English
English version: Heaven and hell are only in the present moment. Fools do not believe this, and now they are fallen into the dark hell, yet they are still unaware. This is all because of heavy karma, which is why they do not believe. For example, a person without eyes does not believe that there is light in the world. Even if you tell him, he will not believe it, simply because he is blind, how can he distinguish sunlight? Foolish people are also like this. Now they are fallen into the animal realm, or various forms of life, born in poor and lowly circumstances, unable to seek life, unable to seek death. Even if they suffer such pain, if you ask them, they will say, 'I am happy now, no different from being in heaven.' So know that all sentient beings take pleasure in their current environment, but they are unaware and do not know that they are in suffering. Such evil people, simply because of heavy karmic obstacles, are unable to generate faith, and this is involuntary. If you see that your own nature is Buddha, it is not about whether or not you shave your hair. Even a layman in white clothes is a Buddha. If you do not see your nature, even if you shave your beard and hair, you are an outsider. Question: Laymen have wives and have not eliminated lust. How can they become Buddhas? Answer: I only talk about seeing the nature, not about lust. It is only because they have not seen the nature. Once they see the nature, lust is originally empty and still, there is no need to deliberately eliminate it, and they will not be attached to it. Why? Because the nature is originally pure. Even though it is in the five aggregates (form, feeling, perception, volition, consciousness) of the physical body, its nature is still pure and cannot be defiled. The Dharmakaya (Dharmakāya, the body of the Dharma) originally has no feeling, no hunger, no thirst, no cold, no heat, no sickness, no relatives born of love, no suffering or happiness, no good or evil, no long or short, no strong or weak. Originally, there is nothing to be obtained. It is only because of attachment to this physical body that there are phenomena such as hunger, thirst, cold, heat, and disease. If you are not attached, you can be free and at ease, gain great freedom in the cycle of birth and death, transform all dharmas, and be as free and unobstructed as a sage, and be at peace everywhere. If there is doubt in your mind, you will definitely not be able to transcend all realms. Not doing the best, doing the worst, you will inevitably be trapped in the cycle of birth and death. If you see your nature, even a Chandala (Chandala, an untouchable in the Indian caste system) can become a Buddha. Question: How can a Chandala (Chandala) who kills and creates karma become a Buddha? Answer: I only talk about seeing the nature, not about creating karma. Even if the karma created is different, all karmic forces cannot restrain him, from --------------------------------------------------------------------------------
Chinese
无始旷大劫来。只为不见性。堕地狱中。所以作业轮回生死。从悟得本性。终不作业。若不见性。念佛免报不得。非论杀生命。若见性疑心顿除。杀生命亦不奈他何。西天二十七祖。只是递传心印。吾今来此土。唯传一心。不言戒施。精进苦行。乃至入水火登剑轮。一食卯斋长坐不卧。尽是外道有为法。若识得施为运动灵觉之性。即诸佛心。前佛后佛只言传心。更无别法。若识此法。凡夫一字不识亦是佛。若不识自己灵觉之性。假使身破如微尘觅佛。终不得也。佛者亦名法身。亦名本心。此心无形相。无因果。无筋骨。犹如虚空。取不得。不同质碍。不同外道。此心除如来一人能会。其余众生迷人不明了。此心不离四大色身中。若离此心。即无能运动。是身无知。如草木瓦砾。身是无情。因何运动。若自心动。乃至语言施为运动。见闻觉知。皆是心动。心动用动。动即其用。动外无心。心外无动。动不是心。心不是动。动本无心。心本无动。动不离心。心不离动。动无心离。心无动离。动是心用。用是心动。即动即用。不动不用。用体本空。空本无动。动用同心。心本无动。故经云。动而无所动。是故终日见而未曾见。终日闻而未曾闻。终日觉而未曾觉。终日知而未曾知。终日行坐而未曾行坐。终日嗔喜而未曾嗔喜。 现代汉语译本： 自无始旷大劫以来，众生之所以会堕入地狱，在轮回生死中造业受报，都是因为没有见到自性（本来的佛性）。如果能够领悟到本性，就不会再造业。如果不能见到自性，即使念佛也无法免除业报，更不用说杀生等恶行了。如果见到了自性，所有的疑虑都会立刻消除，即使杀了生命，也无法对他造成任何影响。西天二十七祖（从印度到中国的二十七位祖师）只是代代相传心印（以心传心的法门）。我（指菩提达摩）今天来到这片土地，也只是为了传达这个一心（指众生本具的佛性）。我不谈论戒律、布施、精进、苦行，甚至包括入水火、登剑轮、日食一餐、卯时斋戒、长坐不卧等等，这些都是外道所修的有为法。如果能够认识到施为运动的灵觉之性，那就是诸佛的心。过去的佛和未来的佛都只是传心，没有其他的法门。如果认识了这个法门，即使是目不识丁的凡夫也是佛。如果不认识自己灵觉之性，即使将身体粉碎成微尘来寻找佛，最终也是找不到的。佛也叫做法身，也叫做本心。这个心没有形状，没有因果，没有筋骨，就像虚空一样，无法捉摸，不同于有形质的障碍，也不同于外道所说的。这个心只有如来一人能够领会，其余的众生和迷惑的人都无法明白。这个心不离开四大色身（地、水、火、风组成的身体），如果离开了这个心，身体就无法运动，就会变得没有知觉，就像草木瓦砾一样。身体是无情的，为什么会运动呢？如果自心动了，那么语言、施为、运动、见闻觉知，都是心在动。心动则用动，动就是心的作用。动之外没有心，心之外没有动。动不是心，心不是动。动本来没有心，心本来没有动。动不离开心，心不离开动。动没有离开心，心没有离开动。动是心的作用，作用是心的动。即动即用，不动不用。用的本体本是空，空本来没有动。动和用都与心相同，心本来没有动。所以经中说，‘动而无所动’。因此，终日见而未曾见，终日闻而未曾闻，终日觉而未曾觉，终日知而未曾知，终日行坐而未曾行坐，终日嗔喜而未曾嗔喜。
English
