Chinese
卍新续藏第 55 册 No. 0908 禅门要略 No. 908 禅门要略 天台大师 出 夫人修禅学慧法门。先明方便。后明正观。方便者凡有五种。初具五缘。一者衣食具足。二者持戒清净。三者闲居静处。四者息诸缘务。五者亲近善知识。五缘若阙则妨安心。若无善知识则不知遮障。为此义故须具五缘也。 二呵五欲者。谓色．声．香．味．触也。此五种能生行人欲乐之心。贪爱无足。若不呵却则妨正业。故须呵却。 三弃五盖。此五盖者。一贪欲盖。二嗔恚盖。三睡眠盖。四掉悔盖。五疑盖。此五若弃舍。心则得安也。此五在心则缠覆不明。 四调五事者。一调食不饥不饱。二调眼令不节不恣。此二就定外调之。三调身。四调息。五调心。此三就定内调之。调身者。令不宽不急是调身相。次调息者。令息出入绵静细。如有如无。资神安禅。守之心易得定。举要言之。不涩不滑是调息相。次调心者。若多觉观浮动。须系念在齐中。制诸乱想。若心沈惛。头低睡熟无记者。当系鼻端。令心在缘无分散意。举要言之。不沈不浮是调心相。次复正于坐中。若觉身息心三事不调者。即须用前法调之。三事若调禅定可获。次欲出定时。应前放心异缘。次开口放 现代汉语译本 卍新续藏第 55 册 No. 0908 禅门要略 No. 0908 禅门要略 天台大师 出 夫人修习禅定，学习智慧法门，首先要明白方便法，然后明白正观。方便法总共有五种。首先是具备五种因缘：一是衣食充足；二是持戒清净；三是居住在安静的地方；四是停止各种俗务；五是亲近善知识（kalyāṇa-mitra，指引修行的人）。如果缺少这五种因缘，就会妨碍安心修行。如果没有善知识，就不知道如何遮蔽障碍。因为这个缘故，必须具备这五种因缘。 二是呵斥五欲，即色（rūpa，视觉对象）、声（śabda，听觉对象）、香（gandha，嗅觉对象）、味（rasa，味觉对象）、触（sparśa，触觉对象）。这五种会使修行人产生欲乐之心，贪爱没有止境。如果不呵斥它们，就会妨碍正业（sammyak-karmānta，正确的行为）。所以必须呵斥它们。 三是舍弃五盖（pañca nivaraṇa），这五盖是：一贪欲盖（kāmacchanda-nivaraṇa，贪恋欲望的覆盖）；二嗔恚盖（vyāpāda-nivaraṇa，嗔恨愤怒的覆盖）；三睡眠盖（styāna-middha-nivaraṇa，昏沉睡眠的覆盖）；四掉悔盖（auddhatya-kaukritya-nivaraṇa，掉举后悔的覆盖）；五疑盖（vicikicchā-nivaraṇa，怀疑不定的覆盖）。如果舍弃这五盖，心就能安定。这五盖在心中，就会缠绕覆盖，使心不明亮。 四是调和五事：一是调食，不要过饥也不要过饱；二是调眼，不要过于节制也不要过于放纵。这两种是在禅定之外调和的。三是调身；四是调息；五是调心。这三种是在禅定之内调和的。调身，使身体不松弛也不紧张，这就是调身的相。其次是调息，使呼吸出入绵长、平静、细微，好像有又好像没有。滋养精神，安定禅定，守护心就容易得定。总而言之，不涩滞也不滑脱，这就是调息的相。其次是调心，如果觉知过多，观想浮动，就必须把意念系在脐中，控制各种杂乱的想法。如果心昏沉，头低垂，昏昏欲睡，没有记性，就应当把意念系在鼻端，使心专注于所缘境，没有分散的意念。总而言之，不沉没也不浮躁，这就是调心的相。其次，再端正坐姿，如果在坐中感觉身、息、心三事不调和，就必须用前面的方法调和它们。三事如果调和，禅定就可以获得。其次，想要出定时，应该先放下心，转移到其他事物上。然后张开口放气。
English
English version Vol. 55, No. 0908 of the Supplement to the Buddhist Canon, Essentials of the Zen School No. 0908 Essentials of the Zen School By Great Master Tiantai When a person cultivates meditation and studies the Dharma of wisdom, they must first understand the expedient means (upāya，skillful means), and then understand right contemplation (samyag-dṛṣṭi，right view). There are five kinds of expedient means in total. The first is to have five conditions: first, sufficient clothing and food; second, pure observance of precepts (śīla，moral conduct); third, living in a quiet place; fourth, ceasing all worldly affairs; fifth, associating with good teachers (kalyāṇa-mitra，spiritual friend). If these five conditions are lacking, it will hinder the peace of mind. If there is no good teacher, one will not know how to block obstacles. For this reason, it is necessary to have these five conditions. The second is to rebuke the five desires (pañca kāmaguṇāḥ): namely, form (rūpa，visual object), sound (śabda，auditory object), smell (gandha，olfactory object), taste (rasa，gustatory object), and touch (sparśa，tactile object). These five can cause practitioners to have desires and pleasures. Greed is endless. If they are not rebuked, they will hinder right action (sammyak-karmānta，right action). Therefore, they must be rebuked. The third is