張尚德著
翻譯組英譯
Words of Chan
Master Chang Shangte
Translated by Translation Team
第二篇02.01 菩提心
要入菩提心（真覺），真正落實的入菩提心要八地菩薩，
把信力、願力、苦力變為活力，就是菩薩的菩提心。
Chapter Two 02.01 Bodhichitta
One should not only reach a state of Bodhi-mind or Bodhicitta (authentic wisdom) but also step upon the Bodhi path all the way up to the real and immovable realm of the eighth bodhisattva.
One should convert confidence, blessing and ascetism (sufferings) into vitality in order to reach a state of Buddha’s Bodhi-mind or Bodhicitta.
第二篇02.02 必然與偶然
人生在世：
一、必然中有偶然，偶然中有必然；
二、必然就是偶然，偶然就是必然；
三、必然也好，偶然也好，都是因緣所生；
四、你的存在不要受必然和偶然支配，歸到苦樂平懷、空有平懷。
法身即本體，無必然也無偶然。
此乃真的自我存在之最高辯證的統一。
蓋宇宙的一切存在，本在「辯證」中。
Chapter Two 02.02 Inevitable and Accidental
In the lifetime:
First, where there is an inevitable, there is an accidental, and vice versa;
Second, inevitable is accidental; accidental is inevitable;
Third, inevitable or accidental is originated from cause and condition (karma);
Fourth, existence of an individual shall not be dominated by the inevitable and accidental. One should keep an equivalent attitude towards agony, happiness, emptiness and fullness.
The Dharmakaya is ontology, neither inevitably nor by chance.
This is the highest dialectical unity of real self-existence.
Authenticity of issues related to all existences in the universe can only be scrutinized through “dialectical” method.
第二篇02.03 主與副
淨土無主副之分，阿彌陀佛是淨土，金剛經也是淨土，不可以阿彌陀佛為主，金剛經為副；當然，更不可以金剛經為主，淨土或其它什麼宗為副，真通一經或一宗，必通群經和群宗。真念佛是徹底回歸自己；真回歸自己，必與諸佛相應，最後也沒有一個什麼「自己」。
Chapter Two 02.03 Primary and Secondary
There is no such segmentation on primary or secondary Pure Land. Amitabha and Diamond Sutra are both Pure Land. It would be wrong to regard Amitabha as the ultimate; and even worse to regard Diamond Sutra and/or other Sutra as such. One, who is proficient in one sutra or sect, will naturally become very knowledgeable about various sutras and sects. Chanting the name of Buddha with sincerity is to return to Self completely; once returned to Self, one will be corresponding with the Buddhas, and ultimately has no Self at all.
第二篇02.04 宗教與哲學
佛法既是宗教也是哲學，把律儀放在佛法中，佛法便是宗教；瞭解自己即哲學，佛法全在瞭解自己。「禪」即佛法與哲學，又超越佛法與哲學，是「淨土」中的淨土，且是「淨土」的歸宿。
Chapter Two 02.04 Religion and Philosophy
Buddha Dharma is both a religion and a philosophy. By placing the religious rituals on Buddha Dharma, it then becomes a religion; understanding oneself – a core course of philosophy, is what Buddha Dharma is all about. "Chan" (Zen) is commonly known as Buddha Dharma or philosophy; yet it even goes beyond them. Chan is a "Pure Land" of the pure land, and is also the destination of the "Pure Land".
第二篇02.05 不懂佛法
從「佛」來看，佛法是「非戰」，用戰爭來解釋佛法因果，就表示說法者，違反佛法，世間有大師就是如此。
Chapter Two 02.05 Ignorance of Buddha Dharma
From the standpoint of “Buddha”, Dharma is, in essence, “non-war” undoubtedly; whoever links war to Dharma’s cause and effect is in violation of Dharma, yet unfortunately many great masters fall into this category.
