[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [緇門警訓](https://indike.org/pramana/in.bauddha.taisho.2023) › 1.65 # 緇門警訓 1.65 緇門警訓 1.65 - **Language:** Classical Chinese ### [1.65](https://indike.org/pramana/in.bauddha.taisho.2023.1.65) 學般若菩薩先當起大悲心發弘誓願。精修三昧誓度眾生。不為一身獨求解脫。爾乃放捨諸緣休息萬事。身心一如動靜無間。量其飲食不多不少。調其睡眠不節不恣。欲坐禪時。於閑靜處厚敷坐物。寬繫衣帶令威儀齊整。然後結加趺坐。先以右足安左髀上。左足安右髀上。或半趺坐亦可。但以左足壓右足而已。次以右手安左足上。左掌安右掌上。以兩手大拇指面相拄。徐徐舉身前向。復左右搖振。乃正身端坐。不得左傾右側。前躬後仰。令腰脊頭項骨節相拄。狀如浮屠。又不得聳身太過。令人氣急不安。要令耳與肩對。鼻與臍對。舌拄上腭唇齒相著。目須微開免致昏睡。若得禪定其力最勝。古有習定高僧。坐常開目。向法雲圓通禪師亦訶人閉目坐禪。以為黑山鬼窟。蓋有深旨。達者知焉。身相既定氣息既調。然後寬放臍腹。一切善惡都莫思量。念起即覺。覺之即失。久久忘緣自成一片。此坐禪之要術也。竊為坐禪乃安樂法門。而人多致疾者。蓋不善用心故也。若善得此意。則自然四大輕安精神爽利。正念分明法味資神。寂然清樂。若已有發明者。可謂如龍得水似虎靠山。若未有發明者。亦乃因風吹火。用力不多。但辨肯心。必不相賺。然而道高魔盛逆順萬端。但能正念見前。一切不能留礙。如楞嚴經。天台止觀。圭峯修證儀。具明魔事。預備不虞者。不可不知也。若欲出定。徐徐動身安詳而起。不得卒暴。出定之後。一切時中常依方便。護持定力如護嬰兒。即定力易成矣。夫禪定一門最為急務。若不安禪靜慮。到遮裏總須茫然。所以探珠宜靜浪。動水取應難。定水澄清心珠自見。故圓覺經云。無礙清淨慧。皆依禪定生。法華經云。在於閑處修攝其心。安住不動如須彌山。是知超凡越聖必假靜緣。坐脫立亡須憑定力。一生取辦尚恐蹉跎。況乃遷延將何敵業。故古人云。若無定力甘伏死門。掩目空歸宛然流浪。幸諸禪友三復斯文。自利利他同成正覺。 > Bodhisattvas studying prajñā should first arouse great compassion and give rise to vast vows, vigorously cultivating samādhi and vowing to deliver sentient beings, not seeking liberation for oneself alone. Thereupon, let go of all conditions and rest from myriad affairs. Body and mind become one; movement and stillness are without gap. Measure your food and drink, neither too much nor too little; regulate your sleep, neither restricting nor indulging. When wishing to practice seated meditation, thickly spread a sitting mat in a quiet place, loosen your belt, and let your deportment be orderly. Then sit cross-legged: first place the right foot on the left thigh, and the left foot on the right thigh. Or the half-lotus posture is also acceptable: simply place the left foot on the right foot. Next, place the right hand on the left foot, and the left palm on the right palm, with the pads of both thumbs supporting each other. Slowly raise the body forward, shake and vibrate left and right, and then sit upright with an aligned body. You must not lean left or incline right, bend forward or tilt backward. Make the waist, spine, head, and neck joints support one another like a stūpa. Moreover, do not raise the body excessively, which causes breathing to become short and uneasy. You must have the ears aligned with the shoulders, the nose aligned with the navel, the tongue resting against the upper palate, and the lips and teeth touching. The eyes should be slightly open to avoid falling into drowsiness. If one attains meditative concentration, its power is supreme. Ancient eminent monks who practiced concentration always sat with their eyes open. Formerly, Chan Master Yuantong of Fahua also rebuked those who sat in meditation with closed eyes, regarding it as the ghost cave of the black mountain. This contains a profound meaning, which the realized understand. Once the physical form is settled and the breath regulated, then relax the abdomen, and do not think of any good or evil. When a thought arises, immediately become aware of it; upon awareness, it vanishes. For a long time forgetting conditions, it naturally becomes one piece. This is the essential method of seated meditation. I consider seated meditation to be a dharma-gate of peace and joy, yet many people incur illness from it, solely because they do not employ the mind skillfully. If one skillfully attains this meaning, naturally the four elements will be light and tranquil, the spirit fresh and sharp, right mindfulness clear, and the taste of the Dharma nourishing the spirit, in quiescent and pure joy. For those who have already had illumination, it can be described as like a dragon finding water, like a tiger leaning against a mountain. For those who have not yet had illumination, it is also blowing on a fire with the wind—not requiring much effort. Just discern a willing mind; you will surely not be deceived. However, when the Way is high, demons flourish, with adverse and favorable conditions in ten thousand ways; but if only right mindfulness can manifest before you, nothing can obstruct you. As the Śūraṅgama Sūtra, the Tiantai Cessation and Contemplation, and Guifeng's Protocol for Cultivation and Realization fully explain demonic matters: preparing against the unforeseen cannot be neglected. When wishing to emerge from concentration, slowly move the body and arise gently; do not be abrupt. After emerging from concentration, at all times always rely on expedient means to protect and maintain the power of concentration like protecting an infant; then the power of concentration will easily be achieved. Now, the one gate of meditative concentration is the most urgent matter. If one does not rest in meditation and quiet the thoughts, reaching this point one will inevitably be bewildered. Therefore, to search for a pearl, one should quiet the waves; in moving water, taking it must be difficult. When the water of concentration is clear, the jewel of the mind is naturally seen. Thus the Sūtra of Perfect Enlightenment says: "Unobstructed, pure wisdom all arises depending on meditative concentration." The Lotus Sūtra says: "In a quiet place, cultivate and gather one's mind, resting immovably like Mount Sumeru." From this we know that transcending the ordinary and surpassing the holy must rely on quiet conditions; shedding the body while sitting or passing away while standing must depend on the power of concentration. Even striving to accomplish it in a single lifetime, one still fears wasting time; how much more so if one procrastinates—how will one resist karma? Thus an ancient said: "If one lacks the power of concentration, one willingly submits to the gates of death; closing the eyes to return empty-handed, utterly drifting." May all Chan friends read this text three times; benefiting oneself and benefiting others, together accomplish right awakening. > — English (machine translation) (machine translation) - [Previous: 1.64](https://indike.org/pramana/in.bauddha.taisho.2023.1.64) - [Next: 1.66](https://indike.org/pramana/in.bauddha.taisho.2023.1.66) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2023.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2023~en-mt.1.65) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2023.1.65](https://indike.org/pramana/in.bauddha.taisho.2023.1.65) · Pramāṇa