Video: "Dharma Master Bodhidharma's Treatise on the Bloodline" with music and chanting and subtitles

(written by Bodhidharma)

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Preface to the Treatise on the Bloodline of Master Bodhidharma

From the Right Dynasty, Feng Langtong judged the military award of Jianchang Fish bag Ren Zhezuo.

All human beings have Buddha nature in their hearts. A comprehensive review of all the scriptures on Zen teachings by various schools of thought shows that they are perfectly reasonable and all of them speak of the original true Buddha in one’s own nature. When Damoshi came, he pointed directly at the human heart and became a Buddha after seeing his nature. He said that he was a true Buddha and could not escape from one nature. No one trusts himself, so he seeks outside. It will be said that there are other Buddhas besides the true Buddha of one's own nature. Therefore, all Buddhas and patriarchs teach people to understand their original true Buddha and not seek externally. In addition, the proliferation of various French languages ????confuses students and makes them confused and unable to understand. Only Bodhidharma's bloodline theory and Huangbo's two theories on the heart and mind are the most complete theory. You can instantly realize your Buddha nature and make it easy for others to understand. Compared with seeking teachers and visiting Taoism, digging into old books, sitting in meditation and walking, and spending a lot of time, it is thousands of times worse. This is not a small supplement. Shaoxing Guiyou met the old man Ren Zhexu.

Mixed up, united in one mind, Buddha before and after, transmitting from heart to heart, without establishing words.

Question: If you don’t establish words, what is your heart?

Answer:

The question you ask me is your heart, and the answer I give you is my heart. If I have no intention, why can I answer you? If you have no intention, why would you ask me? This is your mind that asks me. From the great kalpa without beginning, to all times and places where you perform actions, it is your original mind, and it is your original Buddha. Even if the mind is a Buddha, it is also like this. Apart from this mind, there is no other Buddha to be found; apart from this mind, there is no place to find Bodhi and Nirvana. Self-real reality is non-causal. Dharma is the meaning of the mind, and the mind is nirvana. If you say that there is Buddha and Bodhi that can be obtained outside the heart, it is useless.

Where are the Buddha and Bodhi? For example, is it possible for someone to hold the void in his hand? Emptiness has a name but no appearance. If you cannot take it or part with it, you cannot catch it. Apart from this mind, one will never be able to see the Buddha. Buddha is achieved by one's own mind, so why should one look for Buddha outside of one's own mind? The Buddha before and after the Buddha only talks about his heart. The heart is the Buddha, and the Buddha is the heart. There is no Buddha outside the heart, and there is no heart outside the Buddha.

If there is a Buddha outside the heart, where is the Buddha? If there is no Buddha outside the mind, how can we see the Buddha? They are deceived by each other, unable to control their original intention, and are captured by its ruthless things, without freedom. If you don’t believe it, it’s useless to lie to yourself.

The Buddha has no faults. All sentient beings are confused and unaware that they are Buddhas. If you know that you are a Buddha in your own mind, you should not look for Buddha outside your mind. If the Buddha does not save the Buddha, he will search for the Buddha with his heart and not recognize the Buddha. But those who look for Buddha outside will not realize that they are Buddhas in their own minds. You must not pay homage to the Buddha or recite the Buddha's name in your mind. The Buddha does not recite sutras, the Buddha does not observe the precepts, the Buddha does not violate the precepts, the Buddha does not uphold and violate the precepts, and he does not do good or evil.

If you want to find the Buddha, you must see your nature. Seeing your nature is the Buddha. If you don't see your nature, chanting Buddha's name, chanting sutras, observing fasts and observing precepts will be of no benefit. Reciting Buddha's name will gain you cause and effect, reciting sutras will gain you wisdom, observing the precepts will gain you rebirth in heaven, giving alms will gain blessings, but you will never find the Buddha.

If you don’t understand, you must consult good knowledge to understand the fundamentals of life and death. If one does not see his nature, he is not called a good teacher. If this is not the case, even if one obtains the twelve sutras, one will not be able to escape the reincarnation of life and death, suffering in the three realms, and there will be no escape.

In the past, there was a monk named Good Star, who recited the twelve sutras, but he was inevitably reincarnated because he could not see his nature. Since this is the case with good stars, people today who read three or five sutras and treatises as Buddha Dharma are just fools. If you don't understand your own mind, even reciting idle documents will be of no use.

