Eminent Monks Record of Deeds: Ch’an Master Xu Yun [虚云] Manifests Spiritual Power – Rice Seedlings Are Saved – Mountain Torrents Driven Back! (11.5.2025)
Venerable Master Xu Yun - Yunju Mountain 1955 (116-Years Old)
Original Chinese-Language Author: Shi Shao Yun (释绍云) 17.4.2015
(Translated By Adrian Chan-Wyles PhD)
Translator’s Note: This is one of the stories from the now much extended biography of Master Xu Yun - only available in the Chinese language. Much of this data evolves around already existing details – filling-out the circumstances and bringing in more eye-witnesses and different perspectives. Although it is important not to descend uncritically into the pit of hagiography – it is also important to try and understand what might be happening in this text. I have read that when Chinese monks were preparing to “walk” to India – they trained extensively in all kinds of leg and foot development qigong (internal and external) out-doors in all types of weather. Much of this included walking fast, medium, and slow, on hard, soft, and wet surfaces, covering ever longer distances – whilst walking up and down inclines. Weights were added to the ankles, shoulders, and back, in effect, the entire body (and mind) had to undergo strict self-discipline and self-cultivation transformation. The point of this training was to develop physical stamina, endurance, and strength – whilst the mind remans calm, expansive and reflective. This imbued in the Buddhist monk with the ability to “step lightly” - using quick and rapid steps. Once the monk arrived in North India - and had acquired the rather heavy Buddhist Sutras – he had to safely carry this load on his back all the way to his monastery in China. Now, I have heard that Master Xu Yun did engage in advanced qigong and martial training – but that he refused to discuss this with anyone incase impressionable individuals were diverted from the Ch’an method. What I think we are seeing here is the “lightness of foot” Master Xu Yun developed before he went on pilgrimage firstly across China (up and down the mountains – including walking to Tibet) and then travelling to countries outside of China (including Singapore, Malaysia, Thailand, Burma, Sri Lanka, and other places).
ACW (12.5.2025)
ACW (12.5.2025)
Editor's note: Master Xu Yun (1840-1959) lived to be 120-years old. He passed on the teachings of Caodong, succeeded Linji, revived Yunmen, supported Fayan, and continued Weiyang. He was a Great Ch’an Master who inherited the Five Houses. Master Xu Yun's life was full of unusual and strange happenings. He also experienced countless hardships. He said: "I have seen Five Emperors and Four Dynasties, and I am indifferent to the many vicissitudes of life I have experienced; I have traversed the nine hardships and ten difficulties, and I know that the world is impermanent!"
The old monk once entered Samadhi for seven or eight days when he was on Yunju Mountain. He also often sat for a whole day without moving. Sometimes he started sitting around midnight and did not get up until the evening of the next day. Therefore, the dimension he occupied is not something that ordinary mortals can understand.
We once asked the old monk: "I heard that people who have attained enlightenment are sages, is that right?"
He said: "Yes!"
I said: "That means people who have attained the first fruit of the Arhat (Editor: The Attainments of the Arhat are collectively referred to as the Four Fruits - the first fruit is termed Sotapanna – or “stream-enterer”) right?"
"First fruit, yes!" He added, "In fact, the first fruit is not simple. Those who have attained the first fruit of stream-entry not only have no delusion whilst sat in the state of Samadhi, but also have no delusion in their daily walking, standing, sitting or lying down. Their six sense organs are not stained by the six sense objects, that is, the sensations experienced through the six sense objects – do not disturb them - and this is how they enter the Holy Stream."
It is said that when a person who has attained the first level of the Arhat goes for a walk, although you think his feet are on the ground, in fact they actually move two centimeters off the ground. At that time, someone asked us, "I heard that people who have escaped the round of birth and death do not touch the ground - or get their feet dirty when they walk. The old monk is considered a Great Bodhisattva. You often walk with him. Do his feet really touch the ground? Does his shoes really get dirty?" So, after being asked this, we paid close attention to this matter and conducted a number of experiments.
