凡静坐不拘全跏半跏，随便而坐。平直其身，纵任其体，当令关节相应，不倚不曲，解
衣缓带，稍有不安，微动取便，务使调适。初时从动入静，气或未平，举舌四五过，口微微
吐气，鼻微微纳之，多则三四五遍，但取气平为度。舌抵
上，唇齿相着，次渐平视，徐徐闭目，勿令眼睑大急，常使眼中胧胧然。次则调息，不粗不喘，
令和细绵绵。天台禅门口诀，止教调息观脐。息之出入，皆根于脐，一心缔观，若有外念，摄之
令还，绵绵密密，努力精进。自此而后，静中光景，种种奇特，皆须识破，庶可进修。初时有二种
住心之相，人心泊境，妄念迁流，如火熠熠，未尝暂止。因前修习，心渐虚凝，不复缘念名利冤
亲等事，此名粗心息也。外事虽不缘念，而此心微细流注，刹那不停，愈凝愈细，内外双泯，此名
细心住也。此后有二种定法，当此细心住时，必有持身法起，此法发时，身心自然正直，坐不疲倦
，如物持身于觉，心自然明净。与定相应，定法持身，任运不动，从浅入深，无分散意，此名欲界
定也，后复身心泯虚豁，忽然失于欲界，坐中不见己身及床坐等物，犹若虚空，此名未到地定也。从
此证十六触，一动、二痒、三凉、四暖、五轻、六重、七涩、八滑，复有八触，谓一掉、二猗、三冷
、四热、五浮、六沉、七坚、八软。此八触与前八触虽相似，而细辨则不同，合为十六触也。十六
触由四大而发，地中四者沉、重、坚、涩，水中四者凉、暖、软、滑，火中四者暖、热、猗、痒，风
中四者动、掉、轻、浮。学人于未到地中，入定渐深，身心虚寂，不见内外。或经一日乃至七日，或
一月乃至一年，若定心不坏，守护增长，此时动触一发，忽见身心凝然，运运而动，当动之时，还觉
渐渐有身，如云如影，或从上发，或从下发，或从腰发，渐渐遍身。上发多退，下发多进。动触发时
，功德无量，略言十种善法与动俱发，一定、二空、三明净、四喜悦、五乐、六善生、七知见明、八无
累
解脱、九境界现前、十心调柔软。如是一日或十日，或一月一年，长短不定。此事既过，复有余触，
次第而起。有遍发十六触者，有发三四触及七八触者，皆有善法，功德如前动触中说。此是色界清净之
身，在欲界身中，粗细相违，故有诸触证。初有五境，一觉、二观、三喜、四乐、五定心也。初心
觉悟为觉，后细心分别为观。庆悦之心为喜，恬澹之心为乐，寂然不散为定心，十六触中皆有此五境
。第六又有默然心，由五境而发者，皆初禅所发之相也。夫觉如大寐得醒，如贫得宝藏，末世诸贤
，以觉悟为极则事，然欲入二禅则有觉有悟，皆为患病。学人于初禅第六默然心中厌离，觉观初禅为下
，若知二法动乱逼恼定心，从觉观生喜乐定等，故为粗。此觉观法障二禅内净，学人既知初禅之过，
障于二禅，今欲远离常根据三法。一不受不着，故得离；二诃责，故得离；三观析，故得离。由此三法，
可以离初禅觉观之过。觉观既灭，五境及默然心悉谢，已离初禅，二禅未生。于其中间亦有定法，可
得名禅，但不牢固，无善境扶助之法，诸师多说为转寂心，谓转初禅默然也。在此定中须根据六行观，厌下
有三，曰苦、曰粗、曰障∶欣上有三，曰胜、曰妙、曰出。约言之，只是诃赞二意耳。夫玄门三年温养，
九年面壁，未尝不静坐，而不发大智能，不发大神通，不发深禅空者，以其处处恋着也。得一境界，即自
以为奇特，爱恋不舍，安能上进？故须节节说破，事事指明，方不耽着，方肯厌下欣上，离苦而求胜，
去粗而即妙，舍障而得出，到此地位，方知法有正传。昔陈白沙《静坐诗》云∶刘郎莫记归时路，
只许刘郎一度来。陈公在江门静坐二十余年，惜无明师指点，静中见一端倪发露，即爱恋之，已而并此
端倪亦失，竭力追寻，不复可见，故其诗意云尔。学人静中有得，
先须知此六行观，若到初禅，不用此观则多生忧悔。忧悔心生，永不发二禅，乃至
转寂亦失，或时还更发初禅，或并初禅亦失。所谓为山九仞，一篑为难，切当自慎
。学人心不忧悔，一心加功，专精不止，其心澹然澄静，无有分散，名未到地，
即是二禅前方便定也。《经》云∶不失不退。其心豁然明净皎洁，定心与喜俱发，亦
如人从暗中出，见外日月光明，其心豁然明亮，内净十种功德俱发，具如初禅发相
，但以从内净定俱发为异耳。二禅有四境，一内净、二喜、三乐、四定心。何名内净
？远而言之，对外尘故说内净；近而言之，对内垢故说内净。初禅中得触乐时，触是
身识相应，故名外净；二禅心识相应，故名内净。初禅心为觉观所动，故名内垢；二禅心
无觉观之垢，故名内净。既离觉观，根据内净心发，定皎洁分明，无有垢秽，此内净定
相也。喜者深心自庆，于内心生喜、定等十种功德善法，故悦豫无量也，乐者受喜中之乐。
恬澹悦怡，绵绵美快也。初禅之喜乐，由觉观而生，与身识相应；此中喜乐，从内心生
，与意识相应，所以名同而实异。定心者受乐心忘，既不缘定内喜乐，复不缘外念思想，
一心不动也。此四境后，亦有默然心，但比初禅更深耳，谓之圣默然定。欲进三禅，又当
诃二禅之过。此二禅定，虽从内净而发，但大喜涌动，定不牢固，当即舍弃，如上用三法遣
之，一不受、二诃责、三观心穷检。既不受喜，喜及默然自谢，而三禅未生，一意精进，其心
湛然不加功力，心自澄净，即是三禅未到地，于后其心泯然入定。然入定不根据内外与乐俱发
，当乐发时，亦有十种功德，具如前说，但无涌动之喜为异耳。绵绵之乐，从内心而发，
心乐妙美，不可为喻。乐定初生，既未即遍，身中间多有三过。一者乐定既浅，其心沉没，少
有智能之用；二者乐定微少，心智勇发，故不安稳；三者乐定之心与慧力
等绵绵美妙，多生贪着，其心迷醉。故《经》言此乐惟圣人能舍，余人舍为难。有此
三过，则乐定不得增长，充满其身，学人须善调适，亦三法治之。一者心若沉没，当用意精
进；二者若心勇发，当念三味定法摄之，三者心若迷醉，当念后乐及诸胜妙法门，
以自醒悟，令心不着。若能如是，乐法必定增长遍满身分，百骸万窍，悉皆欣悦。按初禅之乐
，从外而发，外识相应，内乐不满。二禅之乐，虽从内发，然从喜而生，喜根相应，乐根不
相应，乐根据喜生，喜尚不遍，况于乐乎？三禅之乐，从内发，以乐为主，遍身内外充满恬愉，
亦有五境，一舍、二念、三智、四乐、五定心也。舍者舍前喜心，并离三过也；念者既得三
禅之乐，念用三法守护，令乐增长也；智者善巧三法离三过也；乐者快乐遍身受也；定心者受
乐心息，一心寂定也。欲得四禅，又当诃斥三禅之乐。初欲得乐，一心勤求，大为辛苦；既得守