If you want to find the Buddha, you must directly see your nature. Nature is the Buddha, and the Buddha is the free person who does nothing and does nothing. If you don't see your nature, you will be in a state of confusion all day long, searching outside, but unable to find the Buddha.

Although there is nothing that can be obtained, if you want to understand, you must study the good knowledge, and you must pray hard to understand it.

Life and death are important matters and cannot be ignored. It is useless to lie to oneself. Even if there are delicacies as precious as a mountain, and relatives as the sands of the Ganges River, you can see them when you open your eyes, but can you still see them when you close your eyes? Therefore, we know that there are conditioned methods, such as dreams and so on. If you don't rush to find a teacher, your life will be wasted.

However, the Buddha-nature exists of its own accord. If we don’t follow the teacher, we will never understand it. Those who do not gain enlightenment from the teacher are rare among all people. If you meet by fate and get the will of a saint, you don't need to consult a good teacher. This is what you know from birth, which is better than learning. If you don't understand it, you must study hard and you will understand it through teaching.

If you haven’t understood it, you can still get it without learning. Different from charming, unable to distinguish between innocent people, falsely proclaiming Buddha's edicts and slandering Buddha's taboo Dharma. Such and other kinds of teachings are like rain, which are all the teachings of demons, that is, they are not the teachings of Buddha.

The master is the devil, and the disciples are the devils. You can let it command you, and you will fall into the sea of ??life and death.

However, he does not see the human nature and falsely claims to be a Buddha. These sentient beings are great sinners, deceiving all sentient beings and causing them to enter the demonic realm. If one does not see one's nature, then the teachings of the twelve sutras are all demonic teachings. The descendants of the demon family are not Buddhist disciples. If you don't know what's wrong, how can you avoid life and death?

If you see your nature, you are a Buddha; if you don’t see your nature, you are a living being. If there is no Buddha-nature that can be obtained apart from the nature of sentient beings, where is the Buddha now? That is, the nature of all living beings is the nature of Buddha. There is no Buddha outside of nature, Buddha is nature; apart from this nature, there is no Buddha to be obtained, and there is no nature to be obtained outside of Buddha.

Question: If you don’t see your true nature, can you become a Buddha by chanting Buddha’s name, chanting sutras, giving alms, observing precepts, working diligently, and promoting welfare?

Answer: No.

Another question: Why not?

Answer:

There are few dharma that can be obtained, which are conditioned dharma, cause and effect, retribution, and reincarnation. Life and death are inevitable. When can you achieve the path of Buddhahood? To become a Buddha you must see your nature. If one does not see nature, words such as cause and effect are outsiders. If the Buddha does not practice the heretics.

The Buddha is a person with no karma and no cause and effect. However, there are only a few dharma to be obtained. They are all slandering the Buddha. How can he achieve success? But if there is someone who can understand and see with one mind, Buddha will not allow it.

The Buddha has no perseverance, his mind is empty, and it is not pure. All dharmas have no practice, no realization, no cause and no effect. If the Buddha does not keep the precepts, does not practice good deeds, does not do evil, does not work diligently, and does not slack off, he is a non-human being. But if you have an abiding mind, you will not be allowed to see the Buddha.

The Buddha is not a Buddha, so don’t interpret it as a Buddha. If we do not see this meaning, we will not be able to follow our original mind at all times and everywhere.

If you don’t see your nature, and you don’t have any thoughts at all times, you are a great sinner, a fool, and you are in the sky without memory; you are as dazed as an intoxicated person, and you don’t know your likes and dislikes.

If you plan to practice the non-practicing method, you must first see your nature, and then stop worrying about conditions. If you don't see your nature and achieve Buddhahood, there is no point in it.

Some people believe that there is no cause and effect, and they commit evil karma with great enthusiasm, falsely saying that it is empty, and doing evil without fault. In this way, they will fall into the eternal dark hell, and there will never be an escape. If you are a wise person, you should not interpret it like this.

Question: If action is in motion, the original mind is present at all times. When the body is impermanent, why can’t we see the original mind?

Answer: My true mind always appears before me, but you don’t see it?

Question: Since the mind is seeing it, why is it not seeing it?

