English
English version: This is the mind of all Buddhas. The past Buddhas and the future Buddhas only transmit this mind; there is no other Dharma. If one recognizes this Dharma, even an illiterate common person is a Buddha. If one does not recognize the nature of one's own spiritual awareness, even if the body is shattered like dust, one will never find the Buddha. Buddha is also called Dharmakaya (法身, Dharma Body), also called original mind (本心, original mind). This mind has no form, no cause and effect, no tendons or bones; it is like empty space, cannot be grasped, is different from tangible obstacles, and is different from external paths. This mind, except for the Tathagata (如来, Thus Come One) alone who can understand it, the rest of sentient beings and deluded people do not understand it. This mind does not leave the four great elements (四大, four elements) of the physical body. If it leaves this mind, there will be no ability to move. This body has no awareness, like grass, trees, tiles, and pebbles. The body has no inherent nature; what causes it to move? If it is the mind itself that moves, even speech, actions, movement, seeing, hearing, awareness, and knowing are all the movement and function of the mind. Movement is the mind's movement, and movement is the mind's function. Outside of movement and function, 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 cannot be established without the mind, and the mind cannot be established without movement. Movement is the mind's function, and function is the mind's movement. Movement is the mind's function, and function is the mind's movement. Without movement, there is no function; the essence 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, going and coming all day long without ever going, seeing all day long without ever seeing, smelling all day long without ever smelling, hearing all day long without ever hearing, knowing all day long without ever knowing, rejoicing all day long without ever rejoicing, acting all day long without ever acting, abiding all day long without ever abiding.' Therefore, the sutra says: 'The path of language is cut off, the place of mental activity is extinguished, seeing, hearing, awareness, and knowing are originally perfectly still.' Even anger, joy, pain, and itching, what difference is there from a wooden person? Only because investigating pain and itching is impossible to obtain. Therefore, the sutra says: 'Evil deeds will receive bitter retribution, and good deeds will have good rewards.' It is not only that anger will cause one to fall into hell, and 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 karma. If one does not see one's own nature, explaining the sutras will have absolutely no basis, and there will be no end to the explanations. Briefly indicating what is wrong and what is right is like this, not even one or two parts of it. Verse: --------------------------------------------------------------------------------
Chinese
心心心难可寻。宽时遍法界。窄也不容针。我本求心不求佛。了知三界空无物。若欲求佛。但求心只这心。这心是佛。我本求心心自持。求心不得待心知。佛性不从心外得。心生便是罪生时。 偈曰。 吾本来此土 传法救迷情 一华开五叶 结果自然成 达磨大师血脉论(终) 现代汉语译本： 心啊心，实在难以寻觅。宽广时遍及整个法界（Dharmadhatu，宇宙），狭窄时连一根针都容不下。我原本是寻求自心而不是寻求佛（Buddha，觉悟者），彻底了知三界（Trialoka，欲界、色界、无色界）皆空无一物。如果想要寻求佛，只需寻求自心，这颗心就是佛。我原本寻求自心，心自然会把握住自己。寻求心却无法得到，要等待心自己去了解。佛性（Buddha-nature）不是从心外获得的，心生起的时候，就是罪恶产生的时候。 偈语说： 我本来到这片土地， 传授佛法救度迷惑的众生， 一朵花开放五片花瓣， 结果自然会成就。 《达磨大师血脉论》（结束）
English
English version: The mind, the mind, is so difficult to find. When it is wide, it pervades the entire Dharmadhatu (universe). When it is narrow, it cannot even accommodate a needle. Originally, I sought the mind, not the Buddha (the awakened one). I thoroughly understand that the Three Realms (Trialoka, realm of desire, realm of form, realm of formlessness) are empty and without substance. If you wish to seek the Buddha, just seek the mind; this very mind is the Buddha. Originally, I sought the mind, and the mind naturally holds itself. Seeking the mind but not obtaining it, one must wait for the mind to know itself. Buddha-nature is not obtained from outside the mind; when the mind arises, it is the time when sin arises. A gatha says: I originally came to this land, To transmit the Dharma and save deluded beings, One flower blooms with five petals, The fruit will naturally be accomplished. The Bloodstream Sermon of Bodhidharma (End) --------------------------------------------------------------------------------