to abandon the five coverings (pañca nivaraṇa): These five coverings are: first, the covering of greed (kāmacchanda-nivaraṇa，sensual desire); second, the covering of anger (vyāpāda-nivaraṇa，ill-will); third, the covering of sleepiness (styāna-middha-nivaraṇa，sloth and torpor); fourth, the covering of restlessness and remorse (auddhatya-kaukritya-nivaraṇa，restlessness and worry); fifth, the covering of doubt (vicikicchā-nivaraṇa，skeptical doubt). If these five coverings are abandoned, the mind will be at peace. If these five are in the mind, they will entangle and cover it, making it unclear. The fourth is to harmonize the five things: first, to regulate food, neither too hungry nor too full; second, to regulate the eyes, neither too restrained nor too indulgent. These two are harmonized outside of meditation. Third, to regulate the body; fourth, to regulate the breath; fifth, to regulate the mind. These three are harmonized within meditation. Regulating the body means making it neither too loose nor too tense, which is the sign of regulating the body. Next is regulating the breath, making the breath in and out long, calm, and subtle, as if it is there and not there. Nourishing the spirit and calming meditation, it is easy to attain samādhi (concentration) by guarding the mind. In short, neither astringent nor slippery is the sign of regulating the breath. Next is regulating the mind. If there are too many perceptions and thoughts are floating, one must focus the mind on the navel, controlling all kinds of distracting thoughts. If the mind is drowsy, the head is lowered, sleepy, and there is no memory, one should focus the mind on the tip of the nose, so that the mind is focused on the object of attention, without scattered thoughts. In short, neither sinking nor floating is the sign of regulating the mind. Next, correct the sitting posture again. If you feel that the body, breath, and mind are not in harmony while sitting, you must use the previous methods to harmonize them. If the three things are harmonized, meditation can be attained. Next, when you want to exit meditation, you should first let go of the mind and shift to other things. Then open your mouth and release air. --------------------------------------------------------------------------------
Chinese
气。想从百脉随意有散。次微微动身。次动肩脾手头颈等。次动两足膝等。次以手遍摩诸毛孔。次按两掌令𤏙掩两眼。然后开眼。待身汗𤍜方可随意。若不尔者令人作病。 第五行五法者。谓欲．精进．念．巧慧．一心是也。释云。欲者。欲离世间一切妄想颠倒。欲得一切禅定智慧诸法门也。精进者。持戒清净。初中后夜专精进修习无上道法[廿/匕]。念者。念世间法治生产业。一色一香无非佛法也。巧慧者。思惟世间阴界入等。一一皆入如实。令魔界即佛界。为佛事如萨陀波伦也。一心者。既知世法即是出世法。应当专修定慧二法。令与法性相应。心如金刚无能坏者。故名一心也。此上并是坐禅。约出入略示此法。夫欲发心学道。先须问路。路有通塞。法有是非。心有邪正。今且约坐禅示其相。余则可解。塞路者。苦集为塞。道灭为通。无明十二因缘为塞。无明灭为通。六蔽为塞。六度为通。若有三塞。破之令通也。次简邪正者。一若为利养破戒等事发心学禅者。此发泥梨心。行地狱道。二若求名闻望他称誉而学禅者。是发謟曲心。行鬼道。三若为眷属徒众多檀越等。是发飞走心。行畜生道。四若为胜他妒忌者。是发丑陋心。行修罗道。五若为此生谢后恐失未来人身。兼持戒而发心学禅者。是发欲界下心。 现代汉语译本：气。想要从全身经脉随意散发。