X63n1218_達磨大師血脈論
卍新續藏第 63 冊 No. 1218 達磨大師血脈論
No. 1218-A 達磨血脈論序
右朝奉郎通判建昌軍事賜緋魚袋任哲作
原人之心。皆具佛性。泛觀諸家禪說。一切經文。原其至當之理。未有不言自己性中本來真佛。達磨西來。直指人心。見性成佛。蓋謂自己真佛。不出一性之中。人人不自委信。所以向外馳求。將謂自性真佛外。更有別佛。故諸佛諸祖師說法。要人省悟自己本來真佛。不假外求。又緣種種法語。氾濫不一。轉使學人惑亂本性。無悟入處。惟有達磨血脈論。並黃檗傳心法要二說。最為至論。可以即證自己佛性。使人易曉。比之求師訪道。鉆尋故紙。坐禪行腳。狂費工夫。相去萬倍。此非小補。紹興癸。酉見獨老人任哲序。
No. 1218
達磨大師血脈論
三界混起。同歸一心。前佛后佛以心傳心。不立文字。
問曰。若不立文字。以何為心。答曰。汝問吾即是汝心。吾答汝即是吾心。吾若無心。因何解答汝。汝若無心。因何解問吾。問吾即是汝心。從無始曠大劫以來。乃至施為運動。一切時中一切處所。皆是汝本心。皆是汝本佛。即心是佛亦復如是。除此心外。終無別佛可得。離此心外。覓菩提涅槃。無有是處。自性真
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 63 冊 No. 1218 達磨大師血脈論
No. 1218-A 達磨血脈論序
右朝奉郎通判建昌軍事賜緋魚袋任哲作
探究人的心，都具備佛性（Buddha-nature）。廣泛觀察各家的禪宗學說和一切經文，探究其中最恰當的道理，沒有不說自己本性中本來就具有真佛（true Buddha）的。達磨（Bodhidharma）西來，直指人心，見性成佛，大概是說自己本來的真佛，不超出自己的本性之中。人人不相信自己，所以向外奔波尋求，以為自性真佛之外，還有別的佛。所以諸佛和諸祖師說法，就是要人領悟自己本來的真佛，不需要向外尋求。又因為種種法語，氾濫而不統一，反而使學人迷惑于本性，沒有領悟之處。只有達磨《血脈論》和黃檗（Huangbo）《傳心法要》這兩種說法，最為精要，可以直接印證自己的佛性，使人容易明白。相比于求師訪道，鉆研故紙堆，坐禪行腳，白白浪費工夫，相差萬倍。這並非微小的補益。紹興癸酉年，見獨老人任哲序。
No. 1218
達磨大師血脈論
三界（Three Realms）混雜而起，最終歸於一心（One Mind）。前佛后佛以心傳心，不立文字。
問：如果不立文字，用什麼作為心？ 答：你問我，就是你的心。我回答你，就是我的心。我如果沒有心，怎麼解答你？你如果沒有心，怎麼問我？問我就是你的心，從無始曠大劫（countless eons）以來，乃至施為運動，一切時中一切處所，都是你的本心，都是你的本佛。即心是佛（Mind is Buddha）也是這樣。除了這個心之外，終究沒有別的佛可以得到。離開這個心之外，尋找菩提（Bodhi）涅槃（Nirvana），沒有這樣的道理。自性（Self-nature）真
【English Translation】 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
實。非因非果法。即是心義。自心是涅槃。若言心外有佛及菩提可得。無有是處。佛及菩提皆在何處。譬如有人以手提虛空得否。虛空但有名。亦無相㒵。取不得捨不得。是捉空不得。除此心外見佛。終不得也。佛是自心作得。因何離此心外覓佛。前佛后佛只言其心。心即是佛。佛即是心。心外無佛。佛外無心。若言心外有佛。佛在何處。心外既無佛。何起佛見。遞相誑惑。不能了本心。被它無情物。攝無自由。若也不信。自誑無益。佛無過患。眾生顛倒。不覺不知自心是佛。若知自心是佛。不應心外覓佛。佛不度佛。將心覓佛。不識佛但是外。覓佛者儘是不識自心是佛。亦不得將佛禮佛。不得將心念佛。佛不誦經。佛不持戒。佛不犯戒。佛無持犯。亦不造善惡。若欲覓佛。須是見性。見性即是佛。若不見性。唸佛誦經。持齋持戒亦無益處。唸佛得因果。誦經得聰明。持戒得生天。佈施得福報。覓佛終不得也。若自己不明瞭。須參善知識了卻生死根本。若不見性。即不名善知識。若不如此。縱說得十二部經。亦不免生死輪迴。三界受苦。無出期時。昔有善星比丘。誦得十二部經。猶自不免輪迴緣。為不見性。善星既如此。今時人講得三五本經論。以為佛法者。愚人也。若不識得自心。誦得閑文書。都無用處。若要覓佛
【現代漢語翻譯】 現代漢語譯本 真實。既不是因，也不是果的法，這就是心的意義。自己的心就是涅槃。如果說心外還有佛以及菩提可以獲得，那是沒有道理的。佛和菩提都在哪裡呢？比如有人用手去提虛空，能提起來嗎？虛空只是一個名稱，也沒有形象，拿不得也捨不得。這是抓取虛空不可能。除了自己的心之外去尋找佛，終究是找不到的。佛是自己的心造就的。為何要離開自己的心去尋找佛呢？過去的佛和後來的佛都只是說這個心。心就是佛。佛就是心。心外沒有佛。佛外沒有心。如果說心外有佛，佛在哪裡呢？心外既然沒有佛，為何要生起佛的見解？互相欺騙迷惑，不能瞭解自己的本心，被那些無情的事物所束縛，沒有自由。如果還不相信，自己欺騙自己也沒有用處。佛沒有過失，是眾生顛倒，不覺悟不知道自己的心就是佛。如果知道自己的心就是佛，就不應該在心外尋找佛。佛不度佛，用自己的心去尋找佛，是不認識佛，只是向外尋找。尋找佛的人都是不認識自己的心就是佛。也不要用佛來禮拜佛，不要用心來念佛。佛不誦經，佛不持戒，佛不犯戒。佛沒有持戒和犯戒，也不造作善惡。如果想要尋找佛，必須是見性。見性就是佛。如果不見性，唸佛誦經，持齋持戒也沒有用處。唸佛得到因果，誦經得到聰明，持戒得到生天，佈施得到福報，但尋找佛終究是找不到的。如果自己不明白，必須參訪善知識，了卻生死的根本。如果不見性，就不能稱為善知識。如果不這樣，縱然說得了十二部經，也免不了生死的輪迴，在三界中受苦，沒有脫離的時候。過去有善星比丘（Shànxīng bǐqiū，Good Star Bhiksu），誦得了十二部經，仍然免不了輪迴的因緣，因為他沒有見性。善星比丘既然如此，現在的人講得了三五本經論，就以為是佛法，真是愚蠢的人啊。如果不認識自己的心，誦讀那些閑散的文字，都沒有用處。如果要尋找佛
【English Translation】 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
。直須見性。性即是佛。佛即是自在人。無事無作人。若不見性。終日茫茫。向外馳求覓佛。元來不得。雖無一物可得。若求會。亦須參善知識。切須苦求。令心會解生死事大。不得空過。自誑無益。縱有珍𤥖如山。眷屬如恒河沙。開眼即見。閤眼還見么。故知有為之法。如夢幻等。若不急尋師。空過一生。然即佛性自有。若不因師。終不明瞭。不因師悟者。萬中希有。若自己以緣會。合得聖人意。即不用參善知識。此即是生而知之勝學也。若未悟解。須勤苦蔘學。因教方得悟。若未悟了。不學亦得。不同迷人不能分別皁白。妄言宣佛來。謗佛忌法。如斯等類。說法如雨。儘是魔說。即非佛說。師是魔王。弟子是魔民。迷人任它指揮。不覺墮生死海。但是不見性人。妄稱是佛。此等眾生是大罪人。誑它一切眾生。令人。魔界。若不見性。說得十二部經教。儘是魔說。魔家眷屬。不是佛家弟子。既不辨皁白。憑何免生死。若見性即是佛。不見性即是眾生。若離眾生性別有佛性可得者。佛今在何處。即眾生性即是佛性也。性外無佛。佛即是性。除此性外。無佛可得。佛外無性可得。
問曰。若不見性。唸佛誦經。佈施持戒精進。廣興福利。得成佛否。答曰。不得。
又問因何不得。答曰。有少法可得。是有為
【現代漢語翻譯】 現代漢語譯本：必須直接地去見性。性就是佛。佛就是自在的人，是無事無作的人。如果不見性，終日茫茫然，向外奔波尋求佛，原本是得不到的。雖然沒有一樣東西可以得到，如果想要領會，也必須參訪善知識，一定要努力尋求，使內心明白瞭解生死是大事，不能虛度光陰，自己欺騙自己沒有益處。縱然有珍寶堆積如山，眷屬多如恒河沙，睜眼時看得見，閉眼時還看得見嗎？所以知道有為之法，如同夢幻泡影。如果不趕快尋找老師，空過一生。然而佛性本來就有，如果不依靠老師，終究不能明白瞭解。不依靠老師而開悟的人，萬中難得一見。如果自己憑藉因緣際會，契合聖人的心意，就可以不用參訪善知識，這就是生而知之的勝妙之學。如果還沒有領悟瞭解，必須勤奮刻苦地參學，通過教導才能領悟。如果還沒有領悟，不學習也可以，這和那些不能分辨黑白、胡說八道宣揚佛法、誹謗佛、嫉妒佛法的人不同。像這些等人，說法如雨點般密集，全部是魔的說法，不是佛的說法。老師是魔王，弟子是魔民，迷惑的人任憑他們指揮，不覺地墮入生死苦海。這些人都是不見性的人，胡亂地自稱是佛。這些眾生是大罪人，欺騙一切眾生，使人進入魔界。如果不見性，說得十二部經教，全部是魔的說法，是魔的眷屬，不是佛的弟子。既然不能分辨黑白，憑什麼免除生死？如果見性就是佛，不見性就是眾生。如果離開眾生性，另外有佛性可以得到，那麼，佛現在在哪裡？眾生性就是佛性。性外無佛，佛就是性。除了這個性之外，沒有佛可以得到。佛外沒有性可以得到。