护，爱着亦为苦∶一旦失坏，则复受苦。学人既深见三禅乐有大苦之患，应一心厌离，求四禅
种不动定，尔时亦当修六行及三法除遣。即三禅谢灭，而四禅未到，修行不止，得入未到地，定心
无动散，即四禅方便定。于后其心豁然开发，定心安稳，出入息断，定发之时，与舍俱生，无苦
无乐，空明寂静，善法相扶，类如前说，但无喜乐动静为异耳，尔时心如明镜不动，亦如净水无波，
绝诸乱想，正念坚固，犹如虚空。学人住是定中，心不根据善，亦不附恶，无所根据倚，无形无质。亦
有四境，一不苦不乐、二舍、三念清净、四定心也。此禅初发与舍受俱发，舍受之心，不与苦乐相
应，故言不苦不乐。既得不苦不乐，定舍胜乐，不生厌悔，故云舍禅定。分明智能照了，故云念清
净。定心寂静，虽对众缘，心无动念，故名定心。此后亦有默然心，如前说也。又此四禅，
心常清净，亦名不动定，亦名不动智能。于此禅中学一切事皆得成就，学神通则得，学
变化则得，故《经》说佛于四禅为根本也。外道服食勤炼，远望延年，劳形弊骨，万举万
败，间有成者，自负深玄，岂知造业争如求禅，一切变化无不立就，转粗形为妙质，易短
寿为长年，特其细耳。从此后又有四定，一空处定，二识处定，三无有处定。四非有想非
无想处定。学人至四禅时，有视为微妙，得少为足，画而不进者；有觉心识主灭，虚诳不实
，便欲求涅 寂静常乐者。不遇明师指授，不知破色与断色系缚之方，直强泯其心，断诸思
虑，久久得心无忆念，谓证涅 。既未断色系缚，若舍命时，即生无想天中，此为大错。
故须求空处定，应深思色法之咎。若有身色，则内有饥渴、疾病、大小便利臭秽、弊恶等苦
，外受寒热、刀杖、刑罚、毁谤等苦。从先世因缘和合报得此身，即是种种众苦之本，不可保
爱。复思一切色法系缚于心，不得自在，即是心之牢狱，令心受恼，无可贪恋。由是求灭色
之法，须灭三种色，一灭可见有对色，二灭不可见有对色，三灭不可见无对色，《经》言过
一切色相，灭有对相，不念种种相。过一切色相者，破可见有对色也；灭有对相者，破不可见有
对色也；不念种种相者，破不可见无对色也。学人于四禅中一心缔观己身，一切毛道及九孔身
内空处，悉皆虚疏，犹如罗 内外相通，亦如芭蕉重重无实。作是观时，即便得见，既得见已，
更细心观察，见身如 如甑，如蜘蛛网，渐渐微末，身分皆尽，不见于身及五根等，内身既尽
，外道亦空。如是观时，眼见色源，故名过色。耳声、鼻臭、舌味、身触觉坏，故名有对相。
于二种余色及无数色，种种不分别，故名不念种种相。一切色法既灭，一心缘空，念空不舍，即
色定便谢，而空定未发。亦有中间
禅，尔时慎勿忧悔，勤加精进，一心念空，当度色难。于后豁然与空相应，其心明净。不苦不
乐，益更增长。于深定中，唯见虚空无诸色相，虽缘无边虚空，心无分散。既无色缚心，识
澄静无碍自在，如鸟之出笼，飞腾自在，此为得空处定也。从空缘识，学人当知虚空是外法入定
，定从安稳识处是内法，缘内入定，则多宁谧观，缘识之受想行识，如病如痈如疮如刺，无常
苦空，无我和合，而有欺诳不实。一心系缘在识，念念不离，未来过去，亦复如是，常念于识，
欲得与识相应，加功专至，不计旬月，即便泯然任运，自住识缘。因此后豁然与识相应，心定不
动，而于定中不见余事，惟见现下心识，念念不住，定心分明，识虑广阔，无量无边。亦于定中
忆过去已灭之识，无量无边。及未来应起之识，亦无量无边。悉现定中识法，持心无分散意，此定
安稳清净，心识明利，为得识处定也。从此而进，又思前缘空入定，是为外定；今缘识入定是为
内定。而根据内根据外，皆非寂静，若根据内心，以心缘心入定者，此定已根据三世心生，不为真实，惟有无
心识处心无根据倚，乃名安稳。于是又观缘识之受想行识，如病如痈如疮如刺，无常苦空，无我和合，
而有虚诳不实，即舍识处，系心无所有处，内静息，求不同一切心识之法，知无所有法，非空非识，
无为法尘，无有分别，如是知已静息，其心惟念无所有法，其时识定即谢，无所有定未发，于其中间
，亦有证相。学人心不忧悔，专精不懈，一心内净，实无所根据，不见诸法，心无动摇，此为证无
所有处定也。入此定时，怡然寂绝，诸想不起，尚不见心相，何况余法？从此而进，又复上求诃责
无所有定，如痴如醉，如眠如暗，无明复蔽，无所觉了，无可爱乐。观于识处，如疮如箭；观于无所
有处，如醉如痴，皆是心病，非
真寂静，亦如前法，离而弃之。更求非有想非无想定，前识处，是有想；无所有处，是无
想。今双离之，即便观于非有非无。何法非有？谓心非有，何以故？过去现下未来求之
都不可得，无有形相，亦无处所，当知非有。云何非无？无者是何物乎？为心是无乎？为
离心是无乎？若心是无，则无觉无缘，不名为心；若心非无，更无别无。何也？无不自无，
破有说无，无有则无无矣，故言非有非无。如是观时，不见有无。一心缘中，不念余事。
于后忽然真实定发，不见有无相熊，泯然寂绝，心无动摇，恬然清净，如涅 相。是定微妙
，三界无过，证之者，咸谓是中道定相，涅 常乐，我净爱着是法，更不修习，如虫行至
树表，更不复进，谓树外无高，可悯也。殊不知此定虽无粗烦恼，而亦有十种细烦恼，凡
夫不知，误谓真实。世间外道，入此定中，不见有无，而觉有能知非有非无之心，谓是真神
不灭，若有明师传授，方知是四阴和合，而有自性，虚诳不实。从此不受不着，即破无明
入灭受想定，获阿罗汉果，是谓九次第定也。大抵初禅离欲界入色界，二三四禅皆色界，摄四定离
色界入无色界，灭受想定，则出三界，证阿罗汉果，生净土。此非闭息导引、坎离成丹之所
凡静坐不拘全跏趺（双盘）或半跏趺（单盘），随意而坐。身体保持平直，放松肢体，务必使关节协调相应，不倚靠、不弯曲，解开衣带，若有稍感不适，可轻微活动以求舒适，务必要调适得当。起初从动态进入静态，气息可能尚未平稳，将舌头抵住上颚四五次，口微微呼气，鼻微微吸气，次数多为三四五遍，只要以气息平和为度。舌尖抵住上颚，嘴唇与牙齿轻轻接触，然后逐渐平视，缓缓闭上眼睛，不要让眼睑过度紧张，常使眼中呈现朦胧状态。接着调节呼吸，不粗重也不急促，使之和缓、细微、连绵不断。天台宗禅门的口诀，只教导通过观察肚脐来调节呼吸。呼吸的出入，都根源于脐部，一心专注观想，若有外来的杂念，将其摄回令其归还，绵绵密密，努力精进。从此以后，在静定中出现的种种奇特景象，都必须识破看穿，才可以进修。
