普勸坐禪儀 (真筆本)
入宋傳法沙門道元 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。孰信拂拭之手段。大都不離當處。豈用修行之脚頭。然而毫釐有差天地懸隔。違順纔起紛然失心。須知歴劫輪迴還因擬議之一念。塵世迷道復由商量之無休。欲超向上之徹底。唯 解直下之承當。直饒誇會豐悟。獲瞥地之智通。得道明心。擧衝天之志氣。雖有入頭之量。尚缺出身之路。矧彼釋迦老子之爲生知。已在六年端坐之跡。達磨大師之傳心印。更貽九歳面壁之蹤。古聖既然。今人盍辨。所以 ニ 翻尋言逐語之鮮行。須迴光返照之退歩。自然身心脱落。本來面目現前。欲得恁麼。急務坐禪。
夫 參禪者。靜室宜焉。飮飡節矣。乃放捨諸縁休息萬事。不思善惡。莫管是非。停心意識之運轉。止念想觀之測量。正坐之時。厚敷坐物。上用蒲團。然後結跏趺坐。 或半跏趺坐。謂結跏趺坐。先以右足安左上。左足安右上。半跏趺坐。但以左足壓右矣。寛繋衣帶可令齊整。次右手安左足上。左掌安右掌上。以兩大拇指面相拄。 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。舌掛上腭唇齒相著。目須常開。身相既定氣息亦調。念起即覺。覺之即失。久久忘縁自成一片。此坐 禪之要術也。謂坐禪則大安樂法門也。若得此意。自然四大輕安。精神爽利。正念分明。法味資神。寂然清樂。日用天眞也。已能發明。可謂。如龍得水。似虎靠 山。當知。正念現前。昏散曷到。若從坐起。徐徐動身。安祥而起。不應卒暴。於一切時護持定力。參究之超上關無本可據證。放之被自礙。所以未留乃道之十成 也。
誠 禪定一門最爲高勝。先以十分之會擧。次轉一半之證來。只在此法。拈花破顏禮拜得髓。皆承他之恩力而獲大自在者也。學般若菩薩。詎不隨順者乎。嘗觀。超凡越 聖必假靜縁。坐脱立亡能任定力。況復指竿針鎚之轉機。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。那非知見之前 軌則者歟。然則不論上知下愚。莫簡利人鈍者。放下六根。見轉全道。不生一念坐斷十方。凡其自界他方佛法本無異法。西天東地祖門遂開五門。等持佛印。各檀宗 風。唯務單傳。直指專事。翻身迴頭雖謂千差萬別。但喜歸程祥參。何忘却自家之坐床謾去來他國之塵境。若錯一歩。當面蹉過。既得人身之應會。莫虚度光陰。必 憶佛道之當行。誰浪樂石火。加以形質如草露。運命似電光。倏忽便空。須臾即失。冀其參學高流久習摸象勿怪眞龍。早向直指端的之正道。速成絶學無爲之眞人。 方遵百丈之規繩。遍通少林之消息。莫勞拂耳之風。更驚撃舌之響耶。但能正開自寶藏受用使如意。
天福元年中元日書于觀音導利院
入宋傳法沙門道元 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。孰信拂拭之手段。大都不離當處。豈用修行之脚頭。然而毫釐有差天地懸隔。違順纔起紛然失心。須知歴劫輪迴還因擬議之一念。塵世迷道復由商量之無休。欲超向上之徹底。唯 解直下之承當。直饒誇會豐悟。獲瞥地之智通。得道明心。擧衝天之志氣。雖有入頭之量。尚缺出身之路。矧彼釋迦老子之爲生知。已在六年端坐之跡。達磨大師之傳心印。更貽九歳面壁之蹤。古聖既然。今人盍辨。所以 ニ 翻尋言逐語之鮮行。須迴光返照之退歩。自然身心脱落。本來面目現前。欲得恁麼。急務坐禪。
夫 參禪者。靜室宜焉。飮飡節矣。乃放捨諸縁休息萬事。不思善惡。莫管是非。停心意識之運轉。止念想觀之測量。正坐之時。厚敷坐物。上用蒲團。然後結跏趺坐。 或半跏趺坐。謂結跏趺坐。先以右足安左上。左足安右上。半跏趺坐。但以左足壓右矣。寛繋衣帶可令齊整。次右手安左足上。左掌安右掌上。以兩大拇指面相拄。 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。舌掛上腭唇齒相著。目須常開。身相既定氣息亦調。念起即覺。覺之即失。久久忘縁自成一片。此坐 禪之要術也。謂坐禪則大安樂法門也。若得此意。自然四大輕安。精神爽利。正念分明。法味資神。寂然清樂。日用天眞也。已能發明。可謂。如龍得水。似虎靠 山。當知。正念現前。昏散曷到。若從坐起。徐徐動身。安祥而起。不應卒暴。於一切時護持定力。參究之超上關無本可據證。放之被自礙。所以未留乃道之十成 也。
誠 禪定一門最爲高勝。先以十分之會擧。次轉一半之證來。只在此法。拈花破顏禮拜得髓。皆承他之恩力而獲大自在者也。學般若菩薩。詎不隨順者乎。嘗觀。超凡越 聖必假靜縁。坐脱立亡能任定力。況復指竿針鎚之轉機。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。那非知見之前 軌則者歟。然則不論上知下愚。莫簡利人鈍者。放下六根。見轉全道。不生一念坐斷十方。凡其自界他方佛法本無異法。西天東地祖門遂開五門。等持佛印。各檀宗 風。唯務單傳。直指專事。翻身迴頭雖謂千差萬別。但喜歸程祥參。何忘却自家之坐床謾去來他國之塵境。若錯一歩。當面蹉過。既得人身之應會。莫虚度光陰。必 憶佛道之當行。誰浪樂石火。加以形質如草露。運命似電光。倏忽便空。須臾即失。冀其參學高流久習摸象勿怪眞龍。早向直指端的之正道。速成絶學無爲之眞人。 方遵百丈之規繩。遍通少林之消息。莫勞拂耳之風。更驚撃舌之響耶。但能正開自寶藏受用使如意。
天福元年中元日書于觀音導利院
Principles of Seated Meditation
Fundamentally speaking, the basis of the way is perfectly pervasive; how could it be contingent on practice and verification? The vehicle of the ancestors is naturally unrestricted; why should we expend sustained effort? Surely the whole being is far beyond defilement ; who could believe in a method to polish it? Never is it apart from this very place; what is the use of a pilgrimage to practice it? And yet, if a hair's breadth of distinction exists, the gap is like that between heaven and earth; once the slightest like or dislike arises, all is confused and the mind is lost.
