T46n1919_天臺智者大師禪門口訣
大正藏第 46 冊 No. 1919 天臺智者大師禪門口訣
No. 1919
天臺智者大師禪門口訣
師言安般守意。當知色心相因而息。猶然火緣薪以煙。睹煙清濁則覽燥濕之形。察息耎粗用鏡真邪之候。守之者庶使望雲造浦候岸。制篙識其機道船獲濟矣。師言身安意正其若油凈燈明。是故既欲守意先在安身。安身者。安處身風無令風事違諍。何謂風事。身中有行風橫起風諸節風百脈風筋風力風骨間風腰風脊風上風下風。如此諸風位各有分不可相亂。亂則賊。大則顛狂廢絕。小則虛實相陵虛則癢實則痛。痛癢在身何暇繫念。顛狂之流故自亡言。凡事動靜施為。當先作是想想現在前然後即事也。不爾者粗細相忤新陳交逆。如禮禁奸其何可得止。今略舉其一余悉類之。假令將就坐時先作是想。我當於彼處坐彼處去此。應若干步隨下足時。稍申其氣漸放身體。住風稍來行風漸去。其餘威儀亦復如是。如是想者是名安身也。
師說偈曰。
進止有次第 粗細不相違 譬如善調馬 欲去如欲住 常能謹慎此 安身心入禪
師言。行立坐臥常應繫念。但臥多則沈惛。立多則疲極。行多則紛動難可一心。坐無此過所以多用。行者當住閑靜之處結跏趺坐。女則半跏趺平
【現代漢語翻譯】 現代漢語譯本：智者大師說，修習安般守意（通過觀察呼吸來集中注意力的方法）時，應當明白色（物質）和心（精神）是相互依存的，就像火依靠柴薪而產生煙一樣。觀察煙的清濁可以瞭解柴薪的乾燥或潮濕程度，檢查呼吸的細微或粗重可以作為判斷正邪的標準。修習守意的人，應該像期待雲彩帶來雨水，等待海潮到達岸邊一樣。控制船篙，瞭解它的運作規律，船隻才能順利渡過難關。大師說，身體安穩，意念才能端正，就像油純凈燈才明亮一樣。因此，想要修習守意，首先要安頓好身體。所謂安頓身體，就是使身體所受的風調順，不要讓風的執行發生衝突。什麼是風事呢？身體中有行風、橫起風、諸節風、百脈風、筋風、力風、骨間風、腰風、脊風、上風、下風。這些風在身體中的位置各有不同，不可互相擾亂。擾亂了就會產生危害。嚴重時會導致精神錯亂，甚至喪失知覺；輕微時則會虛實相侵，虛弱時會感覺瘙癢，強盛時會感覺疼痛。身體有痛癢，哪裡有時間繫念呢？精神錯亂的人自然會語無倫次。凡是行動、靜止、施為，都應當先進行思考，使想法出現在眼前，然後再去做事。否則，粗細相沖突，新舊相交逆，就像禮法禁止奸邪一樣，怎麼可能阻止得了呢？現在只舉一個例子，其餘的都可以類推。例如，將要就坐時，先這樣想：我應當在那裡坐下，從這裡到那裡，應該走多少步。隨著腳的落下，稍微舒緩氣息，逐漸放鬆身體。住風稍微到來，行風逐漸離去。其餘的威儀也應如此。像這樣思考，就叫做安身。 大師說偈語： 進退有次第，粗細不相違，譬如善調馬，欲去如欲住，常能謹慎此，安身心入禪。 大師說，行走、站立、坐臥都應該常常繫念。但是，躺臥多了容易昏沉，站立多了容易疲憊，行走多了容易心神紛亂難以集中。坐沒有這些弊端，所以多采用坐的方式。修行者應當住在安靜的地方，結跏趺坐（一種坐姿）。如果是女性，則可以半跏趺坐，保持身體平衡。
【English Translation】 English version: The Master said, when practicing Ānāpānasmṛti (mindfulness of breathing), one should understand that rūpa (matter) and citta (mind) are interdependent, just as fire relies on firewood to produce smoke. Observing the clarity or turbidity of the smoke can reveal the dryness or dampness of the firewood, and examining the subtlety or coarseness of the breath can serve as a standard for judging right and wrong. Those who practice mindfulness of breathing should be like expecting clouds to bring rain and waiting for the tide to reach the shore. Controlling the rudder and understanding its operating principles will allow the boat to cross difficulties smoothly. The Master said that a stable body allows the mind to be upright, just as pure oil makes a lamp bright. Therefore, to practice mindfulness of breathing, one must first settle the body. Settling the body means harmonizing the winds within the body and preventing conflicts in their movement. What are these 'wind matters'? Within the body, there are moving wind (行風), transverse wind (橫起風), joint wind (諸節風), meridian wind (百脈風), tendon wind (筋風), strength wind (力風), interosseous wind (骨間風), waist wind (腰風), spine wind (脊風), upward wind (上風), and downward wind (下風). Each of these winds has its own position and should not be disturbed. Disturbance can cause harm. In severe cases, it can lead to mental derangement or even loss of consciousness; in mild cases, it can lead to mutual invasion of deficiency and excess, causing itching when deficient and pain when excessive. With pain and itching in the body, how can one have time to focus the mind? Those who are mentally deranged will naturally speak incoherently. In all actions, whether moving, still, or performing tasks, one should first think about it, bring the thought to mind, and then act. Otherwise, coarseness and subtlety will conflict, and the new and old will clash, just as laws prohibit evil; how can it be stopped? Now, I will give just one example, and the rest can be inferred. For example, when about to sit down, first think: 'I should sit there, and from here to there, I should take so many steps.' As the foot lands, slightly relax the breath and gradually relax the body. The stationary wind slightly arrives, and the moving wind gradually departs. The rest of the demeanor should be the same. Thinking in this way is called settling the body. The Master spoke in verse: Advancing and retreating have order, Coarseness and subtlety do not conflict, Like a well-trained horse, Wanting to go as if wanting to stay, Always be mindful of this, Settle the body and mind to enter dhyana (禪). The Master said that one should always be mindful while walking, standing, sitting, and lying down. However, lying down too much can lead to drowsiness, standing too much can lead to fatigue, and walking too much can lead to mental distraction and difficulty in concentration. Sitting does not have these drawbacks, so it is often used. Practitioners should stay in a quiet place and sit in the lotus position (結跏趺坐, a seated posture). If female, they can sit in the half-lotus position (半跏趺坐), maintaining balance.
