童蒙止觀(亦名小止觀) The Basic Principles Of Calming(Samatha) And Insight(Vipasyana) Meditation

THE BASIC PRINCIPLES OF CALMING(SAMATHA) AND INSIGHT(VIPASYANA) MEDITATION

童蒙止觀(亦名小止觀)

by Master Zhiyi, Abbot of Xiuchan Monastery On Mt. Tiantai

天台山修禪寺沙門智顗述

Recorded by Master Zhangan Guanding

章安灌頂記

Translated into English from Chinese by Venerable Zhenguan

釋振冠法師 英譯

Notes

1. The Pinyin system is used for Chinese terms.
2. Pali terms are used in the introduction part.
3. Foreign terms, those not included in the Webster English Dictionary, appear in italics.
4. Interpretations of Sanskrit terms appeared in this translation』s footnotes are mainly derived from A Dictionary of Chinese Buddhist Terms, compiled by William Edward Soothill and Lewis Hodous, published in 1977 by Kegan Paul, Trench, Trubenr and Co., London.

Acknowledgements

I sincerely appreciate Dr. Chanju Mun and Venerable Longdu who offered invaluable advice and suggestions to improve the quality of this translation; Venerable Coung Le who read the introduction part and advised to rewrite problematic sentences; and Ms. Hong Tran and Mr. Michael Tran who spent considerable time to make this translation much more readable than it could have been. Obviously, without these people』s substantial help, the present translation would not have been possible. Any mistakes that remain, of course, are my responsibility.

Introduction: Śamatha and Vipaśyanā, Two Wings of a Bird

譯者序：止觀，鳥之雙翼

All that we are is the result of what we have thought: It is founded on our thoughts, it is made up of our thoughts.

—The Buddha

我們的存在是思維的結果：它被建構在思想之中。

—釋迦牟尼佛

Meditation is the core value of Buddhism. Edward Conze proclaims, 「Meditational practices constitute the very core of the Buddhist approach to life …. On the way to Nirvana they serve to promote spiritual development, to diminish the impact of suffering, to calm the mind and to reveal the true facts of existence.」 Early Buddhist meditation is of the practice of śamatha and vipaśyanā. Śamatha 「is defined as silencing, or putting to rest the active mind, or auto-hypnosis.」 It has to do with getting rid of distraction and generating skillful mindfulness. Vipaśyana 「is defined as study, examine, or contemplate.」 It is the eye of understanding.

禪定，是佛教的核心價值。西方著名佛教學者愛德華•孔慈(Edward Conze)曾經在其《佛教禪定》一書中這樣寫道：「禪定的練習，組成了佛教對于生命探索的核心……在涅槃的道路上，禪法的修習提升了內在精神的發展，減少了煩惱與痛苦的影響，令心調服的同時，也顯示了存在的真實意義。」 早期的佛教禪修方法主要是指對止觀的練習而言。止，讓身心在息諸外緣的情形下，升起明了的專注和覺察力；觀，則展示對心境的研查和檢視，是般若之智的運用。

In his article entitled 「Samatha and Vipassana,」 Bhikkhu Pesala is of the opinion that śamatha and vipaśyanā are two different kinds of meditation taught by the Buddha — while the former leads to jhāna and psychic powers, the latter leads to insight and nibbāna. Like his preceptor, Mahasi Sayadaw, who advocates that the practice of 「bare insight」 is sufficient to achieve realization of nirvana, Pesala elaborates, 「One can practise Samatha first, then Vipassana, or one can practise just Vipassana.」

In his essay, 「Concentration or Insight: The Problematic of Theravāda Buddhist Meditation Theory,」 Paul Griffith also notices that, in the Pali sources, one can find quite a few different types of meditative practices available to Buddhists. 「We find,」 Griffith observes, 「the distinction between concentration (samādhi) and wisdom (paññā) made also at many points in the canon. We must ask: What are the differences between these two types of meditative practice?」 Śamatha and vipaśyanā meditation, as we mentioned above, indeed have different functions — while the former is to stop, the latter is to look into. Nevertheless, they both serve for a same goal, i.e., leading to the realization of nirvana. The practice of śamatha and vipaśyanā meditation in skillful cooperation also 「leads to detachment from ordinary preoccupation with the objects and goals of the mundane world.」 So, rather than practicing in a separated manner, they should work in pair.

南傳的披薩喇法師(Bhikkhu Pesala)，曾經在其所著《止觀》一文中以為，止觀是兩種不同的禪修方法。他強調：止只是四禪和神通的導因；觀才是智慧和最終涅槃的根本。如同他的禪定指導老師馬哈思•薩亞達(Mahasi Sayadaw)所提倡的「無遮之智」( 「bare insight」)為得涅槃之主因一樣，披薩喇法師以為：行者可以先修止，然後修觀，或者只修觀即可得到最終的涅槃。 關于這一點，西方學者珀爾•戈瑞菲斯(Paul Griffith)在其《禪定與智慧：南傳佛教禪法中的問題》一文中亦表示：在巴利語藏經中，關于禪定與智慧的修習，確實存在諸多的不同說法。因此，學人有必要對禪定與智慧的不同之處給與討論。 雖然，止(定)和觀(慧)，如前所示，在修行的過程中，的確存在不同的功能和作用——前者在于息諸外緣；後者在于內心的智慧觀照。但是，就最終的涅槃境界而言，兩者卻是互助的。此外，止觀雙運的修習還有助于行者擺脫世間的種種煩惱。因此，在修持上，止觀雙運是根本。

For instance, Bhadantācariya Buddhaghoṣa, the 5th century Indian Theravadin Buddhist commentator and scholar, once argued that the sign of a nonreturner or an arhat is to have his or her āsavas or defilements destroyed and be possessed of two powers (dve-balāni), 「which in their turn are defined as samatha (tranquility) and vipassanā (insight).」 Buddhist texts such as Visuddhimagga (Path of Purity), Mahāmudrā: The Quintessence of Mind and Meditation, Anguttara-Nikaya, Netti-ppakaranam, Khuddakapātha, etc., also illustrate the same issue regarding the elementary-level practice of Buddhist meditation.

關于這一點，五世紀印度著名的覺音論師(Bhadantācariya Buddhaghoṣa)曾認為，阿羅漢的境界，是在諸漏已盡的前提下，具備止觀雙運的能力。 佛教典籍如《清靜道論》(Visuddhimagga), 《摩訶母陀羅心性論》(Mahāmudrā: The Quintessence of Mind and Meditation), 《增一阿含經》(Anguttara-Nikaya), 《導論》(Netti-ppakaranam) 和 《屈陀迦集》(Khuddakapātha)等, 對此亦有相同的看法。

Generally speaking, the goal of the Buddhist path, 「complete and permanent liberation from suffering,」 as Henepola Gunaratana claims, 「is to be achieved by practicing the three stages of the path—moral discipline (sila), concentration (samādhi), and wisdom (paññā).」 In Buddhism, besides the developing of wisdom and the observing of disciplines, the practice of calm meditation (concentration)—which in this case is much like a 「bridge」 between discipline and wisdom—is indeed essential. It is also much like a tache linking up all main Buddhist values. Therefore, it is not surprise to see that, in some Buddhist texts, discipline, concentration, and wisdom are oftentimes found working in unity to final realization of nirvana. Calm and insight, in practice, are more often accommodating and supposed to reconcile with each other than not. Ajahn Chah (1918-1992) once said that śamatha and vipaśyanā cannot be separated, 「nor can the pair be developed apart from Right View, Right Thought, Right Moral Conduct and so forth.」

如所周知，佛教所提倡的戒、定、慧三學，是成就解脫的根本。在修持上，三者一體，互相關連，以戒生定，以定生慧。而定(止)和慧(觀)在修行解脫道上的相互協調，至關重要。阿姜查(1918-1992)曾經就此言：修習止觀時，不可以把兩者分開來。或者把兩者獨立于正見，正思維，正命等八正道之外。

The reason for this—if I may presume—is that calm brings mindfulness and further develops insight to look into the true nature of things. Insight, as one of the main skillful means to realization, generates psychic strength to penetrate the nature of anatta (empty of independent substantial reality), anicca (impermanent), and dukkha (unsatisfying). Visuddhimagga expresses, 「When the mindfulness in conformity with that (the first Jhāna) state stands established, paññā tends to be stable…. When perceptions and thoughts of revulsion, associated with detachment (Viragupasamhita) arise (in the state of Vipassanā), paññā is leading to release.」 Calm and insight assist each other in deliverance.

對此，筆者以為：止，意在令心專注，從而發展內在的智慧來照見事物的本來；觀——作為覺悟之道的有效助緣——其本質乃在于孕育心靈方面的力量，用以透視事物的內在性質，亦即：苦(dukkha)，空(anatta)，無常(anicca)。《清靜道論》 以為：「當專注的定力達到初禪的境界，智慧得以牢固；當執著與妄想，在觀力下達到無所執著，無所住的時候，智慧導向涅槃。」 可見，在修持上，止觀雙運的確相當重要。

Besides, reconciled, the function of calm and insight meditation—as Khuddakapātha points out—can, 「approach to comprehend the five categories of what is affected by clinging and arrive at final release.」 Anālayo observes, 「Since a concentrated mind supports the development of insight, and the presence of wisdom in turn facilitates the development of deeper levels of concentration, calm (samatha) and insight (vipassanā) are at their best when developed in skilful cooperation.」 Paravahera Vajirañāna Mahāthera also states that, 「vipassanā, which means to see, to penetrate an object thoroughly, is always found with Samatha in the scriptures.」

止觀雙運——如《屈陀迦集》中所指出——在一定程度上還促使行者「明了五種執著的根本，從而證得寂靜妙離的涅槃。」 阿納拉尤法師(Anālayo)亦認為：「從定而生慧，慧而促成更深層次定的發展來看，禪修最好的方法，是止[定]和觀[慧]的有效結合。」 摩訶攝若(Paravahera Vajirañāna Mahāthera)也曾指出，「在許多經典之中，止和觀常常被相提並論。」

To illustrate the necessity of cooperation of the practice of śamatha and vipaśyanā meditation, the Anguttara-Nikaya states as follows:

關于這一點，《增一阿含經》曾有這樣的一段記載或可供參考：

[Thus I heard,] once Ānanda was staying at Kosambī in Ghosita Park and addressing the monks:

聞如是，阿難時住憍賞彌(Kosambī)瞿師羅園中(Ghosita)，為諸比丘說法。

「Reverend sirs, when anyone, be it monk or nun, proclaims in my presence that he has attained arahantship, all such do so by virtue of four factors or one of these four, what are they?

「善知識，若比丘比丘尼，于我前自誓得阿羅漢道者，如是以四証量而知。何者為四？

「Herein, your reverences, a monk develops insight preceded by calm, in him thus developing insight preceded by calm is born the Way. He follows along that Way, makes it grow, makes much of it. In him following, developing, making much of that Way, the fetters are abandoned, the lurking tendencies come to an end.

「善知識，若此中比丘習慧于定，定中現慧，則道生矣。從彼而長，綿延不絕，煩惱當斷，習氣當盡。

「Or again, your reverences, a monk develops calm preceded by insight. In him developing calm preceded by insight is born the Way. He follows along that Way, makes it grow, makes much of it. In him following, developing, making much of that Way, the fetters are abandoned, the lurking tendencies come to an end.

「覆次，善知識，若此中比丘習定于慧，慧中現定，則道生矣。從彼而長，綿延不絕，煩惱當斷，習氣當盡。

「Yet again, your reverences, a monk develops calm-and-insight coupled. In him this developing calm-and-insight coupled the Way is born. He follows along that Way….As he does so the fetters are abandoned, the lurking tendencies come to an end.」

「覆次，善知識，若此中比丘定慧等持，則道生矣。……從彼而長，綿延不絕，煩惱當斷，習氣當盡。」

To approach the Way, as Ānanda observes, it is relevant to one』s ability to develop calm and insight meditation in a mutual and balanced path. He emphasizes that this is the beginning of enlightenment. In this case, calm and insight, in one way or the other, functions a path to end fetters and lurking tendencies. This, to Ānanda, is the sign of attaining arahantship.

