Yinyuan Chan Master's Recorded Sayings (隱元禪師語錄)

Record of Master Yinyuan's Sayings, Volume 7

Compiled by Dharma Heir Xingdi

Recorded Teachings from Wanfu Chan Temple, Huangbo Mountain, Fuqing County, Fuzhou Prefecture

On New Year’s Day, the Master ascended the hall and said:

“Heaven and earth are renewed, and Buddhas and patriarchs arise anew. Molding and refining virtue is heavy, while the rain and dew of grace are deep. Forests and streams are doubly joyful; grasses and trees gain added splendor. With a new sun and moon, the cycle of worlds traverses three thousand; with an old family tradition, the twelve peaks stand in array. The long-tongued stream proclaims the sublime meaning not passed down in words; the pure body’s mountain hue reveals the true person beyond rank. It is a joy that the Way is peaceful and the times are pure, ever emerging from the gate of the face. Auspicious radiance hangs from the brows—all touch is perfect illumination; the head emits a sacred light, fully displaying grace and beauty. The harsh freeze dissolves in the cold pool; scales and dragons leap in the spring waves. Light mist lifts from the ancient paths—ordinary and holy intermingle. Within the Dharma garden, one harmonious atmosphere unites ten thousand kalpas in a single spring. Reverently, I wish the sage an immeasurable life; village songs and community dances celebrate peace. I, this mountain monk, offer this prayer for now—but what of you all, joining in praise and celebration?”

After a long pause, he said: “May the imperial wind become one whole—no longer knowing where the borders lie.”

Then he descended from the seat.

The Master addressed the assembly: "Ignite the lamp of the mind to illuminate the world—there is no other Dharma. Unveil the moon of wisdom to instantly recognize the original self beyond all appearances. "Fortunate it is that we live in a time of cosmic renewal, and happy it is that we celebrate this auspicious festival. The lantern and the moon shine together; host and guest rejoice together. Ascending together to this hall of myriad blessings, each door reveals a vision of splendor. We expound anew the single transmission of the Way—like leaves, each generation ever fragrant. In the purple haze of auspicious energy, we sit and recline in the realm of eternal spring. In the brilliant glow of radiant light, we wander freely in a land of everlasting day. The ancient Lamp King Tathāgata is ever present—the assembly has never dispersed. "At this very moment, planting blessings and extending life—blessings without end, life beyond measure. It is said: 'With a single seed of light, planted in the field of blessing, the spiritual root blossoms into wisdom, and its fruits ripen across the thousand worlds.' The mountain monk has now concluded these praise celebrations. "Has each of you wet your lips? I ask: do you yet feel the light upon your brow? If you do, you will naturally illuminate the heavens and reflect the earth. If not, there is no harm in repeatedly examining yourselves." He then raised his whisk and asked: "Do you see it? When you strike the one-line path of the present moment, every doorway and every threshold flows with the scenery of awakening." He then descended from the seat.

Ceremonial release of the meditation retreat. A monk asked, "Today the selection hall announces its results; the eye of humans and gods turns the great Dharma wheel. Where does the golden-scaled fish that has pierced the net set its hook?" The master said, "It shakes heaven and earth—yet is only a single hair." The monk continued, "What if it suddenly overturns great rivers and topples mountains?" The master said, "It has taken the hook and is coming." The monk pressed further, "The master’s gateway is vast. For this student here: is it correct to raise a fist? Or is it correct to press palms together?" The master said, "Just follow your own confusion." The monk bowed and said, "Until now, I vainly wasted effort pushing forward; at this moment, I move freely in the midstream." The master said, "You still need a blow to the back of the head."

Then the master said, "All day long you ride an ox without recognizing the ox; sitting still, you race ten thousand miles seeking without rest. Who knows the ox lives on the mountain of form, howling at the moon, wrapping itself in clouds, oblivious to the seasons? If you see this directly, seeking will cease forever, and you will save yourself much travel. Every movement and action is your own home ground; you will never trespass on others’ crops. From the time you entered this retreat, in walking, standing, sitting, lying down, turning, bowing, bending, stretching, relieving yourself, lifting your spoon and chopsticks—have you ever left this place by so much as an inch? And now, tearing apart your eyebrows, opening your cloth sack, breaking down the prison gate, smashing the practice community—going east or west—have you ever lacked even the slightest bit? When there is ground beneath your feet, you naturally go in all directions. When the eye at the crown of your head opens, you have to reach everywhere. Every green willow is fit to tether a horse; every house has a road leading to Chang’an. Not a single blade of grass is without fragrance; not a single flower is without the look of spring; not a single drop of water does not reflect the sun and moon; not a single mountain does not pile white clouds. Every land, every dust mote, every thought and moment—all are your own family treasures. Why do you refuse to accept this? Today, I, the mountain monk, throw open a great path. You must quickly recognize it."

After a long pause, he said, "Even taking him by the hand, you cannot lead him along; only when one accepts for oneself will one be truly familiar." Then he stepped down from the seat.

The Master arrived at Nanchan Temple and ascended the hall to give a teaching. Someone asked, "All Buddhas and World-Honored Ones appear in the world for one great cause. The 3,700 patriarchs also appear in the world for one great cause. Reverend, why are you appearing in the world today?"

The Master raised his whisk and said, "For your sake, O Monk, I appear. But you still don't get it."

The questioner continued, "What is this great cause?"

The Master said, "I've already spoken it."

The questioner said, "Thank you, Reverend, for explaining."

The Master replied, "Don't just boast of the green waters at the river's edge. When the clouds clear, a stretch of beautiful mountains is revealed."

The questioner said, "A true man has the ambition to soar into the sky. He does not walk in the places where others have walked."

The Master said, "Right now, you deserve thirty strokes of the staff."

Then the Master said, "Two Dharma masters, Bichi and Dingyin, along with the temple director of Zhengjue Nunnery, have invited me to turn the Dharma wheel to enlighten those who are still unaware. But if we talk about turning the Dharma wheel, you, Dharma masters, are already doing it in every action and thought throughout the day, without relying on anyone else. How intimately you are turning it yourselves! What could I, as a mountain monk, add by turning it again? Moreover, you constantly cultivate a great mind, practice the bodhisattva path, offering refuge to all wandering monks and bringing kindness to birds and fish. You make everyone here embody the noble spirit of great beings, and allow the waters, birds, clouds, and forests to sing the profound meaning of Mahayana together. You've already turned the Dharma wheel for all these beings. What more do you want from this mountain monk? Still, to honor your request, let me share a verse:

‘Stepping on the unborn, one step ahead, Why not stay with your staff in Nanchan? The spring rains of Dharma fall gently, My two eyebrows are half-wet.’

Do you all understand this? Tell me, why is one half of my eyebrows not wet? Is it because the rain of Dharma is uneven, or because one eyebrow is different? If you can see through this matter clearly, you'll find the spot where this mountain monk itches. Now, in this realm of the moon on water, within this world of flowers in the sky, take up the rabbit-horn staff to strike out the marrow of emptiness. Use the tortoise-hair whisk to reveal the hearts of Buddhas and patriarchs. Sometimes I speak one teaching, sometimes I overturn it. But our school has a secret formula! Sometimes I roar like a lion, sometimes I growl like a jackal. But you all need open eyes! A monk with open eyes cannot be fooled. The sword's energy of insight always flashes between his brows. All the rootless, chaotic systems are hidden within, waiting to reveal the direct, single transmission—the ultimate teaching. But putting aside 'rootless chaos,' tell me: what is the 'single transmission—the ultimate teaching'?"

The Master struck the ground with his staff and said, "Do you understand? The towering peaks fall beneath the mountain's edge. The myriad rivers all return to the ocean's silence."

He descended from the seat.

At the Southern Chan Temple, the Master was invited to the Dharma hall.

A monk asked: "Since the original nature is pure and spontaneous, how did mountains, rivers, and the great earth suddenly arise?" The Master said: "They abruptly appeared without cause." The monk added: "The frost of spring melts away." He then bowed. The Master struck him and said: "Since the original nature is pure and spontaneous, how did the great earth suddenly arise?" The monk was speechless.

Another monk asked: "This mind — it is not inside, not outside, not in the middle. Where is it?" The Master said: "Withdraw quickly, withdraw quickly!" The monk asked: "What then is the mind?" The Master struck him and said: "Is it inside, outside, or in the middle?" The monk was silent, so the Master struck him again. The monk bowed and said: "It should abide nowhere." The Master said: "You haven't even dreamed of it yet."

Then the Master addressed the assembly: "Mind, Buddha, and living beings — these three are no different. The wise and foolish, the worthy and unworthy — fundamentally they share one essence. Without reason, one fails to awaken and a single thought suddenly arises, giving birth to a view of self and others, stirring up greed, anger, and ignorance. Because of greed, anger, and ignorance, all kinds of karma are created, causing beings to wander through the four forms of birth and revolve within the three realms. From confusion to confusion, there is no rest.

