止觀輔行傳弘決 4.36

4.36

「初入定時」下，正明調法，謂入、住、出三時調之。故《禪門》中調身云「夫坐者，須先安處，使久無妨。若半加，以左壓右，牽來近身，使與左右髀齊。若欲全加，更䟤右以壓左。寬衣帶周正身，勿令坐時更有脫落。手以左壓右，重累相當，置右脚上。亦令近身，當心安置。挺動支節七八許度，如按摩法。勿曲勿聳，正頭直項令鼻對臍，不偏邪不低昂。身如矴石，無得騷動，無寬急過。是身調相。調息者，身既調已，次開口吐胸中氣自恣而出，使身中百脈處皆悉隨氣出。次閉口鼻中內清氣，如是至三。若息已調，一度亦足。次閉口脣，齒纔相拄，舌向上齶，閉眼纔令斷外光。次簡息風，氣息若調者則易入定。次調心者，一者調亂，令不越逸。二者調心，令沈浮得所。若心沈時繫念鼻端，心若浮時安心向下。復有三種：一下著心、二寬身體、三想息遍身毛孔通同而出。以此三法調三使調。」此即初入調三之相，住在禪中若有不調，如初入法。「如調弦」等者，初如調弦入弄，後不成曲。如住禪中，三事不調，心不入法。「軫」者，方言枕也，即絃下柱名之為枕。若欲出定，漸漸申舒按摩其身，漸漸吐納細細呼吸，勿令外麁頓衝內細。漸漸放心緣於外境，心仍觀了本所緣境。調三事法，委在《禪門》。「若能」下，調三事意。元為何事而調此三？若修根本乃至圓頓。今文本意令至三德，故云「成聖人三法」等。是故此三是三學之由，成於常住身息心三，故轉凡身以成法身，轉凡息以成慧命，轉凡心以成菩提之心。「始此」等者，凡夫三法為始，初修圓觀名為「聖胎」，至初住位名出聖胎，至妙覺位名身成就。此即合調之位也。

From "When first entering absorption..." onward, it directly clarifies the method of harmonization, meaning that one harmonizes them at the three times of entering, abiding in, and emerging [from dhyāna]. Therefore, in *Chanmen*, regarding harmonizing the body, it states: "Whoever sits must first settle into a position so that remaining long causes no hindrance. If half-cross-legged, press the right with the left, pulling it close to the body so that it is level with both thighs. If one wishes to sit full-cross-legged, further step the right across to press upon the left. Loosen the robe and belt, and adjust the body properly, so that nothing slips off while sitting. For the hands, press the right with the left, stacking them evenly, and place them upon the right foot. Also keep them close to the body, resting directly against the heart. Straighten and shake the limbs and joints about seven or eight times, like the method of massage. Do not slouch, do not shrug; hold the head erect and the neck straight, keeping the nose aligned with the navel, neither tilting nor slanting, neither drooping nor lifted. The body should be like an anchor-stone, without agitation, free from the faults of being too loose or too tense. This is the mark of harmonizing the body. Regarding harmonizing the breath: once the body is harmonized, next open the mouth to exhale the breath within the chest, allowing it to exit freely, making the hundred channels within the body all follow the breath out. Next, close the mouth and draw in pure air through the nose; do this up to three times. If the breath is already harmonized, once is also sufficient. Next, close the lips with teeth barely touching, tongue against the upper palate, and close the eyes just enough to cut off external light. Next, discern breath and wind; if the breath is harmonized, it is easy to enter absorption. Next, regarding harmonizing the mind: first, harmonize scattering, so that it does not run wild. Second, harmonize the mind so that sinking and floating are properly placed. If the mind sinks, fasten mindfulness on the tip of the nose; if the mind floats, settle the mind downward. Furthermore, there are three methods: first, settle the mind below; second, relax the body; third, visualize the breath permeating the pores of the whole body, exiting evenly together. Use these three methods to harmonize the three matters and make them harmonized." This is the mark of harmonizing the three when first entering; if there is any lack of harmony while abiding in dhyāna, it is like the method for first entering. As for "like tuning strings" and the like: at first it is like tuning strings to enter the prelude, but afterward no tune is formed. Just as when abiding in dhyāna, if the three matters are not harmonized, the mind does not enter the Dharma. A "tuning peg" is dialect for *zhen*, which refers to the bridge beneath the strings being called a peg. If one wishes to emerge from absorption, gradually stretch and massage the body, gradually exhale and inhale with fine, delicate breathing, not allowing external coarseness to suddenly collide with internal subtlety. Gradually release the mind to take external objects as conditions, while the mind still clearly contemplates the originally conditioned object. The method for harmonizing the three matters is detailed in *Chanmen*. From "If one can..." onward, it gives the purpose of harmonizing the three matters. For what purpose does one harmonize these three in the first place? Whether cultivating the fundamental [dhyānas] or even the perfect and sudden: the original intention of the present text is to lead to the three virtues; hence it says: 'completing the three dharmas of a sage,' and so forth. Therefore, these three are the source of the three trainings, completing the eternally abiding three of body, breath, and mind; hence one transforms the ordinary body to complete the dharma-body, transforms the ordinary breath to complete the life of wisdom, and transforms the ordinary mind to complete the mind of bodhi. As for "From this beginning..." and the like: the three dharmas of the ordinary person are the beginning; initially cultivating the perfect contemplation is called the 'sacred embryo'; reaching the stage of the first abidance is called emerging from the sacred embryo; and reaching the stage of wondrous awakening is called the completion of the body. This is the stage of harmonizing them together.