修習止觀坐禪法要 1.97

1.97

一者、修止，自有三種：一者、繫緣守境止，所謂繫心鼻端臍間等處，令心不散故。經云：「繫心不放逸。亦如猿著鎖。」二者、制心止，所謂隨心所起即便制之，不令馳散。故經云：「此五根者，心為其主；是故汝等，當好制心。」此二種皆是事相，不須分別。三者、體真止，所謂隨心所念一切諸法，悉知從因緣生，無有自性，則心不取。若心不取，則妄念心息，故名為止。如經中說云：

First, cultivating calming itself has three kinds: The first is calming by binding conditions and guarding the object, which means tethering the mind to places such as the tip of the nose or the navel so that the mind does not scatter. A sūtra says: "Tether the mind without negligence, like putting a monkey in chains." The second is calming by curbing the mind, which means curbing the mind immediately as it arises, not letting it gallop and scatter. Hence a sūtra says: "Of these five faculties, the mind is the master; therefore, you should properly curb your mind." These two kinds are both phenomenal characteristics; there is no need to make distinctions [between them]. The third is calming by embodying the real, which means that with respect to all phenomena thought of by the mind, one knows they all arise from causes and conditions and have no intrinsic nature, so the mind does not grasp them. If the mind does not grasp them, the mind of false thoughts ceases; therefore, it is called calming. As a verse in a sūtra says: