Chinese
卍新续藏第 63 册 No. 1218 达磨大师血脉论 No. 1218-A 达磨血脉论序 右朝奉郎通判建昌军事赐绯鱼袋任哲作 原人之心。皆具佛性。泛观诸家禅说。一切经文。原其至当之理。未有不言自己性中本来真佛。达磨西来。直指人心。见性成佛。盖谓自己真佛。不出一性之中。人人不自委信。所以向外驰求。将谓自性真佛外。更有别佛。故诸佛诸祖师说法。要人省悟自己本来真佛。不假外求。又缘种种法语。泛滥不一。转使学人惑乱本性。无悟入处。惟有达磨血脉论。并黄檗传心法要二说。最为至论。可以即证自己佛性。使人易晓。比之求师访道。钻寻故纸。坐禅行脚。狂费工夫。相去万倍。此非小补。绍兴癸。酉见独老人任哲序。 No. 1218 达磨大师血脉论 三界混起。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 现代汉语译本 卍新续藏第 63 册 No. 1218 达磨大师血脉论 No. 1218-A 达磨血脉论序 右朝奉郎通判建昌军事赐绯鱼袋任哲作 探究人的心，都具备佛性（Buddha-nature）。广泛观察各家的禅宗学说和一切经文，探究其中最恰当的道理，没有不说自己本性中本来就具有真佛（true Buddha）的。达磨（Bodhidharma）西来，直指人心，见性成佛，大概是说自己本来的真佛，不超出自己的本性之中。人人不相信自己，所以向外奔波寻求，以为自性真佛之外，还有别的佛。所以诸佛和诸祖师说法，就是要人领悟自己本来的真佛，不需要向外寻求。又因为种种法语，泛滥而不统一，反而使学人迷惑于本性，没有领悟之处。只有达磨《血脉论》和黄檗（Huangbo）《传心法要》这两种说法，最为精要，可以直接印证自己的佛性，使人容易明白。相比于求师访道，钻研故纸堆，坐禅行脚，白白浪费工夫，相差万倍。这并非微小的补益。绍兴癸酉年，见独老人任哲序。 No. 1218 达磨大师血脉论 三界（Three Realms）混杂而起，最终归于一心（One Mind）。前佛后佛以心传心，不立文字。 问：如果不立文字，用什么作为心？ 答：你问我，就是你的心。我回答你，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（countless eons）以来，乃至施为运动，一切时中一切处所，都是你的本心，都是你的本佛。即心是佛（Mind is Buddha）也是这样。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（Bodhi）涅槃（Nirvana），没有这样的道理。自性（Self-nature）真
English
English version The 63rd Volume, No. 1218 of the Wan Xu Zang, The Bloodstream Sermon of Bodhidharma No. 1218-A Preface to the Bloodstream Sermon of Bodhidharma Written by Ren Zhe, Right Chao Feng Lang, Military Commissioner of Jianchang, Awarded Scarlet Fish Bag Exploring the human mind, all possess Buddha-nature. Broadly observing the Chan (Zen) teachings of various schools and all the scriptures, examining the most appropriate principles, none do not say that the true Buddha is originally present within one's own nature. Bodhidharma came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha, roughly meaning that one's own true Buddha does not go beyond one's own nature. Everyone does not trust themselves, so they rush outward seeking, thinking that besides the true Buddha of self-nature, there is another Buddha. Therefore, all Buddhas and Patriarchs teach to make people realize their original true Buddha, without seeking externally. Moreover, because of the various Dharma teachings, they are rampant and inconsistent, instead causing students to be confused about their original nature, with no place to enter into enlightenment. Only Bodhidharma's 'Bloodstream Sermon' and Huangbo's 'Essentials of Transmission of Mind' are the most essential teachings, which can directly verify one's own Buddha-nature, making it easy for people to understand. Compared to seeking teachers and visiting the Way, delving into old papers, sitting in meditation and walking pilgrimages, wasting effort in vain, the difference is ten thousand times. This is no small benefit. In the year Guiyou of Shaoxing, written by Jian Du Old Man Ren Zhe. No. 1218 The Bloodstream Sermon of the Great Master Bodhidharma The Three Realms arise in confusion, ultimately returning to the One Mind. The former Buddhas and the later Buddhas transmit mind with mind, without establishing words. Question: If words are not established, what is used as the mind? Answer: You asking me is your mind. Me answering you 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 kalpas until now, even in actions and movements, at all times and in all places, it is all your original mind, it is all your original Buddha. The Mind is Buddha is also like this. Apart from this mind, there is ultimately no other Buddha to be obtained. Apart from this mind, seeking Bodhi and Nirvana, there is no such principle. Self-nature is true --------------------------------------------------------------------------------
Chinese
实。非因非果法。即是心义。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。譬如有人以手提虚空得否。虚空但有名。亦无相㒵。取不得舍不得。是捉空不得。除此心外见佛。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。被它无情物。摄无自由。若也不信。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。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。见性即是佛。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。无出期时。昔有善星比丘。诵得十二部经。犹自不免轮回缘。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 现代汉语译本 真实。既不是因，也不是果的法，这就是心的意义。自己的心就是涅槃。如果说心外还有佛以及菩提可以获得，那是没有道理的。佛和菩提都在哪里呢？比如有人用手去提虚空，能提起来吗？虚空只是一个名称，也没有形象，拿不得也舍不得。这是抓取虚空不可能。除了自己的心之外去寻找佛，终究是找不到的。佛是自己的心造就的。为何要离开自己的心去寻找佛呢？过去的佛和后来的佛都只是说这个心。心就是佛。佛就是心。心外没有佛。佛外没有心。如果说心外有佛，佛在哪里呢？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，被那些无情的事物所束缚，没有自由。如果还不相信，自己欺骗自己也没有用处。佛没有过失，是众生颠倒，不觉悟不知道自己的心就是佛。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，用自己的心去寻找佛，是不认识佛，只是向外寻找。寻找佛的人都是不认识自己的心就是佛。也不要用佛来礼拜佛，不要用心来念佛。佛不诵经，佛不持戒，佛不犯戒。佛没有持戒和犯戒，也不造作善恶。如果想要寻找佛，必须是见性。见性就是佛。如果不见性，念佛诵经，持斋持戒也没有用处。念佛得到因果，诵经得到聪明，持戒得到生天，布施得到福报，但寻找佛终究是找不到的。如果自己不明白，必须参访善知识，了却生死的根本。如果不见性，就不能称为善知识。如果不这样，纵然说得了十二部经，也免不了生死的轮回，在三界中受苦，没有脱离的时候。过去有善星比丘（Shànxīng bǐqiū，Good Star Bhiksu），诵得了十二部经，仍然免不了轮回的因缘，因为他没有见性。善星比丘既然如此，现在的人讲得了三五本经论，就以为是佛法，真是愚蠢的人啊。如果不认识自己的心，诵读那些闲散的文字，都没有用处。如果要寻找佛
English
English version Truly. The Dharma that is neither cause nor effect is the meaning of mind. One's own mind is Nirvana. If it is said that there is a Buddha or Bodhi to be attained outside the mind, there is no such thing. Where are the Buddha and Bodhi? For example, can someone lift the void with their hand? The void is just a name, and has no form or appearance. It cannot be taken, nor can it be discarded. This is because grasping the void is impossible. To seek the Buddha outside of this mind will ultimately be fruitless. The Buddha is made by one's own mind. Why seek the Buddha outside of this mind? The Buddhas of the past and the Buddhas of the future only speak of the mind. The mind is the Buddha. The Buddha is the mind. There is no Buddha outside the mind. There is no mind outside the Buddha. 