可見，從阿難的觀點來看，阿羅漢道的成就，在于對定慧的開發與等持。定慧的成就是斷煩惱、去習氣，得阿羅漢道的根本。

In Mahāmudrā: The Quintessence of Mind and Meditation, it is said that although Mahāmudrā is very deep and profound, it can be realized, 「through the direct and simple practice of śamatha and vipaśyanā meditation.」 This mainly is because the practice of śamatha and vipaśyanā meditation can free the mind from fetters and attain clearness. Donald K. Swearer declares that, 「The ultimate aim of Buddhist meditation is freedom from the bondage of attachment to sense objects. This liberating state of being is reached through a process of consciousness control (samādhi) and insight into the real nature of the world (vipassanā).」 For that reason, calm and insight should be practiced in skillful cooperation. As the Buddha may have once instructed the monks as below:

又《摩訶母陀羅心性論》說，大手印法甚深微妙，惟有通過對止觀的直接修習，才能明了。 丹若•斯瓦爾(Donald K. Swearer)亦曾言：「佛教禪定的最終目的是從根塵的束縛中解脫，而這一解脫的根源在于禪定智慧對事物本來的徹見。」 對于這一方面的探討, 佛陀本人亦曾教誡弟子說：

Now, monks, this person who has gained mental calm in himself, but not the higher wisdom of insight into things, might approach one who has done so…. Then at some later time he is one who has gained both mental calm in himself and the higher wisdom of insight into things …. Now, monks, this person who has gained the higher wisdom of insight into things, but not mental calm in himself, might approach one who has done so…. Then at some later time he is one who has gained both the higher wisdom of insight into things and mental calm in himself. The passage we cited recommends to practice śamatha and vipaśyanā meditation in cooperation and balance. This may provide a strong sense for us to disagree with Bhikkhu Pesala』s argument that it is enough for a meditation practitioner to reach the realization of nirvana by merely practicing vipaśyanā meditation. The Buddha』s sincere suggestion here is that the practice of śamatha and vipaśyanā meditation should be reconciled, in pair and in balance. As the practice of śamatha and vipaśyanā can eradicate lust and ignorance—two main roots that imprison a person inside the circle of death and rebirth. In Anguttara-Nikaya, the text expresses:

諸比丘，有定無慧者，當學慧于他比丘……後致定慧圓成。諸比丘，有慧無定者，當學定于他比丘……後致定慧圓成。

顯然，止(定)觀(慧)等持是佛所建議。單從這一點來看，披薩喇法師提倡就修「觀」可證涅槃的說法，有很值得商榷的一面。 又止觀等持還在于能從根本上根除三毒中的貪、痴二毒。如《增一阿含經》中佛言：

Monks, these two conditions have part in knowledge. What two? Calm and introspection. If cultivated, what profit does calm attain? The mind is cultivated. What profit results from a cultivated mind? All lust is abandoned. Monks, if introspection be cultivated, what profit does it attain? Insight is cultivated. If insight be cultivated, what profit does it attain? All ignorance is abandoned.

諸比丘，此中二事有助解脫。何等為二？定慧是。定成則心寂，心寂則貪欲滅。諸比丘，慧成則心明，心明則愚痴滅。

Furthermore, in Netti-ppakaraņam, it is said that once the Buddha observed: 「Find the outlet by the way of insight heralded by quiet, to the heart-deliverance due to the fading of lust. Both kinds of view-temperament find the outlet, by way of quiet heralded by insight, to the understanding-deliverance due to the fading of ignorance.」 The Dhammapada also expresses, 「for one with both jāna and understanding, / Nibbana surely is near.」 Thus, the practice of śamatha and vipaśyanā meditation is better to be balanced.

In China, Master Zhiyi 智顗 (538—597)—the founder of the special classic of the Tiantai 天台 sect, one of the pre-eminent śamatha and vipaśyanā meditation advocators and instructors—once said that, 「a person who achieves śamatha and vipaśyanā meditation is capable of bringing suffering to an end and qualified to benefit others.」 He argues that, to become enlightened, calm and insight are essential indeed to be practiced in pair, 「Like the wheels of a chariot, or two wings of a bird」 that cannot work on single.

又根據南傳巴利《導論》(Netti-ppakaranam)記載，佛說：「當尋由定而起之慧，斷諸貪欲，得心解脫。如是，當尋由慧而起之定，斷諸愚痴，得慧解脫。」 又《法句經》云：「定慧等持近涅槃。」 由此可見，止(定)觀(慧)當需雙運等持。對此，中國天台宗創始人智者大師 (538—597)在《童蒙止觀》一文說：「若人成就定慧二法，斯乃自利利人，法皆具足。」又言：止觀雙運「如車之雙輪，鳥之兩翼；若偏修習，即墮邪倒。」

The present translation, The Basic Principles of Calming (Śamatha) and Insight (Vipaśyanā) Meditaion composed by Zhiyi, elaborates on this kind of issue. The original Chinese text Tongmeng zhiguan 童蒙止觀 (i.e., The Basic Principles), available in Taisho Tripitaka, Vol. 46, No. 1915, contains ten chapters regarding how one can gain the realization of nirvana through the practice of śamatha and vipaśyanā meditation in cooperation. Zhiyi, based on his studies of texts such as the Lotus Sutra, the Marvelous Dhyāna Stūra, the Mahā-vaipulya-buddhâvataṃsaka Sūtra, the Great Nirvāņa Sūtra, Treaties on Prajñāpāramitā Sūtra, etc, devised his own system of practice of the basic Indian Buddhist meditation exercises of śamatha and vipaśyanā. The system he provided is unique.

本英譯《童蒙止觀》，原文從《新修大正藏》第四十六冊而來，共十章，即在闡述如何通過止觀雙運而得解脫。智者大師本人在通過對《法華經》，《最妙勝定經》，《華嚴經》，《涅槃經》，《大智度論》等經論的切身研習中，從印度佛教的止觀修行系統中，形成了自己的一套系統。從某些方面而言，這一系統甚是特有。

As we mentioned earlier, the goal of the Buddhist path is to practice the three stages of the path. In the Foundation Work, the method that Zhiyi utilized to organize the text also accords with these three stages of the path (i.e., the observing of moral disciplines leads to concentration; and, the practice of concentration generates wisdom). This is one of the fundamental principles of Indian Buddhist thoughts that guides a practitioner to achieve enlightenment. E.g., in the Naxian biqiu jing 那先比丘經，or Questions of King Menander, Nāgasena addresses the Greek king Milinda, or Menander as follows:

在前文我們提到：佛法解脫之道，可由戒定慧三學圓成。智者大師所著之《童蒙止觀》一書，亦即循此慣列而來——以從戒生定，從定生慧，進而得解脫的順序來安排全書的結構。事實上，這一結構性的佛法修學，承源于印度的佛教思想。在此不妨舉個例子以說明，如在《那先比丘經》里，那先比丘曾對彌蘭陀王如是說：

Like city builders who try to build a great city, will first, need to plan, measure, and built solid foundations so that sturdy structures can be constructed …. Like singers and dancers who try to perform at their best, will first need to set up the stage so that the best venue for their performance can be carried out. As a disciple of the Buddha, to pursue the Way, one has to observe disciplines, perform good deeds, be sedulous, and cast away lusts.

譬若師匠圖作大城。先度量作基址已乃起城…… [又] 譬若倡伎欲作。先淨掃地乃作。佛弟子求道先行經戒。作善因知勤苦棄諸愛欲。

Zhiyi believes that observing precepts properly will lead to the success of the practice of śamatha and vipaśyanā meditation. This further results in two consequences: dhyāna and prajñā—the two main characters leading to liberation. In fact, if we look deeply into early Buddhist texts, observing precepts is oftentimes described as the first step to achieve deliverance ; without vinaya, it is impossible for a Buddhist practitioner to avoid wrongdoing and to ensure the attaining of the realization of nirvana. For instance, in the Yijiao jing 遺教經 (Sutra of the Buddha』s Last Teaching), it is said that when the Buddha was ready for entering the final nirvana, he urged his sincere followers to respect the vinaya, treating it as the 「living」 Master—the Buddha himself. The Gemstones of the Good Dhamma: Saddhamma-maniratana also declares:

從《童蒙止觀》一書的結構來看，智者大師本人確信這一信條，亦即：通過持戒的謹嚴，止觀可成，終以禪定和智慧成就佛道。實際上，這一觀點本身(亦即修道必先持戒)，為早期的佛教經典所共強調。 佛法的修學成就確以持戒為根本， 無戒則難免諸行虧損，涅槃難成。所以，在《遺教經》里頭，當佛陀臨入滅時，教導身邊的弟子，當尊重珍敬波羅提木叉，如佛本人住世無異。 《寶石經》(The Gemstones of the Good Dhamma: Saddhamma-maniratana) 中亦言：

39. Virtue is the foundation,the forerunner and origin of all that is good and beautiful; therefore one should purify virtue.

「戒為無上菩提本；是以明人持淨戒。」

40. Virtue is a mighty power, Virtue is a mighty weapon, Virtue is the supreme adornment, Virtue is a wonderful armour.

又言：「戒者，無上力也，利刃也，勝飾良甲也。」

Zhiyi also proclaims that, before the practice of śamatha and vipaśyanā meditation can be carried out, it is necessary to have external conditions such as living in quiet forests or unoccupied mountains, companied with suitable companions and having living substances such as clothing and food. Next is to cast away worldly desires and five covers. These ideas are further developed in chapter I, chapter II, and chapter III of The Basic Principles. (The ideas Zhiyi provided in The Basic Principles are mainly derived from Nāgārjun』s Treaties on Prajñāpāramitā Sūtra). In fact, in Buddhist tradition, before one can take steps to practice śamatha and vipaśyanā meditation, to have external conditions and cast away worldly desires and Five Covers are basic requirements. As to have external conditions, Ajaan Lee (1907-1961) stated:

智者大師于此強調之外，亦以為在修習止觀之前，行者有必要作事先的預備，亦即需具諸外緣——如具備衣食，與意趣相投的同參道友居住在寂靜的、遠離憒鬧的山林內等。外緣即成，則行者當訶諸世間貪欲，棄絕五蓋。關于這些論述，我們可以從《童蒙止觀》一書的第一，二，三章中讀到。值得注意的是，智者大師的這些觀點，並非毫無出處，絕大部分是根據龍樹菩薩所著的《大智度論》而來。實際上，具足外緣，對于初修止觀的學人來說，至關重要。如阿姜李(1907-1961)曾言：

There are two things beginning meditators should search for as external aids to their practice:

對于初學坐禪者而言，有兩事外緣需尋求：

1. Suitable companions (puggala-sappaya): Be judicious in choosing people to associate with. Search only for companions who have peace of mind. This can be any group at all, as long as the group as a whole is aiming for mental peace.

2. 同參道友(puggala-sappaya)：當明智選擇心靜而意趣相投的同參，這可以是任何團體，只要大家都是平和心靈的尋求者即可。

3. A suitable location (senasana-sappaya): Choose a quiet place with an agreeable atmosphere, far from human society. Places of this sort, providing physical seclusion, are conducive to the practice of meditation. Examples listed in the Canon include caverns and caves, the shade of an over-hanging cliff-face, the forest wilderness, and empty houses or buildings where not too many people will come passing by. Places like this are an excellent aid and support for a beginning meditator.

