Fukan-Zazen-Gi (2) The original text of Rufu-Bon
Fukan-Zazen-Gi
In general, when we pursue the truth, the fundamental truth purvades throughout the universe, and so it seems to be perfectly unnecessary for us to rely upon the practice or the experience (of Zazen). Furthermore, the methods of arriving at the fundamental principles naturally exist, and so how is it necessary for us to exhaust our efforts (for getting the truth)?
Especially in our case, we, Buddhists, have already perfectly left the value of secular societies like garbage and dust. How is it necessary for anyone to believe in the necessity of methods to brush or wipe away those secular values?
Generally speaking we usually have not lost the adequate situations, and so how is it possible for us to necessarily utilize a bit of the tip of the edges of the feet (of Zazen) at all?
However, even if there was just a bit of the smallest gap, then the gap would become bigger and bigger as if it were like the distance between heaven and earth; and if the smallest difference slightly occured between right and wrong, we would have to lose our mind perfectly in serious confusion.
Even if we were so proud of our sharp intellectual understanding, and were full of intuitive decisions, getting sharp intuitive enlightenment in a perfectly independent area, getting the ultimate truth, clarifying the human mind, and even though we were elegantly strolling through situations, having the strong confidence that our intellectual thinking ability has surely entered into the real world, having the strong and sharp mind of piercing heaven, (but actually looking at the situations), it seemed to be perfectly impossible for us to avoid the faculty of intellectual consideration to get the vigorous state of real acts in the area of reality.
Furthermore, we can trace even the clear footprints by the genius (Gautama Buddha) of Jetavana Anathapindikarama, who made his efforts to practice Zazen for 6 years, and we can still hear even today the famous Master's information in Shorin-temple (Bodhi Dharma), who practiced Zazen facing the wall for 9 years. Even the ancient great Masters have shown their excellent example like those. How, then, is it possible for us to pass a bit of time of a day without practicing Zazen?
Therefore, we should stop the intellectual efforts of researching words and pursuing speeches at once, and should begin to learn the study of stepping back by illuminating ourselves. (Then the consciousness of) body and mind will drop off from us naturally at once, and our original face and eyes will manifest themselves suddenly. If we would like to get such a situation as this at once, we should do it at once, without any hesitation at all.
In general, when we practice Zazen, a quiet room is preferable. Eating and drinking should be moderate. Miscellaneous circumstances should be thrown away perfectly, stopping all kinds of jobs, don't think about good and bad, and don't have any concern between right and wrong. Stopping motion of mind, will, and consciousness, stopping consideration by image, thoughts, and intuition, and never intend to become Buddha! Such a state of practicing Zazen does never relate with sitting and lying down in our daily life.
At the place, where we sit, we usually spread a thick matting, and we use a round cushion. Sometimes we use the full-lotus posture, and sometimes we use the half-lotus posture. In the case of the full-lotus posture, first we place the right foot on the left thigh, and then we place the left foot on the right thigh. In the case of the half-lotus posture, we push the right thigh with the left foot. Covering over (the feet and the thighs) with wearing clothes, and it is necessary for us to make them orderly and neat. Then, place the right hand over the left foot, and place the left hand on the right hand, having the two tips of thumbs touching together against each other. Just then keep your posture in the regulated sitting exactly. Don't lean to the left, don't incline to right, don't slouch forward, and don't lean backward. It is necessary for us to keep the ears and the shoulders contrasted in parallel (parallel to eachother), and the nose and the navel should be contrasted (in line with eachother). Hold the tongue against the palate, keep the lips and teeth closed, and the eyes should always be kept open . Breathe softly through the nose, and after already regulating the posture, take a deep breath once, and swing the trunk right and left. Then sit stably without motion, similar to a mountain, and think the state without thinking. How can we think the state without thinking. It is different from thinking. This is just the summarized method of Zazen.
What is called Zazen can never be the so-called learning of Zen, but it is just the peaceful and pleasant entrance into Dharma. It is just the fusion of practice and experience to realize the truth perfectly. The rule of the universe has been relized already, and there is no possibility for net and cage to enter, which can capture the practioner. If we have grasped this meaning already, (our situations) might be the same as a dragon, which has got water, or a tiger, which stands up in front of a mountain guarding itself with the mountain. We should know the facts that the true universal rules manifest themselves first, and the states of both melancholy and gaiety fall down on the ground at once.
When we stand up from the sitting, we move the body slowly and gradually, then we should stand up peacefully and happily. Never should (our getting up) be hasty or violent. We have studied since the ancient time that the transcending ordinary poeple, or the overcoming saints, and the dying in Zazen and losing life standing still, have come from relying upon the power of balance, which has been got from Zazen.
