English
English version The four thousand Dharma gates all arise from a single mind. If the mind is pure within, like empty space, then one can escape the root of the eighty-four thousand afflictions and illnesses within the body and mind. Ordinary people worry about death while alive and fret about hunger when full, all of which are called great delusions. Therefore, the enlightened do not plan for the future nor worry about the past, but cherish the present moment, with every thought returning to the path. The Night Sitting Gatha says: In the first watch of the night, sit upright in the lotus position (Jiafu zuo, a Buddhist sitting posture), nurture the spirit, observe in stillness, and let the chest be like empty space. From time immemorial, there is no birth or death; why seek birth and death within birth and death? All dharmas are like illusions, and their inherent nature is empty; what needs to be removed? If you recognize that the nature of the mind is without form or image, then it will naturally be serene and unmoving, free and as it is. In the second watch of the night, concentrate the spirit, becoming even brighter and purer, without arising thoughts or recollections; this is the true nature of Thusness (Zhenru xing). All phenomena of the universe ultimately return to emptiness; if you still cling to existence or emptiness, that is a sickness. Dharmas are inherently neither empty nor existent; ordinary people deludedly discuss right and wrong. If you can dwell without duality in your heart, then who says you are merely an ordinary person and not a sage? In the third watch of the night, the mind is as pure as empty space, pervading the ten directions, unobstructed in all places. Mountains, rivers, and stone walls cannot block it; countless worlds are within it. The inherent nature of the world is the true nature of Thusness; there is also no so-called inherent nature, as everything is contained and integrated. It is not only the Buddhas who can be like this; all sentient beings are universally the same. In the fourth watch of the night, there is neither extinction nor birth; its measure is equal to the empty space and the Dharma realm. There is no coming or going, no arising or ceasing, neither existence nor non-existence, neither darkness nor light. Not arising various views is the view of the Tathagata (Rulai, another name for Buddha); there is no name that can be named, this is the name of the true Buddha. Only those who are enlightened can recognize it; those who have not understood are like the blind. In the fifth watch of the night, Prajna (wisdom) illuminates boundlessly, without arising a single thought, yet traversing three thousand worlds. If you want to see the true nature of equality, be careful not to give rise to a discriminating mind; it is right before your eyes. The subtle principle is profound and mysterious, not to be fathomed by the mind; do not seek it everywhere, causing exhaustion. If you can be without thought, that is the true seeking; if you still seek something, then you still do not recognize it. Song of True Nature End of On the Realization of Nature -------------------------------------------------------------------------------- 第六门血脉论
