Recorded Sayings of Master Yushan, Volume 3

Residing at Yanling Qingyun Chan Monastery

On New Year's Day, performing the Thousand Buddhas Repentance and the Great Compassion Repentance, the master addressed the assembly. "In the realm of ultimate truth, not a single speck of dust is accepted; yet in the gate of Buddha's work, not a single dharma is abandoned. Therefore, when bowing to the Thousand Buddhas, each speck of dust is a world, each leaf is a Tathagata; when bowing to the Great Compassion, a thousand hands protect and uphold, a thousand eyes illuminate and perceive. Yet these are still Buddha's work with form—ultimately, what is the formless place of practice?" After a long pause, he said, "The Way is not refused, but I fear complicating the flow of words."

On the Lantern Festival, the assembly period ended. The two senior monks, Xuewu and Fayin, led the lay devotees in requesting the Master to ascend the seat.

A question was asked: "The ten periods of past and present, from beginning to end, never leave the present thought; the boundless seas of worlds, self and others are not separated by a hair's breadth. Why then is there still binding and liberation?"

The Master said: "Elder Li would not approve of you speaking this way."

The questioner continued: "What if the cage refuses to stay, and the call does not turn the head?"

The Master said: "That is not yet a skillful hand."

Another question: "An ancient worthy said, 'In a single instant, the great Dharma wheel is turned.' May I ask, what is turning the great Dharma wheel?"

The Master said: "Tighten your straw sandals."

The monk bowed and said: "One phrase transcends a thousand sages."

The Master struck him and said: "Even turning your head back is too late."

Another question: "Now that spring has returned and the energy shifts, what is the phrase for grafting trees and transplanting flowers?"

The Master said: "It just so happens that this mountain monk's assembly period has ended."

The questioner continued: "Without meeting the discerning eye of the connoisseur, it remains like firewood in a wild hut."

The Master said: "Exactly so."

Then the Master said: "The final phrase reaches the iron barrier. How can a seasoned Chan practitioner pass through here? If you go to the place where for ten thousand miles there is not a blade of grass, countless corpses will lie on the level ground. Or if you hide where as soon as you step out the door there is grass, to penetrate through the thorny forest is a skillful hand. Among them, there is one who carries a staff and performs according to the occasion. In such and not-such places, parting a single thread, you see the mind-moon solitary and full, competing in brilliance with iron trees and silver flowers; the lamp of wisdom shines eternally, vying in radiance with the golden crow and jade rabbit. If you truly possess such skill, there is no need to go to the chambers of various masters, jostling left and right. Here at Qingyun, the staff is entrusted with both hands. Why? Though there are many horns, one unicorn is enough."

Venerable Jinghua Jiang, accompanied by his son Gongliang, requested a brief Dharma talk for the spirits of his departed parents.

The great *Avatamsaka Sutra* states: "Faith is the source of the path and the mother of virtue, nurturing all wholesome roots." Good friends, what is this 'faith'? And how are wholesome roots nurtured? If you can penetrate this point, you will understand that this single word 'faith' is inherently supreme. It is like a lotus emerging from water, unstained by dust; like a precious moon ascending the sky, able to dispel all darkness. Dwelling in existence, it is not obstructed by existence; abiding in emptiness, it is not stuck in emptiness. Above, reaching the ultimate pinnacle, there is not a single thing that does not rely on its shelter; below, extending to the golden wheel, there is not a single thing that does not depend on it for its establishment.

Therefore, because the Buddhas have attained this faith, they engage in Buddha's work through compassion, joy, and equanimity. Because Bodhisattvas have attained this faith, they benefit sentient beings through the perfections. Because Pratyekabuddhas have attained this faith, they emerge in a world without a Buddha through the twelve links of dependent origination. Because Śrāvakas have attained this faith, they attain great spiritual powers through the Four Noble Truths. Because gods and humans have attained this faith, they increase the ten wholesome deeds. Because asuras have attained this faith, they instantly extinguish anger and delusion.

Today, because Venerable Jinghua has attained this faith and wishes to repay the boundless kindness of his parents, he has earnestly come to request the Dharma. Because this mountain monk's whisk has attained this faith, it skillfully responds to the opportunity and speaks the Dharma, manifesting here to offer guidance. Because the two departed spirits have attained this faith, they too bow respectfully and come to listen to the Dharma.

All of the above—whether Buddha or patriarch, sage or ordinary being—each should know thus, use thus, act thus, and nurture thus. Directly, it is like the net of Indra, where each jewel reflects all others, light illuminating light. Good friends, is this one? Is it different? Is it birth? Is it cessation?