The teacher said: Have you ever had a dream?

Answer: I had a dream.

Question: When you dreamed, was it you?

Answer: It is itself.

Another question: Are your words, actions, and movements different from yours?

Answer: No.

The Master said:

If there is no difference, then this body is your original Dharma body; that is, this Dharma body is your original mind.

This mind has been in existence since time immemorial, and it is no different from what it is now; there has never been birth or death, neither birth nor death. It does not increase or decrease, it is neither dirty nor pure, it is neither good nor evil, it does not come or go; there is no right or wrong, there is no male or female, there are no monks, seculars, old or young, there is no saint or ordinary; there is no Buddha, there are no sentient beings, and there is no cultivation. , there is no cause and effect, no muscle strength, and no appearance; it is like a void, unable to take or let go, and cannot be hindered by mountains, rivers, and stone walls; it can come and go freely with supernatural powers; it can pass through the Wuyun Mountain and cross the river of life and death; all karma cannot be bound to this dharma body.

This mind is subtle and difficult to see. This mind is different from the color mind. This mind is something everyone wants to see. Those who move their hands and feet in this light are like the sands of the Ganges. Even when asked, they always have no idea. They are like wooden figures who always use themselves. Why don't they know? The Buddha said that all sentient beings are all charming, so they fall into the river of life and death because of their deeds, and they are not able to get out yet, just because they do not see their nature. If sentient beings are not confused, why do they ask about it and no one understands it? Why do they not know how to move their own hands and feet?

Therefore, I know that the words of the sage are good, but I don’t know how charming they are. Therefore, we know that this is difficult to understand. Only the Buddha can understand this method; the rest of humanity, heaven, and sentient beings cannot understand it at all.

If wisdom is clear, this mind is called Dharma nature, and it is also called liberation. It is not restricted by life and death, but cannot be restricted by any laws. This is called the Tathagata, the Great Self-Contained King; it is also called the Inconceivable, it is also called the Holy Body, it is also called the Immortal, and it is also called the Great Immortal. Although the names are different, the substance is one.

The various distinctions made by saints are all based on their own minds. The mind is vast and has endless applications. The eyes should see the colors, the ears should hear the sounds, the nose should smell the fragrance, the tongue should understand the taste, and even the actions of giving are all from the mind. At all times, if there is only language, it is your own mind.

Therefore, the Tathagata’s color is endless, and his wisdom is also restored. The inexhaustible color is the mind, and the mind's awareness of goodness can distinguish everything, and even give and use it, all of which are wisdom. The heart has no form, and the wisdom is endless. Therefore, the Tathagata's color is endless, and his wisdom is also restored.

The four major form bodies are the afflictions. The form body is subject to birth and death. The Dharma body is permanent and has no residence. This is why the Tathagata Dharma body never changes. The Sutra says: All sentient beings should know that Buddha-nature inherently exists.

Kasyapa just realized the true nature, which is the heart, the heart is the nature, and the nature is the same as the hearts of all Buddhas. The Buddhas before and after only transmit the mind. Apart from this mind, no Buddha can be obtained.

Confusing sentient beings who don’t know that they are Buddhas in their own minds, they seek outside and are busy all day long; chanting Buddha’s name and paying homage to Buddha, where is the Buddha? You should not have such views, but you know your own mind, and there is no other Buddha outside your mind. The Sutra says: All appearances are false. He also said: Wherever he is, there is a Buddha.

If you think you are a Buddha, you should not pay homage to the Buddha. However, if you see the appearance of a Buddha or a Bodhisattva, you should not pay homage to him. My heart is empty and silent, and there is no such appearance. If I take the appearance, I will be a demon, and I will fall into the wrong path. If the illusion arises from the heart, there is no need to be polite. Those who are ignorant of the etiquette, those who know the etiquette are impolite, and the etiquette is possessed by the devil. I'm afraid that scholars don't know it, so they just pretend to be different.

None of the Buddhas and Tathagatas have such an appearance in their original nature, so we must pay attention to it. But if there are different realms, don’t use generalizations, don’t be afraid, don’t doubt, my heart is originally pure, how can I have such an appearance. Even the gods, dragons, yakshas, ??ghosts, gods, emperors, kings and Brahma, etc., I don’t need to respect or be afraid of them. My heart is originally empty, and all appearances are false views, but I don’t take the appearance.

