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道本就是完美无缺、普遍存在的。何须依赖修行和证悟呢？真法门自足完备，何需额外努力？实际上，我们的身心本已清净，何须劳神找寻清扫之法？它从未离我们而去；又何需四处求法呢？然而，一丝偏差，就如同天地之间的鸿沟。一旦心生喜恶，即刻迷失。
纵你自认悟透，智慧非凡，一瞥间便知晓万法，达道明心，志向冲天。你只是在门槛上徘徊，还未迈入真正解脱之路。
回想佛陀：他虽然生来就慧根深厚，但六年严格的端坐修行仍值得我们铭记。至于达摩祖师，虽然他已证得心印，面壁九年的精神至今仍被传颂。即便是古圣先贤亦是如此，我们今天怎能不致力于全心全意的修行呢？
因此，舍弃对文字的执着和追逐，学会向内反照的回光返照之法。身心自会脱落，本来面目自显。若欲此境，即刻行之。
修习禅定，宜选静室。饮食有节，诸缘放下，一切务暂搁。不计较善恶，不论真假。放弃心智意识的作用，不再以思想、观点度量万物。不务成佛，何论坐卧？
定坐之处，先铺厚垫，再设坐褥。可采双盘或单盘坐法。双盘坐，即将右足安于左大腿，左足置于右大腿之上。单盘坐，则单纯将左足放于右大腿。松解衣带，衣袍整齐。右手置于左腿，左手覆于右手上，拇指轻触相对。调正身体，端坐不偏不倚，耳肩鼻脐相对。舌尖抵上颚，牙齿轻闭，嘴唇合拢。眼睛保持微开，通过鼻子轻柔呼吸。
调整姿势后，深呼吸并完全呼出，身体左右轻摇，稳固定坐。思维中的“非思量低”，“非思量低”即是何思？即是非思量。这便是禅定的关键艺术。
所谓坐禅，非打坐的练习。它仅仅是安乐之法门，完全觉醒实相的实践体现，修与证。公案的现成（实相的呈现），无圈套可设。若领悟此理，如龙得水、虎归山。须知真法自显，从此昏沉散乱皆扫除。
起坐时，缓慢平和，有意识地移动，避免骤然起立。历览古今，无论俗圣，在坐或立终结生命，皆依赖禅定之力。
此外，指点、横幅、针刺、木槌的觉醒，以及拂尘、拳击、禅杖、喝斥的证悟，非以常规思维可解，更非以神通可知。此等行为超越形声，岂非超越知见之先？
于是，智愚非所议，不论才钝。若能一心投入，即是全身心融入道。实践证悟本自清净，向前行乃是寻常之举。
总之，在我等世界与他界，无论印度还是中国，皆同承佛印。虽各宗自有特色，但均专注于禅坐，坚如磐石。虽言差异万千，但只在于一心禅坐。何必离家寻求，徒增尘嚣？一步错，错过眼前真理。
人得此身，机不可失，切莫虚度年华。正念佛道之要务，何需闲情逸致？又如露水短暂，人生转瞬即逝。
敬请尊贵的禅修者，长习探寻不忘初心，直指真龙。敬重超越学识努力之人。与诸佛启悟相应，继承诸祖定慧。如此行之，自成其人。宝藏自开，自由享用。
Original:
English:
https://www.sotozen.com/eng/practice/zazen/advice/fukanzanzeng.html
Fukan Zazengi (Universally Recommended Instructions for Zazen)
The way is originally perfect and all-pervading. How could it be contingent on practice and realization? The true vehicle is self-sufficient. What need is there for special effort? Indeed, the whole body is free from dust. Who could believe in a means to brush it clean? It is never apart from this very place; what is the use of traveling around to practice? And yet, if there is a hairsbreadth deviation, it is like the gap between heaven and earth. If the least like or dislike arises, the mind is lost in confusion. Suppose you are confident in your understanding and rich in enlightenment, gaining the wisdom that knows at a glance, attaining the Way and clarifying the mind, arousing an aspiration to reach for the heavens. You are playing in the entranceway, but you are still short of the vital path of emancipation.
