Old Master Xu Yun [虚云] (1840-1959) - Last Days and Final Words
(Translated by Adrian Chan-Wyles PhD)
Translator’s Note: The original Chinese language text is entitled ‘虚云老和尚的最后遗言’ and may be literally translated as ‘Xu Yun Old Venerable Final Leaving Words’. I have written elsewhere about how Ch’an Master Ti Guang was present at the exact moment of Master Xu Yun’s passing. Although this article is entitled ‘Final Words’ - it does not cover that precise moment – but it does supply further (supporting) documented evidence of the events surrounding this happening. As the pursuance of ‘history’ involves the construction of ever greater and more accurate pictures of past events – the details contained in this text are both important and valuable. As no single text can convey every detail – it is usually the case that a number of texts must serve to provide a reliable cross-reference. This reality explains why it is that the Chinese language biography of Master Xu Yun has continued to evolve within China over the decades since his death – as various Buddhist monastics (and academic scholars) have worked diligently to gather as much reliable evidence as possible. As a consequence, all the dating, naming and geographical errors present in Cen Cue Lu’s early version (the basis of Charles Luk’s ‘Empty Cloud’ English translation) have been removed and/or fully corrected. The work of Richard Hunn addressed some of these errors in 1988 – but only in China has the further biographical data been available. This means that the full (Chinese language) biography of Xu Yun is around two-thirds longer (at least) than that of ‘Empty Cloud’ available in the West - the latter varying in quality depending upon edition. I am reliably informed, however, that all those who have a steady and suitably ‘devout’ mind can ‘see’ straight through the words (and printed page) and grasp immediately the ‘true intent’ intended by Master Xu Yun – and anyone who genuinely acts upon his behalf. Of course, the Chinese language reader has access to a number of important texts associated with Master Xu Yun – and is not limited to a single biographical text. Indeed, included below are a number of extracts from a selection of these ‘other’ texts provided in English language translation for the first time in the West.
ACW (22.4.2023)
ACW (22.4.2023)
According to the Traditional Calendar of China - Master Xu Yun left his body during the 12th day of the 9th Lunar month (in 1959). As this corresponds to the 13th day of the 10th Solar (Western) Calendar – this article is being published as an act of special commemoration (during 2016) – as it presents the ‘Final Words’ as spoken by Master Xu Yun to his close Disciples. On the 12th day of the 9th Lunar month (in 1959) - at 12:30 pm – Master Xu Yun summoned his Assistant stating that all should be gathered as he had something to say. Whilst sat in the seated meditation posture - Master Xu Yun raised his eyes and he stared steadily at the assembled group in silence for a prolonged time. He then stated:
“You have waited for me for some time, and I am very grateful for all your hard work on my behalf and that of the community. The effort you have all exerted is tangible. However, as the past does not exist – there is no need to discuss it. Needless to say, over the last ten years I have also worked very hard in the face of great difficulties. Not a single day has gone by without me suffering some type of shock or danger. This does not matter as I am willing to be slandered and wronged. My only motivation is to preserve the genuine (inner) teaching and (Way) of the Ancestral Buddhas (佛祖 - Fo Zu) Temple – and to uphold the virtuous Vinaya Discipline! This quest requires that the holy robe of the Buddhist monastic is preserved in its pristine condition. The problem has been corruption and I have fought desperately to repair the damage and restore the Clean Rules. Each of you today is my Disciple. This is the ‘Way’ (道 - Dao) that I now transmit to you. From now on, whether you sit in isolated meditation in a hut – or travel long distances to spread the Dharma throughout the Four Directions – maintain the Vinaya Discipline and keep the robe of the Buddhist monastic in a pristine condition! This is my instruction which is intended to be applied forever. The only word you should contemplate (and say) whilst pursuing this genuine path is ‘戒’ (Jie) - which means ‘Discipline’, ‘Purity’ and ‘Behaviour’. After this word has been thought of, verbally expressed and then returned to its empty essence – the palms must be placed together in praise of the ‘Way’ (道 - Dao) - which is a treasure of great weight!”