問：如果不見性，唸佛誦經、佈施持戒精進、廣行福利，能成佛嗎？ 答：不能。
又問：為什麼不能？ 答：因為有少許法可以得到，這是有為法。
【English Translation】 English version: You must directly see your nature. Nature is Buddha. Buddha is the free person, the person of no affairs and no actions. If you do not see your nature, you will be lost and confused all day long, running around seeking the Buddha externally, but you will not find it. Although there is nothing to be obtained, if you want to understand, you must also consult a good teacher (shan zhishi). You must diligently seek, so that your mind understands that the matter of birth and death is a great matter, and you must not waste time, deceiving yourself is of no benefit. Even if you have treasures piled up like mountains, and relatives as numerous as the sands of the Ganges River (Henghe sha), you can see them when your eyes are open, but can you still see them when your eyes are closed? Therefore, know that conditioned dharmas are like dreams and illusions. If you do not quickly seek a teacher, you will waste your entire life. However, Buddha-nature is inherent, but if you do not rely on a teacher, you will never understand it clearly. Those who awaken without a teacher are rare among ten thousand. If you yourself, through causes and conditions, happen to align with the intentions of the sages, then you do not need to consult a good teacher. This is the superior learning of being born with knowledge. If you have not yet awakened and understood, you must diligently and painstakingly study. You can only awaken through teaching. If you have not yet awakened, it is okay not to study, unlike deluded people who cannot distinguish black from white, falsely proclaiming the Buddha's coming, slandering the Buddha, and being jealous of the Dharma. People like these, whose teachings are as dense as rain, are all the teachings of demons, not the teachings of the Buddha. The teacher is the demon king, and the disciples are the demon people. Deluded people let them command, unknowingly falling into the sea of birth and death. These are all people who have not seen their nature, falsely claiming to be Buddhas. These beings are great sinners, deceiving all beings, leading people into the realm of demons. If you do not see your nature, even if you speak of the twelve divisions of the scriptures (shier bu jing jiao), they are all the teachings of demons, the family members of demons, not disciples of the Buddha. Since you cannot distinguish black from white, how can you escape birth and death? If you see your nature, you are a Buddha; if you do not see your nature, you are a sentient being. If, apart from the nature of sentient beings, there is another Buddha-nature to be obtained, then where is the Buddha now? The nature of sentient beings is Buddha-nature. Outside of nature, there is no Buddha. Buddha is nature. Apart from this nature, there is no Buddha to be obtained. Outside of Buddha, there is no nature to be obtained.
Question: If one does not see one's nature, can one become a Buddha by reciting the Buddha's name, chanting scriptures, giving alms, upholding precepts, being diligent, and extensively promoting welfare? Answer: No.
Question: Why not? Answer: Because there is a little dharma to be obtained, which is conditioned.