English version: Since beginningless, vast kalpas, beings have fallen into hell, creating karma and undergoing samsara (cycle of birth and death), solely because they have not seen their nature (original Buddha-nature). If one can realize one's nature, one will no longer create karma. If one does not see one's nature, even reciting the Buddha's name cannot exempt one from karmic retribution, let alone killing. If one sees one's nature, all doubts are immediately eliminated; even killing cannot affect them. The twenty-seven patriarchs of the Western Heaven (from India to China) simply transmitted the mind-seal (the Dharma of mind-to-mind transmission). I (Bodhidharma) have come to this land today solely to transmit this one mind (referring to the Buddha-nature inherent in all beings). I do not speak of precepts, giving, diligence, or ascetic practices, including entering water and fire, ascending the wheel of swords, eating one meal a day, observing the morning fast, sitting for long periods without lying down, etc. These are all contrived practices of external paths. If one can recognize the spiritually aware nature that performs actions and movements, that is the mind of all Buddhas. The Buddhas of the past and future only speak of transmitting the mind; there is no other Dharma. If one recognizes this Dharma, even an illiterate ordinary person is a Buddha. If one does not recognize one's own spiritually aware nature, even if one breaks one's body into dust to seek the Buddha, one will never find it. The Buddha is also called the Dharmakaya (Dharma body) and also called the original mind. This mind has no form, no cause and effect, no sinews or bones; it is like empty space, unattainable, different from tangible obstacles, and different from what external paths speak of. This mind only the Tathagata (another name for Buddha) can comprehend; other sentient beings and deluded people do not understand it. This mind does not leave the four great elements of the physical body (earth, water, fire, and wind). If it leaves this mind, the body cannot move, and it becomes unconscious, like grass, wood, tiles, and pebbles. The body is insentient; why does it move? If one's own mind moves, then speech, actions, movements, seeing, hearing, awareness, and knowing are all the movements of the mind. When the mind moves, the function moves; movement is the function of the mind. Outside of movement, there is no mind; outside of the mind, there is no movement. Movement is not the mind, and the mind is not movement. Movement originally has no mind, and the mind originally has no movement. Movement does not leave the mind, and the mind does not leave movement. Movement has no separation from the mind, and the mind has no separation from movement. Movement is the function of the mind, and function is the movement of the mind. It is both movement and function; without movement, there is no function. The substance of function is originally empty, and emptiness originally has no movement. Movement and function are the same as the mind, and the mind originally has no movement. Therefore, the sutra says, 'Moving without moving.' Therefore, all day long seeing but never seeing, all day long hearing but never hearing, all day long being aware but never being aware, all day long knowing but never knowing, all day long walking and sitting but never walking and sitting, all day long being angry and happy but never being angry and happy. --------------------------------------------------------------------------------
Chinese
故经云。言语道断。心行处灭。见闻觉知。本自圆寂。乃至嗔喜痛痒何异木人。只缘推寻痛痒不可得故。经云。恶业即得苦报。善业即有善报。不但嗔堕地狱。喜即生天。若知嗔喜性空。但不执即诸业脱。若不见性诵经。决无凭。说亦无尽。略标邪正如是。不及一二也。 说颂曰。 吾本来兹土 传法救迷情 一华开五叶 结果自然成 江槎分玉浪 管炬开金锁 五口相共行 九十无彼我 血脉论终 现代汉语译本： 所以经书上说：‘言语的道路断绝，心念的行处寂灭，见、闻、觉、知，本来就是圆满寂静的。’乃至嗔怒、喜悦、疼痛、痒，和木头人有什么区别呢？只因为推究寻找疼痛和痒是不可得的缘故。《经》上说：‘恶业就会得到苦的报应，善业就会有善的报应。’不仅仅是嗔怒会堕入地狱，喜悦就会生到天上。如果知道嗔怒和喜悦的自性是空，只要不执着，就能脱离各种业报。如果不见自性而诵经，绝对没有凭据。说也说不尽。这里简略地标明邪正就是这样，不及其中一二。 偈语说： 我本来到这片土地，传播佛法救度迷惑的众生。 一朵花开了五片花瓣，结果自然成就。 长江木筏分开如玉的波浪，管炬点燃开启金锁。 五口人共同前行，九十岁时也没有彼此的分别。 《血脉论》终
English
English version: Therefore, the sutra says: ‘The path of speech is cut off, the place where the mind travels is extinguished. Seeing, hearing, perceiving, and knowing are originally perfectly tranquil.’ Even anger, joy, pain, and itching, what difference is there from a wooden puppet? It is only because the pursuit and search for pain and itching are unattainable. The sutra says: ‘Evil karma will receive bitter retribution, and good karma will have good rewards.’ It is not only that anger will cause one to fall into hell, but joy will cause one to be born in heaven. If one knows that the nature of anger and joy is empty, as long as one does not cling to them, one can be liberated from all karmic retributions. If one recites sutras without seeing one's own nature, there is absolutely no basis. There is no end to speaking about it. Here, I briefly indicate the right and wrong in this way, not even touching on one or two aspects of it. The verse says: I originally came to this land to spread the Dharma and save deluded beings. A flower blooms with five petals, and the fruit naturally comes to fruition. The river raft parts the jade-like waves, the tube torch lights up and opens the golden lock. Five mouths (people) travel together, and at ninety years old, there is no distinction between self and other. The Bloodline Sermon is complete. --------------------------------------------------------------------------------