Chinese
三界兴起同归一心。前佛后佛以心传心。不立文字。 问曰。若不立文字。以何为心。答曰。汝问吾。即是汝心。吾答汝。即是吾心。吾若无心。因何解答汝。汝若无心。因何解问吾。问吾即是汝心。从无始旷大劫以来。乃至施为运动。一切时中一切处所。皆是汝本心。皆是汝本佛。即心是佛亦复如是。除此心外。终无别佛可得。离此心外。觅菩提涅槃。无有是处。自性真实。非因非果。法即是心义。自心是菩提。自心是涅槃。若言心外有佛及菩提可得。无有是处。佛及菩提皆在何处。譬如有人以手捉虚空。得否。虚空但有名。亦无相貌。取不得舍不得。是捉空不得。除此心外觅佛。终不得也。佛是自心作得。因何离此心外觅佛。前佛后佛只言其心。心即是佛。佛即是心。心外无佛。佛外无心。若言心外有佛。佛在何处。心外既无佛。何起佛见。递相诳惑。不能了本心。被他无情物摄。无自由分。若又不信。自诳无益。佛无过患。众生颠倒。不觉不知自心是佛。若知自心是佛。不应心外觅佛。佛不度佛。将心觅佛。而不识佛。但是外觅佛者。尽是不识自心是佛。亦不得将佛礼佛。不得将心念佛。佛不诵经。佛不持戒。佛不犯戒。佛无持犯。亦不造善恶。若欲觅佛。须是见性。性即是佛 现代汉语译本： 第六门 血脉论 三界（欲界、色界、无色界）兴起，最终都归于一心。过去的佛和未来的佛，都是以心传心，不立文字（不依赖文字）。 问：如果不依赖文字，那么以什么为心呢？ 答：你问我，这就是你的心。我回答你，这就是我的心。我如果没有心，怎么解答你？你如果没有心，怎么问我？问我就是你的心。从无始旷大劫（极长的时间）以来，乃至一切施为运动，一切时中一切处所，都是你的本心，都是你的本佛。即心是佛，就是这样。除了这个心之外，终究没有别的佛可以得到。离开这个心之外，寻找菩提（觉悟）和涅槃（寂灭），没有这样的道理。自性是真实的，非因非果。法（佛法）就是心的意义，自心就是菩提，自心就是涅槃。如果说心外有佛及菩提可以得到，没有这样的道理。佛及菩提都在何处？譬如有人用手去抓虚空，能抓到吗？虚空只是一个名称，也没有相貌，拿不得也舍不得。这是抓空抓不到。除了这个心外寻找佛，终究是得不到的。佛是自心做出来的，为何要离开这个心外去寻找佛呢？过去的佛和未来的佛都只说这个心，心就是佛，佛就是心，心外无佛，佛外无心。如果说心外有佛，佛在何处？心外既然没有佛，为何要生起佛的见解？互相欺骗迷惑，不能了解自己的本心，被那些无情之物所摄持，没有自由的份。如果还不相信，自欺欺人没有益处。佛没有过患，是众生颠倒，不觉不知自己的心就是佛。如果知道自己的心就是佛，就不应该在心外寻找佛。佛不度佛。用这个心去寻找佛，却不认识佛。那些向外寻找佛的人，都是不认识自己的心就是佛。也不要用佛来礼佛，不要用这个心来念佛。佛不诵经，佛不持戒，佛不犯戒。佛没有持戒和犯戒，也不造善恶。如果想要寻找佛，必须是见性（见到自性），性就是佛。
English
English version: Chapter Six: Bloodline Theory The arising of the Three Realms (Desire Realm, Form Realm, Formless Realm) ultimately returns to one mind. Buddhas of the past and Buddhas of the future transmit mind to mind, without establishing words (not relying on written language). Question: If not establishing words, then what is taken as the mind? Answer: Your question to me, that is your mind. My answer to you, that is my mind. If I had no mind, how could I answer you? If you had no mind, how could you ask me? Asking me is your mind. From beginningless, vast, great kalpas (extremely long periods of time) until now, even in all actions and movements, at all times and in all places, it is all your original mind, all your original Buddha. 'Mind is Buddha,' it is just like this. Apart from this mind, there is ultimately no other Buddha to be attained. Apart from this mind, seeking Bodhi (enlightenment) and Nirvana (extinction), there is no such principle. The self-nature is real, neither cause nor effect. Dharma (Buddha's teachings) is the meaning of mind, the self-mind is Bodhi, the self-mind is Nirvana. If it is said that there is a Buddha and Bodhi to be attained outside the mind, there is no such principle. Where are the Buddha and Bodhi? For example, if someone tries to grasp emptiness with their hand, can they grasp it? Emptiness is just a name, and has no appearance. It cannot be taken, nor can it be discarded. This is grasping emptiness and not being able to grasp it. Apart from this mind, seeking the Buddha, one will ultimately not attain it. The Buddha is made by one's own mind, why seek the Buddha outside this mind? Buddhas of the past and Buddhas of the future only speak of this mind, mind is Buddha, Buddha is mind, outside the mind