All those who heard Master Xu Yun give this speech bowed deeply in gratitude as they respectfully withdrew from his presence - wiping tears from their eyes!
(Excerpt: Xu Yun Venerable Monk - Dharma Words)
The Venerable Old Monk Xu Yun composed a poem before his death:
When young I shook-off the dust of the world and said goodbye to my hometown,
The clouds and the rain traverse the vast path through the endless divine sky.
I have grown old as more than a hundred lunar years have passed since my birth,
And yet despite experiencing innumerable vicissitudes I cannot remember a single one.
My function has been to lead all beings to the other shore through the furnace of self-cultivation.
Sentient beings give rise to endless desires – and yet all are merely reflections of the Moon in water.
Words Compiled by Master Xu Yun on His Deathbed (Historical Material)
Master Xu Yun was free from illness and was living in his hut the night before his death. When he stood-up suddenly in the middle of the night – Xu Yun found two monks in his room attending him without permission. These monks had entered the room quietly on their own – thinking that they would take care of a dying Master Xu Yun. They were surprised at the agility the Venerable Old Master demonstrated. Until that point, one monk was lying curled-up at the head and the other at the foot of Xu Yun’s bed. The monk at the head of the bed awoke to find an already upright Master Xu Yun looking serenely at him. Xu Yun enquired: “Why are you in my room?” At this moment the other monk lying at the foot of the bed suddenly sat-up surprising Xu Yun who asked: “Are you here too?” Master Xu Yun requested that the two monks should go back to their dormitory and rest. Although these two monks left the room, they were reticent to leave the vicinity of the hut. They were soon joined by four other concerned monks and all six took turns peering in through the small windows and gaps - checking to see if Master Xu Yun was in need of help. These monks observed Master Xu Yun pour a glass of water and drink it. He then wrote a few words using the brush, ink and paper laid out on his small table. After this, Xu Yun laid down on his bedroll and fell asleep. It was during the next day that Master Xu Yun left his body. The words he wrote stated:
‘反对我的人,你们不要反对了,我马上就要走了;
舍不得我的人,不要舍不得了,我去去就来。’
‘For those who oppose my actions – you should not object!
It is time for me to leave soon – even though I am reluctant to depart from the people!
You should not be reluctant to part from me – just as I arrived - I shall leave.’
Master Xu Yun lived during a time when the Chinese nation suffered greatly - when Chinese Buddhism was at its lowest ebb and the social status of the Sangha was in decline. During the long process of his travelling (mostly on foot) and teaching throughout China (and beyond) - Master Xu Yun was highly concerned about the many irregularities that had crept into the administration of the Sangha. His exact understanding of the Dharma and the Vinaya Discipline enabled him to teach the correct interpretation and convey the right understanding. He understood the reasons for the decline of Chinese Buddhism and foresaw the required conditions for its future development. After years of isolated meditation and deep reflection – Master Xu Yun was firmly of the opinion that the monastic Sangha was the key-foundation of all Chinese Buddhist practice.
The quality of the monastic Sangha (and its ‘lay’ extension) is the firm foundation upon which the future of Chinese Buddhism is to be built. Master Xu Yun wrote these opinions in the text entitled ‘The Dharma and the Monastic Sangha Will Decline Together!’ (末法僧徒之衰相 - Mo Fa Seng Tu Zhi Shuai Xiang Yi Wen Zhong). In another article, Master Xu Yun painfully (and sternly) warned the world when he wrote:
‘As the saying goes, “Corrupt Scholars defame Confucius – whilst corrupt Monks defame the Buddha!” At first, I thought it was too much to say, but whilst living within this period of Dharma termination, it is obvious that the phenomenal world is definitely in decline! When the Six Countries (六国 - Liu Guo) were overcome by the State of Qin (秦) - it is obvious that this was because of the inherent corruption that existed in the heart of the Six Countries – and was not the fault of the Qin! General Qin Ye (秦也) - who conquered the Six Countries – only belonged to the Clan of Qin – and most certainly did not represent the entire world! Therefore, those who destroy Buddhism do so entirely from within Buddhism! These are the corrupt Buddhist monastics – and do not belong to any non-Buddhist (outside) forces!’
