are many paths to enter. But to discuss the most urgent and essential, nothing surpasses the two methods of Samatha (tranquility) and Vipassana (insight). Why is this so? Samatha is the initial gate for subduing afflictions, Vipassana is the proper way to sever delusions; Samatha nourishes the mind and consciousness, and is an important resource for good deeds, Vipassana stimulates spiritual understanding, and is a subtle art; Samatha is the superior cause of Dhyana (meditation), Vipassana is the basis from which wisdom arises. If a person achieves these two methods of Samatha and Vipassana, then they can benefit themselves and others, and all the Buddha's teachings are fully possessed. Therefore, the Lotus Sutra says: 'The Buddha dwells in the Mahayana (Great Vehicle), according to the Dharma he has attained, adorned with the power of Samatha and Vipassana, he uses this to liberate sentient beings.' It should be known that these two methods are like the two wheels of a cart, the two wings of a bird; if one is neglected, one will fall into heresy. Therefore, the scriptures say: 'If one emphasizes the practice of Dhyana and merit, without learning wisdom, this is called foolishness. If one emphasizes the learning of wisdom, without practicing Dhyana and merit, this is called madness.' The faults of madness and foolishness, although slightly different in degree, are no different in the cycle of wrong views; if they are not balanced, then the practice will deviate from completeness, how can one quickly ascend to the ultimate fruit? Therefore, the scriptures say: 'Those of the Sravaka (Hearer) vehicle, because of their strong Samatha power, cannot see the Buddha-nature (potential for Buddhahood). The Dasabhumi Bodhisattvas (Bodhisattvas of the Ten Stages), because of their strong Vipassana power, although they can see the Buddha-nature, they do not see it clearly. The Buddhas and Tathagatas, have equal Samatha and Vipassana power, therefore they clearly see the Buddha-nature.' From this, can it be inferred that Samatha-Vipassana is not the essential gateway to the great fruit of Nirvana, the superior path for practitioners, the destination of the perfection of all virtues, and the true essence of the supreme ultimate fruit!
If one understands in this way, the Samatha-Vipassana Dharma is indeed not shallow, so if one wants to guide beginners, open their minds, and lead them to progress, one can only say it is easy to practice but difficult to understand, how can one broadly discuss profound principles! Now, I will briefly explain ten key points to guide beginners, to ascend the ladder of the right path, and enter the ranks of Nirvana; those who seek should be ashamed of their difficulty in achieving, and not despise the superficiality of these words. If the mind is in accordance with the meaning of the words, in an instant, one can obtain immeasurable wisdom and discernment, and unfathomable spiritual understanding; if one only fabricates words, and the emotions do not match what is said, wasting time in vain, there is no way to attain the fruit; this is how it is.
等貧人數他財寶，於己何益者哉！
具緣第一 訶欲第二 棄蓋第三 調和第四 方便第五 正修第六 善發第七 覺魔第八 治病第九 證果第十
今略舉此十意，以明修止觀者，此是初心學坐之急要。若能善取其意而修習之，可以安心免難，發定生解，證於無漏之聖果也。
具緣第一
夫發心起行，欲修止觀者，要先外具五緣：
第一、持戒清凈。如經中說：「依因此戒，得生諸禪定，及滅苦智慧。」是故比丘應持戒清凈。然有三種行人持戒不同：
一者、若人未作佛弟子時，不造五逆；后遇良師，教受三歸五戒，為佛弟子。若得出家，受沙彌十戒，次受具足戒，作比丘、比丘尼。從受戒來，清凈護持，無所毀犯；是名上品持戒人也。當知是人修行止觀，必證佛法；猶如凈衣，易受染色。
二者、若人受得戒已，雖不犯重，于諸輕戒，多所毀損。為修定故，即能如法懺悔，亦名持戒清凈，能生定慧。如衣曾有垢膩，若能浣凈，染亦可著。
三者、若人受得戒已，不能堅心護持，輕重諸戒多所毀犯。依小乘教門，即無懺悔四重之法；若依大乘教門，猶可滅除。故經云：「佛法有二種健人：一者、不作諸惡，二者、作已能悔。」
夫欲懺悔者，須具十法，
【現代漢語翻譯】 猶如一個貧窮的人，數著別人的財寶，對於自己又有什麼益處呢！
具緣第一，訶欲第二，棄蓋第三，調和第四，方便第五，正修第六，善發第七，覺魔第八，治病第九，證果第十。
現在簡略地舉出這十種要點，來說明修習止觀的人，這是初學者坐禪的緊急要務。如果能夠很好地領會其中的意義並加以修習，就可以安心免除困難，發起禪定，產生智慧，證得無漏的聖果。
具緣第一
想要發起修行的心，修習止觀的人，首先要在外在具備五種因緣：
第一，持戒清凈。如經中所說：『依靠這個戒律，能夠產生各種禪定，以及滅除痛苦的智慧。』因此，比丘（bhiksu，佛教出家男眾）應當持戒清凈。然而有三種修行人持戒的情況不同：
第一種，如果有人在沒有成為佛弟子的時候，沒有造作五逆罪（matricide, patricide, killing an Arhat, shedding the blood of a Buddha, creating schism in the Sangha）；後來遇到好的老師，教導他受三歸（taking refuge in the Buddha, the Dharma, and the Sangha）五戒（do not kill, steal, engage in sexual misconduct, lie, or consume intoxicants），成為佛弟子。如果能夠出家，受沙彌（sramanera，佛教出家男眾見習生）十戒，然後受具足戒，成為比丘（bhiksu，佛教出家男眾）、比丘尼（bhiksuni，佛教出家女眾）。從受戒以來，清凈地守護戒律，沒有毀犯；這叫做上品持戒的人。應當知道這樣的人修行止觀，必定能夠證得佛法；就像乾淨的衣服，容易被染色一樣。
第二種，如果有人受了戒之後，雖然沒有犯重罪，但是對於各種輕戒，多有毀損。爲了修習禪定，就能夠如法懺悔，也叫做持戒清凈，能夠產生禪定和智慧。就像衣服曾經有污垢，如果能夠洗乾淨，染色也是可以的。
第三種，如果有人受了戒之後，不能堅定地守護戒律，輕重各種戒律多有毀犯。依照小乘教門，就沒有懺悔四重罪（killing, stealing, sexual misconduct, and falsely claiming spiritual attainments）的方法；如果依照大乘教門，還是可以滅除罪業的。所以經中說：『佛法有兩種勇健的人：一種是不作諸惡，一種是作了惡事能夠懺悔。』
想要懺悔的人，需要具備十種方法，
【English Translation】 What benefit is it to a poor person to count the treasures of others!
First, possessing the necessary conditions; second, renouncing desires; third, abandoning the hindrances; fourth, harmonizing; fifth, skillful means; sixth, right practice; seventh, generating goodness; eighth, being aware of demons; ninth, curing illness; tenth, realizing the fruit.
Now, I will briefly mention these ten points to explain to those who practice cessation and contemplation (止觀, zhi guan). These are the urgent essentials for beginners in seated meditation. If one can understand their meaning well and practice them, one can have peace of mind, avoid difficulties, develop samadhi (定, ding), generate wisdom, and realize the undefiled (無漏, wu lou) sacred fruit.
First, Possessing the Necessary Conditions
Those who aspire to cultivate cessation and contemplation (止觀, zhi guan) must first externally possess five conditions:
First, maintaining pure precepts. As it is said in the sutras: 'Relying on these precepts, one can generate various samadhis (禪定, chan ding) and the wisdom to extinguish suffering.' Therefore, a bhiksu (比丘, Buddhist monk) should maintain pure precepts. However, there are three types of practitioners who observe precepts differently:
The first type is someone who, before becoming a disciple of the Buddha, did not commit the five heinous crimes (五逆, matricide, patricide, killing an Arhat, shedding the blood of a Buddha, creating schism in the Sangha); later, they encountered a good teacher who taught them to take the Three Refuges (三歸, taking refuge in the Buddha, the Dharma, and the Sangha) and the Five Precepts (五戒, do not kill, steal, engage in sexual misconduct, lie, or consume intoxicants), becoming a disciple of the Buddha. If they are able to leave home and receive the ten precepts of a sramanera (沙彌, novice monk), and then receive the full precepts, becoming a bhiksu (比丘, Buddhist monk) or bhiksuni (比丘尼, Buddhist nun). Since receiving the precepts, they have maintained them purely, without any violations; this is called a person of superior precept observance. Know that such a person practicing cessation and contemplation (止觀, zhi guan) will surely realize the Buddha's Dharma; just like clean clothes, easily dyed.
The second type is someone who, after receiving the precepts, although not committing serious offenses, has violated many minor precepts. For the sake of cultivating samadhi (定, ding), they are able to repent according to the Dharma, and are also called pure in precept observance, able to generate samadhi (定, ding) and wisdom. It's like clothes that once had dirt and grime; if they can be washed clean, they can also be dyed.
The third type is someone who, after receiving the precepts, cannot firmly uphold them, and violates many precepts, both minor and major. According to the teachings of the Hinayana (小乘, Lesser Vehicle), there is no method for repenting for the four major offenses (四重罪, killing, stealing, sexual misconduct, and falsely claiming spiritual attainments); according to the teachings of the Mahayana (大乘, Great Vehicle), it is still possible to eliminate these offenses. Therefore, the sutra says: 'In the Buddha's Dharma, there are two kinds of valiant people: one is those who do not commit evil, and the other is those who can repent after committing evil.'
Those who wish to repent must possess ten methods,
助成其懺：一者、明信因果；二者、生重怖畏；三者、深起慚愧；四者、求滅罪方法；所謂大乘經中，明諸行法，應當如法修行；五者、發露先罪；六者、斷相續心；七者、起護法心；八者、發大誓願，度脫眾生；九者、常念十方諸佛；十者、觀罪性無生。
若能成就如此十法，莊嚴道場，洗浣清凈，著凈潔衣，燒香散花，於三寶前，如法修行，一七、三七日，或一月、三月，乃至經年，專心懺悔所犯重罪，取滅方止。云何知重罪滅相？若行者如是至心懺悔時，自覺身心輕利，得好瑞夢；或復睹諸靈瑞異相；或覺善心開發；或自於坐中覺身如雲如影，因是漸證，得諸禪境界；或復豁然解悟心生，善識法相，隨所聞經，即知義趣，因是法喜，心無憂悔。如是等種種因緣，當知即是破戒障道罪滅之相。從是已后，堅持禁戒，亦名尸羅清凈，可修禪定，猶如破壞垢膩之衣，若能補治浣洗清凈，猶可染著。
若人犯重禁已，恐障禪定，雖不依諸經修諸行法，但生重慚愧，於三寶前，發露先罪，斷相續心，端身常坐，觀罪性空，念十方佛。若出禪時，即須至心燒香禮拜，懺悔誦戒，及誦大乘經典，障道重罪，自當漸漸消滅。因此尸羅清凈，禪定開發。故《妙勝定經》云：「若人犯重罪已，心生怖畏，欲求除滅，若除
【現代漢語翻譯】 現代漢語譯本 成就懺悔的十個條件：第一，明確相信因果；第二，產生強烈的恐懼心；第三，深深地生起慚愧心；第四，尋求滅罪的方法，也就是在大乘經典中，明白各種修行方法，應當如法修行；第五，發露過去的罪過；第六，斷除罪惡的相續之心；第七，生起護持佛法的心；第八，發起廣大的誓願，救度眾生；第九，常常憶念十方諸佛；第十，觀罪性的本性是空無自生的。
如果能夠成就這十種方法，莊嚴道場，清洗乾淨，穿上乾淨的衣服，燒香散花，在三寶（佛、法、僧）前，如法修行，一個七天、三個七天，或者一個月、三個月，乃至一年，專心懺悔所犯的重罪，直到罪滅為止。如何知道重罪已經滅除的征相呢？如果修行人這樣至誠懇切地懺悔時，自覺身心輕快，得到好的吉祥夢；或者看到各種靈瑞的奇異景象；或者感覺善心開發；或者自己在禪坐中感覺身體像云像影子一樣，因此逐漸證悟，得到各種禪定的境界；或者忽然開悟，心生智慧，善於識別法相，隨著所聽聞的經典，立刻明白其中的義理，因此產生法喜，心中沒有憂愁後悔。像這樣等等的各種因緣，應當知道這就是破戒、障礙修道的罪業滅除的征相。從此以後，堅持戒律，也叫做戒律清凈，可以修習禪定，就像破損污垢的衣服，如果能夠修補洗滌乾淨，仍然可以用來染色穿著。
如果有人犯了重大的禁戒之後，恐怕會障礙禪定，即使不依照各種經典修習各種修行方法，但只要生起強烈的慚愧心，在三寶（佛、法、僧）前，發露過去的罪過，斷除罪惡的相續之心，端正身心，常常禪坐，觀罪性的本性是空，憶念十方諸佛。如果出禪定時，就必須至誠懇切地燒香禮拜，懺悔誦戒，以及誦讀大乘經典，障礙修道的重罪，自然會漸漸消滅。因此戒律清凈，禪定開發。所以《妙勝定經》說：『如果有人犯了重罪之後，心中產生恐懼，想要尋求除滅，如果除』
【English Translation】 English version To assist in the accomplishment of repentance, there are ten conditions: First, have clear faith in cause and effect; second, generate profound fear; third, deeply arise with shame and remorse; fourth, seek methods for eliminating offenses, which means understanding the various practices in the Mahayana sutras and practicing them accordingly; fifth, confess past transgressions; sixth, sever the mind of continuous wrongdoing; seventh, generate a mind to protect the Dharma; eighth, make great vows to liberate sentient beings; ninth, constantly remember the Buddhas of the ten directions; tenth, contemplate the nature of offenses as unborn.
If one can accomplish these ten methods, adorn the Bodhimanda (place of enlightenment), cleanse and purify oneself, wear clean clothes, burn incense and scatter flowers, and practice diligently before the Three Jewels (Buddha, Dharma, Sangha), for one week, three weeks, or one month, three months, or even a year, wholeheartedly repenting of the grave offenses committed, until the offenses are extinguished. How does one know the signs of the extinction of grave offenses? If a practitioner repents with such sincerity, they will feel their body and mind light and at ease, and have auspicious dreams; or they may witness various auspicious and extraordinary signs; or they may feel the development of wholesome thoughts; or they may feel their body like a cloud or a shadow while meditating, and thus gradually attain various states of Dhyana (meditative absorption); or they may suddenly awaken and gain wisdom, becoming skilled in recognizing the characteristics of the Dharma, and immediately understand the meaning of the sutras they hear, thus experiencing Dharma joy and having no sorrow or regret in their heart. Such various causes and conditions indicate the signs of the extinction of offenses that break precepts and obstruct the path. From then on, upholding the precepts is also called 'Shila (moral discipline) purity,' and one can cultivate Dhyana (meditative absorption), just like a damaged and dirty garment, which, if mended, washed, and cleaned, can still be dyed and worn.
If someone has committed grave offenses and fears that it will obstruct their Dhyana (meditative absorption), even if they do not follow the various sutras to practice various methods, but simply generate deep shame and remorse, confess their past transgressions before the Three Jewels (Buddha, Dharma, Sangha), sever the mind of continuous wrongdoing, sit upright in meditation, contemplate the nature of offenses as empty, and remember the Buddhas of the ten directions. When coming out of Dhyana (meditative absorption), they must sincerely burn incense, prostrate, repent, recite the precepts, and recite the Mahayana sutras, and the grave offenses that obstruct the path will naturally gradually disappear. Therefore, Shila (moral discipline) becomes pure, and Dhyana (meditative absorption) develops. Therefore, the 'Amazing Settled Concentration Sutra' says: 'If someone has committed grave offenses and feels fear in their heart, wanting to seek elimination, if eliminate'
禪定，余無能滅。」是人應當在空閑處，攝心常坐，及誦大乘經，一切重罪悉皆消滅。諸禪三昧自然現前。
第二、衣食具足者：衣法有三種：一者、如雪山大士，隨得一衣，蔽形即足；以不遊人間，堪忍力成故。二者、如迦葉常受頭陀法，但畜糞掃三衣，不畜余長。三者、若多寒國土，及忍力未成之者，如來亦許三衣之外，畜百一等物，而要須說凈，知量知足；若過貪求積聚，則心亂妨道。
次，食法有四種：一者、若上人大士，深山絕世，草果隨時，得資身者。二者、常行頭陀，受乞食法。是乞食法，能破四種邪命，依正命自活，能生聖道故。邪命自活者：一、下口食，二、仰口食，三、維口食，四、方口食。邪命之相，如舍利弗為青目女說。三者、阿蘭若處檀越送食。四者、于僧中潔凈食。有此等食緣具足，名衣食具足。何以故？無此等緣，則心不安隱，于道有妨。
第三、得閑居靜處。閑者，不作眾事，名之為閑。無憒鬧故，名之為靜。有三處可修禪定：一者、深山絕人之處。二者、頭陀蘭若之處；離於聚落極近三四里，此則放牧聲絕，無諸憒鬧。三者、遠白衣住處，清凈伽藍中。皆名閑居靜處。
第四、息諸緣務。有四意：一、息治生緣務，不作有為事業。二、息人間緣務，不追
【現代漢語翻譯】 現代漢語譯本：『禪定，我沒有能力滅除。』這樣的人應當在空閑的地方，收攝心神，常常靜坐，以及誦讀大乘經典，一切深重的罪業都能夠消滅。各種禪定三昧自然而然地就會顯現。
第二，衣食具足：衣的法則有三種：第一種，如同雪山大士，隨便得到一件衣服，能夠遮蔽身體就足夠了；因為他們不遊走於人間，堪忍的力量已經成就。第二種，如同迦葉尊者常常奉行頭陀行，只持有糞掃衣三件，不儲存多餘的。第三種，如果是在非常寒冷的國土，以及忍耐力尚未成就的人，如來也允許在三衣之外，儲存一百零一件物品等等，但必須要說是凈物，知道適量知足；如果過度貪求積聚，那麼心就會散亂，妨礙修道。
其次，食的法則有四種：第一種，如果是上人大士，身處深山絕世之地，草果隨時可得，能夠用來維持身體的。第二種，常常奉行頭陀行，接受乞食的法則。這種乞食的法則，能夠破除四種邪命，依靠正命來生活，能夠產生聖道。邪命自活是指：一、下口食，二、仰口食，三、維口食，四、方口食。邪命的相狀，如同舍利弗（Śāriputra）為青目女所說的那樣。第三種，在阿蘭若（āraṇya，寂靜處）有檀越（dānavati，施主）送食物。第四種，在僧團中食用潔凈的食物。有了這些食物方面的因緣具足，就叫做衣食具足。為什麼呢？沒有這些因緣，那麼心就不安穩，對於修道會有妨礙。
第三，得到閑居靜處。閑，是不做各種事務，就叫做閑。沒有喧鬧，就叫做靜。有三個地方可以修習禪定：第一，深山絕人之處。第二，頭陀蘭若之處；距離村落非常近的也有三四里，這裡放牧的聲音都聽不見，沒有各種喧鬧。第三，遠離白衣（在家居士）的住處，清凈的伽藍（saṃghārāma，僧院）中。這些都叫做閑居靜處。
第四，停止各種事務。有四種意思：第一，停止謀生事務，不做有為的事業。第二，停止人間的事務，不追
【English Translation】 English version: 『Samādhi (禪定, meditative absorption), I have no ability to extinguish.』 This person should, in a quiet place, gather their mind and sit constantly, as well as recite the Mahāyāna (大乘, Great Vehicle) scriptures, all heavy sins will be completely eliminated. All kinds of dhyāna (禪, meditation) samādhi (三昧, concentration) will naturally appear before them.
Second, having sufficient clothing and food: There are three kinds of rules for clothing: First, like the great ascetics of the Snow Mountains, any piece of clothing they obtain is enough to cover their body; because they do not travel among people, and their power of endurance is accomplished. Second, like Kāśyapa (迦葉, one of the Buddha's principal disciples) who always practices dhūta (頭陀, ascetic practices), only keeping three robes made of discarded rags, and not storing any extra. Third, if in a very cold country, and for those whose endurance is not yet accomplished, the Tathāgata (如來, Thus Gone One) also allows, in addition to the three robes, storing one hundred and one items, etc., but they must be declared as pure, and one must know the proper amount and be content; if one excessively craves and accumulates, then the mind will be disturbed and obstruct the path.
Next, there are four kinds of rules for food: First, for great superior beings, in deep mountains and isolated places, grass and fruit are available at any time, enough to sustain the body. Second, constantly practicing dhūta (頭陀, ascetic practices), accepting the practice of begging for food. This practice of begging for food can break the four kinds of wrong livelihood, relying on right livelihood to live, and can generate the holy path. Wrong livelihood refers to: 1. Lower mouth food, 2. Upward mouth food, 3. Dimensional mouth food, 4. Directional mouth food. The characteristics of wrong livelihood are as Śāriputra (舍利弗, one of the Buddha's principal disciples) explained to the Blue-Eyed Woman. Third, in the āraṇya (阿蘭若, secluded place), dānavati (檀越, donors) send food. Fourth, eating clean food in the sangha (僧, monastic community). Having these conditions for food fulfilled is called having sufficient clothing and food. Why? Without these conditions, the mind will not be at peace, and it will be an obstacle to the path.
Third, obtaining a secluded and quiet place. 'Secluded' means not engaging in various affairs, and is called secluded. Without disturbance, it is called quiet. There are three places where one can practice dhyāna (禪, meditation): First, a place in deep mountains where people are absent. Second, a dhūta (頭陀, ascetic practices) āraṇya (蘭若, secluded place); even those very close to villages are three or four li (里, Chinese mile) away, where the sound of grazing animals cannot be heard, and there are no disturbances. Third, far from the dwellings of laypeople (白衣, those wearing white clothes), in a pure saṃghārāma (伽藍, monastery). These are all called secluded and quiet places.
Fourth, ceasing all affairs. There are four meanings: First, ceasing livelihood affairs, not engaging in conditioned activities. Second, ceasing worldly affairs, not pursuing
尋俗人朋友親戚知識，斷絕人事往還。三、息工巧技術緣務，不作世間工匠技術、醫方禁咒卜相書數算計等事。四、息學問緣務，讀誦聽學等悉皆棄捨。此為息諸緣務。所以者何？若多緣務，則行道事廢，心亂難攝。
第五、近善知識。善知識有三：一、外護善知識，經營供養，善能將護行人，不相惱亂。二者、同行善知識，共修一道，互相勸發，不相擾亂。三者、教授善知識，以內外方便禪定法門，示教利喜。
略明五種緣務竟。
訶欲第二
所言訶欲者，謂五欲也。凡欲坐禪，修習止觀，必須訶責。五欲者：是世間色、聲、香、味、觸；常能誑惑一切凡夫，令生愛著。若能深知過罪，即不親近，是名訶欲。
一、訶色慾者，所謂：男女形貌端嚴，修目長眉，朱脣素齒；及世間寶物，青黃赤白，紅紫縹綠，種種妙色；能令愚人見則生愛，作諸惡業。如頻婆娑羅王，以色慾故，身入敵國，在淫女阿梵波羅房中；優填王以色染故，截五百仙人手足；如此等種種過罪。
二、訶聲欲者，所謂：箜篌箏笛、絲竹金石音樂之聲；及男女歌詠贊誦等聲；能令凡夫聞即染著，起諸惡業。如五百仙人雪山住，聞甄陀羅女歌聲，即失禪定，心醉狂亂。如是等種種因緣，知聲過罪。
三、訶
【現代漢語翻譯】 現代漢語譯本： 斷絕與世俗朋友、親戚和熟人的聯繫，停止人情往來。二、停止與工巧技術相關的事務，不做世間的工匠技術、醫療、禁咒、占卜、相面、書寫、算術等事情。三、停止與學問相關的事務，閱讀、背誦、聽講等全部放棄。這叫做停止各種事務。為什麼呢？如果事務太多，修行辦道的事情就會荒廢，心緒煩亂難以安定。
第五、親近善知識。善知識有三種：第一種是外護善知識，他們經營供養，善於照顧修行人，不使受到煩惱擾亂。第二種是同行善知識，他們共同修習同樣的道，互相勸勉啓發，不互相擾亂。第三種是教授善知識，他們用內外方便的禪定法門，開示教導，使人受益歡喜。
簡略地說明五種緣務完畢。
訶欲第二
所說的訶欲，指的是五欲。凡是想要坐禪，修習止觀，必須訶責五欲。五欲是世間的色（男女美色及各種顏色），聲（音樂歌舞等聲音），香（各種香氣），味（各種美味），觸（男女身體的接觸等）；常常能夠迷惑一切凡夫，使他們產生愛戀執著。如果能夠深刻地認識到五欲的過失罪惡，就不去親近，這叫做訶欲。
一、訶色慾，指的是：男女的容貌端正美麗，修長的眼睛，彎彎的眉毛，紅潤的嘴唇，潔白的牙齒；以及世間的寶物，青色、黃色、赤色、白色，紅色、紫色、淺綠色，各種美妙的顏色；能夠使愚笨的人看見就產生愛戀，做出各種惡業。例如頻婆娑羅王（Bimbisara，古印度摩揭陀國國王），因為貪戀女色，身陷敵國，在末利（Mallika）夫人的阿梵波羅（Ambapali）的房間中；優填王（Udayana，古代印度憍賞彌國國王）因為貪戀女色，砍斷了五百仙人的手腳；像這樣種種的過失罪惡。
二、訶聲欲，指的是：箜篌、古箏、笛子、絲竹、金石等樂器的聲音；以及男女歌唱讚頌等聲音；能夠使凡夫聽了就產生染著，引起各種惡業。例如五百仙人住在雪山，聽到甄陀羅女（Kinnari，一種半人半鳥的神）的歌聲，立刻失去禪定，心神迷醉狂亂。像這樣種種的因緣，認識到聲音的過失罪惡。
三、訶香
【English Translation】 English version: Cut off contact with worldly friends, relatives, and acquaintances, and cease social interactions. Second, cease activities related to craftsmanship and technology, refraining from engaging in worldly artisan skills, medicine, incantations, divination, face reading, writing, arithmetic, and other such matters. Third, cease activities related to learning, abandoning reading, reciting, listening to lectures, and all such pursuits. This is called ceasing all involvements. Why? If there are too many involvements, the affairs of cultivating the Way will be neglected, and the mind will be disturbed and difficult to concentrate.
Fifth, draw near to good advisors (Kalyanamitra). There are three types of good advisors: First, external protector good advisors, who manage offerings and provide support, skillfully caring for practitioners and not causing disturbance. Second, fellow practitioner good advisors, who cultivate the same path together, mutually encouraging and inspiring each other without causing disturbance. Third, teaching good advisors, who use skillful means of both internal and external practices of meditation to instruct, teach, benefit, and delight.
Briefly explaining the five types of involvements is complete.
Reproaching Desires, Chapter Two
What is meant by reproaching desires refers to the five desires. Whenever one wishes to sit in meditation and cultivate cessation and contemplation (Samatha-vipassana), one must reproach the five desires. The five desires are the worldly forms (beautiful appearances of men and women and various colors), sounds (music, songs, and other sounds), smells (various fragrances), tastes (various delicious flavors), and touch (physical contact between men and women, etc.); they constantly delude all ordinary beings, causing them to generate attachment. If one can deeply recognize the faults and sins of the five desires, one will not draw near to them; this is called reproaching desires.
First, reproaching form desire refers to: the upright and beautiful appearances of men and women, long and slender eyes, curved eyebrows, red lips, white teeth; as well as worldly treasures, blue, yellow, red, white, crimson, purple, light green, and all kinds of wonderful colors; which can cause foolish people to generate love upon seeing them, and commit all kinds of evil deeds. For example, King Bimbisara (Bimbisara, King of Magadha in ancient India), because of lust for women, found himself in an enemy country, in the room of Ambapali (Ambapali) of Mallika (Mallika); King Udayana (Udayana, King of Kaushambi in ancient India) because of lust for women, cut off the hands and feet of five hundred immortals; like these various faults and sins.
Second, reproaching sound desire refers to: the sounds of the konghou (a type of harp), zheng (a type of zither), flute, silk and bamboo instruments, and metal and stone instruments; as well as the sounds of men and women singing and chanting; which can cause ordinary beings to generate attachment upon hearing them, and give rise to all kinds of evil deeds. For example, five hundred immortals living in the Himalayas, upon hearing the singing of a Kinnari (Kinnari, a half-human, half-bird deity), immediately lost their samadhi, and their minds were intoxicated and deranged. Like these various causes and conditions, recognize the faults and sins of sound.
Third, reproaching smell
香欲者，所謂：男女身香，世間飲食馨香，及一切薰香等；愚人不了香相，聞即愛著，開結使門。如一比丘在蓮華池邊，聞華香氣，心生愛樂，池神即大訶責：「何故偷我香氣？」以著香故，令諸結使臥者皆起。如是等種種因緣，知香過罪。
四、訶味欲者，所謂：苦、酸、甘、辛、咸、淡等種種飲食肴膳美味，能令凡夫心生染著，起不善業。如一沙彌染著酪味，命終之後，生在酪中，受其蟲身。如是等種種因緣，知味過罪。
五、訶觸欲者，男女身份柔軟細滑；寒時體溫，熱時體涼，及諸好觸。愚人無智，為之沉沒，起障道業。如一角仙因觸欲故，遂失神通，為淫女騎頸。如是等種種因緣，知觸過罪。
如上訶欲之法，出《摩訶衍論》中說。復云：「哀哉眾生！常為五欲所惱，而猶求之不已。」此五欲者，得之轉劇，如火益薪，其焰轉熾。五欲無樂，如狗嚙枯骨。五欲增諍，如鳥競肉。五欲燒人，如逆風執炬。五欲害人，如踐毒蛇。五欲無實，如夢所得。五欲不久，假借須臾，如擊石火。智者思之，亦如怨賊。世人愚惑，貪著五欲，至死不捨，后受無量苦惱。
此五欲法，與畜生同有；一切眾生，常為五欲所使，名欲奴僕；坐此弊欲，沈墮三塗。我今修禪，復為障蔽，此為大賊，急當遠之
【現代漢語翻譯】 現代漢語譯本 香欲，指的是男女身體的香味，世間的飲食香味，以及各種薰香等等。愚昧的人不瞭解香的真相，聞到就產生愛戀執著，打開了煩惱的門。例如，一位比丘在蓮花池邊，聞到蓮花的香氣，心中產生喜愛，池神就大聲呵斥他：『為什麼偷我的香氣？』因為貪戀香氣，使得各種煩惱都甦醒了。像這樣種種的因緣，應當知道香的過失和罪過。 味欲，指的是苦、酸、甘、辛、咸、淡等各種飲食菜餚的美味，能夠使凡夫心生染著，產生不善的業。例如，一位沙彌貪戀奶酪的味道，死後轉生在奶酪中，成為其中的蟲子。像這樣種種的因緣，應當知道味道的過失和罪過。 觸欲，指的是男女身體的柔軟細滑；寒冷時身體溫暖，炎熱時身體涼爽，以及各種美好的觸感。愚昧的人沒有智慧，為此沉溺，產生障礙修道的業。例如，一位角仙因為貪戀觸欲，於是失去了神通，被**騎在脖子上。像這樣種種的因緣，應當知道觸的過失和罪過。 以上呵斥五欲的方法，出自《摩訶衍論》（Mahayanalaksana-sastra，大乘論）中。其中又說：『可悲啊眾生！常常被五欲所困擾，卻仍然追求不止。』這五欲，得到它反而更加劇烈，如同火上澆油，火焰更加旺盛。五欲沒有真正的快樂，如同狗啃咬枯骨。五欲增加爭鬥，如同鳥兒爭搶肉塊。五欲焚燒人，如同逆風拿著火炬。五欲傷害人，如同踩到毒蛇。五欲沒有真實性，如同夢中所得到的東西。五欲不會長久，只是短暫的借用，如同敲擊石頭產生的火花。智者思考它，也如同怨賊一般。世人愚昧迷惑，貪戀五欲，直到死亡也不捨棄，死後遭受無量的痛苦。 這五欲之法，與畜生共同擁有；一切眾生，常常被五欲所驅使，稱為慾望的奴僕；因為這惡劣的慾望，沉淪墮落到三惡道。我現在修禪，五欲又成為障礙，這真是大盜賊，應當趕快遠離它。
【English Translation】 English version The desire for scents refers to the fragrance of male and female bodies, the pleasant smells of worldly food and drink, and all kinds of incense, etc. Ignorant people do not understand the true nature of scents; upon smelling them, they develop attachment and open the gate to afflictions (kleshas). For example, a Bhikshu (Buddhist monk) by a lotus pond smelled the fragrance of the lotus flowers and developed fondness in his heart. The pond deity then loudly rebuked him, 'Why are you stealing my fragrance?' Because of attachment to scents, all dormant afflictions are awakened. Through such various causes and conditions, one should know the faults and transgressions of scents. The desire for tastes refers to the delicious flavors of various foods and dishes, such as bitter, sour, sweet, spicy, salty, and bland, which can cause ordinary people to develop attachment and generate unwholesome karma. For example, a Shramanera (novice monk) became attached to the taste of cheese and, after death, was reborn in the cheese, becoming a worm within it. Through such various causes and conditions, one should know the faults and transgressions of tastes. The desire for tactile sensations refers to the soft and smooth skin of male and female bodies; the warmth of the body in cold weather, the coolness of the body in hot weather, and all pleasant tactile sensations. Ignorant people, lacking wisdom, become immersed in these, generating karma that obstructs the path to enlightenment. For example, a Rishi (sage) named Ekasrnga lost his supernatural powers due to tactile desire and had a ** riding on his neck. Through such various causes and conditions, one should know the faults and transgressions of tactile sensations. The above methods of denouncing the five desires are found in the Mahayanalaksana-sastra (Treatise on the Characteristics of the Great Vehicle). It further states: 'Alas, sentient beings! They are constantly troubled by the five desires, yet they still seek them endlessly.' These five desires, the more one obtains them, the more intense they become, like adding fuel to a fire, making the flames burn even more fiercely. The five desires have no true happiness, like a dog gnawing on a dry bone. The five desires increase strife, like birds fighting over a piece of meat. The five desires burn people, like holding a torch against the wind. The five desires harm people, like stepping on a poisonous snake. The five desires are unreal, like things obtained in a dream. The five desires are not lasting, they are merely temporary, like sparks struck from a stone. The wise contemplate them as if they were vengeful thieves. Worldly people are foolish and deluded, clinging to the five desires, not abandoning them even until death, and afterwards suffering immeasurable pain. These five desires are shared with animals; all sentient beings are constantly driven by the five desires, called slaves of desire; because of these evil desires, they sink and fall into the three evil realms (hell, hungry ghosts, and animals). Now, as I cultivate meditation, the five desires become obstacles again; they are truly great thieves, and I should quickly distance myself from them.