身正直。縱任身體散誕四胑。佈置骨解當令關節相應。不倚不曲解衣緩帶。輒有不安微動取便要令調適也。安詳以左手置右手上。令左手小指頭拄右手大指本。下兩手大指頭。才相詣放頰車。小小開齒微微啟舉舌。四五過長吐氣。次漸平視徐徐細閉目。勿令眼臉大急。當使眼中眬眬然。師說偈誡之。
入住出三時 如劫成住壞 欲速者不達 達者知節量
師言。息有四種應當揀擇。一風二氣三喘四息有聲曰風。結滯曰氣。出入不盡曰喘。不聲不滯出入俱盡曰息。綿綿若存。守喘則勞。守氣則結。守風則散亂。守息則定。溫師一家系念在己臍中央如豆瓣處。解衣諦觀取其相。然後閉目合口開齒舉舌向腭。令息調均一心諦觀。若有外念攝之令還。若念不見覆解衣看之。熟取其相還復如前。問何故念臍。答其息出從臍出入至臍滅。臍是息之出滅所由。為知無常故所以念臍。又臍是腸胃根源。從源尋路自然見不凈。若見不凈便止貪慾。于念處為身爲念處。於六妙門為止處。又識神託生之始。與精血合根在於臍。是以人生時唯臍連持。若行者見臍分明自然生厭離免於系也。經言隨所至處繫心諦觀察。謂息入出根于臍也。問繫念時或痛如針刺。或急如繩牽。或癢如蟲啖。或冷如水洗。或熱如火炙。如是諸觸或光神
【現代漢語翻譯】 現代漢語譯本 身正直。放鬆身體，四肢舒展，佈置骨骼，使關節相互對應。不歪斜，不彎曲，解開衣衫，放鬆腰帶。稍有不適，就輕微調整，務求舒適。安詳地將左手放在右手上，使左手小指尖抵住右手大拇指的根部。兩手大拇指輕輕相觸，放在臉頰旁。微微張開牙齒，輕輕抬起舌頭。做四五次深呼吸。然後慢慢平視前方，緩緩地閉上眼睛。不要讓眼皮過於用力，要讓眼睛感覺朦朧。老師用偈語告誡說：
『入住出三時，如劫成住壞； 欲速者不達，達者知節量。』
老師說：呼吸有四種，應當分辨選擇。一是風，二氣，三喘，四息。呼吸有聲音叫做『風』。呼吸阻塞不暢叫做『氣』。呼吸出入不完全叫做『喘』。沒有聲音，不阻塞，出入都完全叫做『息』。『息』綿長細微，若有若無。如果專注于『喘』，就會勞累。專注于『氣』，就會阻塞。專注于『風』，就會散亂。專注于『息』，就會安定。溫師一派的繫念，專注于自己的肚臍中央，如同豆子大小的地方。解開衣服仔細觀察它的形狀。然後閉上眼睛，閉上嘴巴，張開牙齒，抬起舌頭抵住上顎。使呼吸調勻，一心一意地觀察。如果出現外在的念頭，就收攝回來。如果念頭無法控制，就再次解開衣服觀察肚臍。熟練地記住它的形狀，然後恢復之前的姿勢。問：為什麼要專注于肚臍？答：因為呼吸從肚臍出，入也到肚臍止息。肚臍是呼吸出入和止息的地方。爲了瞭解無常的道理，所以專注于肚臍。而且，肚臍是腸胃的根源。從根源尋找，自然會看到不凈。如果看到不凈，就會停止貪慾。在念處中，將身體作爲念處。在六妙門中，將肚臍作為止息的地方。而且，識神投胎的開始，與精血結合，根源就在於肚臍。因此，人出生時只有肚臍相連。如果修行者清楚地看到肚臍，自然會產生厭離心，從而免於束縛。經書上說，『隨所至處繫心諦觀察』，就是說呼吸的出入根源在於肚臍。問：專注于肚臍時，有時會感到像針刺一樣疼痛，有時會感到像繩子拉扯一樣緊繃，有時會感到像蟲子啃食一樣瘙癢，有時會感到像水洗一樣寒冷，有時會感到像火烤一樣灼熱。像這樣的各種觸感，或者看到光芒和神靈出現，應該如何應對？
【English Translation】 English version Keep the body upright. Relax the body, stretch the limbs, arrange the bones so that the joints correspond to each other. Do not lean or bend, loosen the clothing and belt. If there is any discomfort, make slight adjustments to ensure comfort. Calmly place the left hand on the right hand, with the tip of the left little finger touching the base of the right thumb. The thumbs of both hands should lightly touch each other and be placed near the cheeks. Slightly open the teeth and gently lift the tongue. Take four or five deep breaths. Then slowly look straight ahead and gently close the eyes. Do not strain the eyelids too much, but let the eyes feel hazy. The teacher uses a verse to admonish:
'Entering, abiding, exiting, these three times are like the formation, dwelling, and destruction of a kalpa; Those who desire speed do not attain, those who attain know moderation.'
The teacher said: There are four types of breath, which should be distinguished and chosen. First, 'wind'; second, 'qi (vital energy)'; third, 'gasping'; fourth, 'breath'. Breathing with sound is called 'wind'. Obstructed and stagnant breathing is called 'qi'. Breathing in and out incompletely is called 'gasping'. Breathing without sound, without obstruction, and completely in and out is called 'breath'. 'Breath' is long and subtle, as if present and not present. If you focus on 'gasping', you will be tired. If you focus on 'qi', you will be obstructed. If you focus on 'wind', you will be scattered. If you focus on 'breath', you will be stable. The Wen Shi school's mindfulness focuses on the center of one's navel, like the size of a bean. Unbutton your clothes and carefully observe its shape. Then close your eyes, close your mouth, open your teeth, and lift your tongue to touch the palate. Make your breath even and observe with one mind. If external thoughts arise, bring them back. If the thoughts cannot be controlled, unbutton your clothes again and observe the navel. Memorize its shape well and then return to the previous posture. Question: Why focus on the navel? Answer: Because the breath comes out from the navel and goes in to stop at the navel. The navel is the place where the breath comes out, goes in, and ceases. In order to understand the principle of impermanence, we focus on the navel. Moreover, the navel is the root of the intestines and stomach. By searching from the root, you will naturally see impurity. If you see impurity, you will stop greed. In the mindfulness practice, take the body as the place of mindfulness. In the six subtle gates, take the navel as the place of cessation. Moreover, the beginning of the consciousness taking birth, combining with sperm and blood, has its root in the navel. Therefore, when a person is born, only the navel is connected. If the practitioner clearly sees the navel, he will naturally generate aversion and be freed from bondage. The scriptures say, 'Wherever you go, mindfully observe with concentration,' which means that the root of the breath's entry and exit lies in the navel. Question: When focusing on the navel, sometimes it feels like being pricked by a needle, sometimes it feels like being pulled by a rope, sometimes it feels like being eaten by insects, sometimes it feels like being washed by water, sometimes it feels like being burned by fire. How should one deal with such sensations, or seeing light and deities appear?
