English
English version Question: When should one begin practicing Chan (Zen) meditation? Answer: The sutras say that hearing and contemplating the Dharma is like being outside the gate, while Chan practice is like entering the gate. Cultivating Chan meditation, even with a single thought, brings immeasurable blessings. How can one not study it in a lifetime? Those who cannot fully study it should at least practice it alongside other practices. Those who lecture on the Dharma, even if they broadly discuss Chan methods, are like talking about food without tasting it. As for Chan practice, it is like savoring a delicious meal. In the past, there were kings who, upon hearing the benefits of Chan meditation, balanced their state affairs with Chan practice. How much more so should those who have left home, shaved their heads, renounced worldly attachments, stilled their minds, and have nothing to do, yet do not study Chan even a little? Can they be considered true practitioners? Question: Is learning Chan only about sitting meditation? Answer: What are you saying! Those with a body must cultivate in all four postures—walking, standing, sitting, and lying down—alternating between them. How can one only sit? Only sitting easily invites demonic disturbances. Question: Then, what is the method of sitting within the four postures? Answer: Sit in the lotus position, with the body upright. The method of the lotus position is to place the left foot on the right thigh, or the right foot on the left thigh, either is fine. If the full lotus position is not comfortable, the half-lotus position is also acceptable. The method of the half-lotus position is only to place the right foot on the left thigh. Both hands should be placed upward, palms up, with the right hand on top of the left hand. The left hand should not be on top of the right hand. Then, one must close the eyes and close the mouth, with the tongue touching the upper palate, or it can touch the teeth. Closing the eyes and closing the mouth should not be done with force; everything should be relaxed and natural, without being constrained or hurried. Those who are not used to closing their eyes can open them slightly from time to time. If one feels slightly tired after sitting for a long time, one should change posture, without causing oneself pain. The other postures should follow this principle as well. Question: It is traditionally said here that the right hand is more active, and those who meditate should place the left hand on top of the right hand. Now you say the opposite. I wonder why? Answer: The Buddhas of the West, from the Buddha onwards, have all practiced sitting in this way. These are all authentic Dharma seals. This place has changed it on its own authority, which I do not understand. Question: Is it okay to lean on something, or to bend forward or backward, and sit as one pleases during meditation? Answer: One must sit upright with the body straight. If the body is leaning or bent, it will cause illness and pain. Question: I respectfully understand the method of sitting. Then, what is the method of walking? Answer: Walking is walking meditation (經行, jingxing). It should be done on level ground, starting from twenty --------------------------------------------------------------------------------
Chinese