*He draws a line with his whisk and says:*

One cannot be obtained. Different cannot be obtained. Birth cannot be obtained. Cessation cannot be obtained. Since birth and cessation cannot be obtained, then attachment to birth and cessation withers. Since one and different cannot be obtained, then distinctions of one and different vanish.

Arriving here, one finally knows the wondrous nature is perfect and luminous, apart from all names and characteristics. Originally, there are no worlds and sentient beings. Because of delusion, there is birth; because of birth, there is cessation. Calling this 'birth and cessation' is delusion; calling the cessation of delusion 'true'—though the ancients exerted themselves to praise it—still falls into the present moment.

If one had truly stepped onto the genuine lineage of the lamp-holder then, not only would 'true thusness,' 'ordinary,' and 'sage' all be dream-words, but 'Buddha' and 'sentient beings' would also be added speech. What further need is there to speak of mind and nature, or debate delusion and truth?

Here, this mountain monk, acting spontaneously, has bestowed it all upon the two departed spirits present. Now, for the phrase that returns to the root and attains the essence, how shall it be expressed?

*After a long pause, he waves his whisk and says:*

The nine-petaled lotus just receives their feet, A hundred treasures naturally adorn their bodies.

Evening assembly. A monk asked, "What is the pure Dharmakaya?" The master said, "A dried shit-stick." The monk pressed, "What is the perfect Sambhogakaya?" The master said, "Cannot be depicted, cannot be painted." The monk asked further, "What is the myriad Nirmanakayas?" The master said, "Lanterns and pillars, cats and dogs." The monk said, "The three bodies have already been pointed out by the master. What then is the great meaning of Bodhidharma's coming from the West?" The master immediately struck him.

A monk asked, "A woman gave birth to seven sons. Six did not meet a true friend. Even this one was not needed, so she threw him into the water. What is the meaning?" The master said, "Not aiming to stir the grass, only wanting to startle the snake."

A monk asked, "The moment I open my mouth, you strike. What is the meaning?" The master slapped him across the face. The monk said, "I don't understand." The master said, "You need to eat another blow before you'll get it."

The master remained silent for a while, then struck the bamboo stick once and said, "This is the abode of all Buddhas. Those who can step on it with a trusting foot will surely secure their home and enjoy their work within ninety days. Those who cannot step on it will inevitably wander in hardship hereafter. Today, Qingyun does not care whether you have stepped on it or not—I have fully sealed the agreement with all of you. Now tell me: who is it that puts the final mark on this contract?" Suddenly he shouted, "Look at the footnote!"

Evening gathering. A question was asked: "Regarding the saying 'A dog has no Buddha-nature'—what is its ultimate meaning?" The master said: "Cut open the heart and split the belly."

Then he continued: "The nostrils of Śākyamuni and the eyes of Bodhidharma—even if measured with a full peck, their true essence cannot be exhausted. You all, from morning till night, in the front corridor and on the back shelves, have fortunately never discarded anything. Now that your bags are full, I wonder how you will make use of it in the future?"

After a long silence, no one answered. The master said again: "Since all of you are unwilling to speak, I, Qingyun, cannot keep silent either."

Then he threw down the bamboo staff and said: "This is not much different."

The venerable elder monk Changsong Jihu has ascended the seat to offer protection and peace. He lifts his staff, strikes it once, and says:

"This very body, radiant as purple-gold, is pure and flawless, wondrous as the udumbara flower, sublime as the wish-fulfilling jewel. It enables all beings throughout the Flower Treasury World to gaze upon it and find fulfillment, just like the banner of carefree peace and stability.

Once peace and stability are attained, not only can one gather all favorable conditions at all times, but one can also overcome all obstacles. Naturally, a fine reputation will flourish, and the life of wisdom will be prolonged. So why speak of some lingering affliction in the heart that needs to be removed? Who can remove it for me?

Have you not heard? Illness arises from karma, karma arises from the mind. If the source of the mind does not stir, what form can external conditions take? At this point, illness and karma both vanish like snowflakes in a red-hot furnace. Why wait to take cooling medicine or drink the nectar of immortality before finding peace?

Good friends! How then should one maintain and nurture this going forward?"

He strikes his staff once more and says:

"In stillness, the universe is vast; in leisure, days and months are long."

On the day of the retreat’s commencement, the bath attendant, following the assembly’s request, invited the master to ascend the seat. The head seat reverently struck the wooden gavel and said, “All dragons and elephants of the Dharma assembly, behold the supreme truth.”