4. 恰當的場所(senasana-sappaya)：選擇一處靜謐、愜意的所在，遠離人群憒鬧。像這樣的場所可令行人保持隱居的狀態，從而易于修禪。經典中對此的描述是：大小山洞，懸崖峭壁上的背陰處，野外森林，或者人跡罕至的空曠房屋。如上所舉場所，對于初學坐禪的行者而言，皆可視為理想的助緣。

Finally, according to the Gemstones, if one clings to worldly desires, one is 「tied to becoming.」 To help detach from desires, one needs to further abandon the five fetters. The Digha Nikāya states that when five hindrances are abandoned, one sees 「gladness arises within him; thus gladdened, rapture arises in him; and when he is rapturous his body becomes tranquil.」 After these kinds of efforts have been completed, then one is ready for the practice of the śamatha and vipaśyanā meditation. These ideas are respectively presented in the chapter IV, V, VI, VII, and VIII of The Basic Principles. The last two chapters illustrate the benefits that a practitioner of śamatha and vipaśyanā meditation can attain.

如是之後，則需訶欲，棄五蓋。《寶石經》云：「貪欲故有生。」 至于棄五蓋，《長阿含經》以為：當行人舍棄五蓋之後，輕安喜樂隨起，則身心寂然。 在具足這樣的條件之下，行者可以進而修習止觀。這一點，我們可以從《童蒙止觀》一書的第四，五，六，七，八章中讀到。第九、第十章則闡述了，通過止觀的修習，行者可以獲得切身的真實利益。

Shi Zhenguan October 17, 2011 Los Angeles

釋振冠 2011年冬 于美國洛杉磯

Preface [from Master Yuanzhao]

序

There are four Tiantai texts on meditation. First, The Complete and Immediate Meditation, which Venerable Master Zhiyi once preached at Yuquan 玉泉monastery in Jingzhou 荊州, was recorded by his disciple Zhangan 章安in ten volumes. Second, The Mystic Trance and Wisdom, or Gradual Meditation, which the Master discoursed at Waguan 瓦官monastery, was first recorded by his disciple Fashen 法慎in thirty volumes, later edited to ten by Zhangan. Third, the Irregular Meditation, or the Six Wonderful Doors of Dharma, is the one that once Minister Chen陳尚書 demanded Mao Xi 毛喜to invite the Master to teach; it is one volume in total. Fourth is entitled The Basic Principles of Caming (Śamatha) and Insight (Vipaśyanā) Meditaion, taught by the Master to his lay, elder brother Chen Zhen 陳針.

天台止觀有四本：一曰《圓頓止觀》，大師于荊州玉泉寺說，章安記為十卷；二曰漸次止觀，在瓦官寺說，弟子法慎記，本三十卷，章安治定為十卷，今《禪波羅蜜》是；三曰不定止觀。即陳尚書令毛喜請大師出，有一卷，今《六妙門》是；四曰小止觀，即今文是，大師為俗兄陳針出。

The keynotes of the great Tripiṭaka and the vital accesses for arriving at enlightenment are śamatha and vipaśyanā, absorption and understanding, silencing and shining, clearness and calmness. They are different in terms but similar in origin. If we delve deeply into the springhead of Ten-thousand Dharmas and verify the accomplishment that all Buddhas have achieved, there should be nothing other than śamatha and vipaśyanā. What the great Master of Tiantai inherited from the peak of Gṛdhrakūṭa is the teaching of śamatha and vipaśyanā; The wonderful enlightenment the Master accomplished on Mt. Dasu大蘇山 was the result of the practice of śamatha and vipaśyanā meditation. All stages of Samādhi that the Master had ever achieved were through the practice of śamatha and vipaśyanā meditation. He expressed the teachings of śamatha and vipaśyanā with great eloquence, as what he taught came directly from what he had cultivated and attained.

實大部之梗概，入道之樞機，曰止觀、曰定慧、曰寂照、曰明靜，皆同出而異名也。若夫窮萬法之源底，考諸佛之修證，莫若止觀。天台大師靈山親承，承止觀也；大蘇妙悟，悟止觀也；三昧所修，修止觀也；縱辯而說，說止觀也。故曰說己心中所行法門。

Thus, we should understand that despite the fact that the teachings of Tantai School are complex, the central teaching of the school is the practice of śamatha and vipaśyanā meditation. Apart from the practice, the Path of Tiantai cannot be comprehended; the doctrine of Tantai School cannot be discussed. Therefore, for beginners, they have to learn śamatha and vipaśyanā first; then, after learned, they may go on to practice. It is so sad to see though that nowadays [most of the monks and nuns who physically leave their households], but in spirit pursue worldly fame and profits. They firmly attach to terms and appearances [of things]. They mix up enlightened teachings with unreal achievements without knowing what is really wrong. In such cause, even though the text, The Basic Principles, still exists, the correct way to practice śamatha and vipaśyanā meditation is seldom heard. This is miserable and is the reason why I ask people to republish the text. It is my sincere hope that may it be of benefit to those who hear or see it to seed seeds in Mahayana. And, for those who take further steps to practice the meditation, may there be measureless real benefits!

則知台教宗部雖繁，要歸不出止觀。舍止觀不足以明天台道，不足以議天台教，故入道者不可不學，學者不可不修。奈何叔世寡薄馳走聲利，或膠固于名相，或混餚于暗證，其書雖存，而止觀之道蔑聞于世，得不為之痛心疾首哉。今以此書命工鏤板，將使聞者見者皆植大乘緣種，況有修有證者，則其利尚可量耶！予因對校乃為敘云。

Dharma Master Yuanzhao The Middle August of the Second Year of Shaosheng [1095] Yuheng, China

時紹聖二年仲秋朔，余杭郡釋元照序。

Not doing what is unwholesome, Practicing what is wholesome, Purifying one』s mind, Is the teaching of all Buddhas.

諸惡莫作，眾善奉行； 自淨其意，是諸佛教。

To arrive at nirvana, numerous paths are feasible. However, śamatha and vipaśyanā are the most expeditious and seminal. The reason for this is: śamatha is a basic means for subduing the fetters; vipaśyanā, a main force to eradicate delusion. Yet, the former is the resting of the mind for clearness of vision and also the very primary cause of meditative absorptions, the dhyāna; and the latter, the beginning of the eye of understanding, the Prajñā.

若夫泥洹之法，入乃多途。論其急要，不出止觀二法。所以然者，止乃伏結之初門，觀是斷惑之正要；止則愛養心識之善資，觀則策發神解之妙術；止是禪定之勝因，觀是智慧之由藉。

A person who achieves śamatha and vipaśyanā meditation is capable of bringing suffering to an end, qualified to benefit others, and able to grasp all Dharmas. Hence, the Lotus Sūtra states, 「The Buddha, peacefully dwelling in the Great Vehicle, dignified with meditative absorptions and prefect realization, unloads beings』 suffering.」 We, therefore, should understand that, as to be enlightened, clam and understanding are essential indeed, like the wheels of a chariot, or two wings of a bird. For this reason, do not separate both śamatha and vipaśyanā while practicing the meditation; otherwise, the practice itself is a deflection, an error. As the sūtra says, 「Monkey-witted, a contemplative inclines to meditative absorptions and merits; deranged, he or she gravitates to the perfect wisdom.」

若人成就定慧二法，斯乃自利利人，法皆具足。故《法華經》云：「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生。」當知此之二法，如車之雙輪，鳥之兩翼；若偏修習，即墮邪倒。故經云：「若偏修禪定福德，不學智慧，名之曰愚。偏學知慧，不修禪定福德，名之曰狂。」

Although ignorance and arrogance are little bit different from each other [in terms of terminology], they are similar in terms of elevating unwholesome views. If concentration and wisdom are not embraced, then how much less can a meditator reach enlightenment? So, the sūtra says, 「Mahā-śrāvakάs, excessive in concentration, never arrive at Buddhahood; the ten-stage bodhisattvas, with less concentration and much insight, are able to see Buddhahood, but not yet clear. Only Buddhas, then, balancing in these two principles, see it completely and clearly.」

狂愚之過，雖小不同，邪見輪轉，蓋無差別；若不均等，此則行乖圓備，何能疾登極果？故經云：「聲聞之人，定力多故，不見佛性。十住菩薩，智慧力多，雖見佛性，而不明了。諸佛如來，定慧力等，是故了了見于佛性。」

 One should understand then that śamatha and vipaśyanā are the main entrances of nirvāṇa, the perfect manners for practicing, the attributions to pure virtues, and the principles of enlightenment. Profound they are.

以此推之，止觀豈非泥洹大果之要門，行人修行之勝路，眾德圓滿之指歸，無上極果之正體也！

As for those beginners, since it is much easier to speak out than is to practice, I should herein teach śamatha and vipaśyanā accessibly. Here, I have intended to interpret these two principles respectively into ten stages. Honestly speaking, as I have carefully considered these ten stages as fundamental principles to begin with meditation, I wish you all would not rashly think they are easy to be practiced. In fact, the humbler you are, the more substantial benefits you deserve. By gradually going through with stages as such, as I am confident, you will be able to reach your own liberation, exploit the pure wisdom, and taste the pure ocean of enlightenment. From all purity and in which complete freedom is obtained, nirvāṇa can be at hand. Otherwise, you may just akin to a penniless person counting others』 treasures. What is the benefit? The ten stages are now orderly arranged as follows: (1) be provided with external conditions; (2) reprimand worldly desires; (3) drive away covers that delude the real mind; (4) adjust five duties; (5) utilize skillful means; (6) observe the correct attentions; (7) exploit the roots of goodness; (8) be aware of [the different types of] Māras; (9) heal illness; and (10) awaken.

若如是知者，止觀法門實非淺，故欲接引始學之流輩，開蒙冥而進道，說易行難，豈可廣論深妙！今略明十意，以示初心行人，登正道之階梯，入泥洹之等級；尋者當愧為行之難成，毋鄙斯文之淺近也。若心稱言旨，于一眴間，則智斷難量，神解莫測；若虛構文言，情乖所說，空延歲月，取證無由；事等貧人數他財寶，于己何益者哉！具緣第一，訶欲第二，棄蓋第三，調和第四，方便第五，正修第六，善發第七，覺魔第八，治病第九，證果第十。今略舉此十意，以明修止觀者，此是初心學坐之急要。若能善取其意而修習之，可以安心免難，發定生解，證于無漏之聖果也。

1. Be Provided with External Conditions

具緣第一

Before the śamatha and vipaśyanā meditation can be carried out, five external conditions are eagerly required to go through with. Never violating the Vinaya is the first external condition that must be held on earnestly. As the sūtra declares, 「To protect Sīla is about to raise dhyāna and the power of the perfect wisdom that frees suffering.」 So, as a bhikṣu, uphold the Rules one ought to! Below are three kinds of observers who respond to the Precepts differently.

夫發心起行，欲修止觀者，要先外具五緣：

Firstly, if a person is not yet a Buddhist and has never been guilty of Pañcānantarya, the five rebellious acts or deadly sins, s/he later on has a good causation to meet a venerable dharma Master, take refuge in Triple Gem, and receive five precepts being a Buddhist. If thereafter, the person goes further to leave household and receive the ten precepts of a śrāmaṇēra, a novice to Sangha, to be fully ordained, to tirelessly uphold the Precepts and practice śamatha and vipaśyanā, the person, the superior vinaya observer, will reach nirvana certainly. Like a clean, white cloth, it is much easier to be dyed.

第一、持戒清淨。如經中說：「依因此戒，得生諸禪定，及滅苦智慧。」是故比丘應持戒清淨。然有三種行人持戒不同：一者、若人未作佛弟子時，不造五逆；後遇良師，教受三歸五戒，為佛弟子。若得出家，受沙彌十戒，次受具足戒，作比丘、比丘尼。從受戒來，清淨護持，無所毀犯；是名上品持戒人也。當知是人修行止觀，必證佛法；猶如淨衣，易受染色。

Secondly, if ordained, a person secures the four grievous rules [namely, sexual immorality, stealing, killing, and false speaking], but partly offends in minor ones, if so, for the purpose of cultivating meditative concentration, the person still could raise contemplation and attain the perfect wisdom, had s/he gone on to repent accurately and then observe the Precepts fully again, as a stained cloth is able to be washed and then dyed again.

