THE BLOODSTREAM TREATISE

INTRODUCTION

 

Introduction

 

Since Buddhism was introduced to China more than 1,900 years ago, its teachings have been transmitted generation to generation. Why has Buddhism endured so long in China? The reason is that throughout its history many scholars and sages discovered a transcendent wisdom in Buddhism that people urgently need. This wisdom is not only beneficial to oneself and others but also helpful in every lifetime; it cannot be replaced by any worldly wealth, power, or fame. Therefore, countless people have worked hard to spread and pass down these ideas at all costs. Especially those who went to India in the early days to study and translate Buddhist scriptures; due to the difficult conditions, many even sacrificed their lives in the process.

Prajnaparamita comprises the highest level of wisdom in Buddhism. The Platform Sutra and the Bloodstream Treatise discuss this direct wisdom, but it is not unique to Chan Buddhism. All schools of Buddhism expound Prajnaparamita at their highest level, for example, Dzogchen and Mahamudra in tantra, the final practice in Tang tantra in Chinese Buddhism, and the most advanced practices of other sects. At the ultimate level, all teachings are the same.

If we can learn and assimilate this kind of wisdom, we can fully eliminate our afflictions, gain liberation, and achieve self-benefit and altruism. If we cannot reach this state of realization, we can at least apply this wisdom to our life and lead a happier and more meaningful life.

About Bodhidharma, the First Patriarch

The First Patriarch is known as Bodhidharma in Chinese Buddhism; his full name in Tibetan Buddhism is Bodhidharmatara. Bodhidharma is the founder of Chan Buddhism in China. Movies, books, and stories about him can be seen everywhere; anyone who is Chinese basically knows this figure. In Tibetan Buddhism, there are some relevant records about him but no mention of his treatises.

As the most important figure in Chan Buddhism, Bodhidharma left behind few works, only the pamphlets we see before us. Because Chan Buddhism has always advocated communicating from mind to mind without establishing words, there is not much in the way of books and documents. But these few pamphlets contain very profound wisdom. Although this is the language and writing from more than 1,500 years ago, people today can basically understand it. I believe that everyone will gain something from studying it. If you have also learned Dzogchen and Mahamudra, your understanding of these Chan books will be even deeper and more comprehensive.

About the title and version of the treatise

There are many ways to name Buddhist scriptures. Some are named after the person who preached the Dharma at that time, some are named after the place where the Dharma was preached, and some are named after the content or metaphor of the Buddhist scriptures. The title of this treatise is a metaphor to help people understand the connotation of the book.

Naming this book the Bloodstream Treatise underscores its importance. Just like the human body, if any part is deprived of blood and oxygen, the cells in that place will die and the person also will not survive – the importance of blood to the human body is self-evident. Similarly, what Bodhidharma talks about in this pamphlet of less than twenty pages is the essence of Buddhism. Even though there are few words, it is as indispensable as the blood of the human body. Any Buddhist scripture that lacks the essential points in the Bloodstream Treatise is certain to pale into insignificance.

There are multiple versions of the Bloodstream Treatise; the wording is slightly different, but there is not much difference in content. The version in this text was edited by the monk Shi Zong Jing of Hua Yen Temple in Yuzhou (in present day Chongqing, China).

The Bloodstream Treatise belongs to the pith-instruction school

There are two ways of propagating Buddhism: one is the pith-instruction school and the other is the theoretical school.

The theoretical group's interpretation of Buddhism is very comprehensive and accurate. It not only analyzes, studies, expands, and summarizes the scriptures word for word, but also clearly explains the subsequent content of the texts.

For example, there is a term in Buddhism called “viewpoint,” which is forming one's own perspective. This means that when elaborating on Buddhist scriptures, you must first establish your own standpoint; if someone raises doubts, you should try to address and resolve these questions by referencing various Buddhist teachings and theories, and by using rigorous logic for reasoning and analysis. The theoretical school excels in this area, as both the written expression and method of explanation are extremely standardized and orderly.

The pith-instruction school is different. It does not focus much on observing or discussing external phenomena. In the Abhidharma-samuccaya and the Abhidharmakosa, the material structure of this world is explained very thoroughly – the entire universe and even a particle of dust are all analyzed in detail. Especially in certain aspects of the microscopic world, they have always been ahead of modern physics. But the pith-instruction school believes that there is no need to pay attention to these. Because it views the structure of these substances, from as large as the entire universe to as small as a particle or dust, merely as projections of the mind. By understanding your own mind, you will comprehend everything; the study and analysis of the external material world are thus unnecessary.

Therefore, when explaining the Buddhist scriptures, the pith-instruction school does not cite too many teachings and proofs, nor does it use overly complex thought processes or logical reasoning. Instead, it directly conveys the main essence of the Buddhist scriptures in an easy-to-understand, simple, and clear way. Moreover, it avoids discussing grand theories to ensure the content can be fully integrated into actual practice. This very down-to-earth way of teaching is the pith-instruction school, also known as the practice school. For example, the way the Platform Sutra explains "meditative absorption" and "sitting meditation" belongs to the pith-instruction school, which is extremely helpful to practitioners.

Bodhidharma composed a total of four treatises, known as the Four Treatises by Bodhidharma, all of which belong to the pith-instruction school. Although there is not much text, at least two to three pages, but no more than twenty pages at most, it condenses the essence of all Buddhist scriptures.