X63n1222_修禪要訣
卍新續藏第 63 冊 No. 1222 修禪要訣
No. 1222-A 刻修禪要訣序
昔者世高法護譯出禪經。僧光曇猷等並依教修心。后什公入關。僧睿請出禪法要以來。往往有其人矣。達磨西來。僧稠東起以後。斯風大振。至唐中葉。金智無畏等三藏傳秘密禪。別為流派。今斯所傳。義兼顯密。法辨華梵。實為要訣。先得數本校以藏篋。朱盈居士有信之人也。謀余刻以弘通。余曰。彌天有謂曰。禪思守玄。煉微入寂。在取何道。猶[古*見]于掌。墮廢斯要而希見證。不亦難乎。然則入佛道要門。蓋莫過焉。今子舉之。誰不隨喜乎。於是乎序。
天明四年甲辰之冬 播磨沙門 智暉 撰
No. 1222
修禪要訣
北天竺婆羅門禪師佛陀波利(唐云覺愛)。隨問略說。
西京禪林寺沙門明恂問並隨口錄。
同寺梵僧慧智法師傳譯。
於時大唐儀鳳二年丁丑歲也。
問。此方古今學禪者。多不能免禪諸障難。以之觀之。將恐此地禪匠得法不盡。徘徊斯久。無處申疑。今忽仰逢曇華示喻。得承即欲還國。重會無期。幸希慈降具說禪要。庶令學者的有歸憑。
答。禪法漸授。不合頓說。何得具陳。
問。仰承既欲西還。
【現代漢語翻譯】 現代漢語譯本 《修禪要訣序》 昔日，世高（An Shigao，人名）和法護（Dharmaraksa，人名）翻譯出禪經。僧光（Sengguang，人名）、曇猷（Tanyou，人名）等人皆依教修心。後來鳩摩羅什（Kumarajiva，人名）入關中，僧睿（Sengrui，人名）請他翻譯禪法要義。往往有這樣的人出現。自菩提達摩（Bodhidharma，人名）西來，僧稠（Sengchou，人名）在東魏興起之後，禪風大振。到了唐朝中葉，善無畏（Subhakarasimha，人名）、金剛智（Vajrabodhi，人名）等三藏法師傳授秘密禪法，別成流派。如今所傳的禪法，義理兼顧顯教和密教，法則辨析華夏和印度的不同，實在是修禪的要訣。我先前得到幾份抄本，校對後藏在箱子里。朱盈居士是位有信仰的人，他想刻印流通。我說：『彌天（Mitian，人名）曾說，禪思在於守住玄妙，修煉精微以進入寂靜。如果能掌握正確的方法，就像看掌紋一樣清晰。如果拋棄這些要點卻希望證悟，不是很難嗎？』如此說來，進入佛道的要門，沒有比這更重要的了。現在你發起此事，誰會不隨喜讚歎呢？』因此作序。
天明四年甲辰之冬 播磨沙門 智暉 撰
修禪要訣
北天竺婆羅門禪師佛陀波利（Buddhapali，唐朝時被稱為覺愛）隨問略說。
西京禪林寺沙門明恂（Mingxun，人名）記錄並整理。
同寺梵僧慧智法師（Huizhi，人名）傳譯。
時在大唐儀鳳二年丁丑年。
問：此地自古至今學禪之人，大多不能避免禪修中的各種障礙和困難。由此看來，恐怕此地的禪師們沒有完全掌握禪法的精髓。我在此徘徊已久，無處請教疑問。如今忽然有幸遇到您，如曇花一現般出現並開示，得知您即將返回故國，重逢之日遙遙無期。希望您能慈悲降臨，詳細說明禪修的要點，以便讓學禪之人有所依憑。
答：禪法需要循序漸進地傳授，不適合一下子全部說出，怎麼能詳細陳述呢？
問：聽聞您即將西行回國。
【English Translation】 English version Preface to 'Essential Keys to Cultivating Dhyana' In the past, An Shigao and Dharmaraksa translated Dhyana Sutras. Monks like Sengguang and Tanyou all cultivated their minds according to the teachings. Later, when Kumarajiva entered Guanzhong, Sengrui requested him to translate the essentials of Dhyana methods. There have often been such people. Since Bodhidharma came from the West and Sengchou rose in the Eastern Wei Dynasty, this trend has greatly flourished. By the mid-Tang Dynasty, Tripitaka masters like Subhakarasimha and Vajrabodhi transmitted secret Dhyana, forming separate schools. The Dhyana transmitted now combines both exoteric and esoteric meanings, and its principles distinguish between Chinese and Indian traditions. It truly contains essential keys. I previously obtained several copies, collated them, and stored them in a box. Layman Zhu Ying is a person of faith and intends to have them printed and circulated. I said, 'Mitian once said, Dhyana meditation lies in guarding the profound, refining the subtle to enter stillness. If one grasps the correct method, it is as clear as seeing the lines on one's palm. If one abandons these essentials but hopes to attain enlightenment, is it not difficult?' Thus, entering the essential gateway to the Buddha's path, there is nothing more important than this. Now that you are initiating this, who would not rejoice and applaud?' Therefore, I write this preface.
Winter of the Jia Chen Year, Tianming 4th Year, Written by the Shramana Zhihui of Harima
Essential Keys to Cultivating Dhyana
The Brahmin Dhyana Master Buddhapali (translated as 'Awakened Love' in the Tang Dynasty) from Northern India, briefly explained according to questions.
Recorded and compiled by the Shramana Mingxun of the Chanlin Temple in Western Capital.
Translated by the Sanskrit Monk and Dharma Master Huizhi of the same temple.
At the time, it was the Dingchou Year, the second year of the Yifeng era of the Great Tang Dynasty.
Question: Those who study Dhyana in this land, from ancient times to the present, mostly cannot avoid the various obstacles and difficulties in Dhyana practice. Judging from this, I fear that the Dhyana masters in this land have not fully grasped the essence of Dhyana. I have lingered here for a long time, with nowhere to ask my doubts. Now, I am fortunate to encounter you, appearing and instructing like a fleeting Udumbara flower, and I hear that you are about to return to your country, with no certain date for reunion. I hope you can compassionately descend and explain in detail the essential points of Dhyana, so that those who study Dhyana may have something to rely on.
Answer: Dhyana methods should be taught gradually, not all at once. How can I explain everything in detail?
Question: I hear that you are about to travel west and return to your country.
