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《普劝坐禅仪》白话优化版
- 道本圆通，何需修证
这大道（或我们的真心本性）本就圆融通达，遍布一切，哪里还用得着修行来加以证明呢？禅宗这一殊胜法门，本就自由自在，何需多费额外的功夫？更何况，我们完整的真实本性（全体）远超一切尘世烦扰，谁还会相信那“时时勤拂拭”的说法呢？总而言之，道从未离开你我当下立足之处，哪里用得着另寻他法去修呢？
- 毫厘有差，天地悬隔
然而，只要有些许偏差，结果便如天地之别；爱憎取舍的念头（违顺心）一旦生起，心神立刻就会纷乱迷失。纵然自夸领悟宏大，获得一些短暂的智慧神通，自觉已明心见性，胸怀冲天之志，即使在某些初步的境界中（入头边量）能稍得自在，恐怕依然缺乏那条真正超越生死的解脱之路。
- 古圣垂范，今人当省
试看释迦牟尼佛在菩提树下静坐六年的事迹昭然，达摩祖师在少林寺面壁九年的声名远播。古圣先贤尚且如此精勤，如今的我们，怎能不仔细省察、身体力行呢？
- 回光返照，直下承担
故当停止寻言逐句，学习回光返照。身心自然脱落，本来面目现前。要成办此大事，即当立刻着手坐禅。
- 坐禅前行：调身调息
在宁静的禅室中打坐，饮食应当有所节制。要放下所有外缘俗务，让一切事务都暂且停歇；心中不去思量善与恶，也不去分别对与错。要停止心、意、识的攀缘运作，平息一切念想、忆念和观照。不要企图通过特定作为去成佛，真正的修行又岂会仅仅局限在打坐或躺卧这些形式上呢？（但坐禅是其中最核心且直接的途径）。
- 坐具与跏趺
通常在你打坐的地方，要铺上厚厚的坐垫，上面再安放一个蒲团。 全跏趺坐：先将右脚脚板置于左大腿上，再将左脚脚板安放于右大腿之上。 半跏趺坐：则仅以左脚脚板压在右大腿之下。 衣带务必宽松，并整理齐整。
- 结印调身，端正姿势
接着，将右手手背安放在左脚之上（或左大腿上），左手手掌叠于右手手掌上，两拇指指尖轻轻相触（结法界定印）。然后，调整身体，端正坐好：身体不可向左或向右倾斜，也不可前俯或后仰。关键在于使两耳与两肩大致对齐，鼻子与肚脐基本处于一条垂直线上。舌尖轻抵上颚（牙龈后方），嘴唇与牙齿自然合拢。双眼始终微微睁开（视线自然垂落于前方数尺之地，不凝视特定之物），用鼻子保持和缓而通畅的自然呼吸。
- 入定之法：非思量
身体姿势调整好之后，可以先深长地呼出一口气，然后身体如不倒翁般左右轻轻摇摆数次，随即稳固下来，如山岳般静坐不动。接下来，要思量那“不思量”的境界。如何去“思量”这“不思量”呢？那便是“非思量”——这是一种超越了“思考分别”与“压抑念头不起或无意识空白”的、活泼泼的觉知状态，不落两边。这才是坐禅最根本的要诀。
- 坐禅即安乐法门
我们所说的坐禅，并非那种为了达成某种目标而分阶段修习的“习禅”，它本身就是安乐自在的法门，它当下就是圆满菩提（觉悟）的修行与证明。生命宇宙的实相（公案）本就昭然若揭，非言语思维的罗网所能捕捉。若能领会此中深意，便如蛟龙得水，猛虎归山，力量无穷，自在无碍。当体认到，如此坐禅时，纯正的佛法自然会全然显现，而昏沉与散乱会首先自行消退。
- 出定宜缓，不可急躁
若要从打坐状态中起身，应当先缓缓地活动身体（如轻轻摇晃、按摩四肢），然后安详、从容地站立起来，动作切不可仓促粗暴。
- 坐禅之力，超凡入圣
纵观历史上那些超越凡俗、证入圣域的大德们，他们能够坐着或站着便安然逝去（坐脱立亡），也都是凭借这种坐禅的力量。更何况禅宗祖师们那些通过“拈指、竖拂、持针、举槌”来启发学人转变心机，或是通过“举拂尘、示拳、挥棒、大喝”来印证心性的事迹，这些都不是凡夫的思量分别所能理解，又岂是修练神通或追求某种境界所能了知的呢？超越声音、形象等外在形式的，才是禅者由内而外流露的真正威仪；而在我们生起认知分别之前的那个清净本心、空寂灵知，不正是我们一切行为举止所应依循的根本法则吗？
- 人人可修，平常是道
因此，不论是上等智慧还是根性稍钝的人，也不论是反应敏捷还是迟缓的人，只要能专心一意地用功坐禅，这本身就是在修行办道。这种修行与它所体现的证悟，其本性就是清净无染的，而它所趣向的境界，更是平常自然之事，并非什么遥不可及或怪异奇特的东西。
- 莫舍己求外，当面错过
无论在我们这个世界还是其他地方，无论在西天印度还是东方汉地，真正秉持佛陀心印、共同弘扬禅宗宗风的人们，都专一于如山岳般稳固的打坐（兀地碍）。世间法门虽有千差万别，你只需全心全意地参禅办道。为什么要徒劳地抛弃自己家中的坐垫（象征自身的修行实践），跑到外面其他地方的尘俗环境中去向外驰求呢？倘若走错了这一步（心向外求），那就会与大道当面错过了！
- 人身难得，时光易逝
我们既然有幸得到这极为难得的人身和听闻正法的机缘，就千万不要虚度宝贵的光阴。要好好守护、实践佛道这至关重要的修行。世间的俗乐如同电光石火般短暂；我们的形体好似草尖上的露珠，生命如同刹那的电光，倏忽之间就会消逝，片刻不停。怎能沉溺于其中呢？
- 直指真龙，代代相承
各位参学的高士们，如果长久以来对他法的研习如同“盲人摸象”（未能窥见全体），如今有缘遇到这直指心源的“真龙”法门时，请不要惊疑。要在这条直截根本的道路上勇猛精进，尊崇那些达到“绝学无为”（超越一切人为造作的知见学问，达到自然无碍的任运）境界的先贤，与历代诸佛的圆满觉悟（佛佛菩提）相契合，成为代代祖师禅定三昧（祖祖三昧）的正脉传承者。 这条路自古以来就是如此，我们也必须如此行持。这样，（你自身本具的）如来宝藏自然会开启，便可以随心所欲地享用无穷了。
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.