竟寂爾者電光定也。於此時中有無量相似。行者爾時一切勿著。但努力一心而已自然得度。若不精進即退墮也。問何故數息時忽然忘數但知息。答心稍稍細應於一心是以失數。曏者息是一數是一境與二俱所以粗。問何故復不知息但知境。答行者粗觀已除息漸微所以不見。有人言。毛孔盡開處皆出故所以無耳。師言息微故不見。此言毛孔散出者。既許出那得鼻門獨不出也。言微而不見者據繫念為語。毛孔散出者據通暢為語。有人云。息系不行心眼乍明倏如電光。疑是電光定。習者言。若但不見息者是息微故。忽然目明者人多語此是默然。心自此之前亦有小小便身之觸人多以為禪喜樂。師言此是十善相應心非上界也。度此一節入禪境也。履冰臨淵爾乃得過耳。師言觸者自知不須言之。諸師咸以此驗人虛實。言知者恐妄想之流翻為害耳。師言若忽復見息還。從數起一以如前。若坐久一人須出時息現。爾時即隨隨經十息許。複數數經十息許。乃微動手腳次動如按摩法。次開目從細至粗乃可起耳。於此時中由恒數息彷彿知之而已。但不復專精也。師教誡時恒說出入有次第偈也。坐禪人問種種病師誡言。但繫心在境不令他緣病自差耳。用之者遠至三日無有不差。問心亂橫見。答攝念可愈。問四大增損那得復差。答心之動轉由扇之有
【現代漢語翻譯】 現代漢語譯本： 『竟寂爾者電光定也。』意思是進入寂靜狀態就像閃電一樣短暫的電光定。在這個狀態中，會有無數相似的體驗。修行者在這個時候不要執著于任何事物，只要努力專注於一心，自然就能得到解脫。如果不精進，就會退步墮落。有人問：『為什麼數息的時候，忽然忘記了數數，只知道呼吸？』回答說：『因為心漸漸變得細微，應該專注於一心，所以忘記了數數。之前呼吸是一個數，是一個境界，兩者都在，所以感覺粗糙。』有人問：『為什麼又不知道呼吸，只知道境界？』回答說：『修行者粗略的觀察已經去除，呼吸漸漸變得微弱，所以看不見。』有人說：『毛孔全部張開的地方都在呼吸，所以沒有耳朵。』師父說：『呼吸微弱所以看不見。』說毛孔散發呼吸的人，既然允許毛孔散發呼吸，那怎麼能說只有鼻孔不散發呼吸呢？說微弱而看不見，是根據繫念來說的。說毛孔散發呼吸，是根據通暢來說的。有人說：『呼吸繫念不行，心眼突然明亮，像閃電一樣。懷疑這是電光定。』習禪者說：『如果只是看不見呼吸，是因為呼吸微弱的緣故。忽然眼睛明亮，很多人說這是默然。心在此之前也有小便等身體的觸感，很多人以為這是禪定的喜樂。』師父說：『這是與十善相應的心，不是上界的心。』度過這一階段，就進入禪定的境界了。就像走在薄冰上，面臨深淵一樣，這樣才能通過。師父說：『觸感自己知道，不需要說出來。』各位禪師都用這個來驗證人的虛實。說知道的人，恐怕妄想的流動反而會造成傷害。師父說：『如果忽然又看見呼吸，還從數一重新開始，像之前一樣。如果坐了很久，一個人需要出去的時候，呼吸顯現。這個時候就跟隨呼吸，經過十次呼吸左右。再數數，經過十次呼吸左右。然後稍微動動手腳，接著按照**法動。然後睜開眼睛，從細微到粗略，才可以起來。』在這個時候，由於經常數息，彷彿知道而已。只是不再專心精進。師父教誡的時候，經常說出入有次第的偈語。坐禪的人問各種疾病，師父告誡說：『只要把心繫在境界上，不讓它攀緣其他事物，疾病自然就會好。』使用這個方法的人，遠到三天沒有不好轉的。有人問：『心亂橫生妄見。』回答說：『攝住念頭就可以痊癒。』有人問：『四大增損，怎麼能恢復呢？』回答說：『心的動轉，就像扇子一樣。』
【English Translation】 English version: 'Entering stillness is like the lightning flash of the Lightning Samadhi (Jing Ji Er Zhe Dian Guang Ding Ye)'. This means entering a state of stillness as brief as a flash of lightning. In this state, there will be countless similar experiences. The practitioner at this time should not be attached to anything, but only strive to focus on one mind, and naturally will be liberated. If you are not diligent, you will regress and fall. Someone asked: 'Why is it that when counting breaths, one suddenly forgets the counting but only knows the breath?' The answer is: 'Because the mind gradually becomes subtle, it should focus on one mind, so it forgets the counting. Before, the breath was a number, it was a state, both were present, so it felt rough.' Someone asked: 'Why is it that one does not know the breath but only knows the state?' The answer is: 'The practitioner's rough observation has been removed, and the breath gradually becomes subtle, so it cannot be seen.' Someone said: 'All the places where the pores are open are breathing, so there are no ears.' The master said: 'The breath is subtle, so it cannot be seen.' The person who says that the pores emit breath, since it is allowed that the pores emit breath, then how can it be said that only the nostrils do not emit breath? Saying that it is subtle and cannot be seen is based on mindfulness. Saying that the pores emit breath is based on unobstructedness. Someone said: 'The breath mindfulness does not work, the mind's eye suddenly becomes bright, like a flash of lightning. I suspect this is the Lightning Samadhi.' The practitioner said: 'If one only cannot see the breath, it is because the breath is subtle. Suddenly the eyes become bright, many people say this is silence. Before this, the mind also has bodily sensations such as urination, and many people think this is the joy of meditation.' The master said: 'This is the mind corresponding to the Ten Virtues, not the mind of the upper realms.' Passing through this stage, one enters the realm of meditation. It's like walking on thin ice, facing a deep abyss, only then can one pass through. The master said: 'The sensation is known by oneself, there is no need to say it.' All the masters use this to verify the truthfulness of people. Saying that one knows, I am afraid that the flow of delusion will instead cause harm. The master said: 'If you suddenly see the breath again, start counting from one again, as before. If you have been sitting for a long time, and a person needs to go out, the breath appears. At this time, follow the breath for about ten breaths. Then count again, for about ten breaths. Then move your hands and feet slightly, then move according to the **method. Then open your eyes, from subtle to rough, and then you can get up.' At this time, due to frequent counting of breaths, one seems to know. It's just that one no longer focuses diligently. When the master teaches, he always says the verse of the order of entering and exiting. The meditator asked about various illnesses, and the master warned: 'As long as you keep your mind on the object, and do not let it cling to other things, the illness will naturally be cured.' Those who use this method, even up to three days, none have not improved. Someone asked: 'The mind is chaotic and produces false views.' The answer is: 'Controlling the mind can cure it.' Someone asked: 'How can the increase or decrease of the four elements be restored?' The answer is: 'The movement of the mind is like a fan.'
風。住止理數然。師教誡常言實心繫實境。實緣次第生實。實迭相注自然入實理。問但得禪定便得入理為有地位耶。答利根者心定便入亦無的位。鈍根者備經九次第定定盡方會。問外道修禪定至非想那不會理。答外道修定皆滯我心。心為障故不會理也。夫痛者是亂風起由與外爭故也。云何與外爭。謂心去時以表牽也。如教嬰兒行但任之而已。不得牽挽。欲速達者可不慎乎。急者是絞風起。由行者專太過報。風勢分不盡故也。若過若不及為失一矣。癢者由行者息生時謂為滅。息滅時謂為生。意與息相違故也。故云不諦不明賊從內生冷者由行者不以味所念處水大增也。熱者由行者常有希望火大增故也。師言夫欲修行者。要須有分無分者不能辦事也。何謂為分。所謂四心。一者堅信謂深信師。二者受用謂師法也。三者精勤常自勉勵。四者方便謂細迴轉。云身中脈如百川歸海。心如拘物頭。四片相合一片各有十紀脈。共絞絡故心端有四十脈也。其下一脈直往趣臍。號曰優陀那風。優陀那者中也。故號此脈為中脈也。初坐之中其外種種變形。或作父母師僧國王美女形像師子虎狼。如是謂魔鬼。行者當假想心。作金剛刀擬之即去。夫病有多種。一身作病。二鬼作病。三魔作病。四不調息成病。五業障病。今須識知第一身自作病者。
坐時或倚壁或衣襟。大眾未出而臥。此心懈怠魔得其便。入身成病使人身體背脊骨欲疼痛。名為注病難治。行者慎之。治法者用息從頭流氣。向背脊歷骨節邊注下。須好用心方差耳。第二鬼作病者。有人坐時其心念種種事。或望有所知。或欲知人吉兇。有兜醯羅鬼來入其身。種種變現或見吉兇事知他身。或知一家一村一聚落一州一郡。及一國土中吉兇善惡等。或如似聖人此非聖也。並是前鬼所作莫取之也。若不治之者久久亦能殺人。第三魔作病者。有人坐時心念利養。魔即現其種種衣服飲食七珍雜物供養之具應識之。若覺急須治之。若不治入心成病者難治。第四病者有人坐不解調息成病。令人身體枯閉而羸瘦。此人無罪易治。治法用遍息正用心息之息名為遍滿息。用之法以心住息。從頭溜氣遍滿四胑。此是不解用息。使筋脈焦枯身無潤澤。令以此二息從上流下。令息遍身故名遍息滿息。息遍滿故身即平復可用止息。云何名止息。平心直住不動是名為止息。第五業障病者。舉身腫滿顏色虛肥而黃。此人障重難治應須懺悔。治法用焦息[火朝]息。云何名焦[火朝]。二息亦非外別捉[火朝]等物來著身中。還用心息想作焦[火朝]。二息從頭至足及溜氣四胑。通遍令使腫滿得消。還用心息平心直住。息得平復唯
