X63n1225_中華傳心地禪門師資承襲圖
卍新續藏第 63 冊 No. 1225 中華傳心地禪門師資承襲圖
No. 1225
中華傳心地禪門師資承襲圖
內供奉沙門宗密答裴相國問
裴休相國問
禪法大行。宗徒各異。互相詆訿。莫肯會同。切要辨其源流。知其深淺。比雖留意。未得分明。撰錄之時。恐有差錯。伏望略為條流分別。三五紙示及大抵列北宗．南宗。南宗中。荷澤宗．洪州．牛頭等宗。具言其淺深．頓漸．得失之要。便為終身龜鏡也。 (休)再拜。
宗密禪師答
然達磨所傳。本無二法。后隨人變。故似殊途。扄之即俱非。會之即皆是。前者所述傳記。但論直下一宗。若要辨諸宗師承。須知有傍有正。今且敘師資傍正。然後述言教淺深。自然見達磨之心流至荷澤矣。
牛頭宗者。從四祖下傍出。根本有慧融禪師者。道性高簡。神慧聦利。先因多年窮究諸部般若之教。已悟諸法本空．迷情妄執。后遇四祖。印其所解空理。然于空處顯示不空妙性。故不俟久學而悟解洞明。四祖語曰。此法從上只委一人。吾已付囑弟子弘忍訖(即五祖也)。汝可別自建立。后遂于牛頭山別建一宗。當第一祖。展轉乃至六代(后第五祖師智威。有弟子馬素。素有弟子道欽。即徑山是也)。此一宗
【現代漢語翻譯】 現代漢語譯本
卍新續藏第 63 冊 No. 1225 中華傳心地禪門師資承襲圖
No. 1225
中華傳心地禪門師資承襲圖
內供奉沙門宗密（Zongmi）答裴相國問
裴休（Pei Xiu）相國問：
禪法盛行，宗派各異，互相詆譭，不肯會同。迫切需要辨明其源流，瞭解其深淺。我雖然留意此事，但未能完全明白。在撰寫記錄時，恐怕出現差錯。希望您能略為分條縷析，用三五張紙說明大概情況，列出北宗、南宗，南宗中包括荷澤宗（Heze）、洪州宗（Hongzhou）、牛頭宗（Niutou）等宗派，詳細說明它們的淺深、頓漸、得失的關鍵，這對我來說就是終身的借鑑。（休）再拜。
宗密禪師答：
達磨（達摩，Bodhidharma）所傳，本來沒有兩種法門，後來隨著人的變化，才顯得好像有不同的途徑。排斥它們就全都不是，融會貫通就全都是。前面所說的傳記，只是論述直下的一宗。如果要辨別各宗的師承，要知道有傍有正。現在先敘述師資的傍正，然後敘述言教的淺深，自然就能明白達磨的心流傳到荷澤宗了。
牛頭宗，是從四祖（Fourth Patriarch）門下分出來的支派。根本上有慧融禪師（Huirong），他道性高潔簡樸，神慧聰敏銳利。先前因為多年窮究諸部《般若經》（Prajna Sutra）的教義，已經領悟到諸法本空、迷情妄執的道理。後來遇到四祖，印證了他所理解的空理，然後在空處顯示不空的妙性。所以不需要長期學習就能悟解通達。四祖說：『此法從上以來只傳給一個人，我已經囑咐弟子弘忍（Hongren，即五祖）了。你可以另外自己建立宗派。』後來他就在牛頭山（Niutou Mountain）另外建立一宗，作為第一祖。輾轉相傳直到六代（后第五祖師智威（Zhiwei），有弟子馬素（Masu），馬素有弟子道欽（Daoqin），就是徑山（Jingshan））。這一宗……
【English Translation】 English version
Continuation of the Wan (卍) Tripitaka, Volume 63, No. 1225, Chart of the Lineage of Masters and Disciples in the Chinese Chan School of Mind Transmission
No. 1225
Chart of the Lineage of Masters and Disciples in the Chinese Chan School of Mind Transmission
Reply by Shramana Zongmi (Zongmi), Serving Within the Palace, to Questions from Chancellor Pei (Pei Xiu)
Chancellor Pei Xiu (Pei Xiu) asked:
'Chan (Zen) practice is flourishing, but the schools differ, criticizing each other and unwilling to unite. It is crucial to distinguish their origins and understand their depths. Although I have paid attention, I have not fully understood. When compiling records, I fear there may be errors. I hope you can briefly analyze and explain the general situation in three to five pages, listing the Northern School, the Southern School, and within the Southern School, the Heze (Heze), Hongzhou (Hongzhou), Niutou (Niutou) schools, etc., detailing their depths, sudden and gradual approaches, and the essentials of their gains and losses. This would be a lifelong guide for me.' (Xiu) bows again.
Chan Master Zongmi (Zongmi) replied:
'What was transmitted by Bodhidharma (達磨，達摩) originally had no two methods, but later it seemed like different paths due to changes in people. Rejecting them means all are wrong; understanding them means all are right. The previously mentioned biographies only discuss one direct school. If you want to distinguish the lineages of each school, you must know that there are collateral and orthodox lines. Now, I will first describe the collateral and orthodox lines of masters and disciples, and then describe the depths of their teachings. Naturally, you will see the mind of Bodhidharma flowing to the Heze School.'
'The Niutou School (牛頭宗) branched out from the Fourth Patriarch (四祖). Fundamentally, there was Chan Master Huirong (慧融), whose Dao nature was noble and simple, and whose spiritual wisdom was intelligent and sharp. Previously, after years of thoroughly studying the teachings of various Prajna Sutras (般若經), he had already realized the principle that all dharmas are fundamentally empty and that delusion is a false attachment. Later, he met the Fourth Patriarch, who confirmed his understanding of emptiness, and then revealed the wonderful nature of non-emptiness within emptiness. Therefore, he attained thorough understanding without prolonged study. The Fourth Patriarch said, 『This Dharma has been transmitted to only one person from above. I have already entrusted it to my disciple Hongren (弘忍,即五祖, the Fifth Patriarch). You can establish your own school separately.』 Later, he established a separate school on Niutou Mountain (牛頭山) as the First Patriarch. It was transmitted through six generations (later, the Fifth Patriarch was Zhiwei (智威), who had a disciple Masu (馬素), who had a disciple Daoqin (道欽), who was Jingshan (徑山)). This school...'
都不關南北二宗。其南北二宗自出於五祖門下。五祖已前都未有南北之稱。
北宗者。從五祖下傍出。謂有神秀等一十人。同是五祖忍大師弟子。大師印許。各堪為一方之師。故時人云忍生十字(能和尚直承其嫡。非此十數也)。于中。秀及老安．智詵。道德最著。皆為 高宗皇帝之所師敬。子孫承嗣。至今不絕。就中。秀弟子普寂化緣轉盛。為二京法主。三帝門師。但稱達磨之宗。亦不出南北之號。
南宗者。即曹溪能大師。受達磨言旨已來。累代衣法相傳之本宗也。后以神秀于北地大弘漸教。對之。故曰南宗。承稟之由。天下所知。故不敘也。后欲滅度。以法印付囑荷澤。令其傳嗣。傳嗣之由。先已敘之呈上。然甚闕略。今蒙審問。更約承上祖宗傳記稍廣。
傳中敘能和尚處。中間云有襄陽僧神會。俗姓高。年十四(即荷澤也。荷澤是傳法時所居之寺名)。來謁和尚。和尚問。知識遠來大艱辛。將本來否。
答。將來。
若有本。即合識主。
答。神會以無住為本。見即是主。
大師云。遮沙彌。爭敢取次語。便以杖亂打。
神會杖下思惟。大善知識歷劫難逢。今既得遇。豈惜身命。大師察其深悟情至。故試之也(如堯知舜。歷試諸難)。
傳末又云和
【現代漢語翻譯】 現代漢語譯本： 這與南北二宗無關。南北二宗是從五祖門下分出來的。五祖之前並沒有南北之稱。 北宗，是從五祖門下旁出的。指的是有神秀等十人，都是五祖弘忍大師的弟子。五祖印可他們，各自可以成為一方的老師。所以當時的人說弘忍生了十字（慧能和尚直接繼承了他的嫡傳，不在這十人之中）。其中，神秀和老安、智詵的道德最為顯著，都受到高宗皇帝的師敬。他們的子孫繼承，至今沒有斷絕。其中，神秀的弟子普寂教化因緣更加興盛，成為二京的法主，三位皇帝的老師。但他們只稱達摩宗，也不出南北的稱號。 南宗，就是曹溪慧能大師，自達摩傳授言旨以來，累代衣缽相傳的本宗。後來因為神秀在北方大力弘揚漸教，爲了對應，所以稱為南宗。傳承的緣由，天下都知道，所以不再敘述。慧能大師後來想要圓寂，將法印付囑給荷澤（指荷澤神會），讓他傳承。傳承的緣由，先前已經敘述呈上，但是非常簡略。現在蒙受審問，再稍微廣泛地承接上祖宗的傳記。 傳記中敘述慧能和尚的地方，中間說有襄陽僧人神會（俗姓高），十四歲（就是荷澤神會。荷澤是傳法時所居住的寺廟的名字），來拜見和尚。和尚問：『知識遠來非常辛苦，帶來根本了嗎？』 回答：『帶來了。』 『如果帶來根本，就應該認識主。』 回答：『神會以無住為根本，見性就是主。』 大師說：『你這沙彌，怎麼敢隨便說話！』就用杖亂打。 神會在杖下思惟：『大善知識歷劫難逢，現在既然遇到了，怎麼會吝惜身命。』大師察覺他深深領悟，情意真摯，所以試探他（如同堯帝瞭解舜帝，經歷各種磨難來考驗他）。 傳記末尾又說...
【English Translation】 English version: This has nothing to do with the Northern and Southern Schools. The Northern and Southern Schools originated from the disciples of the Fifth Patriarch. Before the Fifth Patriarch, there was no distinction between North and South. The Northern School branched out from the Fifth Patriarch's lineage. It refers to ten individuals, including Shenxiu, who were all disciples of the Fifth Patriarch Hongren (Daman Hongren). The Fifth Patriarch acknowledged them, each capable of being a teacher in their respective regions. Therefore, people at the time said Hongren produced ten 'crosses' (Huineng (Dajian Huineng) directly inherited his legitimate lineage and was not among these ten). Among them, Shenxiu, Lao An, and Zhishen were the most prominent in virtue and were revered by Emperor Gaozong. Their descendants have continued to this day. Among them, Shenxiu's disciple, Puji, had an even more flourishing teaching, becoming the Dharma master of the two capitals and the teacher of three emperors. However, they only referred to themselves as the Dharma School and did not use the titles of North or South. The Southern School is the original school of the Sixth Patriarch Huineng of Caoxi, which has transmitted the robe and Dharma through generations since the transmission of the Dharma's essence from Bodhidharma. Later, because Shenxiu greatly promoted the gradual teachings in the North, it was called the Southern School in contrast. The reason for this transmission is known throughout the world, so it will not be narrated again. Later, when Huineng was about to pass away, he entrusted the Dharma seal to Heze (referring to Heze Shenhui), instructing him to continue the lineage. The reason for this transmission has already been narrated and presented, but it was very brief. Now, having been questioned, I will elaborate further on the ancestral records. In the narration of Huineng in the records, it is mentioned that there was a monk from Xiangyang named Shenhui (whose secular surname was Gao), fourteen years old (that is, Heze Shenhui. Heze is the name of the temple where he resided when transmitting the Dharma), who came to pay respects to the Sixth Patriarch. The Sixth Patriarch asked: 'Knowledgeable one, you have come from afar with great hardship. Have you brought the original source?' He replied: 'I have brought it.' 'If you have brought the original source, you should recognize the master.' He replied: 'Shenhui takes no-abiding as the original source, and seeing the nature is the master.' The Sixth Patriarch said: 'You śrāmaṇera (novice monk), how dare you speak carelessly!' And struck him wildly with a staff. Shenhui contemplated under the staff: 'A great virtuous teacher is difficult to encounter in countless kalpas (aeons), now that I have met one, how could I begrudge my life?' The Sixth Patriarch perceived his deep understanding and sincere intention, so he was testing him (just as Emperor Yao understood Emperor Shun, testing him through various hardships). The end of the record also says...
尚將入涅槃。默受密語于神會。語云。從上已來。相承準的只付一人。內傳法印以印自心。外傳袈裟標定宗旨。然我為此衣。幾失身命(數被北宗偷衣之事。在此傳之前文。今不能錄)。達磨大師懸記云至六代之後。命如懸絲。即汝是也(此言在敘達磨傳中)。是以此衣宜留鎮山。汝機緣在北。即須過嶺。二十年外當弘此法。廣度眾生。
和尚臨終。門人行滔．超俗．法海等問。和尚法何所付。
和尚云。所付囑者。二十年外于北地弘揚。
又問。誰人。
答云。若欲知者。大庾嶺上以網取之(相傳云。嶺上者。高也。荷澤姓高。故密示耳)。
荷澤宗者。全是曹溪之法。無別教旨。為對洪州傍出。故復標其宗號。承稟之由。已如上說。然能和尚滅度后。北宗漸教大行(亦如上敘)。因成頓門弘傳之障。曹溪傳授碑文已被磨換。故二十年中。宗教沉隱(大師遭百種艱難等事。皆如先所呈略傳。廣在本傳。他日具呈)。天寶初。荷澤入洛大播斯門。方顯秀門下師承是傍。法門是漸。既二宗雙行。時人慾揀其異。故標南北之名。自此而始。
問。既荷澤為第七祖。何不立第八乃至九．十。后既不立。何妨據傳衣為憑。但止第六。
答。若據真諦。本絕名數。一猶不存。何言六
【現代漢語翻譯】 現代漢語譯本 即將進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）。秘密地將密語傳授給神會（Shenhui，人名，荷澤宗的代表人物）。（慧能）說：『從上代以來，相傳的準則只傳給一個人。內傳法印，用以印證自心；外傳袈裟，標明宗旨。然而我爲了這件袈裟，幾次差點喪命（指多次被北宗偷盜袈裟的事情，在此傳記的前文中，現在不能記錄）。達磨大師（Bodhidharma，禪宗初祖）曾經預言說，到六代之後，性命就像懸掛的絲線一樣危險，說的就是你（這段話在敘述達磨的傳記中）。因此這件袈裟應該留在山中鎮守。你的機緣在北方，就必須過嶺。二十年後，應當弘揚此法，廣度眾生。』
慧能和尚臨終時，門人行滔（Xingtao，人名）、超俗（Chaosu，人名）、法海（Fahai，人名）等問道：『和尚的法傳給誰？』
慧能和尚說：『所付囑的人，二十年後在北方弘揚。』
又問：『是誰？』
回答說：『如果想知道，就在大庾嶺（Dayu mountain，山名）上用網去捕捉他（相傳云，嶺上，是高的意思。荷澤姓高，所以秘密地暗示）。』
荷澤宗（Heze school，禪宗的一個分支）的法，完全是曹溪（Caoxi，地名，慧能弘法之地）的法，沒有別的教旨。因為要針對洪州（Hongzhou，地名）傍出的法門，所以重新標明宗號。傳承的緣由，已經在上面說過了。然而慧能和尚圓寂后，北宗（Northern School，禪宗的一個分支）的漸悟教法大為流行（也如上面敘述的）。因此形成了對頓悟法門弘揚的阻礙。曹溪傳授的碑文已經被磨損更換。所以在二十年中，宗教沉寂隱沒（大師遭遇各種艱難的事情，都如先前所呈的略傳，詳細的在本傳中，以後會詳細呈上）。天寶（Tianbao，唐玄宗年號）初年，荷澤（Heze，地名）進入洛陽（Luoyang，地名）大力傳播這個法門。這才顯示出神秀（Shenxiu，人名，北宗代表人物）門下的師承是傍出的，法門是漸悟的。既然兩個宗派同時流行，當時的人想區分它們的差異，所以標明南北的名稱，從此開始。
問：『既然荷澤是第七祖，為什麼不立第八乃至第九、第十？後來既然不立，為什麼不根據傳衣作為憑證，只到第六祖為止？』
答：『如果根據真諦（Paramārtha，佛教術語，指最高的真理），本來就沒有名數。一個尚且不存在，還說什麼六？』
【English Translation】 English version He (Huineng) was about to enter Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). He secretly imparted the secret words to Shenhui (Shenhui, a person's name, a representative figure of the Heze school). (Huineng) said, 'Since the past, the principle of succession has only been passed on to one person. The inner transmission is the Dharma seal, which is used to seal one's own mind; the outer transmission is the robe, which marks the purpose. However, I almost lost my life several times for this robe (referring to the many times the robe was stolen by the Northern School, which is mentioned in the previous text of this biography, but cannot be recorded now). Master Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism) once predicted that after the sixth generation, life would be as dangerous as a hanging thread, which is referring to you (this statement is in the narrative of Bodhidharma's biography). Therefore, this robe should be left in the mountain to guard it. Your opportunity is in the north, so you must cross the mountain. In twenty years, you should promote this Dharma and widely save sentient beings.'
When the venerable Huineng was about to pass away, his disciples Xingtao (Xingtao, a person's name), Chaosu (Chaosu, a person's name), Fahai (Fahai, a person's name), and others asked, 'To whom does the venerable one entrust the Dharma?'
The venerable Huineng said, 'The one to whom it is entrusted will promote it in the north in twenty years.'
They asked again, 'Who is it?'
He replied, 'If you want to know, catch him with a net on Dayu Mountain (Dayu mountain, a mountain name) (It is said that 'on the mountain' means 'high'. Heze's surname is Gao, so it is secretly implied).'
The Dharma of the Heze school (Heze school, a branch of Zen Buddhism) is entirely the Dharma of Caoxi (Caoxi, a place name, where Huineng propagated the Dharma), and there are no other teachings. Because it was aimed at the Dharma that emerged from Hongzhou (Hongzhou, a place name), the school name was re-marked. The reason for the inheritance has already been mentioned above. However, after the venerable Huineng passed away, the gradual enlightenment teachings of the Northern School (Northern School, a branch of Zen Buddhism) became very popular (as also mentioned above). Therefore, it formed an obstacle to the promotion of the sudden enlightenment Dharma. The inscription on the stele of the Caoxi transmission has been worn away and replaced. Therefore, in twenty years, the religion was silent and hidden (the various difficulties encountered by the master are all as mentioned in the previous brief biography, and the details are in this biography, which will be presented in detail later). In the early years of Tianbao (Tianbao, the reign title of Emperor Xuanzong of Tang), Heze (Heze, a place name) entered Luoyang (Luoyang, a place name) and vigorously propagated this Dharma. Only then did it become clear that the lineage of Shenxiu (Shenxiu, a person's name, a representative figure of the Northern School) was a side branch, and the Dharma was gradual enlightenment. Since the two schools were popular at the same time, people at that time wanted to distinguish their differences, so they marked the names of the North and South, and it started from then on.
Question: 'Since Heze is the seventh patriarch, why not establish the eighth, ninth, and tenth? Since it was not established later, why not use the transmission of the robe as evidence, and only go up to the sixth patriarch?'
Answer: 'If based on Paramārtha (Paramārtha, a Buddhist term referring to the highest truth), there are originally no numerical designations. Even one does not exist, so what are you talking about six?'
七。今約俗諦。師資相傳。順世之法。有其所表。如國立七廟。七月而葬。喪服七代。福資七祖(道釋皆同)。經說七佛。持念遍數。壇場物色。作法方便。禮佛遠佛。請僧之限。皆止於七。過則二七。乃至七七。不止於六。不至八九。今傳受儀式。順世生信。何所疑焉。故德宗皇帝貞元十二年敕皇太子集諸禪師。楷定禪門宗旨。搜求傳法傍正。遂有來下。立荷澤大師為第七祖。內神龍寺見有銘記。又御製七代祖師贊文。見行於世。
洪州宗者。先即六祖下傍出。謂有禪師。姓馬。名道一。先是劍南金和尚弟子也(金之宗源即智詵也。亦非南北)。高節至道。遊方頭陀。隨處坐禪。乃至南嶽。遇讓禪師。論量宗教。理不及讓。方知傳衣付法曹溪為嫡。乃迴心遵稟。便住處州．洪州。或山或郭。廣開供養。接引道流。後於洪州開元寺弘傳讓之言旨。故時人號為洪州宗也。讓即曹溪門下傍出之派徒(曹溪此類數可千餘)。是荷澤之同學。但自率身修行。本不開法。因馬和尚大揚其教。故成一宗之源。
右且略敘諸宗師承。大概如此。然緣傍正橫豎。交雜難記。今𦘕出為圖。冀一覽不遺於心腑。謹連次後。
<
上已敘諸宗師資。今次辨所
【現代漢語翻譯】 現代漢語譯本：七、現在從俗諦（世俗諦，指世俗認定的真理）的角度來說，師徒相傳，遵循世俗的法則，都有其所象徵的意義。例如，國家設立七座宗廟，人死後七個月安葬，喪服穿七代，為七代祖先祈福（道教和佛教相同）。經典中說七佛，持唸經文的遍數，壇場佈置的物品顏色，做法事的方便，禮佛的遠近，請僧侶的數量，都以七為限。超過則為二七（十四天），乃至七七（四十九天）。不會止於六，也不會到八九。現在傳授儀式，順應世俗以使人產生信仰，有什麼可懷疑的呢？所以德宗皇帝在貞元十二年敕令皇太子召集各位禪師，來確定禪門的宗旨，搜尋傳法的旁支和正統。於是有了後來的結果，立荷澤大師為第七祖。內神龍寺現在還有銘記。又有御製的《七代祖師贊文》，在世間流傳。
洪州宗，最初也是六祖門下旁出的支派。據說有位禪師，姓馬，名道一。他最初是劍南金和尚的弟子（金和尚的宗源是智詵，也不是南宗或北宗）。他品行高潔，悟性極高，四處遊方苦修，隨處坐禪，乃至南嶽。遇到讓禪師（南嶽懷讓），討論宗教義理，理辯不過懷讓。這才知道傳衣缽付法于曹溪（慧能）才是正統。於是回心轉意，遵從懷讓的教導，便住在處州、洪州，或在山中，或在城郭，廣開供養，接引修行之人。後來在洪州開元寺弘揚懷讓的言論宗旨，所以當時人稱之為洪州宗。懷讓是曹溪門下旁出的派系（曹溪門下此類人物數以千計）。他是荷澤神會（荷澤宗創始人）的同學，但只是約束自身修行，本來沒有開宗立派。因為馬道一大力弘揚他的教義，所以形成了一個宗派的源頭。
以上只是簡略敘述了各宗的師承關係，大概就是這樣。然而因為旁支和正統，橫向和縱向，交織在一起難以記憶，現在繪製成圖，希望一看就能牢記在心。謹附在後面。
（圖片）
上面已經敘述了各宗的師資傳承，下面接著辨析所傳的法。
【English Translation】 English version: 7. Now, from the perspective of conventional truth (Samvriti-satya, the truth recognized by the world), the transmission from teacher to disciple, following worldly customs, all have their symbolic meanings. For example, the state establishes seven ancestral temples, burials occur seven months after death, mourning garments are worn for seven generations, and blessings are offered to seven generations of ancestors (both Taoism and Buddhism share this). Scriptures speak of the Seven Buddhas, the number of recitations, the colors of objects in the altar, the convenience of performing rituals, the distance of prostration to the Buddha, and the limits of inviting monks, all stop at seven. Exceeding it goes to two sevens (fourteen days), or even seven sevens (forty-nine days). It doesn't stop at six, nor does it reach eight or nine. Now, the transmission ceremony, in accordance with worldly customs to generate faith, what is there to doubt? Therefore, in the twelfth year of the Zhenyuan era, Emperor Dezong ordered the Crown Prince to gather all the Chan masters to determine the tenets of the Chan school and to search for the collateral and orthodox lines of Dharma transmission. Thus, there was the subsequent result of establishing Master Heze (Shenhui) as the Seventh Patriarch. Within the Shenlong Temple, there is still a memorial inscription. Furthermore, there is the Emperor's composed 'Encomium to the Seven Generations of Patriarchs,' which circulates in the world.
The Hongzhou School initially emerged as a collateral branch from the Sixth Patriarch's lineage. It is said that there was a Chan master, surnamed Ma, named Daoyi. He was initially a disciple of Monk Jin of Jiannan (Monk Jin's lineage was that of Zhishen, and was neither Northern nor Southern). With noble conduct and profound understanding, he traveled widely as an ascetic, meditating everywhere, even reaching Nanyue (Mount Heng). He encountered Chan Master Rang (Huairang of Nanyue), and discussed religious doctrines, but his reasoning could not surpass Rang's. Only then did he realize that the transmission of the robe and Dharma at Caoxi (Huineng) was the orthodox line. Thus, he repented and followed Rang's teachings, residing in Chuzhou and Hongzhou, sometimes in the mountains, sometimes in the cities, widely opening offerings and receiving practitioners. Later, at Kaiyuan Temple in Hongzhou, he propagated Rang's teachings, so people at that time called it the Hongzhou School. Rang was a collateral branch of the Caoxi lineage (there were thousands of such figures under Caoxi). He was a classmate of Heze Shenhui (founder of the Heze School), but he only disciplined himself and did not originally establish a school. Because Master Ma greatly promoted his teachings, it formed the source of a school.
The above is just a brief account of the lineages of the various schools, roughly like this. However, because the collateral and orthodox, horizontal and vertical, are intertwined and difficult to remember, I have now drawn a diagram, hoping that one glance will allow it to be remembered in the heart. It is attached below.
(Picture)
Above, the lineages of the various schools have been described. Next, I will distinguish the Dharma that is transmitted.
傳言教深淺得失。然禪門之旨。在乎內照。非筆可述。非言可宣。言雖不及。猶可強言。筆不可及。直難下筆。今不得已而書。望照之於心。無滯于文矣。
然達磨西來。唯傳心法。故自云。我法以心傳心。不立文字。此心是一切眾生清凈本覺。亦名佛性。或云靈覺。迷。起一切煩惱。煩惱亦不離此心。悟。起無邊妙用。妙用亦不離此心。妙用煩惱。功過雖殊。在悟在迷。此心不異。欲求佛道。須悟此心。故歷代祖宗唯傳此也。然若感應相契。則雖一燈傳百千燈。而燈燈無殊。若機教不投。則雖一音演說法。而各各隨所解。故諸宗異說。過在後人。今且各敘諸宗。然始判其差當。
北宗意者。眾生本有覺性。如鏡有明性。煩惱覆之不見。如鏡有塵闇。若依師言教。息滅妄念。念盡則心性覺悟。無所不知。如磨拂昏塵。塵盡則鏡體明凈。無所不照。故彼宗主神秀大師呈五祖偈云。
身是菩提樹 心如明鏡臺 時時須拂拭。 莫遣有塵埃
評曰。此但是染凈緣起之相。反流背習之門。而不覺妄念本空。心性本凈。悟既未徹。修豈稱真(劍南復有凈眾宗旨。與此大同。復有保唐宗。所解似同。所修全異。不可繁敘。他日面奉。一一辨之)。
洪州意者。起心動念。彈指動目。所作所為。
【現代漢語翻譯】 現代漢語譯本： 關於教義深淺得失的傳言很多。然而禪宗的宗旨，在於內心的體悟，不是筆墨可以描述的，也不是言語可以宣揚的。言語雖然難以完全表達，還可以勉強說一說；筆墨卻無法企及，實在難以落筆。現在不得已而寫下來，希望大家用心領會，不要拘泥於文字。
達磨（Bodhidharma）祖師西來，只傳授心法。所以說：『我的法門以心傳心，不立文字。』這個心是一切眾生清凈的本覺，也叫做佛性，或者叫做靈覺。迷惑時，產生一切煩惱；煩惱也不離這個心。覺悟時，產生無邊的妙用；妙用也不離這個心。妙用和煩惱，功過雖然不同，但無論在覺悟還是迷惑時，這個心並沒有不同。想要尋求佛道，必須覺悟這個心。所以歷代祖師只傳授這個。如果感應相契合，那麼即使一燈傳百千燈，燈燈之間也沒有差別。如果根機和教法不投合，那麼即使一個聲音演說佛法，每個人也會按照自己的理解來解釋。所以各宗派的說法不同，過錯在於後人。現在先分別敘述各個宗派，然後判斷它們的差異和正確與否。
北宗認為，眾生本來具有覺性，就像鏡子有光明一樣。煩惱覆蓋了覺性，所以看不見，就像鏡子被塵土遮蔽一樣。如果依照老師的言教，止息妄念，妄念止息了，心性就覺悟了，無所不知，就像擦拭掉鏡子上的灰塵，灰塵擦乾淨了，鏡子就明亮了，無所不照。所以北宗的宗主神秀（Shenxiu）大師向五祖（Fifth Patriarch）呈偈說：
『身是菩提樹，心如明鏡臺，時時須拂拭，莫遣有塵埃。』
評論說：這只是染凈緣起的現象，是反轉和背離習氣的門徑，而沒有覺悟到妄念本來是空，心性本來是清凈的。既然覺悟不徹底，修行又怎麼能算是真呢？（劍南（Jiannan）一帶還有凈眾宗（Jingzhong School）的宗旨，與此大同小異。還有保唐宗（Baotang School），所理解的道理相似，所修行的卻完全不同，不能在這裡詳細敘述，以後當面稟告，一一辨別。）
洪州宗（Hongzhou School）認為，起心動念，彈指動目，所作所為，
【English Translation】 English version: There are many rumors about the profundity and shortcomings of teachings. However, the essence of the Chan (Zen) school lies in inner illumination; it cannot be fully described by writing, nor can it be fully proclaimed by words. Although words may fall short, one can still try to express it. But writing cannot reach it; it is truly difficult to put pen to paper. Now, I write this as a last resort, hoping that you will understand it with your heart and not be bound by the words.
When Bodhidharma (達磨) (the first patriarch of Chan Buddhism in China) came from the West, he only transmitted the mind-to-mind transmission. Therefore, he said, 'My Dharma transmits mind to mind, without establishing words.' This mind is the pure, original awareness of all sentient beings, also called Buddha-nature, or spiritual awareness. When deluded, it gives rise to all afflictions; afflictions are also inseparable from this mind. When enlightened, it gives rise to boundless wonderful functions; wonderful functions are also inseparable from this mind. Wonderful functions and afflictions, although different in merit and demerit, do not differ in this mind, whether in enlightenment or delusion. If you want to seek the Buddha-path, you must awaken to this mind. Therefore, the successive patriarchs only transmitted this. If the response and connection are in accord, then even if one lamp transmits to hundreds of thousands of lamps, the lamps are not different from each other. If the capacity and teaching do not match, then even if one sound expounds the Dharma, each person will interpret it according to their own understanding. Therefore, the different interpretations of the various schools are the fault of later generations. Now, let us first describe each school separately, and then judge their differences and correctness.
The Northern School (北宗) believes that sentient beings inherently possess awareness, just as a mirror has inherent brightness. Afflictions cover it, so it cannot be seen, just as a mirror is covered by dust. If one follows the teacher's instructions and ceases deluded thoughts, then when the thoughts cease, the mind-nature will awaken and know everything, just as wiping away the dust from a mirror will make the mirror bright and illuminate everything. Therefore, Master Shenxiu (神秀) (the leader of the Northern School) presented a verse to the Fifth Patriarch (五祖):
'The body is the Bodhi tree, the mind is like a bright mirror stand. Constantly wipe it clean, do not let it gather dust.'
The commentary says: This is only the appearance of conditioned arising of defilement and purity, the path of reversing and turning away from habits, and does not realize that deluded thoughts are originally empty and the mind-nature is originally pure. Since enlightenment is not thorough, how can cultivation be considered genuine? (In the Jiannan (劍南) area, there is also the Jingzhong School (凈眾宗), whose teachings are largely the same as this. There is also the Baotang School (保唐宗), whose understanding is similar, but whose practice is completely different. It cannot be described in detail here; I will report it in person another day and distinguish them one by one.)
The Hongzhou School (洪州宗) believes that every arising thought, every snap of the fingers, every movement of the eyes, every action,
皆是佛性。全體之用。更無別用。全體貪嗔癡。造善造惡。受樂受苦。此皆是佛性。如面作種種飲食。一一皆面。意以推求此身。四大骨肉．喉舌牙齒。眼耳手足。並不能自語言．見聞．動作。如一念命終。全身都未變壞。即便口不能語。眼不能見。耳不能聞。腳不能行。手不能作。故知能言語動作者。必是佛性。且四大骨肉。一一細推。都不解貪嗔煩惱。故知貪嗔煩惱並是佛性。
佛性體非一切差引種種。而能造作一切差別種種。體非種種者。謂此佛性非聖非凡。非因非果。非善非惡。無色無相。無根無住。乃至無佛無眾生也。能作種種者。謂此性即體之用。故能凡能聖。能因能根。能善能惡。現色現相。能佛能眾生。乃至能貪嗔等。若核其體性。則畢竟不可見。不可證。如眼不自見眼等。若就其應用。即舉動運為。一切皆是。更無別法而為能證所證。彼意準楞伽經云。如來藏是善不善因。能遍興造一切趣生。受苦樂。與因俱。又。佛語心。經云。或有佛剎揚眉動睛。笑吹謦欬。或動搖等皆是佛事。既悟解之理。一切天真自然。故所修行。理宜順此。而乃不起心斷惡。亦不起心修道。道即是心。不可將心還修於心。惡亦是心。不可將心還斷於心。不斷不造。任運自在。名為解脫人。無法可拘。無佛可作。猶如
【現代漢語翻譯】 現代漢語譯本： 一切都是佛性（Buddha-nature）。是全體的功用，沒有其他的功用。全體的貪婪、嗔恨、愚癡，造善、造惡，承受快樂、承受痛苦，這些都是佛性。就像用麵粉製作各種各樣的食物，每一樣都是麵粉做的。用心去推究這個身體，四大（地、水、火、風 four elements）骨肉、喉嚨舌頭牙齒、眼睛耳朵手腳，並不能自己說話、看、聽、行動。如果一念之間命終，全身都沒有變壞，但卻口不能說，眼不能見，耳不能聽，腳不能走，手不能做。所以知道能說話、能行動的，一定是佛性。而且四大骨肉，一一仔細推究，都不懂得貪婪、嗔恨、煩惱。所以知道貪婪、嗔恨、煩惱，都是佛性。
佛性的本體不是一切差異和種種不同，卻能造作一切差異和種種不同。本體不是種種不同，是說這佛性非聖非凡，非因非果，非善非惡，無色無相，無根無處可住，乃至無佛無眾生。能作種種不同，是說這佛性就是本體的功用，所以能凡能聖，能因能果，能善能惡，顯現色相，能佛能眾生，乃至能貪能嗔等等。如果考察它的體性，那麼畢竟不可見，不可證，就像眼睛不能自己看到自己一樣。如果就它的應用來說，那麼一舉一動，一切都是佛性，沒有其他的方法可以作為能證和所證。這個意思依據《楞伽經》（Laṅkāvatāra Sūtra）所說，如來藏（Tathāgatagarbha）是善與不善的因，能普遍興起造作一切眾生，承受苦樂，與因同在。又，《佛語心經》說，或者有的佛剎（Buddha-kṣetra）揚眉動眼，笑、吹氣、清嗓子，或者動搖等等，都是佛事。既然領悟理解了這個道理，一切都是天真自然，所以所修行的，理應順應這個道理，而不生起心去斷惡，也不生起心去修道。道就是心，不可將心還用來修心。惡也是心，不可將心還用來斷惡。不斷不造，任運自在，叫做解脫人。沒有法可以拘束，沒有佛可以成就，猶如...
【English Translation】 English version: All are Buddha-nature (Buddha-nature). It is the function of the whole, and there is no other function. The entirety of greed, hatred, and delusion, creating good, creating evil, experiencing joy, experiencing suffering, all of these are Buddha-nature. It's like using flour to make various kinds of food, each one is made of flour. If you use your mind to investigate this body, the four elements (earth, water, fire, wind), bones and flesh, throat, tongue, and teeth, eyes, ears, hands, and feet, cannot speak, see, hear, or act on their own. If one's life ends in a single thought, even though the whole body has not changed, the mouth cannot speak, the eyes cannot see, the ears cannot hear, the feet cannot walk, and the hands cannot work. Therefore, know that what can speak and act must be Buddha-nature. Moreover, the four elements, bones, and flesh, when examined closely one by one, do not understand greed, hatred, or afflictions. Therefore, know that greed, hatred, and afflictions are all Buddha-nature.
The essence of Buddha-nature is not all differences and varieties, yet it can create all differences and varieties. That the essence is not all varieties means that this Buddha-nature is neither saintly nor ordinary, neither cause nor effect, neither good nor evil, without color or form, without root or dwelling place, even without Buddha or sentient beings. That it can create all varieties means that this nature is the function of the essence, so it can be ordinary or saintly, cause or effect, good or evil, manifest form and appearance, Buddha or sentient beings, even greed and hatred, and so on. If you examine its essence, then it is ultimately invisible and unprovable, just as the eye cannot see itself. If you consider its application, then every action and movement is Buddha-nature, and there is no other method that can serve as the knower and the known. This meaning is based on what the Laṅkāvatāra Sūtra says: the Tathāgatagarbha (Tathāgatagarbha) is the cause of good and non-good, and can universally arise and create all beings, experiencing suffering and joy, being with the cause. Furthermore, the Buddha Spoken Heart Sutra says that in some Buddha-kṣetras (Buddha-kṣetra), raising eyebrows, moving eyes, laughing, blowing air, clearing the throat, or shaking, etc., are all Buddha-activities. Since one has realized and understood this principle, everything is naturally genuine, so what is practiced should accord with this principle, without giving rise to the mind to cut off evil, and without giving rise to the mind to cultivate the Way. The Way is the mind, and one cannot use the mind to cultivate the mind. Evil is also the mind, and one cannot use the mind to cut off the mind. Neither cutting off nor creating, being free and at ease, is called a liberated person. There is no Dharma that can bind, and no Buddha to become, like...
虛空不增不減。何假添補。何以故。心性之外。更無一法可得故。故但任心。即為修也。
評曰。此與前宗敵體相返。前則朝暮分別。動作一切皆妄。此則朝暮分別。動作一切皆真。奉問疑其互相詆訿。暮肯會同。且所見如此相違。爭不詆訿。若存他。則失己。爭肯會同。
牛頭宗意者。體諸法如夢。本來無事。心境本寂。非今始空。迷之為有。即見榮枯貴賤等事。事蹟既有相違相順。故生愛惡等情。情生則諸苦所繫。夢作夢受何損何益。有此能了之智。亦如夢心。乃至設有一法過於涅槃。亦如夢如幻。既達本來無事。理宜喪己忘情。情妄即絕苦因。方度一切苦厄。此以忘情為修也。
評曰。前以唸唸全真為悟。任心為修。此以本無事為悟。妄情為修。又上三家見解異者。初一切皆妄。次一切皆真。后一切皆無。若就行說者。初伏心滅妄。次信任情性。后休心不起。(宗密)性好勘會。一一曾參。各搜得旨趣如是。若將此語問彼學人。即皆不招承。問有答空。徴空認有。或言俱非。或言皆不可得。修不修等。皆類此也。彼意者。常恐墮于文字。常怕滯于所得。故隨言拂也。有歸心學者。方委細教授。令多時觀照。熟其行解矣。然每宗復有多種方便。拒於外難。誘于徒屬。不可具書。今但羅其意趣。
【現代漢語翻譯】 現代漢語譯本：虛空不會因為什麼而增加，也不會因為什麼而減少。又何必去人為地增添或彌補什麼呢？為什麼這麼說呢？因為在心性之外，再也沒有任何一法可以獲得。所以，只要順任自心，就是修行了。
評論說：這與前面的宗派觀點完全相反。前面認為早晚的分別，一切的動作都是虛妄的。而這裡則認為早晚的分別，一切的動作都是真實的。我擔心他們會互相詆譭，最終也不能達成一致。而且他們所見解的如此相違背，怎麼會不互相詆譭呢？如果只堅持自己的觀點，就會失去客觀。又怎麼會肯達成一致呢？
牛頭宗的觀點是：體悟諸法如夢幻泡影，本來就沒有任何事情。心和境界本來就是寂靜的，不是現在才變成空無。迷惑地認為它們是真實存在，就會看到榮華、枯萎、富貴、貧賤等等現象。既然這些現象有相互違背和相互順應的，所以就會產生愛和憎惡等情緒。情緒產生，就會被各種痛苦所束縛。夢做了，夢也承受了，又有什麼損失和益處呢？擁有這種能夠了達一切的智慧，也如同夢中的心一樣。甚至假設有一種法超過了涅槃，也如同夢幻泡影一般。既然通達了本來就沒有任何事情，理應喪失自我，忘卻情感。情感和妄想一旦斷絕，就是斷絕了痛苦的根源，才能度過一切苦難。這是以忘卻情感作為修行的方法。
評論說：前面認爲念念都是真實的就是開悟，順任自心就是修行。這裡認為本來就沒有任何事情就是開悟，忘卻妄情就是修行。而且上面三家的見解不同：最初認為一切都是虛妄的，其次認為一切都是真實的，最後認為一切都是空無的。如果從修行上來說，最初是降伏內心，滅除妄想；其次是信任和順任情性；最後是停止內心，不起任何念頭。（宗密）我喜歡考證和會通，曾經一一參訪過，各自搜尋得到的旨趣就是這樣。如果將這些話去問那些學人，他們都會不承認。問有，他們回答空；徵求空，他們又認為有。或者說都不是，或者說一切都不可得。修不修行等等，都與此類似。他們的意思是，常常害怕落入文字的陷阱，常常害怕停留在已經獲得的境界上，所以隨著言語而否定它。對於真心歸向佛學的學者，才詳細地教授，讓他們長時間地觀照，熟悉他們的修行和理解。然而每個宗派又有很多種方便法門，用來抵禦外來的詰難，誘導自己的門徒，不能全部記載下來。現在只是羅列出他們的意趣。
【English Translation】 English version: Emptiness neither increases nor decreases. Why artificially add or supplement anything? Why is that? Because outside of the nature of mind, there is not a single dharma to be obtained. Therefore, simply letting the mind be is practice.
Commentary: This is completely opposite to the previous school's view. The previous one considered the distinctions of morning and evening, and all actions as false. This one considers the distinctions of morning and evening, and all actions as true. I worry that they will slander each other and ultimately not reach an agreement. Moreover, their views are so contradictory, how can they not slander each other? If one only insists on one's own view, one will lose objectivity. How can they be willing to reach an agreement?
The view of the Niutou School (Ox-Head School, a Chan Buddhist school): Realize that all dharmas are like dreams, originally there is nothing. The mind and the realm are originally tranquil, not just now becoming empty. Mistakenly believing them to be real, one will see phenomena such as glory, decay, wealth, and poverty. Since these phenomena have mutual contradictions and mutual compliance, emotions such as love and hate will arise. When emotions arise, one will be bound by all kinds of suffering. The dream is made, and the dream is endured, what loss or benefit is there? Having this wisdom to understand everything is also like the mind in a dream. Even if there is a dharma that surpasses Nirvana (liberation), it is also like a dream, like an illusion. Since one has understood that originally there is nothing, one should lose oneself and forget emotions. Once emotions and delusions are cut off, the root of suffering is cut off, and one can cross over all suffering. This is to take forgetting emotions as a method of practice.
Commentary: The previous one considered that every thought being true is enlightenment, and letting the mind be is practice. This one considers that originally there is nothing is enlightenment, and forgetting delusions is practice. Moreover, the views of the above three schools are different: the first considers everything to be false, the second considers everything to be true, and the last considers everything to be empty. If speaking from the perspective of practice, the first is to subdue the mind and extinguish delusions; the second is to trust and let the emotions be; the last is to stop the mind and not arise any thoughts. (Zongmi) I like to investigate and reconcile, and have visited each one, and the main points I have searched for are like this. If these words are asked to those students, they will all not admit it. Ask about existence, they answer emptiness; ask about emptiness, they recognize existence. Or they say neither is, or they say everything is unattainable. Practice or not practice, etc., are all similar to this. Their meaning is that they are always afraid of falling into the trap of words, and always afraid of dwelling on the state already attained, so they deny it along with the words. For scholars who sincerely turn to Buddhism, they are taught in detail, and they are made to contemplate for a long time, and become familiar with their practice and understanding. However, each school also has many expedient methods to resist external criticisms and to induce their disciples, which cannot all be recorded. Now I am only listing their main points.
舉其宏綱也。
荷澤宗者。尤難言述。是釋迦降出。達磨遠來之本意也。將前望此。此乃迥異於前。將此攝前。前即全同於此。故難言也。今強言之。謂諸法如夢。諸聖同說。故妄念本寂。塵境本空。空寂之心。靈知不昧。即此空寂寂知。是前達磨所傳空寂心也。任迷任悟。心本自知。不藉緣生。不因境起。迷時煩惱亦知。非煩惱。悟時神變亦知。知非神變。然知之一字。眾妙之源。由迷此知。即起我相。計我我所。愛惡自生。隨愛噁心。即為善惡。善惡之報。受六道形。世世生生。循環不絕。
若得善友開示。頓悟空寂之知。知且無念無形。誰為我相人相。覺諸相空。真心無念。念起即覺。覺之即無。修行妙門唯在此也。故雖備修萬行。唯以無念為宗。但得無念之心。則愛惡自然淡薄。悲智自然增明。罪業自然斷除。功行自然精進。于解則見諸相非相。於行則名無修之修。煩惱盡時。生死即絕。生滅滅已。寂照現前。應用無窮。名之為佛。
上已各敘一宗。今辨明深淺得失。然心貫萬法。義味無邊。諸教開張。禪宗撮略。撮略者。就法有不變．隨緣二義。就人有頓悟．漸修兩門。二義顯。即知一藏經論之旨歸。兩門開。則見一切賢聖之軌轍。達磨深意。實在斯焉。不變隨緣者。然像外之理。直說
【現代漢語翻譯】 現代漢語譯本 總而言之。
關於荷澤宗（Heze school），尤其難以用言語描述。這是釋迦牟尼（Sakyamuni）降世和菩提達摩（Bodhidharma）遠道而來的本意。如果用之前的觀點來看待它，會發現它與之前截然不同；如果用它來統攝之前的觀點，之前的觀點就完全等同於它。所以難以言說。現在勉強說一下，就是諸法如夢，諸位聖人都是這麼說的。所以妄念本來就是寂靜的，塵世的境界本來就是空虛的。這空寂的心，靈明的覺知不會昏昧。這空寂的覺知，就是之前菩提達摩所傳的空寂之心。無論是迷惑還是覺悟，心本來自己就知道，不依靠外緣而生，不因為外境而起。迷惑的時候，煩惱也知道，但不是煩惱；覺悟的時候，神通變化也知道，但不是神通變化。然而，『知』這一個字，是所有奧妙的根源。因為迷惑了這個『知』，就生起我相，計較什麼是我的，什麼是屬於我的，愛和憎惡就自然產生。隨著愛和憎惡的心，就有了善和惡。善和惡的報應，導致在六道輪迴中受苦。世世代代，生生死死，循環不絕。
如果得到善知識的開示，就能頓悟這空寂的『知』。『知』且沒有念頭沒有形相，誰會是我相人相呢？覺悟到諸相皆空，真心就沒有念頭。念頭一生起就覺察，覺察到就消除了。修行的妙門就在這裡。所以，即使修習各種各樣的修行方法，也唯以無念為宗旨。只要得到無念的心，那麼愛和憎惡自然就會淡薄，慈悲和智慧自然就會增長，罪業自然就會斷除，功德和修行自然就會精進。在見解上，就能見到諸相非相；在行動上，就稱為無修之修。煩惱消除的時候，生死就斷絕了。生滅滅盡之後，寂靜的光明就會顯現，應用無窮無盡，這就叫做佛。
上面已經各自敘述了一個宗派。現在辨明其中的深淺得失。心貫穿萬法，義理無窮無盡。各種教義展開，禪宗則加以概括。所謂概括，就法而言，有不變和隨緣兩種含義；就人而言，有頓悟和漸修兩種途徑。這兩種含義顯明，就知道全部經論的宗旨歸宿；這兩種途徑開通，就能看到一切賢聖的足跡。菩提達摩的深意，就在這裡。所謂不變隨緣，是說那現象之外的道理，直接說出。
【English Translation】 English version To state its main principles.
