Recorded Sayings of Master Yushan, Volume 4

Recorded Sayings at Longshu Baiyun Chan Monastery

On the occasion of the fortieth birthday of the esteemed elder, I was invited to give a small discourse. "Desolate gates are best represented by Fengxue; dilapidated gates still yield to Yangqi. As for the gates of Donggu, when cold, they light pine resin by night; when broken, their beds fill with sleet and snow—truly, they carry the flavor of those two venerable elders.

Thus, since this mountain monk first set foot here, I have not lifted the mallet nor raised the whisk. Even napping three to five times a day cannot exhaust all this idleness. Yet there is one who, with nothing to do, seeks out tasks— bowing in the morning, not inquiring in the evening— wishing for a word to prolong his life. Unable to decline, this mountain monk can only pull out an old saying to fill the silence.

I recall the elder Confucius of Lu once said: 'The wise delight in water, the benevolent delight in mountains; the wise are active, the benevolent are still.' Leaving behind the ancient temple of the city wall, coming to these shores of emptiness and solitude— this cannot but be called stillness. Since stillness is already present, tell me: How then shall the lifespan of the benevolent be expounded?"

Suddenly raising the whisk, he said: "Look, look! This very one, through a thousand kalpas, does not grow old; let the white rat of time push on—still, the silver terrace remains unchanged. Has this mountain monk's exposition met the approval of all esteemed elders?"

After a long pause, he said: "Should there be one with clear eyes, let them judge as they will."

On the Dragon Boat Festival, the Master's birthday, we prayed for rain. Layman Jiang Yugong requested a small discourse. "Since this mountain monk arrived at the edge of Longshu, I have swept away all worldly sentiments until they've grown mold, and whenever I hear the two words 'Buddhist teachings,' it's like meeting a sworn enemy. It's not that I deliberately go against human sentiment, but the ancient style and regulations should be like this. I remember Elder Changsha Cen once said: 'If I were to constantly promote the teachings and lineage, the grass in front of the Dharma hall would grow ten feet deep.' Since you all call yourselves disciples of the Patriarch's school, why not turn your gaze inward for a moment and see what the standards of our ancestors truly were? I tell you sincerely: if your mind-ground is not yet clear and your wisdom-eye not yet opened, you must avoid seeking the Buddha, seeking the Patriarch, seeking mind-nature, or seeking the profound and wondrous as the purpose of your life. Even if you seek and attain something, it will all be dependent on something else—like the jellyfish that relies on shrimp for eyes, having no freedom of its own. Try to look at that one point before heaven and earth were divided, before the names of sentient beings and Buddhas existed—can you chase after it? Can you rely on it? Since you cannot chase after it or rely on it, even if you have wisdom like Shariputra or eloquence like Purna, you still won't come close to its direction, let alone those nowadays who haven't even glimpsed the Way yet presumptuously take it upon themselves, merely spreading tangled vines and calling it attaining the essence? How is this any different from an ordinary person falsely claiming to be an emperor, bringing about their own execution? I urge you brothers: since you are within this gate, your investigation must be thorough, your awakening must be penetrating. Don't just skim some fleeting reflections at the doorway and think you've attained the root. Such understanding not only fails to accord with our patch-robed monks' way, but also does not align with the profound intent of the sutras. Haven't you heard the ancient Buddha say: 'From the root of no-abiding, all dharmas are established.' Even the Analects say: 'The noble person attends to the root; when the root is established, the Way grows.' Even if you truly attain the root, but do not understand the meaning of 'dharmas established, the Way born,' it is precisely what the ancients called: 'You understand yourself, but not what's right before your eyes—having feet but no eyes.' Thus, we can see that the sages of both worldly and transcendental teachings never spoke in anything but a complete and lively way, yet those of small capacity grasp it and it becomes one-sided and withered. Today, Layman Yugong has led the donors in requesting that I ascend this seat, so I cannot help but ramble on like this. Do you all wish to recognize the root of no-abiding?" Suddenly, he struck the ground with his staff and said, "Understand here if you wish to recognize the root of no-abiding. Do you wish to understand the meaning of 'dharmas established, the Way born'?" Again, he raised his staff and said, "The staff leaps up to the Heaven of Thirty-Three, touches Indra's nose. Strike the eastern sea's carp with one blow, rain pours down like overturned basins. But how do you understand this true mantra? If you understand it, then you will know that the function of the Buddhas and Patriarchs is no different from your own. If not, then listen to another verse: The ultimate principle always manifests in its season, pomegranate fire and mugwort smoke compete to reveal the mechanism. Understand the inexhaustible treasury right before your eyes, from this the ancestral lamp shines forever bright."