起初有两种安住心念的状态：人心停留在境界上，妄念迁流变化，如火光闪烁，未曾片刻停止。因为之前的修习，心渐渐虚凝，不再攀缘名利、冤亲等事，这叫做“粗心息”。虽然对外界事物不再攀缘，但此心的微细念头仍在刹那不停地流动，越凝练越细微，内外界限双双消融，这叫做“细心住”。此后有两种定法：当处于“细心住”时，必定会生起“持身法”，此法发起时，身心自然正直，坐而不疲倦，如同有物体支撑着身体，心自然明净。这与定相应，由定法持身，任运不动，从浅入深，没有分散的意念，这叫做“欲界定”。随后身心又变得空豁，忽然失去了对欲界的执着，坐中看不见自己的身体及床座等物，犹如虚空，这叫做“未到地定”。
从此证得十六种触受：一动、二痒、三凉、四暖、五轻、六重、七涩、八滑；另外还有八种触受，谓一掉（颤动）、二猗（柔软舒适）、三冷、四热、五浮、六沉、七坚、八软。这后八种触受与前八种虽相似，但仔细辨别则不同，合起来称为十六触。十六触由地、水、火、风“四大”而生：地大中的四种表现为沉、重、坚、涩；水中的四种表现为凉、暖、软、滑；火中的四种表现为暖、热、猗、痒；风中的四种表现为动、掉、轻、浮。学人在未到地定中，入定渐深，身心虚寂，不见内外。或经过一天乃至七天，或一个月乃至一年，如果定心不坏，守护并增长它，此时动触一发，忽然觉得身心凝然，运运转而动，在发动之时，还觉得渐渐有了身体，如云如影，有的从头部发起，有的从下部发起，有的从腰部发起，渐渐遍及全身。从上发起的多退失，从下发起的多进步。动触发起时，功德无量，简略说十种善法与动触一起发起：一定、二空、三明净、四喜悦、五乐、六善生、七知见明、八无累解脱、九境界现前、十心调柔软。像这样持续一日或十日，或一月一年，长短不定。此事过后，又有其余触受，次第而起。有的遍发十六触，有的发三四触及七八触，都有善法，功德如同前面动触中所说。这是色界清净之身，在欲界身中，粗细相违，所以有各种触受证验。
起初有五境：一觉、二观、三喜、四乐、五定心。初心的觉悟称为觉，后来的细心分别称为观。庆悦之心称为喜，恬淡之心称为乐，寂然不散称为定心，十六触中都有这五境。第六又有默然心，由五境而发的，都是初禅所发的相状。夫觉如大梦醒来，如贫穷得到宝藏，末世的各位贤人，以觉悟为极致的事业，然而想要进入二禅，如果有觉有悟，都成为病患。学人在初禅的第六默然心中产生厌离，认为觉观是初禅的下劣之法，如果知道这两种方法动乱逼恼定心，从觉观生出喜乐定等，所以说是粗重的。这种觉观法障碍二禅的内净，学人既然知道初禅的过失，障碍于二禅，现在想要远离，常依据三种方法：一是不受不着，所以能离；二是诃责，所以能离；三是观析，所以能离。由此三种方法，可以离开初禅觉观的过失。觉观既灭，五境及默然心全部谢灭，已离开初禅，二禅尚未生起。在这中间也有定法，可以名为禅，但不牢固，没有善境扶助的方法，各位老师多说这是转寂心，即转变初禅的默然。在此定中必须依据六行观，厌离下有三个方面，曰苦、曰粗、曰障；欣求上有三个方面，曰胜、曰妙、曰出。简而言之，只是呵斥和赞叹两种心意罢了。玄门修行三年温养，九年面壁，未尝不静坐，但不发大智慧，不发大神通，不发深禅空的，是因为处处贪恋执着。得到一个境界，就自以为奇特，爱恋不舍，怎么能上进？所以必须节节说破，事事指明，才不沉迷执着，才肯厌下欣上，离苦求胜，去粗即妙，舍障得出，到了这个地位，才知道法有正传。
昔日陈白沙《静坐诗》说：“刘郎莫记归时路，只许刘郎一度来。”陈公在江门静坐二十多年，可惜没有明师指点，静中见到一个端倪显露，就爱恋它，不久连这个端倪也失去了，竭力追寻，再也看不见了，所以他的诗意如此。学人在静中有心得，先须知道这六行观，如果到了初禅，不用此观则多生忧悔。忧悔心生，永不发二禅，甚至转寂也失去，有时还会再发初禅，或者连初禅也失去。所谓堆九仞高的山，缺一筐土也难以完成，切当自己谨慎。学人心不忧悔，一心加功，专精不止，其心澹然澄静，没有分散，名叫未到地，就是二禅的前方便定。《经》说：“不失不退。”其心豁然明净皎洁，定心与喜一起发起，也像人从暗处出来，看见外面日月的光明，其心豁然明亮，内净十种功德俱发，具备如初禅发相，只是从内净定俱发有所不同。二禅有四境：一内净、二喜、三乐、四定心。什么叫内净？远而言之，因为对外尘故说内净；近而言之，因为对内垢故说内净。初禅中得到触乐时，触是与身识相应的，所以叫外净；二禅是与心识相应的，所以叫内净。初禅的心被觉观所动，所以叫内垢；二禅的心没有觉观的垢染，所以叫内净。既然离开了觉观，根据内净心发起，定皎洁分明，没有垢秽，这就是内净定的相状。喜者深心自庆，于内心产生喜、定等十种功德善法，所以悦豫无量；乐者感受喜之中的乐。恬淡悦怡，绵绵美快。初禅的喜乐，由觉观而生，与身识相应；这里的喜乐，从内心生，与意识相应，所以名称相同而实质不同。定心者受乐心忘，既不攀缘定内的喜乐，也不攀缘外念思想，一心不动。这四境之后，也有默然心，但比初禅更深，称为圣默然定。想要进至三禅，又应当呵斥二禅的过失。此二禅定，虽然从内净而发，但大喜涌动，定不牢固，当即舍弃，如上所述用三种方法遣除它：一不受、二诃责、三观心穷检。既然不受喜，喜及默然自然谢灭，而三禅尚未生起，一意精进，其心湛然不加功力，心自澄净，就是三禅未到地，随后其心泯然入定。然而入定不根据内外与乐俱发，当乐发起时，也有十种功德，具备如前所说，只是没有涌动的喜作为差异。绵绵之乐，从内心而发，心乐妙美，不可比喻。乐定初生，既然未即遍满，身中间多有三过：一者乐定既浅，其心沉没，少有智能之用；二者乐定微少，心智勇发，故不安稳；三者乐定之心与慧力等绵绵美妙，多生贪着，其心迷醉。所以《经》言此乐惟圣人能舍，余人舍为难。有此三过，则乐定不得增长，充满其身，学人须善调适，也用三种法治之：一者心若沉没，当用意精进；二者若心勇发，当念三昧定法摄之；三者心若迷醉，当念后乐及诸胜妙法门，以自醒悟，令心不着。若能如是，乐法必定增长遍满身分，百骸万窍，悉皆欣悦。按初禅之乐，从外而发，外识相应，内乐不满。二禅之乐，虽从内发，然从喜而生，喜根相应，乐根不相应，乐根据喜生，喜尚不遍，况于乐乎？三禅之乐，从内发，以乐为主，遍身内外充满恬愉，也有五境：一舍、二念、三智、四乐、五定心。舍者舍前喜心，并离三过；念者既得三禅之乐，念用三法守护，令乐增长；智者善巧运用三法离三过；乐者快乐遍身受；定心者受乐心息，一心寂定。
