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Venerable Old Master Xu Yun: Four States of Deluded Mind - I will Give You the Cure!Published (6.1.2022) By Renqi (人气) – People Energy (Popularity)
Translator's Note: There is no single rendering (from the Chinese language to the English language) that will properly convey the deep wisdom and texture of Ch'an as expressed by Master Xu Yun. Two different languages - two different histories and cultures. Indeed, when learning in this fashion, many "layers" of interpretation are required. As the layers appear, are read, and are "ingested" - then the profound meaning becomes apparent through the accumulation of experiences. As it is important for the Dharma that people are not misled - the words that are used - must be chosen carefully. Each word stamps a hole in delusion that allows the underlying light of the universe to burst through! This is why Chapter 16 of the Blue Cliff Record states:
"Buddhas and sentient beings - fundamentally there is no difference between them. Mountains and rivers and one's own self - how could there be and distinction? Why then is it all divided into two sides? Even if you can set words turning and occupy the essential bridge, it still won't do to let go. If you don't let go, the whole great earth isn't worth grasping. But what is the place to set words turning? To test, I cite this: look!" 'Yun Men showed his staff to the assembly and said, "The staff has changed into a dragon and swallowed the universe. Mountains, rivers, the great earth - where are they to be found!" T Cleary & JC Cleary, The Blue Cliff Record, Shambala, 1992), Page 341 Master Xu Yun had studied all these texts and understood the profound meaning to a very high degree. "turning words" is something Master Xu Yun taught to Charles Luk - who deployed this method when teaching Richard Hunn. A word or phrase is "turned" so that the attention of the hearer is "returned" to the empty mind ground from where it originally arose. Most people are default set at observing the "end" part of the word - what is termed "meaning" within conventional education. The way of the world is to only judge external appearances - and limit everything to this parameter of observation. In this model - we are what we look like - or seem superficially to be. Turning the word is vitally important within the genuine Chinese Ch'an tradition. Although an expedient method - it is the entire point of the Ch'an method. All the otherwise confusing "gong-an" (public records) are in fact examples of words beig "turned". Many attempt to try to force the gong-an in a merely surface interpretation - but this is a mistake. The huatou method is nothing but the "word being turned" in a concerted effort that never relents or gives-up. All expedient methods - yes - but vital nonetheless. If you can perceive the empty mind ground here and now - then all methods are automatically fulfilled! ACW (9.7.2025) The mind is Buddha and Buddha-mind is enlightenment. Enlightenment is oneness of mind which embraces and includes all-things. Buddhas and Sages are no different to ordinary beings and ordinary beings are no different to Buddhas and Sages. The empty mind ground underlies all material reality. Emptiness includes all-things. Although a correct method of self-cultivation is required to realise this oneness – no dualistic Dharma can be admitted. Nothing can be cultivated – and nothing can be achieved. The empty mind ground is bright, empty, and all-embracing. This is the state of limitless and perfect virtue - that knows no bounds. In the end -there is no practice and no verification.
Sentient beings are trapped in an endless cycle of birth, death, and re-birth. Each lifetime is motivated by greed, hatred, and delusion. This leads to many polluted attachments - including amorous love. Due to these many levels of dualistic delusions, many different methods of self-cultivation are prescribed as an antidote. This is why there is talk of practice, attainment, and realisation. Delusive attachments require expedient methods - which are designed to cleanse the mind and body. The ancients were precise and exact about the methods of “self-cultivation” (修 – Xiu) – but were equally reluctant to make use of such techniques. The ancients only made use of specific self-cultivation techniques when absolutely necessary. At this time, we have already completed three and a half-weeks of meditative practice - and there are three and a half-weeks left of this Seven Day Ch’an Week Retreat. In the next three and a half-weeks, your awareness of body and mind will become deeper and far more profound, and it will be easier to practice than ever before. You must not miss this valuable opportunity, and you must get to the bottom of this Great Matter here and now! You have no choice but to discover the empty mind ground in the next three and a half-weeks, so as not to waste this rare opportunity! Over the past twenty days or so, you have been working hard all day, getting up early and going to bed late, but you have not been able to transcend the four realms of difficulty: First, you are still confused about the direction of practice, and you cannot see the huatou (話頭) correctly. You are confused, you doze-off