Today, we have the venerable Blue Pond, who embodies the Buddha's teaching and cultivates a compassionate mind. He regards the lives of all beings as his own life, and takes joy in the happiness of animals and fish. He gathers faithful donors to perform the practice of releasing life. Moreover, he collects donations to build a communal grave, gathering scattered bones in one place, so that they no longer suffer exposure under frost and moon, nor endure the sorrow of cold wind and rain. In spring and autumn he makes offerings and sweeps the graves as if they were his own family. He has also invited this mountain monk to speak the Dharma for the liberation of those souls.

I have heard that before a skull shines a divine light for thousands of miles, and within a single dust mote lies the Dharma realm of three thousand worlds. All Buddhas and ancestors sit within a dust mote, turning the great wheel of Dharma and liberating sentient beings.

Today, this mountain monk will expound the great Perfection of Wisdom upon the skull, so that all beings in the four forms of birth and the nine realms may cast off the defilements of dust, and instantly transcend to the realm of purity. It is said: 'When the single mind does not arise, the ten thousand dharmas are faultless. The moment one thought turns back, it matches the original attainment.' Confusion is one thought; awakening is one thought. Confusion and awakening revolve back and forth like a flash of lightning. With a single shout, the earth quakes across the universe, and all beings, visible and invisible, attain realization.

This is the essential meaning of this mountain monk's unique and transcendent offering. Now tell me: what is the intention behind the phrase 'See what is right and act'?"

After a long pause, the Master said: "When the rain clears and clouds scatter across the vast sky, Has the bright moon ever left the Blue Pond?"

He then descended from the seat.

On the occasion of the Master's birthday, the community began the formal meditation retreat. The Master ascended the seat and addressed the assembly.

The Senior Monk asked: "I won't ask about the heroic bone forged in the red furnace. But for transmitting the Patriarch's seal, one must have extraordinary capability. What about this?"

The Master replied: "It moves freely between killing and giving life, without any obstruction."

The Senior Monk continued: "In that case, it roams freely through the universe, adapting in both illumination and function as needed."

The Master struck him and asked: "Is this illumination or function?"

The Senior Monk shouted.

The Master said: "Shout again, let me see."

The Senior Monk replied: "To startle the crowd, one must be a heroic spirit; to overcome the enemy, one needs a lion's cub."

The Master said: "Drawing the bow after the thief has already passed." Then he addressed the assembly:

"Take heaven and earth as your furnace—in one fire an unyielding iron man is forged. Take Mount Sumeru as your lifespan—the solitary light reflects back to the original person. Beyond words and speech, it transcends all phenomena; without thought or worry, it is free from the slightest dust. It's not that I am peddling purity, but because true nature resonates in silent harmony. Does everyone understand?

This old monk has been striking the void all day, making it resound, seeking a true listener. Pointing to a leaf and calling it gold, I only pity ordinary beings. With a full heart I hang the bellows; with half-open eyes I watch the changing weather. Now I've torn away the veils of delusion's dream and stand alone, revealing the single mind in the cold pond.

Here there is a place of benefit and a place of loss. If you can discern this, you will have a share in celebration. If not, this old monk will fault himself, so that in the future there may be no strange laughter.

Nevertheless, the iron man made a fundamental error: first he was thrown into the red furnace, burning wholly red and tattered. Then he emerged from the cold pond, frozen into seven pieces and eight cracks. Though he knows for himself cold and warmth, he still hasn't shed the habit of temperature. To want to share the lifespan of Sumeru and the blessings of the great ocean—can this be possible?

Even though blessings and lifespan may be lacking, morality and virtue are certainly incomplete. So how can he accept people's praise and celebration? It would be better to slap his cheeks and beat him rotten with a stick. So you see, at Huangbo's gate there is indeed a dry and fiery monk. If we all pass things off in such confusion, it's like cold water soaking a winter melon—everyone is muddled and unclear. Where is the clarity in this?

Let's stop the celebration for now. Today, as the retreat begins, can someone speak a word to help people?"

The Reci-tor said: "The bitterness of Huangbo's family extends even to the roots."

The Master said: "Open your eyes within the blazing flame; lift your head—who is the one with a warm heart?" Then he descended from the seat.

For the households' auspicious birthday celebration for their master, the rector asked: "Having traversed Dongshan's peaks where not a blade of grass grows, and returning to plant green pines under Huangbo—is there still a way to guide others?" The master said: "The auspicious grass blooms for a thousand years." The rector continued: "In that case, the effort is not in vain." The master said: "A thousand differences held in one hand." The rector said: "A knowing one speaks for a knowing ear to hear." The master said: "Again the wind shifts to a tune unknown." The rector turned; the master struck him. Another asked: "I charge straight in with my single sword, yet it's like adding frost to snow. Your Reverence raises the gavel and waves the whisk—inevitably a true intimacy. What is the phrase of intimacy?" The master said: "One sword cuts through, two halves." The student brushed his seat and said: "I saw right through." The master said: "Peace was originally achieved by generals." The student returned to his seat; the master said: "But generals are not allowed to witness the peace."

Then the master spoke: "Eyebrows pierce the Han River and the nostrils hang in the void; even Buddhas and patriarchs all stand downwind. Alone, I perch atop a crag, forgetting the years, unaware my body dwells amidst white clouds. Ultimately, there is no mark of a being with a lifespan; where in the human and celestial realms can we celebrate the 'Flower Crown'? Do you all understand? To have long life where there is no life to be long—this is called 'Humane Longevity'; to make a self empty of self—that body is called the Dharma Body. The Humane Longevity and the Dharma Body—when you embody them, they are the spirit itself. Unshaken by the eight winds, how could the four marks ever shift? Beyond convention, the true wind is vast; within the world, the spirit's radiance is gentle. On a branch that never sprouts, flowers bloom in succession; on a tree without a shadow, spring lasts for ten thousand eons. Gathered round the golden sage, we together congratulate the one who dwells in the land of the lotus. Do you all have faith enough? If you have faith enough, you are of the diamond seed nature. If not, this mountain monk will open an expedient for you and show you."

He raised his whisk and said: "Do you understand? Hasten to recognize—don't waver—this fellow has never deceived himself. Turn your face around and open both eyes: mountains upon mountains, waters beyond waters, all circling Sumeru." Then he came down from the seat.

The master addressed the assembly, saying:

"To discern true from false, one needs the clear eye of perfect wisdom. To strike the rain and knock the wind reveals the radiant heart of heaven. It shines brightly before a single thought arises; it looms clearly after all movements cease. When the mind and eye are open, they penetrate the ten directions completely—like a seal imprinting the sky, like a seal imprinting clay, like a seal imprinting water. Each impression is without error; each seal is no different from the next.

Because there is no error, the eighty thousand defilements are all paths to enlightenment. Because there is no difference, the three thousand worlds are all realms of liberation. Take one step, and each step fully reveals it. Speak one word, and each word embodies the truth. So it is said: 'To be trusted through words is not as good as being trusted without words. To be followed through commands is not as good as being followed without commands.' To be followed without commands—this comes from sincerity. To be trusted without words—this comes from stillness.

When the one mind is perfectly realized, you can release or restrain at will. Let it go, and even rubble shines. Hold it back, and even gold loses its luster. So tell me: should we let go now, or hold back?"

The rector said, "Beware of striking the rain and knocking the wind."

The master replied, "Just raise this staff to cross the three realms. Strike the cosmos, and all become one family."

Then he stepped down from the seat.

The Master ascended the hall and said: "To uphold the world, one must have a body and mind forged of iron and steel. To establish the Dharma banner requires the complete vision of a diamond eye. When the eye is radiant and clear, the body and mind possess full strength. In every action, matters are well-rounded and complete; in every response, the mind is lively and adaptable. Tempered a hundred times, no flaw appears; polished a thousand times, its brilliance shines even more. Standing firm within the realm of worldly troubles, it becomes an eternal model for past and present. Moving freely throughout the universe, it serves as a guide for both humans and devas. Able to be hidden or manifest, simultaneously firm and gentle — all of this comes from the clarity of the eye and the fullness of the backbone. For this reason, if the sky lacked backbone, it could not achieve its height and clarity. If the earth lacked backbone, it could not achieve its breadth and depth. If mountains lacked backbone, they would crumble. If oceans lacked backbone, they would dry up. If people lack backbone, it is hard for them to stand on their own. If objects lack backbone, they cannot become useful vessels. Even a blade of grass, a speck of dust, or a single buddha-field, without backbone to sustain them, would instantly vanish without a trace. How much more so for upholding the world and establishing the Dharma banner — without backbone, could such things be accomplished? So it is said: No poverty is poorer than lacking insight; no lowliness is more lowly than lacking backbone. If one lacks backbone, they will stagger daily in confusion, following karma down into lower realms, far away into the four births and six destinies, near at hand suffering the eight disasters and three wretched realms. This is certain. Every one of you in this assembly is exceptional; you will never fall into such a category. But tell me: Water has no bones yet can carry a ship weighing ten thousand bushels; empty space has no solid substance yet contains all things. How do we understand this? This old monk, here, is dumbstruck and unable to speak or reason. I wonder how all of you can integrate this understanding?"