想要得到四禅，又应当呵斥三禅之乐。起初想要得到乐，一心勤求，大为辛苦；既得守护，爱着也是苦；一旦失坏，则又受苦。学人既然深见三禅乐有大苦之患，应一心厌离，求四禅种不动定，那时也应当修六行及三法除遣。即三禅谢灭，而四禅未到，修行不止，得入未到地，定心无动散，就是四禅方便定。随后其心豁然开发，定心安稳，出入息断，定发之时，与舍俱生，无苦无乐，空明寂静，善法相扶，类如前说，只是没有喜乐动静作为差异，那时心如明镜不动，亦如净水无波，绝诸乱想，正念坚固，犹如虚空。学人住在这种定中，心不根据善，也不附恶，无所根据倚，无形无质。也有四境：一不苦不乐、二舍、三念清净、四定心。此禅初发与舍受俱发，舍受之心，不与苦乐相应，故言不苦不乐。既得不苦不乐，定舍胜乐，不生厌悔，故云舍禅定。分明智能照了，故云念清净。定心寂静，虽对众缘，心无动念，故名定心。此后也有默然心，如前所说。又此四禅，心常清净，也称不动定，也称不动智能。于此禅中学一切事皆得成就，学神通则得，学变化则得，所以《经》说佛于四禅为根本。外道服食勤炼，远望延年，劳形弊骨，万举万败，间有成者，自负深玄，岂知造业争如求禅，一切变化无不立就，转粗形为妙质，易短寿为长年，特其细耳。
从此后又有四定：一空处定，二识处定，三无所有处定，四非有想非无想处定。学人到四禅时，有视为微妙，得少为足，画而不进者；有觉心识主灭，虚诳不实，便欲求涅槃寂静常乐者。不遇明师指授，不知破色与断色系缚之方，直强泯其心，断诸思虑，久久得心无忆念，谓证涅槃。既未断色系缚，若舍命时，即生无想天中，这是大错。所以须求空处定，应深思色法的咎害。若有身色，则内有饥渴、疾病、大小便利臭秽、弊恶等苦，外受寒热、刀杖、刑罚、毁谤等苦。从先世因缘和合报得此身，即是种种众苦之本，不可保爱。复思一切色法系缚于心，不得自在，即是心之牢狱，令心受恼，无可贪恋。由是求灭色之法，须灭三种色：一灭可见有对色，二灭不可见有对色，三灭不可见无对色，《经》言过一切色相，灭有对相，不念种种相。过一切色相者，破可见有对色也；灭有对相者，破不可见有对色也；不念种种相者，破不可见无对色也。学人在四禅中一心缔观己身，一切毛孔及九孔身内空处，悉皆虚疏，犹如罗网内外相通，亦如芭蕉重重无实。作是观时，即便得见，既得见已，更细心观察，见身如泡如甑，如蜘蛛网，渐渐微末，身分皆尽，不见于身及五根等，内身既尽，外道亦空。如是观时，眼见色源，故名过色。耳声、鼻臭、舌味、身触觉坏，故名有对相。于二种余色及无数色，种种不分别，故名不念种种相。一切色法既灭，一心缘空，念空不舍，即色定便谢，而空定未发。也有中间禅，那时慎勿忧悔，勤加精进，一心念空，当度色难。随后豁然与空相应，其心明净。不苦不乐，益更增长。于深定中，唯见虚空无诸色相，虽缘无边虚空，心无分散。既无色缚心，识澄静无碍自在，如鸟之出笼，飞腾自在，此为得空处定也。
从空缘识，学人当知虚空是外法入定，定从安稳识处是内法，缘内入定，则多宁谧观，缘识之受想行识，如病如痈如疮如刺，无常苦空，无我和合，而有欺诳不实。一心系缘在识，念念不离，未来过去，亦复如是，常念于识，欲得与识相应，加功专至，不计旬月，即便泯然任运，自住识缘。因此后豁然与识相应，心定不动，而于定中不见余事，惟见现下心识，念念不住，定心分明，识虑广阔，无量无边。亦于定中忆过去已灭之识，无量无边。及未来应起之识，亦无量无边。悉现定中识法，持心无分散意，此定安稳清净，心识明利，为得识处定也。从此而进，又思前缘空入定，是为外定；今缘识入定是为内定。而根据内根据外，皆非寂静，若根据内心，以心缘心入定者，此定已根据三世心生，不为真实，惟有无心识处心无根据倚，乃名安稳。于是又观缘识之受想行识，如病如痈如疮如刺，无常苦空，无我和合，而有虚诳不实，即舍识处，系心无所有处，内静息，求不同一切心识之法，知无所有法，非空非识，无为法尘，无有分别，如是知已静息，其心惟念无所有法，其时识定即谢，无所有定未发，于其中间，亦有证相。学人心不忧悔，专精不懈，一心内净，实无所根据，不见诸法，心无动摇，此为证无所有处定也。入此定时，怡然寂绝，诸想不起，尚不见心相，何况余法？从此而进，又复上求诃责无所有定，如痴如醉，如眠如暗，无明复蔽，无所觉了，无可爱乐。观于识处，如疮如箭；观于无所有处，如醉如痴，皆是心病，非真寂静，亦如前法，离而弃之。更求非有想非无想定，前识处，是有想；无所有处，是无想。今双离之，即便观于非有非无。何法非有？谓心非有，何以故？过去现下未来求之都不可得，无有形相，亦无处所，当知非有。云何非无？无者是何物乎？为心是无乎？为离心是无乎？若心是无，则无觉无缘，不名为心；若心非无，更无别无。何也？无不自无，破有说无，无有则无无矣，故言非有非无。如是观时，不见有无。一心缘中，不念余事。于后忽然真实定发，不见有无相熊，泯然寂绝，心无动摇，恬然清净，如涅槃相。是定微妙，三界无过，证之者，咸谓是中道定相，涅槃常乐，我净爱着是法，更不修习，如虫行至树表，更不复进，谓树外无高，可悯也。殊不知此定虽无粗烦恼，而亦有十种细烦恼，凡夫不知，误谓真实。世间外道，入此定中，不见有无，而觉有能知非有非无之心，谓是真神不灭，若有明师传授，方知是四阴和合，而有自性，虚诳不实。从此不受不着，即破无明入灭受想定，获阿罗汉果，是谓九次第定也。大抵初禅离欲界入色界，二三四禅皆色界，摄四定离色界入无色界，灭受想定，则出三界，证阿罗汉果，生净土。此非闭息导引、坎离成丹之所