with the crowd, you are either full of delusions, or you are drowsy and sway forward and back with a deep fatigue when meditating. Second, the huatou is potent and you possess some confidence, but the huatou method is grasped too tightly, and the question of "Who is Reciting the Buddha's Name?" has become merely a topic of pointless recitation. This is incorrect as the “Great Doubt” cannot be roused and enlightenment cannot be achieved. When the huatou is held in the wrong way – the “head” (beginning) of the sentence is lost. If the “head” is lost – the beginning “word” (Who?) cannot be effectively “returned” to the empty mind ground. Instead, when the huatou is incorrectly held, the emphasis falsely shifts to its “tail” (end) so only the last word of the sentence is noticed. This deficiency only keeps the practitioner firmly rooted to the cycle of repeating birth and death. A huatou held in the wrong way will never achieve a “still” mind, or perceive the empty mind ground - so that the cycle of Samsara cannot be broken! Of course, a beginner has to make do with this or that, but is this any way for a true practitioner to behave? The Buddha’s True Law exists to be followed correctly. If you do not follow the Dharma correctly, how can you realise enlightenment? If you want to understand why there are few genuine and true Chinese Ch’an Buddhist practitioners today – it is because the “tail” (end) of the huatou has replaced the “head” (beginning)! Third, some people know how to hold the huatou properly, can take care of the present thought manifesting non-birth, or know that the correct recitation of Buddha is the empty essence of the mind. This is seeing-through the present thought and perceiving its empty essence. Suddenly, the empty state of the mind manifests as all thought ceases, and gradually the surface of the mind is “stilled”. With further practice, gross delusion (klesa) ceases, the practitioner attains peace and tranquillity, but various states of mind and body emerge that can mislead a practitioner and further training is required. For instance, some do not know where they are sitting (as they lose attachment to material location), some feel as if their bodies are floating in the air (with no connection to the ground), whilst others experience happiness whilst perceiving beautiful beings, or fear when witnessing distressing scenes. Others will experience lustful scenes and become aroused. There are many difficult states that practitioners can experience - even if their minds are “stilled” and they have made some progress. You must know that these supposedly positive states are in fact the product of karmic-induced demons, and if you get attached to these manifestations, they will turn into (Ch’an) illness. Fourth, some practitioners possess lighter karma, understand and follow clear principles, make appropriate efforts, pursue the correct path, are clear in direction and unhindered in the direction of travel, have no more delusions, are at ease physically and mentally, and do not fall into (obvious) delusive realms of being. At this point, it seems correct to maintain a cheerful attitude (as if there is no urgency) and work hard to progress. Do not be deceived. You must pay attention and learn when you are being misled on a very subtle level – when your real effort has dried-up (and is useless like dead wood). Furthermore, there are many forks in the road ahead. Rocks of delusion will block the correct path whilst the wrong direction will be open and encouraging. Some will stop training due to a warm feeling of being content and drowsy, some will gain a little (superficial) wisdom and compose poems and write essays, thinking they are enlightened, whilst arrogantly accusing their Masters of being wrong. The above four states are all manifestations of illness. I will now give you the medicine to cure them all. a) If the huatou has not been properly grasped and applied – you will experience dullness, drowsiness, and many delusions. There is only one answer, and that is to grasp the huatou correctly and genuinely. An effective huatou is “Who is Reciting the Buddha’s Name?” (念佛是谁 – Nian Fo Shi Shei) – literally “Recite Buddha Is Who”. The operative word is “Who” (谁 – Shei) – apply this properly and the problems will resolve themselves. When you return the word “Who” to its empty essence, all the drowsiness and delusions dissolve into emptiness. You must keep “looking” into the empty essence over and over again to perfect this achievement. As all thought is eventually returned to the empty mind ground, the state of thoughtlessness (birthlessness) is achieved. When the empty mind ground is fully penetrated and perceived – the state of birthlessness and deathlessness is instantaneously achieved. This is how you genuinely perceive and apply the “huatou” correctly! b) If the huatou is held in the wrong way – then the empty mind ground will not be achieved. How is the huatou held in the wrong way? It is the first word “Who?” that must be used like a drill that penetrates the mind and hits through the gaps in the thoughts that pass across the surface. The huatou focuses the attention of the mind – but the “Who?” literally smashes through the layers of accrued delusion that prevents