法。是因果。是受報。是輪迴法。不免生死。何時得成佛道。成佛須是見性。若不見性。因果等語。是外道法。若是佛不習外道法。佛是無業人無因果。但有少法可得。儘是傍佛。憑何得成。但有住著一心一能一解一見。佛都不許。佛無持犯。心性本空。亦非垢凈諸法。無修無證。無因無果。佛不持戒。佛不修善。佛不造惡。佛不精進。佛不懈怠。佛是無作人。但有住著心。見佛即不許也。佛不是佛。莫作佛解。若不見此義。一切時中。一切處處。皆是不了本心。若不見性。一切時中。擬作無作想。是大罪人。是癡人。落無記空中。昏昏如醉人。不辨好惡。若擬修無作法。先須見性。然後息緣慮。若不見性。得成佛道。無有是處。有人撥無因果。熾然作惡業。妄言本空作惡無過。如此之人。墮無間黑暗地獄。永無出期。若是智人。不應作如是見解。
問曰。既若施為運動。一切時中。皆是本心。色身無常之時。云何不見本心。答曰。本心常現前。汝自不見。
問曰。心既見在。何故不見。師曰。汝曾作夢否。答曾作夢。
問曰。汝作夢之時。是汝本身否。答是本身 又問。汝言語施為運動與汝別不別。答曰。不別。
師曰。既若不別。即此身是汝本法身。即此法身是汝本心。此心從無始曠大
劫來。與如今不別。未曾有生死。不生不滅。不增不減。不垢不凈。不好不惡。不來不去。亦無是非。亦無男女相。亦無僧俗老少。無聖無凡。亦無佛亦無眾生。亦無修證。亦無因果。亦無筋力。亦無相貌。猶如虛空。取不得捨不得。山河石壁。不能為礙。出沒往來。自在神通。透五蘊山。渡生死河。一切業拘此法身。不得此心微妙。難見此心。不同色心。此心是人皆欲得見。於此光明中。運手動足者。如恒河沙。及乎問著。總道不得。猶如木人相似。總是自己受用。因何不識。佛言。一切眾生儘是迷人。因此作業。墮生死河。欲出還沒。只為不見性。眾生若不迷。因何問著其中事。無有一人得會者。自家運手動足。因何不識。故知聖人語不錯。迷人自不會曉。故知此難明。惟佛一人。能會此法。餘人天及眾生等。盡不明瞭。若智慧明瞭。此心號名法性。亦名解脫生死。不拘一切法。拘它不得。是名大自在王如來。亦名不思議。亦名聖體。亦名長生不死。亦名大仙。名雖不同。體即是一。聖人種種分別。皆不離自心。心量廣大。應用無窮。應眼見色。應耳聞聲。應鼻嗅香。應舌知味。乃至施為運動。皆是自心。一切時中。但有語言道斷。即是自心。故云如來色無盡。智慧亦復然。色無盡是自心。心識善能分別一切。乃
【現代漢語翻譯】 現代漢語譯本 劫初之時，與現在沒有什麼區別。那時沒有生死，不生不滅，不增不減，不垢不凈，不好不壞，不來不去，也沒有是非，也沒有男女之相，也沒有僧俗老少之分，沒有聖人也沒有凡人，沒有佛也沒有眾生，沒有修行也沒有證悟，沒有因也沒有果，沒有筋骨氣力，也沒有具體相貌，就像虛空一樣，無法取得也無法捨棄。山河石壁，不能阻礙它。出入來往，自由自在，具有神通。能穿透五蘊之山，能渡過生死之河。一切業力都無法束縛這個法身。這個心非常微妙，難以見到。這個心不同於色和心。這個心是人人都想見到的。在這光明之中，運用手動腳的人，多如恒河沙數，等到問及此心，卻都說不出來，就像木頭人一樣。明明都是自己在受用，為什麼不認識呢？ 佛說：『一切眾生都是迷惑之人，因此造作各種業，墮入生死之河，想要出來卻又沉沒下去，只因爲沒有見到自性。眾生如果不迷惑，為什麼問及其中的道理，卻沒有一個人能夠領會呢？明明是自己運用手動腳，為什麼不認識呢？』所以說聖人的話沒有錯，是迷惑的人自己不能理解。所以說這個心難以明白，只有佛一人，能夠領會這個法。其餘的人天以及眾生等，都不明白。如果智慧明瞭，這個心就叫做法性，也叫做解脫生死，不被一切法所束縛，一切法也束縛不了它，這叫做大自在王如來，也叫做不可思議，也叫做聖體，也叫做長生不死，也叫做大仙。名稱雖然不同，本體卻是一個。聖人的種種分別，都不離自心。心量廣大，應用無窮。應眼見色，應耳聞聲，應鼻嗅香，應舌知味，乃至一切施為運動，都是自心。一切時中，只要語言停止的地方，就是自心。所以說如來的色是無盡的，智慧也是如此。色無盡就是自心，心識能夠善於分別一切，乃至……
【English Translation】 English version The time of the Kalpa is no different from now. There was no birth and death, neither arising nor ceasing, neither increasing nor decreasing, neither defiled nor pure, neither good nor bad, neither coming nor going, neither right nor wrong. There was no distinction of male or female, no distinction of monks, laity, old or young, no saints and no ordinary people, no Buddha and no sentient beings, no cultivation and no realization, no cause and no effect, no physical strength, and no appearance. It is like empty space, which cannot be taken or abandoned. Mountains, rivers, and stone walls cannot obstruct it. Coming and going freely, possessing supernatural powers. It can penetrate the mountain of the five skandhas and cross the river of birth and death. All karmic forces cannot bind this Dharmakaya. This mind is subtle and difficult to see. This mind is different from form and mind. This mind is what everyone wants to see. Those who move their hands and feet in this light are as numerous as the sands of the Ganges, but when asked about it, they cannot explain it, like wooden puppets. It is all for their own enjoyment, so why don't they recognize it? The Buddha said, 'All sentient beings are deluded people, and therefore create various karmas, falling into the river of birth and death, wanting to get out but sinking again, just because they have not seen their own nature. If sentient beings were not deluded, why is it that when asked about the matter, no one can understand it? Clearly, they are moving their own hands and feet, so why don't they recognize it?' Therefore, the words of the sages are not wrong, it is the deluded people who cannot understand. Therefore, this mind is difficult to understand, only the Buddha alone can comprehend this Dharma. The rest of the humans, devas, and sentient beings do not understand. If wisdom is clear, this mind is called Dharmata (Dharmadhatu), also called liberation from birth and death, not bound by any Dharma, and no Dharma can bind it. This is called the Great自在王如來 (Great自在王Tathagata), also called inconceivable, also called the Holy Body, also called eternal life, also called the Great Immortal. Although the names are different, the essence is the same. All the distinctions made by the sages do not depart from one's own mind. The capacity of the mind is vast, and its applications are endless. Responding to the eye seeing form, responding to the ear hearing sound, responding to the nose smelling fragrance, responding to the tongue knowing taste, and even all actions and movements are one's own mind. At all times, wherever language ceases, that is one's own mind. Therefore, it is said that the form of the Tathagata is inexhaustible, and so is wisdom. Inexhaustible form is one's own mind, and the mind-consciousness is able to skillfully distinguish everything, and so on...
