English
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. -------------------------------------------------------------------------------- 举其宏纲也。
Chinese
荷泽宗者。尤难言述。是释迦降出。达磨远来之本意也。将前望此。此乃迥异于前。将此摄前。前即全同于此。故难言也。今强言之。谓诸法如梦。诸圣同说。故妄念本寂。尘境本空。空寂之心。灵知不昧。即此空寂寂知。是前达磨所传空寂心也。任迷任悟。心本自知。不藉缘生。不因境起。迷时烦恼亦知。非烦恼。悟时神变亦知。知非神变。然知之一字。众妙之源。由迷此知。即起我相。计我我所。爱恶自生。随爱恶心。即为善恶。善恶之报。受六道形。世世生生。循环不绝。 若得善友开示。顿悟空寂之知。知且无念无形。谁为我相人相。觉诸相空。真心无念。念起即觉。觉之即无。修行妙门唯在此也。故虽备修万行。唯以无念为宗。但得无念之心。则爱恶自然淡薄。悲智自然增明。罪业自然断除。功行自然精进。于解则见诸相非相。于行则名无修之修。烦恼尽时。生死即绝。生灭灭已。寂照现前。应用无穷。名之为佛。 上已各叙一宗。今辨明深浅得失。然心贯万法。义味无边。诸教开张。禅宗撮略。撮略者。就法有不变．随缘二义。就人有顿悟．渐修两门。二义显。即知一藏经论之旨归。两门开。则见一切贤圣之轨辙。达磨深意。实在斯焉。不变随缘者。然象外之理。直说 现代汉语译本 总而言之。 关于荷泽宗（Heze school），尤其难以用言语描述。这是释迦牟尼（Sakyamuni）降世和菩提达摩（Bodhidharma）远道而来的本意。如果用之前的观点来看待它，会发现它与之前截然不同；如果用它来统摄之前的观点，之前的观点就完全等同于它。所以难以言说。现在勉强说一下，就是诸法如梦，诸位圣人都是这么说的。所以妄念本来就是寂静的，尘世的境界本来就是空虚的。这空寂的心，灵明的觉知不会昏昧。这空寂的觉知，就是之前菩提达摩所传的空寂之心。无论是迷惑还是觉悟，心本来自己就知道，不依靠外缘而生，不因为外境而起。迷惑的时候，烦恼也知道，但不是烦恼；觉悟的时候，神通变化也知道，但不是神通变化。然而，‘知’这一个字，是所有奥妙的根源。因为迷惑了这个‘知’，就生起我相，计较什么是我的，什么是属于我的，爱和憎恶就自然产生。随着爱和憎恶的心，就有了善和恶。善和恶的报应，导致在六道轮回中受苦。世世代代，生生死死，循环不绝。 如果得到善知识的开示，就能顿悟这空寂的‘知’。‘知’且没有念头没有形相，谁会是我相人相呢？觉悟到诸相皆空，真心就没有念头。念头一生起就觉察，觉察到就消除了。修行的妙门就在这里。所以，即使修习各种各样的修行方法，也唯以无念为宗旨。只要得到无念的心，那么爱和憎恶自然就会淡薄，慈悲和智慧自然就会增长，罪业自然就会断除，功德和修行自然就会精进。在见解上，就能见到诸相非相；在行动上，就称为无修之修。烦恼消除的时候，生死就断绝了。生灭灭尽之后，寂静的光明就会显现，应用无穷无尽，这就叫做佛。 上面已经各自叙述了一个宗派。现在辨明其中的深浅得失。心贯穿万法，义理无穷无尽。各种教义展开，禅宗则加以概括。所谓概括，就法而言，有不变和随缘两种含义；就人而言，有顿悟和渐修两种途径。这两种含义显明，就知道全部经论的宗旨归宿；这两种途径开通，就能看到一切贤圣的足迹。菩提达摩的深意，就在这里。所谓不变随缘，是说那现象之外的道理，直接说出。
English
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. --------------------------------------------------------------------------------
Chinese
难证。今以喻为衡镜。定诸宗之是非(便随喻以法合之。随文以注对之。冀法喻一一相照易见也。然初览时。但请且一向读喻。辨本末了。然后却再以注文对辨其理)。 如一摩尼珠(一灵心也)。唯圆净明(空寂知也)。都无一切差别色相(此知本无一切分别。亦无圣凡善恶)。以体明故。对外物时。能现一切差别色相(以体知故。对诸缘时。能分别一切是非好恶。乃至经营造作世出世间种种事数。此是随缘义也)。色相自有差别。明珠不曾变易(愚智善恶自有差别。忧喜爱憎自有起灭。能知之心不曾间断。此是不变义也)。 然珠所现色。虽百千般。今且取与明珠相违者之黑色。以况灵明知见与黑暗无明虽即相违。而是一体(法喻已具)。谓如珠现黑色时。彻体全黑。都不见明(灵知之心。在凡夫时。全是迷愚贪爱。都不见如来知见大圆镜智。故经云。身心等相皆是无明也)。如痴孩子或村野人见之。直是黑珠(迷人但见定见凡夫)。有人语云。此是明珠。灼然不信。却嗔前人。谓为欺诳。任说种种道理。终不听览(宗密频遇如此之类。向道汝今了了能知见。是佛心。灼然不信。却云此是诱三婆二妇之言。直不肯照察。但言某乙钝根。实不能入。此是大小乘法相及人天教中着相之人意见如此)。纵有 现代汉语译本： 难以证明。现在用比喻来说明，就像用秤来衡量镜子一样，确定各种宗派的是非（就用比喻来配合佛法，用注释来对应原文，希望佛法和比喻一一对照，容易理解。然而初次阅读时，请先只管读比喻，辨明本末之后，再用注释来对照辨析其中的道理）。 比如一颗摩尼珠（象征着灵明的心），唯有圆满、清净、光明（象征着空寂的智慧），没有任何差别色相（这智慧本来没有一切分别，也没有圣凡善恶）。因为本体是光明的，所以在面对外物时，能够显现一切差别色相（因为本体是智慧，所以在面对各种因缘时，能够分别一切是非好恶，乃至经营造作世间和出世间的种种事物。这是随缘的意义）。色相本身有差别，但明珠本身不曾改变（愚蠢和智慧、善良和邪恶本身有差别，忧愁和喜悦、爱和憎恨本身有生灭，但能知的心不曾间断。这是不变的意义）。 然而，珠子所显现的颜色，即使有成百上千种，现在只取与明珠本身相反的黑色，来比喻灵明的知见与黑暗的无明，虽然两者截然相反，但却是一体的（佛法和比喻都已经具备）。比如珠子显现黑色时，整个珠子都变成黑色，完全看不见光明（灵知的心，在凡夫的时候，全是迷惑愚蠢和贪爱，完全看不见如来的知见和大圆镜智。所以经书上说，‘身心等相皆是无明’）。就像愚痴的孩子或者乡下人看见它，只认为是黑色的珠子（迷惑的人只看到固定的凡夫之见）。有人告诉他们说，‘这是明珠’，他们却坚决不相信，反而责怪那个人，认为是在欺骗他们。任凭你怎么说各种道理，他们始终不听不看（宗密经常遇到这样的人，告诉他们说，‘你现在明明能够知见，这就是佛心’，他们却坚决不相信，反而说这是引诱三婆二妇的话，根本不肯去观察，只是说自己根器迟钝，实在不能领悟。这是大小乘法相以及人天教中执着于表象的人的看法）。纵然有