漸授即當無寄。佛法既有開制。幸賜勿阻機緣。
答。據此實亦可矜。但可有問隨說耳。
問。有人言。經說禪定牢固者。如來滅后第三五百年也。時今遠矣。不合修禪。若據此言。合修禪不。
答。經亦廣云修禪。若據佛本不滅。何論之久近也。西方現今坐得四禪八定者。其數極多。不可勝計。若言不合。其事如何。三慧之中禪是修慧。今時豈可但學聞思不許修也。此言偏據極。非通說。雖引佛經。其間非無邪正。且於聖教偏舉一文以蔽多義者。此當魔說耳。深可察之。深可察之。
問。比見學禪者多有失心。令既已無所複用。因廢萬行。虛度一生。下情以此。但欲余修。且不修禪得不。
答曰。不也。禪是六度之第五。亦是三學中定學。安得不修。亦既有人因食噎死。豈即不食耶。其失心者。只是不善方法耳。若解方便。千萬無失。幸勿疑怖。決定須修。北天竺有一僧。每習多聞而不學定。彼時讀誦經。忽有天來掩其口而語曰。汝聞思足矣。何不習禪以之驗之。縱修余行而不學定者。于佛法中未為全得。
問。性多散亂者。學定何由可得。
答。獼猴尚能坐禪。況乃人而不得也。學定難者。只為前生未曾習耳。今復不學。于未來何可得。豈令彌歷長久而不得耶。更期
【現代漢語翻譯】 現代漢語譯本： 問：如果按照次第漸進地傳授佛法，就應當沒有固定的模式。佛法既然有開許和限制，希望您不要阻止我的機緣。 答：根據你所說的，確實值得同情。但可以根據提問來隨緣解說。 問：有人說，佛經上說禪定牢固的時期，是在如來佛滅度后的第三個五百年。現在距離那個時期已經很久遠了，不適合修習禪定。如果按照這種說法，是應該修禪還是不應該修禪呢？ 答：佛經也廣泛地說要修習禪定。如果按照佛陀的法身不滅的觀點，又何必討論時間的長短呢？西方現在能夠坐到四禪八定的人，數量極多，不可勝數。如果說不應該修禪，這又該如何解釋呢？三慧（聞慧、思慧、修慧）之中，禪定是修慧。現在難道可以只學習聽聞和思考，而不允許修習嗎？這種說法過於片面，不是普遍的道理。雖然引用了佛經，但其中並非沒有邪正之分。而且對於聖教，片面地引用一句話來掩蓋多種含義，這應當是魔的說法。要深刻地察覺，深刻地察覺。 問：最近看到學禪的人很多都精神失常，導致原有的能力都喪失了，因此荒廢了各種修行，虛度一生。我因此只想修習其他的法門，不修習禪定可以嗎？ 答：不可以。禪定是六度（佈施、持戒、忍辱、精進、禪定、智慧）中的第五度，也是三學（戒、定、慧）中的定學，怎麼能不修習呢？就像有人因為吃飯噎死，難道就不吃飯了嗎？那些精神失常的人，只是因為沒有掌握正確的方法而已。如果懂得方便之法，就不會有任何過失。希望你不要懷疑和害怕，一定要修習。北天竺有一個僧人，總是學習很多知識而不學習禪定。有一次他正在讀誦佛經，忽然有天人來摀住他的嘴巴說：『你聽聞和思考已經足夠了，為什麼不修習禪定來驗證你所學的呢？』即使修習其他的法門而不學習禪定，在佛法中也不能算是完全得到。 問：如果天性散亂，要如何才能修習禪定呢？ 答：猴子尚且能夠坐禪，更何況是人呢？修習禪定之所以困難，只是因為前世沒有修習過而已。如果現在又不學習，那麼未來又怎麼可能得到呢？難道要讓這種情況持續很久都無法得到嗎？更希望...
【English Translation】 English version: Question: If the gradual teaching should be without fixed forms. Since the Buddha's Dharma has both allowance and restriction, I hope you will not obstruct my opportunity. Answer: According to this, it is indeed worthy of sympathy. But one can explain according to the questions asked. Question: Some people say that the sutras say that the period when meditation is firm is in the third five hundred years after the Nirvana of the Tathagata (如來 - Thus Come One). Now it is far from that time, and it is not suitable to practice meditation. According to this statement, should one practice meditation or not? Answer: The sutras also widely say to practice meditation. If according to the view that the Buddha's Dharmakaya (法身 - Dharma Body) does not perish, why discuss the length of time? In the West, there are now extremely many people who can sit in the Four Dhyanas (四禪 - Four Meditations) and Eight Samadhis (八定 - Eight Concentrations), too many to count. If you say it is not appropriate, how is this matter to be explained? Among the Three Wisdoms (三慧 - Three Wisdoms) (Hearing, Thinking, and Cultivation), meditation is cultivation wisdom. Can we only learn hearing and thinking now and not allow cultivation? This statement is extremely biased and not a universal principle. Although it quotes the sutras, there is no lack of right and wrong in it. Moreover, regarding the holy teachings, selectively quoting one sentence to cover up multiple meanings, this should be the words of Mara (魔 - demon). It should be deeply discerned, deeply discerned. Question: Recently, I have seen many people who study meditation lose their minds, causing their original abilities to be lost, thus abandoning various practices and wasting their lives. Because of this, I only want to practice other methods, is it okay not to practice meditation? Answer: No. Meditation is the fifth of the Six Paramitas (六度 - Six Perfections) (Generosity, Morality, Patience, Diligence, Meditation, Wisdom), and it is also the Samadhi (定 - Concentration) learning in the Three Learnings (三學 - Three Learnings) (Morality, Concentration, Wisdom), how can one not practice it? Just like someone chokes to death from eating, does that mean they should not eat? Those who lose their minds are just because they have not mastered the correct method. If you understand the expedient methods, there will be no mistakes. I hope you will not doubt and fear, you must practice. There was a monk in North India who always studied a lot of knowledge but did not study meditation. Once he was reciting the sutras, suddenly a Deva (天 - celestial being) came and covered his mouth and said, 'You have heard and thought enough, why don't you practice meditation to verify what you have learned?' Even if you practice other methods without learning meditation, you cannot be considered to have fully attained in the Buddha's Dharma. Question: If one is naturally scattered, how can one practice meditation? Answer: Even monkeys can meditate, let alone humans? The reason why meditation is difficult is only because one has not practiced it in previous lives. If you don't learn now, how can you get it in the future? Do you want this situation to continue for a long time without being able to get it? I hope even more...
