禪門語錄

張尚德著

翻譯組英譯

Words of Chan

Master Chang Shangte

Translated by Translation Team

 

第四篇04.01         有諸己為信

社會亂,己不亂;

人生苦,你吃苦;

別人騙,你不騙;

大家昏,你了然,

此為有諸己起用,且為真信

 

Chapter Four 04.01              Starts with Your Own Truthfulness

While in an unrest society, you are not in disorder;  

While in a world filled with bitterness, you take it and suffer it plainly; 

All people tell lies among one another, yet you do not do that;  

All people are dazed, yet you are comprehensively clear-minded;

These are all associated with arising and utilization from your own and are deemed genuine truthfulness.

 

 

 

第四篇04.02             同巢鳥

人人都是同巢鳥,緣份若盡便孤飛,哪個不生老病死。

啊!願自己忖之,但莫吵自己,莫吵他人,莫被別人吵。

 

Chapter Four 04.02              Birds in the Same Nest

We alike birds, are in the same nest, yet fly solitarily when condition ends; who else can escape the cycle of birth, aging, illness and death?

Ah! Wishing one would just anticipate and assume all of it; avoid being bothered by yourself.  Do not bother others nor be bothered by others.

 

 

 

第四篇04.03         書院修持

誠誠懇懇做人,

老老實實做事,

淡淡泊泊度日,

清明在躬離世,

道友:

互磋 互勵 互勉。

 

Chapter Four 04.03              Proverbs of Dharma Court

Interacting with others sincerely,         

Conducting business honestly,    

Living simply and ordinarily day by day, 

Facing the matter of death clearly and plainly,

Fellow practitioners:

Learn, encourage, and motivate mutually among one another.

 

 

 

第四篇04.04         人文真相

世間只有因果業力與習氣,沒有多大對錯。

若一切在脫序中,此正乃人文真相,亦即經中之王《華嚴經》所說的:世間乃罪,但在堪忍,是以勿哀。

人要超越「離騷」也。

 

Chapter Four 04.04              Truth of Humanities

There is only karma and habits, and not so much rightness or wrongness.

If everything is thrown out of order and regresses to exactly the humanistic truth; “Avataṃsaka-sūtra”, the foremost sutra, said: the world is originally sinful; it all depends on patience and pardon, so it needs not to be sad.

People must go beyond the scenario of "Li Sao” or “Encountering Sorrow.”  

 

 

 

第四篇04.05         大病 -- 隨順

人本來不安;由不安陷入身心不穩定;由身心不穩定,心、意、欲(廣泛意義),便越來越不適應和無力面對人、事、物;由不能面對人、事、物,便產生忿;由忿產生恨;由恨產生仇視……;等等、等等,便生大病。

結論:一切隨順,有病也無病。

 

Chapter Four 04.05              A Major Illness – Take It Naturally

At beginning people feel insecure, which turns to an unstable state physically and mentally, further causing mindset, intent and desire (a broad sense) to become increasingly incapable to adapt and powerless to deal with people and things in daily life which brings anger, hatred, hostility, etc..  Eventually it becomes a major illness.

Conclusion: let it take its own course, to be ill is not to be ill.

 

 

 

第四篇04.06         天地宇宙

遇權威莫搖尾,

見金銀莫羨慕,

看美色莫垂涎,

逢艱難莫躲避,

有歡樂莫沾滯,

靈歸天地宇宙,

魂契諸佛菩薩,

能做好事便做,

不做好事就休。

如此,自己便是宇宙,半點情懷、一片天地,原在宇宙中。

 

Chapter Four 04.06              The Universe

No swaying on own principles against dominating authority

No envying people or things relating to monetary treasures,

No coveting sexual fascination,

No evading difficulties,

No lingering around matters of joyfulness,

Let spirit regress to the cosmos,

Let soul cohere with Buddhas and Bodhisattvas,

If you can do beneficial activities, do it,

If it is not beneficial, then stop doing it.

Accordingly, you embrace the universe with the slightest affection in the boundless scope, and you simultaneously are encompassed entirely by the universe.

 

 

 

第四篇04.07         放下

我不缺少什麼,

我真正缺少的,還是:

沒有真正全面放下,

我一直在騙自己。

 

Chapter Four 04.07              Put it Down

I'm not missing anything,

What I’m really missing is still:

That I have not fully been released,

I've been lying to myself.

