四分律行事鈔資持記 3.520

3.520

十中。《大論》即《智論》。禪杖，竹葦為之，長八肘，下座手執巡行；有睡者，點起付之；復有睡者，轉付亦爾。禪毱，如毛毱，遙擲以警睡者。禪鎮，如笏，坐禪時鎮頂，須作孔施母串耳上，睡時即墮地，佛言：一墮聽舒一足，二墮舒二足，三墮應起經行。骨人，即今枯骨圖，假彼色相以助禪法。好師，凡欲坐禪，必先求師以決疑事；須通大小乘三學，解行兼備，善識時宜之者，故云好也。好照，有說，坐禪處多懸明鏡以助心行，或取明瑩現像，或取光影交射。衣服，謂觸淨換易故。

In the tenth, the Great Treatise is the Dazhidu lun. The meditation staff is made of bamboo or reed, eight cubits long; the junior monk holds it while making rounds; when someone is asleep, he taps him awake and hands it over to him; when another is asleep, it is passed on in the same way. The meditation ball is like a wool ball, tossed from afar to alert the sleeping. The meditation block is like a tablet, placed on the crown of the head when sitting in meditation, requiring a hole through which a mother-cord hangs over the ear; when one falls asleep, it falls to the ground; the Buddha said: 'At one fall, one is permitted to stretch out one foot; at two falls, stretch out both feet; at three falls, one should get up and do walking meditation.' The skeleton figure is today's dried bone illustration, borrowing that visual form to assist meditation practice. A good master: whenever one wishes to sit in meditation, one must first seek a master to resolve doubts; he must be versed in the three trainings of both the Mahāyāna and Hīnayāna, endowed with both understanding and practice, and good at recognizing timely appropriateness; hence he is called 'good'. Good illumination: some say that where one sits in meditation, bright mirrors are often hung to assist mental cultivation, either taking the bright, clear reflection of images, or taking the crisscrossing of light and shadows. Robes refers to changing clothes between defiled and pure states.