二者、若人受得戒已，雖不犯重，于諸輕戒，多所毀損。為修定故，即能如法懺悔，亦名持戒清淨，能生定慧。如衣曾有垢膩，若能浣淨，染亦可著。

Thirdly, if an ordained person infringed the four heavy precepts, there would be no any hope in Hīnayāna tradition for this vinaya violator to purify. But, on the contrary, in Mahāyāna tradition, we see this very person still has potential opportunities to be purified again by certain process of repentance. In doing so, the person must have a brave heart to expose his/her misdeeds, as the sūtra says, 「In Buddha Dharma, there are two brave persons. One does no evil, the other does but repents at once.」

三者、若人受得戒已，不能堅心護持，輕重諸戒多所毀犯。依小乘教門，即無懺悔四重之法；若依大乘教門，猶可滅除。故經云：「佛法有二種健人：一者、不作諸惡，二者、作已能悔。」

For those who have contravened vinaya disciplines, ten methods accelerate success of repentance. That is, (1) believe clearly in cause and effect; (2) internally raise grave fears and dreads [of the ripeness of bad consequences]; (3) deeply shame of past misdeeds and blush over the misdeeds of others; (4) look for means to purify sins, that is, comprehend certain repentant modes from Mahāyāna sūtras and accurately carry those modes out; (5) confess previous sins openly; (6) put out continuing evil thoughts; (7) advocate the Buddha Dharma to others; (8) vow greatly to endure the task of liberating others』 suffering; (9) constantly invoke the [names of the] Buddhas from all directions; and (10) observe that the true nature of all sins are illusory and empty, without being born or produced.

夫欲懺悔者，須具十法，助成其懺：一者、明信因果；二者、生重怖畏；三者、深起慚愧；四者、求滅罪方法；所謂大乘經中，明諸行法，應當如法修行；五者、發露先罪；六者、斷相續心；七者、起護法心；八者、發大誓願，度脫眾生；九者、常念十方諸佛；十者、觀罪性無生。

If, a vinaya violator completely committees the above-mentioned processes, s/he then will also need to sanctify the place where the rites of repentance are performed, clean the place up in person, dress neatly, scatter flowers, and burn incense in honor of the Triple Gem. After such things have been done, the person then is qualified to repent—continually and sincerely for a week, three weeks, one month, three months, or even a whole year long—until all sins are radically fixed.

若能成就如此十法，莊嚴道場，洗浣清淨，著淨潔衣，燒香散花，于三寶前，如法修行，一七、三七日，或一月、三月，乃至經年，專心懺悔所犯重罪，取滅方止。

Nevertheless, how can one know that the four weighty sins have been purged? If a vinaya violator is truly heartfelt to ask for forgiveness and seek clemency [from Buddhas], s/he will experience at least one of the followings [which are the signs of the thorough recovery from sins]: (1) when meditating, recognize a state of gentleness extending to both body and mind; (2) while sleeping, dream auspicious dreams; (3) while repenting in the presence of the Triple Gem, see divine-images or distinctive marks [of the Buddhas or bodhisattvas]; (4) when meditating, experience virtuous minds springing up smoothly; (5) during meditating, knowledge a physical joy—as if the body were a cloud or a shadow—thus gradually attaining elements of dhyāna; or (6) during meditating encounter the sudden enlightenment that would enable a meditative practitioner to comprehend the characteristics of all things or true meanings of scriptures at the very first place of hearing or reading; and that, because of having such a joy in dharma, the mind is no longer anxious or regretful. If, after having experienced one of the aforementioned experiences, a penitent keeps on to observe the Rules fully again, s/he can be once more called 「A Pure Sīla Observer」 and is able to contemplate onward, as a torn and dirty cloth could be dyed and put on again had it been washed and mended properly.

云何知重罪滅相？若行者如是至心懺悔時，自覺身心輕利，得好瑞夢；或復睹諸靈瑞異相；或覺善心開發；或自于坐中覺身如云如影，因是漸證，得諸禪境界；或復豁然解悟心生，善識法相，隨所聞經，即知義趣，因是法喜，心無憂悔。如是等種種因緣，當知即是破戒障道罪滅之相。從是已後，堅持禁戒，亦名尸羅清淨，可修禪定，猶如破壞垢膩之衣，若能補治浣洗清淨，猶可染著。

But, if an ordained person has breached the grave Precepts and been incompetent to restore such infringements by practicing the certain means derived from Mahāyāna sutras, worrying that there would be no more room left for achieving dhyāna, s/he, however, is able to do so. That is, in the presence of the Triple Gem, the person must bear intensively shames on past and present misdeeds, uncover anterior sins, quench consecutive immoral minds, meditate frequently, raise wisdom to look into the empty nature of sins, and pray to the Buddhas of all directions [in order to receive blessings]. And, whenever the daily contemplations are completed, the person claims at once to burn incense and adore Buddhas heartily, to lament over sins and recite the Rules and Mahāyāna sūtras. Then, the momentous sins can be eliminated bit by bit; and, the dhyāna will be developed. The Marvelous Dhyāna Sūtra expresses, 「If a man, having transgressed significant precepts, deep in fears, attempts to recover, he has to practice the skills of mindfulness. It is the only way he can do to get rid of his sins.」 Thus, if a vinaya violator has done such processes properly, not only will the broken rules be repaired utterly, but also all kinds of Samādhi will be risen up naturally.

若人犯重禁已，恐障禪定，雖不依諸經修諸行法，但生重慚愧，于三寶前，發露先罪，斷相續心，端身常坐，觀罪性空，念十方佛。若出禪時，即須至心燒香禮拜，懺悔誦戒，及誦大乘經典，障道重罪，自當漸漸消滅。因此尸羅清淨，禪定開發。故《妙勝定經》云：「若人犯重罪已，心生怖畏，欲求除滅，若除禪定，余無能滅。」是人應當在空閒處，攝心常坐，及誦大乘經，一切重罪悉皆消滅。諸禪三昧自然現前。

The second external condition is to have living substances such as clothing and food. Lack of these two substances might throw a meditator into an anxious condition and hesitate to meditate alone—either in still forests or mountains.

Of clothing, here have three respects. First, like the Snow-Mountain bodhisattva, the recluse, he contented with one robe which could barely cover his body. He did so as he was remote from the society and able to brook any kinds of difficulty himself. Or like Mahākāśyaoa, he constantly persisted the means of dhūta, solely storing three regulation garments that were made from cast-off rags; and, he never expected more. Finally, for those who had less power of endurance and dwelled in awfully cold locations, the Buddha once allowed them to own more than three frocks in order to survive in such radical environments. However, they had to know where to stop; otherwise, the overabundance of possessions would corrupt their minds and thus prevent the path to enlightenment as well.

第二、衣食具足者：衣法有三種：一者、如雪山大士，隨得一衣，蔽形即足；以不游人間，堪忍力成故。二者、如迦葉常受頭陀法，但畜糞掃三衣，不畜余長。三者、若多寒國土，及忍力未成之者，如來亦許三衣之外，畜百一等物，而要須說淨，知量知足；若過貪求積聚，則心亂妨道。

As for food, here have four different situations. The first situation concerns about superior spiritual practitioners or holy bodhisattvas who, residing in no person』s mountains, far away from the society, survive only from eating seasonable wild fruits. Second relates to those who constantly conduct the codes of dhūta, depend on alms for a living. By doing so, they smash four heterodox means of living [(1) to bend down to cultivate the land, collect herbs, and so forth; (2) to earn a living by astrology, telling people good or bad fortunes; (3) to flatter powerful and wealthy people in order to earn a better living or get supports or donations; and (4) to divine good or bad or perform magic]. They observe a right livelihood and thus stand in with right paths. Third is of those spiritual practitioners who live in uninhabited and still forests, receiving their daily fare merely from almsgivers. And, the last one relates to those who eat victuals according to the rules among other monks.

次，食法有四種：一者、若上人大士，深山絕世，草果隨時，得資身者。二者、常行頭陀，受乞食法。是乞食法，能破四種邪命，依正命自活，能生聖道故。邪命自活者：一、下口食，二、仰口食，三、維口食，四、方口食。邪命之相，如舍利弗為青目女說。三者、阿蘭若處檀越送食。四者、于僧中潔淨食。有此等食緣具足，名衣食具足。何以故？無此等緣，則心不安隱，于道有妨。

The third external condition is to stay at a serene and quiet place where businesses and crowds are far away. Three locations are accord with the demands and therefore good for meditating: (1) unoccupied mountains; (2) forests where the dhūta inhabit—about 1.5 or two kilometers far from villages, as to avert the noises of livestock; and (3), the peaceful monasteries removed from laity.

第三、得閒居靜處。閒者，不作眾事，名之為閒。無憒鬧故，名之為靜。有三處可修禪定：一者、深山絕人之處。二者、頭陀蘭若之處；離于聚落極近三四里，此則放牧聲絕，無諸憒鬧。三者、遠白衣住處，清淨伽藍中。皆名閒居靜處。

The fourth external condition is to free from the worldly tasks. To do so, there are four respects: (1) occupy not of secular duties; (2) make less communication with relatives and friends; (3) desist skills such as arts and crafts, prohibited enchantments and divinations, medicines and accountancy, etc; and (4), cease activities of worldly chanting, discussing, learning, and so forth. To avoid doing things as such is about to receive less distraction and be much able to concentrate while practicing the meditation.

第四、息諸緣務。有四意：一、息治生緣務，不作有為事業。二、息人間緣務，不追尋俗人朋友親戚知識，斷絕人事往還。三、息工巧技術緣務，不作世間工匠技術、醫方、禁咒、卜相、書數、算計等事。四、息學問緣務，讀誦聽學等悉皆棄舍。此為息諸緣務。所以者何？若多緣務，則行道事癈，心亂難攝。

The final external condition is to company with virtue intimates. There are three kinds: (1) those who act as external aids, constantly providing supports; (2) those who practice the same path regularly help and encourage each other; and (3), those who can instruct and lead a meditative practitioner to meditate efficiently by means of employing practical techniques of dhyāna.

So far I have briefly discussed how to embody such five outer conditions fully appealed to a competently progressive meditation.

第五、近善知識。善知識有三：一、外護善知識，經營供養，善能將護行人，不相惱亂。二者、同行善知識，共修一道，互相勸發，不相擾亂。三者、教授善知識，以內外方便禪定法門，示教利喜。略明五種緣務竟。

2. Reprimand Worldly Desires

訶欲第二

To further contemplate on and practice samātha and vipaśyanā meditation, it is necessary to perceive five worldly desires which lead to delusive results. This is the second stage that should be sincerely carried on. The five worldly desires are things seen, heard, smelt, tasted, and touched, arisen from the objects of the five senses, persistently deceiving ordinary people to attach to them. One would not draw any near to them, had one known that these five worldly desires are deadly disadvantages to deliverance. This is called 「reprimand worldly desires.」

所言訶欲者，謂五欲也。凡欲坐禪，修習止觀，必須訶責。五欲者：是世間色、聲、香、味、觸；常能誑惑一切凡夫，令生愛著。若能深知過罪，即不親近，是名訶欲。

The first effort is to be made against outward appearances, such as the good-looking appearances of men or women—lovely eyes, elegant eyebrows, bright-red lips, pearl-white teeth, and so forth; or the brilliant tints of worldly treasures: blue, yellow, orange, white, red, purple, pale green, green, etc. Things as such can swindle the masses to conduct misbehaviors and thus forming evil karmas. Once king Bimbasāra, for instance, attracted by prostitute Avāmbra』s beauty, regardless of dangers, entered his enemy』s territory alone, staying at the prostitute』s bungalow for a while. Also king Udayana cut off five hundred immortals』 hands and feet on account of his besotted lust.[1] Alas, seldom does desire for outward appearances involve no disadvantage!