In the text entitled ‘Protocols for Teaching Students’ (教习学生规约 - Jiao Xi Gui Yue Zhong Jiang) - Master Xu Yun stated:
‘Self-righteous eyes are not clear - and people's hearts and minds are addicted. This is the situation of those who are deceived by sensuality, material goods and outside interests, those who are confused by heresy and those who hold to wrong and distorted viewpoints. The entire world is boundless, and it depends upon upright individuals to spread the righteous Dharma - so that the tree of consciousness (after withering) will grow again - and the sun of wisdom will yet again shine brightly (after a period of dark)! There is nothing like the time of the last Kalpa - where obstacles are many and wisdom is shallow – whilst human behaviour lacks virtue (and is sullied). At such a time it is difficult to expect individuals to understand the relationship between cause and effect and to correctly distinguish between punishments and blessings! In such a situation, how can the mind penetrate (and realise) the empty essence? As there are few genuinely enlightened Masters (despite endless words and assumptions) - no genuine students can be produced! These types of “Master” earn their rice and water by hiding behind a Dharma they do not understand! They falsely misuse the Dharma to earn a living they do not deserve! Such teachings are comprised of empty sound! The Buddha’s compassion for the world is reduced to selfish desire and nothing else! This is how a deluded mind teaches a false Dharma it thinks is deep! How can this deception be tolerated in the world?’
©opyright: Adrian Chan-Wyles (ShiDaDao) 2023
“You have waited for me for some time, and I am very grateful for all your hard work on my behalf and that of the community. The effort you have all exerted is tangible. However, as the past does not exist – there is no need to discuss it. Needless to say, over the last ten years I have also worked very hard in the face of great difficulties. Not a single day has gone by without me suffering some type of shock or danger. This does not matter as I am willing to be slandered and wronged. My only motivation is to preserve the genuine (inner) teaching and (Way) of the Ancestral Buddhas (佛祖 - Fo Zu) Temple – and to uphold the virtuous Vinaya Discipline! This quest requires that the holy robe of the Buddhist monastic is preserved in its pristine condition. The problem has been corruption and I have fought desperately to repair the damage and restore the Clean Rules. Each of you today is my Disciple. This is the ‘Way’ (道 - Dao) that I now transmit to you. From now on, whether you sit in isolated meditation in a hut – or travel long distances to spread the Dharma throughout the Four Directions – maintain the Vinaya Discipline and keep the robe of the Buddhist monastic in a pristine condition! This is my instruction which is intended to be applied forever. The only word you should contemplate (and say) whilst pursuing this genuine path is ‘戒’ (Jie) - which means ‘Discipline’, ‘Purity’ and ‘Behaviour’. After this word has been thought of, verbally expressed and then returned to its empty essence – the palms must be placed together in praise of the ‘Way’ (道 - Dao) - which is a treasure of great weight!”
All those who heard Master Xu Yun give this speech bowed deeply in gratitude as they respectfully withdrew from his presence - wiping tears from their eyes!
(Excerpt: Xu Yun Venerable Monk - Dharma Words)
The Venerable Old Monk Xu Yun composed a poem before his death:
When young I shook-off the dust of the world and said goodbye to my hometown,
The clouds and the rain traverse the vast path through the endless divine sky.
I have grown old as more than a hundred lunar years have passed since my birth,
And yet despite experiencing innumerable vicissitudes I cannot remember a single one.
My function has been to lead all beings to the other shore through the furnace of self-cultivation.
Sentient beings give rise to endless desires – and yet all are merely reflections of the Moon in water.
