Book Summary: The Bloodstream Treatise by Bodhidharma (Part 1/4)
To truly grasp the essence of Chan (Zen), one must study the writings of Bodhidharma, as he is the founder of the Chan philosophy and its heritage.
Bodhidharma, a 5th-6th century Indian monk, traveled to China and laid the foundation for Chán (禪), earning him the title of the First Patriarch of Chan. His teachings were simple and direct, cutting straight to the core of awakening. Chan gained widespread recognition after the teachings of the Sixth Patriarch, Hui-neng, was recorded in the *Platform Sutra*. Chan later spread to Japan and often referred as “Zen Buddhism.” The Chinese character for 禪 is pronounced as "Zen" in Japanese. From there, Zen made its way to the West, gaining global recognition.
The *Bloodstream Treatise* is one of the key scriptures attributed to Bodhidharma. We focus on the *Bloodstream Treatise* for its consistency, which closely aligns with *The Platform Sutra of the Sixth Patriarch*, as well as the insights of U.G. Krishnamurti, Jed McKenna, and our own experiences. These sources share remarkably similar understandings and perspectives on awakening.
Key Concepts of the Bloodstream Treatise:
Self-Nature is Buddha-Nature: People may have different personalities, cultural backgrounds, beliefs, or appearances, but we all share the same nature of self—like water poured into different shapes of containers: a vase, a cup, a jar, or a wine glass. Though the forms may vary, the essence remains the same. If we fail to look inward and recognize our true nature, and instead continue searching outward for our true self, we will remain trapped in an endless cycle of chasing external things.
Non-Attachment and Drop All Beliefs: Non-attachment is not about letting go of all desires but recognizing this is an illusion and letting go of false beliefs that trap us in the framework.
Do Not Worship Buddhas: First, the nature of self is Buddha, so Buddha shall not worship Buddha. Secondly, The nature of Buddhas has no appearance, so what are we worshipping or paying reverence to? Worse, devils could disguise themselves as Buddha or anything divine or holy.
Desire, Lust, and Karma: Traditional Buddhists believe that a person must relinquish everything in order to break the cycle of reincarnation. However, the self-nature cannot be impervious. It is only due to this physical body that experiences sensual desires, hunger, thirst, cold, hot, illness, and afflictions arise. If there is no attachment, one just flows with all things.
The state of awakening: After awakening, it's essential to cultivate and nourish the spirit, allowing for ongoing growth and balance in the enlightened state.
Self-Nature is Buddha-Nature
The *Bloodstream Treatise* expresses the essence of Chan, which is
"This method is not taught through scriptures, not relying on written words. Directly pointing to the heart, seeing one's true nature and achieving Buddhahood."
教外別傳，不立文字；直指人心，見性成佛。
The beginning of the scripture states,
The three realms (the delusional world) arise from one mind. Buddhas of the past and future transmit the mind-to-mind (heart-to-heart) without relying on words.
A student asked Bodhidharma, “If words are not relied upon. How to describe the mind?”
He replied, “When you ask me questions, it is your mind that is asking; when I respond to you, that is my mind that is answering. If I had no mind, how could I respond to you? If you had no mind, how could you ask me? It is your mind asks.”
三界混起，同歸一心，前佛後佛，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。
In the scripture, the term ‘mind’ could be understood as consciousness.
“If every action and movement arises in the nature of the mind, why can't we see the nature of the mind while the physical body changes?”
Bodhidharma replied, “The nature of mind is always present, don’t you see it?”
“If the mind is present, why can't it be seen?”
“Have you ever had a dream?”
“Yes, I have dreamt.”
“When you dream, is it not your own self in the dream?”
“Yes, it is my own self.”
“Are your words, actions, and movements different from yours?”
“There are no differences.”
“Since there are no differences, this body is your Dharma body; this Dharma body is your nature of mind.”
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。
Seeing the nature of self and consciousness is a tricky business, as a fish in the water cannot perceive the water itself.
This nature is the mind, the mind is Buddha, Buddha is the Tao, and the Tao is Chan. The essence of "Chan" cannot be measured by ordinary people or sages alike. It is also said, "Realizing one's true nature is Chan. If one does not see their true nature, it is not Chan."
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。』
The essence of Chan lies in awakening to your true nature.
The term “Buddha” is Sanskrit. Here, the term is “awakened nature.” The awakened one is conscious and responds to the circumstance spontaneously—whether raising an eyebrow, blinking eyes, or moving a hand and feet—all actions are expressions of one's nature of consciousness.
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。
Awakening, in essence, is the realization of your true nature (見性) and a return to the natural state. It’s not about "becoming a Buddha," as if you’re transforming into a different entity or some sort. Awakening is not about crossing a river to reach the opposite bank, from here to there—you’re already here, simply clouded by false beliefs. As the Chan saying goes, "Dispel the clouds to reveal the sun." The sun was always there, just obstructed by the dark cloud.
Awakening is like the process of purifying water—removing impurities to restore its original, pure state. Therefore, perhaps it is more accurate to describe it as "returning to the Buddhahood." Buddhahood is the state of abiding in true consciousness and true realization.
True nature can be described in many ways—self-nature (自性), Buddha-nature (佛性), nature of the mind (自心), or pure consciousness—but they all suggest the same thing: the essence of who you are.
However, one fails to recognize this inner truth and instead seeks fulfillment externally, projecting their beliefs outward and fabricating man-made goals. This results in an endless cycle of chasing and losing themselves in the process.
Deluded beings fail to realize that their own mind is Buddha and instead seek external, remaining constantly busy day after day, worshiping Buddha and reciting Buddha’s name. Where is Buddha? One should let go of such perceptions and recognize that the nature of the mind is Buddha, and there is no Buddha outside of the mind.
顛倒眾生不知自心是佛，向外馳求，終日忙忙；念佛禮佛，佛在何處？不應作如是等見，但知自心，心外更無別佛。
To clarify, Buddha is not a sentient being or deity, but the natural state of the mind, its original, unconditioned form.
The mind is Buddha. There is no Buddha outside of this mind. Seek bodhi (enlightenment) and nirvana (liberation) outside this mind is futile.
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。
Buddha or enlightenment is the state of the mind and cannot be found outside of the mind. Similarly, searching for purity in the water is fruitless, because you won’t find it. Purity is the water’s inherent attribute. When all impurities are filtered, the water naturally returns to its original, pure state.
The Buddhas of the past and future speak only of this mind. The mind is Buddha; Buddha is the mind. Outside the mind, there is no Buddha; outside the Buddha, there is no mind.
前佛後佛只言其心，心即是佛，佛即是心；心外無佛，佛外無心。