If you see the Dharma and the appearance of Buddhas and Bodhisattvas and respect them, you will fall into the position of living beings. If you want to meet directly, don't take any form to get it, let alone say anything else.

Therefore the sutra says: All appearances are false. They all have no fixed reality, and illusion has no fixed phase. It is an impermanent law, but it does not take any form and conforms to its holy intention.

Therefore, the sutra says: Those who are separated from all appearances are called Buddhas.

Question: Why can’t we pay homage to Buddhas and Bodhisattvas?

Answer:

Asura, the demon Bo Xun, showed his supernatural power, and all of them had the appearance of a Bodhisattva. All kinds of changes are heretics, but they are not Buddhas. The Buddha is your own mind, so don’t worship him wrongly.

Buddha is the Western language, and this earth is the awakening nature. The awakened person's spiritual awareness, responding to opportunities and receiving objects, raising his eyebrows and blinking his eyes, and moving his hands and feet are all the nature of his own spiritual awareness. Nature is the heart, the heart is the Buddha, the Buddha is the Tao, and the Tao is Zen. Zen is a word that cannot be measured by the Holy Spirit.

Another saying:

Seeing one’s true nature is Zen. If you don't see your true nature, it's not Zen. Even if you can explain thousands of sutras and treatises, if you don’t see your true nature, you are just an ordinary person, and it is not the Dharma. The way is deep and deep, and it is impossible to talk about it. How can the classics and teachings be reached? But when you see your true nature, you can get it even if you don’t know a word.

Seeing one’s nature is the Buddha, and the holy body is originally pure and free of impurities. All words spoken by saints come from the heart. The body is inherently empty, and the famous sayings are not enough. How can we get the twelve sutras?

The Tao is originally perfect and does not need to be cultivated. The Tao is non-sensual, subtle and hard to see. Just like when a person drinks water, he knows whether it is warm or cold, but he cannot tell others about it. Only the Tathagata can know it; the rest of humanity, heaven and others are unaware of it.

Ordinary people are not wise enough, so they have attachments. If you fail to understand that your own mind is originally empty and still, and if you cling to appearances and all dharmas, you will fall into the heretics. If you know that all dharmas arise from your mind, you should not have any attachment. If you are attached, you will not know.

If you see your true nature, the twelve sutras will always be empty words. Thousands of scriptures and treatises are just for clarifying the mind and making an agreement through words. What is the use of teaching? The most truthful words; teaching is just words, not the truth.

Tao is speechless, and speaking of it is false. If you dream at night that you see pavilions, palaces, elephants, horses, trees, jungles, ponds, pavilions, etc. If you can't think of a single happy thought, they are just a place to support your life, so you must pay attention to it. At the moment of death, if you are not allowed to take the form, then you have to remove the obstacles. A suspicious glance is a sign of evil.

The Dharmakaya is originally pure and has no feelings. It is only due to confusion, and it is not aware of it. Because of this, it is repaid in vain. Therefore, there is happiness but no freedom.

Now if you understand the original body and mind, you will not be tainted by habits. If you go from the saint to the mortal, you will see all kinds of hybrids, who are all living beings on their own. Therefore, the saint can be at ease even if he is rebellious and obedient, and all karma will not be restrained by him.

A saint has great mighty virtue for a long time, and all kinds of karma can be transformed by him, and heaven and hell can't help him.

Ordinary people have dim consciousness, unlike saints, who are clear inside and outside. If you have any doubts, don't do it. If you do it, you will wander into life and death, regretting it and having no place to save you. Poverty and hardship are all caused by delusional thoughts. If you understand this intention and encourage each other, but do nothing, you will enter the Tathagata's understanding.

For those who have just started to think, their spiritual consciousness is always uncertain; if they frequently see strange places in their dreams, they often do not doubt it, because they are all caused by the mind and not from outside. If you see a bright light appearing in a dream, passing through the sun disk, it means that the remaining habits will be eliminated and the nature of the Dharma Realm will be seen. If this happens, it is the cause of enlightenment. Only know it yourself, don’t tell others.

Walking, standing, sitting or lying in a quiet garden, you may see bright lights, big or small. Do not tell others about them, nor can you take them. They are also the brightness of your own nature.