至施為運用。皆是智慧。心無形相。智慧亦無盡。故云如來色無盡。智慧亦復然。四大色身即是煩惱色身。即有生滅。法身常住。無所住。如來法身常不變異。故經云。眾生應知佛性本自有之。迦葉只是悟得本性。本性即是心。心即是性。性即此同諸佛心。前佛后佛只傳此心。除此心外。無佛可得。顛倒眾生。不知自心是佛。向外馳求。終日忙忙。唸佛禮佛。佛在何處。不應作如是等見。但知自心心外。更無別無。經云。凡所有相皆是虛妄。又云。所在之處即為有佛。自心是佛。不應將佛禮佛。但是有佛及菩薩相貌。忽爾見前。切不用禮敬我心。空寂本無。如是相㒵。若取相即是魔。盡落邪道。若是幻從心起。即不用禮。禮者不知。知者不禮。禮被魔攝。恐學人不知。故作是辨。諸佛如來本性體上。都無如是相㒵。切須在意。但有異境界。切不用采括。亦莫生怕怖。不要疑惑。我心本來清凈。何處有如許相㒵。乃至天龍夜叉鬼神帝釋梵王等相。亦不用心生敬重。亦莫怕懼。我心本來空寂。一切相㒵皆是妄相。但莫取相。若起佛見法見。及佛菩薩等相㒵。而生敬重。自墮眾生位中。若欲直會。但莫取一切相即得。更無別語。故經云。凡所有相皆是虛妄。都無定實。幻無定相。是無常法。但不取相。合它聖意。故經云。離
【現代漢語翻譯】 現代漢語譯本 關於施展和運用，一切都源於智慧。心沒有固定的形狀，智慧也沒有窮盡的時候。所以說，如來的色身是無盡的，智慧也是如此。四大和合的色身就是煩惱的色身，有生有滅。法身常住，無所不在。如來的法身永遠不變異。所以經上說：『眾生應當知道佛性本來就存在於自身之中。』 迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）只是領悟了本性。本性就是心，心就是性，這個『性』與諸佛的心是相同的。過去的佛和未來的佛只是傳授這個心。除了這個心之外，沒有其他的佛可以獲得。顛倒的眾生，不知道自己的心就是佛，向外奔波尋求，終日忙碌，唸佛禮佛，佛在哪裡呢？不應該有這樣的見解。只要知道自己的心，心外沒有其他的佛。經上說：『凡是所有相，都是虛妄的。』 又說：『所在之處即為有佛。』 自己的心就是佛，不應該用佛來禮拜佛。但是如果有佛和菩薩的相貌，忽然出現在眼前，千萬不要禮敬，我的心是空寂的，本來就沒有這些相貌。如果執著于這些相，那就是著魔，會墮入邪道。如果是幻象從心中生起，就不用禮拜。禮拜的人是不明白道理，明白道理的人就不會禮拜。禮拜會被魔所攝持。恐怕學佛的人不明白，所以這樣辨別。諸佛如來在本性本體上，都沒有這樣的相貌。一定要注意。只要有奇異的境界，千萬不要理睬，也不要害怕。不要疑惑，我的心本來清凈，哪裡會有這麼多的相貌？乃至天龍（Devas and Nāgas，佛教中的天神和龍神）、夜叉（Yakṣa，一種守護神）、鬼神、帝釋（Indra，佛教中的天神之王）、梵王（Brahmā，佛教中的色界天之主）等的相貌，也不要心生敬重，也不要害怕。我的心本來空寂，一切相貌都是虛妄的。只要不執著于相。如果生起佛見、法見，以及佛菩薩等的相貌，而生起敬重，就會自己墮入眾生之位。如果想要直接領會，只要不執著於一切相就可以了，沒有其他的說法。所以經上說：『凡是所有相，都是虛妄的。』 都沒有固定的實體，幻象沒有固定的相貌，是無常的法。只要不執著于相，就符合聖人的心意。所以經上說：『離一切相，即是諸佛。』
【English Translation】 English version All application and function are wisdom. The mind has no form, and wisdom is also endless. Therefore, it is said that the Tathāgata's (如來, one of the titles of a Buddha) form is endless, and so is wisdom. The physical body composed of the four elements is the body of afflictions, subject to birth and death. The Dharmakāya (法身, the body of the Dharma, the ultimate nature of reality) is eternal, abiding nowhere. The Dharmakāya of the Tathāgata is eternally unchanging. Therefore, the scripture says: 'Sentient beings should know that the Buddha-nature is inherent within themselves.' Kāśyapa (迦葉, Mahākāśyapa, one of the ten principal disciples of the Buddha) merely realized this inherent nature. This inherent nature is the mind, and the mind is the nature. This 'nature' is the same as the minds of all Buddhas. The Buddhas of the past and the Buddhas of the future only transmit this mind. Apart from this mind, there is no other Buddha to be attained. Deluded beings do not know that their own mind is the Buddha, and they seek outwards, busying themselves all day long, reciting the Buddha's name and prostrating to the Buddha. Where is the Buddha? One should not have such views. Simply know your own mind; outside the mind, there is no other Buddha. The scripture says: 'All forms are illusory.' It also says: 'Wherever you are, there is a Buddha.' Your own mind is the Buddha; you should not use the Buddha to worship the Buddha. However, if the forms of Buddhas and Bodhisattvas suddenly appear before you, do not prostrate to them. My mind is empty and still, originally without such forms. If you cling to these forms, you are possessed by demons and will fall into evil paths. If the illusions arise from the mind, then there is no need to prostrate. Those who prostrate do not understand; those who understand do not prostrate. Prostration is seized by demons. Fearing that students may not understand, this distinction is made. In the original nature of all Buddhas and Tathāgatas, there are no such forms. You must pay attention to this. Whenever there are strange realms, do not pay attention to them, nor be afraid. Do not doubt; my mind is originally pure, where would so many forms come from? Even the forms of Devas and Nāgas (天龍, deities and serpent-like beings), Yakṣas (夜叉, a type of guardian spirit), ghosts and spirits, Indra (帝釋, king of the gods), Brahmā (梵王, a high-ranking deity), etc., do not give rise to respect or fear in your mind. My mind is originally empty and still; all forms are illusory. Just do not cling to forms. If you give rise to Buddha-views, Dharma-views, and the forms of Buddhas and Bodhisattvas, and generate respect, you will fall into the position of sentient beings. If you wish to directly understand, simply do not cling to any forms, and that is all; there is nothing else to say. Therefore, the scripture says: 'All forms are illusory.' They have no fixed substance; illusions have no fixed forms; they are impermanent dharmas. Just do not cling to forms, and you will be in accord with the intentions of the sages. Therefore, the scripture says: 'To be free from all forms is to be a Buddha.'