一、訶色欲者，所謂：男女形貌端嚴，修目長眉，朱唇素齒；及世間寶物，青黃赤白，紅紫縹綠，種種妙色；能令愚人見則生愛，作諸惡業。如頻婆娑羅王，以色欲故，身入敵國，在淫女阿梵波羅房中；優填王以色染故，截五百仙人手足；如此等種種過罪。

The second is to disapprove of yearning for musical sounds, that is to say, sounds of Konghou,[2] Zheng,[3] bamboo flute, or of instruments made from silk string, copper, or stone; or sounds of male or female singing or intoning, etc. Sounds as such can disturb one』s peaceful mind. To give an example, once there were five hundred immortals living in snowy mountains; for long they remained absolutely clam and peaceful until one day there came Gandharvas, the goddesses of music. The five hundred immortals lost their concentration and total control at once when the goddesses of music joyfully bathing in a pool began to sing.[4] Thus, one should know that sounds as such can result in destruction of peaceful mind.

二、訶聲欲者，所謂：箜篌箏笛、絲竹金石音樂之聲；及男女歌詠讚誦等聲；能令凡夫聞即染著，起諸惡業。如五百仙人雪山住，聞甄陀羅女歌聲，即失禪定，心醉狂亂。如是等種種因緣，知聲過罪。

The third is to reject the desire for fragrances—such as delicate scent of perfumed men or women, delicious flavor of victuals, miraculous aroma of burning incenses, and so forth. In this world, injudicious people usually fasten to such smells and thus open a door to passions. It was he, a bhikṣu, on one occasion sitting right by a lotus pond, firmly delighting in sweet scents of lotus flowers and thus rising considerable tainted desires inside; the Spirit of the lotus pond appeared tremendously angry and candidly blamed the bhikṣu by asking, 「Why did you leave the tree under which you were meditating? What is good for you to sit beside my pond and steal my lotus scents? Do not you realize that you have let the long asleep passions wake again?」[5] Hence, be aware of the desire for fragrances, which can crank up attachments.

三、訶香欲者，所謂：男女身香，世間飲食馨香，及一切熏香等；愚人不了香相，聞即愛著，開結使門。如一比丘在蓮華池邊，聞華香氣，心生愛樂，池神即大訶責：「何故偷我香氣？」以著香故，令諸結使臥者皆起。如是等種種因緣，知香過罪。

The fourth is to decline the taste-desire. One should not hanker after the pleasures of food, for the taste of bitter, sour, sweet, pungency, salt, or fresh can delude a person』s mind, consequent in unwholesome effects. For example, once a śrāmaṇēra was awfully crazy about the taste of cream; after his death, this caused him to be reborn as an insect living in cream.[6] So, one should know that the taste-desire can generate evil consequence.

四、訶味欲者，所謂：苦、酸、甘、辛、咸、淡等種種飲食餚膳美味，能令凡夫心生染著，起不善業。如一沙彌染著酪味，命終之後，生在酪中，受其蟲身，如是等種種因緣，知味過罪。

The final effort is to be made against the desire awakened by touch, that is to say, satiny bodies of men or women, or others alike. In this world, unwise people over and over again find themselves enormously difficult to stay away from this kind of 「spell」; they intensely attach to joyance of touch and thus entail the evil karma that prevents the way to Buddhahood. As in this case, once Ekaśṛṅga ṛṣi, an ascetic born of a deer, lost his supernatural powers by first touching prostitute Saṇḍha』s body and then having sex with her. Later, the prostitute ensnared him and rode on his shoulders [back to Vārāṇasī, the holy capital of Kāsī on the Ganges].[7] Therefore, one should know that desire of touch oftentimes leads to great harm.

五、訶觸欲者，男女身分柔軟細滑；寒時體溫，熱時體涼，及諸好觸。愚人無智，為之沉沒，起障道業。如一角仙因觸欲故，遂失神通，為淫女騎頸。如是等種種因緣，知觸過罪。如上訶欲之法，出《摩訶衍論》中說。復云：「哀哉眾生！常為五欲所惱，而猶求之不已。」

The aforesaid five efforts of reprimanding five worldly desires originate from Māhaprājna-Pāramita śāstra. The Śāstra also expresses emotionally, 「Alas! Ordinary people are continuously annoyed by these five worldly desires; however, ironically enough, they cannot stop seeking these desires even for a single moment.」[8] These five desires will have become stronger if one attaches to—it is much like adding fuel to a fire, the flame of the fire will not be extinguished but no doubt intensified. These five desires bring no happiness, like a dog gnawing a decayed bone. They increase tussles, like cinereous vultures brawling for [a piece of] flesh; they burn away virtuous minds, like a torch burning the hand that is holding it when the wind is contrary; they poison people even more intensive than being bitten by vipers; they are illusory as dreams; they last less than a minute, like hitting two flints, sparks flying off in directions and vanishing in no time. In short, in wise men』s eyes, they are foes, but, on the contrary, delusive people never alert—not until they die—that these five desires are harmful, bringing endless miseries; that these five desires share their common ground with brutes; that ordinary people are frequently driven by these lusts as slaves; and that they draw those who attach to them to three unhappy ways [hells of fires, blood, and swords]. So far we have prepared for dhyāna by advance so we know clearly that desires as such are destroyers. We will be distant from them; and keep in mind this verse that is selected from the Dhyāna Sūtra:

此五欲者，得之轉劇，如火益薪，其焰轉熾。五欲無樂，如狗嚙枯骨。五欲增諍，如鳥競肉。五欲燒人，如逆風執炬。五欲害人，如踐毒蛇。五欲無實，如夢所得。五欲不久，假借須臾，如擊石火。智者思之，亦如怨賊。世人愚惑，貪著五欲，至死不舍，後受無量苦惱。此五欲法，與畜生同有；一切眾生，常為五欲所使，名欲奴僕；坐此弊欲，沉墮三涂。我今修禪，復為障蔽，此為大賊，急當遠之。如禪經偈中說：

The circle of the births-and-deaths never be

Ended, as we are inside the circle of lusts!

Maintaining our 「antagonists,」 we undergo all

Vain sorts of sorrows until the Death calls.

Folks! Perceiving the body you cling to, it

Is nothing but an overflowing container of filths,

Constantly running off sewage through nine holes.

Get rid of worldly desires, know the body unclean,

Follow the paths of dhyāna, persist the means

Of dhūta, and jut out of the circle you will.[9]

生死不斷絕，貪欲嗜味故；

養冤入丘冢，虛受諸辛苦。

身臭如死尸，九孔流不淨；

如廁蟲樂糞，愚人身無異。

智者應觀身，不貪染世樂；

無累無所欲，是名真涅槃。

如諸佛所說，一心一意行，

數息在禪定，是名行頭陀。

3. Drive Away Covers that Delude the Real Mind

棄蓋第三

In last chapter, I spoke about the five worldly desires induced by outward. In this chapter, I plan to speak of the five mental and moral hindrances formed by the faculty of mind, viz., the sixth of the senses. They are sexual craving, anger, torpor, unsettledness and lamentation, and doubt, which can cover up good intentions one is engaging. They have to be cast away.

The first effort is to drive away the cover of sexual craving. Suppose that a meditation practitioner sitting straight, contemplating onward, right feels the sexual craving rising from a deep, dark corner of consciousnesses, and it keeps running on unconventionally. The continuing lust has to be instantly stopped. Otherwise, the virtuous minds will be swathed indeed, and all kinds of merits will be 「burnt off.」 This is also the reason why Subhakara was self-ignited to die.[10] Attached to delusion as such leaves one no chance to approach the realization of nirvana; and it is the habitat of all sorts of the passions. Be alert, then! As the verse expresses below,

所言棄蓋者，謂五蓋也。

一、棄貪欲蓋。前說外五塵中生欲，今約內意根中生欲。謂：行者端坐修禪，心生欲覺，念念相續，覆蓋善心，令不生長。覺已應棄。所以者何？如術婆伽，欲心內發，尚能燒身；況復心生欲火，而不燒諸善法？貪欲之人，去道甚遠。所以者何？欲為種種惱亂住處。若心著欲，無由近道。如除蓋偈說：

Having been engaging in the path of awakening,

Meekly holding alms-bowl around to benefit the masses,

Shall you again give free rein to worldly lusts,

Or again indulge in five passionate senses?

Since you decided to leave your household, you have let go of

The indulgence of such things and sworn not to look back;

Isn』t that it is silly to return to the passions as such—

Like a Fool eating up his/her own vomit?

These desires bring torments when seeking after;

They result in great fear and dread of loss when attained;

And, they release anxiety when fading away.

There has no joyance at all but misery.

When can one be able to part with such tribulations then?

When gaining truly joys of dhyāna, one is able to do so.[11]

入道慚愧人，持缽福眾生；

云何縱塵欲？沉沒于五情。

已舍五欲樂，棄之而不顧；

如何還欲得？如愚自食吐。

諸欲求時苦，得時多怖畏；

失時懷熱惱，一切無樂處。

諸欲患如是，以何能舍之？

得深禪定樂，即不為所欺。

Second is to ditch the cover of ange, r. Anger is a fundamental principle that sends away the Buddha Dharma [so that one cannot enlighten]. It is also the cause of falling into evil ways, the enemy of the medicine of the Law, the awful robber of good minds, and the central storage of all coarse languages. In a real sense, a meditative practitioner』s peaceful mind can be swallowed up by nine kinds of distresses that are initially entailed by inner anger—in three circumstances (past, now and future) the practitioner irately thinks of such and such a person constantly eulogizing my rivals but at all times annoying my relatives and me. Distresses as such effect dreadful hatred in mind; the hatred further results in resentment; and, the resentment oftentimes ends up with revenge. Whenever the anger hides reasoning minds, it is called 「cover.」 So, due to its harmful functions, whenever recognizing it, cease it immediately. Do not let it continue on until it is too late. As the Śakro-devānāmindra, the god of the nature-gods, once asked the Buddha by saying the following verse,

二、棄瞋恚蓋。瞋是失佛法之根本，墜惡道之因緣，法樂之冤家，善心之大賊，種種惡口之府藏。是故行者于坐禪時，思惟此人現在惱我，及惱我親，讚嘆我冤；思惟過去未來亦如是，是為九惱。故生瞋恨，瞋恨故生怨；以怨心生故，便起心惱彼。如是瞋覺覆心，故名為蓋。當急棄之，無令增長。如釋提婆那以偈問佛：

[In my mind,] what should I wipe out so that I can remain serene and happy?

What is the root of ignorance that consumes all kinds of virtuous minds?[12]

To which the Buddha responded:

Destroy the anger so that you will be joyful and free!

Anger is the derivation of ignorance; it destroys every good.[13]

Therefore, in order to transform the anger and arrive at peace and harmony, one should nurture compassion and endurance.

何物殺安樂？何物殺無憂？

何物毒之根？吞滅一切善。

佛以偈答言：

殺瞋則安樂，殺瞋則無憂；

瞋為毒之根，瞋滅一切善。

如是知已，當修慈忍以滅除之，令心清淨。

Third is to discard the cover of slothful sleep. Whenever the mind is dazed and cannot stay alert, it is in a state of drowsiness. Whenever the five functions of organ senses do not act and the body is pampered, one is in a state of lethargy. It is sleep that tears down the present and future happiness, the possibility of being reborn in heaven, and the attainment of nirvana. It is such an evil great in demolition. For other hindrances can be pulled down as soon as one is aware. But sleep like a dead is unconscious; it is thus exceedingly difficult to be removed. As once the Buddha blamed his sleepy disciples as follows:

三、棄睡眠蓋。內心昏暗名為睡；五情闇蔽，放恣支節，委臥睡熟為眠。以是因緣，名為睡眠蓋。能破今世後世實樂法心，及後世生天及涅槃樂。如是惡法，最為不善。何以故？諸余蓋情，覺故可除；睡眠如死，無所覺識；以不覺故，難可除滅。如佛諸菩薩訶睡眠弟子偈曰：

Wake up!