Wusachen and five other literary gentlemen, in honor of their late father, the esteemed Weicang, requested a spiritual dialogue. "Borrowing the four elements to form the body, The mind is originally unborn, yet arises due to conditions. When conditions cease, the mind also ceases, Merit and fault are like illusions, arising and vanishing. The ancient Buddha spoke thus—how do you all understand? Since the four elements are said to be borrowed, At the moment of dissolution, Where does the one true spiritual nature ultimately rely? Even if one speaks of transcending the three realms, Or walking alone in the great expanse, It is still an ordinary response, Not yet a true transcendence."

Suddenly raising the whisk, he said: "If you tread upon reality here, You will know that from the beginning, not a single speck of dust has been received. Since not a single speck of dust is received, Then both true suchness and deluded thoughts are but dream-words, And both birth-and-death and nirvana are mere elaborations. What more need be said of earth and water as my former body, Or fire and wind as my original substance? Thus, the *Śūraṅgama Sūtra* states: 'Simply abandon the arising and ceasing, Abide in the true eternal. When the eternal light appears, The natures of sense faculties, objects, and consciousness vanish instantly.' Proceeding in this way, The entire ten-direction world is a great field of liberation. Whether born as a Buddha or a saint, As a sage or an ordinary being, As wise or foolish— Even mountains, rivers, the great earth, Grasses, trees, humans, and animals— If bathed in this light, touched by its grace, None fail to manifest the true and return to the source.

Now consider the great layman Weicang: His lifelong deeds are recorded in history, His virtuous legacy lives on in people's praise. To say his sixty-three years in this world were life— Is like trying to scoop the moon from water. To say his departure after sixty-three years was death— Is like plucking flowers from empty sky. Why? Because on the ground of actual reality, There is not even a trace of such news.

Have you not heard? In the Song dynasty, Privy Councilor Xu Shichuan, Grieving his father's passing and feeling unable to repay his boundless kindness, Invited Chan Master Lingyuan to his family home to expound the Dharma. Lingyuan said: 'All you virtuous ones! The Dragon Diagram (Xu's father) in his lifetime read ten thousand volumes, Like water filling vessels, not a drop lost. Yet, where is it all stored? Now that he has relinquished consciousness, Where does the one who stored those ten thousand volumes go?' Hearing this, Shichuan was suddenly enlightened and said: 'I have no regrets now.'

All you virtuous ones! Lingyuan possessed the samādhi of expounding the Dharma, And without moving a sound or breath, Led Shichuan to fully realize the unborn. Today, Wusachen, wishing to repay boundless kindness, Has also invited this mountain monk here, Hoping to proclaim prajñā to benefit his late father's blessed repose. This can be said to share the same virtue, same heart, Same principle, same endeavor as Shichuan. Since all is the same, How can we attain the same realization?"

Again raising the whisk, he said: "I now assure you of this matter—it will not be in vain."

The monk Hengxiu and the novice Shixiu, two practitioners of meditation, entered the pagoda for a brief consultation. "Carving wood into a casket, the merit surpasses the bliss of transformation; piling stones to form a dwelling, its fame rivals the grove of Jeta. Though every path leads forward and every way is open, what can be done when the golden lock is but an empty restraint, the heavy gates seamless, the night curtain casting shadows, and the secret chamber impossible to peer into? Even if Han Shanzi's shoes were fierce as tigers, on the glazed hall's floor, there is no door to spy or seize; even if Shi De's staff were lively as a dragon, before the hall of bright moonlight, there is no path to turn. How much more so for those who have yet to tame the crow or subdue the calf? To ascend to the treasure realm—is that not exceedingly difficult? Nevertheless, considering that the ascetic has received the Dharma's earnest instruction, it would be unfitting to remain silent. There is a method that requires no display of merit, a direct ascent to the crown anointment." Striking a circle with his whisk, he said: "The wondrous gate of all buddhas and patriarchs—this alone is the supreme. Treasure it, Zhao and Rong, strive to carry on their legacy."