The Director of Affairs (維那, Venerable Guan) said, "Extending one's body throughout the universe, everywhere — no barrier remains."

The Master said, "Cast away both existence and non-existence, dreams and illusions. Only then will you realize that the nature of emptiness is born within great awakening."

He descended from the seat.

The senior monk in charge of the Wisdom Hall addressed the assembly at the formal teaching session. He said:

"Planting seeds in the spring wind, hoeing under the bright moon—such is the life of a single spade. Brewing with clear waters, finding fullness in green pines—such is the livelihood of a simple gourd. Dwelling in tranquility yet finding joy alone, facing the multitude with effortless ease. One can withdraw or engage, without rigidity or certainty. By the Dharma King's seat, I have overturned flashes of opportunity; before the Lion's Crag, I am accustomed to words that walk the dangerous edge. Adapting to the abundance or simplicity of the moment, picking things up spontaneously, I end the karmic bonds of countless past lives and perfect the wondrous fruit of a single mind. Before leaving the quiet valley, I already possessed the power to capture the elephant; now that I have taken my place in the Dharma assembly, I must spread my ambition across the vast heavens. The Chan grove finds in this its guiding light; our Way gains luster through this. As its warp and woof, everything is orderly; benefiting self and others, every word aligns with the path. Worthy of being the eyes for humans and devas, worthy of upholding the essential teachings of the Buddhas and Patriarchs. Like one lamp lighting another, each lamp remains undimmed; like mirror facing mirror, each mirror is perfectly clear. Illuminate and use according to circumstances, unfolding the sun and moon within your heart; guest and host meeting, roll and unroll beyond the ordinary realm. The dragon and elephant's stampede is not what a donkey can bear. If one truly fills this role, the Way will not be practiced in vain.

I, this mountain monk, have just spoken thus. I wonder, honored ones, if you will turn to support and help spread this teaching further? Do you all understand? The two wheels illuminate each other, spanning heaven and earth. One seat stands majestic, stretching through past and present."

He then descended from the seat.

Protecting the Heir, I request the Master to ascend the hall. The layman asked: "When arising and ceasing are unbroken, and much fear arises, where can one find a place to settle?" The Master raised his staff and said: "Do you understand?" The layman bowed. The Master said: "The ancestral mountains gain vibrant energy; the secret chamber transforms its scenery."

Then he said: "Noble and well-come children of the Buddha, take refuge on your own. Deeply believe that the sacred sprout grows from pure mud. Before the Hall of Ten Thousand Blessings, sweet dew is sprinkled; flowering and bearing fruit now is the very time. Do you all understand? On this occasion, Layman Zeng has requested that I turn the Wheel of Dharma, to strengthen the seeds of indestructible wisdom and nurture the sacred sprouts of transcendent insight. But if we speak of the sacred sprouts of transcendent insight and the seeds of indestructible wisdom, they are inherent in everyone, possessed by each person without exception. Just look within yourselves, and you will find nothing lacking. As it is said, 'All things are complete within me; only I can give birth to all things.' I only hope that good people will continually turn their light inward, moment after moment reflect their radiance back upon themselves. If suddenly the flower of the mind blossoms forth, you will become one body with the Great Void, one brightness with the sun and moon. You will be the master of all phenomena, not fading with the four seasons. Then, nourished by rain and dew, nurtured by gentle winds, illuminated by the sun of wisdom, and sheltered by the clouds of compassion, every being will naturally grow. Every person will become perfect in blessing and wisdom. The udumbara flower will bloom in a single expanse, and the bodhi fruits will number three thousand. If you can achieve this, you will shine upon future and illuminate the past without doubt. Now, as for this little bit of talk about receiving blessings in accord with the times, how should we express it? How utterly marvelous! How utterly marvelous! Born with a proud bone, it points to the southern branch. A subtle breeze carries the fragrant message; millions of people and gods are threaded together. Only this old monk has nothing to grasp; my two eyebrows hold up the sky and press down the earth." He then descended from his seat.

A Dharma Talk on the Eighth Day of the Twelfth Lunar Month

The Master said:

"He abandoned the royal palace and entered the雪山 (Snowy Mountains). His celestial demeanor and monastic bearing were naturally serene and elegant. After six years, he had resolved the countless dreams of a thousand lifetimes. Suddenly, awakening to the bright morning star, he saw through the world of birth and death.

Do you understand, everyone? Look at this elder—possessing the riches of the four seas, honored as a ruler of men, with elephants, horses, the seven treasures, cities, wives, and children—nothing was lacking. Yet, suddenly aware of impermanence, he cast it all away like a worn-out shoe. He entered the雪山 directly, cultivating for six years until his merit was complete and his realization perfected. Seeing the star, he awakened and exclaimed:

'How wondrous! How wondrous! All beings possess the Tathāgata’s wisdom and virtuous qualities. It is only because of their false thinking and attachments that they cannot realize this.'

Afterward, he taught the Dharma for forty-nine years, delivered over three hundred discourses. His path filled the world, and his teachings have flowed through ten thousand generations. Those who transmitted his path and followed his teachings were as numerous as flax and millet. Throughout the entire world, everywhere—monks and laity, men and women, old and young—all know that this day is the elder’s day of enlightenment. They revere him as a great god, honor him as a king or father.

If at that time he had clung to the glory of a ruler of ten thousand chariots, indulged in the pleasures of the five desires, how could there be this magnificent achievement today? It is said: 'A great person possesses great vision. Great wisdom aspires to great matters. They accomplish great resolve, fulfill great vows, directly desiring each and every sentient being to become a Buddha.'

Now, we too are endowed with wisdom and virtuous qualities, no different from the Buddha. Our emotions—joy, anger, sorrow, happiness—are no different from the Buddha. Our loving-kindness, compassion, sympathetic joy, and equanimity are no different from the Buddha. Our enlightenment and nirvāṇa are no different from the Buddha. Our walking, standing, sitting, and lying down are no different from the Buddha. How could we fail to study and cultivate, to exert effort and practice? Not reaching the elder’s level is to reject and abandon ourselves.

All of you, try to reflect inward. See: your own essence is clear and pure. Your own essence is perfect and luminous. Your own essence is fully complete. How much separates you from this elder? Not only have I alone realized this, but the bodies of countless Buddhas throughout the eons are all the same.

If a spirited monk were to step forward and say, 'I thought Huangbo was something extraordinary! But now, speaking like this, he sounds just like a scholarly sutra-master. I cannot help but be mocked by onlookers.'

The mountain monk would not be flustered, nor would I lose my temper. Calmly, I would say to him: 'In this peaceful, clear world, you are not permitted to push your way in and steal the market.' I dare say that monk would become calm and composed, his mind at peace, dissolving like ice and cracking like tiles.

What do you all think? Do you understand?

When one place is level, every place is level. No need to strike the midnight drum at noon. Ever since that sudden awakening to the bright morning star, we have inspired descendants to walk the same path."

(He then descended from the seat.)

The Master ascended the hall and said:

"The scenery beyond cannot be heard by the world; fundamentally, there is not a single thing to offer you. A few birdsong wake you from your afternoon dream, while scattered clouds tear through the green mountain. If you try to grasp it with mind or understanding, you immediately leak; if you try to encounter it through circumstances, it becomes even more chaotic. Transcending both paths and leaving behind conceptual labels—even if heaven overturns and earth collapses, it remains forever untainted. If you can reach this state, then life and death, coming and going, do not stir you; flourishing and decline, gain and loss, do not touch your heart. From ancient times onward, it is empty and round, pure and clean, thoroughly clear and spiritually bright: Iron walls cannot conceal its radiance, the vast sky cannot cover its form, the ten thousand phenomena cannot hide its truth, worldly dust cannot alter its nature. Round and bright, lively and active, like a pearl on a tray that rolls without being pushed, like a bird soaring through space with no obstacles wherever it goes. Mind and circumstances cannot reach it—how could any empty name or illusory form ever cage it?

Now, a good person leaves Rong City and ascends to Mount Huangbo—step by step standing on solid ground, yet nowhere leaving a trace. They come with their whole being, and go with their whole being—how could they ever be hindered? Even if you take them by the hand, you cannot make them go; only those who are willing find intimacy. Tell me: how does this encounter here today compare to the encounter at Longquan?"

After a long pause, he said: "Peak after peak vies to present their emerald green—your snow-white head only adds to the splendid scenery." Then he descended from the seat.

Jian Ci invited the senior monk to the hall. A monk asked, "Setting aside all talk of nurturing kindness and toil, how do we speak of offering dedication to one's mother?" The master replied, "There is not a single thing to offer to the honorable mother." The monk said, "Does this mean I can now go and meet the laywoman Lin?" The master said, "This is not yet repaying her kindness." The monk bowed, and the master struck him. Another monk asked, "In the midst of deep sleep, with no dreams and no thoughts, where is the master?" The master raised his whisk and said, "It is not that I, the elder, do not bring it forth." The monk bowed and stood up. The master said, "An eighty-year-old elder enters the arena—this is truly no child's play."