Consider the Buddha: although he was wise at birth, the traces of his six years of upright sitting can yet be seen. As for Bodhidharma, although he had received the mind-seal, his nine years of facing a wall is celebrated still. If even the ancient sages were like this, how can we today dispense with wholehearted practice?
Therefore, put aside the intellectual practice of investigating words and chasing phrases, and learn to take the backward step that turns the light and shines it inward. Body and mind of themselves will drop away, and your original face will manifest. If you want to realize such, get to work on such right now.
For practicing Zen, a quiet room is suitable. Eat and drink moderately. Put aside all involvements and suspend all affairs. Do not think "good" or "bad." Do not judge true or false. Give up the operations of mind, intellect, and consciousness; stop measuring with thoughts, ideas, and views. Have no designs on becoming a buddha. How could that be limited to sitting or lying down?
At your sitting place, spread out a thick mat and put a cushion on it. Sit either in the full-lotus or half-lotus position. In the full-lotus position, first place your right foot on your left thigh, then your left foot on your right thigh. In the half-lotus, simply place your left foot on your right thigh. Tie your loosely and arrange them neatly. Then place your right hand on your left leg and your left hand on your right palm, thumb-tips lightly touching. Straighten your body and sit upright, leaning neither left nor right, neither forward nor backward. Align your ears with your shoulders and your nose with your navel. Rest the tip of your tongue against the front of the roof of your mouth, with teeth together and lips shut. Always keep your eyes open, and breathe softly through your nose.
Once you have adjusted your posture, take a breath and exhale fully, rock your body right and left, and settle into steady, immovable sitting. Think of not thinking, "Not thinking --what kind of thinking is that?" Nonthinking. This is the essential art of zazen.
The zazen I speak of is not meditation practice. It is simply the dharma gate of joyful ease, the practice realization of totally culminated enlightenment. It is the koan realized; traps and snares can never reach it. If you grasp the point, you are like a dragon gaining the water, like a tiger taking to the mountains. For you must know that the true dharma appears of itself, so that from the start dullness and distraction are struck aside.
When you arise from sitting, move slowly and quietly, calmly and deliberately. Do not rise suddenly or abruptly. In surveying the past, we find that transcendence of both mundane and sacred, and dying while either sitting or standing, have all depended entirely on the power of zazen.
In addition, triggering awakening with a finger, a banner, a needle, or a mallet, and effecting realization with a whisk, a fist, a staff, or a shout --these cannot be understood by discriminative thinking; much less can they be known through the practice of supernatural power. They must represent conduct beyond seeing and hearing. Are they not a standard prior to knowledge and views?
This being the case, intelligence or lack of it is not an issue; make no distinction between the dull and the sharp-witted. If you concentrate your effort single-mindedly, that in itself is wholeheartedly engaging the way.
Practice-realization is naturally undefiled. Going forward is, after all, an everyday affair.
In general, in our world and others, in both India and China, all equally hold the buddha-seal. While each lineage expresses its own style, they are all simply devoted to sitting, totally blocked in resolute stability. Although they say that there are ten thousand distinctions and a thousand variations, they just wholeheartedly engage the way in zazen. Why leave behind the seat in your own home to wander in vain through the dusty realms of other lands? If you make one misstep, you stumble past what is directly in front of you.
You have gained the pivotal opportunity of human form. Do not pass your days and nights in vain. You are taking care of the essential activity of the buddha-way. Who would take wasteful delight in the spark from a flintstone? Besides, form and substance are like the dew on the grass, the fortunes of life like a dart of lightning --emptied in an instant, vanished in a flash.
Please, honored followers of Zen, long accustomed to groping for the elephant, do not doubt the true dragon. Devote your energies to the way of direct pointing at the real. Revere the one who has gone beyond learning and is free from effort. Accord with the enlightenment of all the buddhas; succeed to the samadhi of all the ancestors. Continue to live in such a way, and you will be such a person. The treasure store will open of itself, and you may enjoy it freely.