。如禪經偈中說：
「生死不斷絕， 貪慾嗜味故。 養冤入丘冢， 虛受諸辛苦。 身臭如死屍， 九孔流不凈。 如廁蟲樂糞， 愚人身無異。 智者應觀身， 不貪染世樂； 無累無所欲， 是名真涅槃。 如諸佛所說， 一心一意行， 數息在禪定， 是名行頭陀。」
棄蓋第三
所言棄蓋者，謂五蓋也。
一、棄貪慾蓋。前說外五塵中生欲，今約內意根中生欲。謂：行者端坐修禪，心生欲覺，唸唸相續，覆蓋善心，令不生長。覺已應棄。所以者何？如術婆伽，欲心內發，尚能燒身；況復心生慾火，而不燒諸善法？貪慾之人，去道甚遠。所以者何？欲為種種惱亂住處。若心著欲，無由近道。如除蓋偈說：
「入道慚愧人， 持缽福眾生， 云何縱塵欲？ 沉沒於五情。 已舍五欲樂， 棄之而不顧， 如何還欲得？ 如愚自食吐。 諸欲求時苦， 得時多怖畏， 失時懷熱惱， 一切無樂處。 諸欲患如是， 以何能捨之？ 得深禪定樂， 即不為所欺。」
二、棄瞋恚蓋。瞋是失佛法之根本，墜惡道之因緣，法樂之冤家，善心之大賊，種種惡口之府藏。是故行者于坐禪時，思惟此人現在惱我，及惱我親，讚歎
我冤；思惟過去未來亦如是，是為九惱。故生瞋恨，瞋恨故生怨；以怨心生故，便起心惱彼。如是瞋覺覆心，故名為蓋。當急棄之，無令增長。如釋提婆那以偈問佛：
「何物殺安樂？ 何物殺無憂？ 何物毒之根？ 吞滅一切善。」
佛以偈答言：
「殺瞋則安樂， 殺瞋則無憂， 瞋為毒之根， 瞋滅一切善。」
如是知已，當修慈忍以滅除之，令心清凈。
三、棄睡眠蓋。內心昏闇名為睡；五情闇蔽，放恣支節，委臥睡熟為眠。以是因緣，名為睡眠蓋。能破今世後世實樂法心，及後世生天及涅槃樂。如是惡法，最為不善。何以故？諸餘蓋情，覺故可除；睡眠如死，無所覺識；以不覺故，難可除滅。如佛諸菩薩訶睡眠弟子偈曰：
「汝起勿抱臭尸臥， 種種不凈假名人， 如得重病箭入體。 諸苦痛集安可眠？ 如人被縛將去殺， 災害垂至安可眠？ 結賊不滅害未除， 如共毒蛇同室居， 亦如臨陣兩刃間。 爾時云何安可眠？ 眠為大闇無所見， 日日欺誑奪人明； 以眠覆心無所見， 如是大失安可眠？」
如是等種種因緣，訶睡眠蓋。警覺無常，減損睡眠，令無昏覆。若昏睡心重，當用禪鎮杖卻之。
四、棄掉悔蓋。掉有
【現代漢語翻譯】 現代漢語譯本：我感到冤屈；思索過去和未來也是如此，這就是九種惱怒。因此產生嗔恨，因為嗔恨而產生怨恨；因為懷著怨恨的心，就生起惱害他人的念頭。像這樣，嗔恨的覺知覆蓋了內心，所以稱為蓋。應當趕緊拋棄它，不要讓它增長。就像釋提婆那（Śakra devānām Indra，帝釋天）用偈語問佛： 『什麼東西殺害安樂？什麼東西殺害無憂？什麼東西是毒的根源？吞噬一切善。』 佛用偈語回答說： 『消除嗔恨就安樂，消除嗔恨就無憂，嗔恨是毒的根源，嗔恨毀滅一切善。』 像這樣瞭解之後，應當修習慈悲和忍耐來消除它，使內心清凈。 三、捨棄睡眠蓋。內心昏暗叫做睡；五種感官昏暗閉塞，放縱身體，倒下熟睡叫做眠。因為這個因緣，稱為睡眠蓋。它能破壞今生和來世真實的快樂、正法之心，以及來世生天和涅槃的快樂。像這樣惡劣的法，是最不好的。為什麼呢？其他的蓋，因為有覺知所以可以去除；睡眠就像死亡，沒有覺知和意識；因為沒有覺知，所以難以去除。就像佛和諸位菩薩呵斥貪睡弟子的偈語說： 『你起來，不要抱著臭屍體睡覺，這具身體種種不凈只是虛假的名相，就像得了重病，箭射入身體。各種痛苦聚集，怎麼能安睡？就像人被捆綁著要被帶去殺掉，災禍馬上就要降臨，怎麼能安睡？煩惱賊沒有消滅，危害沒有去除，就像和毒蛇同住一室，又像身處戰場兩刃之間。這時怎麼能安睡？睡眠是大黑暗，什麼也看不見，每天欺騙迷惑，奪走人的光明；因為睡眠覆蓋內心，什麼也看不見，像這樣大的損失，怎麼能安睡？』 像這樣等等種種因緣，呵斥睡眠蓋。警惕無常，減少睡眠，使內心沒有昏沉覆蓋。如果昏睡的心很重，應當用禪杖來制止它。 四、捨棄掉悔蓋。掉有
【English Translation】 English version: I feel wronged; contemplating the past and future is also like this, these are the nine vexations. Therefore, anger arises, and because of anger, resentment arises; because of harboring a resentful mind, the thought of harming others arises. Like this, the awareness of anger covers the mind, therefore it is called a hindrance (蓋, gài). One should quickly abandon it, not allowing it to grow. Just as Śakra devānām Indra (釋提婆那, Shì Tí Pó Nà, the lord of the devas) asked the Buddha in verse: 'What kills happiness? What kills freedom from sorrow? What is the root of poison? Devouring all good.' The Buddha answered in verse: 'Killing anger brings happiness, killing anger brings freedom from sorrow, anger is the root of poison, anger destroys all good.' Having understood this, one should cultivate loving-kindness and patience to eliminate it, making the mind pure. Three, abandon the hindrance of sleepiness. Inner darkness is called sleep (睡, shuì); the five senses being obscured, indulging the limbs, lying down in deep sleep is called slumber (眠, mián). Because of this cause and condition, it is called the hindrance of sleepiness. It can destroy the real joy and the mind of the true Dharma in this life and the next, as well as the joy of being born in the heavens and Nirvana in the next life. Such evil Dharma is the most unwholesome. Why? Other hindrances can be removed because they are felt; sleep is like death, without awareness or consciousness; because there is no awareness, it is difficult to eliminate. Just as the Buddha and all the Bodhisattvas rebuke sleepy disciples in verse: 'Arise, do not lie embracing a stinking corpse, this body is just a false name of various impurities, like being seriously ill with an arrow in the body. With all kinds of suffering gathered, how can you sleep? Like a person being bound and taken away to be killed, disaster is about to befall, how can you sleep? The bandit of afflictions has not been destroyed, the harm has not been removed, like living in the same room with a poisonous snake, or being between two blades on the battlefield. At such a time, how can you sleep? Sleep is great darkness, seeing nothing, deceiving and deluding every day, stealing people's light; because sleep covers the mind, seeing nothing, with such a great loss, how can you sleep?' Like this, with all kinds of causes and conditions, rebuke the hindrance of sleepiness. Be vigilant of impermanence, reduce sleep, so that the mind is not covered by dullness. If the mind is heavily burdened by drowsiness, one should use the meditation staff to restrain it. Four, abandon the hindrance of restlessness and remorse. Restlessness (掉, diào) has
三種：一者、身掉：身好遊走，諸雜戲謔，坐不暫安。二者、口掉：好喜吟詠，競諍是非，無益戲論，世間語言等。三者、心掉：心情放逸，縱意攀緣，思惟文藝，世間才技，諸惡覺觀等，名為心掉。掉之為法，破出家人心。如人攝心，猶不能定，何況掉散？掉散之人，如無鉤醉象，穴鼻駱駝，不可禁制。如偈說：
「汝已剃頭著染衣， 執持瓦缽行乞食， 云何樂著戲掉法？ 放逸縱情失法利！」
既失法利，又失世樂；覺其過已，當急棄之。
悔者，悔能成蓋。若掉無悔，則不成蓋。何以故？掉時未在緣中故。后欲入定時，方悔前所作，憂惱覆心，故名為蓋。但悔有二種：一者、因掉後生悔，如前所說。二者、如作大重罪人，常懷怖畏，悔箭入心，堅不可拔。如偈說：
「不應作而作， 應作而不作， 悔惱火所燒， 後世墮惡道。 若人罪能悔， 悔已莫復憂， 如是心安樂， 不應常念著。 若有二種悔， 若應作不作， 不應作而作， 是則愚人相。 不以心悔故， 不作而能作， 諸惡事已作， 不能令不作。」
五、棄疑蓋者，以疑覆心故，于諸法中不得信心。信心無故，于佛法中空無所獲。譬如有人入于寶山，若無有手，無所能取。然
【現代漢語翻譯】 現代漢語譯本 三種掉舉：第一種是身掉（Śarīra-vikṣepa）：身體喜歡遊走，參與各種雜耍嬉戲，坐立不安。第二種是口掉（Vāk-vikṣepa）：喜歡吟唱，爭論是非，進行無益的戲論，以及世俗的語言等。第三種是心掉（Citta-vikṣepa）：心情放縱，隨意攀緣，思惟文藝，世間的才藝技能，各種邪惡的覺觀等，這被稱為心掉。掉舉這種法，會破壞出家人的心。如果一個人攝心都不能安定，更何況是掉散呢？掉散的人，就像沒有鉤子的醉象，鼻孔穿了環的駱駝，無法禁止和控制。如偈頌所說： 『你已經剃了頭髮，穿著染色的衣服，手持瓦缽去乞食，為什麼還喜歡戲耍掉舉之法呢？放縱自己的情感，就會失去佛法的利益！』 既然失去了佛法的利益，又失去了世俗的快樂；覺察到這種過失后，應當立即拋棄它。 悔，悔恨能夠成為一種蓋障。如果掉舉之後沒有悔恨，那就不會成為蓋障。為什麼呢？因為掉舉的時候還沒有在禪定的緣中。後來想要進入禪定時，才後悔之前所做的事情，憂愁煩惱覆蓋內心，所以稱為蓋障。但是悔恨有兩種：第一種是因掉舉后產生的悔恨，如前面所說。第二種是，如同做了重大罪行的人，常常懷有恐懼，悔恨的箭射入心中，堅固不可拔出。如偈頌所說： 『不應該做的事情卻做了，應該做的事情卻沒有做，被悔恨的火焰所焚燒，來世會墮入惡道。如果有人犯了罪能夠懺悔，懺悔之後不要再憂愁，這樣內心才能安樂，不應該常常念著它。如果存在兩種悔恨，如果應該做卻沒有做，不應該做卻做了，這就是愚人的表現。不能因為內心的悔恨，使沒有做的事情變成做了，已經做過的惡事，也不能讓它變成沒有做。』 第五，捨棄疑蓋（Vicikicchā-nivaraṇa）是因為疑惑覆蓋內心，所以在各種法中無法產生信心。因為沒有信心，所以在佛法中空無所獲。譬如有人進入寶山，如果沒有手，就什麼也拿不到。
【English Translation】 English version There are three types of distraction: First, bodily distraction (Śarīra-vikṣepa): the body likes to wander, engaging in various amusements and jesting, unable to sit still even for a moment. Second, verbal distraction (Vāk-vikṣepa): a fondness for chanting, arguing over right and wrong, engaging in useless frivolous talk, and worldly language, etc. Third, mental distraction (Citta-vikṣepa): the mind is unrestrained, indulging in external objects, contemplating literature, worldly talents and skills, and various evil thoughts, etc., which are called mental distraction. Distraction as a practice destroys the mind of a renunciant. If one cannot calm the mind even when trying to focus, how much more so when distracted? A distracted person is like a drunken elephant without a hook, or a camel with a ring through its nose, impossible to restrain. As the verse says: 『You have already shaved your head, wear dyed robes, and carry a clay bowl to beg for food, why do you still delight in the practice of distraction? Indulging your emotions will cause you to lose the benefits of the Dharma!』 Having lost the benefits of the Dharma, one also loses worldly pleasures; having realized this fault, one should quickly abandon it. Remorse, remorse can become a hindrance. If there is no remorse after distraction, then it will not become a hindrance. Why? Because at the time of distraction, one is not yet in the state of meditation. Later, when one wants to enter meditation, one regrets what was done before, and worry and distress cover the mind, so it is called a hindrance. But there are two kinds of remorse: first, remorse that arises after distraction, as mentioned before. Second, like a person who has committed a great and serious crime, constantly harboring fear, the arrow of remorse pierces the heart, firmly and irremovably. As the verse says: 『What should not be done is done, and what should be done is not done, burned by the fire of regret and distress, one will fall into evil realms in the next life. If a person can repent of their sins, after repenting, do not worry again, in this way the mind can be at peace, and one should not constantly dwell on it. If there are two kinds of regret, if what should be done is not done, and what should not be done is done, this is the mark of a fool. It is not because of remorse in the heart that what was not done can be done, and evil deeds that have already been done cannot be made undone.』 Fifth, abandoning the hindrance of doubt (Vicikicchā-nivaraṇa) is because doubt covers the mind, so one cannot generate faith in the various dharmas. Because there is no faith, one gains nothing in the Buddha Dharma. It is like a person entering a mountain of treasures, but if they have no hands, they cannot take anything.
則疑過甚多，未必障定，今正障定。
疑者，有三種：一者、疑自。而作是念：「我諸根闇鈍，罪垢深重，非其人乎？」自作此疑，定法終不得發。若欲修定，勿當自輕，以宿世善根難測故。二者、疑師。「彼人威儀相貌如是，自尚無道，何能教我？」作是疑慢，即為障定。欲除之法，如《摩訶衍論》中說：「如臭皮囊中金，以貪金故，不可棄其臭囊。」行者亦爾，師雖不清凈，亦應生佛想。三、疑法。世人多執本心，于所受法不能即信、敬心受行。若心生猶豫，即法不染心。何以故？疑障之義，如偈中說：
「如人在岐路， 疑惑無所趣， 諸法實相中， 疑亦復如是。 疑故不勤求， 諸法之實相。 見疑從癡生， 惡中之惡者。 善不善法中， 生死及涅槃， 定實真有法， 于中莫生疑。 汝若懷疑惑， 死王獄吏縛， 如師子搏鹿， 不能得解脫。 在世雖有疑， 當隨喜善法， 譬如觀岐道， 利好者應逐。」
佛法之中，信為能入，若無信者，雖在佛法，終無所獲。如是種種因緣，覺知疑過，當急棄之。
問曰：「不善法廣，塵數無量，何故但棄五法？」
答曰：「此五蓋中，即具有三毒等分，四法為根本，亦得攝八萬四千諸塵勞
【現代漢語翻譯】 現代漢語譯本： 如果疑惑過於嚴重，未必會障礙禪定，現在正在障礙禪定。
疑惑有三種：第一種，懷疑自己。心中想著：『我的根器遲鈍，罪業深重，不是修禪定的人吧？』自己產生這種懷疑，最終無法生起禪定。如果想要修習禪定，不要輕視自己，因為過去世的善根難以測度。第二種，懷疑師父。『那個人威儀相貌如此，自己尚且沒有證悟，怎麼能教我？』產生這種懷疑和輕慢，就會障礙禪定。想要去除這種障礙的方法，就像《摩訶衍論》中說的那樣：『如同臭皮囊中的黃金，因為貪圖黃金，不能捨棄那個臭皮囊。』修行人也是這樣，師父雖然不清凈，也應該生起佛的想念。第三種，懷疑佛法。世人大多執著于自己的想法，對於所接受的佛法不能立刻相信，不能以恭敬心接受和修行。如果心中產生猶豫，佛法就不能深入內心。為什麼呢？疑惑的障礙，就像偈頌中說的那樣：
『如同人在岔路口，疑惑而不知去向，在諸法實相中，疑惑也是如此。因為疑惑而不勤奮尋求，諸法的真實相狀。要知道疑惑是從愚癡產生的，是惡中最惡的。在善與不善的法中，生死以及涅槃，禪定確實是真實存在的法，對於這些不要產生懷疑。如果你懷有疑惑，死王獄吏就會束縛你，如同獅子搏捉鹿一樣，不能得到解脫。在世間雖然有疑惑，應當隨喜善法，譬如觀察岔路，應該選擇有利的道路。』
在佛法中，信心是能夠進入的，如果沒有信心，即使身在佛法中，最終也不會有所獲得。像這樣種種因緣，覺察到疑惑的過失，應當趕快拋棄它。
有人問：『不善法廣泛，數量無數，為什麼只捨棄這五蓋呢？』
回答說：『這五蓋中，就具有貪嗔癡等分，四法是根本，也可以攝盡八萬四千種煩惱。』
【English Translation】 English version: If doubt is excessive, it may not necessarily obstruct samadhi (定, fixed attention), but now it is obstructing samadhi.
There are three types of doubt: First, doubting oneself. Thinking, 'My faculties are dull, my karmic defilements are deep, am I not the right person?' If one creates this doubt, the Dharma of samadhi will ultimately not arise. If you wish to cultivate samadhi, do not belittle yourself, because the roots of goodness from past lives are difficult to fathom. Second, doubting the teacher. 'That person's demeanor and appearance are like that; they themselves have not attained the Way, how can they teach me?' Creating this doubt and arrogance will obstruct samadhi. The method to remove it is as described in the Mahayanalaksana Sutra: 'Like gold in a stinky leather bag, because of greed for the gold, one cannot discard the stinky bag.' The practitioner is also like this; even if the teacher is not pure, one should generate the thought of a Buddha. Third, doubting the Dharma. Most people in the world are attached to their own minds, and cannot immediately believe in the Dharma they receive, nor can they accept and practice it with reverence. If doubt arises in the mind, the Dharma will not permeate the mind. Why? The meaning of the obstruction of doubt is as described in the verse:
'Like a person at a crossroads, doubting and not knowing where to go, in the reality of all dharmas, doubt is also like this. Because of doubt, one does not diligently seek the true nature of all dharmas. Know that doubt arises from ignorance, it is the worst of evils. Among good and bad dharmas, samsara (生死, birth and death) and nirvana (涅槃, liberation), samadhi is indeed a real and existing dharma; do not generate doubt about these. If you harbor doubt, the jailers of the King of Death will bind you, like a lion capturing a deer, you will not be able to attain liberation. Although there is doubt in the world, one should rejoice in good dharmas, just as when observing a crossroads, one should choose the beneficial path.'
In the Buddha Dharma, faith is what enables entry; if there is no faith, even if one is within the Buddha Dharma, one will ultimately not gain anything. Through such various causes and conditions, realizing the fault of doubt, one should quickly abandon it.
Someone asks: 'Unwholesome dharmas are vast, their numbers are countless, why only abandon these five hindrances (五蓋, five mental hindrances)?'
The answer is: 'Within these five hindrances, there are the equal divisions of greed, hatred, and delusion (三毒, three poisons); the four dharmas are the root, and they can also encompass all eighty-four thousand afflictions.'
門。一、貪慾蓋，即貪毒。二、瞋恚蓋，即瞋毒。三、睡眠及疑，此二法是癡毒。四、掉悔，即是等分攝。合為四分煩惱：一中有二萬一千，四中合為八萬四千。是故，除此五蓋，即是除一切不善之法。行者如是等種種因緣，棄於五蓋。譬如負債得脫，重病得差；如飢餓之人，得至豐國；如於惡賊中，得自免濟，安隱無患。行者亦如是，除此五蓋，其心安隱，清涼快樂。如日月以五事覆翳：煙、塵、云、霧、羅睺阿修羅手障，則不能明照。人心五蓋，亦復如是。」
調和第四
夫行者初學坐禪，欲修十方三世佛法者，應當先發大誓願，度脫一切眾生，愿求無上佛道。其心堅固，猶如金剛，精進勇猛，不惜身命。若成就一切佛法，終不退轉。然後坐中正念思惟一切諸法真實之相，所謂善、不善、無記法，內外根塵妄識一切有漏煩惱法，三界有為生死因果法，皆因心有。故《十地經》云：「三界無別有，唯是一心作。若知心無性，則諸法不實。」心無染著，則一切生死業行止息。作是觀已，乃應如次起行修習也。
云何名調和？今借近譬，以況斯法。如世間陶師，欲造眾器，先須善巧調泥，令使不強不懦，然後可就輪繩。亦如彈琴，前應調絃，令寬急得所，方可入弄，出諸妙曲。行者修心，亦復如是。
【現代漢語翻譯】 現代漢語譯本： 『門。一、貪慾蓋，即貪毒（貪婪的毒害）。二、瞋恚蓋，即瞋毒（嗔恨的毒害）。三、睡眠及疑，此二法是癡毒（愚癡的毒害）。四、掉悔，即是等分攝（掉舉和後悔，屬於等分煩惱）。合為四分煩惱：一中有二萬一千，四中合為八萬四千。是故，除此五蓋，即是除一切不善之法。行者如是等種種因緣，棄於五蓋。譬如負債得脫，重病得差；如飢餓之人，得至豐國；如於惡賊中，得自免濟，安隱無患。行者亦如是，除此五蓋，其心安隱，清涼快樂。如日月以五事覆翳：煙、塵、云、霧、羅睺阿修羅手障（Rāhu Asura，羅睺阿修羅之手遮蔽），則不能明照。人心五蓋，亦復如是。』
『調和第四』
『夫行者初學坐禪，欲修十方三世佛法者，應當先發大誓願，度脫一切眾生，愿求無上佛道。其心堅固，猶如金剛，精進勇猛，不惜身命。若成就一切佛法，終不退轉。然後坐中正念思惟一切諸法真實之相，所謂善、不善、無記法，內外根塵妄識一切有漏煩惱法，三界有為生死因果法，皆因心有。故《十地經》云：「三界無別有，唯是一心作。若知心無性，則諸法不實。」心無染著，則一切生死業行止息。作是觀已，乃應如次起行修習也。』
『云何名調和？今借近譬，以況斯法。如世間陶師，欲造眾器，先須善巧調泥，令使不強不懦，然後可就輪繩。亦如彈琴，前應調絃，令寬急得所，方可入弄，出諸妙曲。行者修心，亦復如是。』
【English Translation】 English version: 『The Gates. First, the cover of greed, which is the poison of greed. Second, the cover of anger, which is the poison of anger. Third, sleep and doubt, these two are the poison of delusion. Fourth, agitation and regret, which are included in the equal division. Combined, the four divisions of afflictions: one contains twenty-one thousand, and the four together total eighty-four thousand. Therefore, removing these five covers is removing all unwholesome dharmas. Practitioners, through such various causes and conditions, abandon the five covers. It is like being freed from debt, recovering from a serious illness; like a hungry person reaching a prosperous country; like escaping from evil thieves, finding peace and freedom from worry. Practitioners are also like this, removing these five covers, their minds are peaceful, cool, and happy. It is like the sun and moon being obscured by five things: smoke, dust, clouds, fog, the hand of Rāhu Asura (Rāhu Asura, the hand of Rāhu Asura), preventing them from shining brightly. The five covers of the human mind are also like this.』
『Harmony Fourth』
『When practitioners first begin to learn seated meditation, desiring to cultivate the Buddha-dharma of the ten directions and three times, they should first make great vows to liberate all sentient beings, vowing to seek the unsurpassed Buddha-path. Their minds should be firm, like diamond, diligent and courageous, not sparing their lives. If they accomplish all Buddha-dharma, they will never regress. Then, in seated meditation, with right mindfulness, contemplate the true nature of all dharmas, namely, good, unwholesome, and neutral dharmas, internal and external roots and dusts, deluded consciousness, all defiled and afflicted dharmas, the conditioned cause and effect of birth and death in the three realms, all arise from the mind. Therefore, the Ten Bhumi Sutra says: 「The three realms are not separate, they are only made by the mind. If one knows the mind is without nature, then all dharmas are unreal.」 If the mind is without attachment, then all karmic actions of birth and death cease. Having made this contemplation, one should then proceed to cultivate accordingly.』
『What is called harmony? Now, let us use a close analogy to illustrate this dharma. Like a potter in the world, wanting to make various vessels, he must first skillfully mix the clay, making it neither too strong nor too weak, then it can be placed on the wheel. It is also like playing the zither, one should first tune the strings, making them neither too loose nor too tight, then one can begin to play, producing wonderful melodies. Practitioners cultivating the mind are also like this.』
善調五事，必使和適，則三昧易生。有所不調，多諸妨難，善根難發。
一、調食者，夫食之為法，本欲資身進道；食若過飽，則氣急身滿，百脈不通，令心閉塞，坐念不安；若食過少，則身羸心懸，意慮不固。此二皆非得定之道。若食穢觸之物，令人心識昏迷；若食不宜之物，則動宿病，使四大違反。此為修定之初，須深慎之也。故經云：「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。」
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，亦復喪失功夫，而能令心闇昧，善根沉沒。當覺悟無常，調伏睡眠，令神氣清白，念心明凈，如是乃可棲心聖境，三昧現前。故經云：「初夜后夜，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。」
三、調身，四、調息，五、調心，此三應合用，不得別說；但有初中後方法不同，是則入住出相有異也。
夫初欲入禪調身者，行人慾入三昧，調身之宜，若在定外，行住進止，動靜運為，悉須詳審。若所作粗獷，則氣息隨粗；以氣粗故，則心散難錄；兼復坐時煩憒，心不恬怡。身雖在定外，亦須用意逆作方便，后入禪時，須善安身得所。
初至繩床
【現代漢語翻譯】 現代漢語譯本：
善於調和飲食、睡眠、身體、呼吸和心意這五件事，務必使它們和諧適宜，這樣就容易產生三昧（Samadhi，定）。如果其中任何一項不調和，就會產生許多障礙和困難，善根難以生髮。
一、調和飲食：飲食的法則，本來是爲了資養身體，進而修習佛道；如果吃得過飽，就會氣促身滿，百脈不通，使心閉塞，坐禪時心神不安；如果吃得過少，就會身體羸弱，心神懸浮，意念不穩固。這兩種情況都不是獲得禪定的方法。如果吃了污穢不潔的食物，會使人心識昏迷；如果吃了不適宜的食物，就會引發舊病，使四大（地、水、火、風）不調和。因此，在修習禪定的初期，必須深加謹慎。所以經書上說：『身體安穩，佛道才能興隆，飲食知道節制；經常安住在空閑之處，心靜而樂於精進；這就是諸佛的教誨。』
二、調和睡眠：睡眠是無明煩惱的覆蓋，不可放縱。如果睡眠過多，不僅會荒廢修習聖法，還會喪失功夫，並且會使心昏昧，善根沉沒。應當覺悟無常，調伏睡眠，使神氣清明，念心明凈，這樣才可以安住于聖境，三昧才會現前。所以經書上說：『初夜和后夜，也不要有荒廢。不要因為睡眠的緣故，使一生空過，一無所得。應當想到無常之火，焚燒世間，及早尋求自我解脫，不要貪睡。』
三、調身，四、調息，五、調心，這三者應當合在一起運用，不可分開來說；只是在開始、中間和結束時方法不同，所以入定、住定、出定的狀態也有差異。
想要開始入禪時調身，修行人想要進入三昧，調身的適宜方法是，如果在禪定之外，行走、站立、前進、停止，動作、靜止、運轉、作為，都必須詳細審察。如果所作所為粗魯放縱，那麼氣息也會隨之粗重；因為氣息粗重，心就會散亂難以收攝；再加上坐禪時煩躁不安，心不恬靜安寧。身體即使在禪定之外，也必須用心預先做好準備，之後入禪時，必須妥善安頓身體。
剛到繩床
【English Translation】 English version:
Skillfully adjusting these five things – food, sleep, body, breath, and mind – ensuring they are harmonious and appropriate, will make it easier for Samadhi (concentration) to arise. If any of these are not in harmony, many obstacles and difficulties will arise, making it difficult for wholesome roots to develop.
First, adjusting food: The principle of eating is fundamentally to nourish the body and advance on the path; if one eats too much, the breath becomes hurried, the body feels full, the hundreds of channels become blocked, causing the mind to become closed off and restless during meditation; if one eats too little, the body becomes weak, the mind feels suspended, and thoughts become unstable. Neither of these is the way to attain concentration. If one eats unclean or defiled food, it will cause the mind to become confused; if one eats unsuitable food, it will trigger old illnesses, causing the four elements (earth, water, fire, and wind) to become imbalanced. Therefore, at the beginning of cultivating concentration, one must be deeply cautious. Thus, the sutra says: 'When the body is at peace, the path will flourish; know moderation in food and drink; always delight in secluded places; the mind is quiet and delights in diligence; this is called the teaching of all Buddhas.'
Second, adjusting sleep: Sleep is a covering of ignorance and delusion, and should not be indulged. If one sleeps too much, not only will one waste the practice of the sacred Dharma, but one will also lose effort, and it will cause the mind to become dull and wholesome roots to sink. One should awaken to impermanence, subdue sleep, so that the spirit becomes clear and bright, and the mind becomes clear and pure; only then can one dwell in the sacred realm, and Samadhi will manifest. Thus, the sutra says: 'Do not neglect the first part of the night or the last part of the night. Do not let a lifetime pass in vain because of sleep, gaining nothing. One should contemplate the fire of impermanence, burning all the worlds, and seek self-liberation early, do not sleep.'