何時。經曰。聞思尚如門外。禪行始似入門。修禪下至一念。福尚無量。豈一生殊可不學也。未能全學者。幸可兼修。講說之人。雖復廣議禪法。且如說食而未入口。至於禪行。始如飽餐美食也。昔有國王聞禪之益。雖理國務兼複習禪。況出家之人落髮屏緣息心無事而不少學。豈是人哉。
問。學禪但唯坐耶。
答。是何言也。有待之身。要須四威儀中易脫而互修。寧得唯坐。唯坐多招魔事。
問。且四威儀中坐法雲何。
答。結跏端坐。結跏法。以左腳壓右右壓左俱得。若結跏未便。半跏亦得。半跏法唯是右壓左。其兩手各仰舒。掌亦右壓左。並不得左壓右也。乃須閉目合口。舌跓上腭。或可跓齒。其閉目合口等並不宜令急。乃至萬事皆貴舒縱。不用拘急。閉目未慣者。時任稍開。坐久少似疲倦。輒改威儀。勿令生苦。他皆準此。
問。此方相傳為右手等多動。坐者要令左壓右。今乃與彼碩反。未審何故耶。
答。西方諸佛。從佛以來相承坐法皆如是也。並是印法。此方擅改。吾所未詳。
問。坐禪時倚物。身或俯仰等。任性坐得不。
答。必須正身端坐。身若倚曲即生病痛。
問。謹聞坐矣。行法雲何。
答。行即經行也。宜依平坦之地。自二十
【現代漢語翻譯】 現代漢語譯本 問：什麼時候應該開始禪修？ 答：經書上說，聽聞和思考佛法就像還在門外，禪修實踐才像是入門。修習禪定，哪怕只是一念，福報也是無量的。難道一生可以不學習嗎？不能完全學習的人，最好可以兼修。講說佛法的人，即使廣泛地談論禪法，也像是說食物而沒有吃到嘴裡。至於禪修實踐，才像是飽餐美食一樣。過去有國王聽聞禪修的益處，即使處理國家事務，也兼顧禪修。更何況出家之人，剃除頭髮，屏棄世俗的牽絆，止息妄念，清凈無事，卻不肯稍微學習禪修，這能算是修行人嗎？
問：學習禪修只是打坐嗎？ 答：這是什麼話！有身體的人，必須在行、住、坐、臥四種威儀中交替修行，怎麼能只是打坐呢？只是打坐容易招惹邪魔之事。
問：那麼，四種威儀中的坐法是怎樣的？ 答：結跏趺坐，端身正坐。結跏趺坐的方法是，用左腳壓在右腿上，或者用右腳壓在左腿上都可以。如果結跏趺坐不方便，半跏趺坐也可以。半跏趺坐的方法只是用右腳壓在左腿上。兩手仰放，手掌也是右手壓在左手上，不可以左手壓在右手上。然後要閉上眼睛，合上嘴巴，舌頭抵住上顎，或者可以抵住牙齒。閉眼合口等都不宜過於用力，一切事情都貴在舒緩放鬆，不要拘謹急迫。閉眼不習慣的人，可以時常稍微睜開。坐久了稍微感到疲倦，就改變姿勢，不要讓自己感到痛苦。其他的威儀也參照這個原則。
問：此地相傳右手大多動，打坐的人要讓左手壓在右手上，現在你說的卻與他們相反，不知道是什麼緣故？ 答：西方諸佛，從佛陀以來相傳的坐法都是這樣的，都是印證佛法的。此地擅自更改，我也不清楚。
問：打坐的時候倚靠物體，身體或者前俯後仰等，隨意而坐可以嗎？ 答：必須端正身體坐直。身體如果倚靠彎曲，就會生病疼痛。
問：謹遵教誨，明白了坐的方法。那麼，行的方法是怎樣的？ 答：行就是經行。應該在平坦的地方，從二十
【English Translation】 English version Question: When should one begin practicing Chan (Zen) meditation? Answer: The sutras say that hearing and contemplating the Dharma is like being outside the gate, while Chan practice is like entering the gate. Cultivating Chan meditation, even with a single thought, brings immeasurable blessings. How can one not study it in a lifetime? Those who cannot fully study it should at least practice it alongside other practices. Those who lecture on the Dharma, even if they broadly discuss Chan methods, are like talking about food without tasting it. As for Chan practice, it is like savoring a delicious meal. In the past, there were kings who, upon hearing the benefits of Chan meditation, balanced their state affairs with Chan practice. How much more so should those who have left home, shaved their heads, renounced worldly attachments, stilled their minds, and have nothing to do, yet do not study Chan even a little? Can they be considered true practitioners?
Question: Is learning Chan only about sitting meditation? Answer: What are you saying! Those with a body must cultivate in all four postures—walking, standing, sitting, and lying down—alternating between them. How can one only sit? Only sitting easily invites demonic disturbances.
Question: Then, what is the method of sitting within the four postures? Answer: Sit in the lotus position, with the body upright. The method of the lotus position is to place the left foot on the right thigh, or the right foot on the left thigh, either is fine. If the full lotus position is not comfortable, the half-lotus position is also acceptable. The method of the half-lotus position is only to place the right foot on the left thigh. Both hands should be placed upward, palms up, with the right hand on top of the left hand. The left hand should not be on top of the right hand. Then, one must close the eyes and close the mouth, with the tongue touching the upper palate, or it can touch the teeth. Closing the eyes and closing the mouth should not be done with force; everything should be relaxed and natural, without being constrained or hurried. Those who are not used to closing their eyes can open them slightly from time to time. If one feels slightly tired after sitting for a long time, one should change posture, without causing oneself pain. The other postures should follow this principle as well.
Question: It is traditionally said here that the right hand is more active, and those who meditate should place the left hand on top of the right hand. Now you say the opposite. I wonder why? Answer: The Buddhas of the West, from the Buddha onwards, have all practiced sitting in this way. These are all authentic Dharma seals. This place has changed it on its own authority, which I do not understand.
Question: Is it okay to lean on something, or to bend forward or backward, and sit as one pleases during meditation? Answer: One must sit upright with the body straight. If the body is leaning or bent, it will cause illness and pain.
Question: I respectfully understand the method of sitting. Then, what is the method of walking? Answer: Walking is walking meditation (經行, jingxing). It should be done on level ground, starting from twenty
步以來。四十五步以上。于中經行。經行時覆左手。以大指屈著掌中。以餘四指把大指作拳然。覆右手。把左手腕。即端坐少時。攝心令住。謂住鼻端等也。乃行。行勿太急太緩。行只接心。行至界畔即逐日回身。還向來處。住立少時。如前復行。行時即開目。住即輒閉。如是久行稍倦。即休經行。唯在晝。夜不行也。
問。多人同處經行得不。
答。稍須相離。令近不得。
問。行審其如是。往哲寧悉不言。幸乞指事委陳。庶今自我作古。
答。烏萇國有佛經行處。及彌勒菩薩經行處。並雕石以為界畔。今猶宛然。見者皆遙禮。無敢踐其所。菩薩行處。人或入中。然欲度其修短。或延或促。竟無有能定其步數。諸國屢亦有斯跡耳。經行之事。蓋是尋常。今古顯然。無宜致惑。吁哉小事。此地猶迷。
問。繞塔行道與經行何別。
答。經行者直往直來。豈同旋繞耶。又塔是多人往來處。不可於中經行。
問。此方有逆日行道稱為右旋者。未知是不。
答。西方旋塔並逐日轉。曾無逆行。(此條相乘而起。非此正宗)。
問。謹聞行矣。住法雲何。
答。住即端身攝心正立也。兩手一如行時。如是久立稍覺勞倦。或雙足如離地之狀。覺如是等。即宜且休
【現代漢語翻譯】 現代漢語譯本 從開始行走算起，走四十五步以上。在這段距離中進行經行。經行時，左手覆掌，用大拇指彎曲抵住掌心，用其餘四指握住大拇指形成拳頭的樣子。然後右手覆掌，握住左手手腕，就端正坐一會兒，收攝心神使之安定，比如專注于鼻尖等處。然後開始行走。行走時不要太快也不要太慢，行走時要專注于自己的心念。走到界限邊緣就每天都轉身，回到原來的地方。站立一會兒，像之前一樣再次行走。行走時就睜開眼睛，停止時就閉上眼睛。這樣長時間行走，稍微感到疲倦，就停止經行。只在白天進行，晚上不進行。
問：很多人在同一個地方經行可以嗎？
答：稍微需要保持距離，不能靠得太近。
問：行走的規矩如果是這樣，過去的賢哲難道都沒有說過嗎？希望您能詳細地指點，讓我今天可以效仿古人。
答：烏萇國（Udyana，古代印度北部的一個地區）有佛陀經行的地方，以及彌勒菩薩（Maitreya Bodhisattva）經行的地方，都雕刻石頭作為界限，現在還完好無損。見到的人都遙遠地禮拜，沒有人敢踐踏那些地方。菩薩行走的地方，人們或許會進入其中，然而想要測量它的長短，或長或短，最終沒有人能夠確定它的步數。各個國家也屢次有這樣的遺蹟。經行這件事，本來就是尋常的事情，古今都很明顯，不應該感到疑惑。唉，這樣的小事，在這裡還感到迷惑。
問：繞塔行道和經行有什麼區別？
答：經行是直來直往，怎麼能和旋轉繞行一樣呢？而且塔是很多人往來的地方，不可以在那裡經行。
問：這裡有人逆著太陽行走，稱為右旋，不知道對不對？
答：西方繞塔都是順著太陽轉，從來沒有逆著走的。（這一條是互相爭論而引起的，不是這個宗派的正宗）。
問：我已經認真地聽了關於行走的方法了，那麼停止的方法是怎樣的呢？
答：停止就是端正身體，收攝心神，正直站立。兩隻手像行走時一樣。這樣長時間站立，稍微感到勞累，或者感覺雙腳好像離開了地面，感覺到像這樣等等情況，就應該暫時休息。
【English Translation】 English version From the beginning of walking, take more than forty-five steps. Perform Chanting Walking (Jingxing) within this distance. When performing Chanting Walking, cover the left hand with the palm facing down, bend the thumb and press it against the center of the palm, and grasp the thumb with the remaining four fingers to form a fist. Then cover the right hand with the palm facing down and grasp the wrist of the left hand, then sit upright for a short while, collect the mind and make it stable, such as focusing on the tip of the nose. Then start walking. Do not walk too fast or too slow, and focus on your own thoughts while walking. When you reach the boundary, turn around every day and return to the place where you came from. Stand for a while, and then walk again as before. Open your eyes when walking, and close your eyes when stopping. After walking for a long time and feeling slightly tired, stop Chanting Walking. Only perform it during the day, not at night.
Question: Is it permissible for many people to perform Chanting Walking in the same place?
Answer: It is necessary to keep a slight distance, and not get too close.
Question: If the rules for walking are like this, haven't the past sages said anything about it? I hope you can point out the details so that I can imitate the ancients today.
Answer: In Udyana (an ancient region in northern India), there are places where the Buddha performed Chanting Walking, as well as places where Maitreya Bodhisattva performed Chanting Walking, and stones are carved as boundaries, which are still intact today. Those who see them all pay homage from afar, and no one dares to trample on those places. People may enter the places where the Bodhisattvas walked, but if they want to measure its length, whether long or short, no one can determine the number of steps. Various countries have also repeatedly had such relics. The matter of Chanting Walking is originally a common thing, and it is obvious in ancient and modern times, so there should be no confusion. Alas, such a small matter is still confusing here.
Question: What is the difference between circumambulating a stupa and Chanting Walking?
Answer: Chanting Walking is straight back and forth, how can it be the same as rotating and circumambulating? Moreover, the stupa is a place where many people come and go, so it is not possible to perform Chanting Walking there.
Question: Here, some people walk against the sun, which is called clockwise rotation. I don't know if it is correct?
Answer: In the West, circumambulating the stupa is always done in the direction of the sun, and there is never any walking against it. (This item is caused by mutual debate, and is not the orthodoxy of this sect).
Question: I have carefully listened to the method of walking, so what is the method of stopping?
Answer: Stopping is to straighten the body, collect the mind, and stand upright. The two hands are like when walking. After standing for a long time, if you feel slightly tired, or feel that your feet are off the ground, or feel like this, you should rest for a while.
