六妙法門 1.27

1.27

云何坐中知報障起相？云何對治等？分別覺觀心散動，攀緣諸境，無暫停住故，名報障起。浮動明利，攀緣諸境，心散縱橫，如猿猴得樹，難可制錄。爾時行者應用數門，調心數息，當知即真對治也。故佛言：「覺觀多者，教令數息。」二者於坐禪中，或時其心亦昏亦散，昏即無記，心闇即睡眠，散即心浮越逸。爾時行者當用隨門，善調心隨息，明照入出，心依息緣，無分散意，照息出入，治無記昏睡。心依於息，治覺觀攀緣。三者於坐禪中，若覺身心急氣麁，心散流動，爾時行者當用止門，寬身放息，制心凝寂，止諸憶慮，此為治也。

How does one recognize the signs of the rising of the obstacle of retributive results during sitting? How does one apply antidotes, and so forth? When discrimination, initial thought, and sustained thought make the mind scattered and agitated, grasping at various objects without resting even momentarily, this is called the rising of the obstacle of retributive results. When it is restless, sharp, grasping at various objects, scattered in every direction like a monkey that has found a tree and is hard to control, at that time the practitioner should use the gate of counting to tame the mind by counting breaths; know that this is the true antidote. Therefore the Buddha said: 'For those with much initial and sustained thought, teach them to count breaths.' Second, during seated meditation, sometimes the mind is both sluggish and scattered; sluggishness is the indeterminate, and when the mind is dark it is sleep; scatteredness means the mind is frivolous and dissipated. At that time the practitioner should use the gate of following, skillfully taming the mind to follow the breath, clearly illuminating the in and out [breaths], the mind relying on the breath as its object with no intention of scattering; illuminating the in- and out-breaths counteracts indeterminate sluggishness and sleep; the mind relying on the breath counteracts the grasping of initial and sustained thought. Third, during seated meditation, if one feels that body and mind are tense, breath is coarse, and the mind is scattered and turbulent, at that time the practitioner should use the gate of cessation, relaxing the body, releasing the breath, restraining the mind to be condensed and quiet, and stopping all recollections and anxieties; this is the antidote.