先微微活动身体。然后活动肩膀、手臂、头部、颈部等。接着活动双腿、膝盖等。然后用手遍摩全身毛孔。再按压两掌，用手掌遮盖双眼。然后睁开眼睛。等待身体汗液消退后，才可以随意活动。如果不是这样，会使人得病。 第五行五法是：欲（想要）、精进（努力）、念（专注）、巧慧（巧妙的智慧）、一心（专一的心）。解释说：欲，是想要远离世间一切虚妄颠倒。想要获得一切禅定智慧等法门。精进，是持戒清净。从初夜到中夜到后夜，都专心精进地修习无上的道法。念，是念及世间法，治理生产事业，一色一香，无一不是佛法。巧慧，是思惟世间的阴、界、入等，一一都如实地进入，使魔界即是佛界，为佛事，就像萨陀波伦（菩萨名）一样。一心，是既然知道世间法就是出世间法，就应当专修定慧二法，使之与法性相应，心如金刚，没有能破坏的。所以叫做一心。以上都是关于坐禅，大概地说明了这些方法。想要发心学道，首先要问路。路有通畅和阻塞，法有正确和错误，心有邪恶和正直。现在且大概地说明坐禅的相状，其余的就可以理解了。阻塞的路，苦和集是阻塞，道和灭是通畅。无明和十二因缘是阻塞，无明灭是通畅。六蔽是阻塞，六度是通畅。如果有这三种阻塞，就要破除它们，使之通畅。其次是简别邪正：一、如果为了利养、破戒等事而发心学禅，这是发泥梨（地狱）心，行地狱道。二、如果为了求名闻，希望他人称誉而学禅，这是发谄曲心，行鬼道。三、如果为了眷属、徒众、多檀越（施主）等，这是发飞走心，行畜生道。四、如果为了胜过他人、妒忌他人，这是发丑陋心，行修罗道。五、如果为了此生谢世后，恐怕失去未来人身，兼持戒而发心学禅，这是发欲界下心。
English
English version: Qi (vital energy). If you want to dissipate it at will from all the meridians, first move the body slightly. Then move the shoulders, arms, head, neck, etc. Next, move the legs, knees, etc. Then, rub all the pores of the body with your hands. Then press the palms of your hands together and cover your eyes with them. Then open your eyes. Wait until the sweat on your body subsides before moving at will. If you don't do this, it will cause illness. The five practices of the fifth line are: desire (wanting), diligence (effort), mindfulness (focus), skillful wisdom (clever wisdom), and one-pointedness of mind (concentration). The explanation says: Desire is the desire to be free from all false and inverted thoughts of the world. It is the desire to obtain all the Dharma doors of samadhi and wisdom. Diligence is upholding the precepts purely. From the beginning of the night to the middle of the night to the end of the night, diligently cultivate the supreme Dharma. Mindfulness is being mindful of worldly dharmas, managing production and business, every color and every fragrance, none of which is not the Buddha Dharma. Skillful wisdom is contemplating the skandhas (aggregates), realms (spheres), and entrances (sense bases) of the world, each entering into reality, so that the realm of Mara (demon) is the realm of Buddha, doing the work of the Buddha, like Sadāparibhūta (a Bodhisattva). One-pointedness of mind is that since you know that worldly dharmas are supramundane dharmas, you should cultivate both samadhi and wisdom, so that they correspond to the Dharma nature, and the mind is like diamond, which cannot be destroyed. Therefore, it is called one-pointedness of mind. The above is all about zazen (seated meditation), briefly explaining these methods. If you want to aspire to learn the Way, you must first ask for directions. The road has unobstructed and obstructed paths, the Dharma has right and wrong, and the mind has evil and uprightness. Now, let's briefly explain the appearance of zazen, and the rest can be understood. The obstructed road, suffering and accumulation are obstructions, the path