The ground on Yunju Mountain is often muddy because it rains frequently. When ordinary people come back from a walk, their shoes will naturally be covered with thick mud. However, the old monk's shoes were never covered with mud. The strange thing is that when we walked behind him and paid close attention to his walking, we clearly saw his shoes stepping on the muddy ground. But when we looked at his shoes after he came back, there was no mud at all. We still do not understand why this is.
In 1957, there was a fire on Yunju Mountain outside the Zhenru Temple. All the monks went to fight the fire, and the old monk asked us to follow him to put out the fire. He wore a short jacket and walked briskly in front of us. When we reached the Zhaozhou Pass - and were about to go up the mountain behind Xu Yun - the old monk suddenly disappeared from our sight. Suddenly we saw him standing on a large rock several feet above us. We shouted, "Old monk, you were here just now, how did you run so far away!" He stood on the high ground and said, "Hurry up and put out the fire!" How did he do this? We do not know. He covered much ground and then climbed a steep ledge and stood atop a large rock!
During the 5th lunar month of 1957, the rice seedlings in the rice fields had just been planted. It had been raining heavily for several days in the mountains, and flash floods had broken through the Peace Happy Bridge (安乐桥 – An Le Qiao). The floods carrying small stones and mud had risen above the mountain stream embankment and were about to rush into the rice fields. It was about noon. When Master Hong Qing (宏清) came out of the small kitchen, he was surprised to find the old monk alone in the wind and rain, without an umbrella, wearing a patch-work jacket and Arhat straw sandals - walking slowly eastward from the Peace Happy Bridge embankment -towards the rice fields. Master Hong Qing immediately grabbed two umbrellas, opened one for himself, and ran out to the old monk.
Strangely, wherever the old monk walked, the flood-water did not rush into the rice fields, but instead flowed eastward along the mountain paths, several feet higher than the rice fields and the creek bank. In other words - the flood did not flow down to the low places - but rushed up to the higher places! In this way, the rice fields (that had just been planted) were spared from being submerged by the flood-waters and mud. Afterwards, the old monk walked to the Buddha Seal Bridge (佛印桥 – Fo Yin Qiao) and stood there.
Master Hong Qing returned and informed Master Yin Kai (印开) – the Head Monk (or “当家师 – Dang Jia Shi” – literally “Manage Family Master”) about what had happened. Master Yin Kai ordered that blanks of wood (a type of boarding) be deployed across the muddy ground - so that he could walk safely up the hill to meet Master Xu Yun. When he arrived, Master Yin Kai asked, "Why did you come out alone in such heavy rain?" The old monk said, "If I did not come out - dozens of acres of rice fields would be gone - covered by mud and sand from the rising mountain torrents. How could we harvest the rice if that happened?" At that time, we saw that the old monk's patched-work coat was mostly dry with only a few scattered rain drops laying upon it – with only the arhat straw sandals on his feet were wet. Therefore, this episode in the life of Master Xu Yun proves that wherever the “Man of Dao” (道人 – Dao Ren – literally “Way Person”) went even water must give way!
Master Xu Yun was very dignified in his walking, standing, sitting and lying-down. This is why we can truly say he achieved the following degrees of mastery:
He walked like the wind - (行如风 – Xing Ru Feng)
He stood like a pine-tree - (立如松 – Li Ru Song)
He sat like a bell - (坐如钟 – Zuo Ru Zhong)
He reclined like a bow - (卧如弓 – Wo Ru Gong)
When Master Xu Yun stood-up, he would always lower his arms and place his hands down, lean his neck against his collar (by lowering his chin and extending the back of the neck), and walk with a straight and even gait. He often told us that "If the body is straight - then shadow cannot be out of place" – meaning that a straight-body equals a straight-shadow (that is not crooked). In other words, if the mind and body are correctly controlled through the practice Vinaya Discipline – then the Dharma will be correctly manifested in the physical world, and everything will be in its proper place. If the mind is straight, thinking will be correct and the body will take its proper shape and never be in the wrong position. If the inner mind is sincere – there will definitely be success in the outer world. His every word and action is a guide for us - and a role model for future generations.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2025
The old monk once entered Samadhi for seven or eight days when he was on Yunju Mountain. He also often sat for a whole day without moving. Sometimes he started sitting around midnight and did not get up until the evening of the next day. Therefore, the dimension he occupied is not something that ordinary mortals can understand.