【現代漢語翻譯】 現代漢語譯本： 打坐時或者靠著墻壁，或者拉著衣襟。大眾還沒有出來就躺下睡覺。這種懈怠的心態會讓魔有機可乘。魔進入身體就會使人得病，導致身體背部脊椎骨疼痛。這叫做注病，很難治療。修行的人要小心。治療方法是用氣息從頭部向下流動，沿著背部脊椎骨的關節處注入。必須好好用心才能痊癒。第二種是鬼作祟引起的疾病。有人打坐時心裡想著各種各樣的事情，或者希望有所預知，或者想知道別人的吉兇。這時，兜醯羅鬼（Dōu xī luó guǐ，一種鬼的名字）就會進入他的身體，進行各種各樣的變現，或者讓他看到吉兇之事，知道別人的事情，或者知道一家、一個村莊、一個聚落、一個州、一個郡，甚至一個國家中的吉兇善惡等事情。或者看起來像聖人，但這並不是聖人，都是前面的鬼在作祟，不要相信。如果不治療，時間長了也會殺人。第三種是魔作祟引起的疾病。有人打坐時心裡想著利益供養，魔就會顯現出各種各樣的衣服飲食、七寶雜物等供養之物來誘惑他，應該認識到這一點。如果感覺到了，就要趕緊治療。如果不治療，進入內心就會形成疾病，難以治療。第四種是有人打坐時不瞭解如何調息而引起的疾病，導致身體枯槁閉塞而瘦弱。這種人沒有罪過，容易治療。治療方法是用遍息（biàn xī）和正用心息（zhèng yòng xīn xī）。什麼叫做遍滿息（biàn mǎn xī）呢？用這種方法，心專注于氣息，從頭部向下流動，遍佈四肢。這是因為不瞭解如何用氣息，導致筋脈焦枯，身體沒有潤澤。要用這兩種氣息從上向下流動，讓氣息遍佈全身，所以叫做遍息滿息。氣息遍佈全身後，身體就會恢復正常，就可以用止息（zhǐ xī）了。什麼叫做止息呢？平心靜氣，端正安住不動，這就叫做止息。第五種是業障病。全身腫脹，臉色虛浮而發黃。這種人業障深重，難以治療，應該懺悔。治療方法是用焦息（jiāo xī）和[火朝]息（cháo xī）。什麼叫做焦[火朝]（jiāo cháo）呢？這兩種氣息並不是從外面抓取[火朝]等東西放到身體中，而是用心息觀想成焦[火朝]。兩種氣息從頭到腳以及流動到四肢，使其通暢遍佈，使腫脹消退。然後用心息平心靜氣地安住，氣息就能恢復正常。 English version: When sitting in meditation, one might lean against a wall or hold onto their clothing. Some lie down to sleep before the assembly has dispersed. Such a lax mind provides an opportunity for demons. Entering the body, they cause illness, leading to pain in the back and spine. This is called 'injected illness' and is difficult to cure. Practitioners should be cautious. The method of treatment involves directing the breath to flow from the head, down the back, injecting it along the joints of the spine. One must focus intently for it to be effective. The second type of illness is caused by ghosts. When someone sits in meditation, their mind wanders to various matters, or they hope to gain some knowledge, or they desire to know the good or bad fortune of others. At this time, a Ḍākinī ghost (Dōu xī luó guǐ) enters their body, manifesting various phenomena, perhaps allowing them to see auspicious or inauspicious events, to know the affairs of others, or to know the good and bad fortune of a family, a village, a settlement, a state, a prefecture, or even a country. They might even appear like a sage, but they are not; it is all the work of the aforementioned ghost, so do not be deceived. If left untreated, it can eventually lead to death. The third type of illness is caused by demons. When someone sits in meditation with thoughts of profit and offerings, the demon will manifest various clothes, food, precious jewels, and other offerings to tempt them. One should recognize this. If one is aware of it, one must quickly treat it. If left untreated, it will enter the mind and become a difficult-to-cure illness. The fourth type of illness occurs when someone sits without understanding how to regulate their breath, leading to a withered, blocked, and emaciated body. This person is without fault and is easy to cure. The method of treatment involves using pervasive breath (biàn xī) and correct mindful breathing (zhèng yòng xīn xī). What is called pervasive full breath (biàn mǎn xī)? Using this method, the mind focuses on the breath, directing it to flow from the head, pervading the four limbs. This is because of not understanding how to use the breath, leading to the withering of the tendons and veins, and the body lacking moisture. One should use these two breaths to flow from top to bottom, allowing the breath to pervade the entire body, hence it is called pervasive full breath. When the breath pervades the entire body, the body will return to normal, and one can use cessation breath (zhǐ xī). What is called cessation breath? Maintaining a balanced and upright mind, remaining still and unmoving, this is called cessation breath. The fifth type of illness is karmic obstacle illness. The entire body is swollen, the complexion is falsely plump and yellow. This person has heavy karmic obstacles and is difficult to cure, and should repent. The method of treatment involves using scorched breath (jiāo xī) and [火朝] breath (cháo xī). What is called scorched [火朝] (jiāo cháo)? These two breaths do not involve grasping [火朝] or other objects from the outside and placing them on the body, but rather using mindful breathing to visualize them as scorched [火朝]. The two breaths flow from head to toe and into the four limbs, making them unobstructed and pervasive, causing the swelling to subside. Then, using mindful breathing, one remains balanced and upright, and the breath will return to normal.
【English Translation】 English version: When sitting in meditation, one might lean against a wall or hold onto their clothing. Some lie down to sleep before the assembly has dispersed. Such a lax mind provides an opportunity for demons. Entering the body, they cause illness, leading to pain in the back and spine. This is called 'injected illness' and is difficult to cure. Practitioners should be cautious. The method of treatment involves directing the breath to flow from the head, down the back, injecting it along the joints of the spine. One must focus intently for it to be effective. The second type of illness is caused by ghosts. When someone sits in meditation, their mind wanders to various matters, or they hope to gain some knowledge, or they desire to know the good or bad fortune of others. At this time, a Ḍākinī ghost (Dōu xī luó guǐ) enters their body, manifesting various phenomena, perhaps allowing them to see auspicious or inauspicious events, to know the affairs of others, or to know the good and bad fortune of a family, a village, a settlement, a state, a prefecture, or even a country. They might even appear like a sage, but they are not; it is all the work of the aforementioned ghost, so do not be deceived. If left untreated, it can eventually lead to death. The third type of illness is caused by demons. When someone sits in meditation with thoughts of profit and offerings, the demon will manifest various clothes, food, precious jewels, and other offerings to tempt them. One should recognize this. If one is aware of it, one must quickly treat it. If left untreated, it will enter the mind and become a difficult-to-cure illness. The fourth type of illness occurs when someone sits without understanding how to regulate their breath, leading to a withered, blocked, and emaciated body. This person is without fault and is easy to cure. The method of treatment involves using pervasive breath (biàn xī) and correct mindful breathing (zhèng yòng xīn xī). What is called pervasive full breath (biàn mǎn xī)? Using this method, the mind focuses on the breath, directing it to flow from the head, pervading the four limbs. This is because of not understanding how to use the breath, leading to the withering of the tendons and veins, and the body lacking moisture. One should use these two breaths to flow from top to bottom, allowing the breath to pervade the entire body, hence it is called pervasive full breath. When the breath pervades the entire body, the body will return to normal, and one can use cessation breath (zhǐ xī). What is called cessation breath? Maintaining a balanced and upright mind, remaining still and unmoving, this is called cessation breath. The fifth type of illness is karmic obstacle illness. The entire body is swollen, the complexion is falsely plump and yellow. This person has heavy karmic obstacles and is difficult to cure, and should repent. The method of treatment involves using scorched breath (jiāo xī) and [火朝] breath (cháo xī). What is called scorched [火朝] (jiāo cháo)? These two breaths do not involve grasping [火朝] or other objects from the outside and placing them on the body, but rather using mindful breathing to visualize them as scorched [火朝]. The two breaths flow from head to toe and into the four limbs, making them unobstructed and pervasive, causing the swelling to subside. Then, using mindful breathing, one remains balanced and upright, and the breath will return to normal.
