X55n0908_禪門要略

卍新續藏第 55 冊 No. 0908 禪門要略

No. 908

禪門要略

天臺大師　出

夫人修禪學慧法門。先明方便。后明正觀。方便者凡有五種。初具五緣。一者衣食具足。二者持戒清凈。三者閑居靜處。四者息諸緣務。五者親近善知識。五緣若闕則妨安心。若無善知識則不知遮障。為此義故須具五緣也。

二呵五欲者。謂色．聲．香．味．觸也。此五種能生行人慾樂之心。貪愛無足。若不呵卻則妨正業。故須呵卻。

三棄五蓋。此五蓋者。一貪慾蓋。二嗔恚蓋。三睡眠蓋。四掉悔蓋。五疑蓋。此五若棄捨。心則得安也。此五在心則纏覆不明。

四調五事者。一調食不饑不飽。二調眼令不節不恣。此二就定外調之。三調身。四調息。五調心。此三就定內調之。調身者。令不寬不急是調身相。次調息者。令息出入綿靜細。如有如無。資神安禪。守之心易得定。舉要言之。不澀不滑是調息相。次調心者。若多覺觀浮動。須繫念在齊中。制諸亂想。若心沈惛。頭低睡熟無記者。當系鼻端。令心在緣無分散意。舉要言之。不沈不浮是調心相。次復正於坐中。若覺身息心三事不調者。即須用前法調之。三事若調禪定可獲。次欲出定時。應前放心異緣。次開口放

【現代漢語翻譯】現代漢語譯本卍新續藏第 55 冊 No. 0908 禪門要略

No. 0908

禪門要略

天臺大師出

夫人修習禪定，學習智慧法門，首先要明白方便法，然後明白正觀。方便法總共有五種。首先是具備五種因緣：一是衣食充足；二是持戒清凈；三是居住在安靜的地方；四是停止各種俗務；五是親近善知識（kalyāṇa-mitra，指引修行的人）。如果缺少這五種因緣，就會妨礙安心修行。如果沒有善知識，就不知道如何遮蔽障礙。因為這個緣故，必須具備這五種因緣。二是呵斥五欲，即色（rūpa，視覺對像）、聲（śabda，聽覺對像）、香（gandha，嗅覺對像）、味（rasa，味覺對像）、觸（sparśa，觸覺對像）。這五種會使修行人產生欲樂之心，貪愛沒有止境。如果不呵斥它們，就會妨礙正業（sammyak-karmānta，正確的行為）。所以必須呵斥它們。三是捨棄五蓋（pañca nivaraṇa），這五蓋是：一貪慾蓋（kāmacchanda-nivaraṇa，貪戀慾望的覆蓋）；二嗔恚蓋（vyāpāda-nivaraṇa，嗔恨憤怒的覆蓋）；三睡眠蓋（styāna-middha-nivaraṇa，昏沉睡眠的覆蓋）；四掉悔蓋（auddhatya-kaukritya-nivaraṇa，掉舉後悔的覆蓋）；五疑蓋（vicikicchā-nivaraṇa，懷疑不定的覆蓋）。如果捨棄這五蓋，心就能安定。這五蓋在心中，就會纏繞覆蓋，使心不明亮。四是調和五事：一是調食，不要過饑也不要過飽；二是調眼，不要過於節制也不要過於放縱。這兩種是在禪定之外調和的。三是調身；四是調息；五是調心。這三種是在禪定之內調和的。調身，使身體不鬆弛也不緊張，這就是調身的相。其次是調息，使呼吸出入綿長、平靜、細微，好像有又好像沒有。滋養精神，安定禪定，守護心就容易得定。總而言之，不澀滯也不滑脫，這就是調息的相。其次是調心，如果覺知過多，觀想浮動，就必須把意念繫在臍中，控制各種雜亂的想法。如果心昏沉，頭低垂，昏昏欲睡，沒有記性，就應當把意念繫在鼻端，使心專注于所緣境，沒有分散的意念。總而言之，不沉沒也不浮躁，這就是調心的相。其次，再端正坐姿，如果在坐中感覺身、息、心三事不調和，就必須用前面的方法調和它們。三事如果調和，禪定就可以獲得。其次，想要出定時，應該先放下心，轉移到其他事物上。然後張開口放氣。

【English Translation】 English version Vol. 55, No. 0908 of the Supplement to the Buddhist Canon, Essentials of the Zen School