Layman Xiao Liqing, accompanied by his second son Xinsi, came to offer a memorial service for his eldest son Yuheng and requested a spiritual dialogue. "The north wind is biting, the cold air is gloomy, to the point where even on ground without yin or yang, water drips and freezes. Yesterday, snow fell abundantly, covering all mountains in white. At such a time, the old man of Mount Emei displays great spiritual power. Some whose eyes are dazzled by flowers, seeing this radiant, pure white, all say it is a matter of uniform color. Who would have known that this morning, as soon as the sun rises, it suddenly melts away, and when you look for that uniform color, it is nowhere to be found. What more can be said of turning phrases? What more of half-lifting or full-lifting? Therefore, the ancient Buddhas of the past said: 'Raising all good dharmas is fundamentally illusory; creating all evil karma is also illusory. The body is like foam, the mind like wind—illusions arise without root or true nature.' Thus, birth is illusory, death is illusory; good is illusory, evil is illusory; yin is illusory, yang is illusory; cold is illusory, heat is illusory. Since everything is ultimately illusory, then the three times are perfectly fulfilled, the one path is empty and harmonious. There is no birth and death to end, no Nirvana to attain. Buddhas and sentient beings are equal in nature and appearance. Today, as we offer this memorial for Layman Yuheng, if his spirit hears this monk’s words, upon hearing them, he will immediately realize the unborn, thus not betraying the compassionate intention of his father and brother to offer and liberate him. At just such a moment, tell me: To what state, after all, will the departed one be elevated?" After a long pause, he said: "Kicking over the impure land, nowhere to be found; instantly realizing the pure Dharma-body of mind-only."

When the Master arrived at Wuling, the scholar Liu Wenxue of Jin recommended the filial and incorruptible Yan Fugong to request a spiritual inquiry. "The true awakening transcends names and forms; to seek it through names and forms is to miss the mark. Those who cling to rigid principles find themselves trapped here in stagnation. Today, Baiyun will open a narrow path, offering Mr. Liu a guiding compass." He then raised his whisk and said, "Look! Look! This very thing is the teacher of Vairocana, the master of the Dharma body. Heaven relies on it to stand firm, all things depend on it to grow. If one can penetrate to the very source, then it becomes clear that Buddhas and sentient beings are fundamentally equal. Recall how our Buddha, upon attaining enlightenment in the Snowy Mountains, gazed at the morning star and exclaimed: 'How wondrous! All sentient beings inherently possess the wisdom and virtuous marks of the Tathagata, yet due to deluded thoughts and attachments, they fail to realize it.' Good people! Do you understand the meaning of old man Shakyamuni? Truly, the wisdom and virtuous marks of all Buddhas are stored within the mind-source of conscious beings. It is only because of ignorance that karma and afflictions suddenly arise. Due to this karma and affliction, they solidify into the eighty-four thousand mountains of dust and toil, and ferment into the eighty-four thousand seas of vexation. The sharp-witted individual directly realizes that karma and afflictions have no inherent nature—they are entirely empty in their very essence. Then, the mountains of dust and toil transform into mountains of wisdom, and the seas of vexation become seas of awakening. At this point, whether dwelling in the world or transcending it, abiding in dust or ending dust—what birth is there to cling to, what death is there to grieve? Again, recall the layman Xu Shichuan of the Song dynasty, who wished to repay the boundless kindness of his late father, Longtu. He specially invited Chan Master Lingyuan to speak Dharma at the site of filial piety. Lingyuan said: 'Good people! The late Longtu ordinarily read ten thousand volumes of books, yet this body is only as big as a coconut—where were those ten thousand volumes stored? And now, after discarding consciousness, where does that which read ten thousand volumes go?' Upon hearing this, Shichuan was instantly enlightened. Today, the scholar of Jin wishes to repay the boundless kindness of his late filial and incorruptible father, and has also invited this mountain monk to speak Dharma at the site of filial piety, to express his sorrowful thoughts. If someone were to ask: 'The late filial and incorruptible ordinarily read ten thousand volumes of books; now, after discarding consciousness, where does that which read ten thousand volumes ultimately find its refuge and purpose?' Good people! Do you wish to know?" Then, striking the table once with his whisk, he said: "In a snap of the fingers, transcend the pure realm—only then is our path seen as inconceivable."

Mr. Ding Yinggong, accompanied by his nephew Yuanliang, requested a spiritual discourse for his deceased brother, Mr. Shu Gong.

"The realm of true suchness and purity is difficult to realize. Some say: To understand the true, one must first cease the false. When falsehood ceases, the sea of birth and death is crossed without needing to cut through; when truth is clear, the shore of Nirvana is reached without effort. Such reasoning is correct, yet how can one enter the profound gate of the ancient sages if attachment and aversion remain? Have you not heard: 'All good deeds are illusory; all evil deeds are also illusory. The body is like foam, the mind like wind—illusions without root or true nature.' Good friends! How do you speak of this illusory, rootless truth? Only by seeing this can you realize that from the very beginning, the mind has always been open and free, tranquil and harmonious. The lowly cat and ox are not seen as inferior; precious thrones and jewels cause no astonishment. What then of the karmic obstacles from many lives, the grudges and affections across countless kalpas? Are they not all purified in the wisdom of all-wisdom—undivided, without distinction, without interruption? Thus it is said: 'The Buddha taught all dharmas to liberate all minds; I have no mind, what use are all dharmas?' And also: 'Ordinary and sage share one truth, yet views create separation; with views, one is ordinary; with emotions forgotten, one is Buddha.' The silent voice praises this, saying that even the ancient sages could not add a hair's breadth to it. Is this not because the realization is true and the application is true, beyond ordinary speculation?