一切相。即名諸佛。
問曰。因何不得禮佛菩薩等。答曰。天魔波旬阿修羅示見神通。皆作得菩薩相㒵。種種變化。是外道。總不是佛。佛是自心。莫錯禮拜。佛是西國語。此土云覺性。覺者靈覺。應機接物。揚眉瞬目。運手動足。皆是自己靈覺之性。性即是心。心即是佛。佛即是道。道即是禪。禪之一字。非凡聖所測。又云。見本性為禪。若不見本性。即非禪也。假使說得千經萬論。若不見本性。只是凡夫。非是佛法。至道幽深。不可話會典教。憑何所及。但見本性。一字不識。亦得見性。即是佛聖體。本來清凈。無有雜穢。所有言說。皆是聖人。從心起用。用體本來空。名言猶不及。十二部經憑何得及。道本圓成。不用修證。道非聲色。微妙難見。如人飲水。冷暖自知。不可向人說也。唯有如來能知。餘人天等類。都不覺知。凡夫智不及。所以有執相。不了自心本來空寂。妄執相及一切法。即墮外道。若知諸法從心生。不應有執。執即不知。若見本性。十二部經總是閑文字。千經萬論只是明心。言下契會。教將何用。至理絕言。教是語詞。實不是道。道本無言。言說是妄。若夜夢見樓閣宮殿象馬之屬。及樹木叢林池亭。如是等相。不得起一念樂著。儘是託生之處。切須在意。臨終之時。不得取相。即得除障
【現代漢語翻譯】 現代漢語譯本： 『一切相，即名諸佛。』意思是說，所有的現象都可以被視為佛的顯現。
問：為什麼不能禮拜佛菩薩等？ 答：因為天魔波旬（欲界第六天之主）和阿修羅（一種好戰的神）會示現神通，偽裝成菩薩的形象，進行各種變化。這些都是外道（佛教以外的教派），不是真正的佛。佛就是自己的心。不要錯誤地禮拜。『佛』是西國（印度）的語言，在這裡（中國）叫做『覺性』。『覺』就是靈覺，能夠根據情況接觸事物。揚眉、眨眼、移動手腳，都是自己靈覺之性的體現。『性』就是『心』，『心』就是『佛』，『佛』就是『道』，『道』就是『禪』。『禪』這個字，不是凡人和聖人所能理解的。還有一種說法，『見本性為禪』。如果不見本性，就不是禪。即使能說出千經萬論，如果不見本性，也只是凡夫，不是佛法。至道（最高的真理）幽深，不能用言語和典籍來理解，典籍憑什麼能夠達到？只要見到本性，即使一個字也不認識，也能見性，這就是佛的聖體。本來清凈，沒有雜穢。所有的言說，都是聖人從心中生起的運用，而運用的本體本來就是空。名言都無法表達，十二部經（大乘佛教的經典總稱）又憑什麼能夠表達？道本來就是圓滿成就的，不需要修行和證悟。道不是聲音和形象，微妙難以看見，就像人喝水，冷暖自己知道，不能向別人說。只有如來（佛的稱號）能夠知道，其他人天等都不能覺知。凡夫的智慧達不到，所以才會有執著于相，不瞭解自己的心本來就是空寂的。如果錯誤地執著于相和一切法，就會墮入外道。如果知道諸法從心生，就不應該有執著。執著就是不瞭解。如果見到本性，十二部經都是閑文字，千經萬論只是爲了明心。在言語之下就能領會，教義又有什麼用？至理超越言語，教義只是語言文字，實際上不是道。道本來就沒有言語，言說是虛妄的。如果在夜裡夢見樓閣宮殿、象馬之類，以及樹木叢林、池塘亭榭等景象，不要生起一念的喜愛和執著，這些都是託生之處。一定要在意。臨終的時候，不要執取于相，就能消除障礙。
【English Translation】 English version: 'All forms are named Buddhas.' This means that all phenomena can be seen as manifestations of the Buddha.
Question: Why should one not worship Buddhas and Bodhisattvas, etc.? Answer: Because heavenly demons like Pāpīyas (the lord of the sixth heaven in the desire realm) and Asuras (a race of warring deities) may manifest supernatural powers, disguising themselves as Bodhisattvas, and performing various transformations. These are external paths (religions other than Buddhism), and not true Buddhas. The Buddha is one's own mind. Do not mistakenly worship. 'Buddha' is a word from the Western Country (India); here (in China), it is called 'Awareness-nature.' 'Awareness' is spiritual awareness, capable of engaging with things according to circumstances. Raising eyebrows, blinking eyes, moving hands and feet are all manifestations of one's own spiritual awareness-nature. 'Nature' is 'mind,' 'mind' is 'Buddha,' 'Buddha' is 'the Way,' 'the Way' is 'Chan' (Zen). The word 'Chan' cannot be fathomed by ordinary people or sages. There is also a saying, 'Seeing one's original nature is Chan.' If one does not see one's original nature, it is not Chan. Even if one can speak of thousands of scriptures and treatises, if one does not see one's original nature, one is merely an ordinary person, not Buddhist Dharma. The ultimate Way (highest truth) is profound and cannot be understood through words and scriptures. What can scriptures achieve? As long as one sees one's original nature, even if one does not recognize a single word, one can see the nature, which is the sacred body of the Buddha. It is originally pure, without any impurities. All speech is the use arising from the mind of a sage, and the substance of that use is originally empty. Names and words cannot express it; how can the Twelve Divisions of Scriptures (a general term for Mahayana Buddhist scriptures) express it? The Way is originally complete and does not require cultivation or realization. The Way is not sound or form, subtle and difficult to see, like a person drinking water, knowing the temperature for themselves, which cannot be told to others. Only the Tathagata (title of a Buddha) can know it; other humans and deities do not perceive it. The wisdom of ordinary people is insufficient, so they cling to forms, not understanding that their own mind is originally empty and still. If one mistakenly clings to forms and all dharmas (phenomena), one will fall into external paths. If one knows that all dharmas arise from the mind, one should not have attachments. Attachment is not understanding. If one sees one's original nature, the Twelve Divisions of Scriptures are all idle words, and thousands of scriptures and treatises are only for clarifying the mind. If one understands immediately upon hearing, what use are teachings? The ultimate truth transcends words; teachings are merely language, not actually the Way. The Way is originally without words; speech is false. If one dreams at night of pavilions, palaces, elephants, horses, and the like, as well as trees, forests, ponds, and pavilions, do not give rise to a single thought of fondness or attachment to such appearances, as these are places of rebirth. One must pay attention. At the time of death, do not grasp at appearances, and one will be able to remove obstacles.