The Heze school is particularly difficult to describe. It represents the original intention of Sakyamuni's descent into the world and Bodhidharma's long journey. Looking at it from the perspective of what came before, it is distinctly different. Integrating what came before into this, the former becomes entirely the same as the latter. Therefore, it is difficult to express. Now, to attempt an explanation: all dharmas are like dreams, as all sages have said. Thus, deluded thoughts are fundamentally still, and the realms of dust are fundamentally empty. This empty and still mind, its spiritual awareness unclouded, is the empty and still mind transmitted by Bodhidharma. Whether deluded or enlightened, the mind inherently knows itself, not arising from conditions, not originating from external realms. In delusion, it knows afflictions, yet is not afflicted. In enlightenment, it knows miraculous transformations, yet is not transformed. However, the single word 'knowing' is the source of all wonders. Because of delusion regarding this 'knowing,' the ego arises, clinging to 'I' and 'mine,' and love and hate naturally emerge. Following the mind of love and hate, good and evil are created. The retribution for good and evil leads to taking form in the six realms, endlessly cycling through lives.
If one receives guidance from a virtuous friend, one can suddenly awaken to this empty and still 'knowing.' This 'knowing' is without thought or form; who then is the 'I' or 'other'? Realizing that all forms are empty, the true mind is without thought. When a thought arises, be aware of it; when aware of it, it vanishes. The wondrous gate of practice lies solely in this. Therefore, although one may cultivate myriad practices, one takes non-thought as the principle. If one attains the mind of non-thought, then love and hate will naturally diminish, compassion and wisdom will naturally increase, karmic obstacles will naturally be severed, and merit and practice will naturally advance. In understanding, one sees that all forms are not forms. In action, it is called the practice of non-practice. When afflictions are exhausted, birth and death are extinguished. When arising and ceasing have ceased, stillness and illumination manifest, with limitless applications, and this is called Buddha.
Above, each school has been described separately. Now, we will distinguish their depths, shallows, gains, and losses. The mind pervades all dharmas, and its meaning is boundless. Various teachings are elaborated, while Chan (Zen) summarizes them. This summarization, regarding the Dharma, involves the two aspects of unchanging and adapting to conditions; regarding people, it involves the two paths of sudden enlightenment and gradual cultivation. When these two aspects are clear, one knows the ultimate aim of the entire canon of scriptures. When these two paths are open, one sees the tracks of all sages and worthies. Bodhidharma's profound intention lies precisely here. 'Unchanging and adapting to conditions' refers to the principle beyond phenomena, directly stated.
難證。今以喻為衡鏡。定諸宗之是非(便隨喻以法合之。隨文以注對之。冀法喻一一相照易見也。然初覽時。但請且一向讀喻。辨本末了。然後卻再以註文對辨其理)。
如一摩尼珠(一靈心也)。唯圓凈明(空寂知也)。都無一切差別色相(此知本無一切分別。亦無聖凡善惡)。以體明故。對外物時。能現一切差別色相(以體知故。對諸緣時。能分別一切是非好惡。乃至經營造作世出世間種種事數。此是隨緣義也)。色相自有差別。明珠不曾變易(愚智善惡自有差別。憂喜愛憎自有起滅。能知之心不曾間斷。此是不變義也)。
然珠所現色。雖百千般。今且取與明珠相違者之黑色。以況靈明知見與黑暗無明雖即相違。而是一體(法喻已具)。謂如珠現黑色時。徹體全黑。都不見明(靈知之心。在凡夫時。全是迷愚貪愛。都不見如來知見大圓鏡智。故經云。身心等相皆是無明也)。如癡孩子或村野人見之。直是黑珠(迷人但見定見凡夫)。有人語云。此是明珠。灼然不信。卻嗔前人。謂為欺誑。任說種種道理。終不聽覽(宗密頻遇如此之類。向道汝今了了能知見。是佛心。灼然不信。卻云此是誘三婆二婦之言。直不肯照察。但言某乙鈍根。實不能入。此是大小乘法相及人天教中著相之人意見如此)。縱有
【現代漢語翻譯】 現代漢語譯本： 難以證明。現在用比喻來說明，就像用秤來衡量鏡子一樣，確定各種宗派的是非（就用比喻來配合佛法，用註釋來對應原文，希望佛法和比喻一一對照，容易理解。然而初次閱讀時，請先只管讀比喻，辨明本末之後，再用註釋來對照辨析其中的道理）。 比如一顆摩尼珠（象徵著靈明的心），唯有圓滿、清凈、光明（象徵著空寂的智慧），沒有任何差別色相（這智慧本來沒有一切分別，也沒有聖凡善惡）。因為本體是光明的，所以在面對外物時，能夠顯現一切差別色相（因為本體是智慧，所以在面對各種因緣時，能夠分別一切是非好惡，乃至經營造作世間和出世間的種種事物。這是隨緣的意義）。色相本身有差別，但明珠本身不曾改變（愚蠢和智慧、善良和邪惡本身有差別，憂愁和喜悅、愛和憎恨本身有生滅，但能知的心不曾間斷。這是不變的意義）。 然而，珠子所顯現的顏色，即使有成百上千種，現在只取與明珠本身相反的黑色，來比喻靈明的知見與黑暗的無明，雖然兩者截然相反，但卻是一體的（佛法和比喻都已經具備）。比如珠子顯現黑色時，整個珠子都變成黑色，完全看不見光明（靈知的心，在凡夫的時候，全是迷惑愚蠢和貪愛，完全看不見如來的知見和大圓鏡智。所以經書上說，『身心等相皆是無明』）。就像愚癡的孩子或者鄉下人看見它，只認為是黑色的珠子（迷惑的人只看到固定的凡夫之見）。有人告訴他們說，『這是明珠』，他們卻堅決不相信，反而責怪那個人，認為是在欺騙他們。任憑你怎麼說各種道理，他們始終不聽不看（宗密經常遇到這樣的人，告訴他們說，『你現在明明能夠知見，這就是佛心』，他們卻堅決不相信，反而說這是引誘三婆二婦的話，根本不肯去觀察，只是說自己根器遲鈍，實在不能領悟。這是大小乘法相以及人天教中執著于表象的人的看法）。縱然有
【English Translation】 English version: It is difficult to prove. Now, let's use a metaphor, like using a scale to measure a mirror, to determine the right and wrong of various schools (then use the metaphor to match the Dharma, and use annotations to correspond to the text, hoping that the Dharma and the metaphor will illuminate each other easily. However, when reading for the first time, please just read the metaphor first, distinguish the beginning and the end, and then use the annotations to analyze the principles). For example, a Mani jewel (representing the spiritual mind) is only round, pure, and bright (representing empty and silent wisdom), without any different appearances (this wisdom originally has no distinctions, nor does it have the distinctions of sage and mortal, good and evil). Because the substance is bright, it can manifest all kinds of different appearances when facing external objects (because the substance is wisdom, it can distinguish all kinds of right and wrong, good and evil when facing various conditions, and even manage and create all kinds of things in the world and beyond. This is the meaning of following conditions). The appearances themselves have differences, but the Mani jewel itself has never changed (foolishness and wisdom, goodness and evil themselves have differences, sorrow and joy, love and hate themselves have arising and ceasing, but the knowing mind has never been interrupted. This is the meaning of immutability). However, even if there are hundreds or thousands of colors manifested by the jewel, now we only take the black color, which is opposite to the Mani jewel itself, to compare the bright knowledge and insight with the darkness of ignorance. Although the two are completely opposite, they are one and the same (the Dharma and the metaphor are already complete). For example, when the jewel manifests black, the entire jewel turns black, and no light can be seen at all (the spiritual mind, when in the state of ordinary beings, is full of delusion, ignorance, and greed, and cannot see the Tathagata's knowledge and the Great Perfect Mirror Wisdom at all. Therefore, the scriptures say, 'The appearances of body and mind are all ignorance'). Just like foolish children or villagers who see it, they only think it is a black jewel (deluded people only see fixed views of ordinary beings). Someone tells them, 'This is a Mani jewel,' but they firmly disbelieve it and blame that person, thinking that they are deceiving them. No matter how you explain the various principles, they will never listen or look (Zongmi often encountered such people, telling them, 'You can clearly know and see now, this is the Buddha's mind,' but they firmly disbelieve it, and instead say that this is the words of enticing Sambhava and his two wives, and they are unwilling to observe it at all, but say that their roots are dull and they cannot understand it. This is the view of those who are attached to appearances in the Mahayana and Hinayana Dharma characteristics and the teachings of humans and gods). Even if there are
肯信是明珠者。緣自睹其黑。亦謂言被黑色纏裹覆障。擬待磨拭揩洗去卻黑暗。方得明相出現。始名親見明珠(北宗見解如此)。
復有一類人。指示云。即此黑暗便是明珠。明珠之體。永不可見。欲得識者。即黑便是明珠。乃至即青黃種種皆是。致令愚者的信此言。專記黑相。或認種種相為明珠。或於異時見黑梙子珠。米吹青珠．碧珠。乃至赤珠．琥珀．白石英等珠。皆云是摩尼。或於異時是摩尼珠都不對色時。但有明凈之相。卻不認之。以不見有諸色可識認故。疑恐局於一明珠相故(洪州見解如此也。言愚者。彼宗後學也。異時見黑梙子等者。心涉世間。分別塵境時。見貪嗔愛慢之念也。琥珀．石英者。如慈善謙敬之念也。不對色時者。無所念也。但有明凈者。了了自知無念也。疑局者。彼之唯認知是偏局也)。
復有一類人。聞說珠中種種色皆是虛妄。徹體全空。即計此一顆明珠都是其空。便云都無所得。方是達人。認有一法。便是未了。不悟色相皆空之處。乃是不空之珠(牛頭見解如此也。聞說空等者。諸部般若說空之經也。計此一顆等者。計本覺性亦空。無有所認。認有等者。聞說諸法空寂之處。了了能知。是本覺真心。卻云不了不知。心體不空。不空者。涅槃經說。如瓶空者。謂瓶中無物。
【現代漢語翻譯】 現代漢語譯本：有人相信明珠的人，是因為他們親眼看到了它的黑色。他們也說，明珠是被黑色纏繞覆蓋遮蔽了，想要磨拭擦洗去除黑暗，才能使明亮之相顯現，才稱得上是親眼見到了明珠（北宗的見解是這樣的）。 又有一類人，指示說：『就是這黑暗便是明珠，明珠的本體，永遠不可能見到。想要認識它的人，就是這黑色便是明珠。』乃至就是青色、黃色種種顏色都是。導致愚笨的人相信這種說法，專門記住黑色的外相，或者認為種種外相就是明珠。或者在其他時候見到黑色的梙子珠、米色的吹青珠、碧色的珠子，乃至紅色的珠子、琥珀、白石英等珠子，都說是摩尼（Mani，如意寶珠）。或者在其他時候，摩尼珠完全沒有顏色的時候，只有明亮清凈之相，卻不認識它，因為沒有見到可以識別的各種顏色，懷疑是侷限於一種明珠的相（洪州的見解是這樣的。說『愚者』，是指他們宗派的後學者。『異時見黑梙子等者』，是指心涉入世間，分別塵境的時候，見到的貪婪、嗔恨、愛戀、傲慢的念頭。『琥珀、石英』，比如慈善、謙虛、恭敬的念頭。『不對色時者』，是指沒有念頭的時候。『但有明凈者』，是指清清楚楚地知道自己沒有念頭。『疑局者』，是指他們只認知是片面的）。 又有一類人，聽到說珠中的種種顏色都是虛妄的，徹徹底底完全是空，就認為這顆明珠都是空無一物，便說『什麼都沒有得到』，才是通達的人。認為有一法存在，就是沒有了悟。不明白色相皆空之處，正是不空的珠（牛頭的見解是這樣的。『聞說空等者』，是指諸部般若說空的經典。『計此一顆等者』，是指認為本覺自性也是空，沒有什麼可以認識的。『認有等者』，是指聽到說諸法空寂之處，清清楚楚地能夠知道，是本覺真心，卻說不了悟不知道，心體不是空。『不空者』，《涅槃經》說，比如瓶子是空的，是指瓶子中沒有東西）。
【English Translation】 English version: Some people believe in the pearl because they have personally witnessed its blackness. They also say that the pearl is entangled, covered, and obscured by blackness. They intend to polish and scrub away the darkness so that the bright appearance can emerge, and only then can it be called personally seeing the pearl (this is the view of the Northern School). There is another type of person who points out and says, 'This darkness itself is the pearl. The essence of the pearl can never be seen. Those who want to recognize it, this blackness is the pearl.' Even blue, yellow, and all kinds of colors are the pearl. This leads foolish people to believe this statement, specifically remembering the black appearance, or considering all kinds of appearances to be the pearl. Or at other times, seeing black soapberry beads, rice-colored blown-blue beads, green beads, even red beads, amber, white quartz, and other beads, they all say they are Mani (Mani, wish-fulfilling jewel). Or at other times, when the Mani pearl has no color at all, but only a bright and pure appearance, they do not recognize it because they do not see various colors that can be identified, suspecting that it is limited to one appearance of the pearl (this is the view of Hongzhou. Saying 'foolish people' refers to the later learners of their school. 'Seeing black soapberry beads at other times' refers to when the mind is involved in the world, distinguishing dust realms, seeing thoughts of greed, hatred, love, and arrogance. 'Amber and quartz' are like thoughts of charity, humility, and respect. 'When there is no color' refers to when there are no thoughts. 'Only bright and pure' refers to clearly knowing that one has no thoughts. 'Suspecting limitation' refers to their one-sided recognition). There is another type of person who, upon hearing that all kinds of colors in the pearl are illusory and completely empty, immediately considers this pearl to be entirely empty. They then say, 'There is nothing to be obtained,' and that is a person who has attained understanding. To recognize that there is one dharma is to not have understood. They do not realize that the place where all appearances are empty is the non-empty pearl (this is the view of Niutou. 'Hearing about emptiness' refers to the sutras of the Prajna school that speak of emptiness. 'Considering this one pearl' refers to considering the original awakened nature to also be empty, with nothing to recognize. 'Recognizing that there is' refers to hearing that the place where all dharmas are empty and still, one can clearly know that it is the original awakened true mind, but they say they do not understand, and the mind-essence is not empty. 'Non-empty' is as the Nirvana Sutra says, like a vase being empty, meaning there is nothing in the vase).