No. 0908

Essentials of the Zen School

By Great Master Tiantai

When a person cultivates meditation and studies the Dharma of wisdom, they must first understand the expedient means (upāya，skillful means), and then understand right contemplation (samyag-dṛṣṭi，right view). There are five kinds of expedient means in total. The first is to have five conditions: first, sufficient clothing and food; second, pure observance of precepts (śīla，moral conduct); third, living in a quiet place; fourth, ceasing all worldly affairs; fifth, associating with good teachers (kalyāṇa-mitra，spiritual friend). If these five conditions are lacking, it will hinder the peace of mind. If there is no good teacher, one will not know how to block obstacles. For this reason, it is necessary to have these five conditions. The second is to rebuke the five desires (pañca kāmaguṇāḥ): namely, form (rūpa，visual object), sound (śabda，auditory object), smell (gandha，olfactory object), taste (rasa，gustatory object), and touch (sparśa，tactile object). These five can cause practitioners to have desires and pleasures. Greed is endless. If they are not rebuked, they will hinder right action (sammyak-karmānta，right action). Therefore, they must be rebuked. The third is to abandon the five coverings (pañca nivaraṇa): These five coverings are: first, the covering of greed (kāmacchanda-nivaraṇa，sensual desire); second, the covering of anger (vyāpāda-nivaraṇa，ill-will); third, the covering of sleepiness (styāna-middha-nivaraṇa，sloth and torpor); fourth, the covering of restlessness and remorse (auddhatya-kaukritya-nivaraṇa，restlessness and worry); fifth, the covering of doubt (vicikicchā-nivaraṇa，skeptical doubt). If these five coverings are abandoned, the mind will be at peace. If these five are in the mind, they will entangle and cover it, making it unclear. The fourth is to harmonize the five things: first, to regulate food, neither too hungry nor too full; second, to regulate the eyes, neither too restrained nor too indulgent. These two are harmonized outside of meditation. Third, to regulate the body; fourth, to regulate the breath; fifth, to regulate the mind. These three are harmonized within meditation. Regulating the body means making it neither too loose nor too tense, which is the sign of regulating the body. Next is regulating the breath, making the breath in and out long, calm, and subtle, as if it is there and not there. Nourishing the spirit and calming meditation, it is easy to attain samādhi (concentration) by guarding the mind. In short, neither astringent nor slippery is the sign of regulating the breath. Next is regulating the mind. If there are too many perceptions and thoughts are floating, one must focus the mind on the navel, controlling all kinds of distracting thoughts. If the mind is drowsy, the head is lowered, sleepy, and there is no memory, one should focus the mind on the tip of the nose, so that the mind is focused on the object of attention, without scattered thoughts. In short, neither sinking nor floating is the sign of regulating the mind. Next, correct the sitting posture again. If you feel that the body, breath, and mind are not in harmony while sitting, you must use the previous methods to harmonize them. If the three things are harmonized, meditation can be attained. Next, when you want to exit meditation, you should first let go of the mind and shift to other things. Then open your mouth and release air.

氣。想從百脈隨意有散。次微微動身。次動肩脾手頭頸等。次動兩足膝等。次以手遍摩諸毛孔。次按兩掌令𤏙掩兩眼。然後開眼。待身汗𤍜方可隨意。若不爾者令人作病。

第五行五法者。謂欲．精進．念．巧慧．一心是也。釋云。欲者。欲離世間一切妄想顛倒。欲得一切禪定智慧諸法門也。精進者。持戒清凈。初中后夜專精進修習無上道法[廿/匕]。念者。念世間法治生產業。一色一香無非佛法也。巧慧者。思惟世間陰界入等。一一皆入如實。令魔界即佛界。為佛事如薩陀波倫也。一心者。既知世法即是出世法。應當專修定慧二法。令與法性相應。心如金剛無能壞者。故名一心也。此上並是坐禪。約出入略示此法。夫欲發心學道。先須問路。路有通塞。法有是非。心有邪正。今且約坐禪示其相。余則可解。塞路者。苦集為塞。道滅為通。無明十二因緣為塞。無明滅為通。六蔽為塞。六度為通。若有三塞。破之令通也。次簡邪正者。一若為利養破戒等事發心學禪者。此發泥梨心。行地獄道。二若求名聞望他稱譽而學禪者。是發謟曲心。行鬼道。三若為眷屬徒眾多檀越等。是發飛走心。行畜生道。四若為勝他妒忌者。是發醜陋心。行修羅道。五若為此生謝后恐失未來人身。兼持戒而發心學禪者。是發欲界下心。

【現代漢語翻譯】現代漢語譯本：氣。想要從全身經脈隨意散發。先微微活動身體。然後活動肩膀、手臂、頭部、頸部等。接著活動雙腿、膝蓋等。然後用手遍摩全身毛孔。再按壓兩掌，用手掌遮蓋雙眼。然後睜開眼睛。等待身體汗液消退後，才可以隨意活動。如果不是這樣，會使人得病。

第五行五法是：欲（想要）、精進（努力）、念（專注）、巧慧（巧妙的智慧）、一心（專一的心）。解釋說：欲，是想要遠離世間一切虛妄顛倒。想要獲得一切禪定智慧等法門。精進，是持戒清凈。從初夜到中夜到后夜，都專心精進地修習無上的道法。念，是念及世間法，治理生產事業，一色一香，無一不是佛法。巧慧，是思惟世間的陰、界、入等，一一都如實地進入，使魔界即是佛界，為佛事，就像薩陀波倫（菩薩名）一樣。一心，是既然知道世間法就是出世間法，就應當專修定慧二法，使之與法性相應，心如金剛，沒有能破壞的。所以叫做一心。以上都是關於坐禪，大概地說明了這些方法。想要發心學道，首先要問路。路有通暢和阻塞，法有正確和錯誤，心有邪惡和正直。現在且大概地說明坐禪的相狀，其餘的就可以理解了。阻塞的路，苦和集是阻塞，道和滅是通暢。無明和十二因緣是阻塞，無明滅是通暢。六蔽是阻塞，六度是通暢。如果有這三種阻塞，就要破除它們，使之通暢。其次是簡別邪正：一、如果爲了利養、破戒等事而發心學禪，這是發泥梨（地獄）心，行地獄道。二、如果爲了求名聞，希望他人稱譽而學禪，這是發諂曲心，行鬼道。三、如果爲了眷屬、徒眾、多檀越（施主）等，這是發飛走心，行畜生道。四、如果爲了勝過他人、妒忌他人，這是發醜陋心，行修羅道。五、如果爲了此生謝世后，恐怕失去未來人身，兼持戒而發心學禪，這是發欲界下心。