。疑心瞥起即魔攝。法身本來清凈無受。只緣迷故。不覺不知。因茲故妄受報。所以有樂著不得自在。只今若悟得本來身心。即不染習。若從聖入凡。示見種種雜類。自為眾生。故聖人逆順皆得自在。一切業拘它不得。聖成久有大威德。一切品類業。被它聖人轉。天堂地獄。無柰何它。凡夫神識昏昧。不同聖人內外明徹。若有疑即不作。作即流浪生死。後悔無相救處。貧窮困苦皆從妄想生。若了是心。遞相勸勉。但無作而作。即入如來知見。初發心人。神識總不定。若夢中頻見異境。輒不用疑。皆是自心起故。不從外來。夢若見光明出現過於日輪。即余習頓盡。法界性見。若有此事。即是成道之因。唯自知。不可向人說。或靜園林中。行住坐臥。眼見光明。或大或小。莫與人說。亦不得取。亦是自性光明。或夜靜暗中。行住坐臥。眼睹光明。與晝無異。不得怪。並是自心欲明顯。或夜夢中。見星月分明。亦自心諸緣欲息。亦不得向人說。夢若昏昏。猶如陰暗中行。亦是自心煩惱障重。亦自知。若見本性。不用讀經唸佛。廣學多知無益。神識轉昏。設教只為標心。若識心何用看教。若從凡入聖。即須息業養神。隨分過日。若多嗔恚。令性轉與道相違。自賺無益。聖人于生死中。自在出沒。隱顯不定。一切業拘它不得。聖
人破邪魔。一切眾生但見本性。余習頓滅。神識不昧。須是直下便會。只在如今。欲真會道。莫執一切法。息業養神。余習亦盡。自然明白。不假用切。外道不會佛意。用功最多。違肯聖意。終日驅驅唸佛轉經。昏于神性。不免輪迴。佛是閑人。何用軀軀廣求名利。后時何用。但不見性人。讀經唸佛。長學精進。六時行道。長坐不臥。廣學多聞。以為佛法。此等眾生。儘是謗佛法人。前佛后佛只言見性。諸行無常。若不見性。妄言我得阿耨菩提。此是大罪。入十大弟子。阿難多聞中得第一。于佛無識。只學多聞。二乘外道皆無識佛。識數修證。墮在因果中。是眾生業報。不免生死。遠背佛意。即是謗佛眾生。殺卻無罪過。經云。闡提人不生信心。殺卻無罪過。若有信心。此人是佛位人。若不見性。即不用取次。謗它良善。自賺無益。善惡歷然。因果分明。天堂地獄只在眼前。愚人不信現墮黑暗地獄中。亦不覺不知。只緣業重故。所以不信。譬如無目人不通道有光明。縱向伊說亦不信。只緣盲故。憑何辨得日光。愚人亦復如是。現今墮畜生雜類。誕在貧窮下賤。求生不得。求死不得。雖受是苦。直問著。亦言我今快樂。不異天堂。故知一切眾生。生處為樂。亦不覺不知。如斯惡人。只緣業障重故。所以不能發信心者。不
【現代漢語翻譯】 現代漢語譯本 人破邪魔。一切眾生但見本性（本來的自性）。余習（殘餘的習氣）頓滅。神識（精神意識）不昧（不昏昧）。須是直下便會（當下領會）。只在如今。欲真會道。莫執一切法。息業（停止惡業）養神。余習亦盡。自然明白。不假用切（不需要刻意）。 外道不會佛意。用功最多。違肯聖意（違背聖人的意願）。終日驅驅唸佛轉經。昏于神性。不免輪迴。佛是閑人。何用軀軀廣求名利。后時何用。但不見性人。讀經唸佛。長學精進。六時行道。長坐不臥。廣學多聞。以為佛法。此等眾生。儘是謗佛法人。前佛后佛只言見性。 諸行無常。若不見性。妄言我得阿耨菩提（無上正等正覺）。此是大罪。入十大弟子。阿難（Ananda，佛陀的十大弟子之一，以多聞第一著稱）多聞中得第一。于佛無識。只學多聞。二乘外道皆無識佛。識數修證。墮在因果中。是眾生業報。不免生死。遠背佛意。即是謗佛眾生。殺卻無罪過。 經云。闡提人（icchantika，斷善根的人）不生信心。殺卻無罪過。若有信心。此人是佛位人。若不見性。即不用取次（隨便）謗它良善。自賺無益。善惡歷然。因果分明。天堂地獄只在眼前。愚人不信現墮黑暗地獄中。亦不覺不知。只緣業重故。所以不信。譬如無目人不通道有光明。縱向伊說亦不信。只緣盲故。憑何辨得日光。愚人亦復如是。 現今墮畜生雜類。誕在貧窮**。求生不得。求死不得。雖受是苦。直問著。亦言我今快樂。不異天堂。故知一切眾生。生處為樂。亦不覺不知。如斯惡人。只緣業障重故。所以不能發信心者。不
【English Translation】 English version A person destroys demonic obstacles. All sentient beings only need to see their original nature (inherent self-nature). Residual habits (remaining karmic traces) are instantly extinguished. The spirit and consciousness (mental awareness) are not obscured (not confused). It is necessary to understand directly and immediately (to comprehend at once). It is only in the present moment. If you truly want to understand the Dao, do not cling to any dharma. Cease karmic actions (stop evil deeds) and nourish the spirit. Residual habits will also be exhausted. Naturally, you will understand. There is no need for forced effort (no need for deliberate effort). Heretics do not understand the Buddha's intention. They exert the most effort, but they contradict the sage's will (go against the wishes of the saints). All day long, they busily recite Buddha's name and turn the scriptures, becoming confused about their spiritual nature. They cannot avoid reincarnation. The Buddha is a free person. Why busily seek fame and profit? What is the use of it later? Only those who do not see their nature read scriptures and recite Buddha's name, constantly learning and diligently practicing. They perform rituals at six times of the day, sit for long periods without lying down, and learn extensively, considering this to be the Buddha's Dharma. All such sentient beings are slandering the Buddha's Dharma. All Buddhas, past and future, only speak of seeing one's nature. All phenomena are impermanent. If you do not see your nature and falsely claim to have attained Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment), this is a great offense. Among the ten great disciples, Ananda (one of the