須懺悔。復有四胑痿弱無力。兩臂兩足欲落。或一臂欲落者。治法用遍息流氣使滿四胑良久自差。若口向左邊洼即注息往左。若右邊洼注息往右邊。若向左角右角如上法。若有宿痤冷熱等病。用息向下流使病滅。身中細碎眾病皆用息治之。若冷病即用熱息流之。若熱病即用冷息流之。對治作法各用此二息治之。復須行時用息。若足輕頭重此是心高妄想。可息妄想心。可息高心。可向下看心。若足重頭輕悲者向心。若行時複次須用心不高不下。使息調和用息使身心俱遍。即入通明觀可觀心性三昧身相三昧。心相為其本。經言識心達本源無虛假故。治痢法安心臍下。患冷痢則作暖息。患熱則作冷息取差為止。治嗽法取嗽欲發時。三過吐氣然後安心中觀。嗽欲發時便吐氣令出。還如先安心自差。治腫法作息腫斷令息撮聚欲遍。當腫上以心住定穿作一孔。令息從中出入即差治耳。滿法安心置孔外細細引。自牽氣令出須臾自差治。人坐忽然喉中如似有物長一二寸。不肯出者安心物上須心住定。然後分心四向意地語云。內外皆空病從何生。亦須解空性遣之自去。治坐中忽得短氣可先噓氣。從鼻卻入令氣滿身竟令出。然後安心置掌文中不久自去。一息治身中種種病法。取氣從鼻卻入令氣滿身竟。然後細細閉口隨氣自內建此息去。引心
【現代漢語翻譯】 須懺悔。對於那些四肢痿弱無力，兩臂兩足感覺要脫落，或者一隻手臂感覺要脫落的人，治療方法是運用遍息（Pervasive Breath，指氣息遍佈全身）使氣息流遍四肢，過一段時間自然會好轉。如果口向左邊歪斜，就將意念和氣息導向左邊；如果口向右邊歪斜，就將意念和氣息導向右邊。如果向左嘴角或右嘴角歪斜，也按照上述方法進行。如果身體有舊的痤瘡、冷熱等疾病，就用氣息向下流動的方法使疾病消滅。身體中細小的各種疾病都可以用氣息來治療。如果是冷病，就用熱息（Warming Breath）來疏導；如果是熱病，就用冷息（Cooling Breath）來疏導。針對不同的病癥，分別使用這兩種氣息進行治療。 還需要在行走時運用氣息。如果感覺腳輕頭重，這是因為心高妄想，可以平息妄想心，平息高傲的心，可以將心向下看。如果感覺腳重頭輕，這是因為悲傷的心。行走時還要注意用心既不高也不低，使氣息調和，用氣息使身心都得到遍佈。這樣就可以進入通明觀（Clear Vision Meditation），可以觀心性三昧（Samadhi of Mind-Nature），身相三昧（Samadhi of Body-Form）。心相是根本。《經》中說，認識心，通達本源，就沒有虛假。 治療痢疾的方法是安心於臍下。如果是冷痢，就作暖息；如果是熱痢，就作冷息，直到痊癒為止。治療咳嗽的方法是，在咳嗽將要發作時，先吐氣三次，然後安心於心中觀想。咳嗽將要發作時，就吐氣令其出去，然後像先前一樣安心，自然會好轉。治療腫脹的方法是，作息（Breath Practice）使腫脹消退，讓氣息聚集想要遍佈的地方，在腫脹的上方以心住定，穿出一個孔，讓氣息從孔中出入，這樣就會痊癒。治療耳朵堵塞的方法是，安心於孔外，細細地引導，自己牽引氣息令其出去，一會兒就會好轉。治療有人坐著忽然感覺喉嚨里好像有什麼東西長了一兩寸，不肯出來的情況，安心於那個東西上，必須心住定，然後將心分成四個方向，用意念說：『內外皆空，病從何生？』也要理解空性，讓它自己離去。治療坐著忽然感到氣短的情況，可以先噓氣，從鼻子吸氣，讓氣息充滿全身，然後讓氣息出去，然後安心於掌紋中，不久就會好轉。用一息（One Breath）治療身體中的各種疾病的方法是，從鼻子吸氣，讓氣息充滿全身，然後細細地閉口，隨著氣息將意念放置於其中，用這個氣息去除疾病，引導心。
【English Translation】 One must repent. Furthermore, for those whose four limbs are weak and powerless, whose arms and legs feel like they are falling off, or whose one arm feels like it is falling off, the treatment is to use Pervasive Breath (遍息, Pervasive Breath, referring to the breath spreading throughout the body) to make the breath flow throughout the four limbs, and after a while, it will naturally get better. If the mouth is crooked to the left, then direct the intention and breath to the left; if the mouth is crooked to the right, then direct the intention and breath to the right. If it is crooked to the left or right corner of the mouth, follow the above method. If there are old sores, cold or heat-related illnesses in the body, use the method of flowing the breath downwards to eliminate the illness. Minor illnesses in the body can all be treated with breath. If it is a cold illness, use Warming Breath (熱息, Warming Breath) to guide it; if it is a heat illness, use Cooling Breath (冷息, Cooling Breath) to guide it. Use these two breaths to treat different ailments accordingly. It is also necessary to use breath while walking. If you feel that your feet are light and your head is heavy, it is because of high-minded delusions. You can calm the deluded mind, calm the arrogant mind, and look downward with your mind. If you feel that your feet are heavy and your head is light, it is because of a sorrowful mind. When walking, also pay attention to keeping your mind neither high nor low, so that the breath is harmonized, and use the breath to pervade both body and mind. In this way, you can enter Clear Vision Meditation (通明觀, Clear Vision Meditation), and you can contemplate the Samadhi of Mind-Nature (心性三昧, Samadhi of Mind-Nature), and the Samadhi of Body-Form (身相三昧, Samadhi of Body-Form). The Mind-Form is the root. The Sutra says, 'Recognizing the mind and understanding the source, there is no falsehood.' The method of treating dysentery is to settle the mind below the navel. If it is cold dysentery, then practice Warming Breath; if it is hot dysentery, then practice Cooling Breath, until it is cured. The method of treating coughs is to exhale three times when the cough is about to occur, and then settle the mind in the heart and contemplate. When the cough is about to occur, exhale and let it out, then settle the mind as before, and it will naturally get better. The method of treating swelling is to use Breath Practice (作息, Breath Practice) to reduce the swelling, and let the breath gather where you want it to pervade. Above the swelling, settle the mind and make a hole, and let the breath enter and exit from the hole, and it will be cured. The method of treating ear congestion is to settle the mind outside the hole, and gently guide it, pulling the breath out yourself, and it will get better in a moment. To treat the situation where someone is sitting and suddenly feels like something one or two inches long is growing in their throat and refuses to come out, settle the mind on that thing, and you must settle the mind, then divide the mind into four directions, and say with intention: 'Inside and outside are empty, where does the illness come from?' You must also understand emptiness and let it go away on its own. To treat the situation where you suddenly feel short of breath while sitting, you can first exhale, inhale through your nose, let the breath fill your body, and then let the breath out, then settle your mind in the palm lines, and it will get better soon. The method of using One Breath (一息, One Breath) to treat various illnesses in the body is to inhale through the nose, let the breath fill the body, then gently close your mouth, and with the breath, place your intention within it, use this breath to remove the illness, and guide the mind.
