Zazen Manual - Being Without Self

Zazen Manual
Bodhisattvas aspiring to prajna-wisdom should first arouse great
compassion, take the Four Great Vows, and cultivate samadhiconcentration. Vowing to set all beings free, do not seek liberation for
yourself alone.
Let go of all conditions and put all concerns to rest, with body and
mind one, and no separation between movement and stillness. Be
moderate with food and drink, taking neither too much nor too little.
Regulate sleep, neither depriving nor indulging.
For zazen, spread a thick mat in a quiet place, loosen your clothing
but maintain proper bearing, and sit in full-lotus. First place right foot
on left thigh, then left foot on right thigh. Or sit in half-lotus, placing left
foot on right thigh.
Next, place right hand on left foot, left hand on right palm, thumbs
touching. Raise torso and stretch it forward, rock side to side, then sit
erect. Do not tilt to one side, forward or backward. Align hip joints,
spine, and head like a stupa. But do not strain to make your body erect,
as this will constrict breath and cause discomfort. Ears in line with
shoulders, nose in line with navel, tongue resting on upper palate,
mouth gently closed, eyes slightly open to prevent drowsiness.
This is best for sustaining the concentrated power of dhyana(禪定
其の力). In former times, eminent monks adept in this always sat with
eyes open. Zen master Fayun Yuantong scolded those sitting with eyes
closed, like a ghost cave in a dark mountain. There is good reason for
this, which adepts know well.
With body settled, regulate breath and relax abdomen. Do not give
rise to any thoughts, good or bad. If a thought does appears, be aware
of it. Once you’re aware of it, it disappears. Eventually conditions are
forgotten, and all is naturally unified. This is the essence of zazen.
Zazen really is the dharma gate of ease and joy. If people become ill
from it, they are not doing it with proper care. Done properly, your
whole body naturally becomes light and at ease, spirit fresh, mind clear.
The flavor of dharma sustains, and you are calm, pure, and joyful.
If you’ve already had a realization, it is like a dragon entering water
or a tiger roaming mountains. If you have yet to realize it, use the wind
to fan the flame; great effort is not needed. Remain sincere and you will
not be deceived.
Where the path is lofty, however, demons abound and there are all
sorts of experiences, agreeable and disagreeable. Just maintain
mindfulness and none of this can obstruct you. The Surangama Sutra,
Tiantai Chih-kuan, and Kueifeng’s Hsiu-cheng I describe in detail these
demonic states, so you can be prepared in advance.
Coming out of meditation, move slow and rise calmly, without haste
or roughness. Then at all times use appropriate means to protect and
sustain the concentrated power of dhyana(定力), as if caring for a
babe in arms. Thus it develops easily.
This is is the most urgent task. If you don’t practice calmly and
quietly, in the end you’ll be completely lost. To search for the pearl, it’s
best to calm the waves. With the water of concentration still and clear,
the mind-pearl reveals itself.
Thus The Perfect Enlightenment Sutra says that unhindered and
pure wisdom all arise from dhyana(禪定). The Lotus Sutra says that in
a quiet place one should cultivate the mind and let it settle, so that it is
as still as Mt. Sumeru. Thus, to transcend secular and sacred, quiet
meditation is necessary; to freely pass away sitting or standing is
dependent on the concentrated power of dhyana(定力).
Even if you devote your life to it, be wary of falling short. And if you
waste your time, how in the world will you overcome your karmic
hindrances? Thus an ancient has said that without the concentrated
power of dhyana(定力), you will cower at death’s door. With eyes
covered, you end your life in vain like a vagabond.
Fortunate dharma friends! Please read this manual again and again.
For the benefit of oneself as well as others, let us all together fully
awaken.
T48n2025_p1143a03(00)║ 坐禪儀 T48n2025_p1143a04(00)║夫學般若菩薩起大悲心發弘誓願。
T48n2025_p1143a05(03)║精修三昧誓度眾生。不為一身獨求解 。
T48n2025_p1143a06(04)║放捨諸緣休息萬念。身心一如動靜無間。
T48n2025_p1143a07(05)║量其飲食調其睡眠。於閒靜處厚敷坐物。結跏趺坐。
T48n2025_p1143a08(02)║或半跏趺。以左掌安右掌上。兩大拇指相拄。
T48n2025_p1143a09(02)║正身端坐。令耳與肩對。鼻與臍對。
T48n2025_p1143a10(06)║舌拄上齶唇齒相著。目須微開。免致昏睡。
T48n2025_p1143a11(07)║若得禪定其力最勝。古習定高僧坐常開目。
…p1143a12(07)║法雲圓通禪師呵人閉目坐禪。謂黑山鬼窟。有深旨矣。
T48n2025_p1143a13(03)║一切善惡都莫思量。念起即覺。常覺不昧不昏不散。
T48n2025_p1143a14(00)║萬年一念非斷非常。此坐禪之要術也。
T48n2025_p1143a15(02)║坐禪乃安樂法門。而人多致疾者。蓋不得其要。
T48n2025_p1143a16(01)║得其要則自然四大輕安。精神爽利。
T48n2025_p1143a17(04)║法味資神寂而常照。寤寐一致生死一如。
T48n2025_p1143a18(05)║但辦肯心必不相賺。然恐道高魔盛逆順萬端。
T48n2025_p1143a19(04)║若能正念現前。一切不能留礙。
p1143a20(09)║如楞嚴經天台止觀圭峰修證儀。具明魔事。皆自心生非由外有。
T48n2025_p1143a21(01)║定慧力勝魔障自消矣。
…p1143a22(09)║若欲出定徐徐動身安詳而起。不得卒暴。出定之後常作方便。
T48n2025_p1143a23(02)║護持定力。諸修行中禪定為最。若不安禪靜慮。
T48n2025_p1143a24(01)║三界流轉觸境茫然。所以道探珠宜靜。
T48n2025_p1143a25(03)║浪動水取應難。定水澄清心珠自現。故圓覺經云。
T48n2025_p1143a26(01)║無礙清淨慧皆依禪定生。法華經云。
T48n2025_p1143a27(04)║在於閒處修攝其心。安住不動如須彌山。
T48n2025_p1143a28(05)║是知超凡越聖必假靜緣。坐 立亡須憑定力。
T48n2025_p1143a29(04)║一生取辦尚恐蹉跎。況乃遷延將何敵業。
T48n2025_p1143b01(05)║幸諸禪友三復斯文。自利利他同成正覺。
T48n2025_p1143b02(00)║敕修百丈清規卷第五(終)