Though you are proud of your understanding and replete with insight, getting hold of the wisdom that knows at a glance , though you attain the way and clarify the mind, giving rise to the spirit that assaults the heavens, you may loiter in the precincts of the entrance and still lack something of the vital path of liberation. Even in the case of the one of Jetavana, innately wise though he was, we can see the traces of his six years sitting erect; and in the case of the one of Shao-lin, though he succeeded to the mind seal, we still hear of the fame of his nine years facing the wall. When even the ancient sages were like this, how could men today dispense with pursuing [the way]? Therefore, stop the intellectual practice of investigating words and chasing after talk; study the backward step of turning the light and shining it back. Body and mind will drop away of themselves, and your original face will appear. If you want such a state, urgently work at such a state.
For studying Zen, one should have quiet quarters . Be moderate in food and drink. Cast aside all involvements and discontinue all affairs. Do not think of good or evil; do not deal with right or wrong. Halt the revolutions of mind, intellect, and consciousness; stop the calculations of thoughts, ideas, and perceptions. Do not intend to make a Buddha, much less be attached to sitting still.
In the place where you regularly sit, spread a thick mat and use a cushion on top of it. Sit in either the full cross-legged or half cross-legged position. For the full position, first place your right foot on your left thigh ; then place your left foot on your right thigh. For the half position, simply rest your left foot on your right thigh.
Loosen your robe and belt, and arrange them properly. Next, place your right hand on your left foot, and your left hand on your right palm. Press the tips of your thumbs together. Then straighten your body and sit erect. Do not lean to the left or right, forward or backward.
Your ears should be in line with your shoulders, and your nose in line with your navel. Press your tongue against the front of your palate and close your lips and teeth. The eyes should always remain open. Breathe gently through the nose.
Once you have regulated your posture, take a breath and exhale fully. Swing to the left and right. Sitting fixedly, think of not thinking. How do you think of not thinking? Nonthinking. This is the essential art of zazen. Zazen is not the practice of dhyana it is just the dharma gate of ease and joy. It is the practice and verification of ultimate bodhi. The koan realized, baskets and cages cannot get to it.
If you grasp the point of this [practice], you are like the dragon gaining the water or the tiger taking to the mountains. You should realize that when right thought is present, dullness and agitation are, from the start, struck aside.
When you arise from sitting, move slowly and arise calmly; do not be hasty or rough.
Considering the past, we see that transcending the profane and surpassing the holy, shedding [this body] while seated and fleeing [this life] while standing are totally subject to this power. Surely, then, to grasp the turning of the opportunity through a finger, a pole, a needle or a mallet , and to present the verification of the accord with a whisk, a fist, a staff or a shout — these are not to be understood through the discriminations of thinking, much less can they be known through the practice and verification of supernormal powers. They must represent conduct beyond sound and form; how could they fail to provide a standard before knowledge and understanding?
Therefore, it does not matter whether one is very smart or very stupid; there is no distinction between those of sharp and dull faculties. Single-minded exertion is itself pursuit of the way. Practice and verification are by nature undefiled. Advancement [to enlightenment] is just an everyday affair. In our world and the other quarters, from the Western Heaven to the Eastern Earth, all equally maintain the Buddha seal, while each enjoys its own style of teaching. They devote themselves only to sitting; they are obstructed by fixedness. Though they speak of ten thousand distinctions and a thousand differences, they only study Zen and pursue the way.
Why abandon the seat in our own home to wander in vain through the dusty regions of another land? If you make one false step, you miss what is right before you. Since you have already attained the functioning essence of a human body, do not pass your days in vain; when one takes care of the essential function of the way of the Buddha, who can carelessly enjoy the spark from a flint? Verily form and substance are like the dew on the grass, and the fortunes of life like the lightning flash: in an instant they are emptied, in a moment they are lost.
Eminent students [of the dharma], long accustomed to groping for the elephant, pray do not doubt the true dragon. Apply yourselves to the way that points directly at reality; honor the man who is through with learning and free from action. Accord with the bodhi of all the Buddhas; succeed to the samadhi of all the Patriarchs. If you act this way for a long time, you will be this way. Your treasure store will open of itself, and you will use it as you will.
Translation by Carl Bielefeld in Dogen's Manuals of Zen Meditation (Berkeley: University of California Press 1988)
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