Furthermore, the seriously important changing moment like the pointing finger of Master Gutei, the bringing poles down by Master Ananda, the using a needle by Master Nagarjuna for teaching Kanadeva, and the clapping block utilized by Master Manjusri, or the experienced states, which are indicated by a whisk, a fist, a staff, or a shout, can never be understood at all by mental consideration or intellectual distinction. How is it possible for them to be understood by mystical ability, or by the separation between practice and experience? They might be the dignified form out of voice or color. How is it not possible for them to be different from criteria before knowledge or view? Therefore, we should never discuss whether we are superior cleverness, or inferior stupidity. We should never prefer between a clever person or a foolish person. If we make our efforts wholeheartedly, it might be just pursuing the truth. The practice and the experience do never taint with each other, and the attitudes to go forward are much further balanced and constant. Inside ourselves and outside the external world, or the western,(India), and the eastern lands, we have kept the characteristics of Buddhas equally, and manifest the behaviors of fundamentally traditional habits solely, that is just to sit in Zazen, being restricted by the state of no motion. Even though there might exist tens of thousands of differences, or thousands of differences (in methods of Zazen,) just do Zazen and make our efforts for pursuing the Truth. How is it possible for us to forget our own sitting places by going to and coming back from others' dusty countries? If we have made a mistake in the smallest step, we have to make a stumbling, or mistakes just at the moment. We have fortunately got the important situations of human body already, therefore how is it possible for us to spend a bit of time without doing anything uselessly at all?
Fortunately we have maintained the human body and mind, which are the very important substance for pursuing Buddhist Truth, and so how is it possible for whom to enjoy the slightest instant joy like a spark of a flint at a moment, in vain at all?
Furthermore, the physical substance is as transient as a dew on a plant's leaf, and the situation of human life seems to be so similar to a flash of lightning. It has suddenly become vacant, and it has been lost at once.
Therefore, I would like to ask for those higher poeple, who are practicing and pursuing the Truth, that being accustomed to the miscellaneous images of imitative dragons, do not fear to meet the real dragon actually! Please make your efforts in the practice of Zazen, which indicates the Truth directly, revere a personality, who has transcended learning and having any kind of intention, become perfectly indentified with the Truth of the Buddhas, and receive the balanced state of the Patriarchs authentically. If you practice what is the ineffable, (which is Zazen,) it is impossible for you to avoid becoming the ineffable. The grand warehouse of jewels will become open naturally, and you have got the perfect freedom to get jewels and utilize them without any hindrance.
The End of Fukan-Zazen-Gi
In general, when we pursue the truth, the fundamental truth purvades throughout the universe, and so it seems to be perfectly unnecessary for us to rely upon the practice or the experience (of Zazen). Furthermore, the methods of arriving at the fundamental principles naturally exist, and so how is it necessary for us to exhaust our efforts (for getting the truth)?
Especially in our case, we, Buddhists, have already perfectly left the value of secular societies like garbage and dust. How is it necessary for anyone to believe in the necessity of methods to brush or wipe away those secular values?
Generally speaking we usually have not lost the adequate situations, and so how is it possible for us to necessarily utilize a bit of the tip of the edges of the feet (of Zazen) at all?
However, even if there was just a bit of the smallest gap, then the gap would become bigger and bigger as if it were like the distance between heaven and earth; and if the smallest difference slightly occured between right and wrong, we would have to lose our mind perfectly in serious confusion.
Even if we were so proud of our sharp intellectual understanding, and were full of intuitive decisions, getting sharp intuitive enlightenment in a perfectly independent area, getting the ultimate truth, clarifying the human mind, and even though we were elegantly strolling through situations, having the strong confidence that our intellectual thinking ability has surely entered into the real world, having the strong and sharp mind of piercing heaven, (but actually looking at the situations), it seemed to be perfectly impossible for us to avoid the faculty of intellectual consideration to get the vigorous state of real acts in the area of reality.
Furthermore, we can trace even the clear footprints by the genius (Gautama Buddha) of Jetavana Anathapindikarama, who made his efforts to practice Zazen for 6 years, and we can still hear even today the famous Master's information in Shorin-temple (Bodhi Dharma), who practiced Zazen facing the wall for 9 years. Even the ancient great Masters have shown their excellent example like those. How, then, is it possible for us to pass a bit of time of a day without practicing Zazen?
Therefore, we should stop the intellectual efforts of researching words and pursuing speeches at once, and should begin to learn the study of stepping back by illuminating ourselves. (Then the consciousness of) body and mind will drop off from us naturally at once, and our original face and eyes will manifest themselves suddenly. If we would like to get such a situation as this at once, we should do it at once, without any hesitation at all.