Meditation in stillness does not distinguish between full lotus (Shuangpan, double leg crossed) or half lotus (Danpan, single leg crossed); sit as you please. Keep your body straight and flat, relax your limbs, ensuring that joints are coordinated and corresponding, neither leaning nor bending. Loosen clothing and belts; if there is any slight discomfort, move slightly to find comfort, striving for proper adjustment. Initially, transitioning from movement to stillness, the Qi (vital energy) may not yet be calm. Press the tongue against the upper palate four or five times, exhale slightly through the mouth, and inhale slightly through the nose. Repeat three to five times, stopping when the breath becomes calm. The tip of the tongue touches the upper palate, lips and teeth gently touch, then gradually look straight ahead, slowly close the eyes without tightening the eyelids excessively, keeping a hazy vision. Next, regulate the breath: not rough, not panting, making it harmonious, fine, and continuous. The mantra of Tiantai Zen meditation teaches only to regulate the breath by observing the navel. The inhalation and exhalation all originate from the navel. Focus one mind on observation. If external thoughts arise, gather them and return them. Be continuous and dense, strive diligently. From this point onward, various wondrous scenes appearing in stillness must be seen through and understood, so that progress can be made.
Initially, there are two states of abiding the mind: the human mind rests on objects, deluded thoughts flow like flickering fire, never pausing even for an instant. Due to previous practice, the mind gradually becomes empty and condensed, no longer clinging to fame, profit, enemies, or relatives. This is called "coarse mind cessation" (Cuxin xi). Although external affairs are no longer clung to, the subtle flow of thoughts within continues moment by moment, becoming finer and finer until internal and external distinctions dissolve. This is called "subtle mind abiding" (Xixin zhu). Thereafter, there are two types of concentration methods. When in "subtle mind abiding," a "body-supporting method" (Chishen fa) inevitably arises. When this method activates, the body and mind naturally become upright, sitting without fatigue, as if supported by an object, and the mind naturally becomes clear and pure. This corresponds to concentration (Ding), where the concentration method supports the body, allowing natural immobility, progressing from shallow to deep without distraction. This is called "Desire Realm Concentration" (Yujie ding). Subsequently, the body and mind become empty and vast, suddenly losing attachment to the Desire Realm. In sitting, one sees neither one's own body nor the bed or seat, resembling emptiness. This is called "Concentration Not Yet Reached the Ground" (Weidao di ding).