He then said, "Now, the practitioner Liangzhao has invited me, the mountain monk, to speak on this matter as a dedication for his compassionate mother, Lin. Lady Lin upheld the Buddha's teachings for over thirty years, cultivating purity and observing noble conduct. She also enabled her son to become a monk, spreading the wind of compassion throughout the neighborhood. Her son left home to study the Way over twenty years ago, keeping his precepts pure and clear, with a single mind undivided. He too could understand his mother's path, serving her through the Dharma, so that near death, his mother passed away auspiciously. His filial conduct fills heaven and earth. It does not require a special dedication; she certainly must be reborn in the Pure Land. Still, you want me, the mountain monk, to speak for the dedication—what is this accomplishing? Even so, let me say a few words to comfort your sincere filial thoughts. Please listen carefully.

'Be utterly rid of a scheming mind, and clearly see the great root of human life. Illumine and return to correct mindfulness, and suddenly understand the deep grace of filial piety. To repay the utmost virtue, the key lies in returning to the source. To require kindness and toil, one must swiftly turn the light inward. When you grasp the source, there is no separate place— Ancestral debts both past and present become a single, level ground. When you truly know the radiant body naturally perfects its work, All bonds of deep kindness from many lives are liberated. Thus nurturing the body, a thatched hut and a stone bed are always joyful. Thus offering for one's parents, the heavens and pure lands offer free roam.'

I, the mountain monk, have finished speaking. Now tell me, has lady Lin been dedicated?" After a long pause, he said: "A patch of compassionate cloud returns to the mountain valley; a whole forest of thorns bursts into lotus flowers." He then stepped down from the seat.

"During the New Year's gathering, the Master addressed the assembly: 'The golden wheel stirs, and the universe renews its light in brilliant splendor; the divine decree unfolds, and mountains and rivers glow with shared beauty. The orioles sing at the valley's mouth, spreading a profound atmosphere of mystery; plum blossoms bloom on southern branches, expressing a modest heart. When you grasp a monk's unique style, each presentation feels fresh and new; when you uncover the Buddha and Patriarchs' teachings, each encounter brings deeper insight. The three thousand realms surround Mount Sumeru; twelve peaks support the palace halls, carefree and unbound, vast and open. Together we celebrate peace and harmony, to realize perfect great awakening together. The mountain monk has spoken thus—does this serve as the year's first dharma teaching? Do you all understand? By chance a branch reveals an eye, we see that noble strength precedes spring's advance.' Then he descended from the seat."

At the conclusion of the precepts ceremony, the Master took the high seat and said:

"Letting down your brows, move freely across a thousand paths without obstruction; opening your eyes wide, the three thousand worlds of seas are all radiant light. Grip your staff—lively, like a dragon; tighten your straw sandals—majestic, like a tiger. When you step onto your original place of practice, it is a smooth and open road. Look back to the original Self before that—your entire body will be overflowing with joy.

Now we are fortunate to meet this season of the Lantern Festival, a time of blessings and good fortune. Lamps and the moon shine together, willow blossoms intermingle in delight. Ordinary beings and enlightened ones roam together in the street of endless night; humans and heavenly beings share joy in the garden of everlasting spring. All are still gathered as one, the Pure Land assembly appears not yet dismissed.

For us monks beyond the ordinary, if our brows are unbound, our sangha opened, we may go east or west without hindrance—but beware: don't trip under the clear sky, and don't set foot in the dark places. So tell me, setting aside these two paths, where after all should we go?"

A monk stepped forward. The Master replied: "Kicking away the paths of both light and dark, I traverse the cosmos carrying the sun and moon on my shoulders." He then descended from the seat.

During the Summer Retreat, the master ascended the hall. The Western Hall Attendant, Xu Bai, asked: "Refining gold and carving jade—such is the master's hammer and tongs. Smelting saints and forging ordinary beings—such is the miraculous function of everyday life. But as for a fellow who transcends rules and surpasses convention, how do you relate to him?" The master replied: "One eye shines bright as the sun." Xu Bai went on: "In that case, each displays his own skill." The master said: "The side of a nose roars like thunder." The Attendant shouted. The master said: "Shout again and see." Xu Bai continued: "Please, Master, say something else." The master then shouted.

Someone asked: "Having tied the sack's mouth and gathered the herd of oxen, who will plow the monastery's fields?" The master struck with his staff and said: "Do you understand?" The questioner said: "In that case, I'd pull out the nose ring and drag it through mud and water." The master said: "You deserve thirty blows right at your heels." The questioner said: "Tonight the breeze and moonlight are fresher than ever." The master said: "A man who knows neither pain nor itch." The questioner said: "No need to spur further." The master said: "I'll let it pass."

The master then said: "Huangbo has opened a great site for selecting Buddhas. The crowd kicks and tramples in no ordinary way. They flip their nostrils, scouring the clouds in the sky, and stir up heavenly flowers, filling the whole courtyard with fragrance. Does everyone here sense this? If so, you return to the source beyond words, with echoes within phrases. The five aggregates and six sense faculties are immediately liberated; the three bodies and four wisdoms are perfectly clear in themselves. Naturally, as when a chick pecks and the hen responds, you act freely, in harmony with the Way. Sometimes, you unleash the great function, and iron-browed souls vanish; sometimes, you display the great function's workings, and the cat-bound spirit loses its nerve. It covers all like the heavens and supports all like the earth, vast and expansive, beyond description; it roars fiercely—how can one trace its shadow or echo? If you enter this gate subtly, Buddhahood is no different from this very thought. But if you lose its point, cultivation will be mired in many detours. Many detours mean trampling grass to no end; the right thought, in the moment, brings success. Thus, the difference between enlightenment and delusion, speed or slowness, is like comparing a day to an aeon. Now is the time of the summer retreat, when monastics gather. Tell me, through which gate should you enter to approach the hall of the Buddhas and Patriarchs?"

The master raised his staff and said: "This staff is supported by everyone; suspended in emptiness, it exists yet seems not. Through many changes from times immemorial, it stays unchanged; it suddenly stands upright in my hut. If one truly sees through this and can be the master, then whatever one picks up is lively as a dragon. Sometimes it props up heaven and earth; sometimes it kills or gives life, acting freely; sometimes it leads horses and donkeys; sometimes a single blow is not used as a blow. For this old monk, raising the matter in response to the occasion is not impossible. But this staff—from where does it come?" The rector said: "Better to put it down." The Western Hall Attendant raised his fist and asked: "Do you see?" The master said: "Ineffable, ineffable! Self-raise, self-wield, self-release, self-withhold. Before the primordial aeons, it stirred the breeze and moonlight—peddling them, still, without end." The master then descended from the seat.

A Dharma Talk for the Dragon Boat Festival

The master ascended the seat and said:

"Today is the fifth day of the fifth month—the Dragon Boat Festival. How shall we express this matter? If each of you takes a subtle step forward, you will arrive at the ancestral home of the Buddhas. If you can realize it right here, you may be called a person of non-doing. But if not, this mountain monk will reveal a little of his claws and fangs, so that everyone may know."

He held up the whisk and said: "Do you understand? By being empty within, you can contain all things without claiming the credit. By being sincere, you can support all beings without boasting of your ability. Thus the Way is greater than empty space, yet it does not contend with empty space. Virtue pervades the entire Dharma realm, yet it does not contend with the Dharma realm over virtue. Words spread throughout the world, yet they do not contend with the world over words. Actions fill the four seas, yet they do not contend with the four seas over actions.

Therefore, those skilled in the Way have no fixed location; those skilled in virtue have no fixed form; those skilled in words are not flashy; those skilled in actions leave no traces. Hence, for the Way, virtue, words, and actions to be vast and pervasive throughout the world—isn‘t this the proof of supreme emptiness, sincerity, goodness, and non-contention?

Now, as the Dragon Boat Festival arrives, people from all corners of the land contend for victory and defeat, their karmic consciousness vast and confused, with no rest. How can they hope for a peaceful and worry-free world? Tell me, what Dharma power can turn back this karmic consciousness right now, allowing us to enjoy peace and prosperity?

Do you understand? When you see clearly that originally there is not a single thing, What dreams or affairs are there worth contending over? Each of us possesses such an eye— The world, the body, and the mind—all are smooth and even."

He then descended from the seat.

A teaching given by Master Fei on his teacher’s birthday. The Master said:

“The檗嶂 peak is green for a thousand years, and the cold pond is clear to its very bottom. Lift your head and look beyond the sky—the great earth lies level and open. Do you all understand?

Since I entered my teacher’s room, I have been empty as if swept clean. Although I have nothing to offer before you, anything I pick up at hand is just fine. All the myriad arrangements are but flowers in a dream—only this heart/mind can be preserved forever.

