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2/5/2026 三校版白话：
《普劝坐禅仪》白话修订版
— 道元禅师
版本说明：本页白话以《普勧坐禅儀》流布本的汉文/kanbun 为主，并参考日本语训读（読み下し）与 SOTOZEN 英译。英文译文只作为辅助对照，用来提醒可能的误读；遇到差异时，以汉文原文及其训读逻辑为准。本文不是根据天福本/真笔本重译。个别字形如「辨/辦」「竽/竿」「羅/籮」在不同底本中有异文，本版在校订说明中列明，不把它们简单处理成“必错/必对”。
追究起来，道本来圆满通达、无所不周，哪里还需要借助修行与证悟来成就它呢？宗乘本来自在，哪里还需要另外费什么功夫呢？何况这全体本已远超尘埃，谁还会相信另有拂拭尘垢的手段呢？大抵它从不离开当下这个所在，哪里还需要向外行脚求道呢？
然而，只要有毫厘之差，就如天地般悬隔。违逆与顺从的分别才一生起，心便纷然迷失。即使你见解足以自负，悟境丰厚，获得一瞥即通的智慧，乃至已经得道明心，并发起冲天的志气；纵然在入门的边际已能自在逍遥，仍然几乎亏缺那条真正出身透脱的活路。
更何况，祇园那位生而知之的世尊，仍然端坐六年，至今还可见其修行的踪迹；少林那位传持心印的达摩祖师，仍然面壁九年，其声名至今仍被传闻。古代圣贤既然尚且如此，今日的我们又怎能不切实办道呢？
所以，必须停止那种寻逐言句、追逐文字的知解功夫，必须学习回光返照这一退步功夫。身心自然脱落，本来面目自然现前。若要得到这样的事，就要急切地实行这样的事。
参禅者，以安静的室内为宜，饮食要节制适中。放舍诸缘，让万事休息。不思量善恶，也不要管是非。停止心、意、识的运转，止息念、想、观的测度计量。不要图作佛；这又岂是拘限在坐相或卧相中的事呢？
平常坐处，应厚厚铺设坐具，上面再放蒲团。可以结跏趺坐，也可以半跏趺坐。所谓结跏趺坐，是先把右脚安放在左大腿上，再把左脚安放在右大腿上。所谓半跏趺坐，只是把左脚压在右大腿上即可。衣带要宽松系好，并整理齐整。
接着，将右手安放在左脚上，左手手掌安放在右手手掌上，两手大拇指相对相触。然后端正身体，端身正坐，不可向左偏侧、向右倾斜，也不可向前弯曲、向后仰靠。要使耳朵与肩膀相对，鼻子与肚脐相对。舌头抵住上颚，嘴唇与牙齿相合。眼睛必须常开，鼻息微微通畅。
身体姿势既已调好，便作一次“欠气一息”：微微张口，缓缓深长地呼出一口气；然后左右摇动身体数次，再兀兀然安住，端坐不动。此时，思量那个“不思量”。“不思量”如何思量？——非思量。这就是坐禅的要术。
所谓坐禅，并不是学习禅定技巧；它只是安乐法门，是究尽菩提的修证。公案现成，罗笼笼罩不到。若能得此意，就如龙得水，似虎靠山。应当知道，正法自然现前，昏沉与散乱先自扑落。
若要从坐中起身，应徐徐动身，安详而起，不可仓促粗暴。
试看古来超越凡圣、或坐脱或立亡的事例，也都是全凭这坐禅之力。何况那些以手指、幡竿、针、槌而转动机缘的事，以及以拂子、拳头、棒、喝声而证契的事，本不是思量分别所能理解的，又岂是凭神通或修证上的造诣所能知晓的呢？这可说是超出声色之外的威仪，岂不正是先于知见的轨则吗？
既然如此，不论是上智还是下愚，都不要分别利根与钝根。只要专一用功，这正是办道。修证本来自不染污，向前趣行也更是平常之事。
总的来说，无论自界他方、西天东土，都同样持守佛印，各自独擅宗风。唯一应当专务的，就是打坐，兀兀地坐定，安住不移。虽说有万别千差，也只管参禅办道即可。
为什么要白白抛却自家的坐床，徒然往来于他国尘境之中呢？若错了一步，便当面错过了。
既然已经得到人身这一修道的关键机缘，就不要虚度光阴。应当保任佛道的要机。谁会徒然贪乐那击石火花般一闪即逝的光景呢？更何况形质如草上露水，运命似闪电光影，刹那便空，须臾即失。
希望各位参学的高流，既已长久习惯于摸象，便不要惊怪真正的龙。请精进于这直指端的之道，尊崇那绝学无为、自在脱落的人，契合佛佛菩提，嫡嗣祖祖三昧。久久如此行持，必定与此相应、成为如此。宝藏自然开启，受用自在如意。
校订说明 / Source and Translation Notes