第二篇02.06 轉識成智與活和不活
依他起和徧計所執，本為無因，是以既然活著，就這樣活著，那就用不著在意識和語言上來一句：「就這樣活著」。既清明在躬而又超越意識與語言，即圓成實-- 也就是轉識成智。
活與不活，在實際上非常辯證，緊要的是：不活都不怕，還怕活；反過來說也成立：活都不怕，還怕不活。好好的賴著活，也好好的視死如歸的「寂滅」，那就難了。
Chapter Two 02.06 Transforming knowledge into wisdom and live and not live
Arising in dependence on other things or attachment by pervasive discrimination derives from nothingness at the very beginning; once alive, just live. One need not consciously verbalize such discontent as “So it is”. One needs to be clear-minded all the time, transcend consciousness and languages, and transform knowledge into enlightened wisdom – namely “Perfectly Accomplished Nature of Reality.”
Living and non-living, in fact, is a very dialectical subject; the key argument is: If one is unafraid of being not alive, he shouldn’t be afraid of being alive, and vice versa; if one is not afraid of being alive, he shouldn’t be afraid of being not alive. However, it is very difficult to live at peace, yet properly realize death is the only way out (Nirvana).
第二篇02.07 無因
依他起和徧計所執，從形而上來說，本為無因，這就是悟道的《楞嚴經》說：「本非因緣，非自然性。」是以就這樣活著，亦無須強說「就這樣活著」也！
Chapter Two 02.07 Non Cause
Arising in dependence on other things or attachment by pervasive discrimination, from metaphysics point of view, was derived from nothingness at the very beginning. According to the enlightened Sanskrit (Śūraṅgama Sūtra), "All are non-karmic and unnatural." Once alive, just live and need not consciously verbalize such discontent as “So it is”.
第二篇02.08 佛法是此事
外示維摩詰，
內契阿彌陀。
Chapter Two 02.08 This is a matter of Dharma
Hold Vimalakirti’s essentials onto one’s outer conduct;
Cohere with Amitabha’s beliefs in one’s inner mindset.
第二篇02.09 菩薩工夫
看破人世因果，
了卻悲歡離合，
排除任何壓力，
無畏生生死死，
一切助人到底；
此即：
菩薩工夫。
Chapter Two 02.09 Buddhahood
See through cause and effect in this world,
Disregard mercy, joy, dissociation and conjunction,
Clear up any encountered pressure,
Be fearless to life and death,
Help others to the very end;
Namely,
Buddhahood.
第二篇02.10 法苑箴言
身體健康
心理平靜
自由自在
問心無愧
此即：
無上佛法
Chapter Two 02.10 Proverbs of Dharma Garden
Physically healthy
Mentally calm
Free and in-itself
Having a clear conscience
Namely,
The supreme Buddha Dharma
第二篇02.11 種子偈
過去所造諸惡業，
為貪瞋癡慢疑所生，
我今一切皆懺悔，
將其根埋種子中，
只要一旦有機會，
還是貪瞋癡慢疑。
啊！種子偈。
Chapter Two 02.11 Seeds Verse
All evil karma done in the past originated from greed, hatred, infatuation, arrogance and suspicion,
I now repent all the aforementioned and bury their roots into seeds,
Yet given the chance, the five-poison will return.
Alas, Seeds Verse!
第二篇02.12 學佛
學佛不是「十年寒窗無人問，一舉成名天下知」，而是把整個存在化為寒窗。因為在一切寒窗裡面，結果一切寒窗變得光明熱鬧，這叫學佛也叫成佛，亦是儒家所說的君子「所過者化，所存者神」。
Chapter Two 02.12 Studying Buddhism
Studying Buddhism is not “Ten years of hard working on academic studies in obscurity may spring into fame overnight”; Buddhist students (śaikṣa) should work very hard on studies of the whole existence, not merely academic matters. Since the whole existence in essence encompasses Dharma in many respects, students who abide by and work hard on it with endurance will be rewarded with enlightenment and versatility eventually. This is to study Buddhism and become a Buddha; and this too, is what Confucian said, “[a sage] affects and transforms all the past occurrences, and leaves all beings with the spiritual belief.”
第二篇02.13 佛法總偈
視一切因為善因，煩惱即菩提，終會解脫；
看任何緣為非緣，緣起必緣滅，無緣要隨。
Chapter Two 02.13 General Verse of Dharma
Treating all causes (hetu) as good causes, anxiety instantly becomes Boddhi, and will be extricated ultimately;
Viewing any condition (pratyaya) as a non-condition, condition arises and eliminates simultaneously, and no conditions to follow with.
