Chinese
卍新续藏第 63 册 No. 1225 中华传心地禅门师资承袭图 No. 1225 中华传心地禅门师资承袭图 内供奉沙门宗密答裴相国问 裴休相国问 禅法大行。宗徒各异。互相诋訿。莫肯会同。切要辨其源流。知其深浅。比虽留意。未得分明。撰录之时。恐有差错。伏望略为条流分别。三五纸示及大抵列北宗．南宗。南宗中。荷泽宗．洪州．牛头等宗。具言其浅深．顿渐．得失之要。便为终身龟镜也。 (休)再拜。 宗密禅师答 然达磨所传。本无二法。后随人变。故似殊途。扄之即俱非。会之即皆是。前者所述传记。但论直下一宗。若要辨诸宗师承。须知有傍有正。今且叙师资傍正。然后述言教浅深。自然见达磨之心流至荷泽矣。 牛头宗者。从四祖下傍出。根本有慧融禅师者。道性高简。神慧聦利。先因多年穷究诸部般若之教。已悟诸法本空．迷情妄执。后遇四祖。印其所解空理。然于空处显示不空妙性。故不俟久学而悟解洞明。四祖语曰。此法从上只委一人。吾已付嘱弟子弘忍讫(即五祖也)。汝可别自建立。后遂于牛头山别建一宗。当第一祖。展转乃至六代(后第五祖师智威。有弟子马素。素有弟子道钦。即径山是也)。此一宗 现代汉语译本 卍新续藏第 63 册 No. 1225 中华传心地禅门师资承袭图 No. 1225 中华传心地禅门师资承袭图 内供奉沙门宗密（Zongmi）答裴相国问 裴休（Pei Xiu）相国问： 禅法盛行，宗派各异，互相诋毁，不肯会同。迫切需要辨明其源流，了解其深浅。我虽然留意此事，但未能完全明白。在撰写记录时，恐怕出现差错。希望您能略为分条缕析，用三五张纸说明大概情况，列出北宗、南宗，南宗中包括荷泽宗（Heze）、洪州宗（Hongzhou）、牛头宗（Niutou）等宗派，详细说明它们的浅深、顿渐、得失的关键，这对我来说就是终身的借鉴。（休）再拜。 宗密禅师答： 达磨（达摩，Bodhidharma）所传，本来没有两种法门，后来随着人的变化，才显得好像有不同的途径。排斥它们就全都不是，融会贯通就全都是。前面所说的传记，只是论述直下的一宗。如果要辨别各宗的师承，要知道有傍有正。现在先叙述师资的傍正，然后叙述言教的浅深，自然就能明白达磨的心流传到荷泽宗了。 牛头宗，是从四祖（Fourth Patriarch）门下分出来的支派。根本上有慧融禅师（Huirong），他道性高洁简朴，神慧聪敏锐利。先前因为多年穷究诸部《般若经》（Prajna Sutra）的教义，已经领悟到诸法本空、迷情妄执的道理。后来遇到四祖，印证了他所理解的空理，然后在空处显示不空的妙性。所以不需要长期学习就能悟解通达。四祖说：‘此法从上以来只传给一个人，我已经嘱咐弟子弘忍（Hongren，即五祖）了。你可以另外自己建立宗派。’后来他就在牛头山（Niutou Mountain）另外建立一宗，作为第一祖。辗转相传直到六代（后第五祖师智威（Zhiwei），有弟子马素（Masu），马素有弟子道钦（Daoqin），就是径山（Jingshan））。这一宗……
English
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 (达磨，达摩) 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 (牛头宗) 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 (般若经), 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 (牛头山) as the First Patriarch. It was transmitted through six generations (later, the Fifth Patriarch was Zhiwei (智威), who had a disciple Masu (马素), who had a disciple Daoqin (道钦), who was Jingshan (径山)). This school...' --------------------------------------------------------------------------------
Chinese
都不关南北二宗。其南北二宗自出于五祖门下。五祖已前都未有南北之称。 北宗者。从五祖下傍出。谓有神秀等一十人。同是五祖忍大师弟子。大师印许。各堪为一方之师。故时人云忍生十字(能和尚直承其嫡。非此十数也)。于中。秀及老安．智诜。道德最著。皆为 高宗皇帝之所师敬。子孙承嗣。至今不绝。就中。秀弟子普寂化缘转盛。为二京法主。三帝门师。但称达磨之宗。亦不出南北之号。 南宗者。即曹溪能大师。受达磨言旨已来。累代衣法相传之本宗也。后以神秀于北地大弘渐教。对之。故曰南宗。承禀之由。天下所知。故不叙也。后欲灭度。以法印付嘱荷泽。令其传嗣。传嗣之由。先已叙之呈上。然甚阙略。今蒙审问。更约承上祖宗传记稍广。 传中叙能和尚处。中间云有襄阳僧神会。俗姓高。年十四(即荷泽也。荷泽是传法时所居之寺名)。来谒和尚。和尚问。知识远来大艰辛。将本来否。 答。将来。 若有本。即合识主。 答。神会以无住为本。见即是主。 大师云。遮沙弥。争敢取次语。便以杖乱打。 神会杖下思惟。大善知识历劫难逢。今既得遇。岂惜身命。大师察其深悟情至。故试之也(如尧知舜。历试诸难)。 传末又云和 现代汉语译本： 这与南北二宗无关。南北二宗是从五祖门下分出来的。五祖之前并没有南北之称。 北宗，是从五祖门下旁出的。指的是有神秀等十人，都是五祖弘忍大师的弟子。五祖印可他们，各自可以成为一方的老师。所以当时的人说弘忍生了十字（慧能和尚直接继承了他的嫡传，不在这十人之中）。其中，神秀和老安、智诜的道德最为显著，都受到高宗皇帝的师敬。他们的子孙继承，至今没有断绝。其中，神秀的弟子普寂教化因缘更加兴盛，成为二京的法主，三位皇帝的老师。但他们只称达摩宗，也不出南北的称号。 南宗，就是曹溪慧能大师，自达摩传授言旨以来，累代衣钵相传的本宗。后来因为神秀在北方大力弘扬渐教，为了对应，所以称为南宗。传承的缘由，天下都知道，所以不再叙述。慧能大师后来想要圆寂，将法印付嘱给荷泽（指荷泽神会），让他传承。传承的缘由，先前已经叙述呈上，但是非常简略。现在蒙受审问，再稍微广泛地承接上祖宗的传记。 传记中叙述慧能和尚的地方，中间说有襄阳僧人神会（俗姓高），十四岁（就是荷泽神会。荷泽是传法时所居住的寺庙的名字），来拜见和尚。和尚问：‘知识远来非常辛苦，带来根本了吗？’ 回答：‘带来了。’ ‘如果带来根本，就应该认识主。’ 回答：‘神会以无住为根本，见性就是主。’ 大师说：‘你这沙弥，怎么敢随便说话！’就用杖乱打。 神会在杖下思惟：‘大善知识历劫难逢，现在既然遇到了，怎么会吝惜身命。’大师察觉他深深领悟，情意真挚，所以试探他（如同尧帝了解舜帝，经历各种磨难来考验他）。 传记末尾又说...