Third, adjusting the body, fourth, adjusting the breath, and fifth, adjusting the mind: these three should be used together, and cannot be discussed separately; but the methods are different at the beginning, middle, and end, so the states of entering, abiding, and exiting concentration are also different.
When one initially wants to enter Chan (meditation) and adjust the body, the appropriate method for a practitioner who wants to enter Samadhi is that, outside of meditation, walking, standing, advancing, stopping, moving, stillness, turning, and acting, all must be carefully examined. If one's actions are rough and unrestrained, then the breath will also become rough; because the breath is rough, the mind will become scattered and difficult to collect; in addition, one will be agitated and uneasy when sitting in meditation, and the mind will not be tranquil and peaceful. Even when the body is outside of meditation, one must use the mind to prepare in advance, and then when entering meditation, one must properly settle the body.
Upon first arriving at the rope bed
，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，想身份中百脈不通處，放息隨氣而出。閉口，鼻納清氣。如是至三。若身息調和，但一亦足。
次當閉口，唇齒才相拄著，舌向上腭。
次當閉眼，才令斷外光而已。
當端身正坐，猶如奠石；無得身首四肢切爾搖動。
是為初入禪定調身之法。舉要言之：不寬、不急、是身調相。
四、初入禪調息法者，息有四種相：一、風，二、喘，三、氣，四、息。前三為不調相，后一為調相。云何為風相？坐時則鼻中息出入覺有聲，是風也。云何喘相？坐時息雖無聲，而出入結滯不通，是喘相也。云何氣相？坐時息雖無
【現代漢語翻譯】 現代漢語譯本：首先需要找一個可以安坐的地方，要保證這個地方足夠穩固，長時間坐著也不會有妨礙。
接下來要調整雙腳的姿勢。可以選擇半跏坐，將左腳放在右腳上，儘量拉近身體，使左腳的腳趾與右腿的髖部對齊，右腳的腳趾與左腿的髖部對齊。如果想要全跏坐，就將右腳放在左腳上。
然後解開寬鬆的衣帶，整理好衣服，避免打坐時衣服脫落。
接下來要安放雙手，將左手掌放在右手上，雙手重疊，手心相對，輕輕放在左腳上，儘量拉近身體，放在心口的位置。
接下來要調整身體的姿勢。首先要活動身體，包括各個關節，做七八次，類似於法（原文如此，可能指某種特定的身體活動方法），注意手腳不要錯位。這樣活動之後，就要端正身體，保持脊柱挺直，不要彎曲或聳起。
接下來要調整頭頸的姿勢，使鼻子與肚臍相對，不偏不斜，不低不昂，保持面部端正。
接下來要從口中吐出濁氣。吐氣的方法是，張開嘴巴放氣，但不要粗重急促，要緩慢而悠長，讓氣息自然而出，想像身體中各個脈絡不通的地方，讓污濁之氣隨著氣息排出。然後閉上嘴巴，用鼻子吸入清氣。這樣重複三次。如果身體氣息已經調和，做一次也可以。
接下來要閉上嘴巴，嘴唇和牙齒輕輕相觸，舌頭抵住上顎。
接下來要閉上眼睛，只要能阻斷外界的光線就可以了。
要端正身體坐好，就像一塊穩固的石頭一樣；不要讓身體、頭部和四肢有任何搖動。
這些是初入禪定調整身體的方法。總而言之：不鬆不緊，就是身體調和的狀態。
四、初入禪定調整呼吸的方法，呼吸有四種狀態：一、風（Vata），二、喘（Svāsa），三、氣（Prana），四、息（Uchchhvasa）。前三種是不調和的狀態，后一種是調和的狀態。什麼是風相？打坐時，鼻子里呼出的氣息能聽到聲音，這就是風相。什麼是喘相？打坐時，氣息雖然沒有聲音，但是呼出和吸入時有阻塞不暢通，這就是喘相。什麼是氣相？打坐時，氣息雖然沒有
【English Translation】 English version: First, one must find a place to sit comfortably, ensuring it is stable and suitable for prolonged sitting without discomfort.
Next, adjust the position of the legs. One can choose the half-lotus posture (Ardha Padmasana), placing the left foot on the right thigh, drawing it close to the body so that the toes of the left foot align with the hip of the right leg, and the toes of the right foot align with the hip of the left leg. If one wishes to assume the full-lotus posture (Padmasana), then place the right foot on the left thigh.
Then, loosen the clothing and adjust the belt to ensure it is comfortable and will not come undone during meditation.
Next, position the hands. Place the left palm on top of the right hand, overlapping them with palms facing upwards, and gently rest them on the left foot, drawing them close to the body, positioning them at the level of the heart.
Next, adjust the posture of the body. First, move and stretch the body, including all the joints, doing this seven or eight times, similar to [unspecified practice] (the original text, possibly referring to a specific physical activity method), being careful not to misalign the hands and feet. After this, straighten the body, keeping the spine erect, neither curved nor hunched.
Next, adjust the head and neck, aligning the nose with the navel, neither tilted to the side nor inclined up or down, keeping the face straight and level.
Next, exhale impure air from the mouth. The method of exhaling is to open the mouth and release the air, but not in a rough or hurried manner, but slowly and gently, allowing the breath to flow out naturally, imagining that the impure air is expelled from the obstructed areas of the body's various channels. Then close the mouth and inhale pure air through the nose. Repeat this three times. If the body's breath is already harmonized, doing it once is sufficient.
Next, close the mouth, with the lips and teeth lightly touching, and the tongue touching the upper palate.
Next, close the eyes, just enough to block out external light.
Sit upright with the body straight, like a stable stone; avoid any shaking of the body, head, or limbs.
These are the methods for adjusting the body when first entering meditation (Dhyana). In summary: neither too loose nor too tight, that is the state of a harmonized body.
Four, the methods for adjusting the breath when first entering meditation, breath has four states: one, wind (Vata), two, panting (Svāsa), three, air (Prana), four, breath (Uchchhvasa). The first three are unharmonized states, and the last one is a harmonized state. What is the 'wind' state? When sitting, if the breath exhaled from the nose can be heard, that is the 'wind' state. What is the 'panting' state? When sitting, although the breath is silent, if the exhalation and inhalation are obstructed and not smooth, that is the 'panting' state. What is the 'air' state? When sitting, although the breath is silent,
聲，亦不結滯，而出入不細，是氣相也。云何息相？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、氣三相，是名不調；而用心者，復為心患，心亦難定。若欲調之，當依三法：一者、下著安心，二者、寬放身體，三者、想氣遍毛孔出入通同無障。若細其心，令息微微然。息調則眾患不生，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。
五、初入定時調心者，有三義：一、入，二、住，三、出。
初入有二義：一者、調伏亂想，不令越逸；二者、當令沉浮寬急得所。何等為沈相？若坐時心中昏暗，無所記錄，頭好低垂，是為沈相。爾時當繫念鼻端，令心住在緣中，無分散意，此可治沈。何等為浮相？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，制諸亂念；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；或時闇晦。爾時應當斂身急念，令心住緣中；身體相持，以此
【現代漢語翻譯】 現代漢語譯本 聲，就是呼吸時有聲音，而且不順暢，呼吸粗重，這是氣相。什麼是息相呢？呼吸時沒有聲音，不阻塞也不粗重，呼吸輕柔綿長，若有若無，能使精神安定舒適，心情愉悅，這就是息相。如果專注于風，氣息就會散亂；專注于喘，氣息就會阻塞；專注于氣，氣息就會勞累；專注于息，氣息才能安定。打坐時出現風、喘、氣三種狀態，就叫做不調和；如果用心去控制，反而會成為心的負擔，心也難以安定。如果想要調和，應當依照三種方法：第一，讓心安住在下方；第二，放鬆身體；第三，想像氣息遍佈全身毛孔，出入暢通無阻。如果細微地調整自己的心，讓呼吸變得非常輕微。呼吸調順，各種疾病就不會產生，心也容易安定。這便是修行者初入定時調息的方法。總而言之：不澀不滑，就是調息的良好狀態。
五、初入定時調心，有三種含義：一、入，二、住，三、出。
初入有兩種含義：一是調伏雜亂的念頭，不讓它們放縱散亂；二是應當使沉浮、寬急的狀態達到適當的程度。什麼是沉相？如果打坐時心中昏沉，沒有記憶，頭總是低垂，這就是沉相。這時應當把注意力集中在鼻尖，讓心安住在所緣境中，沒有分散的念頭，這樣可以治療沉相。什麼是浮相？如果打坐時心容易飄動，身體也不安穩，總是想著外面的事物，這就是浮相。這時應當讓心向下安住，把注意力集中在臍部，控制各種雜亂的念頭；心就能安定下來，也就容易安靜。總而言之：不沉不浮，就是調心的良好狀態。入定之心也有寬急的狀態：入定之心出現急迫的病態，是因為打坐時過於用力攝心用念，因此入定，所以會感到胸口憋悶疼痛；應當放鬆心情，想像氣息向下流動，病癥自然會消失。如果心出現鬆懈的病態，會感覺到心志散漫，身體搖擺不定；或者口中流口水；或者有時昏暗不明。這時應當收斂身心，集中念頭，讓心安住在所緣境中；身體保持端正，用這些方法來對治。
【English Translation】 English version 'Sheng' (sound), also does not become stagnant, and the exhalation and inhalation are not subtle, this is the 'qi phase' (phase of energy). What is the 'xi phase' (phase of breath)? No sound, no stagnation, no coarseness, the exhalation and inhalation are continuous and gentle, seemingly present and absent, nourishing the spirit with peace and comfort, and the emotions with joy and ease, this is the 'xi phase'. Guarding the 'feng' (wind) will cause scattering, guarding the 'chuan' (gasping) will cause stagnation, guarding the 'qi' (energy) will cause fatigue, guarding the 'xi' (breath) will lead to stability. When sitting, having the three phases of 'feng', 'chuan', and 'qi', is called disharmony; and using the mind to control them will become a burden to the mind, making it difficult to settle. If you want to harmonize them, you should follow three methods: first, settle the mind downwards; second, relax the body; third, imagine the breath pervading all pores, flowing in and out freely without obstruction. If you subtly adjust your mind, let the breath become very subtle. When the breath is harmonized, all ailments will not arise, and the mind will be easily settled. This is the method of regulating the breath for practitioners entering 'dhyana' (meditative state) for the first time. In short: neither rough nor slippery, this is the sign of a harmonized breath.
- When initially entering 'dhyana' (meditative state), regulating the mind has three meanings: first, entering; second, abiding; third, exiting.
Initially entering has two meanings: first, subduing chaotic thoughts, not letting them run wild; second, ensuring that the states of sinking and floating, tightness and looseness, are appropriate. What is the 'sinking phase'? If, when sitting, the mind is dull and dark, with no recollection, and the head droops, this is the 'sinking phase'. At this time, you should focus your attention on the tip of the nose, letting the mind abide in the object of focus, without scattered thoughts, this can cure sinking. What is the 'floating phase'? If, when sitting, the mind is easily agitated, the body is also uneasy, and you are thinking of external matters, this is the 'floating phase'. At that time, you should settle the mind downwards, focusing on the navel, controlling all chaotic thoughts; the mind will then settle down and become easily quiet. In short: neither sinking nor floating, this is the sign of a regulated mind. The mind in 'dhyana' (meditative state) also has states of tightness and looseness: the diseased state of a tight mind in 'dhyana' (meditative state) is caused by forcefully gathering the mind and using thoughts during sitting, thus entering 'dhyana' (meditative state), so there will be an upward pressure and pain in the chest; you should relax your mind, imagine the breath flowing downwards, and the ailment will naturally disappear. If the mind has a diseased state of looseness, you will feel the mind is scattered and lax, and the body sways; or saliva flows from the mouth; or sometimes there is darkness and obscurity. At that time, you should gather your body and mind, focusing your thoughts, letting the mind abide in the object of focus; keep the body upright, using these methods to counteract the problem.
為治。心有澀滑之相，推之可知。是為初入定調心方法。
夫入定本是從粗入細，是以身既為粗，息居其中，心最為細靜。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。
二、住坐中調三事者，行人當於一坐之時，隨時長短，十二時、或經一時，或至二三時，攝念用心，是中應須善識身息心三事調不調相。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、或復氣急，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，而心或浮沉寬急不定。爾時若覺，當用前法，調令中適。
此三事，的無前後，隨不調者而調適之，令一坐之中，身息及心三事調適，無相乖越，和融不二。此則能除宿患，妨障不生，定道可克。
三、出時調三事者，行人若坐禪將竟，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。次動肩、膊及手、頭、頸。次動二足，悉令柔軟。次以手遍摩諸毛孔。次摩手令暖，以掩兩眼，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。於後坐中，煩躁不安。是故心欲出定，每須在意。此為出定調身、息、心方法，以從細出粗故。是名善入、住、出。如偈說：
「進止有次第， 粗細不相違； 譬如善調馬， 欲住而欲去。」
《法華經》云：「此大眾諸菩薩等，已於無量千萬億劫，為佛道故，勤行精進，善入住出無量百千萬億三昧，得大神通。久修梵行，善能次第習諸善法。」
方便行第五
夫修止觀，須具方便法門，有其五法：
一者、欲。欲離世間一切妄想顛倒，欲得一切諸禪智慧法門故。亦名為志，亦名為愿，亦名為好，亦名為樂。是人志願好樂一切諸深法門故，故名為欲。如佛言曰：「一切善法，欲為其本。」
二者、精進。堅持禁戒，棄於五蓋，初夜后夜專精不廢；譬如鉆火未熱，終不休息，是名精進善道法。
三者、念。念世間為欺誑可賤，念禪定為尊重可貴。若得禪定，即能具足發諸無漏智，一切神通道力，成等正覺，廣度眾生，是為可貴，故名爲念。
四者、巧慧。籌量世間樂、禪定智慧樂，得失輕重。所以者何？世間之樂，樂少苦多，虛誑不實，是失、是輕。禪定智慧之樂，無漏、無為，寂然閑曠，
【現代漢語翻譯】 現代漢語譯本：如果出定過於倉促，那麼細微的禪定狀態還未完全消散，仍然停留在身體中，會導致頭痛，全身關節僵硬，就像得了風濕病一樣。之後在禪坐中，會感到煩躁不安。因此，當心想要出定時，必須時刻留意。這就是出定調身、調息、調心的方法，因為是從細微的狀態過渡到粗糙的狀態。這被稱為善於入定、住定、出定。正如偈頌所說： 『進退有次第，粗細不相違；譬如善調馬，欲住而欲去。』 《法華經》（Lotus Sutra）中說：『這些大眾中的諸位菩薩等，已經在無量千萬億劫的時間裡，爲了佛道，勤奮修行精進，善於進入、安住、出離無量百千萬億種三昧（Samadhi，禪定），獲得了大神通。長久地修習清凈的梵行（Brahmacharya，清凈行），善於次第地修習各種善法。』 方便行第五 修習止觀（Śamatha-Vipassanā，止禪和觀禪），必須具備方便法門，其中有五種方法： 一者、欲（Chanda，意願）。意願離開世間一切虛妄的念頭和顛倒的認知，意願獲得一切諸禪定和智慧的法門。也稱為志（Adhimoksha，勝解），也稱為愿（Pranidhana，誓願），也稱為好（Shubha，喜愛），也稱為樂（Rati，喜樂）。這個人因為志願喜愛一切諸深奧的法門，所以稱為欲。正如佛所說：『一切善法，意願是它的根本。』 二者、精進（Vīrya，精進）。堅持禁戒，捨棄五蓋（Pañca Nīvaraṇāni，五種障礙），初夜和后夜專心精進不懈怠；譬如鉆木取火，在火未燃起之前，終不停止，這稱為精進于善道之法。 三者、念（Smṛti，正念）。認為世間是虛假欺騙、卑賤可鄙的，認為禪定是尊重可貴的。如果獲得禪定，就能具足地生起各種無漏智慧（Anāsrava-jñāna，無煩惱的智慧），一切神通和道力，成就等正覺（Samyak-saṃbodhi，正等正覺），廣度眾生，這是可貴的，所以稱爲念。 四者、巧慧（Kauśalya-prajñā，善巧智慧）。衡量世間的快樂、禪定的快樂和智慧的快樂，它們的得失輕重。為什麼呢？世間的快樂，快樂少而痛苦多，虛假不真實，這是失，是輕。禪定和智慧的快樂，是無漏的、無為的，寂靜而空曠，
【English Translation】 English version: If exiting Samadhi (meditative state) is too abrupt, the subtle state of Samadhi has not completely dissipated and remains in the body, causing headaches, stiffness in all joints, like suffering from rheumatism. Afterwards, during meditation, one will feel restless and uneasy. Therefore, when the mind wants to exit Samadhi, one must always pay attention. This is the method of adjusting the body, breath, and mind when exiting Samadhi, because it is a transition from a subtle state to a coarse state. This is called being skilled in entering, abiding in, and exiting Samadhi. As the verse says: 'Advancing and retreating have order, Coarseness and subtlety do not contradict; Like a well-trained horse, Desiring to stay and desiring to go.' The Lotus Sutra says: 'These Bodhisattvas (Enlightenment Beings) in this great assembly have, for countless millions of billions of kalpas (eons), diligently practiced with vigor for the sake of the Buddha path, being skilled in entering, abiding in, and exiting countless hundreds of thousands of millions of Samadhis (meditative states), and have obtained great supernatural powers. They have long cultivated pure conduct (Brahmacharya), and are skilled in sequentially practicing all good Dharmas (teachings).' Expedient Practices Fifth To cultivate Śamatha-Vipassanā (calm abiding and insight meditation), one must possess expedient methods, of which there are five: First, Desire (Chanda). Desiring to leave behind all deluded thoughts and inverted perceptions of the world, desiring to obtain all the Dharmas (teachings) of Samadhi and wisdom. It is also called Aspiration (Adhimoksha), also called Vow (Pranidhana), also called Fondness (Shubha), also called Joy (Rati). This person is called 'Desire' because they aspire to and are fond of all profound Dharmas. As the Buddha said: 'For all good Dharmas, desire is their root.' Second, Diligence (Vīrya). Upholding precepts, abandoning the five hindrances (Pañca Nīvaraṇāni), being diligent and unremitting during the first and last watches of the night; like drilling for fire, never stopping until the fire is kindled, this is called diligence in the Dharma of the good path. Third, Mindfulness (Smṛti). Considering the world to be deceptive, contemptible, and base, considering Samadhi to be respectable and precious. If one obtains Samadhi, one can fully generate all non-outflow wisdom (Anāsrava-jñāna), all supernatural powers and strengths, attain complete and perfect enlightenment (Samyak-saṃbodhi), and extensively liberate sentient beings; this is precious, therefore it is called Mindfulness. Fourth, Skillful Wisdom (Kauśalya-prajñā). Weighing the happiness of the world, the happiness of Samadhi, and the happiness of wisdom, and their gains and losses, lightness and heaviness. Why? The happiness of the world is little happiness and much suffering, false and unreal; this is loss, this is light. The happiness of Samadhi and wisdom is non-outflow, unconditioned, tranquil and expansive,
永離生死，與苦長別，是得、是重。如是分別，故名巧慧。
五者、一心分明。明見世間可患可惡，善識定慧功德可尊可貴。爾時應當一心決定修行止觀，心如金剛，天魔外道不能沮壞。設使空無所獲，終不回易，是名一心。譬如人行，先須知道通塞之相，然後決定一心涉路而進，故說巧慧一心。經云：「非智不禪，非禪不智。」義在此也。
正修行第六
修止觀者，有二種：一者、于坐中修，二者、歷緣對境修。
一、于坐中修止觀者，於四威儀中，亦乃皆得；然學道者坐為勝，故先約坐以明止觀。略出五意不同：
一、對治初心粗亂修止觀，所謂：行者初坐禪時，心粗亂故，應當修止以除破之。止若不破，即應修觀。故云對破初心粗亂修止觀。
今明修止觀有二意：
一者、修止，自有三種：一者、系緣守境止，所謂繫心鼻端臍間等處，令心不散故。經云：「繫心不放逸。亦如猿著鎖。」二者、制心止，所謂隨心所起即便制之，不令馳散。故經云：「此五根者，心為其主；是故汝等，當好制心。」此二種皆是事相，不須分別。三者、體真止，所謂隨心所念一切諸法，悉知從因緣生，無有自性，則心不取。若心不取，則妄念心息，故名為止。如經中說云：
「一切諸
【現代漢語翻譯】 現代漢語譯本：永遠脫離生死輪迴，與痛苦永遠告別，這是證得解脫，是極其重要的。像這樣進行分辨，就叫做巧妙的智慧。
第五，一心分明。清楚地看到世間的種種是令人憂慮和厭惡的，善於認識到禪定和智慧的功德是值得尊敬和珍貴的。這時，應當一心一意地決定修行止觀，心像金剛一樣堅固，天魔和外道都不能破壞。即使最終一無所獲，也決不改變，這就叫做一心。譬如人走路，首先要知道道路的通暢與阻塞的情況，然後才能一心一意地沿著道路前進，所以說巧妙的智慧和一心。經書上說：『沒有智慧就不能修禪定，沒有禪定就沒有智慧。』道理就在這裡。
正修行第六
修習止觀的人，有兩種：一種是在禪坐中修習，另一種是在經歷各種境緣時修習。
一、在禪坐中修習止觀，在行、住、坐、臥四種威儀中，都可以修習；但是對於學道的人來說，禪坐是最好的，所以先從禪坐來闡明止觀。大致有五種不同的用意：
一、對治初學者的粗心散亂而修習止觀，也就是說：修行者剛開始坐禪時，心很粗糙散亂，所以應當修習止來消除和破除它。如果止不能破除粗亂，就應當修習觀。所以說對治初學者的粗心散亂而修習止觀。
現在說明修習止觀有兩種用意：
一、修習止，自身有三種：第一種，系緣守境止，就是把心繫在鼻尖、肚臍等處，使心不散亂。經書上說：『繫心不放逸，就像猿猴被鎖住一樣。』第二種，制心止，就是隨心所起，立即制止它，不讓它放縱散亂。所以經書上說：『這五根，心是它們的主宰；所以你們應當好好地控制心。』這兩種都是事相上的修習，不需要分別。第三種，體真止，就是隨心所念的一切諸法，都知道是從因緣而生，沒有自性，那麼心就不會執取。如果心不執取，那麼妄念就會停止，所以叫做止。如經中所說：『一切諸法』
【English Translation】 English version: To be forever free from birth and death, and to be separated from suffering forever, this is attainment, and it is of great importance. To discern in this way is called skillful wisdom.
Fifth, single-minded clarity. To clearly see that the world is full of worries and detestable things, and to be good at recognizing that the merits of Samadhi and wisdom are worthy of respect and precious. At this time, one should single-mindedly resolve to practice Samatha-vipassana (止觀), with a mind as firm as diamond, so that heavenly demons and external paths cannot destroy it. Even if one ultimately gains nothing, one will never change. This is called single-mindedness. For example, when a person walks, they must first know the conditions of the road, whether it is passable or blocked, and then they can single-mindedly proceed along the road. Therefore, it is said to be skillful wisdom and single-mindedness. The scriptures say: 'Without wisdom, there is no Samadhi; without Samadhi, there is no wisdom.' The meaning lies here.
Right Practice Six
Those who practice Samatha-vipassana (止觀) are of two kinds: one is to practice in sitting meditation, and the other is to practice while experiencing various conditions.
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Practicing Samatha-vipassana (止觀) in sitting meditation can be done in all four postures of walking, standing, sitting, and lying down; but for those who study the Way, sitting meditation is the best, so we will first explain Samatha-vipassana (止觀) from the perspective of sitting meditation. There are roughly five different intentions:
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To counteract the coarse and scattered mind of beginners and practice Samatha-vipassana (止觀), that is to say: when a practitioner first begins to meditate, their mind is coarse and scattered, so they should practice Samatha (止) to eliminate and break it. If Samatha (止) cannot break the coarse and scattered mind, then one should practice Vipassana (觀). Therefore, it is said to counteract the coarse and scattered mind of beginners and practice Samatha-vipassana (止觀).
Now, let's explain that there are two intentions for practicing Samatha-vipassana (止觀):
- Practicing Samatha (止) has three types: The first type is 'binding the mind to a specific object', which means focusing the mind on the tip of the nose, the navel, or other places, so that the mind is not scattered. The scriptures say: 'Binding the mind without negligence is like a monkey being chained.' The second type is 'controlling the mind', which means immediately stopping any thoughts that arise in the mind, not allowing them to run wild. Therefore, the scriptures say: 'Of these five roots, the mind is their master; therefore, you should control your mind well.' These two types are both practices on the level of phenomena and do not need to be distinguished. The third type is 'realizing the true nature of cessation', which means that all phenomena that arise in the mind are known to arise from causes and conditions and have no inherent nature, so the mind does not grasp them. If the mind does not grasp them, then delusional thoughts will cease, so it is called Samatha (止). As the scriptures say: 'All phenomena'
法中， 因緣空無主。 息心達本源， 故號為沙門。」
行者于初坐禪時，隨心所念一切諸法，唸唸不住，雖用如上體真止，而妄念不息，當反觀所起之心，過去已滅，現在不住，未來未至，三際窮之，了不可得。不可得法，則無有心。若無有心，則一切法皆無。行者雖觀心不住，皆無所有，而非無剎那任運覺知念起。又，觀此心念，以內有六根、外有六塵，根塵相對，故有識生；根塵未對，識本無生。觀生如是，觀滅亦然，生滅名字，但是假立。生滅心滅，寂滅現前，了無所得，是所謂涅槃空寂之理；其心自止。《起信論》云：「若心馳散，即當攝來住于正念。是正念者，當知唯心，無外境界。即復此心亦無自相，唸唸不可得。」謂初心修學，未便得住；抑之令住，往往發狂。如學射法，久習方中矣。
二者、修觀，有二種：一者、對治觀：如不凈觀對治貪慾，慈心觀對治瞋恚，界分別觀對治著我，數息觀對治多尋思等，此不分別也。二者、正觀：觀諸法無相，並是因緣所生；因緣無性，即是實相。先了所觀之境一切皆空，能觀之心自然不起。前後之文，多談此理，請自詳之。如經偈中說：
「諸法不牢固， 常在於念中； 已解見空者， 一切無想念。」
二、對治心沉浮病
【現代漢語翻譯】 現代漢語譯本： 『在佛法中，一切事物皆由因緣和合而成，本性為空，沒有主宰。 能夠止息妄心，通達萬物的本源，所以才被稱為沙門（Śrāmaṇa，指修行者）。』
修行者在剛開始坐禪時，內心隨念一切諸法，唸唸不停留。即使運用上述的體真止（Śamatha-Vipaśyanā，止觀雙運），妄念仍然無法止息。此時應當反觀所生起的心念：過去的心念已經滅去，現在的心念無法停留，未來的心念尚未到來。窮盡過去、現在、未來三際去尋找，最終了不可得。既然心念不可得，那就沒有所謂的心。如果沒有心，那麼一切法也都不存在。修行者雖然觀察到心念不住，一切皆空無所有，但並非沒有剎那間的任運覺知念頭生起。而且，觀察這個心念，由於內在有六根（眼、耳、鼻、舌、身、意），外在有六塵（色、聲、香、味、觸、法），根塵相對，所以產生識（Vijñāna，意識）；根塵尚未相對時，識本來就沒有產生。觀察生起是這樣，觀察滅去也是一樣。生滅這些名稱，都只是假立的。當生滅之心滅盡，寂滅的境界就會顯現，了無所得，這就是所謂的涅槃（Nirvāṇa）空寂之理；心自然止息。《起信論》中說：『如果心向外馳散，就應當收攝回來，安住在正念上。這個正念，應當知道唯有自心，沒有外在的境界。而且這個心也沒有自相，唸唸都不可得。』這是說初學者修行，無法立即安住；強行壓制它，往往會發狂。就像學習射箭，長期練習才能射中目標。
二、修觀（Vipaśyanā），有兩種：一是對治觀：例如用不凈觀來對治貪慾，用慈心觀來對治瞋恚，用界分別觀來對治我執，用數息觀來對治多思慮等等，這些是不分別的。二、正觀：觀察諸法沒有自相，都是因緣所生；因緣沒有自性，就是實相。首先了解所觀察的境界一切皆空，能觀察的心自然不會生起。前後文的內容，大多談論這個道理，請自行詳細瞭解。如同經中的偈頌所說：
『諸法不牢固，常常在於念中； 已經理解見到空性的人，一切都沒有妄想雜念。』
二、對治心沉浮的毛病
【English Translation】 English version: 'In the Dharma, all things are conditioned, empty, and without a master. To quiet the mind and reach the source, therefore, one is called a Śrāmaṇa (ascetic).'
When a practitioner first sits in meditation, their mind follows all phenomena, thought after thought, without ceasing. Even if they use the above-mentioned Śamatha-Vipaśyanā (dual practice of tranquility and insight), their deluded thoughts do not stop. At this time, they should reflect on the mind that arises: the past mind has already ceased, the present mind does not stay, and the future mind has not yet arrived. Exhausting the three times (past, present, and future) in search, ultimately nothing can be found. Since the mind cannot be found, then there is no such thing as the mind. If there is no mind, then all dharmas (phenomena) do not exist. Although the practitioner observes that the mind does not stay and that everything is empty and without substance, it is not that there is no momentary, spontaneous awareness of thoughts arising. Moreover, observing this mind, because internally there are the six roots (eye, ear, nose, tongue, body, and mind), and externally there are the six dusts (form, sound, smell, taste, touch, and dharma), when the roots and dusts are in contact, consciousness (Vijñāna) arises; when the roots and dusts are not in contact, consciousness originally does not arise. Observing arising in this way, observing ceasing is also the same. The names of arising and ceasing are merely provisional designations. When the mind of arising and ceasing ceases, the state of quiescence will appear, with nothing to be attained. This is the so-called principle of the emptiness and stillness of Nirvāṇa; the mind naturally stops. The Awakening of Faith says: 'If the mind wanders, it should be gathered back and dwell on right mindfulness. This right mindfulness should know that there is only mind, and no external realm. Moreover, this mind has no self-nature, and thought after thought cannot be obtained.' This means that beginners in practice cannot immediately abide; forcing it to abide often leads to madness. It is like learning archery, only through long practice can one hit the target.
Secondly, there are two types of Vipaśyanā (insight meditation): First, remedial contemplation: for example, using the contemplation of impurity to counteract greed, using the contemplation of loving-kindness to counteract anger, using the contemplation of the elements to counteract attachment to self, using the contemplation of counting breaths to counteract excessive thinking, etc. These are without discrimination. Second, correct contemplation: observing that all dharmas have no self-nature and are all produced by conditions; conditions have no self-nature, which is the true nature. First, understand that all the objects of observation are empty, and the observing mind will naturally not arise. The preceding and following texts mostly discuss this principle, please examine it in detail yourself. As the verse in the sutra says:
'All dharmas are not firm, they are always in thought; Those who have understood and seen emptiness have no thoughts or delusions.'
