Chinese
前。前即是全同于此。自此已下喻意。再将荷泽本宗结束三宗也)。若认得明珠是能现之体。永无变易(荷泽)。但云黑是珠(洪州宗)。或拟离黑觅珠(北宗)。或言明黑都无者(牛头宗)。皆是未见珠也(都结)。 问。据大乘经及古今诸宗禅门。乃至荷泽所说。理性皆同。云无生无灭。无为无相。无圣无凡。无是无非。不可证。不可说。今但依此即是。何必要须说灵知耶。 答。此并是遮遣之词。未为显示心体。若不指示现今了了常知不昧是自心者。说何为无为无相等耶。是知诸教只说此知无生灭等也。故荷泽于空无相处指示知见。令人认得。便觉自心。经生越世。永无间断。乃至成佛也。荷泽又收束无为无住。乃至不可说等种种之言。但云空寂知。一切摄尽。空者。空却诸相。犹是遮遣之言。唯寂是实性不变动义。不同空无也。知是当体表显义。不同分别也。唯此方为真心本体。故始自发心。乃至成佛。唯寂唯知。不变不断。但随地位。名义稍殊。谓约了悟时。名为理智(理即寂也。智即知也)。约发心修行时。名为止观(止息尘缘。契于寂也。观照性相。冥于知也)。约任运成行。多为定慧(因止缘而心定。定者寂然不变。因观照而发慧。慧者知无分别也)。约烦恼都尽。功行圆满。成佛之时 前。前即是完全等同于此（指前文所说的内容）。从这里开始是比喻的意义。再次将荷泽宗的根本结束于这三种宗派（指洪州宗、北宗、牛头宗）的观点）。如果认识到明珠是能显现的本体，就永远不会改变（荷泽宗的观点）。只说黑色就是珠（洪州宗的观点）。或者想要离开黑色去寻找珠（北宗的观点）。或者说光明和黑色都没有的（牛头宗的观点）。这些都是没有见到珠的（总结以上三种观点）。 问：根据大乘经典以及古今各宗禅门，乃至荷泽宗所说，理性都是相同的，说的是无生无灭，无为无相，无圣无凡，无是无非，不可证，不可说。现在只要依据这个就可以了，为什么一定要说灵知呢？ 答：这些都是遮遣的言辞，不是为了显示心体。如果不指示现在清清楚楚、常常觉知而不迷惑的就是自己的心，那么说什么是无为无相等等呢？要知道各种教义只是说这个‘知’无生灭等等。所以荷泽宗在空无相之处指示知见，让人认识到，便觉悟自己的心，经历生死轮回，永远没有间断，乃至成佛。荷泽宗又收摄无为无住，乃至不可说等等种种言论，只说是‘空寂知’，一切都包含在内了。‘空’，是空掉各种相，仍然是遮遣的言辞。只有‘寂’才是真实的体性，是不变动的意义，不同于空无。‘知’是当体显现的意义，不同于分别。只有这个才是真心的本体。所以从开始发心，乃至成佛，唯有寂和知，不变不间断。只是随着地位的不同，名称和意义稍微不同。比如，在开悟的时候，称为理智（理就是寂，智就是知）。在发心修行的时候，称为止观（止息尘世的缘分，契合于寂；观照自性的体相，暗合于知）。在任运成行的时候，多为定慧（因为止息尘缘而心定，定就是寂然不变；因为观照而生发智慧，慧就是知无分别）。在烦恼都尽，功行圆满，成就佛果的时候。
English
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 (无为, wúwéi) and no form (无相, 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 (灵知, 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 (知见, 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 (止观, 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. --------------------------------------------------------------------------------
Chinese
。名为菩提涅槃(菩提。梵语。此翻为觉。即是知也。涅槃。梵语。此翻为寂灭。即是寂也)。当知始自发心。乃至毕意。唯寂唯知也。若如二宗。但言空寂无为等者。则阙菩提义也。 问。洪州亦云灵觉及鉴照等。何异于知。 答。若据多义以显一体。即万法皆是一心。何唯灵觉鉴照等。今就克体指示。即愚智善恶。乃至禽畜。心性皆然。了了常知。异于木石。其觉智等言。即不通一切。谓迷者不觉。愚者无智。心无记时。即不名鉴照等。岂同心体自然常知。故花严疏主答顺宗云。无住心体。灵知不昧。又云。任运寂知。又云。双照寂知。华严经亦拣知与智别。况洪州虽云灵觉。但是标众生有之。如云皆有佛性之言。非的指示。指示则但云能言语等。若细诘之。即云一切假名。无有定法。且统论佛教。有遣显二门。推其实义。有真空妙有。空其本心。具体具用。今洪州．牛头以拂迹为至极。但得遣教之意。真空之义。唯成其体。失于显教之意。妙有之义。阙其用也。 问。洪州以能语言动作等。显于心性。