The head seat stepped forward and asked, “The Buddha’s mind, the Patriarch’s marrow—we know clearly they cannot be measured by the peck and bushel. Today, having cleaned and tidied everything, we ask you to cast it forth in due time.”

The master said, “I have no leisure for such things.”

The head seat pressed, “Those with clear eyes and swift hands seize and act immediately, but how should those who hesitate and linger maintain their practice?”

The master said, “Who is lacking anything?”

The head seat said, “It can be said: one pill of divine elixir turns iron to gold; one word of ultimate truth transforms the ordinary into the sage.”

The master said, “Now tell me—does this lie with the abbot, or with the head seat?”

The head seat replied, “If I had not come forward, how would I know the truth?”

The master said, “You do not disgrace your role as the eyes of the hall.”

A monk asked, “Your usual way of engaging with others is already evident; we now hope for a model of higher guidance.”

The master immediately struck him.

The monk pressed, “If so, then jade and stone are not distinguished, gold and sand are mixed together.”

The master said, “It’s a pity you are not a true listener.”

The monk said, “This learner can only remain half-silent.”

The master paid no attention.

Another monk asked, “Before leaving the Tusita Heaven, he had already descended to the royal palace; before leaving his mother’s womb, he had already completed the salvation of beings. Why then did he need to expound the sutras over three hundred assemblies?”

The master said, “Only because compassion was too deep.”

The monk said, “Laying down arms yet challenging—do not boast of skill; when meeting on a narrow path, the affair is even more extraordinary.”

The master said, “What is this meeting affair?”

The monk shouted.

The master struck him and said, “Reckless, calling yourself a monk.”

Several more monks came forward. The master motioned them back with his staff and said:

“Since ancient times, old masters have appeared in the world, yet they all come to this seat and defile it recklessly. Who knows how many worthy ones before and after have been stained by their touch? If Qingyun were to follow along and strut about proudly, not only would the Western Heaven disapprove, but would not the monks of the Eastern Land laugh until their mouths split? Yet if we simply stop here, though it may be reasonable in principle, it is not so in practice. Moreover, now that the holy retreat has just begun, this crowd of deluded meditators has come beating drums and pressing forward. What skill can be used to resolve this? Just as I was pondering, I inadvertently disturbed the slumber of the great mountain stone guardian, who reproached me: ‘Qingyun, you are far too timid. Have you not heard the Patriarch say: Those who have attained—has the fire of the Way ever burned their mouths? Has the water of the Way ever wet their lips? Just open wide the arsenal and pour out all that you have personally stored in the treasury of the Tathagata. Whether it becomes ambrosia or poison depends on the individual—what does it have to do with you?’ Since the command is strict, Qingyun has no choice but to open wide the treasure store. Are there any discerning merchants present?”

He struck his staff once and said, “The goods are of full quality; the payment must be in full coin. Treasure it well, everyone—do not laugh or find it strange.”

Evening Assembly. "Before heaven and earth were divided, it had no name to reveal. After mountains and rivers took form, I cannot grasp it. It is laughable how various schools cleverly illustrate and indirectly point, hoping to glorify the Dharma community and aid in propagating the teachings. But does this enhance its majestic light, or diminish it? Thus, before the Buddhas appeared in the world and before the Patriarchs came from the West, each person already held the pearl of the vast ocean, every one embraced the jade of Mount Jing—uncarved and naturally radiant, unarranged yet mysteriously vast. Astute practitioners of Chan need not hesitate; the moment it touches your lips, white clouds stretch for ten thousand miles."

The attendants Changzhuo and Mingzong, leading the lay followers of the Ji family, requested the master to ascend the teaching seat.

"Deshan was rough and reckless, striking with his staff the moment one entered the gate; Linji was wild and unruly, shouting the moment one stepped inside. These two reckless fellows, with their coarse minds and bold hearts, stirred up the land of China until there was not a speck of peace to be found. By the rule, they should both be banished to the two Iron Encircling Mountains. Those who cannot accept this say, 'This fellow Qingyun is far too harsh and unreasonable.' Do they not know that in the chaotic world of heroes, the Dharma garden has always been wary of such things?

I often say to the monks: To hang a sword between the eyebrows is still to wound compassion; to carry a talisman behind the elbow is still to court danger. One must break arrows into firewood, melt blades into hoes, return horses to the sunny slopes of Mount Hua, and set oxen free in the fields of Taolin. Would this not bring about a reign of peace and harmony, with gentle winds and warm days?

Yet, if someone were to step forward and say, 'That may be so, but how can even the sage rulers Yao and Shun avoid having to transform the world?' Qingyun has a turning phrase to fulfill his duty. As the saying goes: What is lacking above, there is abundance below."