從骨中直下出不凈門外住。眠時引息內腳心。行住坐臥恒用此心。自四處有雜病時須此息息通。然後隨病處所引氣息。從病處出入空無有閡者即差。治冷病用暖息。治熱病用冷息。治骨髓病用刀息。破腳十指頭並作息破腳趺上骨令出即差。治人身份腫刀息破腳十指奇中令出通。身腫滿安息腳心下。身重作輕息身輕重息。初坐之中數息長短。外神來鼻其心直上至頂蒸熱。卻之法合口縮氣向上至頂。還向下牽氣則止。其若不治通目兩目俱闇此是何患。若為鬼神。鬼神名字跋違多。舒手蓋目盲。即誦咒曰。
人之波晝比尼若波晝憂藪波晝
誦至三遍。眼即開明還如本初坐。得細住心為外人觸。氣上塞胸腹脹不得安坐者。此是身中六神俱奔在胸。以是令患治之法。先解衣帶出氣使長入氣使短十息。然後誦前咒命阿那般那乃至十得差。初坐成得細住心為人來觸。氣上衝肺成病者。即令肺脹過百日。即吐逆不得飲食。此是外有惡神來入人身名跋多神。赤色六眼八孔或大或小。復有三小神名曰呼搜醯。或變形作小兒。或作蟒身。其形赤黑色。兜羅醯神。其形或大或小三遍。初坐中或得身體骨節腰背疼痛。自呼辟注。此是何患。此名六根通身遊戲。不久患舉身頂直三過舒身命阿那般那即差。初坐之中六神沈曀。為外人來觸
【現代漢語翻譯】 現代漢語譯本：從骨頭中直接向下，從不凈之處出去，停留在門外。睡覺時，引導氣息進入腳心。行走、站立、坐著、躺臥，始終運用這個心法。如果身體四處出現各種疾病，必須用這種呼吸法使氣息暢通。然後隨著病痛的部位引導氣息，從病痛處出入，空無阻礙，病痛就會痊癒。治療寒癥用暖息，治療熱癥用冷息，治療骨髓疾病用刀息。如果腳趾頭破裂，就用呼吸法破開腳趾頭，使氣息從腳背上的骨頭出去，病痛就會痊癒。治療身體腫脹，用刀息破開腳趾頭中間的部位，使氣息暢通。身體腫脹，用安息法，將意念放在腳心下。身體沉重，用輕息法；身體輕浮，用重息法。剛開始打坐時，數呼吸的長短。如果外面的神靈從鼻子進入，他的心直衝頭頂，感到蒸熱。驅除的方法是合上嘴巴，收縮氣息向上到頭頂，再向下牽引氣息，就能停止。如果這樣治療無效，導致兩眼都看不見，這是什麼病患？如果是鬼神作祟，鬼神的名字叫跋違多（一種鬼神的名字）。張開手蓋住眼睛，唸誦咒語： 人之波晝比尼若波晝憂藪波晝 唸誦三遍，眼睛就會睜開，恢復如初。剛開始打坐，心稍微安定，就被外人觸碰。氣息向上堵塞胸口，腹部脹滿，無法安坐，這是身體中的六神都奔跑到胸口。因此導致病患，治療的方法是先解開衣帶，呼氣要長，吸氣要短，十次呼吸。然後唸誦前面的咒語，命令阿那般那（呼吸）乃至十次，就能痊癒。剛開始打坐成功，心稍微安定，被人觸碰。氣息向上衝擊肺部，形成疾病，導致肺部脹大超過一百天，就會嘔吐，無法飲食。這是外面有惡神進入人體，名叫跋多神（一種惡神的名字），紅色，六隻眼睛，八個孔，或大或小。還有三個小神，名叫呼搜醯（三種小神的名字）。或者變形為小孩，或者變成蟒蛇，形狀是赤黑色。兜羅醯神（一種小神的名字），形狀或大或小，唸誦三遍。剛開始打坐中，或者感到身體骨節、腰背疼痛，自己呼喊辟注（一種病癥）。這是什麼病患？這名叫六根通身遊戲，不久病患會舉身向上，頭頂伸直三次，舒展身體，命令阿那般那（呼吸），就能痊癒。剛開始打坐中，六神沉沒，被外人觸碰。
【English Translation】 English version: Directly from the bones downward, exiting from the impure gate and dwelling outside. When sleeping, guide the breath into the soles of the feet. Walking, standing, sitting, and lying down, constantly use this mind method. If various illnesses arise in the four parts of the body, this breathing method must be used to clear the breath. Then, following the location of the pain, guide the breath, entering and exiting from the painful area, empty and without obstruction, and the pain will be cured. Treat cold illnesses with warm breath, treat hot illnesses with cold breath, treat bone marrow illnesses with knife breath. If the toes are broken, use the breathing method to break open the toes, allowing the breath to exit from the bones on the instep, and the pain will be cured. To treat swelling of the body, use knife breath to break open the middle of the toes, allowing the breath to flow through. If the body is swollen, use the 'an息' (peaceful breath) method, placing the mind below the soles of the feet. If the body feels heavy, use the '輕息' (light breath) method; if the body feels light, use the '重息' (heavy breath) method. When first sitting in meditation, count the length of the breath. If an external spirit enters through the nose, their mind goes straight to the top of the head, feeling steaming hot. The method to dispel it is to close the mouth, contract the breath upwards to the top of the head, then pull the breath downwards to stop it. If this treatment is ineffective, causing both eyes to become blind, what is this affliction? If it is caused by ghosts and spirits, the name of the ghost or spirit is '跋違多' (Ba Wei Duo, name of a ghost or spirit). Open your hand and cover your eyes, then recite the mantra: '人之波晝比尼若波晝憂藪波晝' Recite it three times, and the eyes will open, returning to their original state. When first sitting in meditation, the mind is slightly stable, and one is touched by an outsider. The breath blocks the chest, the abdomen is full, and one cannot sit peacefully. This is because the six spirits in the body are all running to the chest. Therefore, it causes illness. The method of treatment is to first loosen the clothing belt, exhale long breaths, and inhale short breaths, ten breaths. Then recite the previous mantra, commanding '阿那般那' (Anapanasati, mindfulness of breathing) even ten times, and one will be cured. When first sitting in meditation successfully, the mind is slightly stable, and one is touched by someone. The breath rushes up to the lungs, causing illness, causing the lungs to swell for more than a hundred days, then one will vomit and be unable to eat. This is because an evil spirit from outside enters the human body, named '跋多神' (Ba Duo Shen, name of an evil spirit), red, with six eyes, eight holes, or large or small. There are also three small spirits, named '呼搜醯' (Hu Sou Xi, names of three small spirits). They may transform into children, or into pythons, their shape is reddish-black. '兜羅醯神' (Dou Luo Xi Shen, name of a small spirit), its shape is either large or small, recite it three times. When first sitting in meditation, one may feel pain in the joints, waist, and back, and call out '辟注' (Bi Zhu, a type of illness). What is this affliction? This is called the six senses playing throughout the body. Soon the patient will lift their body upwards, straighten their head three times, stretch their body, and command '阿那般那' (Anapanasati, mindfulness of breathing), and they will be cured. When first sitting in meditation, the six spirits are submerged, and one is touched by an outsider.