and cessation are unobstructed. Ignorance and the twelve links of dependent origination are obstructions, the cessation of ignorance is unobstructed. The six obscurations are obstructions, the six perfections are unobstructed. If there are these three obstructions, you must break them and make them unobstructed. Next is to distinguish between right and wrong: 1. If you aspire to learn Chan (Zen) for the sake of profit and breaking the precepts, this is aspiring with a Naraka (hell) mind, walking the path of hell. 2. If you learn Chan in order to seek fame and hope for praise from others, this is aspiring with a flattering mind, walking the path of ghosts. 3. If it is for the sake of family members, disciples, many dānapati (patrons), etc., this is aspiring with a flying mind, walking the path of animals. 4. If it is to surpass others and be jealous of others, this is aspiring with an ugly mind, walking the path of Asuras (demigods). 5. If it is because you are afraid of losing your future human body after this life, and you aspire to learn Chan while upholding the precepts, this is aspiring with a lower mind of the desire realm. --------------------------------------------------------------------------------
Chinese
行人道。六若为求今世后世自然果报。兼修十善。是发欲界上心。行天道。七若为捍伏于他复层自举。狼踞唐视令物归仰者。是发魔罗心。行第六天道。八若为求今世后世禅定静乐者。是发梵心。行色天道。九若为求世智辨聪无事不知者。为此学禅者。是发外道心。行无想行天道。十若为思惟世间生死牢狱甚可猒患。出世涅槃清净寂灭甚可欣乐。为此发心欲速出三界者。是发无漏心。行二乘道。非心无量。略示十种非心耳。前九是世间心。是生死心。后一是出世心。是涅槃心。是圣人心。是解脱心行者。汝学修道应善识邪正。莫浪发心。二乘出世间尚简是非。况前诸心妄谓为是。若欲与理相应者。但首作人事。莫强知他事。即是更相憎恨世世相憎。非但此生无道无果。累及后生。能闭口合掌塞耳端坐修心者。是出世圣人。若不尔者。饿鬼畜生之道难得免离也。 次明修止观者。先约坐中修者。行人于坐中为乱想觉观修三止。一名系缘止止者。谓系心鼻端隔齐间等处。系缘守境。令念心不散。二名制心止止者。随心不起。即须制之不驰散也。此二是事止耳。三体真止止者。随心所念。一切诸法即须体之。知悉从缘生。从缘生之法无有自性。既知无性即不取着。以不取故妄念心息。是名为止。止心不动名为无为。无 现代汉语译本 行人道。六、如果为了追求今世后世自然的果报，兼修十善，这是发起欲界上等的心，行天道。（欲界：佛教宇宙观中众生居住的三个界之一，指有情欲和物质欲望的界；十善：不杀生、不偷盗、不邪淫、不妄语、不两舌、不恶口、不绮语、不贪欲、不嗔恚、不邪见） 七、如果为了压制别人，反而抬高自己，像狼一样蹲踞，像唐视一样令人归顺仰望，这是发起魔罗心，行第六天道。（魔罗：佛教中指障碍修行、扰乱身心的恶魔） 八、如果为了追求今世后世的禅定静乐，这是发起梵心，行色天道。（禅定：佛教修行方法，通过冥想达到精神集中和内心平静；色天：佛教宇宙观中色界天的总称，指脱离了欲界欲望但仍有物质形态的界） 九、如果为了追求世俗的智慧，能言善辩，无所不知，为此而学禅，这是发起外道心，行无想行天道。（外道：佛教术语，指不符合佛教教义的修行方法或宗教） 十、如果因为思惟世间的生死轮回如同牢狱，非常厌恶，而认为出世间的涅槃清净寂灭非常值得欣乐，为此发心想要快速脱离三界，这是发起无漏心，行二乘道。（涅槃：佛教术语，指解脱生死轮回的境界；三界：佛教宇宙观中众生轮回的三个界，即欲界、色界、无色界；无漏心：佛教术语，指没有烦恼和业力的清净心；二乘道：佛教术语，指声闻乘和缘觉乘，以自我解脱为目标） 非心的种类无量，这里只是略微展示了十种非心罢了。前面九种是世间心，是生死心。后一种是出世心，是涅槃心，是圣人的心，是解脱的心。修行的人，你学习修道，应该善于识别邪正，不要随便发心。二乘的出世间法尚且要简别是非，更何况前面那些心，却妄自认为是正确的。如果想要与真理相应，那就首先做好人事，不要强求知道别人的事情，否则就会导致互相憎恨，世世代代互相憎恨，不仅此生没有道果，还会连累到后世。能够闭口合掌，塞住耳朵，端正坐姿修心的人，是出世的圣人。如果不是这样，那么饿鬼畜生之道就难以避免了。 接下来阐明修习止观的方法。首先从坐禅中修习入手。修行人在坐禅中，为了对治乱想觉观，修习三种止。第一种叫做系缘止（系缘止：将心专注于某一对象以达到止息妄念的方法），就是将心专注于鼻端、隔齐之间等处，系缚缘虑，守护境界，使念头不散乱。第二种叫做制心止（制心止：强制控制心念，使其不散乱的方法），就是随心念生起，立即加以制止，不让它放纵驰散。这两种都是事止。第三种叫做体真止（体真止：通过体悟诸法实相来达到止息妄念的方法），就是随心所念的一切诸法，立即体悟它们都是从因缘而生。从因缘而生的法没有自性。既然知道没有自性，就不再执着。因为不执着，所以妄念止息。这叫做止。止心不动叫做无为。（无为：佛教术语，指不依赖因缘造作的境界，即涅槃）