佛学研究网陕西讯 热烈吴言生教授《中国禅——一条通向宁静与幸福之路》英文版著作于2013年由Better Link 出版社（纽约）和上海新闻出版发展公司（上海）隆重出版。祝愿本书的出版，将在使中国禅智慧走向世界的进程中，发挥出积极的作用。
The Japanese word Zen comes from the Chinese chan na, a transliteration of a Sanskrit word meaning “calm thought, ”“cultivation of the way of thinking” and “assimilating concepts.” In other words meditation, the concentration of thought in one place and the consideration of the truths of life through the training of seated Zen so that the impurities of the brain are precipitated and one's thinking becomes as limpid and translucent as water.
Put simply in modern terms, Zen is a realm and a method and a home.
Firstly, Zen is a kind of realm, a realm of awareness, remote from distinctions and the dualism of opposites. In the Zen view of the world everything, organic and inorganic, though it may appear to be different is inherently equal.
Next, Zen is a method, a method for stimulating wisdom. Zen uses “the one and only way” to make us throw off the fetters of distinctions and show the “virtuous aspect of the wisdom of Buddha” that is inherent in all sentient beings.
Thirdly, Zen is a kind of home. Though other places may be fine, nothing is better than going home early. The enlightenment of Zen is like the return of the wandering son. Zen provides a comfortable final destination for the rootless wanderer of the present age and returns us to the spiritual origin of the time before the distinctions between host and guest. The masters of Zen have sought, through many languages and stimuli to make us cease our roaming and return to our spiritual home.
Life is a process, not a result, Zen encapsulates an oriental wisdom that can help secure peace of mind and happiness through the process of living itself.
In this book, the author shows how Zen, with its universal concern for the human condition, can help the individual achieve happiness and spiritual stability through a "eureka moment" of enlightenment that liberates the mind from its world of competing interests.
He does so by drawing on the vast literature of Chinese Zen Buddhism to present traditional Buddhist sayings, stories and dialogues that illustrate the way in which the many historical masters of Zen sought to induce their pupils to come to a realization of their own spirit that reduced inner conflict. In so doing he also allows the reader a panoramic view of the origins and development of Zen Buddhism in China and demonstrates its influence on literature in particular.
About the Author and Translator Professor Wu Yansheng holds doctorates in literature and philosophy and is currently Director of the Institute of Buddhist Studies
and professor and supervisor of doctoral candidates at Shaanxi Normal University. He is also editor-in-chief of Chinese Zen Studies.
His publications include the Zen trilogy: The Origins of Zen Thought, Philosophical Symbols of the Zen School and The Realm of Poetry and Verse in the Zen School, all published in 2001 and more than a dozen other works. He has also edited, amongst others, A Conversation between Buddhism and Christianity (2005).
He is the founder of the website “Buddhist Research” (www.wuys.com) and set up the academic forum on “The Compassionate Buddhist Culture.” In recent years he has been visiting professor in Zen Buddhist wisdom at Peking University, Tsinghua University and other academic institutions, as well as being an extremely popular speaker at Zen forums throughout China.
The translator Tony Blishen is a retired British diplomat who studied Chinese and Japanese at the School of Oriental and African Studies in London and at the Deng Zhi'ang College of Chinese in Hong Kong. He was British Consul in Beijing for three years from 1965 to 1967 and later Counsellor of the British Embassy in Tokyo.
Chapter I The Door to Zen
Clear the Mind and See One's Original Nature
Holding the Flower and Smiling
Four Zen Precepts
The Merchant and His Four Friends
Knowing Hot and Cold of Oneself
Salty Has Its Salty Flavor and Tasteless Its Tasteless Flavor
The Stillness of Zen Calms the Heart
The Marvellous Effect of Seated Zen
Casting away and Taking up
Casting away Your Cup
Chapter II Everybody Is Rich
A Treasure That All Possess
The Penniless Girl's Treasure
It Is Difficult to Find the Jewel Hidden in One's Clothing
The Jewel within the Clothing
Opening the Inexhaustible Treasure
The True Seeker after Gold
Chapter III Why Are You Unhappy?
The Snowballing of Desires
Counting Sheep Is No Cure for Insomnia
Spinning Oneself into a Cocoon
The Monkey and the Fox
Seeing Delusion as Reality
The Thirsty Deer Pursues the Mirage
The Suffering of Wandering Elsewhere
The Monk and the Constable
Chapter IV Employing Self to Metamorphose the Material
Losing Oneself to Pursue the Material
Searching for the Escaped Girl
Pursuing the Material and Losing Oneself
Life Is like a Puppet
Employing Self to Metamorphose the Material
A Room Filled with Moonlight
Be at Ease and in Command
Chapter V The Ultimate Gateway that Transcends All
No Distinction Exists between Self and Other
Chiyo and the Morning Glory
Pause Awhile from Slander and Renown
Su Dongpo and Fo Yin
Taking Neither Success Nor Adversity to Heart
Home Is the Place for Calmness of Heart
Life and Death Are Natural
We Are All Passing Travellers
Chapter Vl That Which Has Form Is Void and That Which Is Void Has Form
The Consideration of Form as Void
As Splendid as Sand
See through and Cast away
All Things Corporeal Are Void in Essence
The Consideration of Void as Form
Grasping the Void
To Take up Conscientiously
The Sunbathing Carcase
Chapter VII Create the Will Not to Dwell in Temptation
The Zen Mind Does not Dwell
Keeping An Eye on the Six Dusts
Not Dwelling and Creating the Will
The Wind in the Bamboos and the Geese over the Water
Put Body and Arrow out of Mind
Realising Zen through the Study of Archery
Not a Leaf Sticks
Carrying the Girl across the Stream
Chapter Vlll Living in the Moment
Keep a Grip of the Immediate
Watch Your Step
Do Not Miss the Opportunity of the Moment
Today Is the Most Important Day
Cherish the Process
On the River in the Snow, The Stringless Qin
Happy in the Moment
The Happy Fisherman
Chapter IX Who Holds You in Bondage?