即当显教。即是其用。何所阙耶。 答。真心本体有二种用。一者自性本用。二者随缘应用。犹如铜镜。铜之质是自性体。铜之明是自性用。明所现影是随缘用。影即对缘方现。现有千差 现代汉语译本：名为菩提涅槃（菩提，梵语，意为觉悟，即是知；涅槃，梵语，意为寂灭，即是寂）。应当明白从最初发心到最终成就，唯有寂静和觉知。如果像二宗那样，只说空寂无为等，就缺少了菩提的意义。 问：洪州宗也说灵觉和鉴照等，这与‘知’有什么不同？ 答：如果根据多种意义来彰显一体，那么万法都是一心，又何止是灵觉鉴照等？现在就具体本体来指示，就是说愚笨和聪慧，善良和邪恶，乃至禽兽，其心性都是如此，明明白白地常知，不同于木石。而觉智等说法，就不能通用于一切情况，比如迷惑的人不觉悟，愚笨的人没有智慧，心处于无记状态时，就不能称为鉴照等。这怎么能与心体自然常知相比呢？所以《华严疏》的主讲者回答顺宗说：‘无住心体，灵知不昧。’又说：‘任运寂知。’又说：‘双照寂知。’《华严经》也区分了知与智的区别。况且洪州宗虽然说灵觉，但只是标明众生具有这种能力，就像说一切众生皆有佛性一样，并非明确的指示。如果进行指示，就只会说能说话等。如果仔细追问，就会说一切都是假名，没有定法。总而言之，佛教有遣（否定）和显（肯定）二门。推究其实际意义，有真空妙有。空的是本心，具体而具足功用。现在洪州宗和牛头宗以拂迹（去除痕迹）为最高境界，只是得到了遣教的意义，真空的道理，只成就了本体，失去了显教的意义，妙有的道理，缺少了功用。 问：洪州宗以能语言动作等来彰显心性，这应当是显教，就是它的功用，缺少了什么呢？ 答：真心本体有两种功用。一是自性本用，二是随缘应用。就像铜镜，铜的材质是自性体，铜的光明是自性用，光明所显现的影子是随缘用。影子是面对外缘才显现的，显现有千差万别。
English
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. --------------------------------------------------------------------------------
Chinese
。明即自性常明。明唯一味。以喻心常寂是自性体。心常知是自性用。此能语言。能分别动作等。是随缘应用。今洪州指示能语言等。但是随缘用。阙自性用也。又显教有比量显．现量显。洪州云。心体不可指示。但以能语言等验之。知有佛性是比量显也。荷泽直云。心体能知。知即是心。约知以显心。是现量显也。洪州阙此。 已上述不变．随缘二义。 今次明顿悟．渐修两门者。然真如之理。尚无佛无众生。况有师资传授。今既自佛已来。祖祖传授。即知约人修证趣入之门也。既就人论。即有迷悟．始终．凡圣。从迷而悟。即顿转凡成圣。即顿悟也。顿悟者。谓无始迷倒。认此四大为身。妄想为心。通认为我。若遇善友。为说如上不变随缘。性相体用之义。忽悟灵灵知见。是自真心。心本空寂。无边无相。即是法身。身心不二。是为真我。即与诸佛分毫不殊。故云顿也(此下举喻。便随文注。以法合之)。 如有大官(佛性)。梦(迷也)在牢狱(三界)。身(本识)着枷锁(贪爱)。种种忧苦(一切业报)。百计求出(问法勤修)。遇人唤起(善知识也)。忽然觉悟(闻法心开)。方见自身(法身真我)。元在自家(净名经云。毕竟空寂舍也)。安乐(寂灭为乐)富贵(体上本有河沙功德也 现代汉语译本：明就是自性常明。明唯一味。这是用比喻来说明心常寂是自性的本体。心常知是自性的作用。这能语言、能分别动作等，是随缘应用。现在洪州禅指示能语言等，只是随缘用，缺少自性的作用。而且显教有比量显现、现量显现。洪州禅说：‘心体不可指示，但用能语言等来验证，知道有佛性’，这是比量显现。荷泽禅直接说：‘心体能知，知就是心’，用知来显现心，这是现量显现。洪州禅缺少这个。 以上已经阐述了不变、随缘这两种含义。 现在接下来阐明顿悟、渐修这两个门径。然而真如的道理，尚且没有佛没有众生，何况有师资传授。现在既然从佛以来，祖祖相传，就知道这是依人修证趣入的门径。既然就人来论，就有迷悟、始终、凡圣。从迷惑而觉悟，就顿然转变凡夫成为圣人，这就是顿悟。顿悟就是说，从无始以来迷惑颠倒，认为这四大是身体，妄想是心，统统认为是‘我’。如果遇到善友，为他说以上不变随缘、性相体用的含义，忽然领悟到灵灵知见，是自己的真心。心本来空寂，无边无相，就是法身。身心不二，这就是真我，就与诸佛没有丝毫差别，所以说是‘顿’（以下举例子，就随着文句注释，用法来配合它）。 比如有大官（佛性），梦（迷）在牢狱（三界），身体（本识）带着枷锁（贪爱），种种忧愁痛苦（一切业报），想方设法求出（问法勤奋修行），遇到人叫醒（善知识），忽然觉悟（听闻佛法心开意解），才看到自身（法身真我），原来就在自家（《维摩诘经》说：‘毕竟空寂的舍宅’），安乐（寂灭为乐）富贵（本体上本来具有如恒河沙数般的功德）。