Now, on this morning of my teacher’s birthday, the practitioner Yong has prepared offerings and invited me to turn the Dharma wheel. This can be called ‘one hammer, two effects’—doubling the field of blessings. But as for the ‘faceless’ monk: when gods and dragons venerate him, he does not rejoice. He dwells alone, in lofty silence, roaming the vast wilderness, wandering on peaks ten thousand fathoms high. He mocks the wind and plays with the moon, displaying spiritual powers; he overturns rain and upends clouds, fully revealing wondrous functions.

Though he lives within the realm of gods and humans, he is not trapped by them. Though he appears among ordinary and holy beings, he is not hindered by them. A perfectly natural state, solitary and radiant—it stands as a mark for ten thousand ages.

Today, I borrow a flower to offer to the Buddha. But tell me: does this count as a birthday verse?”

After a long pause, he said: “I simply push out mountain peaks as an offering; the King of Emptiness accepts them with a smile for ten thousand years.”

Then he stepped down from the seat.

**Opening the Formal Assembly** The Master said:

"Raise high the lamp of wisdom—it shatters the darkness of a thousand years. Stoke the forge anew—it forges pure steel through a hundred refinements. Enter the fire of samadhi, and instantly vanish the endless waves of karmic confusion. Turn the light inward, and you reach the shore of awakening; flip over, and home is right here. A single spark of pure awareness illuminates the landscape of a thousand worlds. Heaven and earth grow old, my head covered in snow—nowhere in the celestial or human realms to hide. If you can see this, you are worthy of a single glance of recognition. If not, this mountain monk will add more charcoal and fire, and smelt you anew.

'The fully endowed sage’s truth—the sage does not comprehend it. The fully endowed ordinary person’s truth—the ordinary person does not know it. If the ordinary person knew it, they would be just like the sage. If the sage comprehended it, they would be just like the ordinary person. The ordinary person and the sage each possess completeness. You can call it 'sagehood,' you can call it 'ordinariness.' Yet ordinariness is not inherently ordinary—it is called 'ordinary' only by contrast to sainthood. Sainthood is not inherently saintly—it is called 'saintly' only in relation to the ordinary. Names like 'saint' and 'ordinary' are nothing but empty sounds. Distinct forms and coarse appearances are nothing but illusions. Illusory forms and empty sounds—how could they have fixed names? Let everything be held evenly, and every teaching is fulfilled.

Now, what about this faceless True Person, this three-headed, six-armed fellow, who arrives all at once? How will you forge *them*? Speak a single phrase about this!"

A monk said: "One hammer shatters everything into fragments." Another monk said: "The mass originally required no tongs or hammer."

The Master struck the ground with his staff and said: "A thousand ghosts and ten thousand demons—all strung on one thread. In the red-hot furnace, a snowflake—everyone, take a look!"

He then stepped down from the seat.

On the Master's birthday, Layman Chen Yuning invited him to give a Dharma talk. The Master said:

"An extraordinary energy rises through the sky, signaling that the right person has appeared in the world. An auspicious light shines upon the seat, truly a good friend has come to the assembly. The deep valley gains even more beauty, and the forested peaks shine ever brighter. The blue sky displays the celebration of rainbow clouds, while the green shade presents the good fortune of emerald brocade. In the Hall of Ten Thousand Blessings, the assembly of humans and gods surrounds like clouds supporting the sun. By the Purple Micro Peak, monkeys and birds offer flowers as if making offerings to a Golden Immortal. The three-thousand-year-old flat peach is shared in one gathering; the fifty-nine stages of perfect fruit are fully revealed. My lean bones, angular in form, everywhere support heaven and earth. My poor eyes, bright and piercing, constantly illuminate the past and shine upon the present. Though the world changes and seas turn to mulberry fields, the true essence remains pure. Though the universe is vast and undivided, the one mind is never obscured. Sometimes I praise, exalt, and raise myself, and even the peak of the Thirty-Three Heavens is not considered high. Sometimes I belittle, criticize, and humble myself, and even the depths of the Eighteen Hells are not considered low. Honest and upright, I let others call me horse or ox. Crazy and mad, who knows if I am an ordinary being or a sage? Before the world cycle begins, nothing is born; after the world cycle ends, nothing is destroyed. Beyond destruction and non-destruction, metal and stone may melt but this truth does not change. Beyond birth and non-birth, weapons may move but this truth remains unharmed. Vast indeed is the indestructible original spirit, broad, eternal, and without end. But since there is no one to bear witness, I may as well praise it myself. Thus have I, this mountain monk, briefly spoken—how will you, the assembly, join in harmony? Let me hear you speak."

Everyone answered. The Master then said, "Only half of it. Let this mountain monk complete it himself:

In one pure thought, transcend billions of autumns, Why trouble the house under the sea to add another tally? The Lord of Heaven has gifted me two brows of snow, And so the human world never tires of offering birthday felicitations."

Then he descended from his seat.

On the Winter Solstice, the Master ascended the hall and said: "Heaven and Earth are not all-powerful. Who, then, is all-powerful? The sage is not all-capable. Who, then, is all-capable? Only emptiness can broadly encompass Heaven, Earth, and humanity. Yet emptiness arises within great enlightenment—the all-capable is hard to describe. It rotates between your eyebrows, it waxes and wanes at your heels. One breath contains all spirits, but a single mind cannot grasp it.

Miss it by a hundred thousand lifetimes, and you don’t realize your body is an illusion. Frantic and aimless, with nowhere to return, even Lady Wang laughs at you. You ask me what all this is about? I’ll strike you on the head with my white staff! Blood splatters across the Brahma Heaven. My whole body is drenched red. Ashamed, I find no place to hide, and merge into the Great Prajna. I am overjoyed to encounter the birth of yang."

He raised his whisk and said: "Let me express a little refined elegance. This mountain monk has responded to the season. If you understand this, you’ll know where yin fades and yang grows—right there where the East surges and the West sinks, where the South rises and the North descends. In life, death, coming, and going, nothing is unacceptable. But if you don’t get it—bamboo shoots sprout again from stone, flowers bloom anew on the pestle head. The teaching bends down to meet you, so you had better go!

Heaven can cover but cannot carry; Earth can carry but cannot cover. This is how Heaven and Earth are not all-powerful. The sage can teach people to do good but cannot force them to be good. This is how the sage is not all-capable. But to change Heaven’s destiny, seize divine power, participate in creation and transformation, and replenish the primal energy—only an all-capable person can do this. If such a person exists, I would take him as my teacher to learn all-capability, and I would make him the teacher of all under Heaven to teach them all-capability. If no such person exists, it’s better to perfect your own perfection and actualize your own capability."

He raised his staff and said: "Vertically, it exhausts the three times—" He pressed down the staff and said: "Horizontally, it pervades the ten directions. The principle is never incomplete, the matter is never lacking, the Dharma is never imperfect, and the capacity is never insufficient. Thus it is said: All things are complete within me. Only I can give birth to all things, only I can nurture all things, only I can destroy all things, only I can annihilate all things. Birth, growth, destruction, and annihilation are all complete within me. How could all-power and all-capability not be complete within me?

Yet, capability is without anything capable—every dharma and every form has no increase or decrease. Perfection is without anything perfect—every speck of dust and every realm is naturally complete. Self is without any self—let go or gather, everything fits perfectly. Achievement is without any achievement—from the very beginning there is no beginning and no end. It encompasses horizontally and covers vertically, leaving nothing unperfected. What this mountain monk has raised today is not only to speak up for Shakyamuni, but also to speak up for the sages of the Eastern Land, and to speak up for the entire universe, the myriad phenomena, and the dense web of existence. Thus, all-power has no abandoned things, and all-capability has no abandoned people. Lift your head and look beyond the heavens—who is an incomplete person? Leave the ebb and flow of capability aside for now. Tell me, what is the matter of the ancestral teachers’ ultimate point—that which existed before yin and yang had yet to form—and how do you judge it?"

After a long pause, he said: "A single bed lies horizontally beyond the three realms; turn over and break through the great void." He then stepped down from the seat.

xingwen invites the master to the hall. The master said:

"Every person is inherently a true Buddha from the very beginning—in every movement, every action, awareness has never been absent. In the very thought, perfect clarity transcends all realms; in this very mind, sudden enlightenment carries the lamp of transmission. Flowers bloom in the fragrant land, dividing into a thousand petals; fruits form on the lotus throne, rising nine tiers high. This assembly is truly the Pure Land itself; upon the grand seat, it is most worthy to ascend first. Do you all still see it? The West and the East are but one single piece; Amitabha and Shakyamuni occupy a single seat; all virtuous beings gather together as one. So it is said: in the entire world, there is not a second Way; throughout past and present, there are not two people. No second Way—heaven and earth share the same root; no two people—the ten thousand things form one body. With the same root and one body, all is pure as if washed clean; with one body and same root, only I am honored. Surrounded by golden children on all sides—which monk truly knows how to repay kindness? Now, for this disciple who has shaved his head and donned the robes, I am invited to ascend this seat to bear witness. Leaving the household life is the work of a great person; it is not something generals or ministers can accomplish. One must wield the vajra king's precious sword. When ignorance, afflictions, attachments, and delusions are cut through, one cut cuts through everything. The great matter of birth and death must be clearly seen right here; once seen, everything is seen clearly. Raise up and proclaim the true Dharma, thereby repaying the Buddha's kindness; revere and cultivate the great Way, thereby repaying the teacher's virtue. Be thorough and careful with those above you, gentle and warm with those below, decisive when facing affairs, and yielding when seeing gains. Practice compassion, sympathetic joy, and equanimity; uphold purity, humility, and respect; praise others' good qualities; help fulfill others' virtues; do what is hard to do; endure what is hard to endure; be careful to the end as in the beginning; never forget this Way—thus fulfilling the resolve to leave home, and not betraying today's entrustment. Now, as for this very moment of shaving the head, what is the statement that directly bears witness? The golden knife opens the blade, ending all dust and toil; prajna, radiant and bright, spans past and present."