there is no Buddha, outside the Buddha there is no mind. If it is said that there is a Buddha outside the mind, where is the Buddha? Since there is no Buddha outside the mind, why give rise to the view of a Buddha? Deceiving and confusing each other, unable to understand one's original mind, being controlled by those insentient things, having no freedom. If you still do not believe, deceiving yourself is of no benefit. The Buddha has no faults, it is sentient beings who are inverted, not realizing and not knowing that their own mind is the Buddha. If you know that your own mind is the Buddha, you should not seek the Buddha outside the mind. The Buddha does not liberate the Buddha. Using the mind to seek the Buddha, but not recognizing the Buddha. Those who seek the Buddha externally, all do not recognize that their own mind is the Buddha. Also, do not use the Buddha to bow to the Buddha, do not use the mind to recite the Buddha's name. The Buddha does not recite scriptures, the Buddha does not uphold precepts, the Buddha does not violate precepts. The Buddha has no upholding or violating, and does not create good or evil. If you want to seek the Buddha, you must see the nature (see the self-nature), the nature is the Buddha. --------------------------------------------------------------------------------
Chinese
。若不见性。念佛诵经持斋持戒亦无益处。念佛得因果。诵经得聪明。持戒得生天。布施得福报。觅佛终不得也。若自己不明了。须参善知识了却生死根本。若不见性。即不名善知识。若不如此。纵说得十二部经。亦不免生死轮回。三界受苦。无有出期。昔有善星比丘。诵得十二部经。犹自不免轮回。为不见性。善星既如此。今时人讲得三五本经论。以为佛法者。愚人也。若不识得自心。诵得闲文书。都无用处。若要觅佛。直须见性。性即是佛。佛即是自在人。无事无作人。若不见性。终日茫茫。向外驰求觅佛。元来不得。虽无一物可得。若求会。亦须参善知识。切须苦求。令心会解。生死事大。不得空过。自诳无益。纵有珍宝如山。眷属如恒河沙。开眼即见。合眼还见么。故知有为之法如梦幻等。若不急寻师。空过一生。然则佛性自有。若不因师。终不明了。不因师悟者。万中希有。若自己以缘会合得圣人意。即不用参善知识。此即是生而知之胜学也。若未悟解。须勤苦参学。因教方得悟。若自明了。不学亦得。不同迷人不能分别皂白。妄言宣佛敕。谤佛妄法。如斯等类。说法如雨。尽是魔说。即非佛说。师是魔王。弟子是魔民。迷人任他指挥。不觉堕生死海。但是不见性人。妄称是佛。此等众生是大罪人。诳他一 切众生。令入魔界。若不见性。说得十二部经教。尽是魔说。魔家眷属。不是佛家弟子。既不辨皂白。凭何免生死。若见性即是佛。不见性即是众生。若离众生性别有佛性可得者。佛今在何处。众生性即是佛性也。性外无佛。佛即是性。除此性外。无佛可得。佛外无性可得。 问曰。若不见性。念佛诵经。布施持戒精进。广兴福利。得成佛否。答曰。不得。 又问。因何不得。答曰。有少法可得。是有为法。是因果。是受报。是轮回法。不免生死。何时得成佛道。成佛须是见性。若不见性。因果等语是外道法。若是佛。不习外道法。佛是无业人无因果。但有少法可得。尽是谤佛。凭何得成。但有住着一心一能一解一见。佛都不许。佛无持犯。心性本空。亦非垢净。诸法无修无证。无因无果。佛不持戒。佛不修善。佛不造恶。佛不精进。佛不懈怠。佛是无作人。但有住着心见佛。即不许也。佛不是佛。莫作佛解。若不见此义。一切时中。一切处处。皆是不了本心。若不见性。一切时中。拟作无作想。是大罪人。是痴人。落无记空中。昏昏如醉人。不辨好恶。若拟修无作法。先须见性。然后息缘虑。若不见性。得成佛道。无有是处。有人拨无因果。炽然作恶业。妄言本空。作恶无过。如此之人。堕无间黑暗地 现代汉语译本 断绝众生的善根，使他们进入魔界。如果不能明心见性，即使能说出十二部经教（佛教经典的总称），也全是魔的言论。这些人是魔的眷属，不是佛的弟子。既然不能分辨是非黑白，又凭什么能够免除生死轮回？如果明心见性，那就是佛；如果不能明心见性，那就是众生。如果离开众生的自性，另外还有佛性可以得到，那么请问佛现在在哪里？众生的自性就是佛性啊。自性之外没有佛，佛就是自性。除了这个自性之外，没有佛可以得到。佛之外也没有自性可以得到。 有人问：如果不能明心见性，念佛诵经、布施持戒、精进修行、广行善事，能够成佛吗？回答说：不能。 又问：为什么不能呢？回答说：因为有所得之心，这些都是有为法，是因果，是受报，是轮回之法，不能免除生死。什么时候才能成佛道呢？成佛必须明心见性。如果不能明心见性，因果之类的言论都是外道之法。如果是佛，就不修习外道之法。佛是无业之人，没有因果。只要有一点点可得之心，就都是诽谤佛。凭什么能够成佛呢？只要有执着，无论是执着于一心、一能、一解、一见，佛都是不允许的。佛没有持戒和犯戒之分，心性本来就是空寂的，也不是垢染或清净。一切法没有修证，没有因，也没有果。佛不持戒，佛不修善，佛不造恶，佛不精进，佛不懈怠。佛是无作之人。只要有执着心去见佛，就是不允许的。佛不是佛的形象，不要用佛的形象去理解佛。如果不能明白这个道理，无论何时何地，都是不了解自己的本心。如果不能明心见性，无论何时，想要去做无作之想，那就是大罪人，是愚痴之人，会落入无记空（一种没有善恶果报的空无状态）中，昏昏沉沉如同醉酒之人，不能分辨好坏。如果想要修无作法，首先必须明心见性，然后才能止息攀缘思虑。如果不能明心见性，想要成佛道，那是绝对不可能的。有人否定因果，肆无忌惮地作恶业，还妄言一切皆空，作恶也没有过错。这样的人，会堕入无间地狱（佛教中最苦的地狱）的黑暗之中。