Do not embrace your stinking body in your bed,

Fulfilled with filths, it is unclean!

Ask yourself: if there were a very sick person,

Or a badly wounded person struck by arrows,

Assembled all sorts of sorrows and pains, could such a person sleep?

If there were a guilty man tied up heading for a guillotine,

Facing such a terrible disaster, would he sleep?

Knotted and tied in the bondage of the passions, it is as living

In a house with vipers, or being placed in

Between two sharp swords, then, can one sleep?

Sleep is the darkness that makes one have eyes but see not;

Sleep deprives many people of the most elementary clearness.

Thus, be awake at all times![14]

汝起勿抱臭尸臥，種種不淨假名人，

如得重病箭入體，諸苦痛集安可眠？

如人被縛將去殺，災害垂至安可眠？

結賊不滅害未除，如共毒蛇同室居；

亦如臨陣兩刃間，爾時云何安可眠？

眠為大暗無所見，日日欺誑奪人明；

以眠覆心無所見，如是大失安可眠？

Since sleep has such disadvantages, I therefore encourage you all to overcome your sleepy mind, to shorten your hours of rest, and to be alert that life is short and impermanent. Do not idle away the hours sleeping in a bed, but let your mind be awake at all times. If you cannot do it, then ask someone else to wake you up by using a Chanzhang禪杖.[15]

如是等種種因緣，訶睡眠蓋。警覺無常，減損睡眠，令無昏覆。若昏睡心重，當用禪鎮杖卻之。

Fourth is to cast away the cover of unsettledness and lamentation. Unsettledness displays in three respects: body, mouth, and mind. Frequently, the unsettledness of body does not allow a meditator to sit still in any position, but constantly participate in time-killing wandering or pleasure of theatricals [which is forbidden to a monk or nun]. The unsettledness of mouth lets a meditator fall into an abyss of frivolous discourse, meaningless sophistry, and worldly chanting. And, the unsettledness of mind lets a meditator lose concentration, rising evil thoughts contrary to Buddhist principles. Unsettledness, if pampered, cannot be restrained—like a mad elephant without being hooked, or a wild camel without being caught by nose; it destroys concentrative minds and sends away both religious joyance and secular joyance. So, as a bhikṣu, one should get rid of unsettledness. As the verse says,

四、棄掉悔蓋。掉有三種：一者、身掉：身好游走，諸雜戲謔，坐不暫安。二者、口掉：好喜吟詠，競諍是非，無益戲論，世間語言等。三者、心掉：心情放逸，縱意攀緣，思惟文藝，世間才技，諸惡覺觀等，名為心掉。掉之為法，破出家人心。如人攝心，猶不能定，何況掉散？掉散之人，如無鉤醉象，穴鼻駱駝，不可禁制。如偈說：

Tonsured, you put on regulation garments,

Depend on alms for a living, and

Determine not to coddle yourself in unsettledness.

To indulge in unsettledness as such, you understand,

Is to lose your precious benefits on the Buddha Dharma.[16]

汝已剃頭著染衣，執持瓦缽行乞食，

云何樂著戲掉法？放逸縱情失法利！

既失法利，又失世樂；覺其過已，當急棄之。

What is the lamentation then? It is the closest companion of unsettledness. To which unsettledness ultimately turns into hindrance. If a meditative practitioner cossets unsettledness, lamentation follows; and, this will cause him/her unable to practice advanced contemplation later on, for the lamentation can generate the vexation that covers one』s peaceful mind. Here are two kinds of lamentation: (1) entailed by unsettledness, as we have just discussed above; (2) entailed by the heavy sins that produce great dreads and regrets in mind. Like solidly struck by an arrow into soul, lamentation is difficult to remove. So, the verse accounts,

悔者，悔能成蓋。若掉無悔，則不成蓋。何以故？掉時未在緣中故。後欲入定時，方悔前所作，憂惱覆心，故名為蓋。但悔有二種：一者、因掉後生悔，如前所說。二者、如作大重罪人，常懷怖畏，悔箭入心，堅不可拔。如偈說：

Doing what is not allowed to do,

Not doing what is requested to be done,

The fire of lamentation burns off your peaceful mind

And will lead you to an unhappy way in the next existence.

Repent your sins and then regret not;

Your mind will be peaceful and happy.

Only those who cry over wrongdoing suffer most

And show the state of the Fool.

So, do not be so remorseful, take your step to cross over the lamentation,

And do what you ought to do afterwards!

After all, the evil things that you have done cannot be taken back.[17]

不應作而作，應作而不作，

悔惱火所燒，後世墮惡道。

若人罪能悔，悔已莫復憂，

如是心安樂，不應常念著。

若有二種悔，若應作不作，

不應作而作，是則愚人相。

不以心悔故，不作而能作，

諸惡事已作，不能令不作。

The last effort is to reject the cover of doubt. Doubt can hind the believing mind that enables a person to believe in Buddha Dharma. Because of lack of faith in receiving without doubt, one is not able to gain the benefits of the Dharma, as a disabled person—who has no hands, but ironically finds himself/herself right in front of a giant mountain of treasure—is incapable to take any jewels, or whatsoever with him out of that mountain. In reality, doubt causes many problems, but it is unnecessary to have obstruction to the practice of dhyāna. Nevertheless, the one that I am talking here does. And, it is threefold: (1) Doubt about oneself, constantly thinking, 「My faculties of senses are ignorant and dull-witted. I am heavy-armed with the thick filth of sin. Am I not the person [who can achieve enlightenment]?」 Doubting thus, a person will never be able to practice dhyāna. In fact, a person, if wishing to achieve dhyāna, should not be self-abased, for the consequence of good deeds done in previous existences is unpredictable. (2) Doubt about one』s own Dharma Teacher: 「Alas, my Dharma instructor』s appearance and dignity are so poor. Nor does s/he seem to have the power of religion. What manners, then, can s/he use to instruct me?」 Scornfully doubting thus, a person will never be able to arrive at the perfection of Samādhi. To eradicate doubts as such, one should do what is recounted in the Māhaprājna-Pāramita śāstra, 「If there were much gold in a stinking leather bag, to take the gold, one would also need to pick up the bag.」[18] Likewise, as a Buddhist meditation practitioner, one ought to venerate his/her Dharma teacher as a living Buddha, although the teacher is not perfectly pure. (3) Doubt about the Buddha Dharma. Obviously, because of holding on to the reality of self and clinging to things as real, ordinary people in this world oftentimes find themselves having enough difficulty to believe in Buddha Dharma, much less can they accept or practice the Buddha Dharma with reverence. Generally speaking, if one』s mind is fulfilled with hesitation, then the Dharma will never be able to enter. Why? Let』s see what the following verse has to explain:

五、棄疑蓋者，以疑覆心故，于諸法中不得信心。信心無故，于佛法中空無所獲。譬如有人入于寶山，若無有手，無所能取。然則疑過甚多，未必障定，今正障定。

疑者，有三種：一者、疑自。而作是念：「我諸根暗鈍，罪垢深重，非其人乎？」自作此疑，定法終不得發。若欲修定，勿當自輕，以宿世善根難測故。

二者、疑師。「彼人威儀相貌如是，自尚無道，何能教我？」作是疑慢，即為障定。欲除之法，如《摩訶衍論》中說：「如臭皮囊中金，以貪金故，不可棄其臭囊。」行者亦爾，師雖不清淨，亦應生佛想。

二者、疑師。「彼人威儀相貌如是，自尚無道，何能教我？」作是疑慢，即為障定。欲除之法，如《摩訶衍論》中說：「如臭皮囊中金，以貪金故，不可棄其臭囊。」行者亦爾，師雖不清淨，亦應生佛想。

三、疑法。世人多執本心，于所受法不能即信、敬心受行。若心生猶豫，即法不染心。何以故？疑障之義，如偈中說：

When facing a crossroad,

A traveler doubts, confuses, and thus makes no progress.

The similarity is in seeking the Dharmakāya, the reality beneath all things—

When doubting, one is indolent to pursue it.

Doubt, coming from ignorance, is the evil』s evil.

Doubt not that there are good deeds and evil ones, saṁsára and nirvāṇa;

Otherwise, when the King of Death or the infernal lictors appear—

Like lions hunting a deer in open—you will find yourself nowhere to hide from. Living in secular, when having doubts, one follows good models;

So is the confused traveler: when facing the crossroad,

Raise faith to follow an experienced explorer.[19]

如人在岐路，疑惑無所趣；

諸法實相中，疑亦復如是。

疑故不勤求，諸法之實相；

見疑從痴生，惡中之惡者。

善不善法中，生死及涅槃；

定實真有法，于中莫生疑。

汝若懷疑惑，死王獄吏縛；

如師子搏鹿，不能得解脫。

在世雖有疑，當隨喜善法；

譬如觀岐道，利好者應逐。

Therefore, to have faith is the key to enter the ocean of the Buddha Dharma. If lacking faith, one will profit not, even though one has long known the Buddha Dharma. So, whenever recognize the cover of doubt, abandon it immediately.

佛法之中，信為能入，若無信者，雖在佛法，終無所獲。如是種種因緣，覺知疑過，當急棄之。

Nevertheless, by hearing this, one might ask: 「There are countless covers that delude one』s real mind, why do we just cast away five?」 My chief concern to the question is this: The five covers possess the main elements of the three poisons (greed, hatred, and ignorance), base on four delusions, and thus include 84,000 mortal distresses in all. The cover of the sexual carving belongs to the category of the greed; the cover of anger, the hatred. The cover of sleep and that of doubt both belong to the ignorance. And, the cover of unsettledness and lamentation is averagely contained in the three poisons. Together, these five covers form four delusions in reference to the ego, and each delusion has 21,000 mortal distresses; four delusions include 84,000 mortal distresses. Hence, to eliminate the five covers is to remove all the mortal distresses. That』s why a Buddhist meditation practitioner only cast away the five covers. By doing so, it is much like that a debt-ridden person relieves from debts, or an unhealthy person recovers from illness. It is much like that a starving person arrives at a highyield nation, or a merchant safely escapes from a band of cool-blooded robbers. A meditation practitioner who has got rid of the five covers secures a clam and joyful mind.

As in the sky, the sun and the moon are typically covered by five things: smoke, dust, cloud, mist, or the hands of Asura. The peaceful mind is covered by sexual carving, anger, slothful sleep, unsettledness and lamentation, and doubt.

問曰：「不善法廣，塵數無量，何故但棄五法？」答曰：「此五蓋中，即具有三毒等分，四法為根本，亦得攝八萬四千諸塵勞門。一、貪欲蓋，即貪毒。二、瞋恚蓋，即瞋毒。三、睡眠及疑，此二法是癡毒。四、掉悔，即是等分攝。合為四分煩惱：一中有二萬一千，四中合為八萬四千。是故，除此五蓋，即是除一切不善之法。行者如是等種種因緣，棄于五蓋。譬如負債得脫，重病得差；如飢餓之人，得至豐國；如于惡賊中，得自免濟，安隱無患。行者亦如是，除此五蓋，其心安隱，清涼快樂。如日月以五事覆翳：煙、塵、云、霧、羅[目侯]阿修羅手障，則不能明照。人心五蓋，亦復如是。」

4. Adjust Five Duties

調和第四

The meditation practitioners who yearn to carry out the teachings of three periods [i.e., past, present, and future] of the Buddhas of ten directions, should first vow to pursue the way of the Buddhood earnestly, and resolve to save all beings afterwards. They also need to solidify their minds durably and, regardless of their own individual lives, valorously progress in doing the good deeds to achieve the enlightenment. They would be able to contemplate the reality beneath all things, had they achieve all Buddha Dharmas. Perceive that good, evil, neither good nor evil, that the passions that come from inside senses nor outside conditions, that the three realms of distress and illusion,[20] and that the stream of the births-and-deaths, all are brought into being by mind. As the Ten-Stage Sūtra observes, 「Not otherwise are the three realms. We mind them, therefore they come to being. If the mind has no nature, then much less are all things.」[21] If a person』s mind attaches to nothing, then there will be a clear end of the karma that leads a person to the ocean of the births-and-deaths. Musing thus, one should consequently bear the mind to practice the Buddha Dharma.

