釋禪波羅蜜次第法門 2.126

2.126

第二、住坐中調三事者。當一坐之中，隨時長短，攝念用心。是中應善識身、息、心三事調不調相。若坐時，上雖調身意而令身或寬或急，或偏或曲，低昂不俱。覺已隨正，每令安隱，中無寬急，平直正住。復次，當坐之中，身雖調和，而氣或不調。不調相者，如上所說，或風喘，或氣急，身中脹滿。當用前法隨治之，每令息道綿綿，如有如無。復次，一坐時中，身息雖調，而心或沈或浮，寬急不俱。爾時若覺，當用前法調令中適。此三事的無前後，隨不調者而調適之，令一坐之中，身、息、心三事調適，無相乖越，和融不二，此則能除宿患，障妨不生，定道可剋。

Second, as for regulating the three matters while abiding in sitting: throughout a single sitting, according to the length of time, one gathers mindfulness and applies the mind. Herein, one should skillfully recognize the marks of regulation and irregularity regarding the three matters of body, breath, and mind. When sitting, although one previously regulated the body and mind, the body may become lax or tense, tilted or crooked, drooping or raised unevenly. Having noticed this, immediately rectify it, making it consistently secure and comfortable, balanced without laxity or tenseness, remaining upright and straight. Furthermore, in the midst of sitting, although the body is harmonious, the breath may be irregular. As for the marks of irregularity: as explained above, it may be wind or panting, or the breath may be rushed, causing a sense of distension within the body. One should apply the previous methods to remedy it accordingly, making the pathway of breath continuous, as if present yet as if absent. Furthermore, during a single sitting, although the body and breath are regulated, the mind may be sunken or floating, or lack balance between laxity and tenseness. If one notices it at that time, one should use the previous methods to regulate it to moderation. These three matters have no fixed order; one regulates them according to whichever is irregular, so that within a single sitting, the three matters of body, breath, and mind are regulated and harmonized, not transgressing one another, and blended in non-duality. This can eliminate chronic afflictions, prevent hindrances from arising, and allow the path of concentration to be attained.