【English Translation】 English version: Qi (vital energy). If you want to dissipate it at will from all the meridians, first move the body slightly. Then move the shoulders, arms, head, neck, etc. Next, move the legs, knees, etc. Then, rub all the pores of the body with your hands. Then press the palms of your hands together and cover your eyes with them. Then open your eyes. Wait until the sweat on your body subsides before moving at will. If you don't do this, it will cause illness.

The five practices of the fifth line are: desire (wanting), diligence (effort), mindfulness (focus), skillful wisdom (clever wisdom), and one-pointedness of mind (concentration). The explanation says: Desire is the desire to be free from all false and inverted thoughts of the world. It is the desire to obtain all the Dharma doors of samadhi and wisdom. Diligence is upholding the precepts purely. From the beginning of the night to the middle of the night to the end of the night, diligently cultivate the supreme Dharma. Mindfulness is being mindful of worldly dharmas, managing production and business, every color and every fragrance, none of which is not the Buddha Dharma. Skillful wisdom is contemplating the skandhas (aggregates), realms (spheres), and entrances (sense bases) of the world, each entering into reality, so that the realm of Mara (demon) is the realm of Buddha, doing the work of the Buddha, like Sadāparibhūta (a Bodhisattva). One-pointedness of mind is that since you know that worldly dharmas are supramundane dharmas, you should cultivate both samadhi and wisdom, so that they correspond to the Dharma nature, and the mind is like diamond, which cannot be destroyed. Therefore, it is called one-pointedness of mind. The above is all about zazen (seated meditation), briefly explaining these methods. If you want to aspire to learn the Way, you must first ask for directions. The road has unobstructed and obstructed paths, the Dharma has right and wrong, and the mind has evil and uprightness. Now, let's briefly explain the appearance of zazen, and the rest can be understood. The obstructed road, suffering and accumulation are obstructions, the path and cessation are unobstructed. Ignorance and the twelve links of dependent origination are obstructions, the cessation of ignorance is unobstructed. The six obscurations are obstructions, the six perfections are unobstructed. If there are these three obstructions, you must break them and make them unobstructed. Next is to distinguish between right and wrong: 1. If you aspire to learn Chan (Zen) for the sake of profit and breaking the precepts, this is aspiring with a Naraka (hell) mind, walking the path of hell. 2. If you learn Chan in order to seek fame and hope for praise from others, this is aspiring with a flattering mind, walking the path of ghosts. 3. If it is for the sake of family members, disciples, many dānapati (patrons), etc., this is aspiring with a flying mind, walking the path of animals. 4. If it is to surpass others and be jealous of others, this is aspiring with an ugly mind, walking the path of Asuras (demigods). 5. If it is because you are afraid of losing your future human body after this life, and you aspire to learn Chan while upholding the precepts, this is aspiring with a lower mind of the desire realm.

行人道。六若為求今世後世自然果報。兼修十善。是發欲界上心。行天道。七若為捍伏於他復層自舉。狼踞唐視令物歸仰者。是發魔羅心。行第六天道。八若為求今世後世禪定靜樂者。是發梵心。行色天道。九若為求世智辨聰無事不知者。為此學禪者。是發外道心。行無想行天道。十若為思惟世間生死牢獄甚可猒患。出世涅槃清凈寂滅甚可欣樂。為此發心欲速出三界者。是發無漏心。行二乘道。非心無量。略示十種非心耳。前九是世間心。是生死心。后一是出世心。是涅槃心。是聖人心。是解脫心行者。汝學修道應善識邪正。莫浪發心。二乘出世間尚簡是非。況前諸心妄謂為是。若欲與理相應者。但首作人事。莫強知他事。即是更相憎恨世世相憎。非但此生無道無果。累及後生。能閉口合掌塞耳端坐修心者。是出世聖人。若不爾者。餓鬼畜生之道難得免離也。

次明修止觀者。先約坐中修者。行人于坐中為亂想覺觀修三止。一名系緣止止者。謂繫心鼻端隔齊間等處。系緣守境。令念心不散。二名制心止止者。隨心不起。即須制之不馳散也。此二是事止耳。三體真止止者。隨心所念。一切諸法即須體之。知悉從緣生。從緣生之法無有自性。既知無性即不取著。以不取故妄念心息。是名為止。止心不動名為無為。無

【現代漢語翻譯】現代漢語譯本行人道。六、如果爲了追求今世後世自然的果報，兼修十善，這是發起欲界上等的心，行天道。（欲界：佛教宇宙觀中眾生居住的三個界之一，指有情慾和物質慾望的界；十善：不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）

七、如果爲了壓制別人，反而抬高自己，像狼一樣蹲踞，像唐視一樣令人歸順仰望，這是發起魔羅心，行第六天道。（魔羅：佛教中指障礙修行、擾亂身心的惡魔）

八、如果爲了追求今世後世的禪定靜樂，這是發起梵心，行色天道。（禪定：佛教修行方法，通過冥想達到精神集中和內心平靜；色天：佛教宇宙觀中色界天的總稱，指脫離了欲界慾望但仍有物質形態的界）

九、如果爲了追求世俗的智慧，能言善辯，無所不知，為此而學禪，這是發起外道心，行無想行天道。（外道：佛教術語，指不符合佛教教義的修行方法或宗教）

十、如果因為思惟世間的生死輪迴如同牢獄，非常厭惡，而認為出世間的涅槃清凈寂滅非常值得欣樂，為此發心想要快速脫離三界，這是發起無漏心，行二乘道。（涅槃：佛教術語，指解脫生死輪迴的境界；三界：佛教宇宙觀中眾生輪迴的三個界，即欲界、色界、無色界；無漏心：佛教術語，指沒有煩惱和業力的清凈心；二乘道：佛教術語，指聲聞乘和緣覺乘，以自我解脫為目標）

非心的種類無量，這裡只是略微展示了十種非心罷了。前面九種是世間心，是生死心。后一種是出世心，是涅槃心，是聖人的心，是解脫的心。修行的人，你學習修道，應該善於識別邪正，不要隨便發心。二乘的出世間法尚且要簡別是非，更何況前面那些心，卻妄自認為是正確的。如果想要與真理相應，那就首先做好人事，不要強求知道別人的事情，否則就會導致互相憎恨，世世代代互相憎恨，不僅此生沒有道果，還會連累到後世。能夠閉口合掌，塞住耳朵，端正坐姿修心的人，是出世的聖人。如果不是這樣，那麼餓鬼畜生之道就難以避免了。

接下來闡明修習止觀的方法。首先從坐禪中修習入手。修行人在坐禪中，爲了對治亂想覺觀，修習三種止。第一種叫做系緣止（系緣止：將心專注于某一對像以達到止息妄念的方法），就是將心專注于鼻端、隔齊之間等處，繫縛緣慮，守護境界，使念頭不散亂。第二種叫做制心止（制心止：強制控制心念，使其不散亂的方法），就是隨心念生起，立即加以制止，不讓它放縱馳散。這兩種都是事止。第三種叫做體真止（體真止：通過體悟諸法實相來達到止息妄念的方法），就是隨心所念的一切諸法，立即體悟它們都是從因緣而生。從因緣而生的法沒有自性。既然知道沒有自性，就不再執著。因為不執著，所以妄念止息。這叫做止。止心不動叫做無為。（無為：佛教術語，指不依賴因緣造作的境界，即涅槃）

【English Translation】 English version The Path of Humans. 6. If one seeks natural rewards in this life and the next, while also cultivating the Ten Virtues, this is to arouse a superior mind in the Desire Realm and walk the path of the heavens. (Desire Realm: One of the three realms in Buddhist cosmology where beings reside, characterized by sensual and material desires; Ten Virtues: Abstaining from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views.)

If one seeks to suppress others while elevating oneself, squatting like a wolf and looking down like Tang Shi, causing others to submit and look up in admiration, this is to arouse the mind of Mara and walk the path of the sixth heaven. (Mara: In Buddhism, the evil one who obstructs practice and disturbs the mind.)
If one seeks the joy of meditative concentration in this life and the next, this is to arouse the Brahma mind and walk the path of the Form Realm. (Dhyana: A Buddhist practice of mental concentration and inner peace through meditation; Form Realm: The realm in Buddhist cosmology above the Desire Realm, characterized by beings who have transcended desire but still possess material form.)
If one seeks worldly wisdom, eloquence, and omniscience, and studies Chan for this purpose, this is to arouse the mind of a heretic and walk the path of the Realm of Non-Perception. (Heretic: A term in Buddhism referring to practices or religions that do not conform to Buddhist teachings.)
If one contemplates the cycle of birth and death in the world as a prison, finding it utterly repulsive, and considers Nirvana, the pure and tranquil liberation from the world, as supremely desirable, and aspires to quickly escape the Three Realms, this is to arouse the mind of non-outflow and walk the path of the Two Vehicles. (Nirvana: A Buddhist term referring to the state of liberation from the cycle of birth and death; Three Realms: The three realms of existence in Buddhist cosmology: the Desire Realm, the Form Realm, and the Formless Realm; Mind of Non-Outflow: A Buddhist term referring to a pure mind free from afflictions and karma; Two Vehicles: A Buddhist term referring to the Sravaka Vehicle and the Pratyekabuddha Vehicle, which aim for individual liberation.)

The types of non-mind are immeasurable; here, only ten types of non-mind are briefly shown. The first nine are worldly minds, minds of birth and death. The last one is a mind that transcends the world, a mind of Nirvana, the mind of a sage, a mind of liberation. Practitioners, as you study and cultivate the Way, you should be skilled at distinguishing between right and wrong, and do not casually arouse your mind. Even the Two Vehicles, which transcend the world, must discern right from wrong; how much more so should you, rather than falsely believing that the previous minds are correct. If you wish to be in accordance with the truth, then first do human affairs well, and do not force yourself to know the affairs of others, for this will lead to mutual hatred, generation after generation. Not only will you not attain the fruit of the Way in this life, but you will also burden future lives. Those who can close their mouths, join their palms, block their ears, sit upright, and cultivate their minds are sages who transcend the world. If not, then the paths of hungry ghosts and animals will be difficult to avoid.