- “今人盍辨 / 今人盍辦”：不同底本有异文。大正藏/SAT 与日本 Wikisource 作「盍辨」，部分流布本资料作「盍辦」。即使取「辨」，此处也应按日文「弁ずる」及后文「辨/辦道」的语境理解为“切实办道/修办”，不宜白话为单纯“辨明此理”。因此白话作“今日的我们又怎能不切实办道呢？”
- “辨道 / 辦道”：这也是异体/异文问题。汉文底本可见「辨道」，现代汉语白话为了避免误会，宜译作「办道」或「切实修办佛道」。
- “竽 / 竿”：大正藏与日本 Wikisource 有「竽」，但若按禅林典故和「指竿针锤」条目，可读为「竿」，尤其关联「刹竿 / 幡竿」一类机缘。白话用「幡竿」以显示其禅宗公案语境。
- “直饶……得道明心”：这是让步句，不是否定悟境。白话不应加「似乎、看似、自以为」等无依据的贬义限定。道元的意思是：即使已有深悟、得道明心，若停在入门边际，仍亏缺出身活路。
- “欠气一息”：不是普通“吸一口气”而已。按曹洞宗坐禅作法，是调身后作一次深长呼气，通常微微张口、缓缓吐尽，再回到自然鼻息。
- “凡夫自界他方”：这里“凡夫”应按训读理解为「凡そ夫れ」（大凡、总而言之），不是“凡夫众生”。因此白话作“总的来说”。
- “被礙兀地”：不是负面“被障碍”，而是专务打坐、兀兀坐定、安住不移；英文的“totally blocked in resolute stability”可作辅助参考。
- “原文翻译”：旧帖末尾的“（《普劝坐禅仪》原文翻译”标签不准确且括号未闭。这里改为“汉文原文（流布本校订版）”，因为该段是原文，不是翻译。
Original Chinese / 汉文原文（流布本校订版）
下列汉文原文采用流布本系统，并以 sybrma / Terebess 所列版本为主要显示底本，同时参考 SAT 大正藏与日本 Wikisource。相较旧帖原文，已校正若干明显讹误或不佳字形，如「生地」校为「生知」、「诸缘崩舍」校为「放捨诸缘」、「若坐立」校为「若从坐起」、「修证锁」校为「修证之所能知」、「便孔」校为「便空」等。遇到底本异文，如「辨/辦」「竽/竿」「羅/籮」，已在上方校订说明中交代。
普勸坐禪儀 觀音導利興聖寶林寺沙門道元 撰
原夫道本圓通、爭假修證。宗乘自在、何費功夫。況乎全體逈出塵埃兮、孰信拂拭之手段。大都不離當處兮、豈用修行之脚頭者乎。
然而毫釐有差、天地懸隔。違順纔起、紛然失心。直饒誇會豐悟兮、獲瞥地之智通、得道明心兮、擧衝天之志氣、雖逍遙於入頭之邊量、幾虧闕於出身之活路。
矧彼祇園之爲生知兮、端坐六年之蹤跡可見。少林之傳心印兮、面壁九歳之聲名尚聞。古聖既然、今人盍辦。所以須休尋言逐語之解行、須學囘光返照之退歩。身心自然脱落、本來面目現前。欲得恁麼事、急務恁麼事。
夫參禪者、靜室宜焉、飲飡節矣。放捨諸縁、休息萬事。不思善惡、莫管是非。停心意識之運轉、止念想觀之測量。莫圖作佛、豈拘坐臥乎。
尋常坐處、厚敷坐物、上用蒲團。或結跏趺坐、或半跏趺坐。謂、結跏趺坐、先以右足安左髀上、左足安右髀上。半跏趺坐、但以左足壓右髀矣。寛繋衣帶、可令齊整。
次右手安左足上、左掌安右掌上。兩大拇指、面相拄矣。乃正身端坐、不得左側右傾、前躬後仰。要令耳與肩對、鼻與臍對。舌掛上腭、脣齒相著。目須常開。鼻息微通。
身相既調、欠氣一息、左右搖振。兀兀坐定、思量箇不思量底。不思量底、如何思量、非思量、此乃坐禪之要術也。
所謂、坐禪非習禪也、唯是安樂之法門也、究盡菩提之修證也。公案現成、羅籠未到。若得此意、如龍得水、似虎靠山。當知、正法自現前、昏散先撲落。若從坐起、徐徐動身、安祥而起、不應卒暴。
嘗觀、超凡越聖、坐脱立亡、一任此力矣。況復拈指竿針鎚之轉機、擧拂拳棒喝之證契、未是思量分別之所能解也、豈爲神通修證之所能知也。可爲聲色之外威儀、那非知見前軌則者歟。
然則不論上智下愚、莫簡利人鈍者。專一功夫、正是辦道。修證自不染汙、趣向更是平常者也。
凡夫自界他方、西天東地、等持佛印、一擅宗風。唯務打坐、被礙兀地。雖謂萬別千差、祗管參禪辦道。何抛卻自家之坐牀、謾去來他國之塵境。若錯一歩、當面蹉過。
既得人身之機要、莫虚度光陰。保任佛道之要機、誰浪樂石火。加以、形質如草露、運命似電光。倐忽便空、須臾即失。