From this, sixteen tactile sensations (Chu) are realized: 1. Movement, 2. Itching, 3. Coolness, 4. Warmth, 5. Lightness, 6. Heaviness, 7. Roughness, 8. Smoothness. Additionally, there are eight other tactile sensations: 1. Trembling, 2. Softness/Comfort, 3. Cold, 4. Heat, 5. Floating, 6. Sinking, 7. Hardness, 8. Softness. Although these latter eight resemble the former eight, careful distinction reveals differences; together they form the sixteen tactile sensations. These sixteen sensations arise from the Four Great Elements (Sidaj): Earth element manifests as sinking, heaviness, hardness, and roughness; Water element manifests as coolness, warmth, softness, and smoothness; Fire element manifests as warmth, heat, comfort, and itching; Wind element manifests as movement, trembling, lightness, and floating. As the practitioner enters deeper into the "Concentration Not Yet Reached the Ground," the body and mind become empty and silent, perceiving neither internal nor external phenomena. This may last from one day to seven days, or one month to one year. If the concentrated mind is preserved and cultivated, when the sensation of movement arises, suddenly the body and mind feel solid yet moving rhythmically. At the moment of activation, one feels the body gradually emerging, like clouds or shadows, arising from the head, lower body, or waist, eventually spreading throughout the body. Arising from above often leads to regression; arising from below often leads to advancement. When the movement sensation arises, its merit is immeasurable. Briefly, ten wholesome dharmas arise with the movement: 1. Concentration, 2. Emptiness, 3. Clarity/Purity, 4. Joy, 5. Bliss, 6. Wholesome Birth, 7. Clear Perception, 8. Liberation from Burdens, 9. Manifestation of Realms, 10. Soft and Pliable Mind. This may last a day, ten days, a month, or a year, varying in length. After this passes, other tactile sensations arise sequentially. Some experience all sixteen sensations; some experience three to four or seven to eight. All possess wholesome dharmas and merits as described regarding the movement sensation. This represents the pure body of the Form Realm existing within the Desire Realm body; due to the contradiction between coarse and fine, various tactile validations occur.
Initially, there are five realms (Jing): 1. Discernment (Jue), 2. Observation (Guan), 3. Joy (Xi), 4. Bliss (Le), 5. Concentrated Mind (Dingxin). Initial awakening is discernment; later subtle discrimination is observation. Celebratory heart is joy; tranquil heart is bliss; still and undistracted is concentrated mind. These five realms exist within all sixteen tactile sensations. Sixth is Silent Mind (Moran xin). Those arising from the five realms are characteristics emitted by the First Dhyana (Chudan). Discernment is like waking from a deep sleep or a poor person finding treasure. Modern sages regard awakening as the ultimate goal. However, to enter the Second Dhyana, having discernment and observation constitutes a disease. The practitioner, in the Silent Mind of the First Dhyana, develops aversion, considering discernment and observation as inferior. Knowing these two methods disturb and harass the concentrated mind, generating joy, bliss, and concentration from discernment and observation, they are considered coarse. This discernment-observation method obstructs the Inner Purity (Neijing) of the Second Dhyana. Having recognized the faults of the First Dhyana obstructing the Second, to depart from it, one relies on three methods: 1. Not accepting and not attaching, thus departing; 2. Reproaching, thus departing; 3. Analytical observation, thus departing. Through these three methods, one can leave the faults of discernment and observation in the First Dhyana. Once discernment and observation cease, the five realms and Silent Mind completely fade. Having left the First Dhyana but before the Second arises, there is an intermediate concentration, termed Chan, though unstable, lacking supportive wholesome realms. Masters call this "Turning to Silent Mind" (Zhuan Moran), transforming the Silent Mind of the First Dhyana. In this concentration, one must rely on the Six Contemplations (Liuxing guan): Aversion to the lower has three aspects: suffering, coarseness, and obstruction; Appreciation of the higher has three aspects: superiority, subtlety, and liberation. Simply put, it is merely reprimand and praise.
Mystical cultivation involves three years of nurturing and nine years of facing the wall, always meditating in stillness. Without developing great wisdom, great supernatural powers, or deep emptiness of Dhyana, it is because of attachment everywhere. Attaining a realm and considering it unique, loving and not letting go, how can one advance? Thus, each stage must be explained thoroughly, every matter pointed out clearly, to avoid indulgence, to cultivate aversion to the lower and appreciation for the higher, leaving suffering for superiority, abandoning coarseness for subtlety, shedding obstruction for liberation. Only at this stage does one know the orthodox transmission. Formerly, Chen Baisha wrote in his "Poem on Sitting in Stillness": "Liu Lang, do not remember the way back; allow Liu Lang to come only once." Master Chen sat in stillness in Jiangmen for over twenty years, unfortunately without a bright master's guidance. Seeing a hint emerge in stillness, he loved and clung to it. Soon, even this hint was lost. Striving to seek it, he could no longer see it, hence the poem's meaning. Practitioners gaining insights in stillness must first understand the Six Contemplations. Upon reaching the First Dhyana, without this contemplation, much sorrow and regret will arise. Sorrow and regret prevent the emergence of the Second Dhyana, causing loss of the Turning to Silent Mind, or even regressing to the First Dhyana or losing it entirely. As the saying goes, building a mountain nine ren high fails if one basket of earth is missing; one must be cautious. If the practitioner's mind is free of sorrow and regret, working with single-minded effort, specializing without stopping, the mind becomes tranquil and clear, undistracted, named "Concentration Not Yet Reached the Ground," which is the preparatory concentration for the Second Dhyana. The Scripture says: "Not losing, not regressing." The mind suddenly becomes bright, pure, and clean. Concentration and joy arise together, like emerging from darkness to see the sun and moon, the mind suddenly bright. Ten merits of inner purity arise, similar to the First Dhyana's emission, but differing in arising from inner purity concentration. The Second Dhyana has four realms: 1. Inner Purity, 2. Joy, 3. Bliss, 4. Concentrated Mind. What is Inner Purity? Far-reaching, it is called Inner Purity because it is distant from external dust; near-reaching, it is called Inner Purity