Next, I will explain the method of cultivating Samatha-Vipassana. First, we will begin with practice in seated meditation. In seated meditation, practitioners cultivate the three types of Samatha to counteract distracting thoughts and perceptions. The first is called 'Cessation by Fixing the Mind on an Object' (Cessation by Fixing the Mind on an Object: A method of focusing the mind on a specific object to stop wandering thoughts), which involves focusing the mind on the tip of the nose, the space between the eyebrows, or other points, binding the mind to the object of focus, guarding the boundary, and preventing thoughts from scattering. The second is called 'Cessation by Controlling the Mind' (Cessation by Controlling the Mind: A method of forcibly controlling thoughts to prevent them from scattering), which involves immediately restraining any thought that arises, preventing it from running wild. These two are both 'cessation in terms of phenomena'. The third is called 'Cessation by Realizing the Truth' (Cessation by Realizing the Truth: A method of stopping wandering thoughts by realizing the true nature of all phenomena), which involves immediately realizing that all phenomena that arise in the mind are born from conditions. Phenomena born from conditions have no inherent nature. Since one knows that they have no inherent nature, one no longer clings to them. Because one does not cling, wandering thoughts cease. This is called cessation. The state of the mind being still and unmoving is called 'non-action'. (Non-action: A Buddhist term referring to the state of not relying on conditioned actions, i.e., Nirvana.)

為者即諸法本源。若能安本源則一切妄想生死業行即皆空寂。即泥洹道。真法實也。略明三止竟。次作觀者。謂正觀中道諸法實相智慧也。行者于坐禪中。隨心所緣一切諸法。若善法。若惡法。若無記法等。隨所緣唸唸不住。雖如上體真而不止者。即當反觀所起之心從何處生。從過去生耶。現耶。未來耶。若從過去生者。過去已滅云何能生。若從現在生者。現在念念不住云何能生。若從未來生者。未來未至云何能生。三世求生畢竟不可得。當知此心但有名字。名字之法本自無生。無生故。無滅故。無滅即是中道第一義諦觀也。又撿此心為有為無。若心無者。云何有念。心若是有者。應當自有。何須緣發始有心生。當知此心非有非無。即是中道正觀也。

複次。于禪中沈惛睡熟頭低無記者。即須修觀。分別法相。對治沉病。若於坐禪中心散動越逸攀緣萬境。即須用止除亂想。一心念之。若修止時心安快樂。即應修止。又修止時能破睡散。即應修止。又修止時豁豁欲想清凈。即應修止。又修觀時心地靜樂。即宜修觀。又修觀時道心郁起。即宜修觀。又修觀時能破煩惱惡見。即宜修觀。觀若有益即常修觀。止若有益即常修止。行者善須斟酌。巧用止觀調心。令妄念不起。即是善能用心。有少道理也。

次明歷緣

【現代漢語翻譯】現代漢語譯本：『為者』即是諸法（一切事物和現象）的本源。如果能夠安住于本源，那麼一切虛妄的念頭、生死輪迴以及業力行為都將歸於空寂，這就是涅槃之道，是真實不虛的法。以上簡要說明了『三止』的含義。接下來是關於『觀』的修習，指的是以正確的智慧觀察中道實相。修行者在坐禪時，隨心所緣的一切諸法，無論是善法、惡法還是無記法等等，都要隨著所緣之境唸唸不住。雖然如上所述體悟了真理，但如果不能止息妄念，就應當反觀所生之心從何處而來？是從過去生起嗎？現在生起嗎？還是未來生起嗎？如果從過去生起，過去已經滅去，又怎麼能夠生起？如果從現在生起，現在念念不住，又怎麼能夠生起？如果從未來生起，未來尚未到來，又怎麼能夠生起？在過去、現在、未來三世之中尋求心的生起，終究是不可得的。應當明白，這個心只是一個名字而已，名字所代表的法，其本性是無生的。因為無生，所以無滅。無滅就是中道第一義諦的觀照。進一步審視這個心，是有還是無？如果心是無，又怎麼會有念頭產生？如果心是有，應當是本來就有的，為什麼需要外緣引發才會有心的生起？應當明白，這個心非有非無，這就是中道正觀。進一步說，在禪修中，如果出現昏沉、睡眠、頭低垂等無記狀態，就必須修習『觀』，分別諸法的法相，以此來對治昏沉的毛病。如果在坐禪時，內心散亂、放逸，攀緣于各種境界，就必須運用『止』來去除雜亂的念頭，一心專注于所緣之境。如果修習『止』時，內心安穩快樂，就應該修習『止』。如果修習『止』時，能夠破除睡眠和散亂，就應該修習『止』。如果修習『止』時，內心豁然開朗，沒有慾念，清凈自在，就應該修習『止』。如果修習『觀』時，心地平靜安樂，就適宜修習『觀』。如果修習『觀』時，修道的意願蓬勃生起，就適宜修習『觀』。如果修習『觀』時，能夠破除煩惱和錯誤的見解，就適宜修習『觀』。如果修『觀』有益處，就應該經常修『觀』。如果修『止』有益處，就應該經常修『止』。修行者應當善於斟酌，巧妙地運用『止』和『觀』來調伏內心，使妄念不生起，這就是善於用心，略微懂得了一些道理。接下來闡明歷緣修心的方法。

