English
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). --------------------------------------------------------------------------------
Chinese
)。与诸朝寮都无别异(同诸佛之真性。法合一一如注可知)。据此法喻。一一分明。足辨梦悟身心本源虽一。论其相用。倒正悬殊。不可觉来还作梦事。以喻心源虽一。迷悟悬殊。梦时拜相(迷时修得大梵天王等位)。不及觉时作尉(悟后初入十信位也)。梦得七宝(迷诗修无量功德也)。不及觉时百钱(悟时持五戒十善)。皆以一妄一真。故不可类(诸教皆云施三千七宝。不如闻一句偈。是此意也)。 今洪州但言贪嗔戒定一种。是佛性作用者。阙于拣辨迷悟倒正之用也。彼意在真如心性。常知如不变之湿性。心既无迷。即非无明。如风顿止。悟后自然攀缘渐息。如波浪渐停。以定慧资薰身心。渐渐自在。乃至神变无碍。普利群生。如春阳冰泮溉灌洗涤。善利万物也。洪州常云贪．嗔．慈．善皆是佛性。有何别者。如人但观湿性始终无异。不知济舟覆舟。功过悬殊。故彼宗于顿悟门虽近。而未的于渐修门。有误而全垂。牛头以达空故。于顿悟门而半了。以忘情故。于渐修门而无亏。 北宗但是渐修。全无顿悟。无顿悟故。修亦非真。荷泽则必先顿悟。依悟而修。故经云。若诸菩萨悟净圆觉(悟也)。以净觉心。取静为行。由澄诸念。觉识烦动等(修也)。此顿悟渐修之意。备于一藏大乘。而起信．圆 现代汉语译本：与各朝官员都没有什么区别（如同诸佛的真性，法合一一如注所说的那样可以理解）。根据这个比喻，一一分明，足以辨别梦境和觉悟，身心的本源虽然相同，但就其现象和作用而言，颠倒和正见相差悬殊。不可觉悟后还做梦中的事情，以此比喻心源虽然相同，迷惑和觉悟相差悬殊。梦中拜相（迷惑时修得大梵天王等地位），比不上觉悟时做小官（悟后初入十信位）。梦中得到七宝（迷惑时修无量功德），比不上觉悟时的一百个铜钱（悟时持五戒十善）。都是因为一妄一真，所以不可相提并论（各教都说布施三千七宝，不如听一句偈，就是这个意思）。 现在洪州禅只说贪嗔戒定都是佛性的作用，这是缺少了对迷惑和觉悟、颠倒和正见的辨别。他们的意思是真如心性，常知如不变的湿性。心既然没有迷惑，就不是无明。如同风顿然停止，悟后自然攀缘逐渐止息，如同波浪逐渐平息。以定慧来资助熏习身心，渐渐自在，乃至神通变化无碍，普遍利益众生，如同春天的阳光融化冰雪，灌溉洗涤，善利万物。洪州禅常说贪、嗔、慈、善都是佛性，有什么区别呢？如同人只观察湿性始终没有差异，不知道济舟和覆舟，功劳和过失相差悬殊。所以他们宗于顿悟之门虽然接近，但没有明确渐修之门，有错误而全部垂弃。牛头禅师因为通达空性，所以在顿悟之门上了解了一半，因为忘情，所以在渐修之门上没有亏损。 北宗禅只是渐修，完全没有顿悟。没有顿悟，所以修行也不是真修。荷泽禅则必须先顿悟，依悟而修。所以经中说：‘如果诸菩萨悟净圆觉（悟），以净觉心，取静为行，由澄诸念，觉识烦动等（修）。’这顿悟渐修的意义，完备于一藏大乘经典，而《起信论》、《圆觉经》
English
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*. -------------------------------------------------------------------------------- 觉．华严。是其宗也。
Chinese
若约各为一类之机。善巧方便。广开门户。各各诱引。熏生生之习种。为世世之胜缘。则诸宗所说。亦皆是诸佛之教也。诸经诸论具有其文矣。 中华传心地禅门师资承袭图 去明治四十三年十二月续藏经编集长中野达慧师曰此书者希代之书而于他家无所藏请誊写之以编入续藏辰乃速应请求许誊写且记其事实以授焉。 于时明治四十有四年一月吉旦。 四海唱道五十四传灯沙门静照日辰谨识于日莲宗大本山妙显精舍方丈。 现代汉语译本：觉是华严宗的宗旨。 如果针对不同根器的人，运用善巧方便，广泛开启法门，各自引导，熏习生生世世的习气种子，作为世世殊胜的因缘，那么各宗派所说的，也都是诸佛的教诲。各种经典和论著都有相关的记载。 《中华传心地禅门师资承袭图》 明治四十三年（1910年）十二月，续藏经编集长中野达慧法师说：‘这本书是稀世之作，其他地方都没有收藏，请誊写一份以便编入续藏经。’我立即应允请求，允许誊写，并且记录下这件事实并授予他。 时为明治四十四年（1911年）一月吉日。 四海唱道第五十四代传灯沙门静照日辰，谨识于日莲宗大本山妙显精舍方丈。
English
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. --------------------------------------------------------------------------------