the perception of the empty mind ground. Many get this wrong and focus on the “last” word because the mind is lazy and the practitioner does not understand this error. Whereas the “Who?” word ceases all thought and manifests the birthless state – the last word encourages ever-more and further (delusive) thought – and generates the conditions for further birth and death in an endless cycle. Just hold the first word correctly – and all delusion will be overcome. c) Once the mind is “stilled” – the resulting emptiness must be continuously contemplated. This is observing the “gap” between the usually incessant stream of thoughts - which has been brought to a halt through the correct use of the huatou method. The correct use of the huatou “sees through” the incessant flow of thoughts (that is, the “gap” between each thought is perceived) and the empty mind ground is located. This is where the meditator experiences a profound sense of peace and tranquillity. When you encounter beings within any realm, you must remain entirely indifferent to their passing presence. Regardless of who or what you meet – you must keep the huatou method clear and bright in the mind. To be clear – if the Buddha manifests – strike him down without hesitation. If a demon manifests – strike him down without hesitation! There is no difference between this delusion or the next! Remain thoroughly indifferent and no tragedy will befall you! d) When delusion ceases in the mind, there is a great feeling of peace and tranquillity. The practitioner is thoroughly at ease and remains completely unperturbed. People who are free in body and mind should follow the instructions of the ancients who asked the profound question “All things return to the one – but where does one return?" This questioning should be determined and without break until the practitioner achieves the effortless state of "Standing atop the highest mountain – or walk through the deepest sea!” When all delusive thought ceases, and the mind is “stilled” – further training leads to the expansion of the mind as the empty mind ground is perceived. In this state all things arise and pass away within the empty mind ground. The practitioner is free and can move without hindrance throughout the ten directions. What has been said above are all methods for people with dull roots living within the Dharma-Ending Age. Why do I say this? The Ch’an School is a special transmission “outside” the Sutras. What does this mean? The Buddha held-up a single flower was sat on Spirit Mountain (灵山 – Ling Shan) without saying a word – and only Mahakasyapa understood this profound action – expressing this “mind-to-mind” transmission with a “smile”! This is how Mahakasyapa became the 1st Indian Patriarch of Dhyana (Ch’an). This is the highest teaching of the Ch’an School preserved and passed-on in China. From this point onward – each Ch’an Master has passed on the lineage from mind-to-mind (outside the Sutras) down through the generations. Through an action, word, or “silence” – the all-embracing empty mind ground is revealed and directly (and instantaneously) perceived - without any undue effort. There are no stages or methods required. A Competent Ch’an Master points directly to the centre of the empty mind ground - and the enlightened student directly perceives the all-embracing Buddha-nature. It is that simple – but how many people can achieve this? There is no falling into dualistic categories. There is no reason for self-cultivation - or requirement for external verification. With just a few well-chosen words – the objective is accomplished. There is nothing to be gained, nothing to be cultivated - it is just “here and now”. Without giving rise to any false attachments - you are already the Buddha - why is there any need for all this idle chatter? Respectfully Quoted from the Work of Venerable Old Master Xu Yun (1840-1959): Practical Ch’an - Essential Principles (参禅要旨 – Can Chan Yao Zhi) ©opyright: Adrian Chan-Wyles (ShiDaDao) 2025. Chinese Language Text: https://www.chuanxi.com.cn/AppArticle/Content/28850 虚云老和尚：这四种境界都是病，我今与你们对治之药 2022-01-06 00:05:00 发布： 人气 心即是佛，佛即是觉，此一觉性，生佛平等，无有差别，空寂而了无一物，不受一法，无可修证。灵明而具足万德，妙用恒沙，不假修证。 只因众生迷沦生死，经历长劫，贪嗔痴爱，妄想执着，染污已深，不得已而说修说证。所谓修者，古人谓为不祥之物，不得已而用焉。 此次打七，已经三个半七，还有三个半七。下三个半七，身心较为纯熟，用功当比前容易，诸位不可错过因缘，务要在下三个半七内，弄个水落石出，发明心地，才不辜负这个难得的机缘。 这二十多天来，诸位一天到晚，起早睡迟，努力用功，结果出不了四种境界： 一者，路头还有搞不清的，话头看不上，糊胡涂涂，随众打盹，不是妄想纷飞，就是昏沈摇摆。 二者，话头看得上，有了点把握，但是死死握着一片敲门瓦子，念着“念佛是谁”这个话头，成了念话头。以为如此可以起疑情、得开悟，殊不知这是在话尾上用心，乃是生灭法，终不能到一念无生之地。暂用尚可，若执以为究竟实法，何有悟道之期？晚近禅宗之所以不出人了，多缘误于在话尾上用心。 三者，有的会看话头，能照顾现前一念无生，或知念佛是心，即从此一念起处，蓦直看到无念心相，逐渐过了寂静，粗妄既息，得到轻安，就有了种种境界出现：有的不知身子坐在何处了，有的觉得身子轻飘飘的上腾了，有的见到可爱的人物而生欢喜心的，有的见到可怕的境界而生恐怖心的，有的起淫欲心的，种种不一。要知这都是魔，着即成病。 四者，有的业障较轻的，理路明白，用功恰当，已走上了正轨的，清清爽爽，妄想若歇，身心自在，没有什么境界。到此地步，正好振起精神，用功向前。唯须注意枯木岩前岔路多，有的是在此昏沉而停住了，有的是得了点慧解，作诗作文，自以为足，起贡高我慢。 以上四种境界都是病，我今与你们以对治之药。 第一如话头未看上，妄想昏沉多的人，你还是看“念佛是谁”这个“谁”字，待看到妄想昏沉少，“谁”字不能忘了时，就看这一念起处。待一念不起时，即是无生。能看到一念无生，是名真看话头。 第二关于执着“念佛是谁”，在话尾上用心，以生灭法为是的人，也可照上述的意思，即向念起处看到一念无生去。 第三关于观无念已得寂静轻安，而遇到任何境界的人，你只照顾本参话头，一念不生，佛来佛斩，魔来魔斩，一概不理他，自然无事，不落群邪。 第四关于妄念已歇，清清爽爽，身心自在的人，应如古人所说：“万法归一，一归何处？”由一向至极处迈进，直至“高高山顶立，深深海底行”，再撒手纵横去。 以上所说，都是对末法时期的钝根人说的方法。其实宗门上上一乘，本师释迦牟尼佛在灵山会上拈花之旨，教外别传，历代祖师，唯传一心，直指人心，见性成佛。不落阶级，不假修证，一言半句即了，无一法可得，无一法可修，当下就是。 不起妄缘，即如如佛，那里有许多闲话呢？ 恭录自虚云老和尚《参禅要旨》 |