Two, curing the illness of mental sinking and floating
修止觀。行者于坐禪時，其心闇塞，無記瞪瞢，或時多睡，爾時應當修觀照了。若於坐中其心浮動，輕躁不安，爾時應當修止止之。是則略說對治心沉浮病修止觀相。但須善識藥病相對用之，一一不得於對治有乖僻之失。
三、隨便宜修止觀。行者于坐禪時，雖為對治心沈故，修于觀照，而心不明凈，亦無法利，爾時當試修止止之。若於止時，即覺身心安靜，當知宜止，即應用止安心。若於坐禪時，雖為對治心浮動故修止，而心不住，亦無法利，當試修觀。若於觀中，即覺心神明凈，寂然安隱，當知宜觀，即當用觀安心。是則略說隨便宜修止觀相。但須善約便宜修之，則心神安隱，煩惱患息，證諸法門也。
四、對治定中細心修止觀。所謂行者先用止觀對破粗亂，亂心既息，即得入定。定心細故，覺身空寂，受于快樂，或利便心發，能以細心取于偏邪之理。若不知定心止息虛誑，必生貪著，若生貪著，執以為實；若知虛誑不實，即愛見二煩惱不起，是為修止。雖復修止，若心猶著愛見，結業不息，爾時應當修觀，觀于定中細心。若不見定中細心，即不執著定見。若不執著定見，則愛見煩惱業悉皆摧滅，是名修觀。此則略說對治定中細心修止觀相。分別止觀方法，並同於前，但以破定見微細之失為異也。
【現代漢語翻譯】 現代漢語譯本 修習止觀。修行人在坐禪時，如果內心昏暗閉塞，一片混沌，或者經常昏睡，這時應當修習觀照來使其清醒明瞭。如果在坐禪時內心浮躁，輕浮不安，這時應當修習止來平息它。這便是簡略地說明了對治內心昏沉和浮躁的修習止觀的方法。但必須善於識別病癥和藥物的對應關係來使用，一點也不能在對治上出現偏差。
三、隨順方便修習止觀。修行人在坐禪時，即使爲了對治內心的昏沉而修習觀照，但內心仍然不夠明凈，也沒有獲得法益，這時應當嘗試修習止來平息它。如果在修習止時，立刻感覺到身心安靜，就應當知道適合修止，就應當用止來安定內心。如果在坐禪時，即使爲了對治內心的浮動而修習止，但內心仍然無法安定，也沒有獲得法益，就應當嘗試修習觀。如果在修習觀時，立刻感覺到心神明凈，寂靜安穩，就應當知道適合修觀，就應當用觀來安定內心。這便是簡略地說明了隨順方便修習止觀的方法。但必須善於根據方便來修習，那麼心神就能安穩，煩惱止息，從而證得各種法門。
四、對治禪定中的細微執著而修習止觀。也就是說，修行人先用止觀來對治粗重的散亂，散亂的心平息后，就能進入禪定。因為禪定中的心很細微，所以會感覺到身體空寂，感受到快樂，或者產生敏銳的智慧，能夠用細微的心去理解偏頗邪惡的道理。如果不知道禪定中的止息是虛妄不實的，必定會產生貪戀執著，如果產生貪戀執著，就會執著於它並認為它是真實的；如果知道它是虛妄不實的，那麼愛見這兩種煩惱就不會生起，這就是修習止。即使修習了止，如果內心仍然執著于愛見，煩惱業力仍然無法止息，這時應當修習觀，觀照禪定中的細微執著。如果能看清禪定中的細微執著，就不會執著于禪定之見。如果不執著于禪定之見，那麼愛見煩惱業就會全部摧毀，這就是修習觀。這便是簡略地說明了對治禪定中的細微執著而修習止觀的方法。分辨止觀的方法，與前面所說相同，只是以破除對禪定之見的微細執著為不同之處。
【English Translation】 English version Cultivating Śamatha-Vipassanā (止觀). When a practitioner is meditating, if their mind is dark and blocked, in a state of blank unawareness (無記瞪瞢), or often drowsy, then they should cultivate Vipassanā (觀照) to illuminate it. If, while meditating, their mind is agitated, frivolous, and restless, then they should cultivate Śamatha (止) to calm it. This is a brief explanation of cultivating Śamatha-Vipassanā to counteract the illnesses of mental dullness and agitation. One must be skilled in recognizing the correspondence between the illness and the medicine to use them effectively, and there must be no deviation in the application of the remedies.
Third, Cultivating Śamatha-Vipassanā according to Convenience. When a practitioner is meditating, even if they cultivate Vipassanā to counteract mental dullness, their mind may still not be clear and pure, and they may not gain any Dharma (法) benefits. At that time, they should try cultivating Śamatha to calm it. If, while cultivating Śamatha, they immediately feel their body and mind become peaceful and quiet, they should know that Śamatha is suitable, and they should use Śamatha to settle their mind. If, while meditating, even if they cultivate Śamatha to counteract mental agitation, their mind may still not be settled, and they may not gain any Dharma benefits. They should try cultivating Vipassanā. If, while cultivating Vipassanā, they immediately feel their mind becomes clear and bright, serene and peaceful, they should know that Vipassanā is suitable, and they should use Vipassanā to settle their mind. This is a brief explanation of cultivating Śamatha-Vipassanā according to convenience. One must be skilled in applying the appropriate method according to convenience, then the mind will be peaceful and secure, afflictions will cease, and one will realize various Dharma gates (法門).
Fourth, Cultivating Śamatha-Vipassanā to Counteract Subtle Attachments in Samādhi (定). That is to say, the practitioner first uses Śamatha-Vipassanā to counteract coarse distractions. Once the distracted mind is calmed, they can enter Samādhi. Because the mind in Samādhi is subtle, they may feel the body is empty and still, experience joy, or develop keen wisdom, enabling them to use the subtle mind to grasp biased and perverse principles. If they do not know that the cessation in Samādhi is illusory and unreal, they will inevitably develop craving and attachment. If they develop craving and attachment, they will cling to it and regard it as real. If they know it is illusory and unreal, then the two afflictions of love and views (愛見) will not arise. This is cultivating Śamatha. Even if they cultivate Śamatha, if their mind still clings to love and views, and karmic activities do not cease, then they should cultivate Vipassanā, observing the subtle attachments in Samādhi. If they can see the subtle attachments in Samādhi, they will not cling to views about Samādhi. If they do not cling to views about Samādhi, then the afflictions and karmic activities of love and views will all be destroyed. This is called cultivating Vipassanā. This is a brief explanation of cultivating Śamatha-Vipassanā to counteract subtle attachments in Samādhi. The methods for distinguishing Śamatha-Vipassanā are the same as described earlier, except that the difference lies in breaking through the subtle attachments to views about Samādhi.
五、為均齊定慧修止觀。行者于坐禪中，因修止故，或因修觀，而入禪定。雖得入定，而無觀慧，是為癡定，不能斷結。或觀慧微少，即不能發起真慧，斷諸結使，發諸法門。爾時應當修觀破析，則定慧均等，能斷結使，證諸法門。行者于坐禪時，因修觀故，而心豁然開悟，智慧分明，而定心微少，心則動散，如風中燈，照物不了，不能出離生死，爾時應當復修于止。以修止故，則得定心，如密室中燈，則能破暗，照物分明。是則略說均齊定慧二法修止觀也。行者若能如是于端身正坐之中，善用此五番修止觀意，取捨不失其宜，當知是人善修佛法；能善修故，必於一生不空過也。
複次，第二、明歷緣對境修止觀者。端身常坐，乃為入道之勝要；而有累之身，必涉事緣。若隨緣對境而不修習止觀，是則修心有間絕，結業觸處而起，豈得疾與佛法相應？若於一切時中，常修定慧方便，當知是人必能通達一切佛法。
云何名歷緣修止觀？所言緣者，謂六種緣：一、行，二、住，三、坐，四、臥，五、作作(下祖臥切)，六、言語。云何名對境修止觀？所言境者，謂六塵境：一、眼對色，二、耳對聲，三、鼻對香，四、舌對味，五、身對觸，六、意對法。行者約此十二事中修止觀故，名為歷緣對境修止觀
【現代漢語翻譯】 現代漢語譯本 五、爲了使禪定和智慧達到平衡，需要修習止觀。修行者在坐禪中，因為修習止（Śamatha）的緣故，或者因為修習觀（Vipassanā）的緣故，而進入禪定。雖然能夠進入禪定，但是如果沒有觀慧，這就是愚癡的禪定，不能斷除煩惱。或者觀慧非常微弱，就不能發起真正的智慧，斷除各種煩惱，開啟各種法門。這個時候應當修習觀來破除分析，這樣禪定和智慧就能夠均等，能夠斷除煩惱，證得各種法門。修行者在坐禪的時候，因為修習觀的緣故，而內心豁然開悟，智慧分明，但是定力非常微弱，心就會動搖散亂，就像風中的燈一樣，照物不清楚，不能脫離生死輪迴，這個時候應當再次修習止。因為修習止的緣故，就能夠獲得定力，就像密室中的燈一樣，就能夠破除黑暗，照物分明。以上就是簡略地說明了均齊禪定和智慧這兩種方法來修習止觀。修行者如果能夠像這樣在端身正坐之中，善於運用這五種修習止觀的方法，取捨不失去適宜，應當知道這個人善於修習佛法；能夠善於修習的緣故，必定在一生中不會空過。
其次，第二點，說明經歷各種因緣、面對各種境界來修習止觀。端身常坐，是進入佛道的殊勝要訣；但是有牽累的身體，必定會經歷各種事務因緣。如果隨順各種因緣、面對各種境界而不修習止觀，那麼修心就會有間斷，煩惱業力到處生起，怎麼能夠快速地與佛法相應呢？如果在一切時中，常常修習禪定和智慧的方便法門，應當知道這個人必定能夠通達一切佛法。
什麼叫做經歷各種因緣修習止觀呢？所說的因緣，是指六種因緣：一、行走，二、站立，三、坐著，四、躺臥，五、作事，六、說話。什麼叫做面對各種境界修習止觀呢？所說的境界，是指六塵境界：一、眼睛面對色塵，二、耳朵面對聲塵，三、鼻子面對香塵，四、舌頭面對味塵，五、身體面對觸塵，六、意識面對法塵。修行者根據這十二件事來修習止觀，所以叫做經歷各種因緣、面對各種境界修習止觀。
【English Translation】 English version V. To equalize Samatha (止, calming the mind) and Vipassanā (觀, insight meditation), cultivate both. When a practitioner is in seated meditation, they may enter Samādhi (禪定, meditative absorption) through the cultivation of Śamatha or Vipassanā. Although they may enter Samādhi, if they lack Vipassanā-wisdom, it is a 'foolish Samādhi' and cannot sever the bonds of affliction. Or, if their Vipassanā-wisdom is weak, they cannot arouse true wisdom, sever all fetters, and open up all Dharma doors. At this time, they should cultivate Vipassanā to analyze and break down, so that Samādhi and wisdom are equal, enabling them to sever the bonds of affliction and realize all Dharma doors. When a practitioner is in seated meditation, they may suddenly awaken and their wisdom becomes clear through the cultivation of Vipassanā, but their Samādhi is weak, and their mind becomes agitated and scattered, like a lamp in the wind, unable to clearly illuminate objects, and unable to escape from Saṃsāra (生死, cycle of birth and death). At this time, they should cultivate Śamatha again. By cultivating Śamatha, they will gain Samādhi, like a lamp in a closed room, which can dispel darkness and clearly illuminate objects. This is a brief explanation of cultivating both Śamatha and Vipassanā to equalize Samādhi and wisdom. If a practitioner can skillfully use these five methods of cultivating Śamatha and Vipassanā in upright sitting, taking and discarding appropriately, know that this person is skillfully cultivating the Buddha-dharma; because they can skillfully cultivate, they will surely not waste their life.
Furthermore, secondly, explaining cultivating Śamatha and Vipassanā by experiencing various conditions and facing various objects. Sitting upright is the supreme key to entering the path; however, a burdened body must be involved in various affairs. If one does not cultivate Śamatha and Vipassanā while following conditions and facing objects, then the cultivation of the mind will be interrupted, and karmic afflictions will arise everywhere. How can one quickly correspond with the Buddha-dharma? If one constantly cultivates the skillful means of Samādhi and wisdom at all times, know that this person will surely be able to understand all Buddha-dharma.
What is called cultivating Śamatha and Vipassanā by experiencing various conditions? The so-called conditions refer to six conditions: 1. walking, 2. standing, 3. sitting, 4. lying down, 5. acting, 6. speaking. What is called cultivating Śamatha and Vipassanā by facing various objects? The so-called objects refer to the six sense objects: 1. the eye facing form (色, rūpa), 2. the ear facing sound (聲, śabda), 3. the nose facing smell (香, gandha), 4. the tongue facing taste (味, rasa), 5. the body facing touch (觸, sparśa), 6. the mind facing Dharma (法, dharma). Because practitioners cultivate Śamatha and Vipassanā in relation to these twelve things, it is called cultivating Śamatha and Vipassanā by experiencing various conditions and facing various objects.
也。
一、行者。若於行時，應作是念：「我今為何等事欲行？為煩惱所使，及不善無記事行，即不應行。若非煩惱所使，為善利益如法事，即應行。」云何行中修止？若於行時，即知：因於行故，則有一切煩惱善惡等法，了知行心及行中一切法，皆不可得，則妄念心息，是名修止。云何行中修觀？應作是念：「由心動身，故有進趣，名之為行。因此行故，則有一切煩惱善惡等法。」即當反觀行心，不見相貌。當知行者及行中一切法，畢竟空寂，是名修觀。
二、住者。若於住時，應作是念：「我今為何等事欲住？若為諸煩惱及不善無記事住，即不應住。若為善利益事，即應住。」云何住中修止？若於住時，即知：因於住故，則有一切煩惱善惡等法，了知住心及住中一切法，皆不可得，則妄念心息，是名修止。云何住中修觀？應作是念：「由心駐身，故名為住。因此住故，則有一切煩惱善惡等法。」則當反觀住心，不見相貌。當知住者及住中一切法，畢竟空寂，是名修觀。
三、坐者。若於坐時，應作是念：「我今為何等事欲坐？若為諸煩惱及不善無記事等，即不應坐。為善利益事，則應坐。」云何坐中修止？若於坐時，則當了知因於坐故，則有一切煩惱善惡等法，而無一法可得，則妄念不生，是
【現代漢語翻譯】 現代漢語譯本：
一、行走。修行者，如果在行走時，應該這樣想：『我現在爲了什麼事情要行走？如果是被煩惱驅使，或者爲了不善、無記的事情而行走，就不應該行走。如果不是被煩惱驅使，而是爲了善良有益、如法的事情，就應該行走。』如何在行走中修習止（Samatha，止禪）呢？如果在行走時，就應了知：因為行走，就會產生一切煩惱、善惡等法，了知行走的心以及行走中的一切法，都是不可得的，這樣妄念就會止息，這叫做修習止。如何在行走中修習觀（Vipassanā，觀禪）呢？應該這樣想：『由於心念動身，所以有了前進，這叫做行走。因為行走，就會產生一切煩惱、善惡等法。』就應當反觀行走的心，不見其相貌。應當了知行走的人以及行走中的一切法，畢竟是空寂的，這叫做修習觀。
二、安住。修行者，如果在安住時，應該這樣想：『我現在爲了什麼事情要安住？如果是爲了諸煩惱以及不善、無記的事情而安住，就不應該安住。如果是爲了善良有益的事情，就應該安住。』如何在安住中修習止呢？如果在安住時，就應了知：因為安住，就會產生一切煩惱、善惡等法，了知安住的心以及安住中的一切法，都是不可得的，這樣妄念就會止息，這叫做修習止。如何在安住中修習觀呢？應該這樣想：『由於心念駐身，所以叫做安住。因為安住，就會產生一切煩惱、善惡等法。』就應當反觀安住的心，不見其相貌。應當了知安住的人以及安住中的一切法，畢竟是空寂的，這叫做修習觀。
三、坐。修行者，如果在坐時，應該這樣想：『我現在爲了什麼事情要坐？如果是爲了諸煩惱以及不善、無記的事情等，就不應該坐。如果是爲了善良有益的事情，就應該坐。』如何在坐中修習止呢？如果在坐時，就應當了知因為坐，就會產生一切煩惱、善惡等法，而沒有一法可以得到，這樣妄念就不會產生，這就是
【English Translation】 English version:
I. Walking. A practitioner, when walking, should contemplate thus: 'For what purpose am I walking now? If it is driven by afflictions, or for unwholesome and neutral (avyākrta) matters, then I should not walk. If it is not driven by afflictions, but for wholesome and beneficial, Dharma-abiding matters, then I should walk.' How to cultivate Samatha (止, calming meditation) in walking? When walking, one should realize: because of walking, all afflictions, wholesome and unwholesome dharmas (法, phenomena) arise. Knowing that the mind of walking and all dharmas in walking are unattainable, then deluded thoughts cease. This is called cultivating Samatha. How to cultivate Vipassanā (觀, insight meditation) in walking? One should contemplate thus: 'Due to the mind moving the body, there is progress, which is called walking. Because of this walking, all afflictions, wholesome and unwholesome dharmas arise.' Then one should reflect upon the mind of walking, not seeing its appearance. One should know that the walker and all dharmas in walking are ultimately empty and still. This is called cultivating Vipassanā.
II. Standing. A practitioner, when standing, should contemplate thus: 'For what purpose am I standing now? If it is for afflictions and unwholesome, neutral matters, then I should not stand. If it is for wholesome and beneficial matters, then I should stand.' How to cultivate Samatha in standing? When standing, one should realize: because of standing, all afflictions, wholesome and unwholesome dharmas arise. Knowing that the mind of standing and all dharmas in standing are unattainable, then deluded thoughts cease. This is called cultivating Samatha. How to cultivate Vipassanā in standing? One should contemplate thus: 'Due to the mind dwelling in the body, it is called standing. Because of this standing, all afflictions, wholesome and unwholesome dharmas arise.' Then one should reflect upon the mind of standing, not seeing its appearance. One should know that the one standing and all dharmas in standing are ultimately empty and still. This is called cultivating Vipassanā.
III. Sitting. A practitioner, when sitting, should contemplate thus: 'For what purpose am I sitting now? If it is for afflictions and unwholesome, neutral matters, then I should not sit. If it is for wholesome and beneficial matters, then I should sit.' How to cultivate Samatha in sitting? When sitting, one should realize that because of sitting, all afflictions, wholesome and unwholesome dharmas arise, and no dharma can be attained. Thus, deluded thoughts do not arise. This is
名修止。云何坐中修觀？應作是念：「由心所念，壘腳安身，因此則有一切善惡等法，故名為坐。」反觀坐心，不見相貌。當知坐者及坐中一切法，畢竟空寂，是名修觀。
四、臥者。于臥時，應作是念：「我今為何等事欲臥？若為不善放逸等事，則不應臥，若為調和四大故臥，則應如師子王臥。」云何臥中修止？若於寢息，則當了知：因於臥故，則有一切善惡等法，而無一法可得；則妄念不起，是名修止。云何臥中修觀？應作是念：「由於勞乏，即便昏闇，放縱六情，因此則有一切煩惱善惡等法。」即當反觀臥心，不見相貌。當知臥者及臥中一切法，畢竟空寂，是名修觀。
五、作者。若作時，應作是念：「我今為何等事，欲如此作？若為不善無記等事，即不應作。若為善利益事，即應作。」云何名作中修止？若於作時，即當了知：因於作故，則有一切善惡等法，而無一法可得，則妄念不起，是名修止。云何名作時修觀？應作是念：「由心運于身手，造作諸事，因此則有一切善惡等法，故名為作。」反觀作心，不見相貌。當知作者及作中一切法，畢竟空寂，是名修觀。
六、語者。若於語時，應作是念：「我今為何等事欲語？若隨諸煩惱，為論說不善無記等事而語，即不應語。若為善利益事，即
【現代漢語翻譯】 現代漢語譯本 名修止。如何于禪坐中修習觀？應當這樣想：『由於心念的作用，盤腿安身，因此就產生一切善惡等法，所以稱為坐。』反觀坐時的心，卻不見任何相貌。應當明白，禪坐的人以及禪坐中的一切法，畢竟都是空寂的，這便是修習觀。
四、臥者。在睡覺時，應當這樣想：『我現在爲了什麼事要睡覺？如果是爲了不善的放逸等事，就不應該睡；如果是爲了調和四大（地、水、火、風，構成身體的四種元素）而睡，就應該像獅子王那樣安臥。』如何在睡眠中修習止？如果在寢息時，就應當了知：因為睡眠的緣故，就產生一切善惡等法，卻沒有一個法可以真正得到；這樣妄念就不會生起，這便是修習止。如何在睡眠中修習觀？應當這樣想：『由於勞累疲乏，就變得昏沉黑暗，放縱六根（眼、耳、鼻、舌、身、意），因此就產生一切煩惱善惡等法。』就應當反觀睡眠時的心，不見任何相貌。應當明白，睡眠的人以及睡眠中的一切法，畢竟都是空寂的，這便是修習觀。
五、作者。在做事時，應當這樣想：『我現在爲了什麼事，想要這樣做？如果是爲了不善或無記（非善非惡）等事，就不應該做。如果是爲了有益的善事，就應該做。』如何稱為在做事中修習止？如果在做事時，就應當了知：因為做事的緣故，就產生一切善惡等法，卻沒有一個法可以真正得到，這樣妄念就不會生起，這便是修習止。如何稱為在做事時修習觀？應當這樣想：『由於心驅動身體和手，造作各種事情，因此就產生一切善惡等法，所以稱為作。』反觀做事時的心，卻不見任何相貌。應當明白，做事的人以及做事中的一切法，畢竟都是空寂的，這便是修習觀。
六、語者。在說話時，應當這樣想：『我現在爲了什麼事想要說話？如果隨著各種煩惱，談論不善或無記等事而說話，就不應該說。如果是爲了有益的善事，就
【English Translation】 English version It is called cultivating cessation. How to cultivate contemplation while sitting? One should contemplate thus: 'Due to the mind's thoughts, one arranges the legs and settles the body, and thus there are all kinds of good and evil dharmas; therefore, it is called sitting.' Reflecting back on the sitting mind, one sees no appearance. One should know that the sitter and all dharmas in sitting are ultimately empty and still; this is called cultivating contemplation.
Four, the one lying down. When lying down, one should contemplate thus: 'For what reason do I now wish to lie down? If it is for unwholesome indulgence and other such things, then one should not lie down. If it is to harmonize the four great elements (earth, water, fire, and wind, the four elements that constitute the body), then one should lie down like a lion king.' How to cultivate cessation while lying down? If one is resting, then one should understand that because of lying down, there are all kinds of good and evil dharmas, but not a single dharma can be obtained; then deluded thoughts will not arise; this is called cultivating cessation. How to cultivate contemplation while lying down? One should contemplate thus: 'Due to fatigue and exhaustion, one becomes dull and dark, indulging the six senses (eye, ear, nose, tongue, body, and mind), and thus there are all kinds of afflictions, good and evil dharmas.' One should then reflect back on the lying-down mind and see no appearance. One should know that the one lying down and all dharmas in lying down are ultimately empty and still; this is called cultivating contemplation.
Five, the one acting. When acting, one should contemplate thus: 'For what reason do I now wish to act in this way? If it is for unwholesome or neutral (neither good nor evil) things, then one should not act. If it is for beneficial and wholesome things, then one should act.' How is it called cultivating cessation while acting? If one is acting, then one should understand that because of acting, there are all kinds of good and evil dharmas, but not a single dharma can be obtained; then deluded thoughts will not arise; this is called cultivating cessation. How is it called cultivating contemplation while acting? One should contemplate thus: 'Due to the mind moving the body and hands, creating various things, thus there are all kinds of good and evil dharmas; therefore, it is called acting.' Reflecting back on the acting mind, one sees no appearance. One should know that the actor and all dharmas in acting are ultimately empty and still; this is called cultivating contemplation.
Six, the one speaking. When speaking, one should contemplate thus: 'For what reason do I now wish to speak? If one speaks following various afflictions, discussing unwholesome or neutral things, then one should not speak. If it is for beneficial and wholesome things, then one
應語。」云何名語中修止？若於語時，即知因此語故，則有一切煩惱善惡等法，了知語心及語中一切煩惱善不善法，皆不可得，則妄念心息，是名修止。云何語中修觀？應作是念：「由心覺觀，鼓動氣息，沖于咽喉、唇、舌、齒㗁，故出音聲語言。因此語故，則有一切善惡等法，故名為語。」反觀語心，不見相貌。當知語者及語中一切法，畢竟空寂，是名修觀。
如上六義修習止觀，隨時相應用之；一一皆有前五番修止觀意，如上所說。
次，六根門中修止觀者：
一、眼見色時修止者。隨見色時，如水中月，無有定實。若見順情之色，不起貪愛；若見違情之色，不起瞋惱；若見非違非順之色，不起無明及諸亂想，是名修止。云何名眼見色時修觀？應作是念：「隨有所見，即相空寂。所以者何？于彼根塵空明之中，各無所見，亦無分別，和合因緣，出生眼識，次生意識，即能分別種種諸色。因此則有一切煩惱善惡等法。」即當反觀念色之心，不見相貌。當知見者及一切法，畢竟空寂，是名修觀。
二、耳聞聲時修止者。隨所聞聲，即知聲如響相。若聞順情之聲，不起愛心；違情之聲，不起瞋心；非違非順之聲，不起分別心；是名修止。云何聞聲中修觀？應作是念：「隨所聞聲，空無所有，但
【現代漢語翻譯】 現代漢語譯本： 應答說：『什麼叫做在言語中修習止？』如果在說話的時候，立即知道因為這個言語的緣故，就會產生一切煩惱、善惡等法，明瞭知道言語的心以及言語中一切煩惱、善不善法，都是不可得的，那麼妄念心就會止息，這叫做修止。什麼叫做在言語中修習觀？』應當這樣想：『由於心覺察觀照，鼓動氣息，衝擊咽喉、嘴唇、舌頭、牙齒等處，所以發出聲音語言。因為這個言語的緣故，就會產生一切善惡等法，所以稱為言語。』反過來觀察言語的心，不見其相貌。應當知道說話者以及言語中一切法，畢竟是空寂的，這叫做修觀。
像上面六種意義修習止觀，隨時互相應用；每一種都具有前面五種修習止觀的意義，如上面所說。
其次，在六根門中修習止觀：
一、眼睛看見顏色時修習止的方法。隨著看見顏色的時候，就像水中的月亮，沒有真實的固定。如果看見順心意的顏色，不生起貪愛；如果看見不順心意的顏色，不生起嗔惱；如果看見非順非違的顏色，不生起無明以及各種雜亂的想法，這叫做修止。什麼叫做眼睛看見顏色時修習觀？應當這樣想：『隨著所看見的，就是相的空寂。為什麼這樣說呢？在那根塵空明的狀態中，各自都沒有看見什麼，也沒有分別，和合因緣，出生眼識，接著產生意識，就能分別種種顏色。因為這樣就會產生一切煩惱善惡等法。』就應當反過來觀察能觀色的心，不見其相貌。應當知道能見者以及一切法，畢竟是空寂的，這叫做修觀。
二、耳朵聽到聲音時修習止的方法。隨著所聽到的聲音，立即知道聲音就像迴響一樣。如果聽到順心意的聲音，不生起愛心；聽到不順心意的聲音，不生起嗔心；聽到非順非違的聲音，不生起分別心；這叫做修止。什麼叫做在聽聞聲音中修習觀？應當這樣想：『隨著所聽到的聲音，空無所有，只是 English version: He should answer: 'What is called practicing cessation in speech? If, when speaking, one immediately knows that because of this speech, all afflictions, good and evil dharmas, etc., arise, and clearly knows that the mind of speech and all afflictions, good and non-good dharmas in speech, are unattainable, then the mind of deluded thoughts will cease. This is called practicing cessation. What is called practicing contemplation in speech?' One should think thus: 'Due to the mind's awareness and contemplation, stirring the breath, impacting the throat, lips, tongue, teeth, etc., sound and speech are produced. Because of this speech, all good and evil dharmas, etc., arise, hence it is called speech.' Reversely contemplating the mind of speech, one does not see its appearance. One should know that the speaker and all dharmas in speech are ultimately empty and still. This is called practicing contemplation.
Practicing cessation and contemplation according to the above six meanings, applying them to each other at any time; each one has the meaning of the previous five practices of cessation and contemplation, as described above.
Next, practicing cessation and contemplation in the six sense-gates:
First, practicing cessation when the eye sees a form. Whenever seeing a form, it is like the moon in water, without fixed reality. If seeing a form that accords with one's feelings, not arousing greed and love; if seeing a form that goes against one's feelings, not arousing anger and hatred; if seeing a form that is neither in accordance nor against one's feelings, not arousing ignorance and all kinds of confused thoughts. This is called practicing cessation. What is called practicing contemplation when the eye sees a form? One should think thus: 'Whatever is seen is immediately empty and still in its characteristics. Why is this so? In that state of emptiness and clarity of the root and object, each has not seen anything, nor is there any discrimination. The coming together of conditions gives rise to eye consciousness, followed by the arising of mind consciousness, which can then discriminate various forms. Because of this, all afflictions, good and evil dharmas, etc., arise.' One should then reversely contemplate the mind that contemplates form, not seeing its appearance. One should know that the seer and all dharmas are ultimately empty and still. This is called practicing contemplation.
Second, practicing cessation when the ear hears a sound. Whenever hearing a sound, one immediately knows that the sound is like an echo. If hearing a sound that accords with one's feelings, not arousing love; hearing a sound that goes against one's feelings, not arousing anger; hearing a sound that is neither in accordance nor against one's feelings, not arousing discriminating thoughts. This is called practicing cessation. What is called practicing contemplation in hearing a sound? One should think thus: 'Whatever sound is heard is empty and without substance, but
【English Translation】 He should answer: 'What is called practicing cessation (止, zhǐ - calming the mind) in speech? If, when speaking, one immediately knows that because of this speech, all afflictions (煩惱, fánnǎo - mental defilements), good and evil dharmas (法, fǎ - teachings/phenomena), etc., arise, and clearly knows that the mind of speech and all afflictions, good and non-good dharmas in speech, are unattainable, then the mind of deluded thoughts will cease. This is called practicing cessation. What is called practicing contemplation (觀, guān - insight) in speech?' One should think thus: 'Due to the mind's awareness and contemplation, stirring the breath, impacting the throat, lips, tongue, teeth, etc., sound and speech are produced. Because of this speech, all good and evil dharmas, etc., arise, hence it is called speech.' Reversely contemplating the mind of speech, one does not see its appearance. One should know that the speaker and all dharmas in speech are ultimately empty and still. This is called practicing contemplation.
Practicing cessation and contemplation according to the above six meanings, applying them to each other at any time; each one has the meaning of the previous five practices of cessation and contemplation, as described above.
Next, practicing cessation and contemplation in the six sense-gates (六根, liù gēn - six sense organs):
First, practicing cessation when the eye sees a form. Whenever seeing a form, it is like the moon in water, without fixed reality. If seeing a form that accords with one's feelings, not arousing greed and love; if seeing a form that goes against one's feelings, not arousing anger and hatred; if seeing a form that is neither in accordance nor against one's feelings, not arousing ignorance (無明, wúmíng - ignorance) and all kinds of confused thoughts. This is called practicing cessation. What is called practicing contemplation when the eye sees a form? One should think thus: 'Whatever is seen is immediately empty and still in its characteristics. Why is this so? In that state of emptiness and clarity of the root (根, gēn - sense organ) and object (塵, chén - sense object), each has not seen anything, nor is there any discrimination. The coming together of conditions gives rise to eye consciousness (眼識, yǎnshì - eye consciousness), followed by the arising of mind consciousness (意識, yìshì - mind consciousness), which can then discriminate various forms. Because of this, all afflictions, good and evil dharmas, etc., arise.' One should then reversely contemplate the mind that contemplates form, not seeing its appearance. One should know that the seer and all dharmas are ultimately empty and still. This is called practicing contemplation.