Words Compiled by Master Xu Yun on His Deathbed (Historical Material)
Master Xu Yun was free from illness and was living in his hut the night before his death. When he stood-up suddenly in the middle of the night – Xu Yun found two monks in his room attending him without permission. These monks had entered the room quietly on their own – thinking that they would take care of a dying Master Xu Yun. They were surprised at the agility the Venerable Old Master demonstrated. Until that point, one monk was lying curled-up at the head and the other at the foot of Xu Yun’s bed. The monk at the head of the bed awoke to find an already upright Master Xu Yun looking serenely at him. Xu Yun enquired: “Why are you in my room?” At this moment the other monk lying at the foot of the bed suddenly sat-up surprising Xu Yun who asked: “Are you here too?” Master Xu Yun requested that the two monks should go back to their dormitory and rest. Although these two monks left the room, they were reticent to leave the vicinity of the hut. They were soon joined by four other concerned monks and all six took turns peering in through the small windows and gaps - checking to see if Master Xu Yun was in need of help. These monks observed Master Xu Yun pour a glass of water and drink it. He then wrote a few words using the brush, ink and paper laid out on his small table. After this, Xu Yun laid down on his bedroll and fell asleep. It was during the next day that Master Xu Yun left his body. The words he wrote stated:
‘反对我的人,你们不要反对了,我马上就要走了;
舍不得我的人,不要舍不得了,我去去就来。’
‘For those who oppose my actions – you should not object!
It is time for me to leave soon – even though I am reluctant to depart from the people!
You should not be reluctant to part from me – just as I arrived - I shall leave.’
Master Xu Yun lived during a time when the Chinese nation suffered greatly - when Chinese Buddhism was at its lowest ebb and the social status of the Sangha was in decline. During the long process of his travelling (mostly on foot) and teaching throughout China (and beyond) - Master Xu Yun was highly concerned about the many irregularities that had crept into the administration of the Sangha. His exact understanding of the Dharma and the Vinaya Discipline enabled him to teach the correct interpretation and convey the right understanding. He understood the reasons for the decline of Chinese Buddhism and foresaw the required conditions for its future development. After years of isolated meditation and deep reflection – Master Xu Yun was firmly of the opinion that the monastic Sangha was the key-foundation of all Chinese Buddhist practice.
The quality of the monastic Sangha (and its ‘lay’ extension) is the firm foundation upon which the future of Chinese Buddhism is to be built. Master Xu Yun wrote these opinions in the text entitled ‘The Dharma and the Monastic Sangha Will Decline Together!’ (末法僧徒之衰相 - Mo Fa Seng Tu Zhi Shuai Xiang Yi Wen Zhong). In another article, Master Xu Yun painfully (and sternly) warned the world when he wrote:
‘As the saying goes, “Corrupt Scholars defame Confucius – whilst corrupt Monks defame the Buddha!” At first, I thought it was too much to say, but whilst living within this period of Dharma termination, it is obvious that the phenomenal world is definitely in decline! When the Six Countries (六国 - Liu Guo) were overcome by the State of Qin (秦) - it is obvious that this was because of the inherent corruption that existed in the heart of the Six Countries – and was not the fault of the Qin! General Qin Ye (秦也) - who conquered the Six Countries – only belonged to the Clan of Qin – and most certainly did not represent the entire world! Therefore, those who destroy Buddhism do so entirely from within Buddhism! These are the corrupt Buddhist monastics – and do not belong to any non-Buddhist (outside) forces!’