English
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... --------------------------------------------------------------------------------
Chinese
尚将入涅槃。默受密语于神会。语云。从上已来。相承准的只付一人。内传法印以印自心。外传袈裟标定宗旨。然我为此衣。几失身命(数被北宗偷衣之事。在此传之前文。今不能录)。达磨大师悬记云至六代之后。命如悬丝。即汝是也(此言在叙达磨传中)。是以此衣宜留镇山。汝机缘在北。即须过岭。二十年外当弘此法。广度众生。 和尚临终。门人行滔．超俗．法海等问。和尚法何所付。 和尚云。所付嘱者。二十年外于北地弘扬。 又问。谁人。 答云。若欲知者。大庾岭上以网取之(相传云。岭上者。高也。荷泽姓高。故密示耳)。 荷泽宗者。全是曹溪之法。无别教旨。为对洪州傍出。故复标其宗号。承禀之由。已如上说。然能和尚灭度后。北宗渐教大行(亦如上叙)。因成顿门弘传之障。曹溪传授碑文已被磨换。故二十年中。宗教沉隐(大师遭百种艰难等事。皆如先所呈略传。广在本传。他日具呈)。天宝初。荷泽入洛大播斯门。方显秀门下师承是傍。法门是渐。既二宗双行。时人欲拣其异。故标南北之名。自此而始。 问。既荷泽为第七祖。何不立第八乃至九．十。后既不立。何妨据传衣为凭。但止第六。 答。若据真谛。本绝名数。一犹不存。何言六 现代汉语译本 即将进入涅槃（Nirvana，佛教术语，指解脱生死轮回的状态）。秘密地将密语传授给神会（Shenhui，人名，荷泽宗的代表人物）。（慧能）说：‘从上代以来，相传的准则只传给一个人。内传法印，用以印证自心；外传袈裟，标明宗旨。然而我为了这件袈裟，几次差点丧命（指多次被北宗偷盗袈裟的事情，在此传记的前文中，现在不能记录）。达磨大师（Bodhidharma，禅宗初祖）曾经预言说，到六代之后，性命就像悬挂的丝线一样危险，说的就是你（这段话在叙述达磨的传记中）。因此这件袈裟应该留在山中镇守。你的机缘在北方，就必须过岭。二十年后，应当弘扬此法，广度众生。’ 慧能和尚临终时，门人行滔（Xingtao，人名）、超俗（Chaosu，人名）、法海（Fahai，人名）等问道：‘和尚的法传给谁？’ 慧能和尚说：‘所付嘱的人，二十年后在北方弘扬。’ 又问：‘是谁？’ 回答说：‘如果想知道，就在大庾岭（Dayu mountain，山名）上用网去捕捉他（相传云，岭上，是高的意思。荷泽姓高，所以秘密地暗示）。’ 荷泽宗（Heze school，禅宗的一个分支）的法，完全是曹溪（Caoxi，地名，慧能弘法之地）的法，没有别的教旨。因为要针对洪州（Hongzhou，地名）傍出的法门，所以重新标明宗号。传承的缘由，已经在上面说过了。然而慧能和尚圆寂后，北宗（Northern School，禅宗的一个分支）的渐悟教法大为流行（也如上面叙述的）。因此形成了对顿悟法门弘扬的阻碍。曹溪传授的碑文已经被磨损更换。所以在二十年中，宗教沉寂隐没（大师遭遇各种艰难的事情，都如先前所呈的略传，详细的在本传中，以后会详细呈上）。天宝（Tianbao，唐玄宗年号）初年，荷泽（Heze，地名）进入洛阳（Luoyang，地名）大力传播这个法门。这才显示出神秀（Shenxiu，人名，北宗代表人物）门下的师承是傍出的，法门是渐悟的。既然两个宗派同时流行，当时的人想区分它们的差异，所以标明南北的名称，从此开始。 问：‘既然荷泽是第七祖，为什么不立第八乃至第九、第十？后来既然不立，为什么不根据传衣作为凭证，只到第六祖为止？’ 答：‘如果根据真谛（Paramārtha，佛教术语，指最高的真理），本来就没有名数。一个尚且不存在，还说什么六？’