名為瓶空。非謂無瓶。言無者。心之中無分別貪嗔等念。名為心空。非謂無心。言無者。但為遣卻心中煩惱也。故知牛頭但遣其非。未顯其是。從此下皆喻荷澤意)。
何如直云唯瑩凈圓明。方是珠體(唯空寂知也。若但說空寂。而不顯知。即何異虛空。亦如圓顆瑩凈之瓷團。雖圓凈而無明性。何名摩尼。何能現影。洪州．牛頭但說無一物。不顯靈知。亦如此也)。其黑色。乃至一切青黃色等。悉是虛妄(善惡分別。舉動運為。如洪州所認。起心動念等。即是一切相。此相皆妄。故經云。凡所有相。皆是虛妄。當知彼宗認虛妄為真性也)。正見黑色時。黑元不黑。但是其明。青元不青。但是其明。乃至赤白黃等一切皆然。但是其明。既即于諸色相處。一一但見瑩凈圓明。即于珠不惑(一切皆空。唯心不變。迷時亦知。知元不迷。念起亦知。知元無念。乃至哀樂喜怒愛惡。一一皆知。知元空寂。空寂而知。即於心性瞭然不惑。此上皆迥異諸宗也。故初標云將前望此。此即迥異於前)。但于珠不惑。則黑既無黑。黑即是明珠。諸色皆爾。即是有無自在。明黑融通。復何礙哉(此同彼二宗也。黑即無黑。同牛頭。牛頭但云一切皆無。黑即是珠。已下同洪州。洪州云一切皆是佛性。凡聖善惡皆無所礙。故初標但云將此攝
【現代漢語翻譯】 現代漢語譯本 名為瓶空（瓶子是空的意思）。並非說沒有瓶子。說『無』的意思是，心中沒有分別、貪婪、嗔恨等念頭，這叫做心空。並非說沒有心。說『無』的意思，只是爲了去除心中的煩惱。所以可知牛頭宗只是去除『非』，沒有顯明『是』。（從這以下都是比喻荷澤宗的意旨）。
如果直接說唯有瑩凈圓明，才是寶珠的本體，怎麼樣呢？（唯有空寂和覺知。如果只說空寂，而不顯現覺知，那和虛空有什麼區別？就像圓潤光潔的瓷球，雖然圓潤光潔卻沒有明亮的性質。憑什麼叫做摩尼寶珠？又怎麼能顯現影像？洪州宗、牛頭宗只說沒有一物，不顯現靈知，也是這樣）。那黑色，乃至一切青色、黃色等等，都是虛妄的（善惡的分別，舉動作為，就像洪州宗所認為的，起心動念等等，就是一切相。這些相都是虛妄的。所以經書上說：『凡所有相，皆是虛妄。』應當知道他們宗派是把虛妄當作真性）。當正見黑色的時候，黑色原本不是黑色，只是光明。青色原本不是青色，只是光明。乃至紅色、白色、黃色等等一切都是這樣，只是光明。既然在各種色相之處，一一都只見到瑩凈圓明，那就是對寶珠不迷惑（一切皆空，唯有心不變。迷惑的時候也知道，知道原本不迷惑。念頭生起也知道，知道原本沒有念頭。乃至哀樂喜怒愛惡，一一都知道，知道原本空寂。空寂而知，那就是對心性瞭然不迷惑。這以上都和各宗派迥然不同。所以一開始就標明『將前望此』，這裡就和前面迥然不同）。只要對寶珠不迷惑，那麼黑色既然沒有黑色，黑色就是明珠。各種顏色都是這樣。這就是有無自在，明暗融通，又有什麼妨礙呢？（這和彼二宗相同。黑色即無黑色，和牛頭宗相同，牛頭宗只說一切皆無。黑色即是寶珠，以下和洪州宗相同，洪州宗說一切皆是佛性，凡聖善惡都沒有妨礙。所以一開始就標明只是『將此攝』）
【English Translation】 English version It is called 'bottle emptiness' (meaning the bottle is empty). It doesn't mean there is no bottle. Saying 'no' means that there are no thoughts of discrimination, greed, anger, etc., in the mind, which is called mind emptiness. It doesn't mean there is no mind. Saying 'no' is only to remove the afflictions in the mind. Therefore, it can be known that the Niu-tou School only removes the 'non-', without revealing the 'is'. (From here onwards, it is all a metaphor for the meaning of the Heze School).
What if we directly say that only the bright, pure, round, and luminous is the essence of the pearl? (Only emptiness and awareness. If only emptiness is spoken of without revealing awareness, what is the difference from empty space? It is like a round and smooth porcelain ball, which, although round and smooth, has no luminous nature. Why is it called a Mani pearl? And how can it reflect images? The Hongzhou and Niu-tou Schools only say that there is not a single thing, without revealing spiritual awareness, which is also like this). That blackness, and even all blues, yellows, etc., are all illusory (discriminations of good and evil, actions and behaviors, just as the Hongzhou School believes, arising thoughts, etc., are all appearances. These appearances are all illusory. Therefore, the scriptures say: 'All appearances are illusory.' It should be known that their school takes the illusory as the true nature). When rightly seeing blackness, blackness is originally not blackness, but only light. Blue is originally not blue, but only light. And so on for red, white, yellow, etc., all are like this, only light. Since in all kinds of appearances, one only sees the bright, pure, round, and luminous, then one is not confused about the pearl (everything is empty, only the mind is unchanging. Even when confused, one knows; knowing is originally not confused. Even when thoughts arise, one knows; knowing is originally without thoughts. And so on for sorrow, joy, happiness, anger, love, hate, one knows everything, knowing is originally empty and still. Empty and still and knowing, then one is clearly not confused about the nature of the mind. All of the above is completely different from other schools. Therefore, it is initially marked as 'comparing the previous with this', which is completely different from the previous). As long as one is not confused about the pearl, then since blackness has no blackness, blackness is the bright pearl. All colors are like this. This is freedom in existence and non-existence, the interpenetration of light and darkness, so what obstacle is there? (This is the same as those two schools. Blackness is without blackness, the same as the Niu-tou School, which only says that everything is without. Blackness is the pearl, the following is the same as the Hongzhou School, which says that everything is the Buddha-nature, there is no obstacle to the ordinary, the sage, good, and evil. Therefore, it is initially marked as only 'encompassing this')
前。前即是全同於此。自此已下喻意。再將荷澤本宗結束三宗也)。若認得明珠是能現之體。永無變易(荷澤)。但云黑是珠(洪州宗)。或擬離黑覓珠(北宗)。或言明黑都無者(牛頭宗)。皆是未見珠也(都結)。
問。據大乘經及古今諸宗禪門。乃至荷澤所說。理性皆同。云無生無滅。無為無相。無聖無凡。無是無非。不可證。不可說。今但依此即是。何必要須說靈知耶。
答。此並是遮遣之詞。未為顯示心體。若不指示現今了了常知不昧是自心者。說何為無為無相等耶。是知諸教只說此知無生滅等也。故荷澤于空無相處指示知見。令人認得。便覺自心。經生越世。永無間斷。乃至成佛也。荷澤又收束無為無住。乃至不可說等種種之言。但云空寂知。一切攝盡。空者。空卻諸相。猶是遮遣之言。唯寂是實性不變動義。不同空無也。知是當體表顯義。不同分別也。唯此方為真心本體。故始自發心。乃至成佛。唯寂唯知。不變不斷。但隨地位。名義稍殊。謂約了悟時。名為理智(理即寂也。智即知也)。約發心修行時。名為止觀(止息塵緣。契于寂也。觀照性相。冥于知也)。約任運成行。多為定慧(因止緣而心定。定者寂然不變。因觀照而發慧。慧者知無分別也)。約煩惱都盡。功行圓滿。成佛之時
【現代漢語翻譯】 前。前即是完全等同於此（指前文所說的內容）。從這裡開始是比喻的意義。再次將荷澤宗的根本結束于這三種宗派（指洪州宗、北宗、牛頭宗）的觀點）。如果認識到明珠是能顯現的本體，就永遠不會改變（荷澤宗的觀點）。只說黑色就是珠（洪州宗的觀點）。或者想要離開黑色去尋找珠（北宗的觀點）。或者說光明和黑色都沒有的（牛頭宗的觀點）。這些都是沒有見到珠的（總結以上三種觀點）。
問：根據大乘經典以及古今各宗禪門，乃至荷澤宗所說，理性都是相同的，說的是無生無滅，無為無相，無聖無凡，無是無非，不可證，不可說。現在只要依據這個就可以了，為什麼一定要說靈知呢？
答：這些都是遮遣的言辭，不是爲了顯示心體。如果不指示現在清清楚楚、常常覺知而不迷惑的就是自己的心，那麼說什麼是無為無相等等呢？要知道各種教義只是說這個『知』無生滅等等。所以荷澤宗在空無相之處指示知見，讓人認識到，便覺悟自己的心，經歷生死輪迴，永遠沒有間斷，乃至成佛。荷澤宗又收攝無為無住，乃至不可說等等種種言論，只說是『空寂知』，一切都包含在內了。『空』，是空掉各種相，仍然是遮遣的言辭。只有『寂』才是真實的體性，是不變動的意義，不同於空無。『知』是當體顯現的意義，不同於分別。只有這個才是真心的本體。所以從開始發心，乃至成佛，唯有寂和知，不變不間斷。只是隨著地位的不同，名稱和意義稍微不同。比如，在開悟的時候，稱為理智（理就是寂，智就是知）。在發心修行的時候，稱為止觀（止息塵世的緣分，契合于寂；觀照自性的體相，暗合于知）。在任運成行的時候，多為定慧（因為止息塵緣而心定，定就是寂然不變；因為觀照而生髮智慧，慧就是知無分別）。在煩惱都盡，功行圓滿，成就佛果的時候。
【English Translation】 Before. 'Before' means being entirely identical to this (referring to what was said earlier). From here onwards, it's metaphorical. Furthermore, it concludes the fundamental principles of the Heze school by addressing these three schools (referring to the Hongzhou, Northern, and Niutou schools' viewpoints). If one recognizes that the bright pearl is the manifesting essence, it will never change (Heze school's view). Simply saying that blackness is the pearl (Hongzhou school's view). Or attempting to seek the pearl apart from blackness (Northern school's view). Or claiming that neither brightness nor blackness exists (Niutou school's view). All these are cases of not having seen the pearl (a summary of the above three views).