In general, when we practice Zazen, a quiet room is preferable. Eating and drinking should be moderate. Miscellaneous circumstances should be thrown away perfectly, stopping all kinds of jobs, don't think about good and bad, and don't have any concern between right and wrong. Stopping motion of mind, will, and consciousness, stopping consideration by image, thoughts, and intuition, and never intend to become Buddha! Such a state of practicing Zazen does never relate with sitting and lying down in our daily life.
At the place, where we sit, we usually spread a thick matting, and we use a round cushion. Sometimes we use the full-lotus posture, and sometimes we use the half-lotus posture. In the case of the full-lotus posture, first we place the right foot on the left thigh, and then we place the left foot on the right thigh. In the case of the half-lotus posture, we push the right thigh with the left foot. Covering over (the feet and the thighs) with wearing clothes, and it is necessary for us to make them orderly and neat. Then, place the right hand over the left foot, and place the left hand on the right hand, having the two tips of thumbs touching together against each other. Just then keep your posture in the regulated sitting exactly. Don't lean to the left, don't incline to right, don't slouch forward, and don't lean backward. It is necessary for us to keep the ears and the shoulders contrasted in parallel (parallel to eachother), and the nose and the navel should be contrasted (in line with eachother). Hold the tongue against the palate, keep the lips and teeth closed, and the eyes should always be kept open . Breathe softly through the nose, and after already regulating the posture, take a deep breath once, and swing the trunk right and left. Then sit stably without motion, similar to a mountain, and think the state without thinking. How can we think the state without thinking. It is different from thinking. This is just the summarized method of Zazen.
What is called Zazen can never be the so-called learning of Zen, but it is just the peaceful and pleasant entrance into Dharma. It is just the fusion of practice and experience to realize the truth perfectly. The rule of the universe has been relized already, and there is no possibility for net and cage to enter, which can capture the practioner. If we have grasped this meaning already, (our situations) might be the same as a dragon, which has got water, or a tiger, which stands up in front of a mountain guarding itself with the mountain. We should know the facts that the true universal rules manifest themselves first, and the states of both melancholy and gaiety fall down on the ground at once.
When we stand up from the sitting, we move the body slowly and gradually, then we should stand up peacefully and happily. Never should (our getting up) be hasty or violent. We have studied since the ancient time that the transcending ordinary poeple, or the overcoming saints, and the dying in Zazen and losing life standing still, have come from relying upon the power of balance, which has been got from Zazen.
Furthermore, the seriously important changing moment like the pointing finger of Master Gutei, the bringing poles down by Master Ananda, the using a needle by Master Nagarjuna for teaching Kanadeva, and the clapping block utilized by Master Manjusri, or the experienced states, which are indicated by a whisk, a fist, a staff, or a shout, can never be understood at all by mental consideration or intellectual distinction. How is it possible for them to be understood by mystical ability, or by the separation between practice and experience? They might be the dignified form out of voice or color. How is it not possible for them to be different from criteria before knowledge or view? Therefore, we should never discuss whether we are superior cleverness, or inferior stupidity. We should never prefer between a clever person or a foolish person. If we make our efforts wholeheartedly, it might be just pursuing the truth. The practice and the experience do never taint with each other, and the attitudes to go forward are much further balanced and constant. Inside ourselves and outside the external world, or the western,(India), and the eastern lands, we have kept the characteristics of Buddhas equally, and manifest the behaviors of fundamentally traditional habits solely, that is just to sit in Zazen, being restricted by the state of no motion. Even though there might exist tens of thousands of differences, or thousands of differences (in methods of Zazen,) just do Zazen and make our efforts for pursuing the Truth. How is it possible for us to forget our own sitting places by going to and coming back from others' dusty countries? If we have made a mistake in the smallest step, we have to make a stumbling, or mistakes just at the moment. We have fortunately got the important situations of human body already, therefore how is it possible for us to spend a bit of time without doing anything uselessly at all?
Fortunately we have maintained the human body and mind, which are the very important substance for pursuing Buddhist Truth, and so how is it possible for whom to enjoy the slightest instant joy like a spark of a flint at a moment, in vain at all?
Furthermore, the physical substance is as transient as a dew on a plant's leaf, and the situation of human life seems to be so similar to a flash of lightning. It has suddenly become vacant, and it has been lost at once.
Therefore, I would like to ask for those higher poeple, who are practicing and pursuing the Truth, that being accustomed to the miscellaneous images of imitative dragons, do not fear to meet the real dragon actually! Please make your efforts in the practice of Zazen, which indicates the Truth directly, revere a personality, who has transcended learning and having any kind of intention, become perfectly indentified with the Truth of the Buddhas, and receive the balanced state of the Patriarchs authentically. If you practice what is the ineffable, (which is Zazen,) it is impossible for you to avoid becoming the ineffable. The grand warehouse of jewels will become open naturally, and you have got the perfect freedom to get jewels and utilize them without any hindrance.
The End of Fukan-Zazen-Gi