止觀輔行傳弘決 4.36

4.36

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.