Fukanzazengi. (Principles of Seated Meditation) by Dogen Zen]i, translated by Carl Bielefeld. FUNDAMENTALLY SPEAKING, the basis of the way is perfectly. Fukanzazengi is Dôgen’s first work. It was written in , the year he returned from China. It is influenced by and in many ways resembles a number of similar. Fukanzazengi. Muho. A Universal Recommendation of Zazen. The Way is originally perfect and all-pervading. What need is there for practice and realization?.
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Fukanzazengi by Eihei Dogen – Unabridged english translation
Generally speaking, if we want to practice Zazen authentically, it cukanzazengi be better for us to use a quiet room, and what we drink and eat, might be better to be moderate. Bodhidharma transmitted the mind-seal from India.
Do not think good or bad. If you make one misstep, you go astray from the Way directly before you.
Any world, geographical or spiritual world, the world of beings, the world of objects, is pervaded by the Buddha mind. The two thumbs face each other and hold each other up.
Find your posture, leaning neither to right nor left, forward or back. If there is a hair’s breadth discrepancy, the Way is as distant as heaven is from earth.
If we just practice Zazen, we can get the state of enlightenment just from the beginning at once. It might be some dignified form outside of voice or color. In general, a quiet room is good for practicing [Za]zen, and food and drink are taken in moderation.
This is just the summarized method of Zazen. What about monastic life? Many kinds of miscellaneous circumstances must be thrown away, and many kinds of business should be stopped so far totally. You can take refuge fukanzazengj this rest every day, even if only for one brief period of sitting.
You have gained the pivotal opportunity of human form. If fukanzazfngi are affirmative to idealistic philosophy, we can imagine the possibility of such a fantastic story.
It is the practice and experience to clarify the Truth. Do not lean to the left or right, forward or backward. Practicing the way means to live the present day. Upon return, someone asked him, “What have you brought back from China? What is the use of going off here and there to practice? Even truth as a whole is clearly apart from to dust. Keep your eyes open. Not only like that, the physical substances are so fragile like a due drop on grass leaves, and the flimsy life is very similar to a flash of lightning.
The door of the gorgeous jewelry warehouse will be opened, and it will be possible for you to utilize the jewels of the warehouse well in your perfect freedom.
Sitting in balance in the mountain-still state, “Think fukwnzazengi concrete state of not thinking. Explore zazen in a quiet room and fukwnzazengi and drink moderately. For practicing Zen, a quiet room is suitable. Enormously much more, we, Buddhist monks, totally have got rid of the secular garbage or dust already, and so who is it be necessary for us to believe in the necessity of methods brushing off or wipe off them?
It is never apart from one, right where one is. Shukkotsu to shite sunawachi munashi, Suddenly it is gone. Upright of body, upright of mind. The Dharma-vehicle is utterly free and untrammeled. Do not rise suddenly or abruptly. The matter of this? The Truth is never elsewhere. It is already freely present each instance of being, precisely as it is. If the least like or dislike arises, the Mind is lost in confusion.
You may sit in the full-lotus posture, or in the half-lotus posture.
The Universe is conspicuously realized, and restrictions and hindrances never reach it. Stop the function of mind, of will, of conscious ness. Do not think good, do not think bad. No fukwnzazengi with your job circumstances, no involvement with your personal relationships. We should never be hasty or violent.
Fukanzazengi | International Zen Association
Do not aim to become a Buddha; and how could it be limited to sitting or reclining? Dogen plays here with a reference to an old story from the Buddha’s time about some blind people who were grouped around an elephant and, touching just a part of it, asked to describe what it might be. Therefore, if we want to continue our practice of Zazen everyday, we need to find an adequate time to practice Zazen, which is suitable to our daily life and also allows us time to get some monetary income regularly.
The Way is originally perfect and all-pervading. It is simply a matter of devotion to sitting, total commitment to immovable sitting. When we look with care, we see that this seemingly limited, particular instance opens as a window into universal being. The above concise instruction is the very basis of zazen. Are they not a standard prior to knowledge and views?