Second, practicing cessation when the ear hears a sound. Whenever hearing a sound, one immediately knows that the sound is like an echo. If hearing a sound that accords with one's feelings, not arousing love; hearing a sound that goes against one's feelings, not arousing anger; hearing a sound that is neither in accordance nor against one's feelings, not arousing discriminating thoughts. This is called practicing cessation. What is called practicing contemplation in hearing a sound? One should think thus: 'Whatever sound is heard is empty and without substance, but
從根塵和合，生於耳識；次意識生，強起分別。因此即有一切煩惱善惡等法，故名聞聲。」反觀聞聲之心，不見相貌。當知聞者及一切法，畢竟空寂，是名為觀。
三、鼻嗅香時修止者。隨所聞香，即知如焰不實，若聞順情之香，不起著心；違情之臭，不起瞋心；非違非順之香，不生亂念，是名修止。云何名聞香中修觀？應作是念：「我今聞香，虛誑無實。所以者何？根塵合故，而生鼻識；次生意識，強取香相。因此則有一切煩惱善惡等法，故名聞香。」反觀聞香之心，不見相貌。當知聞香及一切法，畢竟空寂，是名修觀。
四、舌受味時修止者。隨所受味，即知如於夢幻中得味。若得順情美味，不起貪著；違情惡味，不起瞋心；非違非順之味，不起分別意想，是名修止。云何名舌受味時修觀？應作是念：「今所受味，實不可得。所以者何？內外六味，性無分別。因內舌根和合，則舌識生。次生意識，強取味相。因此則有一切煩惱善惡等法。」反觀緣味之識，不見相貌。當知受味者及一切法，畢竟空寂，是名修觀。
五、身受觸時修止者。隨所覺觸，即知如影，幻化不實。若受順情樂觸，不起貪著；若受違情苦觸，不起瞋惱；受非違非順之觸，不起憶想分別，是名修止。云何身受觸時修觀？應作是
【現代漢語翻譯】 現代漢語譯本：從根（感官，root）和塵（對象，dust）和合，產生於耳識（ear consciousness）；接著意識產生，強烈地進行分別。因此就有一切煩惱、善惡等法，所以叫做『聞聲』。」反觀聽聞聲音的心，不見相貌。應當知道聽聞者及一切法，畢竟空寂，這叫做觀（Vipassanā）。
三、鼻嗅香時修止（Samatha）者。隨著所聞到的香味，就知曉如火焰般不真實。如果聞到順應心意的香味，不生起執著心；違背心意的臭味，不生起嗔恨心；非違背也非順應的香味，不生起散亂的念頭，這叫做修止。怎樣叫做聞香中修觀？應當這樣想：『我現在聞到的香味，虛假不實。為什麼呢？因為根（感官，root）和塵（對象，dust）結合的緣故，而產生鼻識（nose consciousness）；接著產生意識，強烈地取香的相狀。因此就有一切煩惱、善惡等法，所以叫做『聞香』。』反觀聞香的心，不見相貌。應當知道聞香者及一切法，畢竟空寂，這叫做修觀。
四、舌受味時修止者。隨著所感受到的味道，就知曉如在夢幻中得到味道。如果得到順應心意的美味，不生起貪戀執著；違背心意的惡味，不生起嗔恨心；非違背也非順應的味道，不生起分別意想，這叫做修止。怎樣叫做舌頭感受味道時修觀？應當這樣想：『現在所感受的味道，實在不可得。為什麼呢？因為內外六味，自性沒有分別。因為內在的舌根（tongue root）和合，就產生舌識（tongue consciousness）。接著產生意識，強烈地取味道的相狀。因此就有一切煩惱、善惡等法。』反觀緣味道的識，不見相貌。應當知道感受味道者及一切法，畢竟空寂，這叫做修觀。
五、身受觸時修止者。隨著所覺察到的觸感，就知曉如影子，幻化不實。如果感受到順應心意的快樂觸感，不生起貪戀執著；如果感受到違背心意的痛苦觸感，不生起嗔惱；感受非違背也非順應的觸感，不生起憶想分別，這叫做修止。怎樣叫做身體感受觸感時修觀？應當這樣想：
【English Translation】 English version: From the union of root (sense organ) and dust (object), arises ear consciousness; subsequently, consciousness arises, strongly generating discrimination. Therefore, all afflictions, good and evil dharmas, etc., come into being, hence the term 'hearing sound.' Reflecting back on the mind that hears sound, no appearance is seen. Know that the hearer and all dharmas are ultimately empty and still; this is called Vipassanā (insight meditation).
Three, practicing Samatha (tranquility meditation) when the nose smells fragrance. With whatever fragrance is smelled, immediately know it to be unreal like a flame. If a pleasant fragrance is smelled, do not give rise to attachment; if an unpleasant odor is smelled, do not give rise to anger; if a fragrance that is neither pleasant nor unpleasant is smelled, do not give rise to distracting thoughts; this is called practicing Samatha. What is called practicing Vipassanā in smelling fragrance? One should contemplate thus: 'The fragrance I am smelling now is false and unreal. Why? Because of the union of root (sense organ) and dust (object), nose consciousness arises; subsequently, consciousness arises, strongly grasping the appearance of the fragrance. Therefore, all afflictions, good and evil dharmas, etc., come into being, hence the term 'smelling fragrance.'' Reflecting back on the mind that smells fragrance, no appearance is seen. Know that the smeller of fragrance and all dharmas are ultimately empty and still; this is called practicing Vipassanā.
Four, practicing Samatha when the tongue experiences taste. With whatever taste is experienced, immediately know it to be like obtaining taste in a dream. If a pleasant and delicious taste is obtained, do not give rise to greed and attachment; if an unpleasant and bad taste is obtained, do not give rise to anger; if a taste that is neither pleasant nor unpleasant is obtained, do not give rise to discriminating thoughts; this is called practicing Samatha. What is called practicing Vipassanā when the tongue experiences taste? One should contemplate thus: 'The taste that is being experienced now is truly unattainable. Why? Because the six tastes, internal and external, are inherently without distinction. Because of the union of the internal tongue root, tongue consciousness arises. Subsequently, consciousness arises, strongly grasping the appearance of the taste. Therefore, all afflictions, good and evil dharmas, etc., come into being.' Reflecting back on the consciousness that is conditioned by taste, no appearance is seen. Know that the experiencer of taste and all dharmas are ultimately empty and still; this is called practicing Vipassanā.
Five, practicing Samatha when the body experiences touch. With whatever touch is perceived, immediately know it to be like a shadow, illusory and unreal. If a pleasant and comfortable touch is experienced, do not give rise to greed and attachment; if an unpleasant and painful touch is experienced, do not give rise to anger; if a touch that is neither pleasant nor unpleasant is experienced, do not give rise to recollection and discrimination; this is called practicing Samatha. What is called practicing Vipassanā when the body experiences touch? One should contemplate thus:
念：「輕重、冷暖、澀滑等法，名之為觸；頭等六分，名之為身。觸性虛假，身亦不實；和合因緣，即生身識。次生意識，憶想分別苦樂等相，故名受觸。」反觀緣觸之心，不見相貌。當知受觸者及一切法，畢竟空寂，是名修觀。
六、意知法中修止觀相，如初坐中已明訖。
自上依六根修止觀相，隨所意用而用之，一一具上五番之意，是中已廣分別，今不重辨。
行者若能於行住坐臥見聞覺知等一切處中修止觀者，當知是人真修摩訶衍道。如《大品經》云：「佛告須菩提：『若菩薩行時知行、坐時知坐，乃至服僧伽梨，視眴一心，出入禪定，當知是人名菩薩摩訶衍。』」複次，若人能如是一切處中修行大乘，是人則於世間最勝、最上、無與等者。釋論偈中說：
「閑坐林樹間， 寂然滅諸惡， 憺怕得一心， 斯樂非天樂。 人求世間利， 名衣好床褥， 斯樂非安隱， 求利無厭足。 衲衣在空閑， 動止心常一， 自以智慧明， 觀諸法實相； 種種諸法中， 皆以等觀入， 解慧心寂然， 三界無倫匹。」
善根發第七
行者若能如是從假入空觀中善修止觀者，則于坐中身心明凈，爾時當有種種善根開發，應須識知。
今略明善根發
【現代漢語翻譯】 現代漢語譯本：唸誦：『輕重、冷暖、澀滑等感覺，稱之為觸；頭等六個部分，稱之為身。觸的性質是虛假的，身體也不是真實的；和合的因緣，就產生身識。接著產生意識，回憶想像分別苦樂等現象，所以叫做受觸。』反觀緣觸的內心，不見任何相貌。應當知道感受觸者以及一切法，畢竟是空寂的，這叫做修觀。
六、在意知法中修止觀的相狀，如同最初打坐時已經說明完畢。
以上是依據六根修止觀的相狀，隨著心意的運用而使用它，每一個都具備上述五種意義，其中已經廣泛地分別說明，現在不再重複辨析。
修行者如果能夠在行住坐臥、見聞覺知等一切處所中修習止觀，應當知道這個人是真正修習摩訶衍道（Mahāyāna，大乘道）。如《大品經》（Mahā-prajñāpāramitā-sūtra，大品般若經）所說：『佛告訴須菩提（Subhūti）：若菩薩行走時知道自己在行走、坐著時知道自己在坐著，乃至穿著僧伽梨（saṃghāṭī，袈裟），觀看眨眼之間一心不亂，出入禪定，應當知道這個人名為菩薩摩訶衍。』再次，如果有人能夠像這樣在一切處所中修行大乘，這個人就是在世間最殊勝、最上等、沒有可以與之相比的。釋論的偈頌中說：
『悠閒地坐在林間的樹下，寂靜地滅除各種惡念，恬淡安寧地獲得一心，這種快樂不是天上的快樂。 人們追求世間的利益，追求名貴的衣服和舒適的床鋪，這種快樂不是安穩的，追求利益永遠沒有滿足的時候。 穿著粗布衣裳身處空閑之地，行動和靜止時心常保持一致，用自己的智慧光明，觀察諸法的真實相狀； 在種種諸法之中，都用平等的觀照進入，理解智慧的心寂然不動，在三界之中沒有可以與之相比的。』
善根發第七
修行者如果能夠像這樣從假入空的觀想中好好地修習止觀，那麼在打坐時身心就會明凈，這時就會有種種善根開發出來，應該要知道。
現在簡略地說明善根的發生。
【English Translation】 English version: Recite: 'Heaviness, lightness, coldness, warmth, roughness, smoothness, etc., are called touch; the six parts such as the head are called the body. The nature of touch is false, and the body is also unreal; the combined causes and conditions give rise to body consciousness. Next arises mind consciousness, recalling, imagining, and distinguishing the appearances of suffering and pleasure, hence it is called receiving touch.' Reflecting inwardly on the mind that is conditioned by touch, no appearance is seen. It should be known that the receiver of touch and all dharmas are ultimately empty and still; this is called cultivating contemplation.
- The aspects of cultivating cessation and contemplation in the mind knowing dharmas are as explained in the initial sitting.
The above are the aspects of cultivating cessation and contemplation based on the six roots, using them according to one's intention. Each one possesses the above five meanings, which have been extensively explained, so I will not repeat them now.
If a practitioner can cultivate cessation and contemplation in all places such as walking, standing, sitting, lying down, seeing, hearing, perceiving, and knowing, it should be known that this person is truly cultivating the Mahāyāna (大乘道, Great Vehicle) path. As the Mahā-prajñāpāramitā-sūtra (大品經, Great Perfection of Wisdom Sutra) says: 'The Buddha told Subhūti (須菩提): If a Bodhisattva knows he is walking when walking, knows he is sitting when sitting, and even when wearing the saṃghāṭī (僧伽梨, monastic robe), watching the blinking of an eye with a single mind, entering and leaving samādhi, it should be known that this person is called a Bodhisattva Mahāsattva.' Furthermore, if a person can cultivate the Great Vehicle in all places like this, this person is the most excellent, the highest, and without equal in the world. The verse in the Śāstra says:
'Sitting idly among the trees in the forest, silently extinguishing all evils, peacefully attaining one-pointedness of mind, this joy is not the joy of the heavens. People seek worldly benefits, seeking fine clothes and comfortable beds; this joy is not peaceful, and the pursuit of benefits is never satisfied. Wearing patched robes in a secluded place, the mind is always one in movement and stillness, using one's own wisdom to illuminate and contemplate the true nature of all dharmas; In all kinds of dharmas, one enters with equal contemplation, the mind of understanding and wisdom is still and silent, without equal in the three realms.'
The Arising of Good Roots, Seventh
If a practitioner can cultivate cessation and contemplation well in this way, from entering emptiness from the false, then the body and mind will be clear and pure during sitting. At that time, various good roots will develop, and one should know them.
Now, I will briefly explain the arising of good roots.
相，有二種不同：
一、外善根發相。所謂：佈施、持戒、孝順父母尊長，供養三寶，及諸聽學等善根開發。此是外事，若非正修，與魔境相濫，今不分別。
二、內善根發相。所謂諸禪定法門善根開發有三種意：
第一、明善根發相。有五種不同：
一、息道善根發相。行者善修止觀故，身心調適，妄念止息。因是自覺其心漸漸入定，發於欲界及未到地等定，身心泯然空寂，定心安隱。於此定中，都不見有身心相貌。於後或經一坐、二坐，乃至一日、二日，一月、二月，將息不得，不退不失。即于定中，忽覺身心運動，八觸而發者，所謂覺身痛、癢、冷、暖、輕、重、澀、滑等。當觸發時，身心安定，虛微悅豫，快樂清凈，不可為喻，是為知息道根本禪定善根發相。行者或於欲界未到地中，忽然覺息出入長短，遍身毛孔皆悉虛疏，即以心眼見身內三十六物，猶如開倉見諸麻豆等，心大驚喜，寂靜安快，是為隨息特勝善根發相。
二、不凈觀善根發相。行者若於欲界未到地定，於此定中，身心虛寂，忽然見他男女身死，死已膀脹，爛壞，蟲膿流出；見白骨狼藉，其心悲喜，厭患所愛，此為九想善根發相。或於靜定之中，忽然見內身不凈，外身膀脹狼藉，自身白骨從頭至足節節相拄，見
【現代漢語翻譯】 現代漢語譯本 相，有兩種不同：
一、外善根發相。 也就是：佈施、持戒、孝順父母尊長，供養三寶，以及聽經學習等等善根的開發。 這些是外在的事情，如果不是正確的修行，容易和魔境的現象混淆，這裡不做分別。
二、內善根發相。 也就是各種禪定法門善根的開發，有三種意義：
第一、說明善根發相。 有五種不同：
一、息道善根發相。 修行者因為善於修習止觀，身心調和舒適，妄念止息。 因此自覺內心漸漸進入禪定，發起于欲界以及未到地等禪定，身心完全泯滅空寂，禪定之心安穩。 在這種禪定中，完全見不到身心的相貌。 之後或者經過一坐、二坐，乃至一日、二日，一月、二月，調養休息而沒有退失。 就在禪定中，忽然感覺身心運動，八觸因而生髮，也就是感覺到身體的痛、癢、冷、暖、輕、重、澀、滑等等。 當這些觸覺生髮的時候，身心安定，虛靜微妙而喜悅，快樂清凈，無法比喻，這就是知道息道根本禪定善根發相。 修行者或者在欲界未到地中，忽然感覺呼吸出入的長短，遍身毛孔都虛空疏朗，就用『心眼』看見身內的三十六種不凈之物，好像打開倉庫看見各種麻豆等等，內心非常驚喜，寂靜安快，這就是隨息特別殊勝的善根發相。
二、不凈觀善根發相。 修行者如果在欲界未到地定中，在這種禪定中，身心虛空寂靜，忽然看見他人男女的身體死亡，死後膨脹，腐爛損壞，蟲膿流出；看見白骨散亂，內心悲傷歡喜，厭惡所愛之物，這是九想（Nava-saṃjñā）善根發相。 或者在靜定之中，忽然看見自身內部不乾淨，外部身體膨脹散亂，自身白骨從頭到腳一節一節地相互支撐，看見...
【English Translation】 English version There are two different kinds of 'lakṣaṇa' (相, characteristics/signs):
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External 'kuśala-mūla' (善根, wholesome roots) manifestation. This refers to the development of wholesome roots such as: 'dāna' (佈施, giving/charity), 'śīla' (持戒, moral conduct/precepts), filial piety towards parents and elders, offering to the 'Triratna' (三寶, Three Jewels), and listening to and learning the teachings. These are external matters, and if not practiced correctly, they can be confused with demonic states, so we will not differentiate them here.
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Internal 'kuśala-mūla' (善根, wholesome roots) manifestation. This refers to the development of wholesome roots in various 'dhyāna' (禪定, meditation/absorption) practices, which has three meanings:
First, explaining the manifestation of wholesome roots. There are five different types:
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'Ānāpānasmṛti' (息道, mindfulness of breathing) 'kuśala-mūla' (善根, wholesome roots) manifestation. Because the practitioner skillfully cultivates 'śamatha-vipassanā' (止觀, calming and insight meditation), their body and mind are harmonized and comfortable, and their deluded thoughts cease. As a result, they consciously feel their mind gradually entering 'samādhi' (禪定, concentration/meditative absorption), arising in the 'kāmadhātu' (欲界, desire realm) and the 'upacāra-samādhi' (未到地, access concentration) and other 'samādhi' (禪定, concentration/meditative absorption) states. The body and mind are completely extinguished and empty, and the mind of 'samādhi' (禪定, concentration/meditative absorption) is peaceful and secure. In this 'samādhi' (禪定, concentration/meditative absorption), they do not see any appearance of body or mind. Afterwards, perhaps after one or two sittings, or even one or two days, one or two months, they maintain it without regressing or losing it. Then, in 'samādhi' (禪定, concentration/meditative absorption), they suddenly feel the body and mind moving, and the eight touches arise, which are the sensations of pain, itching, cold, warmth, lightness, heaviness, roughness, and smoothness. When these touches arise, the body and mind are stable, subtly joyful, happy, and pure beyond comparison. This is knowing the 'Ānāpānasmṛti' (息道, mindfulness of breathing) fundamental 'dhyāna' (禪定, meditation/absorption) 'kuśala-mūla' (善根, wholesome roots) manifestation. The practitioner, perhaps in the 'kāmadhātu' (欲界, desire realm) or 'upacāra-samādhi' (未到地, access concentration), suddenly feels the length of the breath, and all the pores of the body are empty and sparse. Then, with the 'mind's eye', they see the thirty-six impurities within the body, like opening a granary and seeing various beans. The mind is greatly delighted, peaceful, and happy. This is the 'ānāpānasmṛti' (隨息, following the breath) special and excellent 'kuśala-mūla' (善根, wholesome roots) manifestation.
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'Aśubha-bhāvanā' (不凈觀, contemplation of impurity) 'kuśala-mūla' (善根, wholesome roots) manifestation. If the practitioner is in the 'upacāra-samādhi' (未到地, access concentration) of the 'kāmadhātu' (欲界, desire realm), in this 'samādhi' (禪定, meditation/absorption), the body and mind are empty and still. Suddenly, they see the dead bodies of other men and women, swollen, decaying, and pus flowing out; they see scattered white bones. Their mind is filled with sadness and joy, and they become disgusted with what they love. This is the 'Nava-saṃjñā' (九想, nine contemplations) 'kuśala-mūla' (善根, wholesome roots) manifestation. Or, in quiet 'samādhi' (禪定, meditation/absorption), they suddenly see the impurity of their own inner body, the swelling and scattering of the outer body, and their own white bones supporting each other from head to toe, joint by joint. They see...
是事已，定心安隱，驚悟無常，厭患五欲，不著我人，此是背舍善根發相。或於定心中，見於內身及外身，一切飛禽走獸，衣服飲食，屋舍山林，皆悉不凈，此為大不凈善根發相。
三、慈心善根發相。行者因修止觀故，若得欲界未到地定，於此定中，忽然發心慈念眾生，或緣親人得樂之相，即發深定，內心悅樂清凈，不可為喻。中人、怨人，乃至十方五道眾生，亦復如是。從禪定起，其心悅樂，隨所見人，顏色常和，是為慈心善根發相。悲、喜、舍心發相，類此可知也。
四、因緣觀善根發相。行者因修止觀故，若得欲界未到地，身心靜定，忽然覺悟心生，推尋三世無明、行等諸因緣中，不見人我，即離斷常，破諸執見，得定安隱，解慧開發，心生法喜，不念世間之事，乃至五陰、十二處、十八界中分別亦如是，是為因緣觀善根發相。
五、唸佛善根發相。行者因修止觀故，若得欲界未到地定，身心空寂，忽然憶念諸佛功德相好不可思議，所有十力、無畏、不共、三昧、解脫等法不可思議，神通變化、無礙說法、廣利眾生、不可思議；如是等無量功德不可思議。作是念時，即發愛敬心生，三昧開發，身心快樂，清凈安隱，無諸惡相，從禪定起，身體輕利，自覺功德巍巍，人所愛敬，是爲念佛三昧
【現代漢語翻譯】 現代漢語譯本：事情已經了結，內心安定平靜，驚覺領悟到世事無常，厭惡五欲的誘惑，不執著于自我和他人的分別，這就是背舍（背離世俗，捨棄煩惱）善根萌發的徵兆。或者在禪定中，見到自身以及身外的所有飛禽走獸、衣服飲食、房屋山林，都呈現出不潔凈的景象，這就是大不凈觀善根萌發的徵兆。
三、慈心善根萌發的徵兆。修行者因為修習止觀的緣故，如果證得了欲界未到地定（尚未完全脫離欲界的禪定狀態），在這種禪定中，忽然生起慈悲之心，憐憫眾生，或者觀想親人得到快樂的情景，於是進入更深的禪定，內心充滿喜悅和清凈，難以用語言來形容。對於一般人、仇人，乃至十方五道（地獄、餓鬼、畜生、人、天）的眾生，也同樣如此。從禪定中出來后，內心仍然充滿喜悅，無論看到什麼人，臉色總是溫和友善，這就是慈心善根萌發的徵兆。悲心、喜心、舍心善根萌發的徵兆，可以依此類推。
四、因緣觀善根萌發的徵兆。修行者因為修習止觀的緣故，如果證得了欲界未到地，身心安靜穩定，忽然覺悟到心念的生起，進而推究過去、現在、未來三世的無明（對事物真相的迷惑）、行（由業力驅動的行為）等各種因緣，從中找不到自我，於是脫離了斷見和常見（兩種極端的錯誤見解），破除了各種執著和偏見，獲得禪定的安定和清凈，智慧得到開發，內心充滿法喜，不再思念世俗的事情，乃至對於五陰（色、受、想、行、識）、十二處（眼、耳、鼻、舌、身、意六根及其對應的六境）、十八界（六根、六境、六識）的分別觀想也是如此，這就是因緣觀善根萌發的徵兆。
五、唸佛善根萌發的徵兆。修行者因為修習止觀的緣故，如果證得了欲界未到地定，身心空寂，忽然憶念諸佛的功德和莊嚴相好，這些都是不可思議的；諸佛所具有的十力（佛具有的十種力量）、四無畏（佛的四種無所畏懼的自信）、十八不共法（佛獨有的十八種功德）、三昧（禪定）、解脫等法，都是不可思議的；諸佛的神通變化、無礙的說法、廣泛利益眾生，都是不可思議的；像這樣無量無邊的功德都是不可思議的。當這樣憶念的時候，就生起愛慕和恭敬之心，禪定得到開發，身心感到快樂、清凈和安定，沒有各種不好的現象出現。從禪定中出來后，身體感到輕盈有力，自覺功德巍峨高大，受到人們的愛戴和尊敬，這就是念佛三昧（通過唸佛而獲得的禪定）的徵兆。
【English Translation】 English version: When the matter is settled, the mind is peaceful and secure, one awakens to impermanence, detests the five desires, and is not attached to 'self' and 'others.' This is the sign of the arising of the good root of back-shedding (turning away from the world and abandoning afflictions). Or, in a state of Samadhi (concentration), one sees one's own body and the bodies of others, all flying birds and running animals, clothing, food and drink, houses, mountains, and forests, all as impure. This is the sign of the arising of the good root of great impurity contemplation.
Three, the sign of the arising of the good root of loving-kindness. If a practitioner, through the practice of Samatha-vipassana (calm abiding and insight meditation), attains the 'unreached' Samadhi of the desire realm (Kāmadhātu), in this Samadhi, a mind of loving-kindness suddenly arises towards sentient beings, or one contemplates the happiness of loved ones, and then enters into deep Samadhi, the inner mind is joyful, pure, and beyond comparison. The same applies to neutral persons, enemies, and even sentient beings in the five paths (hell, hungry ghosts, animals, humans, and gods) of the ten directions. Arising from Samadhi, the mind is joyful, and one's countenance is always harmonious towards whomever one sees. This is the sign of the arising of the good root of loving-kindness. The signs of the arising of the good roots of compassion, joy, and equanimity are similar and can be understood accordingly.
Four, the sign of the arising of the good root of contemplation of dependent origination. If a practitioner, through the practice of Samatha-vipassana, attains the 'unreached' Samadhi of the desire realm, the body and mind are quiet and stable, and one suddenly awakens to the arising of the mind, tracing back through the causes and conditions of ignorance (Avidyā), action (Karma), etc., in the three times (past, present, future), and does not see a 'self' or 'person.' Then one departs from eternalism and nihilism (two extreme views), breaks through all attachments and views, attains the peace and security of Samadhi, insight and wisdom develop, the mind generates Dharma joy, and one does not think of worldly matters. The same applies to the contemplation of the five Skandhas (form, feeling, perception, mental formations, consciousness), the twelve Āyatanas (sense bases), and the eighteen Dhātus (elements). This is the sign of the arising of the good root of contemplation of dependent origination.
Five, the sign of the arising of the good root of mindfulness of the Buddha. If a practitioner, through the practice of Samatha-vipassana, attains the 'unreached' Samadhi of the desire realm, the body and mind are empty and still, and one suddenly remembers the inconceivable merits and excellent marks of the Buddhas, the ten powers (Daśabala), the four fearlessnesses (catu vaiśāradyas), the eighteen unshared qualities (aṣṭādaśa āveṇika dharma), Samadhi, liberation, and other inconceivable Dharmas; the Buddhas' miraculous powers, unimpeded teachings, and vast benefit to sentient beings are inconceivable; such immeasurable merits are inconceivable. When one thinks in this way, a mind of love and respect arises, Samadhi develops, the body and mind are joyful, pure, peaceful, and secure, and there are no evil signs. Arising from Samadhi, the body feels light and agile, one feels one's own merits are lofty and great, and one is loved and respected by others. This is the sign of the Samadhi of mindfulness of the Buddha (Buddhānusmṛti).
善根發相。
複次，行者因修止觀故，若得身心澄凈，或發無常、苦、空、無我、不凈、世間可厭、食不凈相、死離儘想，唸佛、法、僧、戒、舍、天，念處、正勤、如意、根、力、覺、道、空、無相、無作，六度諸波羅蜜，神通變化等，一切法門發相，是中應廣分別。故經云：「制心一處，無事不辦。」
二、分別真偽者，有二：
一者、辨邪偽禪發相。行者若發如上諸禪時，隨因所發之法，或身搔動，或時身重如物鎮壓，或時身輕欲飛，或時如縛，或時逶迤垂熟，或時煎寒，或時壯熱，或見種種諸異境界，或時其心闇蔽，或時起諸惡覺，或時念外散亂諸雜善事，或時歡喜躁動，或時憂愁悲思，或時惡觸身毛驚豎，或時大樂昏醉；如是種種邪法，與禪俱發，名為邪偽。此之邪定，若人愛著，即與九十五種鬼神法相應，多好失心顛狂；或時諸鬼神等，知人念著其法，即加勢力，令發諸邪定邪智，辯才神通，惑動世人。凡愚見者，謂得道果，皆悉信伏，而其內心顛倒，專行鬼法，惑亂世間。是人命終，永不值佛，還墮鬼神道中。若坐時多行惡法，即墮地獄。行者修止觀時，若證如是等禪，有此諸邪偽相，當即卻之。云何卻之？若知虛誑，正心不受不著，即當謝滅。應用正觀破之，即當滅矣。
【現代漢語翻譯】 現代漢語譯本 善根發相。
其次，修行者因為修習止觀的緣故，如果能夠身心澄凈，或者生起無常、苦、空、無我、不凈、世間可厭、食物不凈的觀想、死亡離散的念頭，憶念佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）、戒（Śīla，戒律）、舍（Dāna，佈施）、天（Deva，天人），憶念四念處（smṛtyupasthāna，四種觀禪修習）、四正勤（samyak-pradhāna，斷惡修善的四種努力）、四如意足（ṛddhipāda，達到禪定的四個基礎）、五根（indriya，信、精進、念、定、慧五種能力）、五力（bala，五根增長所生的力量）、七覺支（sapta-bodhyaṅga，通往覺悟的七個要素）、八正道（āryāṣṭāṅgamārga，達到解脫的八條路徑）、空（Śūnyatā，空性）、無相（animitta，沒有特定表象）、無作（apraṇihita，不希求），六度（ṣaṭpāramitā，佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）諸波羅蜜（pāramitā，到達彼岸）、神通變化等等，一切法門生起各種現象，這其中應當廣泛地加以辨別。所以經書上說：『集中意志於一處，沒有什麼事情辦不成。』
二、辨別真偽，有二種方法：
一者、辨別邪偽禪定生起的現象。修行者如果生起如上所說的各種禪定狀態時，隨著引發禪定的原因，或者身體搔動，或者有時身體沉重如被重物鎮壓，或者有時身體輕盈想要飛起來，或者有時感覺像被束縛，或者有時感覺身體逶迤垂軟，或者有時感覺寒冷，或者有時感覺燥熱，或者看見種種奇異的境界，或者有時內心昏暗閉塞，或者有時生起各種惡念，或者有時念頭向外散亂，想到各種雜亂的善事，或者有時歡喜躁動，或者有時憂愁悲傷，或者有時因為不好的觸感而汗毛豎立，或者有時感到極大的快樂而昏昏沉沉；像這樣種種邪法，與禪定一同生起，就叫做邪偽。這種邪定，如果有人貪愛執著，就會與九十五種鬼神法相應，大多會精神失常、癲狂；或者有時各種鬼神等，知道有人執著于這些法，就加以力量，使他生起各種邪定邪智，辯才神通，迷惑世人。凡夫愚人看見這些現象，以為他得到了道果，都信服他，而他的內心卻顛倒錯亂，專門修行鬼神之法，迷惑擾亂世間。這種人命終之後，永遠不能遇到佛，還會墮入鬼神道中。如果禪坐時多行惡法，就會墮入地獄。修行者修習止觀時，如果證得像這樣的禪定，出現這些邪偽的現象，應當立即去除它們。要如何去除呢？如果知道這些現象是虛妄不實的，以正念對待，不接受不執著，這些現象就會消退滅亡。應當運用正確的觀想來破除它們，它們就會消失了。
English version Manifestations of wholesome roots.
Furthermore, if a practitioner, through the practice of Śamatha-Vipassanā (止觀, calming and insight meditation), attains clarity of body and mind, or generates thoughts of impermanence (anitya, 無常), suffering (duḥkha, 苦), emptiness (Śūnyatā, 空), non-self (anātman, 無我), impurity (aśubha, 不凈), the repulsiveness of the world (世間可厭), the impurity of food (食不凈相), thoughts of death, separation, and cessation (死離儘想), mindfulness of the Buddha (Buddha, 佛, the awakened one), the Dharma (Dharma, 法, the teachings), the Sangha (Sangha, 僧, the monastic community), moral discipline (Śīla, 戒), generosity (Dāna, 舍), and the heavens (Deva, 天), mindfulness of the four foundations of mindfulness (smṛtyupasthāna, 念處), the four right exertions (samyak-pradhāna, 正勤), the four bases of power (ṛddhipāda, 如意足), the five roots (indriya, 根), the five powers (bala, 力), the seven factors of enlightenment (sapta-bodhyaṅga, 覺), the Noble Eightfold Path (āryāṣṭāṅgamārga, 道), emptiness (Śūnyatā, 空), signlessness (animitta, 無相), wishlessness (apraṇihita, 無作), the six perfections (ṣaṭpāramitā, 六度) and other pāramitās (pāramitā, 波羅蜜, perfections), supernormal powers (神通變化), and so on, when manifestations of all these Dharma-gates arise, one should broadly distinguish among them. Therefore, the scripture says: 'Concentrate the mind in one place, and nothing cannot be accomplished.'
Two, distinguishing between the true and the false, there are two methods:
One, distinguishing the manifestations of false and distorted meditation. If a practitioner experiences the above-mentioned meditative states, according to the cause that gives rise to the Dharma, the body may itch, or at times the body may feel heavy as if weighed down by something, or at times the body may feel light as if wanting to fly, or at times it may feel bound, or at times it may feel weak and drooping, or at times it may feel cold, or at times it may feel hot, or one may see various strange realms, or at times the mind may be darkened and obscured, or at times evil thoughts may arise, or at times thoughts may be scattered outward to various miscellaneous good deeds, or at times one may be joyful and agitated, or at times one may be sorrowful and melancholic, or at times one may experience goosebumps from unpleasant sensations, or at times one may experience great pleasure and become intoxicated; such various false dharmas, arising together with meditation, are called false and distorted. If one becomes attached to such false samādhi (定, meditative state), one will be in accordance with the ninety-five kinds of demon and spirit dharmas, and will often lose one's mind and become deranged; or at times the various demons and spirits, knowing that one is attached to these dharmas, will add their power, causing one to generate various false samādhis, false wisdoms, eloquence, and supernormal powers, deluding the people of the world. When foolish and ignorant people see these things, they think that one has attained the fruit of the path, and they all believe and submit, but one's inner mind is inverted and confused, and one exclusively practices demon dharmas, deluding and disturbing the world. When such a person's life ends, one will never encounter the Buddha, and will instead fall into the realm of demons and spirits. If one performs many evil deeds during sitting meditation, one will fall into hell. When a practitioner practices Śamatha-Vipassanā, if one attains such samādhis and these false and distorted manifestations arise, one should immediately reject them. How does one reject them? If one knows that they are false and deceptive, and maintains a correct mind, not accepting and not becoming attached, then they will cease and disappear. One should apply correct contemplation to break them, and then they will disappear.