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 own original mind, being bound by those inanimate things, without freedom. If you still do not believe, deceiving yourself is of no use. The Buddha has no faults, it is sentient beings who are deluded, unaware and unknowing 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 is not recognizing the Buddha, but only seeking externally. Those who seek the Buddha are all those who do not recognize that their own mind is the Buddha. Also, do not use the Buddha to worship 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, nor does he create good or evil. If you want to seek the Buddha, you must see your nature. Seeing your nature is the Buddha. If you do not see your nature, reciting the Buddha's name, chanting scriptures, observing vegetarianism and upholding precepts are also of no use. Reciting the Buddha's name obtains cause and effect, chanting scriptures obtains intelligence, upholding precepts obtains rebirth in the heavens, giving alms obtains blessings, but seeking the Buddha will ultimately be fruitless. If you do not understand yourself, you must consult a good teacher (shàn zhīshì, Kalyāṇa-mitra) to resolve the root of birth and death. If you do not see your nature, you cannot be called a good teacher. If it is not like this, even if you can speak of the twelve divisions of the scriptures, you will still not escape the cycle of birth and death, suffering in the three realms, with no time of escape. In the past, there was the Bhiksu Good Star (Shànxīng bǐqiū, Good Star Bhiksu), who recited the twelve divisions of the scriptures, but still could not escape the causes and conditions of reincarnation, because he did not see his nature. Since Good Star Bhiksu was like this, people today who can speak of three or five sutras and treatises and think that it is the Buddha's Dharma are foolish people. If you do not recognize your own mind, reciting those idle writings is of no use. If you want to seek the Buddha --------------------------------------------------------------------------------
Chinese
。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。纵有珍𤥖如山。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。然即佛性自有。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。若未悟了。不学亦得。不同迷人不能分别皂白。妄言宣佛来。谤佛忌法。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。迷人任它指挥。不觉堕生死海。但是不见性人。妄称是佛。此等众生是大罪人。诳它一切众生。令人。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。即众生性即是佛性也。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 现代汉语译本：必须直接地去见性。性就是佛。佛就是自在的人，是无事无作的人。如果不见性，终日茫茫然，向外奔波寻求佛，原本是得不到的。虽然没有一样东西可以得到，如果想要领会，也必须参访善知识，一定要努力寻求，使内心明白了解生死是大事，不能虚度光阴，自己欺骗自己没有益处。纵然有珍宝堆积如山，眷属多如恒河沙，睁眼时看得见，闭眼时还看得见吗？所以知道有为之法，如同梦幻泡影。如果不赶快寻找老师，空过一生。然而佛性本来就有，如果不依靠老师，终究不能明白了解。不依靠老师而开悟的人，万中难得一见。如果自己凭借因缘际会，契合圣人的心意，就可以不用参访善知识，这就是生而知之的胜妙之学。如果还没有领悟了解，必须勤奋刻苦地参学，通过教导才能领悟。如果还没有领悟，不学习也可以，这和那些不能分辨黑白、胡说八道宣扬佛法、诽谤佛、嫉妒佛法的人不同。像这些等人，说法如雨点般密集，全部是魔的说法，不是佛的说法。老师是魔王，弟子是魔民，迷惑的人任凭他们指挥，不觉地堕入生死苦海。这些人都是不见性的人，胡乱地自称是佛。这些众生是大罪人，欺骗一切众生，使人进入魔界。如果不见性，说得十二部经教，全部是魔的说法，是魔的眷属，不是佛的弟子。既然不能分辨黑白，凭什么免除生死？如果见性就是佛，不见性就是众生。如果离开众生性，另外有佛性可以得到，那么，佛现在在哪里？众生性就是佛性。性外无佛，佛就是性。除了这个性之外，没有佛可以得到。佛外没有性可以得到。 问：如果不见性，念佛诵经、布施持戒精进、广行福利，能成佛吗？ 答：不能。 又问：为什么不能？ 答：因为有少许法可以得到，这是有为法。