。住余坐等。
問。謹聞住矣。臥法雲何。
答右脅著地。枕右手掌。舒左手置左䏶上。舒兩足重累。系相而臥。有病患者即任所安而臥。
問。諸威儀中所有軌則。並是印法耶。
答。如上習禪。行住坐臥。屈申進止。手足左右等。一一皆是印法。
問。如上威儀修禪之法。依何乘耶。
答。依摩訶衍。
問。用四威儀修禪之法。小乘外道豈可無乎。
答。此之禪法。小乘始無。外道寧有耶。邪宗本期受苦。翹足倒懸。正法為遣勞疲。威儀易脫。小乘進或可分有。外道全無。
問。外道及與三乘皆有禪定。息心遣境。未審何殊。
答。外道執我以習禪。小乘計法而修定。大乘止觀。人法雙除。此其別也。
問。將欲學禪。以何方便為先。
答。先起大慈悲心。永舍報怨之念。方得習禪。貪瞋設起。速還除懺。如杖擊水。暫開還合也。惡念相續。不可學禪。
問。創初學禪。即觀無相得不。
答。須以方便漸次而入。吾未見頓現無相者。
問。漸次云何。
答。如是間學者。令心先住長安一城之中。但勿令出外。如是漸住一寺一房。乃至鼻端。心若不住。還攝令住。
問。鼻端云何。
答。想于鼻
端如一滴垂露。住心觀此。
問。此想成已。復何所觀。
答。次想臍中如沙里細泉。此想若成。或見光明及腹中諸事。次觀頂上狀如甕口。直下貫身徹于下地中也。既此想已。次觀頂上想已觀頂上去頂四指。令心住此。從是以後。身漸自在。次乃得入無相等觀。從淺至深。狀若登梯之漸也。
問。亦有從想鼻端超越。即得無相觀不。
答。譬似有人于沙土中本求銅鐵。因或得金。此亦然也。從緣鼻端或入頂想。或入火光定。或得無相等。如是超次。中間不定。
問。經云。若心有住則為非住。或云心依境界是動非禪。若緣鼻端等。豈非有住耶。
答。鼻等想成。輒便舍之。更觀余相。才得尋舍。何成住耶。
問。緣鼻端等。積想乃成。久積想心。其必難捨。寧輒舍鼻。次得緣臍。
答。本作要期。得而不。住及想成已。自有猒心。猒心既生。舍之甚易。
問。如聖教說。初入道者先教五停心等。今何不爾。
答。五停心及鼻端等。各是一途。吾所稟承。但依此也。
問。有聖教云。若不先學多聞。不許修定。其少聞者得修禪不。
答。如吾和上阇梨相承一途。直爾學禪。無問多聞少聞也。先多聞者最為第一。或多聞者倒益浮散。固有順
定多聞及不順者也。
問。聞思修慧次第相生。多聞聞慧既無。禪定修慧寧起。
答。設使有人一字不識。但解禪法。亦是多聞。非要廣尋文句等也。周利般陀誦箕忘帚成大羅漢。此豈多聞耶。且成斯證。未必一切皆然。
問。其有持戒及破戒者。並得學禪不。
答。無問持戒破戒。並得學禪。先凈持戒。尤是第一。
問。聖教云。尸羅清凈三昧現前。破戒之人何得修定。
答。聲聞持戒乃是菩薩破戒。小乘犯重即便永棄。何得修禪。尸羅不凈定不現前者。據此說也。若大乘中。但能息心即真懺悔。真懺悔故障滅戒生。故得禪定。示有先入方等懺悔。得滅罪相。更修戒品。方始習禪者也。
問。以何法修。令心速定。
答。速求定者反是懈怠。慎勿求速。但能離念。息諸攀緣。非求非不求。得定若不得。但勿計念者。是大精進也。烏萇國有一僧。久坐不能得定。遂廢業。忽有天化為人來其前。磨一鐵錘。僧問何用。答曰欲以作針。僧曰何由可成。天曰不休即成。僧遂體悟。還複習禪。因得道果。后覆住滅定。住滅定故。迄今猶在。但以離念為勤。得定何慮不速乎。
問。定中有何相耶。
答。定相極多。且舉三五。或頭似丈夫之狀。或覺身上多諸垢穢
【現代漢語翻譯】 現代漢語譯本：
這是指那些固執己見，不願聽從教誨的人。
問：聞、思、修三種智慧是依次產生的。如果一個人缺乏多聞的聞慧，那麼禪定的修慧又如何生起呢？
答：即使有人一個字都不認識，但只要理解禪法，也可以說是多聞。並非一定要廣泛地尋章摘句。周利槃陀伽（Cūḍapanthaka，佛陀的弟子，以愚笨著稱）背誦『箕』忘了『帚』，最終卻成了大阿羅漢。這難道能說是多聞嗎？雖然他成就了這樣的果位，但未必所有情況都是如此。
問：無論是持戒還是破戒的人，都可以學習禪定嗎？
答：無論持戒還是破戒，都可以學習禪定。但首先清凈地持戒，這才是最重要的。
問：聖教中說，『尸羅（Śīla，戒律）清凈，三昧（Samādhi，禪定）現前』。那麼破戒的人怎麼能修習禪定呢？
答：聲聞乘（Śrāvakayāna，小乘）的持戒，在菩薩乘（Bodhisattvayāna，大乘）看來可能是破戒。小乘如果犯了重罪，就會被永遠拋棄，又怎麼能修習禪定呢？『尸羅不清凈，禪定不現前』，就是針對這種情況說的。如果在大乘中，只要能夠息滅妄心，就是真正的懺悔。真正的懺悔能夠消除罪障，使戒律重新生起，因此可以獲得禪定。這就像先進入方等懺悔（Vaipulya，大乘經典），得到滅罪的徵兆，然後再修習戒律，這樣才能開始修習禪定。
問：用什麼方法修習，才能讓心迅速安定下來？
答：急於求成反而是一種懈怠。千萬不要追求快速。只要能夠遠離妄念，停止各種攀緣，既不刻意追求，也不刻意不追求。如果得不到禪定，也不要為此耿耿於懷，這才是真正的大精進。烏萇國（Udyāna，古代印度北部的一個地區）有一個僧人，長期打坐卻無法入定，於是想放棄。忽然有個天人化作人形來到他面前，磨著一根鐵杵。僧人問他做什麼。天人回答說想用它來做針。僧人說這怎麼可能成功。天人說只要不停下來就能成功。僧人因此有所領悟，重新開始修習禪定，最終證得了道果。後來他又住在滅盡定（Nirodha-samāpatti，一種高級禪定狀態）中。因為住在滅盡定中，直到現在還在那裡。只要以遠離妄念為勤奮，還用擔心不能快速入定嗎？
問：禪定中有什麼樣的徵兆呢？
答：禪定的徵兆非常多。這裡只舉三五個例子。有時會覺得頭頂上出現丈夫的形象，有時會覺得身上有很多污垢。
【English Translation】 English version:
This refers to those who are stubborn and unwilling to listen to teachings.