The ancient monk Jian, on behalf of layman Zhenhua Mei, requested the master to ascend the seat. A monk stepped forward intending to ask a question, but the master immediately struck him with his staff and drove him back, saying:

"You all travel on foot, wearing straw sandals, crossing countless rivers and mountains in the Wu and Zhe regions, only to seek out those old, stubborn monks on their meditation platforms, hoping to glean some fresh phrases from their mouths. You clutch these tightly in your bellies, and whenever you meet someone, you bring them out, like children competing with wildflowers. Do you not realize that these antiquated trinkets are obscuring your own minds, preventing your innate spiritual radiance from shining forth?

Remember the words of the Patriarch: 'Rather than grasping at the words from this mountain monk’s mouth, it is better to rest and be at ease.' He also said: 'Even if you learn the ways of the Buddhas and Patriarchs, you are already using your mind wrongly.' Why is this? Because it all relies on external dependencies, failing to understand how to live from your own true nature. Have you not heard? 'Without dependence, without craving—this is true benevolence.'

Now, fortunate to encounter the emergence of Qingyun, I offer you the means: all those twelve-foot nails and eight-foot wedges—pull them out completely. From now on, become a monk who is free and unburdened. Wouldn’t that be a cause for lifelong celebration?"

On a snowy night, the evening meditation session began. "This morning's snow was truly splendid, as clear and bright as the night moon; tonight's moon is truly splendid, as distinct and vivid as the morning snow. Call it morning snow, yet it is also the night moon; call it the night moon, yet it is also the morning snow. This has led countless seekers of light and shadow to become stuck on the surface of appearances, unable to this day to attain liberation. If you ask, 'How, then, can one be saved?' Wait until the red sun rises, and I will try to cut through all delusions for you."

Evening assembly. A case was raised: "Master Nanquan said, 'It is not mind, it is not Buddha, it is not a thing.' Now tell me, what is it after all?"

After a long pause, he said: "When the whale swallows all the sea water, the coral branches are revealed."

Evening assembly. A monk asked, "When the thirtieth day of the twelfth month arrives, what then?" The master said, "Watch how you rush about in the heat." The monk shouted. The master said, "You don't believe what's said." The monk shouted again. The master struck him.

Another asked, "What is the original face?" The master said, "Little joy, much anger." The monk bowed. The master said, "Tell me, did I answer you or not?" The monk was silent. The master said, "Don't say it's all fine."

Then he said, "The pearl that calms the sea—a kingdom's wealth cannot buy it. In bright moonlight it shines; in dark moonlight it dims. Today I bring it out, whole and complete. How do you all look upon it?"

He threw down his bamboo stick and said, "Without passing through the ancestors' pivotal point, you vainly take mountains and rivers for your eyes."

On the day of releasing the summer retreat, the bath attendant informed the assembly that the recitation of the Lotus Sutra had been completed and requested the master to ascend the seat. The master raised his whisk and said:

"If a monk with tightly laced straw sandals can step in here, then no matter how treacherous the path to Caoxi or how lofty the winds of Shaolin may be, he will arrive without a single misstep. Upon arrival, the size of the stones and the width of the path need not be asked of others—he will know each detail himself. Why must one climb three times and ascend nine levels, parting the grass and gazing at the frost, only then to claim that one has not wasted the journey of pilgrimage? From this perspective, it is far better to be like the old woman before us—unyielding and straightforward, paying no heed to Śrāvakas, Pratyekabuddhas, Bodhisattvas, or Buddhas, but simply threading a broken rope through their nostrils. Today is the moment of her perfect accomplishment, and she has come to offer her devotion. If there are seasoned Chan practitioners present who wish to ride alongside and contend with her, this mountain monk will not hesitate to cheer from the sidelines."

Evening assembly. A monk came forward and asked, "What is this?" The master said, "Decide for yourself." The monk was silent. The master then struck him and said, "What is this? Decide for yourself. If you try to advance here, you’ll lose the principle; if you retreat, you’ll miss the matter. Do you want to advance without losing the principle, retreat without missing the matter?" Suddenly raising his fan, he said, "Look, look! Yunmen’s fan leaps up to the Heaven of the Thirty-Three, touching Indra’s nose. A carp in the Eastern Sea is struck once—rain pours down like overturned basins. This mountain monk is accustomed to holding this true mantra. Is there anyone who will trust, receive, and practice it?" After a long pause, he said, "Just bring forth a willing heart—I will certainly not deceive you."