【English Translation】 Manifestations of wholesome roots.
Furthermore, if a practitioner, through the practice of Śamatha-Vipassanā, attains clarity of body and mind, or generates thoughts of impermanence, suffering, emptiness, non-self, impurity, the repulsiveness of the world, the impurity of food, thoughts of death, separation, and cessation, mindfulness of the Buddha, the Dharma, the Sangha, moral discipline, generosity, and the heavens, mindfulness of the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, emptiness, signlessness, wishlessness, the six perfections and other pāramitās, supernormal powers, and so on, when manifestations of all these Dharma-gates arise, one should broadly distinguish among them. Therefore, the scripture says: 'Concentrate the mind in one place, and nothing cannot be accomplished.'
Two, distinguishing between the true and the false, there are two methods:
One, distinguishing the manifestations of false and distorted meditation. If a practitioner experiences the above-mentioned meditative states, according to the cause that gives rise to the Dharma, the body may itch, or at times the body may feel heavy as if weighed down by something, or at times the body may feel light as if wanting to fly, or at times it may feel bound, or at times it may feel weak and drooping, or at times it may feel cold, or at times it may feel hot, or one may see various strange realms, or at times the mind may be darkened and obscured, or at times evil thoughts may arise, or at times thoughts may be scattered outward to various miscellaneous good deeds, or at times one may be joyful and agitated, or at times one may be sorrowful and melancholic, or at times one may experience goosebumps from unpleasant sensations, or at times one may experience great pleasure and become intoxicated; such various false dharmas, arising together with meditation, are called false and distorted. If one becomes attached to such false samādhi, one will be in accordance with the ninety-five kinds of demon and spirit dharmas, and will often lose one's mind and become deranged; or at times the various demons and spirits, knowing that one is attached to these dharmas, will add their power, causing one to generate various false samādhis, false wisdoms, eloquence, and supernormal powers, deluding the people of the world. When foolish and ignorant people see these things, they think that one has attained the fruit of the path, and they all believe and submit, but one's inner mind is inverted and confused, and one exclusively practices demon dharmas, deluding and disturbing the world. When such a person's life ends, one will never encounter the Buddha, and will instead fall into the realm of demons and spirits. If one performs many evil deeds during sitting meditation, one will fall into hell. When a practitioner practices Śamatha-Vipassanā, if one attains such samādhis and these false and distorted manifestations arise, one should immediately reject them. How does one reject them? If one knows that they are false and deceptive, and maintains a correct mind, not accepting and not becoming attached, then they will cease and disappear. One should apply correct contemplation to break them, and then they will disappear.
二者、辨真正禪發相。行者若於坐中發諸禪時，無有如上所說諸邪法等，隨一一禪發時，即覺與定相應，空明清凈，內心喜悅；憺然快樂，無有覆蓋；善心開發，信敬增長；智鑒分明，身心柔軟；微妙虛寂，厭患世間；無為無慾，出入自在；是為正禪發相。譬如與惡人共事，恒相觸惱；若與善人共事，久見其美。分別邪正二種禪發之相，亦復如是。
三、明用止觀長養諸善根者。若於坐中諸善根發時，應用止觀二法修令增進。若宜用止、則以止修之；若宜用觀，則以觀修之。具如前說略示大意矣。
覺知魔事第八
梵音魔羅，秦言殺者，奪行人功德之財，殺行人智慧之命，是故名之為惡。魔事者，如佛以功德智慧度脫眾生入涅槃為事，魔常以破壞眾生善根令流轉生死為事。若能安心正道，是故道高方知魔盛。仍須善識魔事，但有四種：一、煩惱魔，二、陰入界魔，三、死魔，四、鬼神魔。三種皆是世間之常事，及隨人自心所生，當須自心正除遣之，今不分別。鬼神魔相，此事須知，今當略說。
鬼神魔有三種：
一者、精魅。十二時獸，變化作種種形色，或作少女、老宿之形，乃至可畏身等非一，惱惑行人。此諸精魅，欲惱行人，各當其時而來，善須別識。若於寅時來者，必是虎獸等
【現代漢語翻譯】 現代漢語譯本：第二，辨別真正禪定的顯現之相。修行者如果在坐禪中生起各種禪定的時候，沒有像上面所說的各種邪法等情況，隨著每一種禪定的生起，立刻感覺到與禪定相應，內心空明清凈，喜悅；安寧快樂，沒有遮蓋；善心開發，信敬增長；智慧明鑑分明，身心柔軟；微妙虛寂，厭惡世間；無所作為，無所欲求，出入自在；這就是真正禪定顯現的征相。譬如與惡人共事，常常互相觸惱；如果與善人共事，長久了就能看到他的美好。分別邪正兩種禪定顯現的征相，也是這樣。 第三，說明運用止觀來增長各種善根。如果在坐禪中各種善根生起的時候，應當運用止觀兩種方法來修習，使之增進。如果適宜用止，就用止來修習；如果適宜用觀，就用觀來修習。具體情況如前面所說，這裡只是略微提示一下大概的意思。 覺知魔事第八 梵語魔羅（Māra），漢譯為『殺者』，奪取修行人功德之財，殺害修行人智慧之命，所以稱之為『惡』。魔事，就像佛以功德智慧度脫眾生進入涅槃為事業，魔常常以破壞眾生善根，使之流轉生死為事業。如果能夠安心於正道，所以說道高一尺，魔高一丈。仍然需要善於識別魔事，魔事只有四種：一、煩惱魔，二、陰入界魔，三、死魔，四、鬼神魔。前三種都是世間的常事，以及隨著人自身的心所生，應當由自身以正念去除，這裡不分別說明。鬼神魔的相狀，這件事必須知道，現在略微說明。 鬼神魔有三種： 一者，精魅。十二時獸，變化作種種形色，或者變成少女、老者的形狀，乃至可怕的身形等，不止一種，惱亂迷惑修行人。這些精魅，想要惱亂修行人，各自按照其時辰而來，要善於辨別認識。如果在寅時來到的，必定是虎獸等。
【English Translation】 English version: Second, distinguishing the signs of the arising of true Dhyana (禪定, meditation). If a practitioner, while sitting in meditation, experiences various Dhyanas without any of the aforementioned evil phenomena, upon the arising of each Dhyana, they immediately feel a correspondence with the Samadhi (定, concentration), a sense of emptiness, clarity, and purity, and joy in their heart; peaceful happiness, without any obscuration; the development of wholesome thoughts, and an increase in faith and reverence; clear wisdom and discernment, a gentle body and mind; subtle emptiness and tranquility, a loathing of the world; non-action and non-desire, and freedom in coming and going; these are the signs of the arising of true Dhyana. It is like associating with evil people, who constantly annoy and disturb each other; if one associates with good people, one will see their goodness over time. Distinguishing between the signs of the arising of evil and true Dhyana is also like this. Third, explaining the use of Śamatha-Vipassanā (止觀, calming and insight meditation) to nurture various wholesome roots. If various wholesome roots arise during meditation, one should use the two methods of Śamatha-Vipassanā to cultivate them and make them grow. If it is suitable to use Śamatha, then cultivate with Śamatha; if it is suitable to use Vipassanā, then cultivate with Vipassanā. The details are as described earlier; here, I will only briefly indicate the general meaning. Chapter Eight: Awareness of Māra's Affairs The Sanskrit word is Māra (魔羅), which is translated as 'killer' in Chinese. It steals the wealth of merit of practitioners and kills the life of wisdom of practitioners, therefore it is called 'evil'. Māra's affairs are like this: just as the Buddha uses merit and wisdom to deliver sentient beings into Nirvana (涅槃, liberation) as his work, Māra constantly uses the destruction of sentient beings' wholesome roots to cause them to transmigrate in Samsara (生死, cycle of birth and death) as his work. If one can settle one's mind on the right path, therefore it is said that the higher the path, the stronger the Māra. It is still necessary to be good at recognizing Māra's affairs, but there are only four kinds: first, the Kleśa-Māra (煩惱魔, demon of afflictions), second, the Skandha-Āyatana-Dhātu-Māra (陰入界魔, demon of the aggregates, entrances, and realms), third, the Death-Māra (死魔, demon of death), and fourth, the Ghost-Spirit-Māra (鬼神魔, demon of ghosts and spirits). The first three are all common occurrences in the world, and arise from one's own mind, so one must remove them with one's own correct mind; I will not explain them separately here. The appearance of the Ghost-Spirit-Māra, this matter must be known, so I will briefly explain it now. There are three kinds of Ghost-Spirit-Māra: First, the Jingmei (精魅, spirits of animals and plants). The twelve zodiac animals transform into various shapes and colors, or transform into the shapes of young girls, old men, or even frightening bodies, and so on, not just one kind, to disturb and confuse practitioners. These Jingmei, wanting to disturb practitioners, each come at their appointed time, so one must be good at distinguishing and recognizing them. If they come at the Yin (寅) hour (3-5 am), they must be tiger beasts, etc.
；若於卯時來者，必是兔、鹿等；若於辰時來者，必是龍、鱉等；若於巳時來者，必是蛇、蟒等；若於午時來者，必是馬、驢、駝等；若於未時來者，必是羊等；若於申時來者，必是猿猴等；若於酉時來者，必是雞、烏等；若於戌時來者，必是狗、狼等；若於亥時來者，必是豬等；子時來者，必是鼠等；丑時來者，必是牛等。行者若見常用此時來，即知其獸精，說其名字訶責，即當謝滅。
二者、堆剔鬼。亦作種種惱觸行人——或如蟲蝎緣人頭面，鉆刺熠熠；或擊櫪人兩腋下；或乍抱持於人；或言說音聲喧鬧；及作諸獸之形——異相非一，來惱行人。應即覺知，一心閉目，陰而罵之，作是言：「我今識汝，汝是閻浮提中食火臭香偷臘吉支、邪見、喜破戒種；我今持戒，終不畏汝！」若出家人，應誦戒本；若在家人，應誦三歸五戒等。鬼便卻行，匍匐而去。如是若作種種留難惱人相貌，及余斷除之法，並如禪經中廣說。
三者、魔惱。是魔多化作三種五塵境界相來破善心：一、作違情事，則可畏五塵令人恐懼。二、作順情事，則可愛五塵令人心著。三、非違非順事，則平等五塵動亂行者。是故魔名殺者；亦名華箭；亦名五箭，射人五情故。名色中作種種境界，惑亂行人。作順情境者，或作父母兄弟、諸佛形
【現代漢語翻譯】 現代漢語譯本：如果在卯時來，那一定是兔、鹿等；如果在辰時來，那一定是龍、鱉等；如果在巳時來，那一定是蛇、蟒等；如果在午時來，那一定是馬、驢、駱駝等；如果在未時來，那一定是羊等；如果在申時來，那一定是猿猴等；如果在酉時來，那一定是雞、烏等；如果在戌時來，那一定是狗、狼等；如果在亥時來，那一定是豬等；子時來，那一定是鼠等；丑時來，那一定是牛等。修行者如果見到常常在這個時辰來，就知道是獸精，說出它的名字呵斥它，它就會謝罪消失。
第二種是堆剔鬼。它們會製造各種各樣的煩惱來觸擾修行者——或者像蟲蝎一樣爬到人的頭面，鉆刺發光；或者敲擊人的兩腋下；或者突然抱住人；或者發出喧鬧的言語聲音；以及變化成各種野獸的形狀——各種奇異的相貌不止一種，來煩惱修行者。修行者應該立刻覺察到，一心閉上眼睛，在心裡默默地罵它，這樣說：『我現在認識你了，你是閻浮提（Jambudvipa，我們所居住的這個世界）中吃火臭香、偷臘吉支、邪見、喜歡破壞戒律的鬼；我現在持戒，終究不會害怕你！』如果是出家人，應該誦戒本；如果是在家人，應該誦三歸五戒等。鬼就會退卻，匍匐著離開。像這樣如果製造各種各樣的阻礙和煩惱人的相貌，以及其他斷除這些煩惱的方法，都如禪經中詳細所說。
第三種是魔惱。魔會變化成三種五塵（色、聲、香、味、觸）境界的相來破壞善心：第一種，製造違背情理的事情，用可怕的五塵使人恐懼。第二種，製造順應情理的事情，用可愛的五塵使人心生執著。第三種，製造非違背非順應的事情，用平等的五塵動亂修行者。所以魔又名殺者；也名華箭；也名五箭，因為它用五箭射人的五情。在名色（nāmarūpa，精神和物質）中製造各種各樣的境界，迷惑擾亂修行者。製造順應情境的，或者變化成父母兄弟、諸佛的形象
【English Translation】 English version: If they come at Mao time (5-7 am), they must be rabbits, deer, etc.; if they come at Chen time (7-9 am), they must be dragons, turtles, etc.; if they come at Si time (9-11 am), they must be snakes, pythons, etc.; if they come at Wu time (11 am-1 pm), they must be horses, donkeys, camels, etc.; if they come at Wei time (1-3 pm), they must be sheep, etc.; if they come at Shen time (3-5 pm), they must be monkeys, etc.; if they come at You time (5-7 pm), they must be chickens, crows, etc.; if they come at Xu time (7-9 pm), they must be dogs, wolves, etc.; if they come at Hai time (9-11 pm), they must be pigs, etc.; if they come at Zi time (11 pm-1 am), they must be rats, etc.; if they come at Chou time (1-3 am), they must be cows, etc. If a practitioner sees them frequently coming at these times, they will know that they are animal spirits. If they say their names and rebuke them, they will apologize and disappear.
The second is the 'Pile-Pricking' Ghost. They also create various kinds of annoyances to disturb practitioners—sometimes like insects and scorpions crawling on people's heads and faces, piercing and shimmering; or striking people under their armpits; or suddenly embracing people; or making noisy speech and sounds; and transforming into the shapes of various beasts—various strange appearances, not just one, to annoy practitioners. Practitioners should immediately become aware, close their eyes with one mind, and silently curse them in their hearts, saying: 'I recognize you now, you are the ghosts in Jambudvipa (the world we live in) who eat fire and smelly incense, steal wax and auspicious branches, have wrong views, and like to break precepts; I now uphold the precepts and will never fear you!' If they are monks or nuns, they should recite the precepts; if they are laypeople, they should recite the Three Refuges and Five Precepts, etc. The ghosts will then retreat and crawl away. If they create various kinds of obstacles and annoying appearances, and other methods of eliminating these annoyances, they are all described in detail in the Dhyana Sutras.
The third is demonic disturbance. Demons often transform into three kinds of objects of the five senses (form, sound, smell, taste, touch) to destroy good intentions: first, creating things that go against emotions, using frightening objects of the five senses to make people afraid; second, creating things that conform to emotions, using lovely objects of the five senses to make people attached; third, creating things that are neither conforming nor opposing, using neutral objects of the five senses to disturb practitioners. Therefore, demons are also called 'killers'; also called 'flower arrows'; also called 'five arrows', because they use five arrows to shoot people's five emotions. They create various kinds of realms in name and form (nāmarūpa, mind and matter), confusing and disturbing practitioners. Those who create conforming realms may transform into the images of parents, siblings, and Buddhas.
像、端正男女可愛之境，令人心著。作違情境界者，或作虎狼師子羅剎之形，種種可畏之像，來怖行人。作非違非順境者，則平常之事，動亂人心，令失禪定，故名為魔。或作種種好惡之音聲，作種種香臭之氣，作種種好惡之味，作種種苦樂境界來觸人身，皆是魔事。其相眾多，今不具說。舉要言之：若作種種五塵，惱亂於人，令失善法，起諸煩惱，皆是魔軍。以能破壞平等佛法，令起貪慾、憂愁、瞋恚、睡眠等諸障道法。如經偈中說：
「欲是汝初軍， 憂愁為第二， 飢渴第三軍， 渴愛為第四， 睡眠第五軍， 怖畏為第六， 疑悔第七軍， 瞋恚為第八， 利養虛稱九， 自高慢人十， 如是等眾軍， 壓沒出家人。 我以禪智力， 破汝此諸軍； 得成佛道已， 度脫一切人。」
行者既覺知魔事，即當卻之。卻法有二：一者、修止卻之。凡見一切外諸惡魔境，悉知虛誑，不憂不怖，亦不取不捨，妄計分別。息心寂然，彼自當滅。二者、修觀卻之。若見如上所說種種魔境，用止不去，即當反觀能見之心，不見處所，彼何所惱？如是觀時，尋當滅謝。若遲遲不去，但當正心，勿生懼想，不惜軀命，正念不動。知魔界如即佛界如，若魔界如、佛界如，一如無二如。如是
【現代漢語翻譯】 現代漢語譯本 （魔）會化現為端莊美麗的男女形象，以引發人們的愛戀執著。或者化現為違背常情的境界，例如老虎、獅子、羅剎（Rakshasa，惡鬼）等各種可怕的形象，來恐嚇修行人。或者化現為非違背也非順應的境界，也就是平常的事情，來擾亂人心，使人失去禪定，所以被稱為魔。或者製造各種好聽或難聽的聲音，各種香氣或臭氣，各種美味或噁心的味道，各種痛苦或快樂的境界來觸碰人的身體，這些都是魔所為。魔的形態有很多，這裡不一一詳說。總而言之：如果製造各種五塵（色、聲、香、味、觸），來惱亂人們，使人失去善良的品行，生起各種煩惱，這些都是魔軍。因為它們能夠破壞平等的佛法，使人產生貪慾、憂愁、嗔恚、睡眠等各種障礙修道的法。正如經文偈頌中所說： 『慾望是你的第一支軍隊，憂愁是你的第二支軍隊，飢渴是你的第三支軍隊，渴愛是你的第四支軍隊，睡眠是你的第五支軍隊，怖畏是你的第六支軍隊，疑悔是你的第七支軍隊，嗔恚是你的第八支軍隊，利養和虛名是第九支軍隊，抬高自己貶低他人是第十支軍隊，像這樣的眾多軍隊，壓迫淹沒了出家人。我用禪定和智慧的力量，摧毀你這些軍隊；證得佛道之後，度脫一切眾生。』 修行人如果覺察到魔事，就應當驅除它。驅除的方法有兩種：一是通過修習止（Samatha，止禪）來驅除。凡是見到一切外在的惡魔境界，都要知道它們是虛假的，不要憂愁，不要害怕，也不要取捨，不要妄加分別。讓心平靜下來，寂然不動，它們自然就會消失。二是通過修習觀（Vipassanā，觀禪）來驅除。如果見到如上所說的各種魔境，用止的方法無法驅除，就應當反觀能見之心，找不到它的處所，那麼魔又能從哪裡來惱亂呢？像這樣觀照的時候，魔境就會立刻消失。如果遲遲不消失，就應當端正心念，不要產生恐懼的想法，不要吝惜身體和性命，保持正念不動搖。要知道魔的境界如實不虛，佛的境界也如實不虛，魔界的如和佛界的如，是一如沒有二如。像這樣（觀照）。
【English Translation】 English version （Demons）manifest as handsome and beautiful men and women, causing people to become attached and infatuated. Or they manifest as states that violate normal conditions, such as tigers, lions, Rakshasas (evil spirits), and various other frightening forms, to terrify practitioners. Or they manifest as states that are neither violating nor conforming, which are ordinary matters, to disturb people's minds and cause them to lose Samadhi (state of meditative concentration), hence they are called demons. Or they create various pleasant or unpleasant sounds, various fragrant or foul odors, various delicious or disgusting tastes, and various painful or pleasurable states to touch people's bodies; all these are demonic activities. There are many forms of demons, which will not be described in detail here. In short: if they create various forms of the five dusts (form, sound, smell, taste, and touch) to trouble people, causing them to lose virtuous qualities and generate various afflictions, these are all demonic armies. Because they can destroy the equal Dharma of the Buddha, causing people to generate greed, sorrow, anger, sleepiness, and other Dharma-obstructing factors. As it is said in the verse of the Sutra: 'Desire is your first army, sorrow is your second army, hunger and thirst are your third army, craving is your fourth army, sleep is your fifth army, fear is your sixth army, doubt and regret are your seventh army, anger is your eighth army, gain and false praise are your ninth army, exalting oneself and belittling others is your tenth army. Such are the many armies that oppress and drown renunciants. I use the power of Samadhi and wisdom to destroy these armies of yours; having attained Buddhahood, I will liberate all beings.' If a practitioner becomes aware of demonic activities, they should repel them. There are two methods of repelling: first, repelling through the practice of Samatha (calm abiding meditation). Whenever you see any external demonic states, know that they are false and illusory, do not be worried, do not be afraid, and do not grasp or reject them, do not engage in deluded discrimination. Let the mind be still and silent, and they will naturally disappear. Second, repelling through the practice of Vipassana (insight meditation). If you see the various demonic states mentioned above, and cannot dispel them with Samatha, then you should turn your attention inward to observe the mind that is seeing. If you cannot find its location, then from where can the demon come to trouble you? When you contemplate in this way, the demonic state will immediately vanish. If it does not disappear quickly, then you should maintain a correct mind, do not generate fearful thoughts, do not be attached to your body and life, and maintain right mindfulness without wavering. Know that the suchness of the demonic realm is the same as the suchness of the Buddha realm; if the suchness of the demonic realm and the suchness of the Buddha realm are one suchness without two suchnesses. Like this (contemplate).
了知，則魔界無所舍，佛界無所取，佛法自當現前，魔境自然消滅。
複次，若見魔境不謝，不須生憂；若見滅謝，亦勿生喜。所以者何？未曾見有人坐禪見魔化作虎狼來食人，亦未曾見魔化作男女來為夫婦。當其幻化，愚人不了，心生驚怖及起貪著，因是心亂，失定發狂，自致其患，皆是行人無智受患，非魔所為。若諸魔境惱亂行人，或經年月不去，但當端心正念堅固，不惜身命，莫懷憂懼，當誦大乘方等諸經治魔咒，默唸誦之。存念三寶。若出禪定，亦當誦咒自防，懺悔慚愧，及誦波羅提木叉。邪不干正，久久自滅。魔事眾多，說不可盡，善須識之。
是故，初心行人，必須親近善知識，為有如此等難事，是魔入人心，能令行者心神狂亂，或喜、或憂，因是成患致死。或時令得諸邪禪定智慧神通陀羅尼，說法教化，人皆信伏，后即壞人出世善事，及破壞正法。如是等，諸異非一，說不可盡。今略示其要，為令行人于坐禪中，不妄受諸境界。取要言之：若欲遣邪歸正，當觀諸法實相，善修止觀，無邪不破。故釋論云：「除諸法實相，其餘一切皆是魔事。」如偈中說：
「若分別憶想， 即是魔羅網。 不動不分別， 是則為法印。」
治病第九
行者安心修道，或四大有病，因今
【現代漢語翻譯】 現代漢語譯本：如果能夠了知，那麼對於魔界就沒有什麼需要捨棄的，對於佛界也沒有什麼需要獲取的，佛法自然就會顯現，魔境自然就會消滅。
再者，如果見到魔境沒有消退，不必為此憂愁；如果見到魔境消退了，也不要為此歡喜。為什麼呢？我從未見過有人在坐禪時，魔幻化成虎狼來吃人，也從未見過魔幻化成男女來結為夫婦。當這些幻象出現時，愚昧的人不明白，心中產生驚恐和貪戀，因此心神紊亂，失去禪定而發狂，自己招致禍患，這些都是修行人沒有智慧而遭受的禍患，不是魔所造成的。如果各種魔境困擾修行人，或者經過很長時間也不消失，只要端正心念，堅定正念，不惜惜身命，不要懷有憂慮和恐懼，應當誦讀大乘方等經典中的治魔咒，默默地念誦。心中存念三寶（佛、法、僧）。如果出禪定后，也應當誦咒來保護自己，懺悔慚愧，以及誦讀波羅提木叉（戒律）。邪不勝正，時間久了自然會消滅。魔的事情很多，說也說不完，要好好地認識它們。
因此，初學修行的行人，必須親近善知識，因為會有如此等等的難事，這是魔進入人心，能夠使修行者心神狂亂，或者喜悅，或者憂愁，因此而生病甚至死亡。有時使人得到各種邪禪定、智慧、神通、陀羅尼（總持），說法教化，人們都信服，之後就破壞人們出世間的善事，以及破壞正法。像這些等等，各種各樣的情況不止一種，說也說不完。現在簡略地指示其中的要點，是爲了讓修行人在坐禪中，不胡亂地接受各種境界。概括地說：如果想要使邪歸正，應當觀察諸法的實相，好好地修習止觀，沒有邪見不能被破除的。所以《釋論》中說：『除了諸法的實相，其餘一切都是魔事。』正如偈頌中所說：
『如果分別憶想， 就是魔羅的網。 不動不分別， 這就是法印。』
治病第九
修行人安心修道，或者四大（地、水、火、風）有疾病，因為現在
【English Translation】 English version: If one can understand, then there is nothing to abandon in the realm of demons, and nothing to acquire in the realm of Buddhas. The Buddha-dharma will naturally manifest, and demonic states will naturally disappear.
Furthermore, if you see demonic states not receding, do not be concerned; if you see them receding, do not rejoice. Why? I have never seen anyone in meditation being eaten by tigers and wolves conjured by demons, nor have I seen demons transform into men and women to become spouses. When these illusions appear, foolish people do not understand, and they develop fear and attachment, which leads to mental confusion, loss of samadhi, and madness. They bring suffering upon themselves. All these are sufferings caused by the practitioner's lack of wisdom, not by the demons. If various demonic states disturb the practitioner, or persist for months without disappearing, one should maintain a steadfast and upright mind, firm in right mindfulness, not fearing for one's life, and without worry or fear. One should recite the demon-subduing mantras from the Mahayana Vaipulya Sutras, reciting them silently. Keep the Three Jewels (Buddha, Dharma, Sangha) in mind. When coming out of meditation, one should also recite mantras for self-protection, repent with shame, and recite the Pratimoksha (precepts). Evil cannot overcome righteousness, and in time, it will naturally disappear. Demonic occurrences are numerous and cannot be fully described; one must be good at recognizing them.
Therefore, beginners in practice must be close to good teachers, because there are such difficulties. This is when demons enter people's minds, causing practitioners to become mentally deranged, either joyful or sorrowful, leading to illness and even death. Sometimes, they cause people to attain various heretical samadhis, wisdoms, supernormal powers, and dharanis (total retention), teaching the Dharma, and people all believe and submit. Afterwards, they destroy people's worldly good deeds and undermine the true Dharma. Such things are not unique and cannot be fully described. Now, I will briefly point out the essentials, so that practitioners do not randomly accept various states in meditation. In short: if you want to turn from evil to righteousness, you should contemplate the true nature of all dharmas, diligently cultivate shamatha-vipassana (calm abiding and insight), and no evil view cannot be broken. Therefore, the Shastra says: 'Apart from the true nature of all dharmas, everything else is demonic.' As the verse says:
'If there is discriminating thought and recollection, then it is the net of Mara (demon). Without movement or discrimination, then this is the Dharma seal.'
Curing Illness, Ninth
When a practitioner peacefully cultivates the Way, or the four elements (earth, water, fire, wind) are diseased, because now
用觀，心息鼓擊，發動本病；或時不能善調適身心息三事，內外有所違犯，故有病患。夫坐禪之法，若能善用心者，則四百四病自然除差；若用心失所，則四百四病因之發生。是故若自行化他，應當善識病源，善知坐中內心治病方法。一旦動病，非唯行道有障，則大命慮失。
今明治病法中有二意：一、明病發相，二、明治病方法。
一、明病發相者。病發雖復多途，略出不過二種：一者、四大增損病相。若地大增者，則腫結沉重，身體枯瘠，如是等百一患生。若水大增者，則痰陰脹滿，食飲不消，腹痛下痢等百一患生。若火大增者，即煎寒壯熱，支節皆痛，口氣，大小便利不通等百一患生。若風大增者，則身體虛懸，戰掉疼痛，肺悶脹急，嘔逆氣急，如是等百一患生。故經云：「一大不調，百一病起。四大不調，四百四病一時俱動。」四大病發，各有相貌，當於坐時及夢中察之。
二者、五藏生患之相。從心生患者，身體寒熱，及頭痛口燥等，心主口故。從肺生患者，身體脹滿，四支煩疼，心悶鼻塞等，肺主鼻故。從肝生患者，多無喜心，憂愁不樂，悲思瞋恚，頭痛眼闇昏悶等，肝主眼故。從脾生患者，身體面上，游風遍身，㿇癢疼痛，飲食失味等，脾主舌故。從腎生患者，咽喉曀塞腹脹耳聾等
【現代漢語翻譯】 現代漢語譯本：觀察（觀），心就像擂鼓一樣跳動，引發潛在的疾病；或者有時不能很好地調理身、心、息這三件事，內外有所違背，所以產生疾病。坐禪的方法，如果能夠善於用心，那麼四百四病自然消除；如果用心不當，那麼四百四病就會因此而發生。因此，如果自己修行或教化他人，應當善於識別疾病的根源，善於瞭解坐禪時內心治療疾病的方法。一旦引發疾病，不僅修行道路會有障礙，而且生命也會有危險。
現在說明治療疾病的方法，其中有兩層意思：一、說明疾病發作的表象，二、說明治療疾病的方法。
一、說明疾病發作的表象。疾病發作的途徑雖然很多，但大致不超過兩種：一是四大（地、水、火、風）增損導致的疾病表象。如果地大（Bhūta-pṛthivīdhātu）增加，就會出現腫脹結塊、身體沉重、身體枯瘦等一百零一種病癥。如果水大（Bhūta-āpodhātu）增加，就會出現痰多腹脹、飲食不消化、腹痛腹瀉等一百零一種病癥。如果火大（Bhūta-tejodhātu）增加，就會出現發冷發熱、關節疼痛、口臭、大小便不通暢等一百零一種病癥。如果風大（Bhūta-vāyodhātu）增加，就會出現身體虛弱、顫抖疼痛、胸悶氣急、嘔吐氣逆等一百零一種病癥。所以經書上說：『一大不調，百一病起。四大不調，四百四病一時俱動。』四大疾病發作，各有各的表象，應當在坐禪時以及夢中仔細觀察。
二、五臟（心臟、肺臟、肝臟、脾臟、腎臟）產生疾病的表象。從心臟（Hṛdaya）產生的疾病，會有身體發冷發熱，以及頭痛口乾等癥狀，因為心主管口。從肺臟（Śvāsa）產生的疾病，會有身體脹滿，四肢煩躁疼痛，胸悶鼻塞等癥狀，因為肺主管鼻。從肝臟（Yakṛt）產生的疾病，大多沒有喜悅的心情，憂愁不快樂，悲傷思念，嗔恨惱怒，頭痛眼花昏沉等癥狀，因為肝主管眼睛。從脾臟（Plīhan）產生的疾病，身體和麵部會有遊走性的風邪，遍身瘙癢疼痛，飲食沒有味道等癥狀，因為脾主管舌頭。從腎臟（Vṛkka）產生的疾病，會有咽喉堵塞、腹脹耳聾等癥狀。
【English Translation】 English version: Observe ('觀'), the heart beats like a drum, triggering underlying illnesses; or sometimes one cannot properly regulate the three aspects of body, mind, and breath, leading to internal and external disharmony, and thus causing illness. In the method of Zazen (坐禪), if one can skillfully use the mind, then the four hundred and four illnesses will naturally be eliminated; if the mind is used improperly, then the four hundred and four illnesses will arise as a result. Therefore, whether practicing for oneself or teaching others, one should be skilled at recognizing the source of illness and understanding the methods of treating illness within the mind during meditation. Once an illness is triggered, not only will there be obstacles to the path of practice, but also life itself may be at risk.
