觀心論疏 3.15

3.15

四調五事者，謂調服、調食、調身、調息、調心。一調眠者，然眠是眼食，過多則沈昏自弊，故經云「如人喜眠，眠則滋多」；過少則失明，如阿那律是也。今調令得所，使坐念觀慧明淨。內合者無明煩惱是眠，二乘斷盡煩惱，如調眠太過，凡夫未斷如不調眠，菩薩不同二邊，故經云「不住調伏心，不住不調伏心，是菩薩調眠也」。二調食者，過飽則妨坐念，過少則虛劣，不飢不飽是食調相。觀解者，經云「分別法喜禪悅為食」，偏空是太飢，偏假是太飽，中觀平等是食調相也。三調身者，坐時仰身是其急相，坐時頭低是其寬相，不低不仰是身調相。觀解者，經云「六波羅密滿足之身」，卒起精進是菩薩魔事，是身急相；不卒起亦是魔事，是身寬相。是則不急不寬是身調相也。四調息者，坐時息之出入太利是滑相，息出壅滯是息澁相，若息亦不澁不滑是息調相也。觀解者，經云「以波若之慧為壽命，是則息也」，今調波若之慧不利不鈍，是息調相也。五調心，多攀緣是心浮相，多昏闇是沈相，不沈不浮是心調相。觀解者，經云「菩提之心」，今偏假發，是菩提心浮相；偏空發是菩提心沈相；中道發菩提心不空不假、不沈不浮，是心調相也。此是調五事也。

Fourth, adjusting the five matters means regulating clothing [and sleep], regulating food, regulating the body, regulating the breath, and regulating the mind. First, regarding regulating sleep: sleep is food for the eyes. If it is excessive, one becomes sunk in torpor and obscures oneself; hence the sūtra states, 'When a person is fond of sleep, sleep multiplies all the more.' If it is too little, one loses one's sight, as in the case of Aniruddha. Now one adjusts it so that it achieves its proper measure, causing one's seated mindfulness and contemplative wisdom to be lucid and pure. According to the inner correspondence, ignorance and defilements are sleep. The two vehicles sever defilements completely, which is like adjusting sleep to excess; ordinary beings have not severed them, which is like not adjusting sleep. Bodhisattvas are not like the two extremes; hence the sūtra states, 'Abiding neither in a disciplined mind nor in an undisciplined mind is the bodhisattva's regulation of sleep.' Second, regarding regulating food: if one is overfull, it obstructs seated mindfulness; if too little, one is deficient and weak. Being neither hungry nor overfull is the characteristic of regulated food. In terms of contemplative interpretation, the sūtra states, 'Differentiating the joy of the Dharma and the delight of dhyāna as food.' Leaning toward emptiness is being too hungry; leaning toward the provisional is being too full; the equality of the Middle Contemplation is the characteristic of regulated food. Third, regarding regulating the body: leaning backward when sitting is the mark of tension; hanging the head low when sitting is the mark of laxity; neither low nor tilted back is the mark of a regulated body. In terms of contemplative interpretation, the sūtra refers to 'a body complete with the six pāramitās.' Suddenly giving rise to vigorous effort is a demonic affair for a bodhisattva, which is the mark of body tension; not giving rise [to vigor] at all is also a demonic affair, which is the mark of bodily laxity. Thus, being neither tense nor lax is the mark of a regulated body. Fourth, regarding regulating the breath: when sitting, if the inhalation and exhalation of breath are too sharp, that is the mark of slipping; if the outflow of breath is obstructed and congested, that is the mark of roughness. If the breath is neither rough nor slipping, that is the mark of regulated breath. In terms of contemplative interpretation, the sūtra states, 'Taking the wisdom of prajñā as one's life-span—this is breath.' Now regulating the wisdom of prajñā so that it is neither sharp nor dull is the mark of regulated breath. Fifth, regarding regulating the mind: excessive associative clinging is the mark of a flighty mind; excessive murkiness is the mark of a sunken [mind]. Being neither sunken nor flighty is the mark of a regulated mind. In terms of contemplative interpretation, the sūtra refers to 'the mind of bodhi.' If it now arises leaning toward the provisional, that is the mark of a flighty bodhicitta; if it arises leaning toward emptiness, that is the mark of a sunken bodhicitta; bringing forth the bodhicitta according to the Middle Way, neither empty nor provisional, neither sunken nor flighty, is the mark of a regulated mind. These are the adjustments of the five matters.