The master then descended from the seat.

The Master ascended the hall and said:

"This person has never deceived himself from the start. When meeting others, he bristles with two sharp eyebrows. Now in his old age, with no plans or calculations, he cuts off the twelve hours of the human world. Once the twelve hours are cut off, past and present become a single day; life and death become one reality; principle and phenomena are unified; self and other are identical. Yet this 'one' is not a oneness—above, below, and the four directions have no equal. The old barbarian (Buddha) faced King Wu of Liang on the throne, not opening his mouth, and the wind-path was not recognized. Later descendants were not true men, passing on echoes and wasting their inheritance. Some were wild, some narrow-minded, some confused—the more they swept, the more dirt there was, and it never ceased.

Since it never ceases, let me briefly raise a few cases to fix the eyes of past and present.

Ma Bōji (Mazu) once said, 'I will drink up all the water in the West River in one gulp.' His belly was full of fish and dragons. Though he swallowed the West River, he could not spit it out. If this continues, it will surely cause trouble.

The Lame Yunmen said, 'Hiding in the Big Dipper.' A wandering star invades the imperial throne—he wants to hide but only reveals himself more. This is like a divine tortoise dragging its tail, inviting its own destruction.

Master Wang (Nanquan) deceived both halls. He killed the cat—how refreshing! But though he had the knife to kill, he lacked the sword to bring back to life. All dead people remained dead.

Old Master Shen (Zhaozhou) put on straw sandals, revealing a bit of his sharpness, but he only saved half. The seven-hundred-year-old Zhaozhou, aged into a spirit, used the twelve hours to confuse the heavenly order, delude human affairs, and offend heaven—there is no prayer for such.

Today I, this mountain monk, will critically examine these four old awls, pronounce judgment, and announce it to the meditation grove. If there is someone nearby who cannot accept this, step forward and say, 'Huangbo also cuts off the twelve hours.' But little do they know that this is precisely restoring the pure wind of high antiquity and replenishing the primordial energy before birth. The principle is complete, the benefit is vast. It can only be intimately realized, never speculated upon. Now I hang all this before the Hall of Ten Thousand Blessings, leaving it to all quarters to praise or criticize. Without the eye to discern dragons from snakes, one cannot bear the enlightened intent of the patriarchs."

The Master then descended from the seat.

The Master ascended the hall and said:

"If the mind is sharp, Samadhi is attained— Why should this mountain monk proclaim it again? The southern sun parts the clouds, and the realm of reality is clear; The grace that fills all heaven is too vast to measure. To measure the heavens, one must be beyond measure— On the tip of a single hair, one awakens to the Original Nature. The Southern Dipper and the Northern Dipper both turn upside down— Only then does one realize the Pure Dharmakaya.

What is called the Pure Dharmakaya is, by nature, beyond coming and going. Yet, through the power of the Great Compassionate Vow, it manifests as birth and existence. Birth is no-birth; cessation is no-cessation. Without cessation, without birth, it moves freely and effortlessly. Without birth, without cessation, it comes and goes in utter clarity. Manifest right before your eyes, it stands alone, luminous and distinct. No one can defile it, no one can cover it, No one can alter it, no one can hold it. It is like the precious pearl shining alone in the vast ocean, Like the full moon hanging solitary in the azure sky. Those who awaken to it may become the eyes of gods and humans, Worthy to pass on the true lamp of the Buddhas and Patriarchs.

If not, this mountain monk will polish it anew, So that each of you may perfect your Dharma-eye. The good people of the ocean realm have host and guest, They have propriety and music. The old monk of the mountain forest has no affairs, no actions, No partiality, no bias. Picking it up at will, everything is just right; Setting it down idly, every dharma reveals itself fully. If you understand, the mountain and the ocean blend into one body; If not, a thousand rivers separate us face to face.

Yet, the mountain is the mountain, the ocean is the ocean— Everywhere, the scenery fills the eyes. The host is the host, the guest is the guest— Every person stands tall and dignified. Before the Hall of Ten Thousand Blessings, Dragons and elephants gather in abundance. By the peak of Five-Colored Clouds, Clouds and waters stretch endlessly. The whole body leaves no shadow, Yet fills the cosmos without ever being hidden.

The mind is the Buddha, the mind is the object— For ten thousand years, the blue pond reflects the empty moon. Not mind, not Buddha, not object— A single frost sweeps clean heaven and earth. It is not mind, it is not Buddha, it is not object— How wonderful to have the 'settled-south needle,' So what if the cart spins around?

Do you see the 'settled-south needle'?"

The Master raised one finger and said: "If you see through this turning point, You can settle heaven and earth on the tip of a single hair."

He then stepped down from the hall.

The Master took the high seat and said: "A single leaf granted, content to follow the winding stream’s long flow; Ten thousand gold pieces easily exchanged, yet hard to part with a few clouds over Lone Mountain. Clouds accompany the mountain, adding exquisite beauty; Water runs through the winding stream, growing ever more unruly. If you can enter the stream and forget its source, And once the source is forgotten, then the dual forms of motion and stillness are clearly unborn. Seeing forms, you awaken the mind; Mind and its objects merge in perfect harmony. With no abiding, the mind’s radiance is suddenly and solely revealed. Without this sole revelation, the unborn characteristic would not be manifest; Without the unborn, the solely revealed mind would be hard to understand. The solely revealed mind is precisely the true mind; The unborn characteristics are none other than true reality. True reality and the true mind— They have existed from ancient times to the present, Unchanged even when metal and stone melt, Enduring through the fires of kalpas. The direct pointing from the West pointed solely to this mind. What has been transmitted in the East is solely this characteristic. Sentient beings are deluded about this mind, and thus revolve in endless rebirth. The wise awaken to this mind, and attain immediate liberation. As it is said: 'Only this mind, mind, mind is Buddha— The most spiritual thing in the ten directions. Penetrate it fully without remainder, And wondrous functions and spiritual powers naturally arise.' Today, the Chan practitioner Lone Mountain Mind Radiance requested that I ascend this seat. Without intending to, I have thus disclosed the mind-dharma. But if we speak of that one point above the crowns of ancestors and Buddhas— A thousand sages have no place to open their mouths. This mountain monk also dares not reveal even a single word's foot. Why? True gold has its own true gold price— In the end, it is not mixed with sand and sold to others." The Master left the high seat.

The master ascended the seat and said:

"The vast earth stretches endlessly from ancient times to the present, while human feeling and moral duty both sink and rise. Chaos and upheaval remain just as they have always been—we must never betray the heart of Confucianism and Buddhism from years past. Do you all understand the heart of Confucianism and Buddhism? If awakened, everything belongs to the same family; if not awakened, differences multiply into ten thousand distinctions. A monk values clear vision above all; a noble person excels in steadfastness through hardship. Without upheaval, how could we know the true reality of steadfastness? Without chaos, how could we see the perfect clarity of right vision? When one place is perfectly clear, every place is perfectly clear—there is nothing that is not perfectly clear. When one place is genuine, every place is genuine—there is nothing that is not genuine. When a single person awakens to truth and returns to the source, the entire universe in all directions vanishes. When a person practices restraint and returns to ritual order in a single day, all under heaven returns to humanity. Is this not the proof of perfect clarity and genuine reality? Look at Shakyamuni, who abandoned the royal palace and went straight into the Snow Mountains for six years, enduring hunger and cold in his heart—how truly genuine was that? At midnight, seeing the morning star, he awakened to the Way and said: 'Marvelous! Marvelous! All sentient beings possess the wisdom and virtuous marks of the Tathagata.' How perfectly clear was his vision! It was a pity he added: 'Because they are entangled in deluded attachments, they cannot realize it.' Before reaching complete perfect clarity, how could he avoid being criticized? Then he went on to spin tangled vines for forty-nine years, spreading across the Saha world with no one to cut them off, continuing to this day without rest. What a pity I was not born in his time. If I had been, when that old man said 'Marvelous!' I would have gently said to him: 'This has always been your own stagnant goods—what is so marvelous about it?' I dare guarantee that old man would have calmed his mind and breath, sat steadily in the mountain hall, presided over all with centrality, trusting without words and commanding without orders. Would that not have been truly effortless and abundant? This further shows the merit of forging sages and refining saints, the achievement surpassing teachers and buddhas, the beauty of perfecting humanity and virtue, and the joy of non-action and non-doing—is it not perfect and excellent in every way? Now, Layman Wu has made a special trip into the mountains to request the Dharma. Tell me, how should we understand this encounter? Though it is the same old face from the past, this reunion brings us closer than ever. I am ashamed to have nothing worthy to offer—I simply push out the cloudy mountains to welcome an old friend."