Buddha's ten great disciples, known for being the foremost in hearing) was the foremost in hearing. He had no understanding of the Buddha, only learning extensively. Those of the two vehicles (Shravakas and Pratyekabuddhas) and heretics all do not understand the Buddha. They cultivate and realize through conceptual knowledge, falling into cause and effect. This is the karmic retribution of sentient beings. They cannot avoid birth and death, going far against the Buddha's intention. This is slandering the Buddha. Killing them is without fault. The Sutra says, 'Icchantikas (those who have severed their roots of goodness) do not generate faith. Killing them is without fault.' If there is faith, this person is in the position of a Buddha. If you do not see your nature, then do not casually (arbitrarily) slander the good. You only deceive yourself without benefit. Good and evil are distinct. Cause and effect are clear. Heaven and hell are right before your eyes. Foolish people do not believe and currently fall into the dark hell. They are also unaware and do not know. It is only because their karma is heavy that they do not believe. For example, a blind person does not believe that there is light. Even if you tell them, they will not believe. It is only because they are blind. How can they distinguish sunlight? Foolish people are also like this. Currently, they fall into the animal realm and various other categories. They are born into poverty **. They cannot seek life, and they cannot seek death. Although they suffer this pain, if you ask them directly, they will say, 'I am happy now, no different from heaven.' Therefore, know that all sentient beings find pleasure in the place where they are born. They are also unaware and do not know. Such evil people, only because their karmic obstacles are heavy, are unable to generate faith. Not
自由它也。若見自心是佛。不在剃除𩯭發白衣亦是佛。若不見性。剃除鬚髮亦是外道。
問曰。白衣有妻子。淫慾不除。憑何得成佛。答曰。只言見性。不言淫慾。只為不見性。但得見性。淫慾本來空寂。自爾斷除。亦不樂著。縱有餘習。不能為害。何以故。性本清凈故。雖處在五蘊色身中。其性本來清凈。染污不得。法身本來無受。無饑。無渴。無寒熱。無病。無恩愛。無眷屬。無苦樂。無好惡。無短長。無強弱。本來無有一物可得。只緣執有。此色身因。即有飢渴寒熱瘴病等相。若不執即一任作。若於生死中得自在。轉一切法。與聖人神通自在無礙。無處不安。若心有疑。決定透一切境界。不過不作。最好作了。不免輪迴生死。若見性。旃陀羅亦得成佛。
問曰。旃陀羅殺生作業。如何得成佛。答曰。只言見性。不言作業。縱作業不同。一切業拘不得。從無始曠大劫來。只為不見性。墮地獄中。所以作業輪迴生死。從悟得本性。終不作業。若不見性。唸佛免報不得。非論殺生命。若見性。疑心頓除。殺生命亦不柰它何。自西天二十七祖。只是遞傳心印。吾今來此土。唯傳頓教大乘。即心是佛。不言持戒精進苦行。乃至入水火。登于劍輪。一食長坐不臥。儘是外道有為法。若識得施為運動靈覺之性。汝
【現代漢語翻譯】 現代漢語譯本： 自由就是這樣。如果認識到自己的心就是佛，那麼即使不剃除頭髮，即使是普通人也是佛。如果不能認識到本性，那麼即使剃除鬚髮也是外道。
問：普通人在家有妻子，不能斷除性慾，憑什麼能夠成佛？答：我只說認識本性，沒說斷除性慾。正是因為不能認識本性，才被性慾所困擾。只要能夠認識本性，性慾本來就是空寂的，自然而然就會斷除，也不會再執著。即使還有殘留的習氣，也不能造成危害。為什麼呢？因為本性本來就是清凈的。即使身處在五蘊（色、受、想、行、識）的色身中，本性也本來就是清凈的，不會被污染。法身本來就沒有感受，沒有飢餓，沒有口渴，沒有寒冷炎熱，沒有疾病，沒有恩愛，沒有眷屬，沒有痛苦快樂，沒有好壞，沒有長短，沒有強弱，本來就沒有一樣東西可以得到。只因爲執著于有，才有了這個色身，因此才有了飢渴寒熱瘴病等現象。如果不執著，就可以任其自然。如果在生死中獲得自在，就能轉化一切法，與聖人一樣神通自在，沒有阻礙，無處不安。如果心中有疑惑，就一定會陷入一切境界，無法超越，不做最好，做了也免不了輪迴生死。如果認識到本性，即使是旃陀羅（古印度社會最下等的人）也能成佛。
問：旃陀羅殺生造業，如何能夠成佛？答：我只說認識本性，沒說造業。即使造的業不同，一切業也束縛不了他。從無始曠大劫以來，就是因為不能認識本性，才墮入地獄中，所以才造業輪迴生死。從領悟到本性之後，就不會再造業。如果不能認識本性，唸佛也免不了受報，更不用說殺生了。如果認識到本性，疑心立刻消除，殺生也奈何不了他。從西天二十七祖開始，只是遞相傳授心印。我今天來到這片土地，只傳授頓教大乘，即心是佛，不講持戒精進苦行，乃至入水火，登上劍輪，一食長坐不臥，這些都是外道有為法。如果認識到施為運動靈覺的本性，你...
【English Translation】 English version: Freedom is like this. If you realize that your own mind is Buddha, then even without shaving your head and even as a layman, you are a Buddha. If you do not see your nature, then even shaving your head and beard makes you an outsider.