【English Translation】 English version: 'The doer' is the origin of all dharmas (all things and phenomena). If one can abide in the origin, then all false thoughts, the cycle of birth and death, and karmic actions will all return to emptiness and tranquility. This is the path of Nirvana, the true and real Dharma. The above briefly explains the meaning of the 'Three Cessations'. Next is the practice of 'Contemplation', which refers to observing the Middle Way's true nature with correct wisdom. When a practitioner is in seated meditation, with whatever dharmas that arise in the mind, whether they are good dharmas, evil dharmas, or neutral dharmas, one should be mindful of each arising thought without dwelling on it. Although one has realized the truth as mentioned above, if one cannot stop the wandering thoughts, then one should reflect on where the arising mind comes from. Does it arise from the past? Does it arise from the present? Or does it arise from the future? If it arises from the past, the past has already ceased, how can it arise? If it arises from the present, the present is constantly ceasing, how can it arise? If it arises from the future, the future has not yet arrived, how can it arise? Seeking the arising of the mind in the three times of past, present, and future, it is ultimately unattainable. One should understand that this mind is just a name. The dharma represented by the name is inherently unborn. Because it is unborn, it is therefore unceasing. Unceasing is the contemplation of the Middle Way's ultimate truth. Furthermore, examine this mind, is it existent or non-existent? If the mind is non-existent, how can there be thoughts arising? If the mind is existent, it should be inherently existent. Why does it need external conditions to trigger the arising of the mind? One should understand that this mind is neither existent nor non-existent. This is the correct contemplation of the Middle Way. Furthermore, in meditation, if drowsiness, sleepiness, or a drooping head occur, which are neutral states, then one must practice 'Contemplation', distinguishing the characteristics of dharmas, in order to counteract the ailment of drowsiness. If, during seated meditation, the mind is scattered, unrestrained, and clinging to various realms, then one must use 'Cessation' to remove the chaotic thoughts, focusing the mind on the object of contemplation. If, when practicing 'Cessation', the mind is peaceful and happy, then one should practice 'Cessation'. If, when practicing 'Cessation', one can break through sleepiness and distraction, then one should practice 'Cessation'. If, when practicing 'Cessation', the mind is open and clear, without desires, pure and free, then one should practice 'Cessation'. If, when practicing 'Contemplation', the mind is calm and peaceful, then it is appropriate to practice 'Contemplation'. If, when practicing 'Contemplation', the aspiration for the path arises vigorously, then it is appropriate to practice 'Contemplation'. If, when practicing 'Contemplation', one can break through afflictions and wrong views, then it is appropriate to practice 'Contemplation'. If practicing 'Contemplation' is beneficial, then one should practice 'Contemplation' frequently. If practicing 'Cessation' is beneficial, then one should practice 'Cessation' frequently. The practitioner should be good at considering and skillfully using 'Cessation' and 'Contemplation' to tame the mind, so that wandering thoughts do not arise. This is being good at using the mind, and slightly understanding some principles. Next, it explains the method of cultivating the mind through encountering circumstances.

對境。修止觀者歷緣有六。謂行．住．坐．臥．言語．作務也。對境亦有六。謂六根對六塵也。緣與境合有十二事。初就行中修止觀者。行者欲行之時。即應思惟。我今為何事故行。若為惡事無益等事。即不應行。若為善事利益等事。即應行。行中修止觀者。即應知因於行故。則有一切善惡等法。今推此行及諸法悉是虛妄。求實叵得。妄念不起。是名為止。復作是念。由心運身。故有去來及行中一切法。令及觀此行中之心。不見相貌來處去處。無生無滅。當知行者及一切法畢竟空寂。是名為觀。於行緣中修止觀既然。餘五緣例爾。次對境修止觀者。見色之時。即知如幻如化。不起貪染。心安寂然。是名為止。當及觀見色之心從何而生。為從眼根生。為從色塵生。為根塵合生。為離根塵生。若見色從眼生者。未見色時心應已生。若從色塵生者。何關我耶。若從合生者。撿此根塵為各有心。為各無心。若有心能生心者。合時應有兩心。若各無心能生心者。無有是處。若離根塵有心生。亦無有是處。當知見色之心本自無生。但有名字。名字性空。畢竟無實。是名為觀。于眼見色時修止觀既然。餘五根對五塵例爾。