Now, I will explain the methods for treating illness, which have two aspects: first, clarifying the manifestations of illness; second, explaining the methods for treating illness.
First, clarifying the manifestations of illness. Although there are many ways in which illness can manifest, they generally fall into two categories: one is the manifestation of illness caused by the increase or decrease of the Four Great Elements (四大). If the Earth Element (Bhūta-pṛthivīdhātu) increases, there will be swelling and lumps, heaviness in the body, emaciation, and other such ailments, numbering one hundred and one. If the Water Element (Bhūta-āpodhātu) increases, there will be excessive phlegm, abdominal distension, indigestion, abdominal pain, diarrhea, and other such ailments, numbering one hundred and one. If the Fire Element (Bhūta-tejodhātu) increases, there will be alternating chills and fever, pain in the joints, bad breath, difficulty with bowel movements and urination, and other such ailments, numbering one hundred and one. If the Wind Element (Bhūta-vāyodhātu) increases, there will be weakness in the body, trembling and pain, chest tightness, nausea, shortness of breath, and other such ailments, numbering one hundred and one. Therefore, the sutra says: 'If one Great Element is imbalanced, one hundred and one illnesses arise. If the Four Great Elements are imbalanced, four hundred and four illnesses arise simultaneously.' The onset of illnesses related to the Four Great Elements each has its own appearance, which should be carefully observed during meditation and in dreams.
Second, the manifestations of illnesses arising from the Five Internal Organs (五藏). Illnesses arising from the Heart (Hṛdaya) will manifest as chills and fever, as well as headaches and dry mouth, because the heart governs the mouth. Illnesses arising from the Lungs (Śvāsa) will manifest as abdominal distension, restlessness and pain in the limbs, chest tightness, and nasal congestion, because the lungs govern the nose. Illnesses arising from the Liver (Yakṛt) will often manifest as a lack of joy, worry and unhappiness, sadness and longing, anger and resentment, headaches, blurred vision, and dizziness, because the liver governs the eyes. Illnesses arising from the Spleen (Plīhan) will manifest as wandering wind all over the body and face, itching and pain throughout the body, and a loss of taste, because the spleen governs the tongue. Illnesses arising from the Kidneys (Vṛkka) will manifest as a blocked throat, abdominal distension, and deafness.
，腎主耳故。五藏生病眾多，各有其相，當於坐時及夢中察之可知。
如是四大五藏病患，因起非一，病相眾多，不可具說。行者若欲修止觀法門，脫有患生，應當善知因起。此二種病，通因內外發動。若外傷寒冷風熱，飲食不消，而病從二處發者，當知因外發動。若由用心不調，觀行違僻，或因定法發時，不知取與，而致此二處患生，此因內發病相。
複次，有三種得病因緣不同：一者、四大五藏增損得病，如前說。二者、鬼神所作得病。三者、業報得病。如是等病，初得即治，甚易得差。若經久則病成，身羸病結，治之難愈。
二、明治病方法者。既深知病源起發，當作方法治之。治病之法，乃有多途，舉要言之，不出止觀二種方便。云何用止治病相？有師言：「但安心止在病處，即能治病。所以者何？心是一期果報之主，譬如王有所至處，群賊迸散。」次有師言：「臍下一寸名憂陀那，此云丹田。若能止心守此不散，經久，即多有所治。」有師言：「常止心足下，莫問行住寢臥，即能治病。所以者何？人以四大不調，故多諸疾患。此由心識上緣，故令四大不調。若安心在下，四大自然調適，眾病除矣。」有師言：「但知諸法空無所有，不取病相，寂然止住，多有所治。所以者何？由心憶想鼓
【現代漢語翻譯】 現代漢語譯本：腎臟主管耳朵的功能。五臟生病的情況很多，各有不同的表現，應當在打坐時和夢中仔細觀察，就可以知道。
像這樣，四大和五臟的病患，產生的原因不止一種，病癥的表現也很多，不能全部說盡。修行者如果想要修習止觀法門，萬一發生疾病，應當清楚地知道病因。這兩種疾病，通常由內外兩種因素引發。如果是外感寒冷、風熱，飲食不消化，而疾病從這兩個地方發作，應當知道是因外部因素引發。如果是由於用心不調，觀行出現偏差，或者因為修習禪定時，不知道如何取捨，而導致這兩個地方發生疾病，這是因內部因素引發的病癥。
其次，有三種得病的因緣不同：第一種是四大五臟的增損導致疾病，如前面所說。第二種是鬼神作祟導致疾病。第三種是業報導致疾病。像這些疾病，剛開始發作時就治療，很容易痊癒。如果經過很長時間，疾病就會形成，身體虛弱，病癥纏結，治療起來就很難痊癒。
二、明白治病的方法。既然已經深入瞭解疾病的根源和起因，就應當採取方法來治療。治療疾病的方法有很多，概括來說，不外乎止觀兩種方便法門。如何用止來治療疾病呢？有禪師說：『只要安心地把心止住在病痛的地方，就能治療疾病。』為什麼呢？因為心是這一期果報的主宰，就像國王所到的地方，群賊就會四處逃散。其次有禪師說：『肚臍下一寸的地方叫做憂陀那（Udāna），這裡叫做丹田。如果能夠把心止住在這裡，不讓它散亂，時間長了，就能治療很多疾病。』有禪師說：『經常把心止住在腳下，不要管是行走、站立、睡覺還是坐著，就能治療疾病。』為什麼呢？因為人是因為四大不調，所以才會有各種疾病。這是由於心識向上攀緣，所以才導致四大不調。如果安心在下，四大自然調和，各種疾病就會消除。』有禪師說：『只要知道諸法都是空無所有的，不執取病痛的表象，寂靜地止住，就能治療很多疾病。』為什麼呢？因為心念的憶想鼓動
【English Translation】 English version: The kidneys govern the ears. The five viscera produce many illnesses, each with its own characteristics, which can be observed during sitting meditation and in dreams.
Thus, the illnesses of the four great elements and the five viscera arise from more than one cause, and the manifestations of illness are numerous and cannot all be described. If a practitioner wishes to cultivate the Samatha-vipassana (止觀) Dharma gate and happens to become ill, they should clearly understand the causes. These two types of illnesses are generally triggered by both internal and external factors. If the illness arises from external exposure to cold, wind, heat, or indigestion, then it should be understood as being triggered by external factors. If the illness arises from disharmony in mental effort, deviation in contemplative practice, or from not knowing how to take and give during the development of meditative states, then it is due to internal factors.
Furthermore, there are three different causes of illness: first, illness arises from the increase or decrease of the four great elements and the five viscera, as mentioned earlier. Second, illness arises from the actions of ghosts and spirits. Third, illness arises from karmic retribution. These illnesses are easy to cure if treated at the onset. However, if they persist for a long time, the illness will become established, the body will weaken, and the illness will become entrenched, making it difficult to cure.
Two, understanding the methods of curing illness. Having deeply understood the source and cause of illness, one should adopt methods to cure it. There are many ways to cure illness, but in essence, they do not go beyond the two expedient methods of Samatha (止) and Vipassana (觀). How does one use Samatha to cure illness? One teacher says: 'Simply settle the mind on the location of the illness, and this can cure the illness.' Why? Because the mind is the master of this life's karmic retribution, just as when a king arrives, the bandits scatter. Another teacher says: 'One inch below the navel is called Udāna (憂陀那), which is called the Dantian (丹田). If one can settle the mind here and not let it wander, over time, it can cure many illnesses.' Another teacher says: 'Constantly settle the mind on the feet, regardless of whether one is walking, standing, lying down, or sitting, and this can cure illness.' Why? Because people have various illnesses due to the imbalance of the four great elements. This is because the mind is attached to external objects, which causes the imbalance of the four great elements. If one settles the mind below, the four great elements will naturally harmonize, and all illnesses will be eliminated.' Another teacher says: 'Simply know that all dharmas are empty and without substance, do not grasp the appearance of illness, and abide in stillness, and this can cure many illnesses.' Why? Because the mind's recollection and agitation
作四大，故有病生。息心和悅，眾病即差。故凈名經云：『何為病本？所謂攀緣。云何斷攀緣？謂心無所得。』」如是種種說，用止治病之相非一。故知善修止法，能治眾病。
次明觀治病者。有師言：「但觀心想，用六種氣治病者，即是觀能治病。何等六種氣？一、吹，二、呼，三、嘻，四、呵，五、噓，六、呬。此六種息，皆于唇口之中，想心方便，轉側而作，綿微而用。頌曰：
「『心配屬呵腎屬吹， 脾呼肺呬聖皆知， 肝藏熱來噓字至， 三焦壅處但言嘻。』」
有師言：「若能善用觀想，運作十二種息，能治眾患。一、上息，二、下息，三、滿息，四、焦息，五、增長息，六、滅壞息，七、暖息，八、冷息，九、沖息，十、持息，十一、和息，十二、補息。此十二息，皆從觀想心生。今略明十二息對治之相：上息治沉重，下息治虛懸，滿息治枯瘠，焦息治腫滿，增長息治羸損，滅壞息治增盛，暖息治冷，冷息治熱，沖息治壅塞不通，持息治戰動，和息通治四大不和，補息資補四大衰。善用此息，可以遍治眾患，推之可知。」有師言：「善用假想觀，能治眾病。如人患冷，想身中火氣起，即能治冷。此如《雜阿含經》治病秘法七十二種法中廣說。」有師言：「但用止觀檢析身中四大
【現代漢語翻譯】 現代漢語譯本：四大（地、水、火、風）不調和，所以會產生疾病。如果能平息妄心，保持心情平和愉悅，各種疾病就會自然痊癒。所以《維摩詰經》（Vimalakirti Sutra）中說：『什麼是疾病的根本？就是攀緣。如何斷除攀緣？就是心中沒有任何執著。』像這樣種種說法，用止（Samatha，止息雜念）來治療疾病的方法不止一種。所以要知道，好好修習止法，能夠治療各種疾病。
其次說明用觀（Vipassana，觀察）來治療疾病的方法。有禪師說：『只要觀察自己的心念，用六種氣來治療疾病，這就是用觀來治療疾病。』哪六種氣呢？一、吹，二、呼，三、嘻，四、呵，五、噓，六、呬。這六種氣息，都是在唇口之間，運用心念的方便，轉換角度而做，輕柔細微地使用。頌語說：
『心病對應呵氣，腎病對應吹氣，脾病對應呼氣，肺病對應呬氣，聖人皆知曉。肝臟有熱用噓字來治療，三焦（Upper, Middle, and Lower Burner）壅塞的地方就用嘻字來治療。』
有禪師說：『如果能善於運用觀想，運作十二種氣息，就能治療各種疾病。』一、上息，二、下息，三、滿息，四、焦息，五、增長息，六、滅壞息，七、暖息，八、冷息，九、沖息，十、持息，十一、和息，十二、補息。這十二種氣息，都是從觀想心中產生。現在簡要說明十二種氣息對治疾病的現象：上息治療身體沉重，下息治療身體虛浮，滿息治療身體枯瘦，焦息治療身體腫脹，增長息治療身體虛弱，滅壞息治療身體過於強盛，暖息治療寒冷，冷息治療發熱，沖息治療壅塞不通，持息治療身體顫抖，和息通治四大不調，補息滋養補充四大衰弱。善於運用這些氣息，就可以普遍治療各種疾病，推而廣之就可以知道更多方法。』有禪師說：『善於運用假想觀，能夠治療各種疾病。』比如人患有寒癥，想像身體中的火氣升起，就能治療寒癥。這就像《雜阿含經》（Samyukta Agama Sutra）中治療疾病的秘法七十二種方法中詳細說明的那樣。有禪師說：『只要用止觀來檢查分析身體中的四大（地、水、火、風）。』
【English Translation】 English version: The imbalance of the four elements (earth, water, fire, and wind) causes illness. If one can calm the mind and maintain a peaceful and joyful state, various illnesses will naturally subside. Therefore, the Vimalakirti Sutra says: 'What is the root of illness? It is clinging. How to cut off clinging? It is to have no attachment in the mind.' Such various teachings show that there is more than one way to treat illness using Samatha (calming the mind). Therefore, know that diligently practicing Samatha can cure various illnesses.
Next, explaining how to treat illness with Vipassana (insight meditation). Some teachers say: 'Simply observe your thoughts and use the six types of breath to treat illness, which is using Vipassana to treat illness.' What are the six types of breath? First, blowing; second, exhaling; third, hissing; fourth, shouting 'Ha'; fifth, sighing; sixth, uttering 'Si'. These six types of breath are all produced between the lips and mouth, using the convenience of the mind, changing angles, and using them gently and subtly. A verse says:
'The heart corresponds to the 'Ha' breath, the kidneys correspond to the blowing breath, the spleen corresponds to the exhaling breath, the lungs correspond to the 'Si' breath, as the sages all know. When the liver has heat, use the 'Xu' sound to treat it; for blockages in the Triple Burner (Upper, Middle, and Lower Burner), simply use the 'Xi' sound.'
Some teachers say: 'If one can skillfully use visualization and operate the twelve types of breath, one can cure various illnesses.' First, upward breath; second, downward breath; third, full breath; fourth, scorching breath; fifth, increasing breath; sixth, decreasing breath; seventh, warm breath; eighth, cold breath; ninth, rushing breath; tenth, sustaining breath; eleventh, harmonizing breath; twelfth, replenishing breath. These twelve types of breath all arise from the mind of visualization. Now, briefly explain the aspects of the twelve types of breath for treating illnesses: upward breath treats heaviness, downward breath treats floating sensation, full breath treats emaciation, scorching breath treats swelling, increasing breath treats weakness, decreasing breath treats excess, warm breath treats cold, cold breath treats heat, rushing breath treats blockages, sustaining breath treats trembling, harmonizing breath generally treats imbalance of the four elements, and replenishing breath nourishes and supplements the decline of the four elements. Skillfully using these breaths can universally treat various illnesses, and by extension, one can know more methods.' Some teachers say: 'Skillfully using imaginative visualization can cure various illnesses.' For example, if a person suffers from cold, imagining the fire element rising in the body can treat the cold. This is as detailed in the seventy-two secret methods for treating illnesses in the Samyukta Agama Sutra. Some teachers say: 'Simply use Samatha-Vipassana to examine and analyze the four elements (earth, water, fire, and wind) in the body.'
病不可得，心中病不可得，眾病自差。」如是等種種說，用觀治病，應用不同，善得其意，皆能治病。當知：止觀二法，若人善得其意，則無病不治也。但今時人根機淺鈍，作此觀想，多不成就，世不流傳。又不得於此更學氣術、休糧，恐生異見。金石草木之藥，與病相應，亦可服餌。若是鬼病，當用強心加咒以助治之。若是業報病，要須修福懺悔，患則消滅。此二種治病之法，若行人善得一意，即可自行兼他，況復具足通達。若都不知，則病生無治，非唯廢修正法，亦恐性命有虞，豈可自行教人？是故，欲修止觀之者，必須善解內心治病方法；其法非一，得意在人，豈可傳於文耳。
複次、用心坐中治病，仍須更兼具十法，無不有益。十法者：一、信，二、用，三、勤，四、常住緣中，五、別病因法，六、方便，七、久行，八、知取捨，九、持護，十、識遮障。云何為信？謂信此法必能治病。何為用？謂隨時常用。何為勤？謂用之專精不息，取得差為度。何為住緣中？謂細心念念依法，而不異緣。何為別病因起？如上所說。何為方便？謂吐納運心緣想，善巧成就，不失其宜。何為久行？謂若用之未即有益，不計日月，常習不廢。何為知取捨？謂知益即勤，有損即舍之，微細轉心調治。何為持護？謂善識異緣觸
【現代漢語翻譯】 現代漢語譯本：『病不可得，心中病不可得，眾病自差。』像這樣種種的說法，用觀想來治療疾病，應用各不相同，如果能很好地領會其中的意思，都能治療疾病。應當知道：止（Samatha，止息）觀（Vipassanā，觀照）這兩種方法，如果有人能很好地領會其中的意思，那麼就沒有治不好的疾病。但是現在的人根器淺薄遲鈍，做這種觀想，大多不能成功，世間也不流傳。又不能因此更去學習氣術、斷食，恐怕產生不同的見解。金石草木的藥物，如果與病情相符，也可以服用。如果是鬼神作祟的疾病，應當用堅強的心念加上咒語來輔助治療。如果是業報病，必須要修福懺悔，疾病才能消滅。這兩種治療疾病的方法，如果修行人能很好地領會其中一種，就可以自己修行並幫助他人，更何況是完全通達。如果什麼都不知道，那麼疾病產生就無法治療，不僅會荒廢修正法，也恐怕性命有危險，怎麼可以自己修行又教導他人呢？所以，想要修習止觀的人，必須很好地瞭解內心治療疾病的方法；這種方法不止一種，領會其中的精髓在於個人，怎麼可以用文字來完全傳達呢？ 其次，用心在禪坐中治療疾病，仍然需要兼具十種方法，沒有哪一種沒有益處。這十種方法是：一、信（Śrāddha，信念），二、用（Prayoga，應用），三、勤（Vīrya，精進），四、常住緣中（Adhiṣṭhāna，安住于所緣境），五、別病因法（Vyadhi-hetu-jñāna，辨別病因的方法），六、方便（Upāya，善巧），七、久行（Dīrghakāla-sevana，長期修行），八、知取捨（Grahaṇa-parityāga-jñāna，知道取捨），九、持護（Rakṣaṇa，守護），十、識遮障（Āvaraṇa-jñāna，識別障礙）。什麼是信？就是相信這種方法一定能治療疾病。什麼是用？就是隨時常用。什麼是勤？就是用它時專心精進不停止，以取得效果為標準。什麼是住緣中？就是細心念念不離所緣之法，而不轉移到其他所緣。什麼是別病因起？就像上面所說的。什麼是方便？就是吐納、運用心念、觀想，巧妙地成就，不失去適宜的時機。什麼是久行？就是如果使用它沒有立即見效，也不計算時間，經常練習不停止。什麼是知取捨？就是知道有益就努力去做，知道有害就捨棄它，用細微的心念來調理治療。什麼是持護？就是善於識別不同的外緣觸動。
【English Translation】 English version: 'Disease cannot be obtained, disease in the mind cannot be obtained, all diseases will naturally subside.' Such are various sayings, using contemplation to treat illness. Applications vary, but if one can well grasp the meaning, all can cure illness. It should be known: the two methods of Samatha (止, calming) and Vipassanā (觀, insight), if one can well grasp their meaning, then there is no illness that cannot be cured. However, people today have shallow and dull faculties, and when they do this contemplation, most are unsuccessful, and it is not widely transmitted in the world. Furthermore, one should not learn Qi techniques or fasting from this, lest different views arise. Medicines of metal, stone, herbs, and wood, if they correspond to the illness, can also be taken. If it is an illness caused by ghosts, one should use a strong mind and add mantras to assist in the treatment. If it is an illness of karmic retribution, one must cultivate blessings and repent, and the illness will be eliminated. These two methods of treating illness, if a practitioner can well grasp one meaning, they can practice it themselves and help others, let alone fully understand it. If one knows nothing, then when illness arises, there is no cure, not only will the correct Dharma be abandoned, but also life may be in danger. How can one practice it themselves and teach others? Therefore, those who wish to cultivate Samatha-Vipassanā must well understand the methods of treating illness within the mind; there is more than one method, and grasping the essence lies in the individual, how can it be fully transmitted in writing? Furthermore, using the mind to treat illness in meditation still requires possessing ten methods, none of which are without benefit. These ten methods are: 1. Śrāddha (信, faith), 2. Prayoga (用, application), 3. Vīrya (勤, diligence), 4. Adhiṣṭhāna (常住緣中, abiding in the object of focus), 5. Vyadhi-hetu-jñāna (別病因法, knowing the causes of illness), 6. Upāya (方便, skillful means), 7. Dīrghakāla-sevana (久行, prolonged practice), 8. Grahaṇa-parityāga-jñāna (知取捨, knowing what to take and discard), 9. Rakṣaṇa (持護, maintaining and protecting), 10. Āvaraṇa-jñāna (識遮障, recognizing obstacles). What is faith? It is believing that this method can certainly cure illness. What is application? It is using it frequently at all times. What is diligence? It is using it with focused effort without ceasing, taking improvement as the standard. What is abiding in the object of focus? It is carefully keeping the mind on the Dharma of the object of focus in every moment, without shifting to other objects. What is knowing the causes of illness? It is as described above. What are skillful means? It is skillfully accomplishing exhalation, inhalation, using the mind, and contemplation, without losing the appropriate timing. What is prolonged practice? It is if using it does not immediately show benefit, not counting the days and months, constantly practicing without ceasing. What is knowing what to take and discard? It is knowing to diligently do what is beneficial and to discard what is harmful, using subtle mental adjustments to regulate and treat. What is maintaining and protecting? It is being skilled at recognizing different external influences.
犯。何為遮障？謂得益不向外說，未損不生疑謗。若依此十法，所治必定有效不虛者也。
證果第十
若行者如是修止觀時，能了知一切諸法皆由心生，因緣虛假不實故空，以知空故，即不得一切諸法名字相，則體真止也。爾時上不見佛果可求，下不見眾生可度，是名從假入空觀，亦名二諦觀，亦名慧眼，亦名一切智。若住此觀，即墮聲聞辟支佛地。故經云：「諸聲聞眾等，自嘆言：『我等若聞凈佛國土，教化眾生，心不喜樂。所以者何？一切諸法皆悉空寂，無生無滅，無大無小，無漏無為。如是思惟，不生喜樂。』」當知若見無為入正位者，其人終不能發三菩提心。此即定力多故，不見佛性。
若菩薩，為一切眾生，成就一切佛法，不應取著無為而自寂滅，爾時應修從空入假觀。則當諦觀心性雖空，緣對之時，亦能出生一切諸法，猶如幻化雖無定實，亦有見聞覺知等相差別不同。行者如是觀時，雖知一切諸法畢竟空寂，能于空中修種種行，如空中種樹；亦能分別眾生諸根性慾無量故，則說法無量；若能成就無礙辯才，則能利益六道眾生；是名方便隨緣止。乃是從空入假觀，亦名平等觀，亦名法眼，亦名道種智。住此觀中，智慧力多故，雖見佛性而不明瞭。菩薩雖覆成就此二種觀，是名方便觀門，
【現代漢語翻譯】 現代漢語譯本：犯。什麼是遮障？就是獲得益處不向外宣說，沒有受到損害也不產生懷疑和誹謗。如果依照這十種方法，所治療的必定有效而不虛假。
證果第十
如果修行者這樣修習止觀的時候，能夠了知一切諸法都是由心生起，因緣是虛假的，不真實的，所以是空性的。因為知道是空性的緣故，就不能執著一切諸法的名字相，這就是體真止。這個時候，向上不見有佛果可以追求，向下不見有眾生可以度化，這叫做從假入空觀，也叫做二諦觀，也叫做慧眼，也叫做一切智。如果安住于這種觀，就會墮入聲聞、辟支佛的境界。所以經中說：『諸位聲聞眾等，自己嘆息說：』我們如果聽到清凈的佛國土，教化眾生，心中不歡喜。這是什麼原因呢？因為一切諸法都是空寂的，沒有生沒有滅，沒有大沒有小，沒有有漏沒有無為。這樣思惟，不生歡喜。『』應當知道如果見到無為而進入正位的人，這個人終究不能發起三菩提心。這就是因為定力太多的緣故，不見佛性。
如果菩薩爲了利益一切眾生，成就一切佛法，不應該執著于無為而自己寂滅，這個時候應該修習從空入假觀。就應當仔細觀察心性雖然是空性的，在因緣相對的時候，也能出生一切諸法，猶如幻化雖然沒有一定的實體，也有見聞覺知等相的差別不同。修行者這樣觀的時候，雖然知道一切諸法畢竟是空寂的，能夠在空中修種種行，如同在空中種樹；也能分別眾生諸根的差別無量，所以說法也無量；如果能夠成就無礙辯才，就能利益六道眾生；這叫做方便隨緣止。乃是從空入假觀，也叫做平等觀，也叫做法眼，也叫做道種智。安住于這種觀中，智慧力多，雖然見到佛性而不明白。菩薩即使成就這兩種觀，也叫做方便觀門。
【English Translation】 English version: Offenses. What are obstructions? They are when one does not speak outwardly about benefits received, and does not generate doubt or slander when not harmed. If one relies on these ten methods, the treatment will surely be effective and not false.
Chapter Ten: Realizing the Fruit
If a practitioner cultivates cessation and contemplation in this way, and is able to understand that all dharmas arise from the mind, and that causes and conditions are false and unreal, and therefore empty. Because of knowing emptiness, one does not grasp the names and characteristics of all dharmas; this is called 'true cessation' (體真止, tǐ zhēn zhǐ). At this time, one does not see a Buddha-fruit above to be sought, nor does one see sentient beings below to be liberated; this is called 'contemplation of entering emptiness from the false' (從假入空觀, cóng jiǎ rù kōng guān), also called 'two truths contemplation' (二諦觀, èr dì guān), also called 'wisdom eye' (慧眼, huì yǎn), also called 'all-knowing wisdom' (一切智, yī qiē zhì). If one dwells in this contemplation, one will fall into the realm of Śrāvakas and Pratyekabuddhas. Therefore, the sutra says: 'The Śrāvaka assembly sighed and said: 'If we hear of a pure Buddha-land, teaching and transforming sentient beings, our minds do not rejoice. Why is this? Because all dharmas are empty and still, without arising or ceasing, without large or small, without outflows or non-action. Thinking in this way, we do not generate joy.' It should be known that if one sees non-action and enters the right position, that person will ultimately not generate the Bodhi-mind (三菩提心, sān pú tí xīn). This is because the power of samādhi is too great, and one does not see the Buddha-nature.
If a Bodhisattva, for the sake of all sentient beings, accomplishes all Buddha-dharmas, one should not cling to non-action and enter into self-extinction. At this time, one should cultivate the 'contemplation of entering the false from emptiness' (從空入假觀, cóng kōng rù jiǎ guān). Then one should carefully observe that although the nature of the mind is empty, when facing conditions, it can also give rise to all dharmas, just as illusions, although without fixed reality, also have different appearances of seeing, hearing, feeling, and knowing. When a practitioner contemplates in this way, although knowing that all dharmas are ultimately empty and still, one can cultivate various practices in emptiness, like planting trees in the sky; one can also distinguish the various faculties (諸根, zhū gēn) of sentient beings as immeasurable, therefore the teachings are also immeasurable; if one can accomplish unobstructed eloquence, one can benefit sentient beings in the six realms; this is called 'skillful means following conditions cessation' (方便隨緣止, fāng biàn suí yuán zhǐ). It is the 'contemplation of entering the false from emptiness', also called 'equal contemplation' (平等觀, píng děng guān), also called 'dharma eye' (法眼, fǎ yǎn), also called 'wisdom of the path' (道種智, dào zhǒng zhì). Dwelling in this contemplation, the power of wisdom is great, so although one sees the Buddha-nature, it is not clear. Even if a Bodhisattva accomplishes these two kinds of contemplation, it is called 'skillful means contemplation gate'.
非正觀也。故經云：「前二觀為方便道。因是二空觀，得入中道第一義觀，雙照二諦，心心寂滅，自然流入薩婆若海。」若菩薩欲於一念中具足一切佛法，應修息二邊分別止，行於中道正觀。
云何修正觀？若體知心性非真非假，息緣真假之心，名之為正。諦觀心性非空非假，而不壞空假之法，若能如是照了，則於心性通達中道，圓照二諦。若能于自心見中道二諦，則見一切諸法中道二諦，亦不取中道二諦，以決定性不可得故。是名中道正觀。如《中論》偈中說：
「因緣所生法， 我說即是空， 亦名為假名， 亦名中道義。」
深尋此偈意，非惟具足分別中觀之相，亦是兼明前二種方便觀門旨趣。當知：中道正觀，則是佛眼，一切種智。若住此觀，則定慧力等，了了見佛性。安住大乘，行步平正，其疾如風，自然流入薩婆若海。行如來行，入如來室，著如來衣，坐如來座，則以如來莊嚴而自莊嚴，獲得六根清凈，入佛境界。於一切法無所染著，一切佛法皆現在前，成就念佛三昧，安住首楞嚴定，則是普現色身三昧。普入十方佛土，教化眾生。嚴凈一切佛剎，供養十方諸佛，受持一切諸佛法藏，具足一切諸行波羅蜜，悟入大菩薩位，則與普賢、文殊為其等侶。常住法性身中，則為諸佛稱歎授記
【現代漢語翻譯】 現代漢語譯本 這不是真正的正觀。所以經書上說：『前面的兩種觀是方便之道。通過這兩種空觀，得以進入中道第一義觀，同時照見真諦和俗諦，心念寂靜滅除，自然流入薩婆若海（Sarva-jna-samudra，一切智海）。』如果菩薩想要在一念之中具足一切佛法，應當修習止息二邊分別的止，行於中道正觀。
什麼是修正觀？如果體悟到心性既非真實也非虛假，止息緣于真實和虛假的心，這叫做正。仔細觀察心性非空非假，而不破壞空和假的法則，如果能夠這樣明瞭，那麼對於心性就能通達中道，圓滿照見二諦。如果能夠在自己的心中見到中道二諦，就能見到一切諸法的中道二諦，也不執取中道二諦，因為決定的自性是不可得的。這叫做中道正觀。如《中論》（Madhyamaka-karika）的偈頌中所說：
『因緣所生法，我說即是空，亦名為假名，亦名中道義。』
深入探尋這個偈頌的意義，不僅具足分別中觀的相，也兼明前面兩種方便觀門的旨趣。應當知道：中道正觀，就是佛眼，一切種智（Sarva-jnana，一切種智）。如果安住于這種觀，那麼定力和慧力等等，就能清楚地見到佛性。安住于大乘，行走平穩端正，其速度如風，自然流入薩婆若海。行持如來的行，進入如來的室，穿著如來的衣，坐如來的座，那麼就用如來的莊嚴來莊嚴自己，獲得六根清凈，進入佛的境界。對於一切法沒有染著，一切佛法都顯現在眼前，成就念佛三昧（Buddhanusmrti-samadhi，唸佛三昧），安住首楞嚴定（Suramgama-samadhi，首楞嚴三昧），這就是普現色身三昧（Samantabhadra-samadhi，普現色身三昧）。普遍進入十方佛土，教化眾生。莊嚴清凈一切佛剎（Buddha-ksetra，佛剎），供養十方諸佛，受持一切諸佛的法藏，具足一切諸行波羅蜜（Paramita，波羅蜜），覺悟進入大菩薩的地位，那麼就與普賢（Samantabhadra）、文殊（Manjusri）成為同伴。常住在法性身中，那麼就會被諸佛稱讚授記。
【English Translation】 English version This is not true right contemplation. Therefore, the scripture says: 'The previous two contemplations are expedient paths. Through these two contemplations of emptiness, one can enter the Middle Way First Principle Contemplation, simultaneously illuminating the two truths, with mind and thoughts extinguished, naturally flowing into the Sarva-jna-samudra (ocean of all-knowing wisdom).' If a Bodhisattva wishes to fully possess all Buddha-dharmas in a single thought, they should cultivate the cessation of dualistic discriminations and practice right contemplation of the Middle Way.
How does one cultivate right contemplation? If one realizes that the nature of the mind is neither real nor unreal, and ceases the mind's attachment to reality and unreality, this is called right. Carefully observe that the nature of the mind is neither empty nor unreal, without destroying the laws of emptiness and unreality. If one can illuminate in this way, then one will understand the Middle Way in the nature of the mind, and perfectly illuminate the two truths. If one can see the Middle Way two truths in one's own mind, then one can see the Middle Way two truths of all dharmas, and also not grasp the Middle Way two truths, because a determined nature is unattainable. This is called right contemplation of the Middle Way. As the verse in the Madhyamaka-karika (Treatise on the Middle Way) says:
'Things arise from causes and conditions, I say that is emptiness, It is also called provisional name, It is also called the meaning of the Middle Way.'