Question: According to the Mahayana sutras and the various Chan schools of ancient and modern times, even according to what the Heze school says, the principle of reality (理性, lǐxìng) is the same, speaking of no birth and no death, no action (無為, wúwéi) and no form (無相, wúxiàng), no sage and no ordinary person, no right and no wrong, unprovable, unspeakable. Now, simply relying on this is sufficient, so why is it necessary to speak of spiritual knowing (靈知, língzhī)?
Answer: These are all words of negation, not meant to reveal the essence of mind. If one does not point out that the present, clear, constantly knowing, and unconfused state is one's own mind, then what is being spoken of as no action, no form, and so on? It should be known that all teachings only speak of this 'knowing' as having no birth, no death, and so on. Therefore, the Heze school points to knowing and seeing (知見, zhījiàn) in the place of emptiness and no form, causing people to recognize it, and then awaken to their own mind, passing through lifetimes without interruption, even until becoming a Buddha. The Heze school also encompasses no action, no abiding, and even unspeakable and other such statements, simply saying 'empty and still knowing' (空寂知, kōngjìzhī), encompassing everything. 'Empty' (空, kōng) means emptying all forms, which is still a word of negation. Only 'stillness' (寂, jì) is the true nature, the meaning of unchanging, different from empty nothingness. 'Knowing' (知, zhī) is the meaning of manifesting the essence itself, different from discrimination. Only this is the essence of the true mind. Therefore, from the initial aspiration to enlightenment, even until becoming a Buddha, there is only stillness and knowing, unchanging and uninterrupted. It's just that depending on the stage, the names and meanings are slightly different. For example, at the time of enlightenment, it is called principle and wisdom (理智, lǐzhì) ('principle' is stillness, 'wisdom' is knowing). At the time of aspiration and practice, it is called cessation and contemplation (止觀, zhǐguān) (ceasing worldly conditions, corresponding to stillness; contemplating the nature of reality, secretly corresponding to knowing). At the time of effortless action, it is mostly called concentration and wisdom (定慧, dìnghuì) (because of ceasing conditions, the mind becomes concentrated, concentration is still and unchanging; because of contemplation, wisdom arises, wisdom is knowing without discrimination). At the time when afflictions are completely exhausted and meritorious deeds are perfected, at the time of becoming a Buddha.
。名為菩提涅槃(菩提。梵語。此翻為覺。即是知也。涅槃。梵語。此翻為寂滅。即是寂也)。當知始自發心。乃至畢意。唯寂唯知也。若如二宗。但言空寂無為等者。則闕菩提義也。
問。洪州亦云靈覺及鑑照等。何異於知。
答。若據多義以顯一體。即萬法皆是一心。何唯靈覺鑑照等。今就克體指示。即愚智善惡。乃至禽畜。心性皆然。了了常知。異於木石。其覺智等言。即不通一切。謂迷者不覺。愚者無智。心無記時。即不名鑑照等。豈同心體自然常知。故花嚴疏主答順宗云。無住心體。靈知不昧。又云。任運寂知。又云。雙照寂知。華嚴經亦揀知與智別。況洪州雖云靈覺。但是標眾生有之。如雲皆有佛性之言。非的指示。指示則但云能言語等。若細詰之。即云一切假名。無有定法。且統論佛教。有遣顯二門。推其實義。有真空妙有。空其本心。具體具用。今洪州．牛頭以拂跡為至極。但得遣教之意。真空之義。唯成其體。失於顯教之意。妙有之義。闕其用也。
問。洪州以能語言動作等。顯於心性。即當顯教。即是其用。何所闕耶。
答。真心本體有二種用。一者自性本用。二者隨緣應用。猶如銅鏡。銅之質是自性體。銅之明是自性用。明所現影是隨緣用。影即對緣方現。現有千差
【現代漢語翻譯】 現代漢語譯本：名為菩提涅槃（菩提，梵語，意為覺悟，即是知；涅槃，梵語，意為寂滅，即是寂）。應當明白從最初發心到最終成就，唯有寂靜和覺知。如果像二宗那樣，只說空寂無為等，就缺少了菩提的意義。
問：洪州宗也說靈覺和鑑照等，這與『知』有什麼不同？
答：如果根據多種意義來彰顯一體，那麼萬法都是一心，又何止是靈覺鑑照等？現在就具體本體來指示，就是說愚笨和聰慧，善良和邪惡，乃至禽獸，其心性都是如此，明明白白地常知，不同於木石。而覺智等說法，就不能通用於一切情況，比如迷惑的人不覺悟，愚笨的人沒有智慧，心處於無記狀態時，就不能稱爲鑑照等。這怎麼能與心體自然常知相比呢？所以《華嚴疏》的主講者回答順宗說：『無住心體，靈知不昧。』又說：『任運寂知。』又說：『雙照寂知。』《華嚴經》也區分了知與智的區別。況且洪州宗雖然說靈覺，但只是標明眾生具有這種能力，就像說一切眾生皆有佛性一樣，並非明確的指示。如果進行指示，就只會說能說話等。如果仔細追問，就會說一切都是假名，沒有定法。總而言之，佛教有遣（否定）和顯（肯定）二門。推究其實際意義，有真空妙有。空的是本心，具體而具足功用。現在洪州宗和牛頭宗以拂跡（去除痕跡）為最高境界，只是得到了遣教的意義，真空的道理，只成就了本體，失去了顯教的意義，妙有的道理，缺少了功用。
問：洪州宗以能語言動作等來彰顯心性，這應當是顯教，就是它的功用，缺少了什麼呢？
答：真心本體有兩種功用。一是自性本用，二是隨緣應用。就像銅鏡，銅的材質是自性體，銅的光明是自性用，光明所顯現的影子是隨緣用。影子是面對外緣才顯現的，顯現有千差萬別。
【English Translation】 English version: It is called Bodhi Nirvana (Bodhi, Sanskrit, translated as 'awakening,' which means 'knowing'; Nirvana, Sanskrit, translated as 'quiescence,' which means 'stillness'). It should be understood that from the initial aspiration to the final accomplishment, there is only stillness and knowing. If, like the two schools, one only speaks of emptiness, quiescence, non-action, etc., then the meaning of Bodhi is lacking.
Question: The Hongzhou school also speaks of spiritual awareness and discernment, etc. How is this different from 'knowing'?
Answer: If one uses multiple meanings to reveal the one essence, then all phenomena are one mind. Why only spiritual awareness and discernment, etc.? Now, focusing on the specific essence to indicate, it means that foolishness and wisdom, goodness and evil, and even birds and animals, their mind-nature is all like this, clearly and constantly knowing, different from wood and stone. But the terms 'awareness' and 'wisdom' cannot be applied to all situations. For example, the deluded are not aware, the foolish have no wisdom, and when the mind is in a state of non-recollection, it cannot be called discernment, etc. How can this be compared to the mind-essence's natural and constant knowing? Therefore, the commentator of the Huayan Commentary answered Emperor Shun Zong, saying: 'The non-abiding mind-essence, spiritual knowing is not obscured.' And also said: 'Effortless quiescent knowing.' And also said: 'Dual illumination of quiescent knowing.' The Huayan Sutra also distinguishes between knowing and wisdom. Moreover, although the Hongzhou school speaks of spiritual awareness, it only indicates that sentient beings possess this ability, like saying that all sentient beings have Buddha-nature, which is not a clear indication. If one were to indicate, one would only say 'able to speak,' etc. If one were to inquire closely, one would say that everything is a provisional name, without a fixed dharma. In general, Buddhism has two doors: negation and affirmation. Investigating its actual meaning, there is true emptiness and wondrous existence. Emptiness is the original mind, specifically and completely possessing function. Now, the Hongzhou and Niutou schools take 'sweeping away traces' as the ultimate state, only obtaining the meaning of the negation teaching, the principle of true emptiness, only accomplishing the essence, losing the meaning of the affirmation teaching, the principle of wondrous existence, lacking its function.
Question: The Hongzhou school uses the ability to speak and act, etc., to reveal the mind-nature. This should be the affirmation teaching, which is its function. What is lacking?
Answer: The true mind-essence has two kinds of function. First, the inherent function of self-nature. Second, the dependent-arising function. Like a bronze mirror, the quality of the bronze is the self-nature essence, the brightness of the bronze is the self-nature function, and the shadow reflected by the brightness is the dependent-arising function. The shadow only appears when facing external conditions, and the appearances are infinitely varied.
。明即自性常明。明唯一味。以喻心常寂是自性體。心常知是自性用。此能語言。能分別動作等。是隨緣應用。今洪州指示能語言等。但是隨緣用。闕自性用也。又顯教有比量顯．現量顯。洪州云。心體不可指示。但以能語言等驗之。知有佛性是比量顯也。荷澤直云。心體能知。知即是心。約知以顯心。是現量顯也。洪州闕此。
已上述不變．隨緣二義。
今次明頓悟．漸修兩門者。然真如之理。尚無佛無眾生。況有師資傳授。今既自佛已來。祖祖傳授。即知約人修證趣入之門也。既就人論。即有迷悟．始終．凡聖。從迷而悟。即頓轉凡成聖。即頓悟也。頓悟者。謂無始迷倒。認此四大為身。妄想為心。通認為我。若遇善友。為說如上不變隨緣。性相體用之義。忽悟靈靈知見。是自真心。心本空寂。無邊無相。即是法身。身心不二。是為真我。即與諸佛分毫不殊。故云頓也(此下舉喻。便隨文注。以法合之)。
如有大官(佛性)。夢(迷也)在牢獄(三界)。身(本識)著枷鎖(貪愛)。種種憂苦(一切業報)。百計求出(問法勤修)。遇人喚起(善知識也)。忽然覺悟(聞法心開)。方見自身(法身真我)。元在自家(凈名經云。畢竟空寂舍也)。安樂(寂滅為樂)富貴(體上本有河沙功德也
【現代漢語翻譯】 現代漢語譯本：明就是自性常明。明唯一味。這是用比喻來說明心常寂是自性的本體。心常知是自性的作用。這能語言、能分別動作等，是隨緣應用。現在洪州禪指示能語言等，只是隨緣用，缺少自性的作用。而且顯教有比量顯現、現量顯現。洪州禪說：『心體不可指示，但用能語言等來驗證，知道有佛性』，這是比量顯現。荷澤禪直接說：『心體能知，知就是心』，用知來顯現心，這是現量顯現。洪州禪缺少這個。
以上已經闡述了不變、隨緣這兩種含義。
現在接下來闡明頓悟、漸修這兩個門徑。然而真如的道理，尚且沒有佛沒有眾生，何況有師資傳授。現在既然從佛以來，祖祖相傳，就知道這是依人修證趣入的門徑。既然就人來論，就有迷悟、始終、凡聖。從迷惑而覺悟，就頓然轉變凡夫成為聖人，這就是頓悟。頓悟就是說，從無始以來迷惑顛倒，認為這四大是身體，妄想是心，統統認為是『我』。如果遇到善友，為他說以上不變隨緣、性相體用的含義，忽然領悟到靈靈知見，是自己的真心。心本來空寂，無邊無相，就是法身。身心不二，這就是真我，就與諸佛沒有絲毫差別，所以說是『頓』（以下舉例子，就隨著文句註釋，用法來配合它）。
比如有大官（佛性），夢（迷）在牢獄（三界），身體（本識）帶著枷鎖（貪愛），種種憂愁痛苦（一切業報），想方設法求出（問法勤奮修行），遇到人叫醒（善知識），忽然覺悟（聽聞佛法心開意解），才看到自身（法身真我），原來就在自家（《維摩詰經》說：『畢竟空寂的舍宅』），安樂（寂滅為樂）富貴（本體上本來具有如恒河沙數般的功德）。
【English Translation】 English version: 'Brightness' is the self-nature's constant brightness. Brightness is of one single flavor. This is a metaphor to illustrate that the mind's constant stillness is the essence of self-nature. The mind's constant knowing is the function of self-nature. This ability to speak, to discriminate actions, etc., is application according to conditions. Now, the Hongzhou school points to the ability to speak, etc., as merely application according to conditions, lacking the function of self-nature. Moreover, the Exoteric teachings have inference-based manifestation and direct perception-based manifestation. The Hongzhou school says, 'The mind-essence cannot be pointed out, but it can be verified by the ability to speak, etc., to know that there is Buddha-nature.' This is inference-based manifestation. The Heze school directly says, 'The mind-essence is capable of knowing; knowing is the mind.' Using knowing to manifest the mind is direct perception-based manifestation. The Hongzhou school lacks this.