Question: The three wisdoms of learning, thinking, and practicing arise in sequence. If one lacks the wisdom of learning through extensive hearing, how can the wisdom of practice through meditation arise?
Answer: Even if someone doesn't recognize a single word, but understands the Dharma of Chan (Zen), they can be considered to have learned extensively. It's not necessary to extensively seek out literary phrases and sentences. Cūḍapanthaka (a disciple of the Buddha, known for his slowness) forgot 'basket' while reciting 'broom,' yet he became a great Arhat. Can this be considered extensive learning? Although he achieved such a state, it's not necessarily the case for everyone.
Question: Can both those who uphold the precepts and those who break them learn Chan meditation?
Answer: Regardless of whether one upholds or breaks the precepts, they can learn Chan meditation. However, purifying and upholding the precepts first is of utmost importance.
Question: The sacred teachings say, 'When Śīla (moral discipline) is pure, Samādhi (meditative concentration) manifests.' How can someone who has broken the precepts practice meditation?
Answer: Upholding the precepts in the Śrāvakayāna (the Hearer Vehicle, also known as the Small Vehicle) may be considered breaking the precepts in the Bodhisattvayāna (the Bodhisattva Vehicle, also known as the Great Vehicle). If one commits a serious offense in the Small Vehicle, they are immediately and permanently rejected. How can they practice Chan meditation? 'If Śīla is not pure, Samādhi will not manifest' refers to this situation. In the Great Vehicle, however, simply ceasing the deluded mind is true repentance. True repentance can eliminate karmic obstacles and allow the precepts to arise again, thus enabling one to attain Samādhi. This is like first entering the Vaipulya (extensive) repentance, obtaining signs of the extinction of sins, and then practicing the precepts before beginning to practice Chan meditation.
Question: By practicing what method can the mind be quickly stabilized?
Answer: Eagerness to achieve quick results is actually a form of laziness. Do not seek quickness. Simply be able to distance yourself from deluded thoughts, cease all clinging, neither intentionally seeking nor intentionally not seeking. If you do not attain Samādhi, do not be concerned about it. This is true great diligence. In Udyāna (an ancient region in northern India), there was a monk who could not attain Samādhi after prolonged sitting, so he wanted to give up. Suddenly, a deva (celestial being) transformed into a human and came before him, grinding an iron pestle. The monk asked him what he was doing. The deva replied that he wanted to make a needle out of it. The monk said how could that be possible. The deva said it would be possible if he didn't stop. The monk then had an awakening and resumed practicing Chan meditation, eventually attaining the fruit of the Path. Later, he resided in Nirodha-samāpatti (cessation of perception and feeling, a high state of meditation). Because he resides in Nirodha-samāpatti, he is still there to this day. Simply take distancing yourself from deluded thoughts as diligence, and why worry about not attaining Samādhi quickly?
Question: What are the signs of Samādhi?
Answer: There are many signs of Samādhi. Here are just three or five examples. Sometimes one may feel that the shape of a man appears on the top of their head, or one may feel that there is a lot of filth on their body.
膩。此等是有障之相。即宜改易威儀。或且休止。或覺身上如蟲蟻行。或復如雲及白疊等從背上起並。勿怪亦勿手髑。或如滴油從頭面下。或見所坐處明。此等並是定前相也。或久坐立。身有勞倦。傍聞彈指聲或觸門等聲者。即直出定。或𥨊息等。此是諸天善神。善知人勞倦。來相警耳。或覺身有輕舉而亦樂者。是神足前相。或輕舉而苦者。是風大增也。或身上有處熱者。是火光定相。或見一室明者。是初禪之前相。或聞奇妙香氣世間無比者。此是定成之相。如是等類不可具述。但覺如是違順等相。皆勿取著以生憂喜。但緣本境安靜其心。
問。坐禪者既不用違強身心。若覺如上蟲蟻行等。抑情不觸。豈不違強耶。
答。未得定時不用違強。漸既在定。違強無失。
問。將從定出。時節等云何。
答。初學定者。先作要期。或若干時。或鳴鐘。或一時一更等。當須出定。如是期已。然後入禪。必須然也。其有入定或經劫數或一二七日等者。並隨其心有此修短耳。欲出定時。先從心動。心動已。即氣脈漸通。然後徐徐動身而起。故經云。世尊從禪安詳而起。
問。若有魔事。云何遣除。
答。但解四威儀中易脫而修。即無魔事。慎勿勉強以自生苦。道從樂生。不同外道受諸苦法。
【現代漢語翻譯】 現代漢語譯本：
這些都是有障礙的現象，應該改變儀態，或者停止禪修。有時感覺身上像有蟲蟻爬行，或者感覺像雲朵或棉絮從背上涌起，不要害怕也不要用手觸控。有時感覺像油滴從頭面滴落，或者看到所坐的地方發光，這些都是入定前的預兆。如果久坐或站立，身體感到勞累，聽到旁邊有彈指聲或觸碰門的聲音等，就直接出定。或者打哈欠等，這是諸天善神知道你勞累，前來提醒你。有時感覺身體輕盈而快樂，這是獲得神足通之前的預兆。有時感覺身體輕盈而痛苦，這是風大增盛。有時感覺身上某處發熱，這是火光定的現象。有時看到房間明亮，這是初禪之前的預兆。有時聞到奇妙的香氣，世間沒有的，這是入定成功的現象。像這樣的情況無法一一列舉，但如果感覺到這些順境或逆境，都不要執著，產生憂愁或喜悅，只要專注于原本的境界，安靜你的心。
問：坐禪的人既然不用勉強身心，如果感覺到像上面說的蟲蟻爬行等，壓抑情緒不去觸控，豈不是勉強？
答：未入定時不用勉強，如果已經入定，勉強也沒有壞處。
問：將要出定時，時間等應該如何安排？
答：初學入定的人，先設定一個期限，或者若干時間，或者敲鐘，或者一個時辰或一更等，到時就應該出定。這樣設定好之後，然後入禪，必須這樣做。至於入定時間或經歷劫數，或一兩天或七天等，都隨個人的心意來決定長短。想要出定時，先從心念動起，心念動了之後，氣脈就會逐漸暢通，然後慢慢地動身而起。所以經中說，世尊從禪定中安詳地起身。
問：如果遇到魔事，應該如何去除？
答：只要瞭解在行住坐臥四種威儀中，選擇容易解脫的來修行，就不會有魔事。切記不要勉強自己，以致產生痛苦。道是從快樂中產生的，不同於外道所受的各種苦法。
【English Translation】 English version:
These are all signs of obstacles. You should change your posture or stop meditating. Sometimes you may feel like insects crawling on your body, or like clouds or cotton rising from your back. Do not be afraid, nor touch them with your hands. Sometimes you may feel like oil dripping from your head and face, or see the place where you are sitting is bright. These are all signs before entering Samadhi (定, fixed concentration). If you sit or stand for a long time and your body feels tired, and you hear the sound of finger snapping or touching the door, etc., then come out of Samadhi directly. Or yawning, etc., these are the good deities (諸天善神) who know that you are tired and come to remind you. Sometimes you may feel light and happy, which is a sign before obtaining supernatural powers (神足通). Sometimes you may feel light and painful, which is the increase of the wind element. Sometimes you may feel heat in some part of your body, which is a sign of the Fire Light Samadhi (火光定). Sometimes you may see a room is bright, which is a sign before the first Dhyana (初禪). Sometimes you may smell a wonderful fragrance that is unparalleled in the world, which is a sign of successful Samadhi. Such situations cannot be fully described, but if you feel these favorable or unfavorable signs, do not be attached to them, causing sorrow or joy. Just focus on the original state and quiet your mind.