六神橫出身外。毛孔中各有一神。皆來奔入喜有起。身體青腫妨不得坐。治法先合口縮氣向上。二遍身中還牽氣向下。然後誦前咒命阿那般那。複列惡鬼神名字。呼搜醯跋違多即差。又言名出息為安。安般之人唯數出息。初坐中或有掉動者非久患。治法先命阿那般那。云何亂語休即止。初坐中或有身中火起不是患也。治法外邊闇赍火入莫使知聞。盆合頭此人令坐傍人唱言。此是大火起開眼不見滿三遍即止。初坐中或有身中水出者非患。治法盆盛水莫使聞知。口含水灑面開眼不見滿三遍即止。初坐中重觸得心為人來驚心中迫迮。即時摸捫。下病大小行不通。此是身中六神俱下出故生患。治法縮氣向下還牽向上。說咒命阿那波那以差為限欲上廁用心法。大小便出時可作一切病出。想又行者心少開悟于其深義。如有漸解其心歡喜。思量過分復得忍勞患。行者當以智籌量。可不應止則止應觀則觀。止觀順宜便可得久。思勞之狀眾多。亦得頭痛氣滿皆用息治之。治頭痛法鼻中入氣口中微引氣出。意想念頭中痛氣微從口出。若心細微緩調順時。三度引氣出當自欠呿。如是引氣欠呿不過至十頭痛則差。治腹中氣滿法。鼻中入氣口微引氣出。意念腹中悶氣。使從口中出患時當嗌氣。若腹中結極滿患時。當仰眠申手腳以手輕腹皮上。須按
摩之十回五回。當有嗌氣。還復起坐引氣如前治法。若心調順細乃至十年二十年。結氣滿患但一日一夜心息調順氣息調和。不緩不急不粗不細。調和得所患皆差也。若以息粗細緩急。調和不得所者終不能差也。若出息有聲名粗急。出息如欲不續名細緩。細緩者善。又以腹中氣滿悶時。長引氣出更增其患。出息使不長不短調順和適。得所患必差也。以調和氣息治患法。治一切腸中氣。又坐禪和適得所者患者悉差。又坐禪入得好細心定不得懷憂恚惱。必成氣患數入息時。數入息亦成氣病緣。五臟中作境界修定亦成病。乃至誦經連文接句或出氣不時攝入。入氣不時出盡成病。皆以前法治之。又治頭痛時不得治腹滿。治腹滿時不得治頭痛。一時治兩患則更增其患。若頭中氣極治其患時。鼻中入氣而大開口微引氣出之。又勤坐之人多喜有氣。若有氣患常用口中出氣治之久久。人齒冷心得調細時。鼻中入氣還以鼻中微引氣出治之。其若心得調細一切氣患。盡用鼻出入息治之。若又用數息法緣所患隨息。亦善入時不緣但緣出息也。若修觀過分故心則浮亂。怡空過分故心則沈。鈍行者常善觀察思惟治此患也。又坐禪人若調心在身中五臟中來緣境界或謂五臟中定心來緣境界勤坐之人不久成病。能令行人五臟界生氣脈與境界相連。使人得急
攣病。治法意想觀身中上下使空。如木筒相乃至臨坐。及地皆令使空作意想。身中氣息盡使向下入地而去。若心調順不久即差。患若差竟教使觀腳腂子上境界也。又須教患者汝得此患由心錯謬。謂言在身中。心法不在身外不在身內。隨所緣而生汝當解之。又復坐人心念境界時。意謂作眼見相。又復坐人得住時。有光明照境界上。不知是心光明意光明。從明中出住在境界上。是人不久患眼睛疼痛。令人眼闇痛。治法即以心緣眼。心見眼合而作是念。見觀之法眼應開視。今見眼合知非眼見。複次緣眼時見境界上明。向上緣眼是心心從明中出。而是心法不在內不在外不在中間。眼是心法故隨心所緣處生。亦復不在內外兩中間。作是觀時錯謬假心。患皆除斷眼患即除。又坐時不得令衣帶急。使人得氣滿患。又復坐人得上地定。不得就坐中起善惡覺觀。令人頭痛患皆須慎之。是等諸患如上法治之。又復坐人見境界上有塵起。凝如似紡車轉者。是人有風患不得修學上地禪定。令人發狂。但得學身念處。觀行法方便治風患。差乃可得學上地定耳。若入淺定而為外聲觸。或有事觸身時。即覺出定不能成患。若心嫌恨瞋恚惱則成氣滿患。若入深定有大聲觸。聲雖在外而在身中。聲或在境界上聲。是人慾出定不能得出。心在身中怖怕精神荒
【現代漢語翻譯】 現代漢語譯本 患有攣病（Luan disease）。治療方法是意想觀想身體上下空無一物，如同空木筒一般。甚至在臨坐和接觸地面時，都要意想其空無，並使身體中的氣息全部向下，進入地下而去。如果心能調順，不久就能痊癒。如果病情好轉，就教導他觀想腳踝以上的境界。 此外，還必須告訴患者，你得這種病是因為心念的錯誤，認為心法存在於身體之中。要知道，心法既不在身外，也不在身內，而是隨所緣而生。你應該理解這一點。還有，當修行者靜坐時，心中念想境界時，會錯誤地認為那是眼睛所見之相。還有，當修行者入定時，會有光明照耀在境界之上，卻不知道那是心的光明，或者說是意念的光明，從光明中產生，停留在境界之上。這樣的人不久就會患上眼睛疼痛的疾病，使眼睛昏暗疼痛。 治療方法是用心緣于眼睛，用心去看眼睛，使眼睛閉合，並作這樣的念頭：『見和觀的方法應該是眼睛睜開來看，現在眼睛閉合，就知道這不是眼睛所見。』再次，當緣于眼睛時，看到境界上的光明，向上緣于眼睛，這是心，心從光明中產生，而這心法不在內，不在外，也不在中間。眼睛是心法，所以隨心所緣之處而生，也不在內外兩中間。』作這樣的觀想時，錯謬的虛假之心就會被去除，眼疾也就會痊癒。 還有，靜坐時不能讓衣帶過緊，否則會使人感到氣滿而生病。還有，修行者如果證得上地定（upper level of Samadhi），就不能在靜坐中生起善惡覺觀（good or bad thoughts），否則會引起頭痛。這些都必須謹慎注意。這些疾病都可以用上述方法治療。 還有，修行者如果看到境界上有塵土飛揚，凝聚成紡車轉動般的景象，這個人就有風病（wind disorder），不適合修學上地禪定，否則會使人發狂。只能學習身念處（mindfulness of the body），用觀行法（contemplation）來治療風病，痊癒后才可以學習上地定。如果進入淺定（shallow Samadhi）時，被外界的聲音或事物觸碰身體，立刻覺察並出定，就不會成病。如果心中嫌恨、嗔恚、惱怒，就會形成氣滿之病。如果進入深定（deep Samadhi）時，有巨大的聲音傳來，聲音雖然在外面，卻感覺在身體裡面，或者聲音在境界之上，這樣的人想要出定卻無法出來，心中在身體里感到恐懼，精神荒亂。
【English Translation】 English version Suffering from Luan disease (a type of mental disorder). The treatment method involves mentally visualizing the body, both above and below, as empty, like a hollow wooden tube. Even when sitting or touching the ground, one should mentally visualize emptiness and direct all the breath in the body downwards, entering the earth and departing. If the mind becomes harmonious, recovery will be swift. If the condition improves, instruct them to contemplate the realm above the ankles. Furthermore, it is necessary to tell the patient, 'You have contracted this illness due to an error in your mind, believing that the mind-dharma (mind principle) exists within the body. Know that the mind-dharma is neither outside the body nor inside it, but arises according to what it is connected to. You should understand this.' Also, when a practitioner sits in meditation and the mind contemplates a realm, they mistakenly believe it to be a sight seen by the eyes. Furthermore, when a practitioner attains Samadhi (state of meditative concentration), there is light illuminating the realm, but they do not know that it is the light of the mind, or the light of intention, arising from the light and dwelling upon the realm. Such a person will soon suffer from eye pain, causing the eyes to become dim and painful. The treatment method is to use the mind to connect with the eyes, to use the mind to see the eyes, causing the eyes to close, and to generate this thought: 'The method of seeing and contemplating should involve the eyes being open to see. Now the eyes are closed, so I know this is not seeing with the eyes.' Again, when connecting with the eyes, seeing the light upon the realm, connecting upwards with the eyes, this is the mind, the mind arising from the light, and this mind-dharma is neither inside, nor outside, nor in between. The eyes are mind-dharma, so they arise according to where the mind connects, and are also not in the inner, outer, or middle. When making such contemplation, the erroneous and false mind will be removed, and the eye ailment will be cured. Also, when sitting in meditation, one must not allow the clothing belt to be too tight, as it can cause a feeling of fullness of breath and lead to illness. Furthermore, if a practitioner attains the upper level of Samadhi, they must not generate good or bad thoughts during meditation, as it can cause headaches. All of these must be carefully observed. These illnesses can all be treated using the methods described above. Furthermore, if a practitioner sees dust rising in the realm, congealing and resembling a spinning wheel, this person has a wind disorder (a type of imbalance in the body's energy) and is not suitable for studying higher levels of Samadhi, as it can cause madness. They can only study mindfulness of the body (身念處, shen nian chu), using contemplation (觀行法, guan xing fa) to treat the wind disorder. Only after recovery can they study higher levels of Samadhi. If one enters shallow Samadhi (淺定, qian ding) and is touched by external sounds or events, immediately becoming aware and exiting Samadhi, it will not cause illness. If the mind harbors dislike, anger, or annoyance, it will form the illness of fullness of breath. If one enters deep Samadhi (深定, shen ding) and a loud sound arises, although the sound is outside, it feels as if it is inside the body, or the sound is upon the realm. Such a person wants to exit Samadhi but cannot, and the mind feels fear within the body, and the spirit becomes disordered.