Question: Laymen have wives and cannot eliminate sexual desire. How can they become Buddhas? Answer: I only speak of seeing the nature, not of eliminating sexual desire. It is precisely because they do not see their nature that they are troubled by sexual desire. As long as they can see their nature, sexual desire is originally empty and still, and it will naturally be eliminated, and they will no longer be attached to it. Even if there are residual habits, they cannot cause harm. Why? Because the nature is originally pure. Even though it is in the five aggregates (form, feeling, perception, volition, and consciousness) of the physical body, its nature is originally pure and cannot be defiled. The Dharmakaya (body of the Dharma) originally has no feeling, no hunger, no thirst, no cold or heat, no illness, no love, no relatives, no suffering or joy, no good or bad, no short or long, no strong or weak, and originally there is nothing to be obtained. Only because of attachment to existence, there is this physical body, and therefore there are phenomena such as hunger, thirst, cold, heat, and disease. If you are not attached, you can let it be. If you attain freedom in birth and death, you can transform all dharmas (teachings), and like the sages, you will have supernatural powers and freedom, without hindrance, and be at peace everywhere. If there is doubt in your mind, you will definitely fall into all realms, unable to transcend them. It is best not to do it, but if you do, you cannot avoid the cycle of birth and death. If you realize your nature, even a Chandala (the lowest caste in ancient Indian society) can become a Buddha.
Question: The Chandala kills and creates karma. How can he become a Buddha? Answer: I only speak of seeing the nature, not of creating karma. Even if the karma created is different, all karma cannot bind him. From beginningless kalpas (eons) ago, it is only because they could not see their nature that they fell into hell, and therefore they created karma and were reborn in the cycle of birth and death. From the moment they realize their original nature, they will no longer create karma. If they cannot see their nature, reciting the Buddha's name cannot avoid retribution, let alone killing. If they see their nature, doubt is immediately eliminated, and killing cannot harm them. From the twenty-seven patriarchs of the Western Heaven, they only transmitted the mind seal to each other. Today I have come to this land to transmit only the sudden teaching of the Mahayana (Great Vehicle), which is that the mind is Buddha. I do not speak of upholding precepts, diligent practice, or ascetic practices, or even entering water or fire, or climbing the sword wheel, or eating only one meal, sitting for a long time without lying down. All these are externalist contrived dharmas. If you recognize the nature of action, movement, and spiritual awareness, you...
即諸佛心。前佛后佛只言傳心。更無別法。若識此法。凡夫一字不識亦是佛。若不識自己靈覺之性。假使身破如微塵。覓佛終不得也。佛者亦名法身。亦名本心。此心無形相。無因果。無筋骨。猶如虛空。取不得。不同質礙。不同外道。此心除如來一人能會。其餘眾生迷人不明瞭。此心不離四大色身中。若離是心。即無能運動。是身無知。如草木瓦礫。身是無性。因何運動。若自心動。乃至語言施為運動。見聞覺知。皆是動心動用。動是心動。動即其用。動用外無心。心外無動。動不是心。心不是動。動本無心。心本無動。動不離心。心不離動。動無心離。心無動離。動是心用。用是心動。動即心用。用即心動。不動不用。用體本空。空本無動。動用同心。心本無動。故經云。動而無所動。終日去來而未曾去。終日見而未曾見。終日㗛而未曾㗛。終日聞而未曾聞。終日知而未曾知。終日喜而未曾喜。終日行而未曾行。終日住而未曾住。故經云。言語道斷。心行處滅。見聞覺知。本自圓寂。乃至嗔喜痛癢何異木人。只緣推尋痛癢不可得。故經云。惡業即得苦報。善業即有善報。不但嗔墮地獄。喜即生天。若知嗔喜性空。但不執即業脫。若不見性。講經決無憑。說亦無盡。略標邪正如是。不及一二也。
頌曰。
【現代漢語翻譯】 現代漢語譯本： 這就是諸佛的心。過去的佛和後來的佛只是傳達這個心，沒有其他的法。如果認識了這個法，即使是目不識丁的凡夫也是佛。如果不認識自己靈明覺性的本性，即使身體粉碎如微塵，尋求佛也是終究不可能找到的。佛也稱為法身，也稱為本心。這個心沒有形狀，沒有因果，沒有筋骨，猶如虛空，無法獲取，不同於有形質的障礙，也不同於外道。這個心除了如來一人能夠領會，其餘的眾生和迷惑的人都不明白。這個心不離開四大色身之中，如果離開了這個心，就沒有能運動的了。這個身體沒有知覺，如同草木瓦礫。身體是沒有自性的，因什麼而運動呢？如果是自心在動，乃至語言、施為、運動、見聞覺知，都是動心動用。動是心動，動就是心的作用。動用之外沒有心，心之外沒有動。動不是心，心不是動。動本來沒有心，心本來沒有動。動不離開心，心不離開動。動沒有心就不能成立，心沒有動就不能成立。動是心的作用，作用是心的動。動就是心用，用就是心動。不動就不用，用的本體本來是空，空本來沒有動。動用與心相同，心本來沒有動。所以經中說：『動而無所動，終日來來去去而未曾去，終日見而未曾見，終日嗅而未曾嗅，終日聞而未曾聞，終日知而未曾知，終日喜而未曾喜，終日行而未曾行，終日住而未曾住。』所以經中說：『言語的道路斷絕，心念的行處滅盡，見聞覺知，本來就是圓滿寂靜。』乃至嗔恨、喜悅、痛、癢，和木頭人有什麼區別呢？只因爲推究痛癢而不可得。所以經中說：『惡業就會得到苦報，善業就會有善報。』不僅僅是嗔恨會墮入地獄，喜悅就會生到天上。如果知道嗔恨和喜悅的本性是空，只要不執著就能脫離業報。如果不見自性，講解佛經就絕對沒有憑據，說也說不完。略微標明邪正就是這樣，不及其中的一二。
頌曰：
【English Translation】 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 (如來, 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:
心心心難可尋。寬時遍法界。窄也不容針。我本求心不求佛。了知三界空無物。若欲求佛。但求心只這心。這心是佛。我本求心心自持。求心不得待心知。佛性不從心外得。心生便是罪生時。
偈曰。
吾本來此土 傳法救迷情 一華開五葉 結果自然成
達磨大師血脈論(終)
【現代漢語翻譯】 現代漢語譯本： 心啊心，實在難以尋覓。寬廣時遍及整個法界（Dharmadhatu，宇宙），狹窄時連一根針都容不下。我原本是尋求自心而不是尋求佛（Buddha，覺悟者），徹底了知三界（Trialoka，欲界、色界、無色界）皆空無一物。如果想要尋求佛，只需尋求自心，這顆心就是佛。我原本尋求自心，心自然會把握住自己。尋求心卻無法得到，要等待心自己去了解。佛性（Buddha-nature）不是從心外獲得的，心生起的時候，就是罪惡產生的時候。
偈語說： 我本來到這片土地， 傳授佛法救度迷惑的眾生， 一朵花開放五片花瓣， 結果自然會成就。
《達磨大師血脈論》（結束）
【English Translation】 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)