In the text entitled ‘Protocols for Teaching Students’ (教习学生规约 - Jiao Xi Gui Yue Zhong Jiang) - Master Xu Yun stated:
‘Self-righteous eyes are not clear - and people's hearts and minds are addicted. This is the situation of those who are deceived by sensuality, material goods and outside interests, those who are confused by heresy and those who hold to wrong and distorted viewpoints. The entire world is boundless, and it depends upon upright individuals to spread the righteous Dharma - so that the tree of consciousness (after withering) will grow again - and the sun of wisdom will yet again shine brightly (after a period of dark)! There is nothing like the time of the last Kalpa - where obstacles are many and wisdom is shallow – whilst human behaviour lacks virtue (and is sullied). At such a time it is difficult to expect individuals to understand the relationship between cause and effect and to correctly distinguish between punishments and blessings! In such a situation, how can the mind penetrate (and realise) the empty essence? As there are few genuinely enlightened Masters (despite endless words and assumptions) - no genuine students can be produced! These types of “Master” earn their rice and water by hiding behind a Dharma they do not understand! They falsely misuse the Dharma to earn a living they do not deserve! Such teachings are comprised of empty sound! The Buddha’s compassion for the world is reduced to selfish desire and nothing else! This is how a deluded mind teaches a false Dharma it thinks is deep! How can this deception be tolerated in the world?’
©opyright: Adrian Chan-Wyles (ShiDaDao) 2023
Chinese Language Article: https://fo.sina.cn/intro/2016-10-18/detail-ifxwvpar8272361.d.html?from=wap
虚云老和尚的最后遗言
18.10.2016
农历九月十二日,是虚云老和尚圆寂日,特发此文以资纪念。
虚云老和尚最后遗言
农历九月十二日,至十二时半,公唤侍者一起进来,举目遍视,有顷曰:
你等侍我有年,辛劳有感。从前的事不必说了。我近十年来,含辛茹苦,日在危疑震憾之中,受谤受屈,我都甘心,只想为国内保存佛祖道场,为寺院守祖德清规,为一般出家人保存此一领大衣。即此一领大衣,我是拼命争回的,你各人今日皆为我入室弟子,是知道经过的。你们此后如有把茅盖头,或应住四方,须坚持保守此一领大衣,但如何能够永久保守呢。只有一字,曰:戒。
说毕合掌道珍重。诸人含泪而退。(摘自《虚老和尚开示录》)
老和尚圆寂前作诗一首
少小离尘别故乡, 天涯云水路茫茫。
百年岁月垂垂老, 几度沧桑得得忘。
但教群迷登彼岸, 敢辞微命入炉汤。
众生无尽愿无尽, 水月光中又一场!
虚云和尚临终所写的话(历史资料)
虚云和尚无病无疾,圆寂前当晚,住在自己的茅棚中。至半夜时起床,发现房间内有二僧,为照顾虚老,他们自己偷偷溜到虚老茅棚里。二人皆身体蜷缩睡在,虚老床头和床尾。见虚老醒来,床头僧起身,看着虚老和尚。虚老见此云:“你怎么在这里呀?”床尾僧此时也醒来,站了起来。虚老见此云:“你也在这里?”
之后,虚老让两人回寮休息。两人离开后,不忍离去与其他赶来的僧人,沙弥等,共有四五人或五六人,围绕在虚老和尚茅棚的窗户上,在缝隙中向里面观看。见虚云老和尚,倒了一杯水喝下,在桌子上写下了几个字,之后卧床而眠。
次日,虚云和尚圆寂!虚云和尚最后写下的内容大意是: 反对我的人,你们不要反对了,我马上就要走了;舍不得我的人,不要舍不得了,我去去就来。
虚云和尚的一生,大部分时间生活在中华民族苦难最深重的时期,也是中国佛教最低迷、僧团社会地位最低下的时期。在漫长的行脚参方过程中,虚云和尚对当时僧团中的种种不如法现象,都有真切的了解,对中国佛教衰败的原因和未来走向,也作过深刻的反思。他认为,僧团是佛教的核心。僧团素质的好坏直接关系到佛教的前途和命运。在《末法僧徒之衰相》一文中,虚云和尚甚至严厉而痛切地警示天下衲子:俗有言,“秀才是孔子之罪人,和尚是佛之罪人”。初以为言之甚也,今观末法现象,知亡六国者六国也,非秦也。族秦者秦也,非天下也。灭佛法者,僧徒也,非异教也。
虚云和尚在《教习学生规约》中讲: 自正眼不明,人心陷溺,有蔽于声色货利者,有惑于异学左道者,有误于旁蹊曲径者。举世茫茫,赖有人焉,弘传正法,使觉树凋而复茂,慧日暗而再明。无如末劫,障深慧浅,德薄垢重,求其识因果、明罪福亦已难矣!况明心见性入圣超凡乎?所以剃染虽多,解悟者鲜,因乏明师启迪;即有教者,不过学音声法事以为应世之具,将我佛度世悲心,翻为粥饭工具,不亦深可慨乎!