迷后乃得出。即令人得腹脹患。或暴下血有事觸身得患。亦如是。治法亦用調息如前法也。若起瞋恚憤怒則不可治。或時殺人初坐時。若大小便不通蹴氣向上還牽向下。咒阿那般那即差。初坐時有好種種事起人來觸惱。或謗佛法胡漢語令人不解。此是惡鬼入身名兜醯羅。誦前咒即差。兜醯羅神其身黃。乍大乍小。命入息阿那出息般那治身卒痛法。問安般人何故舉身卒痛。一師言。由食太飽未消而便攝念氣粗念細故使然也。治法二三日省食。節息令長諦緣出息相。二三日坐便愈。一師言。由攝念太急則氣結故病。治法想身狀甑上飯氣。然後想有風從臍中起出至面門。面門者口也。轉轉猛大吹身氣令散。散後身痛即愈。數日須食肥膩食慎勿見風。又治法于未食時。密室中慎勿聞聲。寬放四肢于面門調和氣息五過。二三日坐即差。又云由初坐時行風猶盛。不作方便即急捉體如住風。體住風與行風爭力故也。治法須行動從緩漸急至五里許。還復從急至緩即坐。長噓息四五過。寬放四肢泄然復放意經食頃。復引息二三過勿令耳聞聲。復放意如前經一食頃。然後攝念至一坐即愈耳。
天臺智者大師禪門口訣
【現代漢語翻譯】 現代漢語譯本：迷失之後才能找到出路。這會導致腹脹等疾病，或者突然便血，或因身體接觸某些事物而生病，治療方法也像之前一樣使用調息的方法。如果生起嗔恨憤怒，則無法治癒。有時會發生殺人的情況，剛開始打坐時，如果大小便不通暢，氣會向上涌，然後又向下牽引，唸誦『阿那般那』（Ānāpāna，入息和出息）的咒語就會好轉。剛開始打坐時，會有各種各樣的事情發生，有人來觸碰打擾，或者誹謗佛法，說一些令人不解的胡話。這是惡鬼入身，名叫『兜醯羅』（Dauhrila）。誦唸之前的咒語就會好轉。『兜醯羅』神，其身體是黃色的，時大時小。用入息『阿那』（Ānā）和出息『般那』（Ānāpāna）來治療身體突然疼痛的方法。有人問，為什麼修習安般的人會全身突然疼痛？一位老師說，這是由於吃得太飽，食物尚未消化就攝心入念，氣息粗重而意念細微所導致的。治療方法是兩三天內減少食物攝入，調節呼吸使其綿長，仔細觀察出息的相狀，坐禪兩三天就會痊癒。另一位老師說，這是由於攝心入念過于急切導致氣結所致。治療方法是想像身體像蒸籠上的飯氣一樣，然後想像有一股風從臍中升起，到達面門（面門指的是口）。逐漸加大力度吹出身上的氣，使其散開，散開後身體的疼痛就會痊癒。幾天內需要吃肥膩的食物，切記不要受風。還有一種治療方法是在未進食時，在密室中不要聽到聲音，放鬆四肢，在面門處調和氣息五次，坐禪兩三天就會好轉。還有人說，這是由於剛開始打坐時，體內執行的風仍然很盛，如果不採取措施，就會像突然抓住身體一樣，導致體內停止執行的風與執行的風相互爭鬥。治療方法是需要行動，從緩慢逐漸加快到五里左右，然後從快到慢地返回，然後坐下。長長地呼氣四五次，放鬆四肢，讓意念放鬆大約一頓飯的時間。再次引氣兩三次，不要讓耳朵聽到聲音。再次像之前一樣放鬆意念大約一頓飯的時間，然後攝心入念，坐一次就會痊癒。 這是天臺智者大師的禪門口訣。
【English Translation】 English version: After getting lost, one can find a way out. This can lead to illnesses such as abdominal distension, or sudden blood in the stool, or illness caused by physical contact with something. The treatment method is also to use breath regulation as before. If anger and resentment arise, it cannot be cured. Sometimes, a situation of killing may occur. When just beginning to meditate, if bowel movements are not smooth, the breath will surge upwards and then pull downwards. Chanting the mantra of 『Ānāpāna』 (in-breath and out-breath) will alleviate it. When just beginning to meditate, all sorts of things may arise, people may come to touch and disturb, or slander the Buddha's teachings, speaking nonsense that is incomprehensible. This is an evil spirit entering the body, named 『Dauhrila』. Reciting the previous mantra will alleviate it. The 『Dauhrila』 spirit, its body is yellow, sometimes large and sometimes small. Use the in-breath 『Ānā』 and out-breath 『Ānāpāna』 to treat sudden pain in the body. Someone asked, why do those who practice Ānāpāna suddenly experience pain throughout their body? One teacher said that this is because one eats too much, and before the food is digested, one focuses the mind, causing the breath to be coarse and the mind to be subtle. The treatment is to reduce food intake for two or three days, regulate the breath to make it long, and carefully observe the characteristics of the out-breath. Meditating for two or three days will bring recovery. Another teacher said that this is because focusing the mind too quickly causes the breath to become stagnant, resulting in illness. The treatment is to imagine the body like the steam from rice on a steamer, and then imagine a wind rising from the navel and reaching the face (the face refers to the mouth). Gradually increase the force of blowing the breath out of the body, causing it to dissipate. After dissipating, the pain in the body will be alleviated. For a few days, it is necessary to eat fatty foods, and be careful not to be exposed to wind. Another treatment is to be in a sealed room before eating, and avoid hearing sounds. Relax the limbs and harmonize the breath at the face five times. Meditating for two or three days will bring recovery. It is also said that this is because when just beginning to meditate, the wind circulating in the body is still very strong. If measures are not taken, it will be like suddenly grabbing the body, causing the wind that has stopped circulating in the body to fight with the circulating wind. The treatment is to move, gradually increasing from slow to fast for about five li (approximately 2.5 kilometers), and then returning from fast to slow, and then sit down. Exhale deeply four or five times, relax the limbs, and let the mind relax for about the time it takes to eat a meal. Draw in the breath again two or three times, being careful not to let the ears hear any sound. Relax the mind again as before for about the time it takes to eat a meal, and then focus the mind. Sitting once will bring recovery. This is the Chan (Zen) oral instruction of Great Master Zhiyi of Tiantai.