 

 

 

第四篇04.08         佛法

佛法就這二點:

一、無我:因為有我,所以有習氣、有煩惱、有痛苦;

二、沒有分別:因為有分別,所以有是非。

 

Chapter Four 04.08              Dharma

Dharma is fully covered by these two essentials:

First, no Self ego:  Self ego is accompanied by habits, anxiety and agony;

Second, no distinction:  Distinction inevitably brings in the unwanted truth and false.

 

 

 

第四篇04.09         因果

因果是最不講人情的:

有雞必有蛋,有蛋就有雞,問它們那裡來的?既愚蠢,且無意義。

 

Chapter Four 04.09              Cause and Effect

Cause and effect has nothing to do with any affections and rationale;

Where there is a chicken, there is an egg, and vice versa; 

Asking where they are originally from is both foolish and meaningless.

 

 

 

第四篇04.10         十六字

誠誠懇懇,克勤克儉,

實實在在,問心無愧。

往聖先賢、諸佛菩薩,

全都在這上面下功夫,

有這十六字,

生生世世就夠了。

 

Chapter Four 04.10              Proverb of Sixteen Words

One shall be in sincerity, diligence, thrift, honesty, genuineness and conscience,

These merits are what the ancient sages, Buddhas and Bodhisattvas made their best efforts on.

Bear in mind this proverb,

It applies throughout your entire life.

 

 

 

第四篇04.11         精神成就

佛是最高精神的成就,

是典範,

不是個對象,

不能當偶像追求。

人應該歸到自己,切莫找模特兒。

 

Chapter Four 04.11              Magnanimity

Buddha is the highest spiritual achievement,

As a model,

Not an object,

It should not be treated as an idol for chasing,

People should go to their own origin and refrain from looking for idols.

 

 

 

第四篇04.12         自造

自己是自己的緣,

自己是自己的因,

一切皆自造,

半點不由人。

 

Chapter Four 04.12              You Did It

You are your own condition (pratyaya),

You are your own cause (hetu),

Nothing is caused by others, but by yourself,

No one can alter it at all.

 

 

 

第四篇04.13            

不把自己看得太重要,

就能遠離顛倒夢想。

一旦有「要」,就會不滿現狀,嬰兒哭的原因在此。

人生在世,有誰不哭?

不哭,有成了!

 

Chapter Four 04.13              Desire

Do not over emphasize the importance of your existence,

Thus you can stay away from disorder and delusion.

Once "desire" pops up, you will be dissatisfied with the status quo, and this is the reason for baby crying.

Living life, who does not cry?

Once you no longer cry, you have hope.

 

 

 

第四篇04.14         定位

人最重要的是定位:

究竟自己是個什麼?要什麼?

究竟能做到怎麼樣?

究竟看得起什麼?

不定位,始終是飄著的。

定位:就是追求真理的志業。

 

Chapter Four 04.14              Positioning

Positioning is the most critical course of human being:

Ultimately who are you?  What do you want?

Ultimately what of your extreme can you do?

Ultimately who or what do you look up to?

Without positioning, people are drifting and unstable.

Positioning is an achievement in the pursuit of truth.

 

 

 

第四篇04.15         轉平等性智

反省我們的存在是否在高下、好壞、是非、人我中打轉,

所以第七識(末那識,即永遠執著自我的盲目情執)要轉為平等性智,一切本無差別也。

凡夫在搞「差別」。

 

Chapter Four 04.15              Transformation of Wisdom of Universality

To introspect our existence whether or not it is revolving in around distinguishing superiority or inferiority, good or bad, right or wrong, and people or self.     

Therefore the seventh consciousness (manas, which is to always blindly persist and execute the ego idea) has to be transformed into wisdom of universality, (samatājñāna), as all things originated with no distinction. 

Bono engage in “differentiation."    

 

 

 

第四篇04.16         六根流逸

阿賴耶識(生命的 - 種子識)甚深甚細的原因:

是有情眾生無法歸到寂靜。

其次是:

一、六根流逸:眼、耳、鼻、舌、身、意永遠要,什麼都要;永遠在分別中,所以不能歸到自己本有的寂靜。

二、狂心頓歇,歇即菩提。

能夠六根不流逸,就能超越六根,且在寂靜中六根互用。

 

Chapter Four 04.16              Transmigration of the Six Indriyas

Alaya (Life roots - seeds consciousness) is a very profound and subtle subject to comprehend:

First, the sentient beings fail to be in quiescence.                