步以来。四十五步以上。于中经行。经行时覆左手。以大指屈着掌中。以余四指把大指作拳然。覆右手。把左手腕。即端坐少时。摄心令住。谓住鼻端等也。乃行。行勿太急太缓。行只接心。行至界畔即逐日回身。还向来处。住立少时。如前复行。行时即开目。住即辄闭。如是久行稍倦。即休经行。唯在昼。夜不行也。 问。多人同处经行得不。 答。稍须相离。令近不得。 问。行审其如是。往哲宁悉不言。幸乞指事委陈。庶今自我作古。 答。乌苌国有佛经行处。及弥勒菩萨经行处。并雕石以为界畔。今犹宛然。见者皆遥礼。无敢践其所。菩萨行处。人或入中。然欲度其修短。或延或促。竟无有能定其步数。诸国屡亦有斯迹耳。经行之事。盖是寻常。今古显然。无宜致惑。吁哉小事。此地犹迷。 问。绕塔行道与经行何别。 答。经行者直往直来。岂同旋绕耶。又塔是多人往来处。不可于中经行。 问。此方有逆日行道称为右旋者。未知是不。 答。西方旋塔并逐日转。曾无逆行。(此条相乘而起。非此正宗)。 问。谨闻行矣。住法云何。 答。住即端身摄心正立也。两手一如行时。如是久立稍觉劳倦。或双足如离地之状。觉如是等。即宜且休 现代汉语译本 从开始行走算起，走四十五步以上。在这段距离中进行经行。经行时，左手覆掌，用大拇指弯曲抵住掌心，用其余四指握住大拇指形成拳头的样子。然后右手覆掌，握住左手手腕，就端正坐一会儿，收摄心神使之安定，比如专注于鼻尖等处。然后开始行走。行走时不要太快也不要太慢，行走时要专注于自己的心念。走到界限边缘就每天都转身，回到原来的地方。站立一会儿，像之前一样再次行走。行走时就睁开眼睛，停止时就闭上眼睛。这样长时间行走，稍微感到疲倦，就停止经行。只在白天进行，晚上不进行。 问：很多人在同一个地方经行可以吗？ 答：稍微需要保持距离，不能靠得太近。 问：行走的规矩如果是这样，过去的贤哲难道都没有说过吗？希望您能详细地指点，让我今天可以效仿古人。 答：乌苌国（Udyana，古代印度北部的一个地区）有佛陀经行的地方，以及弥勒菩萨（Maitreya Bodhisattva）经行的地方，都雕刻石头作为界限，现在还完好无损。见到的人都遥远地礼拜，没有人敢践踏那些地方。菩萨行走的地方，人们或许会进入其中，然而想要测量它的长短，或长或短，最终没有人能够确定它的步数。各个国家也屡次有这样的遗迹。经行这件事，本来就是寻常的事情，古今都很明显，不应该感到疑惑。唉，这样的小事，在这里还感到迷惑。 问：绕塔行道和经行有什么区别？ 答：经行是直来直往，怎么能和旋转绕行一样呢？而且塔是很多人往来的地方，不可以在那里经行。 问：这里有人逆着太阳行走，称为右旋，不知道对不对？ 答：西方绕塔都是顺着太阳转，从来没有逆着走的。（这一条是互相争论而引起的，不是这个宗派的正宗）。 问：我已经认真地听了关于行走的方法了，那么停止的方法是怎样的呢？ 答：停止就是端正身体，收摄心神，正直站立。两只手像行走时一样。这样长时间站立，稍微感到劳累，或者感觉双脚好像离开了地面，感觉到像这样等等情况，就应该暂时休息。
English
English version From the beginning of walking, take more than forty-five steps. Perform Chanting Walking (Jingxing) within this distance. When performing Chanting Walking, cover the left hand with the palm facing down, bend the thumb and press it against the center of the palm, and grasp the thumb with the remaining four fingers to form a fist. Then cover the right hand with the palm facing down and grasp the wrist of the left hand, then sit upright for a short while, collect the mind and make it stable, such as focusing on the tip of the nose. Then start walking. Do not walk too fast or too slow, and focus on your own thoughts while walking. When you reach the boundary, turn around every day and return to the place where you came from. Stand for a while, and then walk again as before. Open your eyes when walking, and close your eyes when stopping. After walking for a long time and feeling slightly tired, stop Chanting Walking. Only perform it during the day, not at night. Question: Is it permissible for many people to perform Chanting Walking in the same place? Answer: It is necessary to keep a slight distance, and not get too close. Question: If the rules for walking are like this, haven't the past sages said anything about it? I hope you can point out the details so that I can imitate the ancients today. Answer: In Udyana (an ancient region in northern India), there are places where the Buddha performed Chanting Walking, as well as places where Maitreya Bodhisattva performed Chanting Walking, and stones are carved as boundaries, which are still intact today. Those who see them all pay homage from afar, and no one dares to trample on those places. People may enter the places where the Bodhisattvas walked, but if they want to measure its length, whether long or short, no one can determine the number of steps. Various countries have also repeatedly had such relics. The matter of Chanting Walking is originally a common thing, and it is obvious in ancient and modern times, so there should be no confusion. Alas, such a small matter is still confusing here. Question: What is the difference between