Question: Since those who practice meditation do not need to force their body and mind, if they feel like insects crawling as mentioned above, and suppress their emotions without touching them, wouldn't that be forcing themselves?
Answer: Before entering Samadhi, there is no need to force yourself. Once you are in Samadhi, there is no harm in forcing yourself.
Question: When about to exit Samadhi, how should the timing be arranged?
Answer: Those who are new to entering Samadhi should first set a time limit, such as a certain amount of time, or ringing a bell, or one hour or one watch, etc., and then you should exit Samadhi. After setting it up like this, then enter meditation, it must be so. As for entering Samadhi for kalpas (劫數, eons), or one or two weeks, etc., it all depends on the individual's mind to decide the length. When you want to exit Samadhi, first start with the movement of the mind. After the mind moves, the Qi (氣, vital energy) channels will gradually open, and then slowly move your body and get up. Therefore, the Sutra says, 'The World Honored One (世尊) arose peacefully from Samadhi.'
Question: If there are demonic events, how should they be removed?
Answer: Just understand the four kinds of deportment (四威儀) – walking, standing, sitting, and lying down – and choose the one that is easy to detach from and practice, and there will be no demonic events. Be careful not to force yourself, so as not to cause suffering. The path arises from happiness, unlike the various ascetic practices of other religions.
解此訊息。魔事自除。猶不除者。即宜舍置或讀誦經論。乃至入諸市肆遊目放心。魔事必遣。但有禪病。宜依經教以禪法治。非但針藥等所能療耳。
問。坐禪有預防魔事法不。
答。凡欲學禪。先起悲願。我今修定。必取菩提。廣利群物。唯愿三寶諸天神等。宜衛其身。使無災障。每斯誓已。然後習禪。然于禪堂內四壁邊上。多畫聖僧形像。並作結跏坐禪定狀。其聖僧像稍宜大作。仍以花香供養。近下復畫諸凡僧像。稍宜小作。大小如人。亦作禪狀。然後于中學禪。可得預防魔事。
問。佛堂中坐禪得不。
答。坐禪宜於靜室樹下冢間及露坐等。不須在於佛堂中也。
問。多人同處坐禪得不。
答曰。得然。各面他背坐。不得相向。若有多人。夜中燃一燈燭。人少不須用。
問。坐禪須被受持袈裟不。
答。裸得無在。
問。學禪者。一切時常攝念耶。
答。除大小便。余時常須攝心。
問。定心名止。止中即有觀不。
答。但只勿學。臨時自當知。
問。坐禪人兼得持經講說等不。
答。力所堪者皆得兼修。然諸業中禪業最勝。是以西方上房上供先給禪師。經律等師與其中下。
問。有禪業者。命終之際能排惡趣
【現代漢語翻譯】 現代漢語譯本 解釋這些資訊，魔事自然消除。如果仍然不能消除，就應該放下，或者讀誦經論，甚至可以到街市上游玩，放寬心胸，魔事必定會消失。但如果是禪病，就應該依照經教用禪法來治療，不是單靠針藥等就能治好的。
問：坐禪有沒有預防魔事的方法？
答：凡是想要學禪的人，首先要發起悲願：『我現在修習禪定，必定要證得菩提（bodhi，覺悟），廣泛利益眾生。唯愿三寶（the Three Jewels，佛、法、僧）諸天神等，保衛我的身體，使我沒有災障。』每次發誓之後，然後才開始習禪。可以在禪堂內的四壁邊上，多畫聖僧的形像，並畫成結跏趺坐禪定的樣子。聖僧的畫像應該畫得稍大一些，並且用鮮花香火供養。在聖僧像的下方再畫一些凡僧的畫像，應該畫得稍小一些，大小和真人一樣，也畫成禪定的樣子。然後在這中間學禪，就可以預防魔事。
問：在佛堂中坐禪可以嗎？
答：坐禪應該在安靜的房間、樹下、墳墓間以及露天的地方等，不需要在佛堂中。
問：多人一起坐禪可以嗎？
答：可以。但各自面向他人背對而坐，不得面對面。如果人多，夜晚可以點一盞燈燭，人少就不需要。
問：坐禪需要披著受持的袈裟（kasaya，僧侶的法衣）嗎？
答：裸體也可以，沒有妨礙。
問：學禪的人，是否一切時常都要攝念？
答：除了大小便的時候，其餘時間都要常常收攝心念。
問：定心叫做止，止中就有觀嗎？
答：只要不要去學，到時候自然就會知道。
問：坐禪的人可以兼做持經講說等事情嗎？
答：力所能及的都可以兼修。但在各種行業中，禪業最為殊勝。因此在西方，上房的上供首先供給禪師，經律等師則在其中下。
問：有禪業的人，命終的時候能夠排除惡趣嗎？
【English Translation】 English version Understanding this message will naturally eliminate demonic influences. If they persist, one should set them aside, or recite scriptures and treatises, even to the point of wandering through marketplaces, relaxing the mind. Demonic influences will surely dissipate. However, if it is a 'Zen sickness,' it should be treated with Zen methods according to the teachings of the scriptures, not merely with acupuncture or medicine.