Furthermore:

One, transmigration (saṃsāra) of the six sense-organs (indriyas) :  The functions of eye, ear, nose, tongue, body and mind always keep flowing, returning back and forth, and demanding more and more needs; that slip into the pitfall of distinction, therefore people can not return to their own quiescence

Second, a sudden breakthrough in mental and physical insanity is a realization of enlightenment or Bodhi.

If the six sense-organs no longer flow and return, people therefore can go beyond them and further have them be interoperated in the realm of quiescence.

 

 

 

第四篇04.17         邪門

本來無一物,因緣生,因緣滅。

本無生死,本來孤獨、寂寞 - 生是自己生,死是自己死。

超越上述四重,即歸到寂靜,否則必入邪門。

說某種存在是美,那是要先超越邪門之存在,真美乃「非存在」,「非存在」乃非我也。

 

Chapter Four 04.17              An Evil Way

Originally not a thing in existence is being causally produced and extinguished.

Originally not a matter of life and death, it is being there, lonely and solitarily – live for own life and die for own death.

Transcend the aforementioned four supreme laws and go into quiescence, otherwise one will enter an evil way.

To obtain beauty of existence, one needs to transcend all evil existence; the genuine beauty is the “non-existence”, and the “non-existence” is not-self (the ego) in essence.

 

 

 

第四篇04.18         認了

形勢比人強,

事實勝一切,

頑強沒有用,

一切只有認了。

明太祖朱元璋死的時候,大喊大叫:「太陽停下來。」喊了半天,太陽還是下山了!由是他說:「太陽在南京紫金山升上來,又在紫金山落下去。」說完便斷氣。南京那個地方,這個皇帝來、那個皇帝去,最後必落西山。人生「大喊大叫」,有個屁用。知「屁」之無用,是一方面;若能知「屁」之真有用,那就是高人了,此所以大醫生為人看病,常問病人:你放屁也無?

 

Chapter Four 04.18              Concession

Influences from the existing condition is stronger than that of an individual,

Reality wins it all,         

No use to be tenacious,

Conceding to all of it is the only solution.

Just before death of Zhu Yuanzhang, the Hongwu emperor of Ming dynasty, he shouted: "Stop, the sun."  Shouting for a long time, the sun was down as usual!  Thus he said: "The sun rose up from Nanjing Purple-Gold Mountain, and went down in the Purple-Gold Mountain." Then he passed away.  At palace of Nanjing, the emperors throne and dethrone, and finally will be gone like the sun set in the west.  Yelling or screaming for help is like farting and is no use at all in your life.  Knowing uselessness of "fart" is one sided; knowing the genuine usefulness of "fart" is a superior viewpoint of experts, therefore great doctors often ask patients: Do you fart yet?

 

 

 

第四篇04.19         智慧

人生在世,面對苦難,

不作逃避,不作反抗,

而要有智慧的調整,左臉、右臉任人打,只是一時的方便。你也去打人,自己穩死無疑,蓋仇恨乃死亡的深坑。

 

Chapter Four 04.19              Wisdom

Living life is to face difficulties and bitterness.

No escape, no resistance,

But adjusted wisely, letting others slap your left cheek and right cheek, is just a temporary convenience. If you beat others, you will be dead for sure; hatred is the deep pit of death.

 

 

 

第四篇04.20             習氣

存在的本身,就是習氣,

要活下去的意欲本身,就是與習氣同一的。

那怎麼辦呢?

告訴自己:要耐煩。

怎麼「耐煩」?

要有「誠敬心」。

誠敬心怎麼出來呢?

要有「信」。

信什麼呢?

就是信有佛、信要了習氣。

相信有佛,但不了習氣,一點辦法也沒有!此所以宋明理學強調變化氣質。

 

Chapter Four 04.20              Habits

The intrinsic character of existence is habit (karma),

The nature of the desire to live is derived from the same roots of habit.

How to deal with it then?

Tell yourself: be patient.

How to be in a state of "patience"?

"Sincerity."

How does sincerity emerge?

"Belief."

What is to believe?

Abide by the Buddha and clear up all habits.

Believe in Buddha, yet unable to knock down all habits, will doomed to a failure.  This is why Neo-Confucionists of Song dynasty emphasize the importance of temperament changes.