冀其參學高流、久習摸象勿怪眞龍。精進直指端的之道、尊貴絶學無爲之人。合沓佛佛之菩提、嫡嗣祖祖之三昧。久爲恁麼、須是恁麼、寶藏自開、受用如意。
Japanese Kundoku / 日本語訓読（読み下し・参考）
注意：道元此文原本是汉文体/kanbun；下列不是另一个“现代日语原文”，而是日本语训读（読み下し），用来帮助辨明汉文句读、语法与训法。
普勧坐禅儀 観音導利興聖宝林寺沙門道元 撰
原（たず）ぬるに、夫（そ）れ道本円通、争（いか）でか修証を仮（か）らん。宗乗自在、何ぞ功夫を費さん。況んや全体逈（はる）かに塵埃を出づ、孰（たれ）か払拭の手段を信ぜん。大都、当処を離れず、豈に修行の脚頭を用ふる者ならんや。
然れども、毫釐も差あれば、天地懸かに隔り、違順纔かに起れば、紛然として心を失す。直饒（たとい）、会に誇り、悟に豊かに、瞥地の智通を獲、道を得、心を明らめて、衝天の志気を挙し、入頭の辺量に逍遥すと雖も、幾んど出身の活路を虧闕す。
矧んや、彼の祇園の生知たる、端坐六年の蹤跡見つべし。少林の心印を伝ふる、面壁九歳の声名、尚ほ聞こゆ。古聖、既に然り。今人、盍ぞ辦ぜざる。所以に須らく言を尋ね語を逐ふの解行を休すべし。須らく囘光返照の退歩を学すべし。身心自然に脱落して、本来の面目現前せん。恁麼の事を得んと欲せば、急に恁麼の事を務めよ。
夫れ参禅は、静室宜しく、飲飡（飲食）節あり。諸縁を放捨し、万事を休息して、善悪を思はず、是非を管すること莫れ。心意識の運転を停め、念想観の測量を止めて、作仏を図ること莫れ。豈に坐臥に拘はらんや。
尋常、坐処には厚く坐物を敷き、上に蒲団を用ふ。或は結跏趺坐、或は半跏趺坐。謂はく、結跏趺坐は、先づ右の足を以て左の髀の上に安じ、左の足を右の髀の上に安ず。半跏趺坐は、但左の足を以て右の髀を圧すなり。寛く衣帯を繋けて、斉整ならしむべし。
次に、右の手を左の足の上に安じ、左の掌を右の掌の上に安ず。両の大拇指、面ひて相拄ふ。乃ち、正身端坐して、左に側ち右に傾き、前に躬り後に仰ぐことを得ざれ。耳と肩と対し、鼻と臍と対せしめんことを要す。舌、上の腭に掛けて、脣歯相著け、目は須らく常に開くべし。鼻息、微かに通ず。
身相既に調へて、欠気一息し、左右搖振して、兀兀として坐定して、箇の不思量底を思量せよ。不思量底、如何が思量せん。非思量。此れ乃ち坐禅の要術なり。
いわゆる坐禅は、習禅には非ず。ただこれ安楽の法門なり。菩提を究尽するの修証なり。公案現成、羅籠いまだ到らず。もしこの意を得ば、龍の水を得るがごとく、虎の山に靠るに似たり。当に知るべし、正法自ら現前し、昏散まず撲落することを。もし坐より起たば、徐徐として身を動かし、安祥として起つべし。卒暴なるべからず。
嘗て観る、超凡越聖、坐脱立亡も、この力に一任することを。いわんや、また、指竿針鎚を拈ずるの転機、拂拳棒喝を挙するの証契も、未だこれ思量分別の能く解するところにあらず。あに、神通修証の能く知るところとせんや。声色の外の威儀たるべし。なんぞ知見の前の軌則にあらざるものならんや。
然れば則ち、上智下愚を論ぜず、利人鈍者を簡ぶこと莫れ。専一に功夫せば、正にこれ辦道なり。修証自ら染汙せず、趣向さらにこれ平常なるものなり。
凡そ夫れ、自界他方、西天東地、等しく仏印を持し、もっぱら宗風を擅にす。ただ打坐を務めて、兀地に礙えらる。万別千差というと雖も、祗管に参禅辦道すべし。
何ぞ自家の坐牀を抛却して、謾りに他国の塵境に去来せん。もし一歩を錯れば、当面に蹉過す。既に人身の機要を得たり、虚しく光陰を度ること莫れ。仏道の要機を保任す、誰か浪りに石火を楽しまん。加以、形質は草露のごとく、運命は電光に似たり。倐忽として便ち空じ、須臾に即ち失す。
冀くは、其れ参学の高流、久しく摸象に習って、真龍を怪しむこと勿れ。直指端的の道に精進し、絶学無為の人を尊貴し、仏仏の菩提に合沓し、祖祖の三昧を嫡嗣せよ。久しく恁麼を為さば、須らくこれ恁麼なるべし。宝蔵自ら開けて、受用如意ならん。
English reference:
https://www.sotozen.com/eng/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.