The above has already explained the two meanings of unchanging and conditioned.
Now, next, we will clarify the two paths of sudden enlightenment and gradual cultivation. However, in the principle of True Thusness (Tathata), there are not even Buddhas or sentient beings, let alone the transmission from teachers and disciples. Now, since the time of the Buddha, there has been transmission from ancestor to ancestor, which shows that this is the path of practice and realization entered through people. Since we are discussing it in terms of people, there are delusion and enlightenment, beginning and end, ordinary and holy. From delusion to enlightenment, there is a sudden transformation from ordinary to holy, which is sudden enlightenment. Sudden enlightenment means that from beginningless delusion and inversion, we recognize these four great elements as the body and deluded thoughts as the mind, collectively considering them as 'I'. If we encounter a good friend (kalyanamitra), who explains the meanings of the above-mentioned unchanging and conditioned, essence and characteristics, substance and function, we suddenly realize that the clear and knowing awareness is our own true mind. The mind is originally empty and still, boundless and without form, which is the Dharmakaya (法身). Body and mind are not two; this is the true self, which is no different from all Buddhas. Therefore, it is called 'sudden' (below, examples are given, and annotations are made according to the text, using the Dharma to match them).
For example, there is a high official (Buddha-nature) who dreams (delusion) that he is in prison (the Three Realms), his body (alaya-consciousness) wearing shackles (greed and love), with all kinds of worries and sufferings (all karmic retributions), trying every possible way to get out (asking for the Dharma and diligently practicing), and then meets someone who wakes him up (a good teacher), and he suddenly awakens (hearing the Dharma and opening the mind), and then sees his own body (Dharmakaya, true self), which is originally in his own home (the Vimalakirti Sutra says, 'The ultimately empty and still abode'), peaceful and happy (Nirvana is bliss), rich and noble (the essence inherently possesses merits as numerous as the sands of the Ganges).
)。與諸朝寮都無別異(同諸佛之真性。法合一一如注可知)。據此法喻。一一分明。足辨夢悟身心本源雖一。論其相用。倒正懸殊。不可覺來還作夢事。以喻心源雖一。迷悟懸殊。夢時拜相(迷時修得大梵天王等位)。不及覺時作尉(悟后初入十信位也)。夢得七寶(迷詩修無量功德也)。不及覺時百錢(悟時持五戒十善)。皆以一妄一真。故不可類(諸教皆云施三千七寶。不如聞一句偈。是此意也)。
今洪州但言貪嗔戒定一種。是佛性作用者。闕于揀辨迷悟倒正之用也。彼意在真如心性。常知如不變之濕性。心既無迷。即非無明。如風頓止。悟后自然攀緣漸息。如波浪漸停。以定慧資薰身心。漸漸自在。乃至神變無礙。普利群生。如春陽冰泮溉灌洗滌。善利萬物也。洪州常云貪．嗔．慈．善皆是佛性。有何別者。如人但觀濕性始終無異。不知濟舟覆舟。功過懸殊。故彼宗于頓悟門雖近。而未的于漸修門。有誤而全垂。牛頭以達空故。于頓悟門而半了。以忘情故。于漸修門而無虧。
北宗但是漸修。全無頓悟。無頓悟故。修亦非真。荷澤則必先頓悟。依悟而修。故經云。若諸菩薩悟凈圓覺(悟也)。以凈覺心。取靜為行。由澄諸念。覺識煩動等(修也)。此頓悟漸修之意。備於一藏大乘。而起信．圓
【現代漢語翻譯】 現代漢語譯本：與各朝官員都沒有什麼區別（如同諸佛的真性，法合一一如注所說的那樣可以理解）。根據這個比喻，一一分明，足以辨別夢境和覺悟，身心的本源雖然相同，但就其現象和作用而言，顛倒和正見相差懸殊。不可覺悟后還做夢中的事情，以此比喻心源雖然相同，迷惑和覺悟相差懸殊。夢中拜相（迷惑時修得大梵天王等地位），比不上覺悟時做小官（悟后初入十信位）。夢中得到七寶（迷惑時修無量功德），比不上覺悟時的一百個銅錢（悟時持五戒十善）。都是因為一妄一真，所以不可相提並論（各教都說佈施三千七寶，不如聽一句偈，就是這個意思）。
現在洪州禪只說貪嗔戒定都是佛性的作用，這是缺少了對迷惑和覺悟、顛倒和正見的辨別。他們的意思是真如心性，常知如不變的濕性。心既然沒有迷惑，就不是無明。如同風頓然停止，悟后自然攀緣逐漸止息，如同波浪逐漸平息。以定慧來資助熏習身心，漸漸自在，乃至神通變化無礙，普遍利益眾生，如同春天的陽光融化冰雪，灌溉洗滌，善利萬物。洪州禪常說貪、嗔、慈、善都是佛性，有什麼區別呢？如同人只觀察濕性始終沒有差異，不知道濟舟和覆舟，功勞和過失相差懸殊。所以他們宗于頓悟之門雖然接近，但沒有明確漸修之門，有錯誤而全部垂棄。牛頭禪師因為通達空性，所以在頓悟之門上了解了一半，因為忘情，所以在漸修之門上沒有虧損。
北宗禪只是漸修，完全沒有頓悟。沒有頓悟，所以修行也不是真修。荷澤禪則必須先頓悟，依悟而修。所以經中說：『如果諸菩薩悟凈圓覺（悟），以凈覺心，取靜為行，由澄諸念，覺識煩動等（修）。』這頓悟漸修的意義，完備於一藏大乘經典，而《起信論》、《圓覺經》
【English Translation】 English version: There is no difference from the officials of various dynasties (just like the true nature of all Buddhas, the Dharma is united as one, as explained in the annotations). According to this metaphor, everything is clear, enough to distinguish between dreams and awakening. Although the origin of body and mind is the same, their phenomena and functions differ greatly in terms of inversion and correctness. It is not permissible to continue doing dreamlike things after awakening, using this to illustrate that although the source of the mind is the same, delusion and enlightenment differ greatly. Bowing to a prime minister in a dream (cultivating to attain the position of Great Brahma King, etc., in delusion) is not as good as being a minor official when awakened (initially entering the Ten Faiths position after enlightenment). Obtaining seven treasures in a dream (cultivating immeasurable merits in delusion) is not as good as one hundred copper coins when awakened (upholding the Five Precepts and Ten Virtues at the time of enlightenment). All of this is because of one delusion and one truth, so they cannot be compared (all teachings say that giving three thousand seven treasures is not as good as hearing one verse, which is the meaning of this).
Now, the Hongzhou school only says that greed, anger, precepts, and samadhi are all functions of Buddha-nature, which lacks the discrimination between delusion and enlightenment, inversion and correctness. Their intention is the true suchness of mind-nature, constantly knowing the unchanging wetness. Since the mind has no delusion, it is not ignorance. Just as the wind suddenly stops, after enlightenment, clinging naturally gradually ceases, just as the waves gradually subside. Using samadhi and wisdom to nourish and cultivate the body and mind, gradually becoming free, even to the point of unobstructed supernatural powers, universally benefiting all beings, just like the spring sun melting ice and snow, irrigating and washing, benefiting all things. The Hongzhou school often says that greed, anger, compassion, and goodness are all Buddha-nature, what is the difference? It is like a person only observing that the wetness is always the same, not knowing that saving a boat and capsizing a boat have vastly different merits and faults. Therefore, although their school is close to the door of sudden enlightenment, it has not clearly understood the door of gradual cultivation, having errors and completely abandoning it. Niu-tou (Ox-Head School) Chan, because of understanding emptiness, understood half of the door of sudden enlightenment, and because of forgetting emotions, had no deficiencies in the door of gradual cultivation.
The Northern School is only gradual cultivation, completely without sudden enlightenment. Without sudden enlightenment, cultivation is not true cultivation. The Heze School must first have sudden enlightenment, and then cultivate according to enlightenment. Therefore, the sutra says: 'If all Bodhisattvas awaken to pure and perfect enlightenment (enlightenment), with a pure and awakened mind, take stillness as practice, by clarifying all thoughts, realizing the agitation of consciousness, etc. (cultivation).' This meaning of sudden enlightenment and gradual cultivation is fully contained in the entire Tripitaka of Mahayana scriptures, and the Awakening of Faith and the Perfect Enlightenment Sutra.
覺．華嚴。是其宗也。
若約各為一類之機。善巧方便。廣開門戶。各各誘引。熏生生之習種。為世世之勝緣。則諸宗所說。亦皆是諸佛之教也。諸經諸論具有其文矣。
中華傳心地禪門師資承襲圖
去明治四十三年十二月續藏經編集長中野達慧師曰此書者希代之書而於他家無所藏請謄寫之以編入續藏辰乃速應請求許謄寫且記其事實以授焉。
於時明治四十有四年一月吉旦。
四海唱道五十四傳燈沙門靜照日辰謹識于日蓮宗大本山妙顯精舍方丈。
【現代漢語翻譯】 現代漢語譯本：覺是華嚴宗的宗旨。
如果針對不同根器的人，運用善巧方便，廣泛開啟法門，各自引導，熏習生生世世的習氣種子，作為世世殊勝的因緣，那麼各宗派所說的，也都是諸佛的教誨。各種經典和論著都有相關的記載。
《中華傳心地禪門師資承襲圖》
明治四十三年（1910年）十二月，續藏經編集長中野達慧法師說：『這本書是稀世之作，其他地方都沒有收藏，請謄寫一份以便編入續藏經。』我立即應允請求，允許謄寫，並且記錄下這件事實並授予他。
時為明治四十四年（1911年）一月吉日。
四海唱道第五十四代傳燈沙門靜照日辰，謹識于日蓮宗大本山妙顯精舍方丈。
【English Translation】 English version: Awakening. It is the tenet of the Avatamsaka (Huayan) School.
If, according to the capacity of each individual, skillful means are employed to widely open the doors of Dharma, guiding each according to their needs, cultivating the seeds of habit from life to life, and creating excellent conditions for lifetimes to come, then what is taught by all schools is also the teaching of all Buddhas. Various sutras and treatises contain such statements.
Lineage Chart of the Chinese Chan School of Mind Transmission
In December of the 43rd year of Meiji (1910), Dharma Master Nakano Tatsue, the editor-in-chief of the Supplement to the Buddhist Canon, said: 'This book is a rare work, not found in other collections. Please make a copy of it for inclusion in the Supplement to the Buddhist Canon.' I promptly granted the request, permitted the copying, and recorded this fact to bestow upon him.
On a propitious day in January of the 44th year of Meiji (1911).
Respectfully recorded by Shamon Nich辰 Shizhao, the 54th Dharma Heir who propagates the Way throughout the four seas, at the abbot's quarters of Myoken Temple, the head temple of the Nichiren Sect.