夫行者初學坐禪，欲修十方三世佛法者，應當先發大誓願，度脫一切眾生，願求無上佛道。其心堅固，猶如金剛，精進勇猛，不惜身命。若成就一切佛法，終不退轉。然後坐中正念思惟一切諸法真實之相，所謂善、不善、無記法，內外根塵妄識一切有漏煩惱法，三界有為生死因果法，皆因心有。故《十地經》云：「三界無別有，唯是一心作。若知心無性，則諸法不實。」心無染著，則一切生死業行止息。作是觀已，乃應如次起行修習也。

Now, what does it mean 「to adjust」? It is much like a potter, who wishes to make wonderful potteries, would first adjust kaolin neither too soft nor too hard, and then, put the attuned kaolin onto a potter』s wheel. Or a musician, who wishes to play fabulous sounds from a certain stringed instrument, would first tune the strings of the instrument neither too tight nor too loose, then, the instrument would be ready to content the musician』s aspiration. So is the Buddhist meditation practitioner who adjusts his/her own mind in order to approach the perfection of Samādhi easily. In practice, there are five duties requiring suitable adjustments, for if unadjusted, these five duties can produce obstructions and thus cause good deeds to be unexploited.

云何名調和？今借近譬，以況斯法。如世間陶師，欲造眾器，先須善巧調泥，令使不強不懦，然後可就輪繩。亦如彈琴，前應調弦，令寬急得所，方可入弄，出諸妙曲。行者修心，亦復如是。善調五事，必使和適，則三昧易生。有所不調，多諸妨難，善根難發。

The first duty to be adjusted is 「meals.」 To have meals is due to the fact that we need food to progress on the Path. However, here are two things calling attention, i.e., either eat too much or too little. If overfilled, the body will become too heavy to sit down to meditate. Also, the Qi, the vital energy of the body, will come to an uncontrollable state of rushing around, throwing the regular pulse into confusion, and thus preventing the clear mind to contemplate onward stably. On the contrary, if eating too little, the body will become frail, and the mind will turn out to be anxious. The contemplation itself becomes unstable and weak in nature. These two situations are of losing the perfection of meditative absorptions. Furthermore, do not eat anything foul or unseasonal, for food as such can turn one』s clear mind into a dizzy condition, or cause the illness entailed by the inharmonious working of the four elements in the body. To adjust the meals is thus the basic means to the very beginning of the contemplation. Therefore, it has to be considered seriously. As the sūtra says, 「The Way will be developed only if your body is healthy enough. So, adjust the food you eat. Take joyance to an unoccupied ground and purify your mind. Then, be progressive on the Buddha path. Such is the teaching of all the Buddhas.」[22]

一、調食者，夫食之為法，本欲資身進道；食若過飽，則氣急身滿，百脈不通，令心閉塞，坐念不安；若食過少，則身羸心懸，意慮不固。此二皆非得定之道。若食穢觸之物，令人心識昏迷；若食不宜之物，則動宿病，使四大違反。此為修定之初，須深慎之也。故經云：「身安則道隆，飲食知節量；常樂在空閒，心靜樂精進；是名諸佛教。」

Second is to adjust 「sleep.」 Sleep covered by illusion is ignorance. It should not be indulged. Too much sleep is not only to leave the sacred Dharma uncultivated but also to part with the efforts [that have been achieved]. It darkens enlightened mind and sinks goodness down. Therefore, be aware of the impermanency and conquer your sleeping mind as well! Let yourself be full of vigor and mindfulness; thus, the mind can perch on the saintly way, and the perfection of Samādhi can be reached. As the sūtra states, 「[Bhikṣus,] all night long you should stay awake. Do not idle away the hours sleeping and thus gaining nothing, but at all times alert that the fire of impermanency burns off the world and all in it. You ought to search for enlightenment as soon as possible!」[23]

二、調睡眠者：夫眠是無明惑覆，不可縱之。若其眠寐過多，非唯廢修聖法，亦復喪失功夫，而能令心暗昧，善根沉沒。當覺悟無常，調伏睡眠，令神氣清白，念心明淨，如是乃可棲心聖境，三昧現前。故經云：「初夜後夜，亦勿有廢。無以睡眠因緣，令一生空過，無所得也。當念無常之火，燒諸世間，早求自度，勿睡眠也。」

The other three duties followed below—to adjust the body, the breath, and the mind—require working as a unit. They should not be separated while practicing the meditation. However, among them there are beginning, continuing, and ending means that show three different conditions of sitting meditation, that is, on entering the condition of absolute rest, in staying with the condition, and being out of it.

三、調身，四、調息，五、調心，此三應合用，不得別說；但有初中後方法不同，是則入住出相有異也。

[Third, with respect to the body,] for those who are taking efforts to reach the calmness inside and seeking the perfection of Samādhi, they have to adjust the body properly. If still not being able to approach dhyāna, they need to pay considerable attention to daily actions. Try to avoid doing things that are physically harsh or rough, for harsh or rough actions can throw one』s breath into a rash condition, thus putting the mind into distraction. This could also raise vexation inside when trying to sit down to meditate, as the mind, in this case, would not be on its own course towards peace and harmony but discomposure. So, please be convinced and follow my humble advice before you take actions to sit down to contemplate, and, in order to enter the state of dhyāna with less difficulty, adjust your body accordingly. Below are steps that show how to get ready for meditation. First, make sure that the seat you will sit on is stable [and comfortable] enough as long as you may sit on it. Second, sit in full cross-legged lotus posture; or sit in half cross-legged lotus posture, i.e. placing your left leg on the top of your right thigh, and vice versa. Third, adjust your belt and cloth to a restful position; put the left hand top onto the right and place them up on the crossed legs; make sure that the place your hands located is closely against the belly, right in the middle area of the crossed legs, down straight from your heart section of the body.

夫初欲入禪調身者，行人欲入三昧，調身之宜，若在定外，行住進止，動靜運為，悉須詳審。若所作粗獷，則氣息隨粗；以氣粗故，則心散難錄；兼復坐時煩憒，心不恬怡。身雖在定外，亦須用意逆作方便，後入禪時，須善安身得所。初至繩床，即須先安坐處，每令安穩，久久無妨。次當正腳，若半跏坐，以左腳置右腳上，牽來近身，令左腳指與右髀齊，右腳指與左髀齊。若欲全跏，即正右腳置左腳上。次解寬衣帶周正，不令坐時脫落。次當安手，以左手掌置右手上，重累手相對，頓置左腳上，牽來近身，當心而安。次當正身，先當挺動其身，并諸支節，作七八反，如似按摩法，勿令手足差異。如是已，則端直，令脊骨勿曲勿聳。次正頭頸，令鼻與臍相對，不偏不斜，不低不昂，平面正住。次當口吐濁氣，吐氣之法，開口放氣，不可令粗急，以之綿綿，恣氣而出，想身分中百脈不通處，放息隨氣而出。閉口，鼻納清氣。如是至三。

Next, sit straight. Relax the joints of the body. Adjust the back properly—not too curved or too vertical. Next, open the mouth to gently blow out inside turbid air and, meanwhile, contemplate on that the hundreds of arteries and veins of the body pulse smoothly. Next, close the opened mouth to, through the nostrils, exhale the turbid air and inhale the fresh. Practice this one time or three times until the body and breath are in harmony. Then, continue on to keep the mouth closed naturally and softly; the teeth of the upper and lower jaws are brought together, with the tongue against the palate. Then, close your eyes to avert the outside lights and sit stably as though the body were a stone. Do not move your hands or feet while sitting in meditating. Such are the basic means to approach dhyāna. In a nutshell, the accurate way to adjust one』s body is not too loose or too strict. [Keep in a comfortable, relaxing way.]

若身息調和，但一亦足。次當閉口，唇齒才相拄著，舌向上齶。次當閉眼，才令斷外光而已。當端身正坐，猶如奠石；無得身首四肢切爾搖動。是為初入禪定調身之法。舉要言之：不寬、不急、是身調相。

Fourth, as an incipient, to adjust breathe when sit in meditating, frequently manifests in the following phenomena: windy respiration, gasping respiration, lopsided breathing, and pure respiration. The first three modes are unadjusted conditions; the last, the adjusted one. What, then, are the phenomena of windy respiration, gasping respiration, and lopsided breathing? When sit down to meditate, perceive that the breath passing in and out of the nostrils makes noise. This is windy. When sit down to meditate, the breathing makes no noise, but is broken and uneven. This is gasping. When sit down to meditate, there has no noise, nor is gasping, but still the breathing is unequal and not smooth. This is lopsided breathing. What is pure respiration, then? The pure respiration, having not such unadjusted conditions, is of a state that the breathing is in a stable harmony, smoothly passing in and out of the nostrils, regular and balanced, through which the mind attains constantly calm and joy in the Law. This is pure respiration. Remember. If staying with wind, the mind will be confused. If staying with gasping, the mind will make no progress in contemplation. And, if staying with lopsided breathing, the mind will be tired out soon. Only then staying with the pure respiration can the dhyāna be at hand. So, when twined by the three unadjusted conditions, the mind can never rest in peace, much less can it approach the dhyāna.

四、初入禪調息法者，息有四種相：一、風，二、喘，三、氣，四、息。前三為不調相，後一為調相。云何為風相？坐時則鼻中息出入覺有聲，是風也。云何喘相？坐時息雖無聲，而出入結滯不通，是喘相也。云何氣相？坐時息雖無聲，亦不結滯，而出入不細，是氣相也。云何息相？不聲不結不粗，出入綿綿，若存若亡，資神安隱，情抱悅豫，此是息相也。守風則散，守喘則結，守氣則勞，守息即定。坐時有風、喘、氣三相，是名不調；而用心者，復為心患，心亦難定。若欲調之，當依三法：一者、下著安心，二者、寬放身體，三者、想氣遍毛孔出入通同無障。若細其心，令息微微然。息調則眾患不生，其心易定。是名行者初入定時調息方法。舉要言之：不澀不滑，是調息相也。

Of the three unadjusted conditions, here are three solutions: (1) Discontinue the distresses that delude clear mind so as to stay calm. (2) Relax the body; let the limps of the body be easily arranged. (3) Contemplate on that the vital energy of the body goes in and out of the pores freely. Thus, the breath can be regulated and even. And, the mind, step by step, can be much able to approach the state of dhyāna when the breath is adjusted and even. Therefore, to regulate one』s breath is the first means to begin one』s very own contemplation.

Lastly, to be able to arrive at dhyāna by means of sitting meditation, one has to regulate his/her mind in accordance with three schemes: (1) in penetrating the condition of absolute rest, (2) in staying with the condition, and (3) being out of it.

In penetrating, it has two respects. Firstly, regulate all perplexed thoughts to a horizontal state. Secondly, adjust the body and the mind properly—let the body sit in a position that is not too loose or strict; let the mind be away from increasing emotion, dullness, and fickleness. Now, how can one know that his/her mind is in dullness? It shows as follows: When sit in meditating, the head drops often, and the mind is murky, unclear, and makes nothing out of it. The condition can be healed if one keeps focusing on his/her nose tip—thus the mind can concentrate on one point. What is the fickleness, then? When sitting in meditation, the body is ill at easy; the mind is desultorily wandering about, sways to and fro. This is fickleness. To heal it, one may draws proper attention on the navel—by doing so, the body will sit in easy, and the mind can be calm down as soon as possible, and concentrate on as well. In short, to mend dullness and fickleness is [the basic means] to bring dhyāna about. So, let your mind be in an even state and concentrate on one point. For, when sitting in meditation, if the mind is uneven, illnesses will follow (the common one is to have a pain inside the chest); and, if the mind cannot concentrate on, going wildly, laxity will tag along—to both the body and the mind. It is easy to see then that the condition of absolute rest is merely achieved by a balanced state of consciousness.