虚云老和尚的最后遗言
18.10.2016
农历九月十二日,是虚云老和尚圆寂日,特发此文以资纪念。
虚云老和尚最后遗言
农历九月十二日,至十二时半,公唤侍者一起进来,举目遍视,有顷曰:
你等侍我有年,辛劳有感。从前的事不必说了。我近十年来,含辛茹苦,日在危疑震憾之中,受谤受屈,我都甘心,只想为国内保存佛祖道场,为寺院守祖德清规,为一般出家人保存此一领大衣。即此一领大衣,我是拼命争回的,你各人今日皆为我入室弟子,是知道经过的。你们此后如有把茅盖头,或应住四方,须坚持保守此一领大衣,但如何能够永久保守呢。只有一字,曰:戒。
说毕合掌道珍重。诸人含泪而退。(摘自《虚老和尚开示录》)
老和尚圆寂前作诗一首
少小离尘别故乡, 天涯云水路茫茫。
百年岁月垂垂老, 几度沧桑得得忘。
但教群迷登彼岸, 敢辞微命入炉汤。
众生无尽愿无尽, 水月光中又一场!
虚云和尚临终所写的话(历史资料)
虚云和尚无病无疾,圆寂前当晚,住在自己的茅棚中。至半夜时起床,发现房间内有二僧,为照顾虚老,他们自己偷偷溜到虚老茅棚里。二人皆身体蜷缩睡在,虚老床头和床尾。见虚老醒来,床头僧起身,看着虚老和尚。虚老见此云:“你怎么在这里呀?”床尾僧此时也醒来,站了起来。虚老见此云:“你也在这里?”
之后,虚老让两人回寮休息。两人离开后,不忍离去与其他赶来的僧人,沙弥等,共有四五人或五六人,围绕在虚老和尚茅棚的窗户上,在缝隙中向里面观看。见虚云老和尚,倒了一杯水喝下,在桌子上写下了几个字,之后卧床而眠。
次日,虚云和尚圆寂!虚云和尚最后写下的内容大意是: 反对我的人,你们不要反对了,我马上就要走了;舍不得我的人,不要舍不得了,我去去就来。
虚云和尚的一生,大部分时间生活在中华民族苦难最深重的时期,也是中国佛教最低迷、僧团社会地位最低下的时期。在漫长的行脚参方过程中,虚云和尚对当时僧团中的种种不如法现象,都有真切的了解,对中国佛教衰败的原因和未来走向,也作过深刻的反思。他认为,僧团是佛教的核心。僧团素质的好坏直接关系到佛教的前途和命运。在《末法僧徒之衰相》一文中,虚云和尚甚至严厉而痛切地警示天下衲子:俗有言,“秀才是孔子之罪人,和尚是佛之罪人”。初以为言之甚也,今观末法现象,知亡六国者六国也,非秦也。族秦者秦也,非天下也。灭佛法者,僧徒也,非异教也。
虚云和尚在《教习学生规约》中讲: 自正眼不明,人心陷溺,有蔽于声色货利者,有惑于异学左道者,有误于旁蹊曲径者。举世茫茫,赖有人焉,弘传正法,使觉树凋而复茂,慧日暗而再明。无如末劫,障深慧浅,德薄垢重,求其识因果、明罪福亦已难矣!况明心见性入圣超凡乎?所以剃染虽多,解悟者鲜,因乏明师启迪;即有教者,不过学音声法事以为应世之具,将我佛度世悲心,翻为粥饭工具,不亦深可慨乎!