次於禮佛中修一心三觀者。觀一念禮佛之心。即空即假即中。觀心即空是禮報佛。觀心即假是禮應佛。觀

【現代漢語翻譯】現代漢語譯本：對境。修習止觀的人經歷外緣有六種，即行走、站立、坐臥、言語、勞作。所面對的境界也有六種，即六根（眼、耳、鼻、舌、身、意）面對六塵（色、聲、香、味、觸、法）。外緣與境界結合共有十二件事。首先，在行走中修習止觀的人，當要行走時，就應當思惟：『我現在爲了什麼事情而行走？』如果是爲了惡事或無益的事情，就不應該行走。如果是爲了善事或有益的事情，就應該行走。在行走中修習止觀的人，就應當知道因為行走，就會產生一切善惡等法。現在推究這個行走以及諸法，全部都是虛妄的，尋求真實是不可得的。妄念不生起，這叫做止。再作這樣的念頭：由於心推動身體，所以才有去來以及行走中的一切法。觀察這個行走中的心，不見它的相貌、來處、去處，無生無滅。應當知道行者以及一切法，畢竟是空寂的，這叫做觀。在行走的外緣中修習止觀既然如此，其餘五種外緣也是同樣的道理。其次，在面對境界時修習止觀的人，見到色塵的時候，就知道如夢幻如變化，不生起貪染，心安住于寂然，這叫做止。應當觀察見色之心從何處而生？是從眼根生？是從色塵生？是根塵和合而生？還是離開根塵而生？如果說見色是從眼根生，那麼未見色的時候，心應該已經生起了。如果說從色塵生，那與我有什麼關係呢？如果說從根塵和合而生，那麼檢查這個根塵，是各有心，還是各無心？如果有心能生心，那麼和合的時候應該有兩個心。如果各自無心能生心，那是沒有這樣的道理的。如果離開根塵有心生，也沒有這樣的道理。應當知道見色之心本來就沒有生，但有名詞，名詞的自性是空的，畢竟沒有真實，這叫做觀。在眼根見色塵時修習止觀既然如此，其餘五根對五塵也是同樣的道理。其次，在禮佛中修習一心三觀的人，觀察一念禮佛之心，即空、即假、即中。觀察心即是空，是禮拜報佛（Buddha of Retribution）。觀察心即是假，是禮拜應佛（responsive Buddha）。觀察

【English Translation】 English version: Confronting Objects. A practitioner of śamatha-vipassanā (止觀, cessation and contemplation) experiences six conditions: walking, standing, sitting, lying down, speaking, and working. There are also six objects to confront, namely the six indriya (根, sense organs) facing the six viṣaya (塵, sense objects). The combination of conditions and objects results in twelve matters. Firstly, for a practitioner cultivating śamatha-vipassanā while walking, when the practitioner intends to walk, they should contemplate: 'Why am I walking now?' If it is for evil or unprofitable matters, then one should not walk. If it is for good or beneficial matters, then one should walk. A practitioner cultivating śamatha-vipassanā while walking should know that because of walking, all kinds of good and evil dharma (法, teachings/phenomena) arise. Now, examining this walking and all dharma, they are all illusory, and seeking reality is unattainable. When deluded thoughts do not arise, this is called śamatha (止, cessation). Furthermore, one should contemplate: because the mind moves the body, there is coming and going, and all dharma within walking. Observing this mind within walking, one does not see its appearance, its origin, or its destination; it is without arising or ceasing. One should know that the walker and all dharma are ultimately empty and still; this is called vipassanā (觀, contemplation). Since cultivating śamatha-vipassanā in the condition of walking is like this, the other five conditions are similar. Secondly, for a practitioner cultivating śamatha-vipassanā when confronting objects, when seeing a form (rūpa, 色), one knows it is like a phantom or an illusion, and does not give rise to greed or attachment. The mind abides in stillness; this is called śamatha. One should observe from where the mind that sees form arises. Does it arise from the eye indriya (眼根, sense organ)? Does it arise from the form viṣaya (色塵, sense object)? Does it arise from the combination of indriya and viṣaya? Or does it arise apart from indriya and viṣaya? If one says that seeing form arises from the eye indriya, then the mind should have already arisen before seeing form. If it arises from the form viṣaya, then what does it have to do with me? If it arises from the combination of indriya and viṣaya, then examine this indriya and viṣaya: do they each have a mind, or do they each not have a mind? If having a mind can give rise to a mind, then there should be two minds when they combine. If each not having a mind can give rise to a mind, there is no such principle. If a mind arises apart from indriya and viṣaya, there is also no such principle. One should know that the mind that sees form is originally without arising, but only has a name. The nature of the name is empty, and ultimately without reality; this is called vipassanā. Since cultivating śamatha-vipassanā when the eye indriya sees form is like this, the other five indriya facing the five viṣaya are similar. Secondly, in paying homage to the Buddha, one cultivates the One Mind Three Contemplations. Contemplate the one thought of paying homage to the Buddha, which is emptiness, provisionality, and the Middle Way. Contemplating that the mind is emptiness is paying homage to the Nirmāṇakāya (報佛, Reward Body) Buddha. Contemplating that the mind is provisionality is paying homage to the Sambhogakāya (應佛, Response Body) Buddha. Contemplating