Mr. Shu Gong, though I have long known your name, we never met. Early this summer, I visited your quiet study, but you were already gravely ill. You did not disdain my rustic ways and humbly took refuge. After parting, continuous rain kept us from correspondence, and I did not expect you would pass on the twenty-first day of the fifth month. Alas! How lamentable! I heard that on your deathbed, you earnestly requested that I come to your spirit and speak the Dharma. Yesterday, your nephew came with this message. Though I was in a period of seclusion, I had no choice but to break it and come to comfort your spirit.

I recall that during the Song dynasty, the official Wang Shaogong, stationed at the western frontier, felt deeply burdened by his karma of killing. He invited Chan Master Foyin to the Shanglan Temple to expound the Dharma, seeking purification. Foyin lifted incense and said: 'This incense is for the great general who kills without blinking, now the great layman who attains Buddhahood on the spot.' The assembly praised this, and Wang's worries dissolved.

Today, I dedicate the merit of the Prajñā wisdom I have expounded to Mr. Shu Gong. May it, upon reaching your ear, instantly illuminate your true nature. Henceforth, may you see fame, wealth, and honor as dreams and illusions; regard sounds, sights, and material gains as floating bubbles. Roam freely in heaven or among humans, as conditions allow; move unimpeded in other realms or this world. What then of birth and death, glory and decay? Hear now a verse:

The eye of wisdom opens, the banana-tree dream awakens, Only then knowing heaven and earth are but a temporary lodge. From now on, released from the bonds of worldly toil, Go straight to dwell in the land of lotus blossoms."

Evening assembly. "The World-Honored One held up a flower—both laughable and lamentable. He won a smile from another, yet lost his own three chariots. The dog clearly has no Buddha-nature; the cat truly has claws and fangs. Smash the drum of Mount He; break the trident of the secret demon. Ah, ah, ah—who believes that true mastery lies in such flair?"

Evening assembly. "The Buddha is not it, nor is the mind. You cannot put sand in your eye, nor water in your ear. If you go on like this, you may indeed become a carefree practitioner. Yet, what if a great storm suddenly arises, sweeping the seven golden mountains and five sacred peaks right into your nostrils? How then will you manage to serve a cup of hot tea here? If not, countless will fall on level ground—only those who can pass through the thorny forest are true masters."

News arrived at the mountain of the passing of Venerables Bailong and Yuhua, and offerings were made. The Master pointed to the portrait of Bailong and said, "This is Venerable Bailong Yin." Then, pointing to the portrait of Yuhua, he said, "This is Venerable Yuhua Yuan. Baiyun, though unworthy to continue their lineage, had the fortune to study under their guidance. Recently, I heard they both passed away in Runzhou at the same time. Today, I have specially cooked a pot of rice and prepared a bowl of soup to express my respect and fellowship. Brothers! If you say that Yuhua was close to me and that I benefited from him, it is like fitting a square peg into a round hole. If you say that Bailong was distant from me and that I suffered loss because of him, how is that different from using a short bamboo to point at the vast sky? Little do you realize that these two brothers from Runzhou cannot be measured by worldly closeness or distance; and this younger brother from Longshu, how can one speak of gain or loss in relation to him? This is what we call the steadfast Zen of the Tianning lineage, worthy of being a model for all."

The master arrived at Jingfan Temple. The host, Elder Yuanbai, led the assembly in inviting him to ascend the hall.

"A traveling adept has entered the gate of Jingfan. Look closely at the majestic light of the ancient masters and the elegant demeanor of the former sages—after all, from where were they established? If you can discern this clearly here, both monastics and laypeople, then you will know that before the world took shape, before the names of sentient beings and buddhas existed, this very community was already present. Unless one is a teacher who has removed the fences by cultivating a genuine mind and practicing genuine conduct, how could they harmonize the four seas as one family and unite the ten directions as one self?"

Suddenly, he raised his staff and struck it once, saying, "If you, all you virtuous ones, truly inherit from here, then manifesting a jeweled king's land on the tip of a single hair and turning the great dharma wheel within a mote of dust will be no difficult matter at all. Now tell me, after all, what serves as the proof right before your eyes?"

After a long pause, he said, "The guest is the host's reflection."

The master then descended from the seat.

With reverence, I thank the Dharma Protector for requesting a brief teaching in memory of the venerable Lady Yan.

Between the ordinary and the sacred, the one truth is shared. Hasten to fix your gaze upon the Immortal One. From this day, shed the suffering of this world, And cherish your form within the Land of Lotus Blossoms.