Or if you are walking, standing, sitting or lying down in the stillness of night, you may see light that is no different from daytime. It is not surprising, and it is because your own desires are obvious.

Or if you see the stars and the moon clearly in your night dream, you may want to let go of all the conditioned things in your mind, and you may not tell others about it. If the dream is drowsy, it is like walking in darkness, which means that one's own mind is full of troubles and obstacles, and one is aware of it.

If you see your true nature and don’t need to read scriptures or recite the Buddha’s name, it will be useless to learn a lot and your spiritual consciousness will become dim. Teaching is only to mark the mind; if you know the mind, what use is there to teach?

If you go from being an ordinary person to becoming a saint, you must rest your karma and rest your mind, and live your life accordingly. If you are too angry, your nature will be contrary to the Tao, and you will gain nothing.

The saint is free to appear and disappear in life and death, appearing and hiding undeterminedly, and all his karma cannot be restrained by him. When a saint defeats evil spirits, all sentient beings will see their true nature, and all remaining habits will be wiped out. The spiritual consciousness is not ignorant, it only needs to be straight down, only now.

If you want to truly understand the Tao, don’t adhere to all dharma; rest your karma and rest your mind, and the remaining habits will be exhausted. Naturally understand, do not pretend to work hard. Heretics don't understand the Buddha's will and work the hardest; they violate the holy will and drive around chanting the Buddha and turning the sutras all day long. They are fainted by the divinity and inevitably reincarnate.

The Buddha is an idler, so what is the use of driving him around to seek fame and fortune? What will be the use later? But he does not see his nature, he reads sutras and recites the Buddha's name, he studies diligently for a long time; he practices the Tao at six o'clock, he sits for a long time without lying down; he studies widely and thinks of the Dharma. These living beings are all slanderers of the Buddha and Dharma.

The Buddhas before and after them only talk about seeing nature. All actions are impermanent, and if you do not see your nature and falsely say that you have attained Ayutthaya, you are a great sinner.

Among the ten great disciples, Ananda was ranked first among the many scholars. He did not know the Buddha and only learned the Buddha. The two-vehicle heretics did not know the Buddha. They cultivated the knowledge of numbers and fell into cause and effect. The karma of these sentient beings is inevitable, and they are far from the Buddha's will, which means they are slandering the Buddha's sentient beings, and their desire to kill is guiltless. The scripture says: If a person does not have faith in Chanti, his desire to kill will not lead him to commit any crime.

If you have faith, this person is a Buddha. If you don't see the nature, you don't need to take the next step and slander it as good, which will be of no benefit to you. Good and evil occur clearly, and cause and effect are clear. Heaven and hell are only in front of your eyes. Fools don't believe it and now they fall into the darkness of hell. They are not aware of it. They just don't believe it because of their heavy karma. For example, a blind person does not believe that there is light, and he does not believe even if it is said vertically. He is just blind, so how can he see the light of the sun? The same is true for fools.

Nowadays, we have fallen into the category of beasts, born in poverty and low status, unable to survive or die. Even though I am suffering, I ask directly and say that my happiness now is no different from heaven. Therefore, we know that all sentient beings are happy wherever they are, and they are not aware of it. Such evil people are unable to have faith only due to heavy karma and obstacles, and they are not free from it.

If you see that your mind is a Buddha, you no longer need to shave off your beard and hair, but you will also be a Buddha in white clothes. If you don't see your nature and shave off your beard and hair, you are also a heretic.

Question: How can I achieve Buddhahood if I have a wife in white clothes and my lust is not eliminated?

Answer:

Only talking about sex but not lust. Just because one cannot see one's nature; but one can see one's nature. Lust is originally empty and silent. Once it is eradicated, it is no longer pleasurable. Even if it remains as a habit, it cannot cause any harm.

Why? Nature is pure. Although it is in the body of five aggregates, its nature is originally pure and cannot be polluted. The Dharmakaya originally has no feelings, no hunger or thirst, no cold or heat, no illness, no love, no dependents, no pain or pleasure, no likes and dislikes, no short or long, no strength or weakness. Originally there is nothing to obtain, only the existence of this physical body. , because there are symptoms such as hunger, thirst, cold, heat, miasma, etc., if you don’t hold on, you can do it at will.

