摩訶止觀 4.181

4.181

初入定時，調身令不寬不急，調息令不澁不滑，調心令不沈不浮。調麁入細，住禪中；隨不調處，覺當檢校，調使安隱。如調絃入弄，後不成曲，即知絃軫差異，覺而改之。若欲出定，從細至麁，備如《次第禪門》也。若能調凡夫三事，變為聖人三法：色為發戒之由；息為入定之門；心為生慧之因。此戒能捨惡趣凡鄙之身，成辦聖人六度，滿足法身。此息能變散動惡覺，即成禪悅法喜；因禪發慧，聖人以之為命。此心即能改生死心為菩提心，真常聖識。始此三法，合成聖胎。始從初心，終至後心，唯此三法不得相離（云云）。

When first entering absorption, regulate the body so that it is neither loose nor taut; regulate the breath so that it is neither rough nor smooth; regulate the mind so that it is neither sunken nor agitated. Regulating the coarse to enter the subtle, one abides in dhyāna. Wherever it is unregulated, be aware and examine it, regulating it to make it secure and tranquil. Just as when tuning strings to begin playing, if later it does not make a melody, one knows the strings and pegs are uneven, becomes aware of it, and adjusts them. If one wishes to emerge from absorption, go from subtle to coarse, fully as explained in the *Cidi chanmen*. If one can regulate the three matters of an ordinary person, they transform into the three dharmas of a noble one: form becomes the basis for giving rise to the precepts; breath becomes the gate for entering absorption; and mind becomes the cause for generating wisdom. These precepts are able to discard the base, ordinary body of the miserable destinies and accomplish the six perfections of a noble one, fulfilling the dharmakāya. This breath can transform dispersed and agitated bad awareness, immediately becoming the joy of dhyāna and the delight of the Dharma; generating wisdom by means of dhyāna, the noble one takes this as life. This mind can transform the mind of saṃsāra into the bodhicitta, the true and eternal noble consciousness. Originating from these three dharmas, the noble embryo is formed. From the initial thought to the final thought, these three dharmas alone cannot be separated (and so forth).