五、初入定時調心者，有三義：一、入，二、住，三、出。初入有二義：一者、調伏亂想，不令越逸；二者、當令沉浮寬急得所。何等為沉相？若坐時心中昏暗，無所記錄，頭好低垂，是為沉相。爾時當系念鼻端，令心住在緣中，無分散意，此可治沉。何等為浮相？若坐時心好飄動，身亦不安，念外異緣，此是浮相。爾時宜安心向下，系緣臍中，制諸亂念；心即定住，則心易安靜。舉要言之：不沉不浮，是心調相。其定心亦有寬急之相：定心急病相者，由坐中攝心用念，因此入定，是故上向胸臆急痛；當寬放其心，想氣皆流下，患自差矣。若心寬病相者，覺心志散慢，身好逶迤；或口中涎流；或時暗晦。爾時應當斂身急念，令心住緣中；身體相持，以此為治。心有澀滑之相，推之可知。是為初入定調心方法。夫入定本是從粗入細，是以身既為粗，息居其中，心最為細靜。調粗就細，令心安靜，此則入定初方便也。是名初入定時調二事也。

In the staying stage, there are three things requiring adjustments: the body, the breath, and the mind. As a meditation practitioner, to meditate is to allow oneself to sit contemplating onward freely and quietly for an hour, two hours, three hours, or even a whole day long. In this cause, one should be good enough at knowing whether the body, the breath, and the mind are properly adjusted or not. One may have at times attuned the body when sit in meditating. But, as times passing by, the adjusted body can switch to a loose or strict condition, or even lean to a side, or even bend over forward. This may cause a meditator to lose his/her ability to sit straightly while the contemplation is still going on. It is important to correct such mistakes, then. And, after the body is adjusted, please regulate the breath and the mind as we have discussed above to make your contemplation more efficiently.

二、住坐中調三事者，行人當于一坐之時，隨時長短，十二時、或經一時，或至二三時，攝念用心，是中應須善識身息心三事調不調相。若坐時向雖調身竟，其身或寬或急，或偏或曲，或低或昂，身不端直，覺已隨正，令其安隱；中無寬急，平直正住。復次，一坐之中，身雖調和，而氣不調和。不調和相者，如上所說，或風、或喘、或復氣急，身中脹滿，當用前法隨而治之，每令息道綿綿，如有如無。次一坐中，身息雖調，而心或浮沉寬急不定。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，身息及心三事調適，無相乖越，和融不二。此則能除宿患，妨障不生，定道可克。

Finally, being able to be out of the condition of absolute rest. When a meditator is ready to leave the state of absorption, one may let go of the concentrated mind to exteriors circumstances first, and open the closed mouth to blow out the inside air afterwards, contemplating on that the air, through the hundred pulses of the body, is freely and effortlessly on its way out. Then, move the body tenderly and orderly—first the shoulders, then the hands, the head, the neck, and finally the crossed legs. Next, stroke over the skins of the hands gently, rub the hands to warm up a little bit so as to coat the eyes and open them in a soft way. Do not leave the seat you are sitting on, unless your body has returned to its regular temperature; otherwise—if sit in quietude, but be out with an abrupt manner—the imperceptible quietness [and warmness] that still remains in may later on engender headache, or stiffness within joins inside the body. And this may also bring fidget to a meditator that would generate rejections to sit down and contemplate onward later. Thus, an attention to such should be always called to mind, whenever the meditation is at its edge to finishing. To leave the condition of Samādhi is much about to set mindfulness aside and return to negligence again.

三、出時調三事者，行人若坐禪將竟，欲出定時，應前放心異緣，開口放氣，想從百脈隨意而散，然後微微動身。(2)次動肩、膊及手、頭、頸。次動二足，悉令柔軟。(3)次以手遍摩諸毛孔。次摩手令暖，以揜兩眼，然後開之。待身熱稍歇，方可隨意出入。若不爾者，坐或得住心，出既頓促，則細法未散，住在身中，令人頭痛，百骨節強，猶如風勞。于後坐中，煩躁不安。是故心欲出定，每須在意。此為出定調身、息、心方法，以從細出粗故。

[By grasping manners as such,] one can be named a skilful meditator at penetrating, staying, and being able to be out of the condition of rest. As the Gātha states, 「To skillfully and orderly penetrate in and stay with a condition of absorption, incorporate both mindfulness and negligence, it is much like to train a horse well, letting it stay still or go on in order.」 The Lotus Sūtra also observes, 「All the bodhisattvas among the assemblages at the presence of Me, have been assiduously making efforts in pursuing the Buddha Path throughout incalculable lifetimes. They are now skillful at penetrating in, staying with, and being able to be out of the myriad conditions of Samādhi. They attained remarkable, ubiquitous supernatural power, also, as they had long engaged in practicing noble disciplines and orderly exercising all kinds of goodness.」[24]

是名善入、住、出。如偈說：「進止有次第，粗細不相違；譬如善調馬，欲住而欲去。」《法華經》云：「此大眾諸菩薩等，已于無量千萬億劫，為佛道故，勤行精進，善入住出無量百千萬億三昧，得大神通。久修梵行，善能次第習諸善法。」

5. Utilize Skillful Means

方便行第五

Now, to put śamatha and vipaśyanā meditation into practice, the five expedient skillful means (upāya-kauśalya) shown blow are helpful and thus required beforehand.

夫修止觀，須具方便法門，有其五法：

Firstly, have skillful desires, i.e., longing to be relieved from worldly illusions and to accomplish all the levels of meditative absorptions and insightfulness. Desires as such are originally embraced by the power of wholesome aspiration, ambition, appetite, or willingness, which constantly encourages a meditator to seeking profound meanings of the Buddha Dharma. Therefore, skillful desires are oftentimes found essential. As the Buddha himself once said, 「[To be able to attain] all virtues [that lead to deliverance], skillful desires altogether play a major role.」[25]

一者、欲。欲離世間一切妄想顛倒，欲得一切諸禪智慧法門故。亦名為志，亦名為願，亦名為好，亦名為樂。是人志願好樂一切諸深法門故，故名為欲。如佛言曰：「一切善法，欲為其本。」

Secondly, keep on to vīrya, the right efforts. Continuously and assiduously engage in right endeavors to observe the Rules and drive away the five covers. Do it as drilling a piece of wood to make fire, the work should not be set aside till a sign of smoking fire appears.

二者、精進。堅持禁戒，棄于五蓋，初夜後夜專精不廢；譬如鑽火未熱，終不休息，是名精進善道法。

Thirdly, take up the samyak-smrti, the skillful mindfulness, to discern that the world is largely established upon swindles and turbidities, and that noble and respectable is dhyāna. If dhyāna is attained, then all pure wisdom will engender, and all kinds of supernatural power can be achieved, thus being able to become enlightened and save beings from afflictions.

三者、念。念世間為欺誑可賤，念禪定為尊重可貴。若得禪定，即能具足發諸無漏智，一切神通道力，成等正覺，廣度眾生，是為可貴，故名為念。

Next, develop the kauśalyajñāna, the skillful insight. Apply such insight to distinguish conditioned secular happiness from unconditioned, pure happiness produced by tranquility and right discernments. Knowing that the former is pertaining to passion, affliction, and instability; resulting from the laws of karma. On the contrary, the latter is the way leading to the stopping of stress and passion, to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to unbinding; it is pure and quiescent in nature, worthy of pursuing.

四者、巧慧。籌量世間樂、禪定智慧樂，得失輕重。所以者何？世間之樂，樂少苦多，虛誑不實，是失、是輕。禪定智慧之樂，無漏、無為，寂然閒曠，永離生死，與苦長別，是得、是重。如是分別，故名巧慧。

Next, develop the eka-citta, the singleness of the mind, to discern on that the world is fabricated, delusive and aversive; that the stages of insight and the supramundane fruitions are favorable. Thus, please the mind to the practice of śamatha and vipaśyanā, to seek enlightenment by means of employing the non-dual cognition. In doing this, the mind will be determined and indestructible as strong as a diamond that even the deva-putra-māra, the Heavenly Destroyer, and those of other cults, the Outsiders cannot obliterate. It will never draw back, even though it might fail to meet its ultimate goal.

Finally, it is necessary [for a meditator] to comprehend that the kauśalyajñāna and eka-citta must function as a set. As the sūtra expresses, 「Without skillful insight, there be no dhyāna, and vice versa.」[26]

五者、一心分明。明見世間可患可惡，善識定慧功德可尊可貴。爾時應當一心決定修行止觀，心如金剛，天魔外道不能沮壞。設使空無所獲，終不回易，是名一心。譬如人行，先須知道通塞之相，然後決定一心涉路而進，故說巧慧，一心。經云：「非智不禪，非禪不智。」義在此也。

[1] See T. 25. 1509. 181b22-24. Bimbasāra, king of Magadha, resided at Rājagṛha. Udayana, king of Kauśāmbī, is reputed to have made the first image of the Buddha. Both of whom were contemporaries of Buddha Śākyamuni.

[2] Kong-hou is an ancient Chinese plucked stringed instrument.

[3] Zheng is a 21- or 25-stringed plucked instrument in some ways similar to the zither.

[4] In his Māhaprājna-Pāramita śāstra, Nāgārjuna states, 「Delusive people do not understand that sounds are subject to change and decay. So, they sillily attach to sounds and thus lose themselves among them. Like five hundred immortals that lived in snowy mountains, they could not control themselves while Gandharvas joyfully bathing in a pool began to sing.」 See T. 25. 1509. 181b25-29.

[5] See T. 25. 1509. 181c23-26.

[6] Ibid, 182a9-11.

[7] Ibid, 183a17-183c15.

[8] Ibid, 181a14.

[9] See T. 15. 609. 238c24-27.

[10] According to Māhaprājna-Pāramita śāstra』s recount, Subhakara, son of a fishing family, was self-ignited to die by his own intensively sexual desire towards the princess Kumuda. See T. 25. 1509. 166a29-b23.

[11] See T. 25. 1509. 183c24-25, 184a5-6 ＆184a11-14.

[12] Ibid, 167a16-18.

[13] Ibid, 167a20-1.

[14] Ibid, 184b26-c04.

[15] A Chanzhang is a staff or pole for touching those who fall asleep while assembled in meditation.

[16] T. 25. 1509. 184c09-10.

[17] Ibid, 184c13-20.

[18] Although Master Zhi-yi himself said that the sentence comes from Māhaprājna-Pāramita śāstra, it however cannot be found in the text.

[19] T. 25. 1509. 184c25-185a05.

[20] The three realms are the realm of sensuous desire, the realm of form, and the formless realm of pure spirit.

[21] Although Master Zhiyi says that the sentences he quotes in this text are derived from the Ten-Stage Sūtra (Shidi jing 十地經), the sentences, however, cannot be exactly found in the sūtra. Nevertheless, some close descriptions have been found in the sūtra. See T. 26. 1522. 169a15. 經曰。是菩薩作是念三界虛妄但是一心作。Also see T. 26. 1522. 179b14-15. 是菩薩遠離一切心意識憶想分別。無所貪著。如虛空平等。入一切法如虛空性。

[22] See T. 23. 1436. 478c4-5.

[23] See X. 37. 665. 634b09 ＆b14-5.

[24] T. 9. 262. 41c16-9.

[25] See T. 25. 1509. 140a14. 如佛所言：「一切諸法，欲為其本」 Also T. 12. 374. 587a29＆b1. The Mahā-parinirvāṇa-sūtra states that the skillful desires are the fundamental principles that access the Way and eventually the anuttara-samyak-saṁbodhi (The unsurpassed, equally perfect enlightenment). 善欲即是初發道心，乃至阿耨多羅三藐三菩提之根本也。是故我說欲為根本。

[26] See T. 4. 210. 572a18. 《法句經》云：無禪不智，無智不禪，道從禪智。