Question: Is there a method to prevent demonic influences when practicing zazen (坐禪, seated meditation)?
Answer: Generally, those who wish to study Zen should first arouse compassion and vow: 'Now I cultivate samadhi (定, concentration), I will surely attain bodhi (菩提, enlightenment), and widely benefit all beings. I pray that the Three Jewels (三寶, Buddha, Dharma, Sangha), devas (諸天, deities), and spirits protect my body, so that I am free from calamities.' After making this vow each time, then practice Zen. Furthermore, on the four walls of the Zen hall, paint many images of holy monks, depicting them in the posture of seated meditation with legs crossed. The images of the holy monks should be made somewhat larger and offered with flowers and incense. Near the bottom, paint images of ordinary monks, making them somewhat smaller, about the size of a person, also in the posture of Zen meditation. Then, practicing Zen in the midst of these images can prevent demonic influences.
Question: Is it permissible to practice zazen in a Buddha hall?
Answer: Zazen should be practiced in quiet rooms, under trees, among tombs, or in open-air settings, etc. It is not necessary to be in a Buddha hall.
Question: Is it permissible for many people to practice zazen together in the same place?
Answer: It is permissible. However, each person should sit facing away from others, back to back, not facing each other. If there are many people, light a candle at night. If there are few people, it is not necessary.
Question: Is it necessary to wear the kasaya (袈裟, monastic robe) when practicing zazen?
Answer: Being naked is also permissible, there is no impediment.
Question: Should a Zen practitioner constantly maintain mindfulness at all times?
Answer: Except when urinating or defecating, one should always maintain mindfulness.
Question: A concentrated mind is called 'stopping' (止, cessation). Is there 'contemplation' (觀, insight) within stopping?
Answer: Just don't try to learn it; you will naturally know it when the time comes.
Question: Can a person who practices zazen also engage in activities such as reciting scriptures and giving lectures?
Answer: One can cultivate whatever one is capable of. However, among all activities, Zen practice is the most supreme. Therefore, in the West, the best rooms and offerings are first given to Zen masters, while scripture and Vinaya (律, monastic discipline) masters receive the middle and lower ones.
Question: Can someone who has Zen practice avoid evil destinies at the time of death?
不。
答。如極邊險。不持弓矢逢賊必危。身亦如是。既處無常。不預修禪。臨終必亂心捨命。多生惡趣。定心自在。臨終無顛倒。無顛倒故隨心受生善所。即此生中尚期果證。何況臨終不排惡趣乎。亦有一生學禪而不能得。臨欲捨命而始得者。其人死之後。顏色不變。身體柔軟。是其相也。禪師屢云。聞思學者適猶習於良方。至於修慧始如服於妙藥。雖有多聞施戒等行。猶不安禪者。尚未得名修道人也。又云禪定者。乃陶冶粗鄙。澡練神明。味道之輩特宜存習。但恂暫逢玄匠。略問如前。迫以短時。不遑周詳備。更詳金牒。參而用焉。
修禪要訣一卷
承保三年六月二十二日于光明書寫畢
【現代漢語翻譯】 現代漢語譯本 問：如果身處極度危險的邊境，沒有攜帶弓箭，遇到盜賊必定危險。自身的情況也是如此。既然身處無常之中，如果不預先修習禪定，臨終時必定心緒混亂而捨棄生命，多半會墮入惡趣。 答：如果能定心自在，臨終時就不會顛倒錯亂。因為沒有顛倒錯亂，就能隨心意受生於善處。即使在今生，尚且期望證得果位，更何況在臨終時，難道不應該排除墮入惡趣的可能性嗎？也有人一生都在學習禪定卻不能得道，直到臨終將要捨棄生命時才得以證悟。這種人死後，臉色不會改變，身體柔軟，這就是證悟的征相。禪師多次說過，博聞強記、思辨學習的人，就像僅僅熟悉了好的藥方；而真正修習智慧的人，才像是服用了靈丹妙藥。雖然有多聞、佈施、持戒等善行，但如果不安住于禪定，還不能被稱為真正的修道人。 又說，禪定能夠陶冶粗俗的品性，洗滌磨練精神心智。品味真道的人尤其應該存心修習。只是我暫時遇到了玄妙的匠人，略微請教了如前所述的問題，因為時間緊迫，沒有來得及周詳完備地請教。更詳細的內容，請參考金牒（指珍貴的典籍），融會貫通地運用。 《修禪要訣》一卷 承保三年六月二十二日于光明書寫完畢
【English Translation】 English version Q: If one is in an extremely dangerous border region without a bow and arrows, encountering thieves will certainly be perilous. The same is true of oneself. Since one is situated in impermanence, if one does not cultivate meditation in advance, at the time of death, one's mind will surely be confused, and one will abandon life, mostly falling into evil realms. A: If one can have a stable and free mind, at the time of death, there will be no inversion or confusion. Because there is no inversion or confusion, one can be reborn in a good place according to one's will. Even in this life, one still hopes to attain fruition; how much more so at the time of death, should one not eliminate the possibility of falling into evil realms? There are also those who study meditation throughout their lives but cannot attain enlightenment, only attaining it when they are about to abandon life at the time of death. After such a person dies, their complexion does not change, and their body is soft and supple; these are the signs of enlightenment. The meditation master has said many times that those who are learned and engage in intellectual study are like merely being familiar with good prescriptions; only those who truly cultivate wisdom are like taking miraculous medicine. Although there are good deeds such as learning, giving, and upholding precepts, if one does not abide in meditation, one cannot yet be called a true practitioner of the Way. It is also said that meditation can cultivate coarse qualities and cleanse and refine the spirit and mind. Those who savor the true path should especially cultivate it with their hearts. However, I only temporarily encountered a profound craftsman and briefly inquired about the aforementioned questions. Because of the limited time, I did not have the opportunity to inquire in detail and comprehensively. For more detailed content, please refer to the 'Golden Tablets' (jin die) (referring to precious scriptures) and apply them with thorough understanding. 'Essential Secrets of Cultivating Meditation', one scroll Completed copying on June 22nd of the 3rd year of the Jōhō (承保) era at Kōmyō (光明)