because it is free from internal defilement. In the First Dhyana, tactile pleasure arises associated with body consciousness, hence called Outer Purity; in the Second Dhyana, it is associated with mind consciousness, hence called Inner Purity. The First Dhyana mind is moved by discernment and observation, hence called Internal Defilement; the Second Dhyana mind lacks the defilement of discernment and observation, hence called Inner Purity. Having left discernment and observation, arising from the Inner Purity mind, the concentration is bright and distinct, free from defilement; this is the characteristic of Inner Purity Concentration. Joy is deep self-celebration, generating ten wholesome dharmas like joy and concentration within the inner mind, resulting in boundless delight. Bliss is experiencing the joy within joy. Tranquil and happy, continuous and pleasant. The joy and bliss of the First Dhyana arise from discernment and observation, associated with body consciousness; the joy and bliss here arise from the inner mind, associated with mind consciousness. Hence, names are the same but realities differ. Concentrated Mind is forgetting the mind of experiencing bliss, neither clinging to joy and bliss within concentration nor to external thoughts, remaining unmoving in one mind. After these four realms, there is also Silent Mind, deeper than the First Dhyana, called Holy Silent Concentration. To advance to the Third Dhyana, one must reprimand the faults of the Second Dhyana. Although this Second Dhyana arises from Inner Purity, the great joy surges, making concentration unstable; it should be abandoned immediately using the three methods mentioned above: 1. Not accepting, 2. Reproaching, 3. Investigating the mind thoroughly. Having not accepted joy, joy and Silent Mind naturally fade, but the Third Dhyana has not yet arisen. Focusing on diligence, the mind becomes clear without exertion, naturally purified; this is the "Not Yet Reached the Ground" of the Third Dhyana. Subsequently, the mind merges into concentration. Entering concentration does not arise with pleasure based on internal or external factors. When pleasure arises, there are ten merits as previously described, differing only by the absence of surging joy. Continuous bliss arises from the inner mind, the mind's joy being exquisite and indescribable. When Bliss Concentration first arises, it has not yet pervaded, leading to three faults in the body: 1. The Bliss Concentration is shallow, the mind sinks, lacking the use of wisdom; 2. The Bliss Concentration is slight, mental energy surges, causing instability; 3. The mind of Bliss Concentration, continuous and beautiful alongside wisdom power, generates much attachment, leading to intoxication. Thus, the Scripture states this bliss can only be relinquished by sages; others find it difficult. With these three faults, Bliss Concentration cannot grow and fill the body. Practitioners must adjust well, using three methods: 1. If the mind sinks, apply diligent effort; 2. If the mind surges, recollect Samadhi methods to gather it; 3. If the mind is intoxicated, recollect subsequent bliss and superior dharmas to awaken oneself, preventing attachment. If done thus, the Bliss Dharma will surely grow and fill the body, all bones and aperties rejoicing. According to the First Dhyana, bliss arises externally, associated with external consciousness, inner bliss is incomplete. The Second Dhyana's bliss arises internally but from joy, associated with the joy root, not the bliss root; since joy does not pervade, how much less bliss? The Third Dhyana's bliss arises internally, taking bliss as primary, filling the body internally and externally with tranquility and happiness. It also has five realms: 1. Equanimity (She), 2. Mindfulness (Nian), 3. Wisdom (Zhi), 4. Bliss (Le), 5. Concentrated Mind (Dingxin). Equanimity abandons previous joy and leaves the three faults; Mindfulness guards the bliss of the Third Dhyana using three methods to promote growth; Wisdom skillfully uses three methods to leave the three faults; Bliss is the feeling of pervasive happiness; Concentrated Mind is the cessation of the mind experiencing bliss, remaining in one-pointed stillness.
To attain the Fourth Dhyana, one must reprimand the bliss of the Third Dhyana. Initially seeking bliss, working hard causes great hardship; guarding it creates attachment, which is also suffering; losing it brings suffering again. Deeply seeing the great suffering隐患 in Third Dhyana bliss, one should single-mindedly abandon it, seeking the immovable concentration of the Fourth Dhyana. At that time, cultivate the Six Contemplations and Three Methods to dispel. As the Third Dhyana fades and the Fourth has not yet arrived, continuous practice leads to entering the "Not Yet Reached the Ground," where concentrated mind is unmoving and undistracted, serving as the preparatory concentration for the Fourth Dhyana. Subsequently, the mind suddenly opens, concentration stabilizes, breathing ceases. At the onset of concentration, equanimity arises together, neither painful nor pleasurable, empty, bright, and silent, supported by wholesome dharmas, similar to before but differing by the absence of joy, bliss, movement, and stillness. The mind is like an unmoving bright mirror, like still water without waves, devoid of chaotic thoughts, firm right mindfulness, like emptiness. Dwelling in this concentration, the mind attaches neither to good nor evil, relying on nothing, formless and substance-less. It has four realms: 1. Neither Pain Nor Pleasure, 2. Equanimity, 3. Pure Mindfulness, 4. Concentrated Mind. This Dhyana initially arises with Equanimous Feeling (She shou), which does not correspond to pain or pleasure, hence "Neither Pain Nor Pleasure." Having attained this, concentration and equanimity surpass bliss, generating no aversion or regret, hence "Equanimity Dhyana Concentration." Clear wisdom illuminates, hence "Pure Mindfulness." Concentrated mind is still; although facing many conditions, the mind has no moving thoughts, hence "Concentrated Mind." Thereafter is also Silent Mind, as previously described. Furthermore, this Fourth Dhyana, with the mind constantly pure, is also called Immovable Concentration and Immovable Wisdom. In this Dhyana, mastering all matters achieves success; mastering supernatural powers succeeds, mastering transformations succeeds. Thus, the Scripture says the Buddha takes the Fourth Dhyana as the foundation. Externalists服用 food and refine vigorously, hoping for longevity, exhausting their bodies and bones, failing ten thousand times, occasionally succeeding, boasting profound mystery. How does creating karma compare to seeking Dhyana? All transformations are instantly achieved, turning coarse forms into subtle qualities, changing short life to long life, which are merely minor details.