If you are at ease in life and death, you can transform all dharmas and be at ease with the magical powers of the saints, and there will be no uneasiness anywhere. If you have any doubts, make the decision to pass through all realms. If you don't do what is best, if you do, you will inevitably reincarnate in life and death. If he sees his true nature, Chandala will also become a Buddha.

Question: How can Chandala achieve Buddhahood through the act of killing?

Answer:

Only talking about seeing one’s nature but not about homework. Even if the tasks are different, all karma cannot be limited. Since the great kalpa without beginning, we have just lost sight of our nature and fallen into hell, so we have to undergo the cycle of life and death.

Once you understand your true nature, you will never do any homework. If you don't see your nature, you can avoid retribution by reciting Buddha's name, even if you kill a life. If doubts about sex are eliminated immediately, killing a living being will do nothing.

The twenty-seven ancestors from the West just passed down the heart seal. Now that I have come to this land, I only preach the Mahayana teachings, that is, I am the Buddha in my heart, and I do not talk about observing the precepts and practicing asceticism diligently.

Even entering water and fire, boarding a sword wheel, eating and sitting for a long time without lying down, all are external dharma. If you realize the nature of spiritual awareness in the movement of giving, you will have the mind of all Buddhas.

The Buddhas before and after them only speak their minds, and there is no other way. If you know this Dharma, even an ordinary person who doesn't know a single word is also a Buddha. If you don't realize the nature of your spiritual awareness, and if your body is as broken as a mote of dust, you will never be able to find the Buddha.

The Buddha is also called Dharmakaya, and also called the original mind. This mind has no form, no cause and effect, no bones and muscles, it is like empty space and cannot be obtained. Different qualities and obstacles, different heretics.

Except for the Tathagata, this mind can be understood by all other living beings.

This mind cannot be separated from the four major physical bodies. If it is separated from this mind, it will be unable to move. The body is ignorant, like grass, trees and rubble. The body is sexless, so why does it move? If the heart moves, even words, actions, seeing, hearing, and awareness are all moved by the heart. Movement is the movement of the heart, and movement is its use. There is no intention to use outside, and there is no action outside the heart. Movement is not the heart, and the heart is not movement. There is no intention to move, and there is no intention to move. Don't move away from your heart, don't leave your heart behind. There is no separation of mind when moving, and there is no separation of mind when moving. Movement is the use of the heart, and use is the movement of the heart. When it is moved, it is used by the heart, and when it is used, it is moved by the heart. If it is not moved or used, the body itself is empty. The emptiness is inherently motionless, and when you use the same mind, the heart is essentially motionless.

The Sutra says: Moving but not moving, coming and going all day long but never going, seeing all day long but never seeing it, roaring all day long but never roaring, hearing all day long but never hearing it, knowing all day long but not knowing it, rejoicing all day long But I have never been happy, I have been traveling all day long but have not yet traveled, and I have been living all day long but have never lived.

Therefore, the Sutra says: The speech path is cut off, the mental conduct is extinguished, and seeing, hearing, and knowing will naturally pass away. Even anger, joy, pain, and itching are so different from humans, because they only seek pain and itching but cannot get it.

Therefore, the sutra says: Bad deeds will result in suffering, and good deeds will have good rewards. Not only will anger lead to hell, but joy will lead to heaven. If you know that anger and joy are empty in nature, but if you don't hold on to them, you will be free from karma.

If you don’t see the nature, there will be no basis for preaching the scriptures, and there will be no end to the explanation. The slightly marked evil is just like that, but not as good as one or two.

Psalm:

The mind is hard to find. When it is wide, it is all over the Dharma Realm, but when it is narrow, it does not allow for needles.

My original intention is not to seek Buddha, but I understand that the three realms are empty.

If you want to seek Buddha, you only seek the heart. Only this heart is the Buddha.

I originally seek to be self-controlled, but I don’t want to wait until my heart knows.

Buddha-nature cannot be obtained from outside the mind, and sin arises when the mind arises.

The verse says:

I am originally from this land. Preach the Dharma to save the lost love.

One flower blooms with five leaves. The result comes naturally.

The end of Master Bodhidharma's "Theory of Bloodline".

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