Then the master descended from the seat.

A precepts recipient requested a teaching from the master. The master said:

"The myriad practices adorn the fundamental dharma body; the awakened mind never loses sight of one's original nature. When benefiting self and others is complete and the merit accomplished, one directly realizes the single true nature of Vairocana. Do you all understand? If you realize this here and now, the immediate function is no small matter. If not, this mountain monk will offer another skillful means—to expand the bodhisattva's mind and lead to the attainment of the fruit of enlightenment.

'Bodhisattva' is not a bodhisattva; it is merely called 'bodhisattva'—like the garden fallen into disarray, unbearable to hear, yet after snow, spring again blooms on the branches. 'Ordinary being' is not an ordinary being; it is merely called 'ordinary being'—having traveled the ends of the earth without a trace to be found, yet returning home, still in one's own hut.

Cast away both sacred names and ordinary labels—neither in heaven nor on earth can they be grasped. So it is said: it cannot be named, it cannot be described, yet in the midst of what cannot be obtained, it is thus obtained. If one can secretly accord with this inner meaning, how could their vast spiritual powers be fathomed? Then one can raise a single hair, and its light illuminates all directions; utter a single word, and its teaching flows throughout the world; take a single step, and one travels through countless realms; pick up a single object, and it reveals the entire earth.

Mind after mind is perfectly clear; thought after thought perfectly clear; every thing perfectly clear; every dharma perfectly clear. Like a pearl on a tray—unspun, yet it rolls by itself; like quicksilver falling to the ground—whether large or small, each drop is round.

The fragrance of these precepts perfumes the entire dharma realm; the light of these precepts shines as brightly as the sun and moon; the forms of these precepts encompass the entire Saha world; the virtue of these precepts is as heavy as a mountain. Thus understand, thus uphold, thus cherish, thus realize—together entering the ocean of Vairocana's nature and ascending the mysterious gate of prajna.

At this, the occasion of the bodhisattva's perfect fulfillment, each of you knows where gratitude resides. Now, tell me—what is the single phrase for repaying kindness and giving thanks? 'Dedicating this very body and mind to the countless realms—this is what is called repaying the Buddha's kindness.'"

The master descended from the seat.

The Master ascended the hall and said:

"The weather is cold, and people feel cold. Every drop of water freezes instantly. Plum blossoms and snow compete in beauty, with petals falling as the wind carries them. Passing through the present moment, the eye of realization remains. The nostril of primal awakening is hidden within a jade leaf. The body is entirely pure and fragrant, like a horse galloping on ice. When the whole earth feels cold in its heart, one body's purity means all bodies are pure; one place's coldness means all places are cold. Flowers bloom throughout the realm within a single inch of the mind, and ice forms everywhere on the tips of jade hairs. If it were not for this bone-piercing cold, how could the plum blossom's fragrance fill the air? Do you all understand? Today, this old monk is presenting a pure and flawless teaching, displaying the samadhi of icy cold, to repay the faith of the Dragon Flower Chan practitioners. Is there anyone here, a person of thoroughgoing strength, who can confirm this together with me?"

After a long pause, he said:

"Joyfully, the bitter wind strengthens the unyielding bone; It does not follow the frosty moon to fall into the stream ahead."

Then he descended from the seat.

New Year’s Day Discourse

The Master said: “Honoring the Way and valuing virtue, one sits at ease with the single principle. Boundless Life speaks and spreads blessings, turning a thousand streams to flow toward the source. The energy of war transforms into harmony; the piercing wind shifts to a spring breeze. Frozen rivers thaw, and all the earth becomes spring. Every person enjoys a blessing of peace; every being contains a living kindness. Marvelous is the primal power! No merit is wasted. Without words, it is trusted. Without commands, it is followed. Without anger, it inspires awe. Without action, it accomplishes all. Vast and majestic, its name cannot be known. Dense and subtle, to embody it is to be divine. Do you all understand? Open wide the gate—the universe expands. Lift up your brow—everything is made new.” He descended from the seat.

At the start of the formal Dharma talk, the Master said:

“Let go your knitted brows, and your whole body becomes an eye. Turn over your nose, and the great earth is filled with spring. Every person celebrates the fortune of peace; each individual delights in a world of effortless ease. With every step you take, all is as you wish. With each glance you cast, every dharma manifests complete perfection. Everywhere, green willow branches are fit to tether your horse; every home has a road that leads to Chang’an. You stroll around with sun and moon carried crosswise—no place in the heavens or on earth can hide itself. Mindfully trim the candle of your heart, and hang it high above the great temple; its solitary beam shines all the way to the land of the rising sun.

You gathered here: do you see it? Now, in this dawn when humans and devas alike rejoice, at this moment when heirs of the Buddha share the light of the lamp, I have spoken these few words briefly to encourage you on your journey. Thus both human kindness and Buddhist practice are fully served.

But if there is someone faceless, who will not stay trapped inside a snare, who will not turn back when called—how, tell me, should we see him off?”

The Master then concluded: “Just keep going straight ahead naturally, knowing for yourself. But anyone who turns his head and wavers will be caught by others.” With the whisk’s wind sweeping ninety thousand miles, a jade qilin leaps right from the blow of the staff.

Then the Master descended from his seat.

At Fengshan Monastery, Master Lan took the seat of honor and ascended the hall to give a sermon. The Master said:

"The vast sky, flawless and pure, welcomes the golden sun's appearance; the verdant forest, vibrant and full, greets the arrival of the auspicious phoenix. Its five-colored brilliance embodies virtue and truth; its nine perfections are both proof and testament. Long ago, we harmonized with the subtle truth before it manifested; today, we encounter a wondrous coincidence beyond expectation. The bond between teacher and disciple deepens with each meeting; the harmony between host and guest grows more intimate with every conversation. To understand this intimacy, we must be intimate people; to reveal the boundless truth, we must be people of vast vision. Every word examined is consistent, every phrase scrutinized is without error. When a disciple's insight matches the master's, they can share the seat equally; when wisdom surpasses the crowd, why hesitate to act fully? Let all under heaven enter this gate; let those throughout the world enter this chamber. When a place is blessed, it nurtures extraordinary people—enough to revive the spirit of spontaneous teaching. In times of peace and clarity, the essential teaching can be revealed. Dragons soar with clouds, tigers roar with the wind. With a fitting name and proper rank, one can assume the work. At one signal, every mountain nods in unison; a thousand rivers and countless streams all flow toward the ocean."

Then the Master descended from the seat.

At the establishment of the meditation retreats, the oblution servers Liangdi and Juerong, along with Puxian and Pu'en, sponsored a feast and invited the master to the hall. The master said: "Again I kindle the furnace and revive the principles of conduct. Flames fill the sky—who dares to peek? Even if there is one with a bronze head and iron forehead, he must still receive a hammer and chisel behind his skull. Is there such a person? One worthy of three thousand beatings in the morning and eight hundred in the evening. The more you forge, the more he shines; the more you refine, the more brilliant he becomes. Let the treasury of the true Dharma-eye be fully and clearly realized right now, and the wondrous mind of nirvana become pure and clean immediately. Free from the sickness of false thinking and attachment, free from the ignorance of partial knowledge. Perfect and round, lively and dynamic. Naked and bare, towering and majestic. In heaven and on earth, who can take anything from him? Unobstructed in all directions, at ease in closing and opening, in shining and using, exactly in accord with the moment. When you have reached such a state, your study of the path is complete. If not, I, the mountain monk, shall raise an existing case to console the coming seekers. In former times, at Linji’s ascent to the hall, both senior monks simultaneously shouted. A monk asked, 'When both halls shout, is there still host and guest?' Linji said, 'Host and guest are clearly distinct.' Do you all understand? Under two tigers, a beast cannot find room to place its hoof. Between two blades, a man cannot fit his foot. If you can manage to place one foot here, you can be considered a breed of blind donkeys, worthy to carry on the lineage of Huangbo. But if not, I, the mountain monk, will place and sever it myself. Each of these three old tarnished awls deserves thirty big blows and should be chased beyond all worlds. I dare to guarantee that from now on, here and now, the seas will be calm and the rivers clear, without any dragons causing harm or mischief. Yet today, when Huangbo ascends the hall, the two senior monks do not both shout. Let me ask: Is there still host and guest? Do you understand? Motionless yet responsive, it can be communicated through feeling. I lightly present the phrase without host and guest—may you hit it, and pass the examination with an empty mind and the attainsment of enlightenment." Then he descended from the seat.