Thereafter, there are four concentrations: 1. Base of Infinite Space, 2. Base of Infinite Consciousness, 3. Base of Nothingness, 4. Base of Neither Perception Nor Non-Perception. Practitioners reaching the Fourth Dhyana may consider it subtle, satisfied with little, halting progress. Or perceiving the main consciousness extinguishing as false and unreal, desiring Nirvana's quiet peace and eternal joy. Without a bright master's guidance, not knowing how to break form and sever form-bound fetters, they forcibly extinguish the mind, cutting off thoughts, eventually achieving a mind without memory, claiming to have proven Nirvana. Having not severed form fetters, upon death, they are reborn in the Heaven of No Thought, a major error. Thus, one must seek the Base of Infinite Space, deeply contemplating the faults of form. Having bodily form entails internal sufferings like hunger, thirst, disease, foul waste, and external sufferings like cold, heat, weapons, punishment, and slander. Obtaining this body through past karma is the root of all suffering, not to be cherished. Reflecting that all form binds the mind, preventing freedom, it is a prison causing distress, worth no attachment. Therefore, seeking the method to extinguish form, one must extinguish three types of form: 1. Visible and Obstructive Form, 2. Invisible but Obstructive Form, 3. Invisible and Non-Obstructive Form. The Scripture says: "Transcend all form appearances, extinguish obstructive appearances, do not think of various appearances." Transcending all form appearances breaks visible obstructive form; extinguishing obstructive appearances breaks invisible obstructive form; not thinking of various appearances breaks invisible non-obstructive form. In the Fourth Dhyana, focus one mind observing one's body. All pores and the empty spaces within the nine apertures are hollow and sparse, like a net connecting inside and out, or like a banana tree layered without substance. Observing thus, one sees it. Having seen, observe more carefully: the body appears like bubbles, pots, spiderwebs, gradually diminishing until body parts vanish, seeing neither body nor five senses. Internally exhausted, externally empty. Observing thus, seeing the source of form is called "Transcending Form." Hearing sounds, smelling odors, tasting flavors, touching sensations are broken, hence "Obstructive Appearances." Regarding the remaining two types of form and countless forms, not discriminating variously is called "Not Thinking of Various Appearances." Once all form dharmas are extinguished, focus one mind on emptiness, holding onto emptiness without letting go. Form concentration fades, but Empty Space concentration has not yet arisen. There is an intermediate Chan. Do not worry or regret; strive diligently, focus one mind on emptiness, passing the difficulty of form. Suddenly resonating with emptiness, the mind becomes bright. Neither painful nor pleasurable, growing further. In deep concentration, seeing only void space without form appearances. Although focusing on boundless void space, the mind is undistracted. Freed from form bondage, consciousness is clear, still, unobstructed, and free, like a bird leaving a cage, flying freely. This is attaining the Base of Infinite Space.
From emptiness, focusing on consciousness. Practitioners should know void space is an external method for entering concentration; stability in consciousness is an internal method. Focusing inward leads to peaceful observation. Observing consciousness's feeling, perception, formation, and consciousness as illness, abscess, sore, thorn—impermanent, suffering, empty, without self, combined yet deceptive and unreal. Fixing one mind on consciousness, never separating, past and future are the same. Constantly contemplating consciousness, desiring resonance with consciousness, adding dedicated effort without counting months, suddenly merging naturally, dwelling autonomously in consciousness focus. Subsequently, suddenly resonating with consciousness, the mind is stable and unmoving. In concentration, seeing no other matters, only the present mind consciousness, moments not abiding, concentration clear, cognition broad and boundless. Also recalling past extinguished consciousness in concentration, boundless. And future arising consciousness, also boundless. All manifest in concentration's consciousness dharmas, holding the mind without distraction. This concentration is stable, pure, mind-consciousness sharp, attaining the Base of Infinite Consciousness. Advancing from here, reflecting that previously focusing on emptiness for concentration was external; now focusing on consciousness is internal. Relying on internal or external is not truly quiet. If relying on the inner mind, using mind to focus on mind for concentration, this concentration relies on the arising of past, present, and future minds, not real. Only in the place of no mind-consciousness, where the mind relies on nothing, is it named stable. Thus, observing consciousness's feeling, perception, formation, and consciousness as illness, abscess, sore, thorn—impermanent, suffering, empty, without self, combined yet deceptive and unreal. Abandoning the Base of Infinite Consciousness, fix the mind on the Base of Nothingness. Internally quieting, seeking dharmas different from all mind-consciousness. Knowing the Dharmas of Nothingness are neither empty nor conscious, unconditioned dharma dust, without discrimination. Knowing thus, quieting, the mind only contemplates the Dharmas of Nothingness. At this time, consciousness concentration fades, Nothingness concentration has not yet arisen. In the interim, there are verification signs. Practitioner's mind free of sorrow and regret, specialized and unremitting, one mind internally pure, truly relying on nothing, seeing no dharmas, mind unmoving. This verifies the Base of Nothingness Concentration. Entering this concentration, peacefully and utterly silent, no thoughts arise. Not even seeing the mind's appearance, let alone other dharmas. Advancing further, reprimanding the Base of Nothingness Concentration as foolish, drunk, sleeping, dark, obscured by ignorance, lacking awareness, nothing lovable or joyful. Observing the Base of Infinite Consciousness as a sore or arrow; observing the Base of Nothingness as drunk or foolish. Both are mind diseases, not true stillness. Like previous methods, leave and discard them. Seek the Base of Neither Perception Nor Non-Perception. Previous Base of Infinite Consciousness had perception; Base of Nothingness had non-perception. Now doubly leaving them, observe neither existence nor non-existence. What is non-existent? The mind is non-existent. Why? Seeking past, present, and future yields nothing, no form or location, thus knowing it is non-existent. How is it non-non-existent? What is "non"? Is the mind "non"? Or is there "non" apart from the mind? If the mind is "non," it has no awareness or connection, not named mind; if the mind is not "non," there is nothing else. Why? "Non" does not exist independently. Breaking "existence" to speak of "non," if "existence" is gone, "non" is also gone. Hence, "Neither Existence Nor Non-Existence." Observing thus, seeing neither existence nor non-existence. Focus one mind on the middle, ignoring other matters. Suddenly, true concentration arises. Seeing neither existence nor non-existence appearances, merging in utter silence, mind unmoving, tranquil and pure, like Nirvana. This concentration is subtle, unsurpassed in the Three Realms. Those who realize it all say it is the Middle Way concentration characteristic. Nirvana's eternal joy, self, purity, loving and clinging to this Dharma, ceasing further practice, is like a bug reaching the tree surface, advancing no further, believing there is no height outside the tree, pitiable. Little do they know this concentration, though free of coarse afflictions, has ten subtle afflictions. Ordinary people do not know, mistakenly believing it real. Worldly externalists entering this concentration, seeing neither existence nor non-existence, perceive a mind capable of knowing neither existence nor non-existence, calling it the true spirit imperishable. If taught by a bright master, one knows it is the combination of the four skandhas (aggregates) with inherent nature, deceptive and unreal. From then on, not accepting or attaching, breaking ignorance, entering the Concentration of Cessation of Perception and Feeling, attaining Arhat fruit. This is called the Nine Successive Concentrations. Generally, the First Dhyana leaves the Desire Realm entering the Form Realm; the Second, Third, and Fourth Dhyanas are all Form Realm. The Four Concentrations leave the Form Realm entering the Formless Realm. The Concentration of Cessation of Perception and Feeling exits the Three Realms, attains Arhat fruit, and is born in the Pure Land. This is not about closing breath, guiding energy, or forming the elixir of Kan and Li.