第二篇02.14 佛心
余對人世悲入骨髓，此所以悲人，正所以悲己也。契同體大悲，入無生法忍，此為佛心。
Chapter Two 02.14 The Mind of Buddha
My whole body is filled with sorrow for the secular world. For this sake I feel deeply sad for the human being, and I am even sorry that it makes me feel so. Conforming, as of the same nature as oneself, to fellow feeling and genuine compassion, and corroborate the truth of the law of immortality; this is called the spiritually enlightened heart.
第二篇02.15 羅漢與佛
一、彌勒菩薩補處作佛，要五十六億七千萬年後，我們凡夫算什麼，不是渺小無知所能
形容的；
二、了色身要灰身滅智成羅漢；
三、了種子習氣要成佛轉識成智。
Chapter Two 02.15 Arhat and Buddha
First, Maitreya Bodhisattva will be the future Buddha over 5 billion years later (5,670,000,000 years to be exact); Bono’s ascetism towards Buddhism are really nothing, and this is beyond words of our insignificance and ignorance; and is indeed indescribable.
Second, to become an Arhat is to knock down the physical body (rūpakāya) through destruction of the body and annihilation of the mind;
Third, to become a Buddha is to clear away all seeds and habits (vāsanā) through transformation of knowledge into enlightened wisdom.
第二篇02.16 珍惜
一回相見一回老，
半是緣分半是空，
互勉、互諒、互助，
珍惜！珍惜！
人生在世，短短寒暑，個個受苦找累，吵個什麼！諍個什麼！
Chapter Two 02.16 Treasure
Getting older in every meeting,
Coming in half from cause and condition or in half from emptiness,
Encourage, understand and assist mutually with each other,
It is a precious encountering, embrace it! Cherish it!
Being alive in the world, for just a sojourn, sick and tired from suffering, arguing for what and fighting for what!
第二篇02.17 靜坐精要
一、本來清淨圓明，靜寂無事；
二、靜坐即是稍事提升自己，歸到聖智無為的法身（哲學所稱的本體）；
三、與佛合而為一後，進而盡虛空遍法界，契合如如，如如也空，空也空，此時寂光現
前，了無可了。
Chapter Two 02.17 Meditation Essentials
First, it all derived from purity, perfection, tranquility and nothingness;
Two, taking a meditation is to pause for a moment and transform oneself upwardly, and regress toward the realm of the saints’ (ārya-jñāna) spontaneous Dhammakaya - also known as Ontology in philosophy;
Three, being with the Buddha and entering the Dharma Realm of boundless in vast nothingness; meet and then be adopted by absolutes, absolute per se is empty and void, emptiness too is empty, at this very moment, an ontological light is emerged and nothing can be emptied or extricated.
第二篇02.18 三與哲學
與古人神交
與天地契合
與自己相應
這就是與一切的一切，悄悄的訴說衷情。
Chapter Two 02.18 Three and Philosophy
Communicating spiritually with the ancient sages
Agreeing with the entire matters and energies of the universe
Corresponding to the genuine Self
This is the all in all, a tacit correspondence and understanding.
第二篇02.19 問題根源
人的一切幸與不幸，社會的好與壞，皆由眾生自己業力和習氣所造成。凡夫的無知和自私，不知自省，終日怪罪他人，終致永遠不得解脫。
Chapter Two 02.19 Root of the Problem
Both good fortune and misfortune of mankind, and good and bad of society are caused by human beings’ individual karma and habits (vāsanā). Ordinary People (Bono) are ignorant and selfish; those who seldom introspect, but turn to blame others all day long, will ultimately never be extricated.
第二篇02.20 浩然之氣
什麼是浩然之氣？
一、為追求真善美，犧牲自己在所不惜，在這裡面盡心。
二、行義以顯仁。
Chapter Two 02.20 Qi of Righteousness
What is the greatest righteousness?
First, for the pursuit of “Truth, Benevolence and Beauty,” sacrifice oneself wholeheartedly with no reservation.
Second, righteous action emerges with inner compassion.
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