Master Xue of Daishan requested a Dharma talk to celebrate his teacher's birthday. The master took his seat and said:

"Everyone harbors ambitions to touch the sky, yet who is willing to be buried alive in shallow grass? Grasp the ready-made iron staff before you, and naturally both wings will stir the clear breeze. Do you all understand this? A fine horse moves at the sight of the whip's shadow; a phoenix arrives upon hearing the sound of sacred music. In a single thought of returning to the source, the layered ancestral mountains gain fresh beauty. In an instant of returning to the root, the warm chambers become even more radiant. When one reaches this territory, not a single speck of dust stains them, yet every speck is fully complete. Their eyes open beyond the ordinary, perfectly clear like a mirror—each mirror fully manifests all. Ten thousand differences and countless distinctions cannot escape this ultimate reflection; all divergences ultimately converge into one. Yet even this 'one' is not to be clung to, for true freedom transcends all form. All Buddhas of past, present, and future, along with all ancestral teachers, come and go from this very place. They emerge from conditions and enter into conditions, their coming and going clear and without self-deception. Coming without form, going without form—coming and going are not two separate things. This is how we function in daily life, serving as a model both within and beyond the world. Now, Master Xue of Daishan has traveled a thousand miles to celebrate his teacher's birthday. This shows he knows the source and has found the root, with a place to return his gratitude. This mountain monk is ashamed to have no Dharma to offer in return, so I simply bring out this ready-made net of words to fulfill the request. But tell me—is this fitting or not? Beneath our eyes, the mountains and rivers are endlessly green; from within the heart flows the spring of all seasons."

He then stepped down from the seat.

On the Master’s sixtieth birthday, the lay practitioners of Aojiang invited him to take the high seat. He said:

“A single drop of water blesses as vast as the ocean; a single mote of dust brings a life span as enduring as Mount Tai. Open the true Dharma-eye, and ten thousand ages pass in a single moment. If you realize this here and now, then past and present are the same, self and other are one. In life, death, fortune, or hardship—what is there to worry about or celebrate? In glory, decline, gain, or loss—you are free and at ease. Thus, even if metal and stone melt, this remains unchanging; even if the great fire of the end of time burns, it endures forever. Otherwise, you cannot help but drift with the world, rising and falling with the times.

“Now the cycle of sixty years has come again. The twelve peaks grow even greener with arching verdure; at the turn of the primal year, the boundless oceans compete to add years. The great seat faces the hall, surrounded by humans and devas. Within the single spirit’s domain, ordinary and holy mingle together. To offer blessings for the true person without rank, one must be a great-hearted elder. Arhats draped in red clouds embody profound wealth and honor; the Purple Tenuity appears as auspicious radiance, a scene of extraordinary glory. The plum blossoms burst forth in early spring, receiving the deep virtue of the nine springs. The wind in the pines sings of evening years, stirring the good fortune of ten thousand blessings. The crane endures for ages, the tortoise lives long, and the peach of immortality ripens at three thousand years. Mountains rise in majesty, stones stand firm; the pool lies clear and the bamboo thrives, all in natural harmony. With one thought unborn, endless life, perfectly bright and pure before the primal sound (Weiyin).

“Although I have not yet released the cranes of Yangzhou, I surpass one who wears a hundred thousand coins tied around his waist. Today this mountain monk sets down his face, making the pestle-head blossom. I praise myself and bless myself, and feel no shame. But I wonder—how will all of you respond in harmony?”

The head monk said, “When there is spirit, add spirit; where there is no splendor, there is splendor.”

The Master said, “The stars of literary brilliance sit all around, casting thin shadows; one grove of purple breath gathers bushy brows.”

He then stepped down from the seat.

The Head Seat of the Standing Wood Hut took up the whisk and ascended the hall. The Master said: “A spark leaps from a roaring fire—its brilliance shines for a thousand autumns, yet all who see it go blind, all who hear it go deaf, and those who touch it lose their bodies and lives. It is neither written nor textual, neither buddha nor mind; it fills emptiness with emptiness, it uses poison to fight poison. Flowing out from the chest, it brushes heaven across the sky—it can serve as the eye for gods and humans, and is worthy to uphold the fundamental teachings of the Buddhas and Patriarchs.

It is said: ‘One whose insight matches their teacher’s reduces the teacher’s virtue by half. Only one whose wisdom surpasses their teacher is fit to receive the transmission.’ However, the transmission is not received, and yet the receiving has no end; the teaching is not transmitted, and yet the transmitting never ceases.

Everyone has the mind to transcend the world, and each person possesses a wisdom that can surpass their teacher. But still need fully-grown feathers, sharpened claws and fangs, and crown and horns to have come to full development. Then when the winds rise and the clouds gather, if you want to move, you move; if you want to rise, you rise. One single thought covers all realms, why boast of the great peng’s flight for ninety thousand miles?

Setting aside ‘insight matching one’s teacher’—how do you speak that one phrase about ‘wisdom surpassing one’s teacher’? This old monk’s tongue is too short to say it. Go ask the Head Seat in the hall.” Then he descended the seat.

New Year's Day Royal Blessing Dharma Talk. The Master said: "Auspicious energy gathers before the mountains, drifting into every village—one can sense that spring has arrived on earth. The heavenly edict spreads across the entire realm, while the golden wheel's reflection shines brightly, illuminating all directions. Seated in spirit, we receive the grace of heaven; grass and trees glow with gratitude for the holy blessing. Even though my frail body is buried deep in snow, I still extend a few points to honor the longevity of the sovereign.

This mountain monk has now completed the blessing for the sovereign. But let me ask: What is the Buddha-dharma at the beginning of the new year? The year is new, the month is new, and each day is fresh—when picked up, it remains untouched by the slightest dust. Even a mountain boy can grasp this new meaning; one firecracker, like thunder, awakens those lost in dreams. When awakened, one opens a single eye amidst the clutter of sights and sounds—where in the vast universe is not a passage? If not yet realized—flowers are red, willows are green, orioles sing sweetly, but they are blown into a different tune by the wind." He then descended from the seat.

The restriction is lifted. The Master ascended the hall and said:

"A single flower blooms into five petals; each petal forever spreads its fragrance. One lamp lights a thousand lamps; each lamp shines brightly evermore.

When the eyebrows are relaxed, auspicious signs fill the land. When the nostrils breathe freely, the entire body rejoices.

The eighty-four thousand Dharma doors are never separate from this very thought. The wondrous function of infinite realms lies only in the tip of a single hair.

Turning over within the tip of one hair, billions of hair-tips appear. Breaking through in a single flash of light, billions of thoughts are perfectly illuminated.

Neither self nor other, hidden and manifest beyond measure. The mind itself is Buddha; taking and giving are entirely free.

Untying and tying share the same source; gathering and scattering leave no trace. If you can hold on firmly, let go freely, be the master, and extinguish it completely, then this mountain monk will entrust everything to you with both hands. Go east or west as you wish—I dare guarantee that every step will be solid.

But if not yet, then do not stir. If the red thread at your heel is still unbroken, an iron wall and silver mountain will stand before you.

If you have not yet penetrated, then stop here. Now, as the gate of our community is open, how shall we see off those who have transcended? The staff-head, like the bright sun, opens the path of meditation. The whisk-tail, like the spring breeze, empowers the traveler's journey."

He then descended from the seat.

Chan Master Weiqin led a group of lay practitioners in offering a vegetarian feast and invited me to give a dharma talk. The master said: "A single thread of pure discourse has continued from ancient times to the present, yet how many times has it been shrouded in mist, silencing deep reflection? Now, we sweep it clean until it is pure as washed, revealing only a single mind like the cold abyss. Do you understand this 'mind like a cold abyss'? It is luminous and completely clear, the enduring path through ten thousand ages; truly pure and perfectly flowing, shining brilliantly for a thousand autumns. Ancestors and Buddhas have realized this, attaining the wondrous fruit of enlightenment; Bodhisattvas cultivate this, establishing the proper cause of myriad practices. Heavenly beings and humans understand this, amassing the foundation of blessings from the ten good deeds; ordinary beings and the ignorant are deluded about this, creating the root of suffering in the three realms of existence. Today, we are fortunate to encounter this faceless Master Qi, who, with a single blow of his staff, sweeps everything away to the realm beyond the nine skies, directly allowing the present moment to be empty, utterly bare, perfectly round, and vividly alive—nameless and formless. If we thoroughly awaken to this, we can seize it and act, standing at the peak of a thousand mountains. We may scold the Buddhas and revile the Patriarchs, praise or criticize the teachings of the Chan school, appraise heavenly beings and humans, or save living beings. All this is possible because we recognize the supreme principle. Killing or giving life, acting freely without hindrance, advancing or retreating—nothing is unacceptable. If you do not attain this, do not move. Instead, reflect directly within yourself: 'What is this?' If you suddenly collide with this mountain monk’s staff, I will personally testify for you. Setting aside such matters, tell me: Today, the devout donors sincerely request the dharma. What word can be spoken as a direct response? With the tip of my staff, I point out the diamond eye, guiding heavenly beings and humans to walk the same path." He then descended from the seat.

End of Volume 7, Record of Master Yinyuan