Binding and Release Derive from the Same Mind
What Goes Round and Round?
It's All in the Mind
Master Wonhyo of Silla
One Mind Opens Two Doors
Heaven and Hell
Being Mortal or Immortal
Buddha or Demon Are Creations of Self
Chapter X Take Good Care of Your Mind
Fatality by Shadow
The Death of the Little White Mouse
Transforming the External Environment by Mind
The Woman Who Willed Her Own Abandonment
Move Forward Optimistically
The Provincial Graduate's Three Dreams
Chapter Xl Seeing the World with Eyes of Zen Joy
Attitude Is the Root
The Millennium Competition
Attitude Is Gold
Cow Dung and a Statue of Buddha
Optimism Increases Self-Confidence
The Professor's Experiment
Shed Light Everywhere
Everywhere Is Good
Chapter Xll Climbing Out of the Well
Achieving Maturity Is Not Comfortable
Tea and Temperature
Comfort Is Not Maturity
The Frog in Warm Water
Turn Pressure to Motion
The Antelope and the Jackals
Salvation through Desperation
Chapter XlII Seeing Emotion through the Eyes of Zen
Follow Destiny and Treasure It
Who Was It Who Buried You in Your Former Life?
Seeing Beauty through the Eyes of Zen
Questions and Answers on Feminine Attraction
Great Love Forges Deep Feeling
Master Jing Xu
Chapter XIV Seeing Wealth through the Eyes of Zen
The Evil of Money
Money Is a Poisonous Snake
Wealth Has Significance
Buddhism and Wealth
Seeing Diamonds with the Eyes of Buddha
The Charity of the Zen Practitioner
The Sound of Laughter from the Bean Curd Shop
Chapter XV Tea and Zen Taste the Same
Causes of the Success of Tea with Zen
The Tea Ceremony
Go Take Tea
Green Tea Is a Meeting of Minds
Green Willows and Red Flowers
The Unity of Internal and External
Purifying the Mind
Harmony, Respect, Purity and Tranquillity
Harmony: A Bowl of Tea Holds Harmony
Respect: The Sada Aparibhuta Bodhisattva
Purity: The Six Purifies
Tranquillity: Once in a Lifetime
Index Chinese Titles of Texts
When I started this translation of Professor Wu Yansheng’s popular book, I was aware of Zen but largely ignorant of it. When I had finished it, I was a little less ignorant and rather more aware.
The difficulties and rewards of the act of translation are determined as much by the subject matter as by the skills, or lack of them, of the translator. At one end of the spectrum it can be merely mechanical, at the other the subject matter can make intellectual and sometimes spiritual demands that require an effort of empathy that brings its own reward.
Professor Wu's book, based on a concern for individual happiness in a rapidly changing society, was aimed at a readership within China that is part of a tradition of spiritual enquiry that has survived for over a thousand years and continues to flourish today. It was written with certain assumptions about the cultural background of the reader in mind. But it was also written to inform, enthuse, and guide. In part it is hortatory and reflects aspects of contemporary life in China, and in the West too.
There is one phrase which occurs again and again throughout the book. This is "ben xin ben xing." I have translated it as "original mind, true character" — the inner self. It is what there was of our spiritual identity before all else and which still exists. It is an essential component of the structure of Zen and demands attention.
This English edition stands by itself. But for those interested in further reading there is a rich field in English from which to choose. I have found the works of the great scholar of Buddhism, D. T. Suzuki, invaluable, particularly his Introduction to Zen Buddhism first published in 1934. More recently, Red Pine's lucid translation and commentary on Hui Neng's Platform Sutra, one of the foundation stones of Chinese Zen, is a fine guide to its spiritual and linguistic complexities. Many of the translations of the Buddhist sutras prepared by the Buddhist Text Translation Society are also available online as is Philip Yampolsky's 1967 translation of the Dunhuang version of the Platform Sutra. There is also a multitude of websites, in Chinese, Japanese and English, that deal with all aspects of Chinese Zen and Buddhism generally. I have used many of them including A. Charles Muller's excellent Digital Dictionary of Buddhism.
The Chinese text which forms the basis of this translation was prepared by Miss Zhang Yicong from Professor Wu's original text, published in China in 2008. This is the fifth book on which we have co-operated and I am more than ever grateful to her and her colleague Miss Yang Xiaohe for their help and editorial guidance. My debt of gratitude to Diane Davies, who designed the cover and edited the draft translations, increases book by book.
Text: Wu Yansheng
Translation: Tony Blishen
Interior Designer: Wang Wei
Cover Designer: Diane Davies
Copy Editor:Diane Davies
Editor: Zhang Yicong
Editorial Director:Zhang Yicong
Senior Consulatants: Sun Yong,Wu Ying,Yang Xinci
Managing Director and Publisher:Wang Youbu
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