心即中是禮法佛。一禮即三禮。一佛即三佛。雖三而一。即一而三。是名圓禮。亦名不思議禮佛。又誦經旋繞歷緣對境與心動念皆例如此。用三觀也。問。一心三觀有何功用。答。即空觀破四住惑。即假觀破塵沙惑。即中觀破無明惑。一心三觀。三諦圓破五住。五住煩惱破即三身顯。四住破即報身顯。塵沙破即應身顯。無明破即法身顯。又三觀成故即三德滿。中觀成即法身滿。假觀成般若滿。空觀成即解脫滿。三德滿故名秘密藏。佛及眾生悉入其中。畢竟無所有。永寂如虛空。若然者。云何復言有一切法佛以假名字引導諸眾生。複次泥洹真法實眾生從種種門入。令粗依一理。略出此法。示初心行人。不可執此為是餘者為非。若得此意者。則千車同轍萬流咸會也。一切諸法體性平等。眾生身內法身佛盡虛空遍法界。一切行人常斂念。觀四大五陰空無所有。名為道。

禪門要略(終)

【現代漢語翻譯】現代漢語譯本：心即是中，中即是禮法佛（指體現禮法之佛）。一禮拜即是三禮拜。一佛即是三佛。雖然是三，實則為一。即一而三。這叫做圓滿的禮拜。也叫做不可思議的禮佛。又如誦經、旋繞、經歷各種因緣、面對各種境界，以及心中動念，都應如此理解。這是運用三種觀法（空觀、假觀、中觀）。問：一心三觀有什麼功用？答：即空觀破除四住煩惱（指見惑、思惑、欲界愛、色界愛、無色界愛），即假觀破除塵沙惑（指菩薩教化眾生時所生的煩惱），即中觀破除無明惑（指根本的迷惑）。一心三觀，以三諦（空諦、假諦、中諦）圓滿地破除五住煩惱（四住煩惱加上無明惑）。五住煩惱破除，則三身（法身、報身、應身）顯現。四住煩惱破除，則報身顯現。塵沙惑破除，則應身顯現。無明惑破除，則法身顯現。又，三種觀法成就，則三種功德圓滿。中觀成就，則法身圓滿。假觀成就，則般若（智慧）圓滿。空觀成就，則解脫圓滿。三種功德圓滿，所以叫做秘密藏。佛和眾生都進入其中，畢竟什麼都沒有，永遠寂靜如同虛空。如果這樣，為什麼又說有一切法，佛以假名字引導眾生呢？再次說明，泥洹（涅槃）是真實的法，眾生從各種門徑進入，使粗略地依據一個道理。簡略地闡述這個法，是爲了開示初學之人。不可執著於此，認為這是對的，其餘是錯的。如果領會了這個意思，那麼就像千輛車同走一條車轍，萬條河流匯入大海一樣。一切諸法的體性都是平等的。眾生身內的法身佛，遍佈盡虛空遍法界。一切修行人都應常常收攝心念，觀照四大（地、水、火、風）、五陰（色、受、想、行、識）空無所有，這叫做道。《禪門要略》（終）

【English Translation】 English version: The mind is the center, and the center is the Dharma-body Buddha (referring to the Buddha embodying Dharma and discipline). One prostration is equivalent to three prostrations. One Buddha is equivalent to three Buddhas. Although they are three, they are essentially one. Being one and yet three. This is called the perfect prostration. It is also called the inconceivable prostration to the Buddha. Furthermore, reciting scriptures, circumambulating, experiencing various conditions, facing various situations, and even the thoughts that arise in the mind should all be understood in this way. This is the application of the three contemplations (emptiness, provisional existence, and the middle way). Question: What are the merits and functions of the one-mind three contemplations? Answer: The contemplation of emptiness breaks through the four abodes of affliction (referring to views, thoughts, desire realm love, form realm love, formless realm love). The contemplation of provisional existence breaks through the countless dust-like afflictions (referring to the afflictions that Bodhisattvas generate when teaching sentient beings). The contemplation of the middle way breaks through ignorance (referring to fundamental delusion). The one-mind three contemplations, with the three truths (emptiness, provisional existence, the middle way), perfectly break through the five abodes of affliction (the four abodes of affliction plus ignorance). When the five abodes of affliction are broken through, the three bodies (Dharma-body, Reward-body, Manifestation-body) manifest. When the four abodes of affliction are broken through, the Reward-body manifests. When the countless dust-like afflictions are broken through, the Manifestation-body manifests. When ignorance is broken through, the Dharma-body manifests. Moreover, when the three contemplations are accomplished, the three virtues are perfected. When the contemplation of the middle way is accomplished, the Dharma-body is perfected. When the contemplation of provisional existence is accomplished, prajna (wisdom) is perfected. When the contemplation of emptiness is accomplished, liberation is perfected. Because the three virtues are perfected, it is called the secret treasury. Buddhas and sentient beings all enter into it, and ultimately there is nothing, eternally silent like empty space. If that is the case, why is it said that there are all dharmas, and that the Buddha guides sentient beings with provisional names? To explain further, Nirvana (Nirvana) is the true Dharma, and sentient beings enter through various paths, so that they roughly rely on one principle. Briefly explaining this Dharma is to enlighten beginners. One should not cling to this, thinking that this is right and the rest are wrong. If one understands this meaning, then it is like a thousand carts following the same tracks, and ten thousand rivers flowing into the sea. The nature of all dharmas is equal. The Dharma-body Buddha within sentient beings pervades all of empty space and the Dharma realm. All practitioners should constantly collect their thoughts and contemplate that the four elements (earth, water, fire, wind) and the five aggregates (form, sensation, perception, volition, consciousness) are empty and without substance. This is called the path. Essentials of the Chan School (End)