Deeply exploring the meaning of this verse, it not only fully possesses the aspect of distinguishing the Middle Way, but also clarifies the purpose of the previous two expedient contemplation methods. It should be known that right contemplation of the Middle Way is the Buddha-eye, the Sarva-jnana (all-knowing wisdom). If one abides in this contemplation, then the power of Samadhi and Prajna, etc., will clearly see the Buddha-nature. Abiding in the Mahayana, walking steadily and uprightly, its speed is like the wind, naturally flowing into the Sarva-jna-samudra. Practicing the practice of the Tathagata, entering the chamber of the Tathagata, wearing the robe of the Tathagata, sitting on the seat of the Tathagata, then adorning oneself with the adornments of the Tathagata, obtaining the purity of the six senses, and entering the realm of the Buddha. Without attachment to all dharmas, all Buddha-dharmas appear before one, accomplishing the Buddhanusmrti-samadhi (Buddha-recollection Samadhi), abiding in the Suramgama-samadhi (Heroic March Samadhi), which is the Samantabhadra-samadhi (Universal Worthy Samadhi). Universally entering the Buddha-ksetra (Buddha-fields) of the ten directions, teaching and transforming sentient beings. Adorning and purifying all Buddha-ksetras, making offerings to the Buddhas of the ten directions, receiving and upholding all the Dharma-treasuries of the Buddhas, fully possessing all the Paramita (perfections) of practice, awakening and entering the position of the great Bodhisattva, then becoming companions with Samantabhadra (Universal Worthy) and Manjusri (Manjushri). Constantly abiding in the Dharmakaya, then being praised and prophesied by the Buddhas.
。則是莊嚴兜率陀天，示現降神母胎，出家，詣道場，降魔怨，成正覺，轉法輪，入涅槃。於十方國土究竟一切佛事，具足真應二身。則是初發心菩薩也。《華嚴經》中：「初發心時，便成正覺，了達諸法真實之性，所有慧身不由他悟。」亦云：「初發心菩薩，得如來一身作無量身。」亦云：「初發心菩薩即是佛。」《涅槃經》云：「發心畢竟二不別，如是二心前心難。」《大品經》云：「須菩提！有菩薩摩訶薩，從初發心，即坐道場，轉正法輪，當知則是菩薩為如佛也。」《法華經》中：「龍女所獻珠為證。」如是等經，皆明初心具足一切佛法，即是《大品經》中阿字門，即是《法華經》中為令眾生開佛知見，即是《涅槃經》中見佛性故住大涅槃。
已略說初心菩薩因修止觀證果之相，次明後心證果之相。後心所證境界，則不可知；今推教所明，終不離止觀二法。所以者何？如《法華經》云「慇勤稱歎諸佛智慧」，智慧則觀義，此即約觀以明果也。《涅槃經》廣辯百句解脫以釋大涅槃者，涅槃則止義，是約止以明果也，故云「大般涅槃名常寂定」，定者，即是止義。《法華經》中雖約觀明果，則攝於止，故云「乃至究竟涅槃常寂滅相，終歸於空」。涅槃中雖約止明果，則攝於觀，故以三德為大涅槃。此二大經
【現代漢語翻譯】 則是莊嚴兜率陀天（Tushita Heaven），示現降神母胎，出家，詣道場，降魔怨，成正覺，轉法輪，入涅槃。於十方國土究竟一切佛事，具足真應二身。則是初發心菩薩也。《華嚴經》中：『初發心時，便成正覺，了達諸法真實之性，所有慧身不由他悟。』亦云：『初發心菩薩，得如來一身作無量身。』亦云：『初發心菩薩即是佛。』《涅槃經》云：『發心畢竟二不別，如是二心前心難。』《大品經》云：『須菩提（Subhuti）！有菩薩摩訶薩（Bodhisattva-Mahasattva），從初發心，即坐道場，轉正法輪，當知則是菩薩為如佛也。』《法華經》中：『龍女所獻珠為證。』如是等經，皆明初心具足一切佛法，即是《大品經》中阿字門，即是《法華經》中為令眾生開佛知見，即是《涅槃經》中見佛性故住大涅槃。
已略說初心菩薩因修止觀證果之相，次明後心證果之相。後心所證境界，則不可知；今推教所明，終不離止觀二法。所以者何？如《法華經》云『慇勤稱歎諸佛智慧』，智慧則觀義，此即約觀以明果也。《涅槃經》廣辯百句解脫以釋大涅槃者，涅槃則止義，是約止以明果也，故云『大般涅槃名常寂定』，定者，即是止義。《法華經》中雖約觀明果，則攝於止，故云『乃至究竟涅槃常寂滅相，終歸於空』。涅槃中雖約止明果，則攝於觀，故以三德為大涅槃。此二大經
【English Translation】 That is, adorning the Tushita Heaven (兜率陀天), manifesting descent into a mother's womb, renouncing the world, going to the Bodhi-mandala (道場), subduing demonic forces, attaining perfect enlightenment, turning the Dharma wheel, and entering Nirvana. In all the lands of the ten directions, accomplishing all the deeds of a Buddha, possessing both the true and responsive bodies. This is the Bodhisattva (菩薩) of initial aspiration. In the Avatamsaka Sutra (華嚴經), it says: 'At the moment of initial aspiration, one attains perfect enlightenment, understanding the true nature of all dharmas, and the wisdom body is not awakened by others.' It also says: 'The Bodhisattva of initial aspiration obtains the body of the Tathagata (如來), manifesting countless bodies.' It also says: 'The Bodhisattva of initial aspiration is the Buddha.' The Nirvana Sutra (涅槃經) says: 'The initial and ultimate aspirations are not different; of these two aspirations, the initial one is difficult.' The Mahaprajnaparamita Sutra (大品經) says: 'Subhuti (須菩提)! If a Bodhisattva-Mahasattva (菩薩摩訶薩) from the initial aspiration immediately sits at the Bodhi-mandala and turns the Dharma wheel, know that this Bodhisattva is like the Buddha.' In the Lotus Sutra (法華經), 'The pearl offered by the Dragon Girl is the proof.' These sutras all clarify that the initial aspiration is complete with all the Buddha-dharmas, which is the 'A' character gate in the Mahaprajnaparamita Sutra, which is 'to enable sentient beings to open the Buddha's knowledge and vision' in the Lotus Sutra, which is 'abiding in Great Nirvana because of seeing the Buddha-nature' in the Nirvana Sutra.
Having briefly explained the aspect of the Bodhisattva of initial aspiration realizing the fruit through the practice of shamatha-vipassana (止觀), next, I will explain the aspect of the later mind realizing the fruit. The realm realized by the later mind is unknowable; now, inferring from what the teachings clarify, it ultimately does not depart from the two dharmas of shamatha-vipassana. Why is this so? As the Lotus Sutra says, 'earnestly praising the wisdom of all Buddhas,' wisdom is the meaning of vipassana (觀), this is explaining the fruit in terms of vipassana. The Nirvana Sutra extensively discusses the hundred phrases of liberation to explain Great Nirvana; Nirvana is the meaning of shamatha (止), this is explaining the fruit in terms of shamatha, therefore it says, 'Great Parinirvana is called constant, tranquil, and abiding,' abiding is the meaning of shamatha. Although the Lotus Sutra explains the fruit in terms of vipassana, it is included in shamatha, therefore it says, 'even ultimately Nirvana is the constant, tranquil, and extinguished aspect, ultimately returning to emptiness.' Although Nirvana explains the fruit in terms of shamatha, it is included in vipassana, therefore the three virtues are taken as Great Nirvana. These two great sutras
，雖覆文言出沒不同，莫不皆約止觀二門辨其究竟，並據定慧兩法以明極果。行者當知：初中後果皆不可思議，故新譯《金光明經》云：「前際如來不可思議，中際如來種種莊嚴，后際如來常無破壞。」皆約修止觀二心以辨其果故。《般舟三昧經》中偈云：
「諸佛從心得解脫， 心者清凈名無垢。 五道鮮潔不受色， 有學此者成大道。」
誓願所行者，須除三障五蓋。如或不除，雖勤用功，終無所益。
修習止觀坐禪法要(終)
始終心要
荊溪尊者述
夫三諦者，天然之性德也。中諦者，統一切法；真諦者，泯一切法；俗諦者，立一切法。舉一即三，非前後也。含生本具，非造作之所得也。悲夫秘藏不顯，蓋三惑之所覆也，故無明翳乎法性，塵沙障乎化導，見思阻乎空寂。然茲三惑乃體上之虛妄也。於是大覺慈尊喟然嘆曰：「真如界內絕生佛之假名，平等慧中無自他之形相。但以眾生妄想不自證得，莫之能返也。」由是立乎三觀，破乎三惑，證乎三智，成乎三德。空觀者，破見思惑，證一切智，成般若德。假觀者，破塵沙惑，證道種智，成解脫德。中觀者，破無明惑，證一切種智，成法身德。然茲三惑三觀三智三德，非各別也，非異時也，天然之理具諸法故。然此三諦
性之自爾，迷茲三諦轉成三惑。惑破藉乎三觀，觀成證乎三智，智成成乎三德，從因至果非漸修也。說之次第，理非次第。大綱如此，綱目可尋矣。
止觀坐禪法要記
宋忠肅公陳瓘瑩中
本自不動，何止之有？本自不蔽，何觀之有？眾生迷蕩去本日遠，動靜俱失不昏即散。此二病本出生眾苦，令彼離苦而獲安隱，當用止觀以為其藥。病瘳藥廢醫亦不立，則止觀者乃假名字。即假即空言語道斷，以大悲故無說而說，此《摩訶止觀》之所為作也。然其文義深廣汪洋無涯，譬如大海孰得其際？以大悲故復作方便，使嘗一滴知百川味，使由一漚見全潮體。故於大經之外，又為此書。詞簡旨要讀之易曉，應病之藥盡在是矣。善用藥者不治已病，止乎其未散，觀乎其未昏，方止方觀而未嘗昏未嘗散也。如鳥雙翼、如車兩輪，窮遠極高無往不可及，其至也不出於此。嗚呼！不知則已，知止觀之可以入道者，可不勉哉。
天臺止觀統例
翰林學士守右補闕安定梁肅述
夫止觀何為也？導萬法之理而復于實際者也。實際者何也？性之本也。物之所以不能復者，昏與動使之然也。照昏者謂之明，駐動者謂之靜；明與靜，止觀之體也。在因謂之止觀，在果謂之智定。因謂之行，果謂之成。行者行此者
也，成者證此者也。原夫聖人有以見惑足以喪志，動足以失方；於是乎止而觀之，靜而明之。使其動而能靜，靜而能明。因相待以成法，即絕待以照本。立大車以御正，乘大事而總權，訊息乎不二之場，鼓舞于說三之域。至微以儘性，至頤以體神。語其近則一毫之善可通也，語其遠則重玄之門可窺也。用至圓以圓之，物無偏也；用至實以實之，物無妄也。聖人舉其言所以示也，廣其目所以告也。優而柔之使自求之，擬而議之使自至之。此《止觀》所由作也。
夫三諦者何也？一之謂也。空假中者何也？一之目也。空假者相對之義，中道者得一之名。此思議之說，非至一之旨也。至一即三、至三即一，非相含而然也，非相生而然也。非數義也，非強名也，自然之理也，言而傳之者跡也。理謂之本，跡謂之末。本也者，聖人所至之地也；末也者，聖人所示之教也。由本以垂跡，則為小為大、為通為別、為頓為漸、為顯為秘、為權為實、為定為不定。循跡以返本，則為一為大、為圓為實、為無住為中、為妙為第一義。是三一之蘊也。所謂空也者，通萬法而為言者也。假也者，立萬法而為言者也。中也者，妙萬法而為言者也。破一切惑莫盛乎空，建一切法莫盛乎假，究竟一切性莫大乎中。舉中則無法非中，目假則何法非
假，舉空則無法不空。成之謂之三德，修之謂之三觀，舉其要則聖人極深研幾窮理盡性之說乎！昧者使明、塞者使通，通則悟，悟則至，至則常，常則盡矣。明則照，照則化，化則成，成則一矣。聖人有以彌綸萬法而不差，旁礴萬劫而不遺，燾載恒沙而不有，復歸無物而不無，寓名之曰佛，強號之曰覺。究其旨，其解脫自在，莫大極妙之德乎！夫三觀成功者如此。所謂圓頓者，非漸次、非不定，指論十章之義也。七章者，恢演始末通道之關也。五略者，舉其宏綱截流之津也。十境者，發動之機，立觀之諦也。十乘者，妙用所修，發行之門也。止於正觀而終於見境者，義備故也。闕其餘者，非修之要也。乘者何也？載萬物而運者也。十者何也？成載之事者也。知其境之妙，不行而至者，德之上也。乘一而已矣，豈藉夫九哉？九者，非他相生之說，未至者之所踐也。故發心者，發無所發；安心者，安無所安；破遍者，破無所破。爰至余乘，皆不得已而說也。至於別其義例、判為章目，推而廣之不為繁，統而簡之不為少，如連環不可解也，如貫珠不可雜也，如懸鏡不可弇也，如通川不可遏也。義家多門，非諍論也；按經證義，非虛說也；辯四教淺深，事有源也；成一事因緣，理無遺也。噫！《止觀》其救世明道之書乎！非夫
【現代漢語翻譯】 現代漢語譯本： 如果否定一切，執著于空，那麼就無法達到真正的空性。成就的狀態被稱為三德（法身德、般若德、解脫德），修行的過程被稱為三觀（空觀、假觀、中觀）。抓住其中的要點，就是聖人所說的深入研究事物、窮盡事物之理、徹底瞭解自身本性的道理啊！使愚昧的人明白，使閉塞的人通達，通達就能領悟，領悟就能到達，到達就能恒常，恒常就能達到圓滿。明白就能照亮，照亮就能化育，化育就能成就，成就就能歸於一體。聖人能夠包容萬法而不差錯，遍及萬劫而不遺漏，承載恒河沙數的世界而不佔有，迴歸到空無一物卻又無所不在，勉強給它一個名稱叫做佛（Buddha），勉強稱它為覺（Enlightenment）。探究它的宗旨，那解脫自在，是多麼偉大而極妙的德行啊！三觀的成功就是這樣。所謂的圓頓，不是漸次，也不是不定，指的是《摩訶止觀》十章的意義。七章，是廣泛闡述從開始到結束的通道的關鍵。五略，是抓住宏大的綱領，截斷生死之流的要津。十境，是發動修行的契機，確立觀行的真諦。十乘，是巧妙運用所修行的法門，發起行動的途徑。止於正觀而終於見境，是因為意義完備的緣故。省略其餘部分，不是因為它們不是修行的要點。乘是什麼呢？是承載萬物而執行的工具。十是什麼呢？是成就承載之事的要素。知道境的妙處，不修行也能到達，是德行的最高境界。乘，一個就足夠了，難道還需要藉助其他的九個嗎？其他的九個，不是相互產生關係的說法，而是未到達者所需要踐行的。所以，發起菩提心的人，是發起無所發的心；安心的人，是安於無所安的心；破除普遍執著的人，是破除無所破的執著。以至於其餘的乘，都是不得已而說的。至於區分它們的意義和條例，劃分爲章節和條目，推演而使之廣泛不顯得繁瑣，統攝而使之簡要不顯得缺少，就像連環一樣不可解開，就像貫穿的珠子一樣不可混雜，就像懸掛的鏡子一樣不可遮蓋，就像暢通的河流一樣不可阻擋。義學的門類很多，不是爲了爭論；按照經典來證明意義，不是虛假的說法；辨別四教（藏教、通教、別教、圓教）的淺深，事情是有根源的；成就一件事的因緣，道理沒有遺漏。唉！《止觀》是救世明道的書籍啊！如果不是……
【English Translation】 English version: If one negates everything and clings to emptiness, then one cannot attain true emptiness. The state of accomplishment is called the Three Virtues (Dharmakaya-virtue, Prajna-virtue, and Liberation-virtue), and the process of cultivation is called the Three Contemplations (Contemplation of Emptiness, Contemplation of Provisional Existence, and Contemplation of the Middle Way). Grasping the essentials of these is what the sages refer to as deeply investigating things, exhausting the principles of things, and thoroughly understanding one's own nature! To enlighten the ignorant, to make the obstructed understand, understanding leads to enlightenment, enlightenment leads to arrival, arrival leads to constancy, and constancy leads to perfection. Understanding illuminates, illumination transforms, transformation accomplishes, and accomplishment returns to oneness. The sages are able to encompass all dharmas without error, pervade all kalpas without omission, bear countless worlds like the sands of the Ganges without possession, and return to nothingness yet be present everywhere. They tentatively give it a name called Buddha (Enlightened One), and tentatively call it Awakening (Enlightenment). Investigating its essence, that liberation and freedom is such a great and supremely wonderful virtue! The success of the Three Contemplations is like this. The so-called perfect and sudden teaching is neither gradual nor uncertain, referring to the meaning of the ten chapters of the Mohe Zhiguan. The seven chapters are the key to widely expounding the beginning and the end of the path. The five outlines are to grasp the grand principles and cut off the stream of birth and death. The ten realms are the opportunity to initiate practice and establish the truth of contemplation. The ten vehicles are the means to skillfully apply what is cultivated and initiate action. Stopping at right contemplation and ending at seeing the realm is because the meaning is complete. Omitting the rest is not because they are not essential to practice. What is a vehicle? It is a tool that carries all things and moves. What is ten? It is the element that accomplishes the carrying. Knowing the wonders of the realm, arriving without practice, is the highest state of virtue. One vehicle is enough, why would one need the other nine? The other nine are not about mutually arising relationships, but are what those who have not arrived need to practice. Therefore, the one who arouses the Bodhi-mind arouses a mind that has nothing to arouse; the one who pacifies the mind pacifies a mind that has nothing to pacify; the one who breaks through pervasive attachments breaks through attachments that have nothing to break through. As for the remaining vehicles, they are all spoken of out of necessity. As for distinguishing their meanings and examples, dividing them into chapters and sections, expanding them to be broad does not make them seem cumbersome, and unifying them to be concise does not make them seem lacking, like interlocking rings that cannot be separated, like strung beads that cannot be mixed, like a hanging mirror that cannot be covered, like a flowing river that cannot be stopped. There are many schools of interpretation, not for the sake of argument; proving the meaning according to the scriptures is not a false statement; distinguishing the shallowness and depth of the Four Teachings (Tripitaka Teaching, Common Teaching, Distinct Teaching, and Perfect Teaching), things have a source; accomplishing the causes and conditions of one thing, the principle has no omissions. Alas! The Zhiguan is a book for saving the world and illuminating the path! If not for...
聖智超絕卓爾獨立，其孰能為乎？非夫聰明深達得意忘象，其孰能知乎？今之人乃專用章句文字從而釋之，又何疏漏耶！或稱：不思議境與不思議事皆極聖之域，等覺至人猶所未盡；若凡夫生滅心行三惑浩然，于言說之中推上妙之理，是猶醯雞而說大鵬，夏蟲之議層冰，其不可見明矣。今止觀之說，文字萬數廣論果地，無益初學。豈如闇然自修功至自至，何必以早計為事乎？是大不然。凡所為上聖之域，豈隔闊遼夐與凡境杳絕歟？是唯一性而已，得之為悟，失之為迷；一理而已，迷而為凡，悟而為聖。迷者自隔，理不隔也；失者自失，性不失也。《止觀》之作，所以離異同而究聖神，使群生正性而順理者也。正性順理，所以行覺路而至妙境也。不知此教者，則學何所入？功何所施？智何所發？譬如無目，昧於日月之光，行於重險之處，顛踣墮落，可勝既乎！噫！去聖久遠，賢人不出，庸昏之徒含識而已。致使魔邪詭惑，諸黨並熾。空有云云，為沈為穿。有膠于文句不敢動者，有流於𣾘浪不能住者；又太遠而甘心不至者，有太近而我身即是者；有枯木而稱定者，有竅號而稱慧者；有奔走非道而言權者，有假于鬼而言通者；有放心而言廣者，有罕言而為密者；有齒舌潛傳為口訣者。凡此之類，自立為祖、繼祖為家，反經非
【現代漢語翻譯】 現代漢語譯本： 聖人的智慧超絕，卓爾不群，獨立於世，有誰能夠做到呢？不是那些聰明深邃，領悟真諦，忘卻表象的人，又有誰能夠理解呢？現在的人只是專門使用章句文字來解釋它，這難道沒有疏漏嗎？有人說：『不可思議的境界和不可思議的事情，都是極聖的領域，即使是等覺菩薩也未必完全通達；如果凡夫用生滅不定的心和行為，以及貪嗔癡三惑，在言語之中推究最微妙的道理，這就好像醯雞（一種小蟲）談論大鵬鳥，夏天的蟲子議論冰雪，其不可能見到是顯而易見的。』現在《止觀》的說法，文字數以萬計，廣泛地論述果地，對初學者沒有益處。難道不如默默地自己修行，功到自然成，何必急於求成呢？』這種說法大錯特錯。所謂聖人的領域，難道是與凡人的境界隔絕遙遠，完全不相干的嗎？其實只是一心而已，得到它就是覺悟，失去它就是迷惑；只是一個道理而已，迷惑就是凡夫，覺悟就是聖人。迷惑的人自己隔絕，道理並沒有隔絕；失去的人自己失去，本性並沒有失去。《止觀》的著作，就是要消除異同的爭論而探究聖神的境界，使眾生端正本性而順應真理。端正本性，順應真理，所以才能行走在覺悟的道路上，到達微妙的境界。不瞭解這種教義的人，那麼學習從何入手？功夫從何施展？智慧從何啓發？譬如沒有眼睛，看不見日月的光明，行走在充滿危險的地方，跌倒摔落，難道能避免嗎！唉！距離聖人的時代已經很久遠，賢人不再出現，平庸愚昧之徒只是有意識而已。導致邪魔外道迷惑眾生，各種黨派一起興盛。空和有的說法，使人或沉淪或穿鑿附會。有些人拘泥於文字不敢變動，有些人放縱于狂瀾不能安住；有些人過於疏遠而甘心不能到達，有些人過於靠近而認為我身就是佛；有些人像枯木一樣自稱入定，有些人胡言亂語而自稱有智慧；有些人奔走于邪道而說是權宜之計，有些人假借鬼神而說是神通，有些人放縱心意而說是廣大，有些人很少說話而說是秘密，有些人用口耳相傳作為口訣。凡是這些，自己立為祖師，繼承祖師的家風，違背經典，誹謗聖人。
【English Translation】 English version: The wisdom of the sage is transcendent, standing alone and independent. Who can achieve it? Only those who are intelligent, profound, deeply understanding, attaining the essence, and forgetting the superficial appearances. Who else can comprehend it? Yet, people today merely rely on textual interpretations, which inevitably leads to omissions. Some say: 'The realm of the inconceivable and inconceivable events are the domain of the utmost sage, not fully comprehended even by those at the stage of near-perfect enlightenment (等覺, Dengjue). If ordinary people, with their minds and actions subject to birth and death, and overwhelmed by the three poisons (三惑, Sanhuo) of greed, anger, and delusion, attempt to deduce the most profound principles through words, it is like a small insect (醯雞, Xiji) discussing the Peng bird (大鵬, Dapeng), or a summer insect debating ice – their inability to perceive it is obvious.' Now, the teachings of Śamatha-Vipassanā (止觀, Zhiguan), with tens of thousands of words extensively discussing the fruition stage, are of no benefit to beginners. Isn't it better to cultivate silently on one's own, letting accomplishment come naturally, without rushing for quick results?' This is entirely wrong. Is the realm of the sage truly so distant and isolated, completely disconnected from the realm of ordinary beings? It is simply one nature; attaining it is enlightenment, losing it is delusion. It is simply one principle; being deluded is being an ordinary person, being enlightened is being a sage. Those who are deluded separate themselves, but the principle is not separate; those who lose it lose themselves, but the nature is not lost. The purpose of writing the Śamatha-Vipassanā is to eliminate disputes over differences and similarities and to investigate the realm of the sacred and divine, enabling all beings to rectify their nature and align with the truth. Rectifying one's nature and aligning with the truth is how one walks the path of enlightenment and reaches the realm of the sublime. Those who do not understand this teaching, where will they begin their learning? Where will they apply their efforts? Where will they develop their wisdom? It is like being without eyes, unable to see the light of the sun and moon, walking in dangerous places, stumbling and falling – can they avoid disaster! Alas! It has been a long time since the age of the sages, and wise people no longer appear. Ordinary and ignorant people merely possess consciousness. This has led to the deception of demons and heretics, and the flourishing of various factions. The doctrines of emptiness and existence lead people to either sink or engage in sophistry. Some are attached to the literal meaning of the text and dare not deviate, while others are swept away by the turbulent waves and cannot find stability. Some are too distant and willingly fail to reach the goal, while others are too close and believe that their own body is the Buddha. Some claim to be in samadhi (定, Ding) like a dry tree, while others babble nonsense and claim to have wisdom. Some run on the wrong path and call it expedient means (權, Quan), while others pretend to have supernatural powers (通, Tong) through ghosts. Some indulge their minds and call it vastness, while others rarely speak and call it secrecy. Some transmit teachings secretly through word of mouth as oral instructions (口訣, Koujue). All of these types establish themselves as patriarchs, inherit the family tradition of the patriarch, contradict the scriptures, and slander the sages.
聖，昧者不覺。仲尼有言：「道之不明也，我知之矣。」由物累也。悲夫！
隋開皇十八年，智者大師去世，至皇朝建中垂二百載，以斯文相傳凡五家師：其始曰灌頂，其次曰晉云威，又其次曰東陽小威，又其次曰左溪朗公，其五曰荊溪然公。頂于同門中慧解第一，能奉師訓整合此書，蓋不以文辭為本故也，或失則煩，或得則野。當二威之際緘授而已，其道不行。天寶中左溪始弘解說，而知者蓋寡。荊溪廣以傳記數十萬言，網羅遺法，勤矣備矣。荊溪滅后，知其說者適三四人。古人云：「生而知之者上，學而知之者次，困而學之又其次。」夫生而知之者，蓋性德者也；學而知之者，天機深者也；若嗜慾深、耳目塞，雖學而不知，斯為下矣。今夫學者，內病于蔽，外役於煩，沒世不能通其文，數年不能得其益。則業文為之屢校，梏足也；棼句為之簸糠，瞇目也。以不能諭之師，教不領之弟子，《止觀》所以未光大於時也。予常慼慼於是，整其宏綱、撮其機要，其理之所存，教之所急，或易置之、或引伸之；其義之迂、其辭之鄙，或剃除之、或潤色之。大凡浮疏之患十愈其九，廣略之宜三存其一。是祛鄙滯道蒙童，貽諸他人則吾豈敢！若同見同行且不以止觀罪我，亦無隱乎爾。建中上元甲子首事，筆削三歲。歲在析
【現代漢語翻譯】 現代漢語譯本：聖人的境界，愚昧的人無法覺察。仲尼（孔子，名丘字仲尼）曾說：『（聖人之）道不能彰明，我是知道原因的。』這是因為被外物所拖累啊！可悲啊！
隋朝開皇十八年，智者大師（佛教天臺宗實際創始人）去世，到唐朝建中（唐德宗年號）年間，將近二百年，以這種著述互相傳授的共有五家師承：最初是灌頂（智者大師弟子，章安尊者），其次是晉云威，再次是東陽小威，又再次是左溪朗公，第五是荊溪然公（湛然，天臺宗實際復興者）。灌頂在同門中智慧見解第一，能夠秉承老師的教誨整合此書，大概是不以文辭為根本的緣故，所以有時缺失則顯得繁瑣，有時得到則顯得粗野。在晉云威和東陽小威的時候，只是秘密傳授而已，這種學說沒能流行。天寶（唐玄宗年號）年間，左溪朗公才開始弘揚解說，但知道的人很少。荊溪湛然廣泛地用傳記數十萬字，蒐羅遺留下來的法則，真是勤奮而完備啊。荊溪湛然去世后，懂得他的學說的人只有三四個人。古人說：『生來就知道的人是上等，通過學習才知道的人是次等，遇到困難才學習的人又是次等。』那些生來就知道的人，大概是具有天性之德的人；通過學習才知道的人，是天資聰慧的人；如果嗜慾深重、耳目閉塞，即使學習也不能理解，這就是下等了。現在的學習者，內在被矇蔽所困擾，外在被繁瑣所役使，終身不能通曉其中的文字，幾年也不能得到其中的益處。那麼把研究文字作為事業，就像多次校對，是束縛雙腳啊；把分辨句讀作為事業，就像揚起穀糠，是瞇著眼睛啊。用不能領悟的老師，教導不能領會的弟子，《止觀》（天臺宗重要著作）所以不能在當時發揚光大啊。我常常為此感到憂慮，整理它的宏大綱領、選取它的重要關鍵，對於義理存在的地方，教義所急需的地方，或者調換位置，或者引申擴充套件；對於意義迂迴的地方，文辭鄙陋的地方，或者刪去，或者潤色。大概浮泛疏漏的弊病十分改正了九分，廣泛簡略的適宜之處十分保留了一分。這是爲了去除鄙陋遲滯，啓蒙童，如果遺留給其他人，那我怎麼敢呢！如果與我見解相同、行為一致，並且不因為我修改《止觀》而責怪我，也就沒有什麼可以隱瞞的了。建中上元甲子年開始這件事，刪改了三年。時間在析木之津。
【English Translation】 English version: The realm of the sage, the ignorant cannot perceive. Zhongni (Confucius, personal name Qiu, courtesy name Zhongni) said: 'The way (of the sage) is not clear, I know the reason.' It is because of being burdened by external things! Alas!
In the eighteenth year of the Kaihuang era of the Sui Dynasty, Great Teacher Zhiyi (the de facto founder of the Tiantai school of Buddhism) passed away. By the Jianzhong era of the Tang Dynasty (reign title of Emperor Dezong of Tang), nearly two hundred years had passed, and there were five lineages that transmitted this writing to each other: first was Guanding (Zhiyi's disciple, Venerable Zhang'an), second was Jin Yunwei, third was Dongyang Xiaowei, fourth was Zuo Xi Langgong, and fifth was Jingxi Ran Gong (Zhanran, the de facto reviver of the Tiantai school). Guanding was the first in wisdom and understanding among his fellow disciples, and was able to uphold his teacher's teachings and compile this book, probably because he did not take literary style as the foundation, so sometimes when there were omissions, it seemed cumbersome, and sometimes when there were gains, it seemed crude. During the time of Jin Yunwei and Dongyang Xiaowei, it was only secretly transmitted, and this doctrine did not become popular. During the Tianbao era (reign title of Emperor Xuanzong of Tang), Zuo Xi Langgong began to promote explanations, but few people knew about it. Jingxi Zhanran extensively used hundreds of thousands of words of biographies to collect the remaining laws, which was truly diligent and complete. After Jingxi Zhanran passed away, only three or four people understood his doctrine. The ancients said: 'Those who know from birth are superior, those who know through learning are second, and those who learn when encountering difficulties are again second.' Those who know from birth are probably those who possess innate virtue; those who know through learning are those who have deep natural talent; if desires are deep and the ears and eyes are blocked, even if they learn, they cannot understand, and this is inferior. Present-day learners are troubled internally by obscurations and are employed externally by trivialities, unable to understand the text throughout their lives, and unable to gain benefit from it for years. Then, taking the study of writing as a career is like repeatedly proofreading, which is binding the feet; taking the discrimination of sentences as a career is like winnowing chaff, which is blinding the eyes. Using a teacher who cannot understand to teach a disciple who cannot comprehend, this is why 'Zhiguan' (important work of the Tiantai school) could not be greatly promoted at that time. I often worry about this, so I have reorganized its grand outline, selected its important key points, and for the places where the meaning exists and the teachings are urgently needed, I have either changed the position or extended it; for the places where the meaning is circuitous and the words are crude, I have either deleted them or polished them. In general, nine out of ten of the faults of superficiality and looseness have been corrected, and one out of ten of the appropriate places for breadth and brevity have been retained. This is to remove crudeness and stagnation and enlighten children. If I leave it to others, how dare I! If you share the same views and act in the same way as me, and do not blame me for modifying 'Zhiguan', then there is nothing to hide. I started this work in the Jiazi year of the Shangyuan era of Jianzhong, and revised it for three years. The time was at the Jin of Ximu.