circumambulating a stupa and Chanting Walking? Answer: Chanting Walking is straight back and forth, how can it be the same as rotating and circumambulating? Moreover, the stupa is a place where many people come and go, so it is not possible to perform Chanting Walking there. Question: Here, some people walk against the sun, which is called clockwise rotation. I don't know if it is correct? Answer: In the West, circumambulating the stupa is always done in the direction of the sun, and there is never any walking against it. (This item is caused by mutual debate, and is not the orthodoxy of this sect). Question: I have carefully listened to the method of walking, so what is the method of stopping? Answer: Stopping is to straighten the body, collect the mind, and stand upright. The two hands are like when walking. After standing for a long time, if you feel slightly tired, or feel that your feet are off the ground, or feel like this, you should rest for a while. -------------------------------------------------------------------------------- 。住余坐等。 问。谨闻住矣。卧法云何。
Chinese
答右胁着地。枕右手掌。舒左手置左䏶上。舒两足重累。系相而卧。有病患者即任所安而卧。 问。诸威仪中所有轨则。并是印法耶。 答。如上习禅。行住坐卧。屈申进止。手足左右等。一一皆是印法。 问。如上威仪修禅之法。依何乘耶。 答。依摩诃衍。 问。用四威仪修禅之法。小乘外道岂可无乎。 答。此之禅法。小乘始无。外道宁有耶。邪宗本期受苦。翘足倒悬。正法为遣劳疲。威仪易脱。小乘进或可分有。外道全无。 问。外道及与三乘皆有禅定。息心遣境。未审何殊。 答。外道执我以习禅。小乘计法而修定。大乘止观。人法双除。此其别也。 问。将欲学禅。以何方便为先。 答。先起大慈悲心。永舍报怨之念。方得习禅。贪瞋设起。速还除忏。如杖击水。暂开还合也。恶念相续。不可学禅。 问。创初学禅。即观无相得不。 答。须以方便渐次而入。吾未见顿现无相者。 问。渐次云何。 答。如是间学者。令心先住长安一城之中。但勿令出外。如是渐住一寺一房。乃至鼻端。心若不住。还摄令住。 问。鼻端云何。 答。想于鼻 端如一滴垂露。住心观此。 问。此想成已。复何所观。 答。次想脐中如沙里细泉。此想若成。或见光明及腹中诸事。次观顶上状如瓮口。直下贯身彻于下地中也。既此想已。次观顶上想已观顶上去顶四指。令心住此。从是以后。身渐自在。次乃得入无相等观。从浅至深。状若登梯之渐也。 问。亦有从想鼻端超越。即得无相观不。 答。譬似有人于沙土中本求铜铁。因或得金。此亦然也。从缘鼻端或入顶想。或入火光定。或得无相等。如是超次。中间不定。 问。经云。若心有住则为非住。或云心依境界是动非禅。若缘鼻端等。岂非有住耶。 答。鼻等想成。辄便舍之。更观余相。才得寻舍。何成住耶。 问。缘鼻端等。积想乃成。久积想心。其必难舍。宁辄舍鼻。次得缘脐。 答。本作要期。得而不。住及想成已。自有猒心。猒心既生。舍之甚易。 问。如圣教说。初入道者先教五停心等。今何不尔。 答。五停心及鼻端等。各是一途。吾所禀承。但依此也。 问。有圣教云。若不先学多闻。不许修定。其少闻者得修禅不。 答。如吾和上阇梨相承一途。直尔学禅。无问多闻少闻也。先多闻者最为第一。或多闻者倒益浮散。固有顺 定多闻及不顺者也。 问。闻思修慧次第相生。多闻闻慧既无。禅定修慧宁起。 答。设使有人一字不识。但解禅法。亦是多闻。非要广寻文句等也。周利般陀诵箕忘帚成大罗汉。此岂多闻耶。且成斯证。未必一切皆然。 问。其有持戒及破戒者。并得学禅不。 答。无问持戒破戒。并得学禅。先净持戒。尤是第一。 问。圣教云。尸罗清净三昧现前。破戒之人何得修定。 答。声闻持戒乃是菩萨破戒。小乘犯重即便永弃。何得修禅。尸罗不净定不现前者。据此说也。若大乘中。但能息心即真忏悔。真忏悔故障灭戒生。故得禅定。示有先入方等忏悔。得灭罪相。更修戒品。方始习禅者也。 问。以何法修。令心速定。 答。速求定者反是懈怠。慎勿求速。但能离念。息诸攀缘。非求非不求。得定若不得。但勿计念者。是大精进也。乌苌国有一僧。久坐不能得定。遂废业。忽有天化为人来其前。磨一铁锤。僧问何用。答曰欲以作针。僧曰何由可成。天曰不休即成。僧遂体悟。还复习禅。因得道果。后复住灭定。住灭定故。迄今犹在。但以离念为勤。得定何虑不速乎。 问。定中有何相耶。 答。定相极多。且举三五。或头似丈夫之状。或觉身上多诸垢秽 现代汉语译本： 这是指那些固执己见，不愿听从教诲的人。 问：闻、思、修三种智慧是依次产生的。如果一个人缺乏多闻的闻慧，那么禅定的修慧又如何生起呢？ 答：即使有人一个字都不认识，但只要理解禅法，也可以说是多闻。并非一定要广泛地寻章摘句。周利槃陀伽（Cūḍapanthaka，佛陀的弟子，以愚笨著称）背诵‘箕’忘了‘帚’，最终却成了大阿罗汉。这难道能说是多闻吗？虽然他成就了这样的果位，但未必所有情况都是如此。 问：无论是持戒还是破戒的人，都可以学习禅定吗？ 答：无论持戒还是破戒，都可以学习禅定。但首先清净地持戒，这才是最重要的。 问：圣教中说，‘尸罗（Śīla，戒律）清净，三昧（Samādhi，禅定）现前’。那么破戒的人怎么能修习禅定呢？ 答：声闻乘（Śrāvakayāna，小乘）的持戒，在菩萨乘（Bodhisattvayāna，大乘）看来可能是破戒。小乘如果犯了重罪，就会被永远抛弃，又怎么能修习禅定呢？‘尸罗不清净，禅定不现前’，就是针对这种情况说的。如果在大乘中，只要能够息灭妄心，就是真正的忏悔。真正的忏悔能够消除罪障，使戒律重新生起，因此可以获得禅定。这就像先进入方等忏悔（Vaipulya，大乘经典），得到灭罪的征兆，然后再修习戒律，这样才能开始修习禅定。 问：用什么方法修习，才能让心迅速安定下来？ 答：急于求成反而是一种懈怠。千万不要追求快速。只要能够远离妄念，停止各种攀缘，既不刻意追求，也不刻意不追求。如果得不到禅定，也不要为此耿耿于怀，这才是真正的大精进。乌苌国（Udyāna，古代印度北部的一个地区）有一个僧人，长期打坐却无法入定，于是想放弃。忽然有个天人化作人形来到他面前，磨着一根铁杵。僧人问他做什么。天人回答说想用它来做针。僧人说这怎么可能成功。天人说只要不停下来就能成功。僧人因此有所领悟，重新开始修习禅定，最终证得了道果。后来他又住在灭尽定（Nirodha-samāpatti，一种高级禅定状态）中。因为住在灭尽定中，直到现在还在那里。只要以远离妄念为勤奋，还用担心不能快速入定吗？ 问：禅定中有什么样的征兆呢？ 答：禅定的征兆非常多。这里只举三五个例子。有时会觉得头顶上出现丈夫的形象，有时会觉得身上有很多污垢。