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English version Understanding this message will naturally eliminate demonic influences. If they persist, one should set them aside, or recite scriptures and treatises, even to the point of wandering through marketplaces, relaxing the mind. Demonic influences will surely dissipate. However, if it is a 'Zen sickness,' it should be treated with Zen methods according to the teachings of the scriptures, not merely with acupuncture or medicine. Question: Is there a method to prevent demonic influences when practicing zazen (坐禅, seated meditation)? Answer: Generally, those who wish to study Zen should first arouse compassion and vow: 'Now I cultivate samadhi (定, concentration), I will surely attain bodhi (菩提, enlightenment), and widely benefit all beings. I pray that the Three Jewels (三宝, Buddha, Dharma, Sangha), devas (诸天, deities), and spirits protect my body, so that I am free from calamities.' After making this vow each time, then practice Zen. Furthermore, on the four walls of the Zen hall, paint many images of holy monks, depicting them in the posture of seated meditation with legs crossed. The images of the holy monks should be made somewhat larger and offered with flowers and incense. Near the bottom, paint images of ordinary monks, making them somewhat smaller, about the size of a person, also in the posture of Zen meditation. Then, practicing Zen in the midst of these images can prevent demonic influences. Question: Is it permissible to practice zazen in a Buddha hall? Answer: Zazen should be practiced in quiet rooms, under trees, among tombs, or in open-air settings, etc. It is not necessary to be in a Buddha hall. Question: Is it permissible for many people to practice zazen together in the same place? Answer: It is permissible. However, each person should sit facing away from others, back to back, not facing each other. If there are many people, light a candle at night. If there are few people, it is not necessary. Question: Is it necessary to wear the kasaya (袈裟, monastic robe) when practicing zazen? Answer: Being naked is also permissible, there is no impediment. Question: Should a Zen practitioner constantly maintain mindfulness at all times? Answer: Except when urinating or defecating, one should always maintain mindfulness. Question: A concentrated mind is called 'stopping' (止, cessation). Is there 'contemplation' (观, insight) within stopping? Answer: Just don't try to learn it; you will naturally know it when the time comes. Question: Can a person who practices zazen also engage in activities such as reciting scriptures and giving lectures? Answer: One can cultivate whatever one is capable of. However, among all activities, Zen practice is the most supreme. Therefore, in the West, the best rooms and offerings are first given to Zen masters, while scripture and Vinaya (律, monastic discipline) masters receive the middle and lower ones. Question: Can someone who has Zen practice avoid evil destinies at the time of death? -------------------------------------------------------------------------------- 不。
Chinese
答。如极边险。不持弓矢逢贼必危。身亦如是。既处无常。不预修禅。临终必乱心舍命。多生恶趣。定心自在。临终无颠倒。无颠倒故随心受生善所。即此生中尚期果证。何况临终不排恶趣乎。亦有一生学禅而不能得。临欲舍命而始得者。其人死之后。颜色不变。身体柔软。是其相也。禅师屡云。闻思学者适犹习于良方。至于修慧始如服于妙药。虽有多闻施戒等行。犹不安禅者。尚未得名修道人也。又云禅定者。乃陶冶粗鄙。澡练神明。味道之辈特宜存习。但恂暂逢玄匠。略问如前。迫以短时。不遑周详备。更详金牒。参而用焉。 修禅要诀一卷 承保三年六月二十二日于光明书写毕 现代汉语译本 问：如果身处极度危险的边境，没有携带弓箭，遇到盗贼必定危险。自身的情况也是如此。既然身处无常之中，如果不预先修习禅定，临终时必定心绪混乱而舍弃生命，多半会堕入恶趣。 答：如果能定心自在，临终时就不会颠倒错乱。因为没有颠倒错乱，就能随心意受生于善处。即使在今生，尚且期望证得果位，更何况在临终时，难道不应该排除堕入恶趣的可能性吗？也有人一生都在学习禅定却不能得道，直到临终将要舍弃生命时才得以证悟。这种人死后，脸色不会改变，身体柔软，这就是证悟的征相。禅师多次说过，博闻强记、思辨学习的人，就像仅仅熟悉了好的药方；而真正修习智慧的人，才像是服用了灵丹妙药。虽然有多闻、布施、持戒等善行，但如果不安住于禅定，还不能被称为真正的修道人。 又说，禅定能够陶冶粗俗的品性，洗涤磨练精神心智。品味真道的人尤其应该存心修习。只是我暂时遇到了玄妙的匠人，略微请教了如前所述的问题，因为时间紧迫，没有来得及周详完备地请教。更详细的内容，请参考金牒（指珍贵的典籍），融会贯通地运用。 《修禅要诀》一卷 承保三年六月二十二日于光明书写完毕
English
English version Q: If one is in an extremely dangerous border region without a bow and arrows, encountering thieves will certainly be perilous. The same is true of oneself. Since one is situated in impermanence, if one does not cultivate meditation in advance, at the time of death, one's mind will surely be confused, and one will abandon life, mostly falling into evil realms. A: If one can have a stable and free mind, at the time of death, there will be no inversion or confusion. Because there is no inversion or confusion, one can be reborn in a good place according to one's will. Even in this life, one still hopes to attain fruition; how much more so at the time of death, should one not eliminate the possibility of falling into evil realms? There are also those who study meditation throughout their lives but cannot attain enlightenment, only attaining it when they are about to abandon life at the time of death. After such a person dies, their complexion does not change, and their body is soft and supple; these are the signs of enlightenment. The meditation master has said many times that those who are learned and engage in intellectual study are like merely being familiar with good prescriptions; only those who truly cultivate wisdom are like taking miraculous medicine. Although there are good deeds such as learning, giving, and upholding precepts, if one does not abide in meditation, one cannot yet be called a true practitioner of the Way. It is also said that meditation can cultivate coarse qualities and cleanse and refine the spirit and mind. Those who savor the true path should especially cultivate it with their hearts. However, I only temporarily encountered a profound craftsman and briefly inquired about the aforementioned questions. Because of the limited time, I did not have the opportunity to inquire in detail and comprehensively. For more detailed content, please refer to the 'Golden Tablets' (jin die) (referring to precious scriptures) and apply them with thorough understanding. 'Essential Secrets of Cultivating Meditation', one scroll Completed copying on June 22nd of the 3rd year of the Jōhō (承保) era at Kōmyō (光明) --------------------------------------------------------------------------------