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《普劝坐禅仪》：融通修证版

The Universal Recommendation for Zazen: Integrated Practice Version

一、 道本圆通 (The Principle)

原本的大道（真如本性）根本就是圆满通达的，哪里用得着假借“修证”来补足？无上的宗乘本就自由自在，何须耗费功夫去造作？

况且，我们生命的全体实相远超世俗尘埃之外，谁会相信神秀大师那“时时勤拂拭”的渐修手段？大道从未离开过当下的立足之处，哪里还需要用修行的脚力四处奔波去寻找呢？

二、 毫厘之差 (The Deviation)

然而，只要当下一念有了毫厘般的偏差，结果便如天地悬隔般遥远。一旦心中生起爱憎取舍（违顺）的念头，原本清净的心体立刻就会纷乱而迷失。

即使你自认顿悟丰厚，以此自夸；即便你瞥见了智慧的通达，以此得道明心；即便你拥有冲天的志气，那种在境界边上看似逍遥的知解，往往恰恰亏缺了真正能够转身透脱、超越生死的活路。

三、 古圣垂范 (The Examples)

试看祗园精舍的佛陀，虽生而知之，却仍端坐六年，至今还能见到当年的踪迹；看那少林寺的达摩祖师，虽传佛心印，依然面壁九岁，其声名至今仍被传颂。

古来的圣人既然尚且如此笃实修行，今天的我们，怎能不仔细省察、精进效法？

四、 回光返照 (The Turn)

所以，必须停止那寻章摘句、追逐言辞的知解行径，转而学习那**“回光返照”**的退步功夫——不向外驰求，而是向内照察。 若能如此，身心自然脱落，本来面目当下现前。 若想体证这种境界，就必须立刻着手坐禅。

五、 坐禅威仪 (The Posture)

若要参禅，应在安静的室内。饮食要适度节制，不要过饱或过饥。 要舍弃一切攀缘，让万事暂时休息。不思量善，也不思量恶；不要管是，也不要管非。 停止心念、意识的逻辑运转，止息想念、观察的测量度量。不要图谋“成佛”，坐禅岂是被拘束在“坐”或“卧”的形式之中？

在寻常坐处，铺上厚厚的坐垫，上面再放置蒲团。

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• 全跏趺坐（双盘）： 先将右脚安放在左大腿上，再将左脚安放在右大腿上。

• 半跏趺坐（单盘）： 只需将左脚压在右大腿上即可。 衣袍带子要系得宽松适度，整理整齐。


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结手印： 将右手手背安放在左脚上，左手手掌安放在右手手掌上，两手的大拇指指尖轻轻相触（法界定印）。

调身： 身体要端正而坐，不可向左倾斜或向右歪倒，不可向前弯腰或向后仰靠。要保持耳对肩、鼻对脐的垂直中正。 舌头抵住上颚，嘴唇和牙齿相合。 调眼： 眼睛须保持微张（不可全闭，以免落入昏沉），视线自然垂落于前方，不刻意凝视特定之物。 调息： 鼻息保持微细通畅。

身相调整完毕后，深深吐出一口气，左右摇晃身体数次，然后以此兀兀不动的姿态坐定。

六、 非思量 (The Core Method)

在此时，思量那个“不思量”的。 那个“不思量”的要如何去思量？ 非思量 (Non-thinking)。 这并非是像石头一样的无意识，而是一种超越了“思考”与“压抑”的、活泼泼的觉知状态。 这就是坐禅的关键要术。

七、 修证一如 (The Function)

所谓的坐禅，绝非学习某种分阶段的禅定技巧（习禅），它本身就是安乐的法门，是修证一如的体现。公案现成具足，任何逻辑罗网都无法困住它。

若能领悟此意，就像龙回到了深水，猛虎靠以此山。应当知道，正法会自然现前，而昏沉与散乱会首先自行脱落。

若要出定，应徐徐动身，安详而起，切不可猝然暴躁地行动。

八、 超越凡圣 (The Evidence)

试看古人，有的超越凡圣，有的坐脱立亡，这全都是凭藉此坐禅之力。

况且，禅宗祖师们那些拈指、竖竿、举针、举锤的禅机，或者是举拂尘、挥拳头、棒打、大喝的实证契合，这些都绝非仅仅靠“思量分别”所能理解，又岂是神通修证这类有为法所能知晓的？ 这种境界，是声色之外的威仪，绝非知见所能衡量的法则。

九、 普劝精进 (The Exhortation)

既是如此，那么无论上智还是下愚，不要去简择那是利根还是钝根，能够专一功夫，正是真正的办道。修证本身是不受染污的，趣向大道其实更是平常之事。

凡夫大众，无论自界他方，无论西天东土，同样都持有佛印，一并擅长宗门之风，唯一的务实之事就是只管打坐（兀地碍）。虽然说万事万物有千差万别，但在参禅办道上，只管打坐即可。

为什么要徒然抛却自家现成的宝座，而在他乡的尘世境界中来回奔波呢？如果这一步走错，就与大道当面错过了。

既然已经得到了人身这一关键机缘，切莫虚度光阴，应当保任佛道的要机。谁还要浪掷生命于石火电光般的短暂享乐中？何况形体如草上的露珠般脆弱，命运似闪电般稍纵即逝，倏忽之间便成空无。

希冀各位参学的高流，既已久习盲人摸象（只知局部，不知全体），就切莫对这直指心源的“真龙”感到怪异。请直指那究竟之道，精进修持。

做一个尊贵绝学、无为闲道的人。去契合佛佛相传的菩提，做祖祖相承的三昧嫡嗣。 只要长久如此坚持，必然就是如此。 自身的宝藏将自然开启，受用无穷，如意自在。

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 robes 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.