We once asked the old monk: "I heard that people who have attained enlightenment are sages, is that right?"
He said: "Yes!"
I said: "That means people who have attained the first fruit of the Arhat (Editor: The Attainments of the Arhat are collectively referred to as the Four Fruits - the first fruit is termed Sotapanna – or “stream-enterer”) right?"
"First fruit, yes!" He added, "In fact, the first fruit is not simple. Those who have attained the first fruit of stream-entry not only have no delusion whilst sat in the state of Samadhi, but also have no delusion in their daily walking, standing, sitting or lying down. Their six sense organs are not stained by the six sense objects, that is, the sensations experienced through the six sense objects – do not disturb them - and this is how they enter the Holy Stream."
It is said that when a person who has attained the first level of the Arhat goes for a walk, although you think his feet are on the ground, in fact they actually move two centimeters off the ground. At that time, someone asked us, "I heard that people who have escaped the round of birth and death do not touch the ground - or get their feet dirty when they walk. The old monk is considered a Great Bodhisattva. You often walk with him. Do his feet really touch the ground? Does his shoes really get dirty?" So, after being asked this, we paid close attention to this matter and conducted a number of experiments.
The ground on Yunju Mountain is often muddy because it rains frequently. When ordinary people come back from a walk, their shoes will naturally be covered with thick mud. However, the old monk's shoes were never covered with mud. The strange thing is that when we walked behind him and paid close attention to his walking, we clearly saw his shoes stepping on the muddy ground. But when we looked at his shoes after he came back, there was no mud at all. We still do not understand why this is.
In 1957, there was a fire on Yunju Mountain outside the Zhenru Temple. All the monks went to fight the fire, and the old monk asked us to follow him to put out the fire. He wore a short jacket and walked briskly in front of us. When we reached the Zhaozhou Pass - and were about to go up the mountain behind Xu Yun - the old monk suddenly disappeared from our sight. Suddenly we saw him standing on a large rock several feet above us. We shouted, "Old monk, you were here just now, how did you run so far away!" He stood on the high ground and said, "Hurry up and put out the fire!" How did he do this? We do not know. He covered much ground and then climbed a steep ledge and stood atop a large rock!
During the 5th lunar month of 1957, the rice seedlings in the rice fields had just been planted. It had been raining heavily for several days in the mountains, and flash floods had broken through the Peace Happy Bridge (安乐桥 – An Le Qiao). The floods carrying small stones and mud had risen above the mountain stream embankment and were about to rush into the rice fields. It was about noon. When Master Hong Qing (宏清) came out of the small kitchen, he was surprised to find the old monk alone in the wind and rain, without an umbrella, wearing a patch-work jacket and Arhat straw sandals - walking slowly eastward from the Peace Happy Bridge embankment -towards the rice fields. Master Hong Qing immediately grabbed two umbrellas, opened one for himself, and ran out to the old monk.
Strangely, wherever the old monk walked, the flood-water did not rush into the rice fields, but instead flowed eastward along the mountain paths, several feet higher than the rice fields and the creek bank. In other words - the flood did not flow down to the low places - but rushed up to the higher places! In this way, the rice fields (that had just been planted) were spared from being submerged by the flood-waters and mud. Afterwards, the old monk walked to the Buddha Seal Bridge (佛印桥 – Fo Yin Qiao) and stood there.
Master Hong Qing returned and informed Master Yin Kai (印开) – the Head Monk (or “当家师 – Dang Jia Shi” – literally “Manage Family Master”) about what had happened. Master Yin Kai ordered that blanks of wood (a type of boarding) be deployed across the muddy ground - so that he could walk safely up the hill to meet Master Xu Yun. When he arrived, Master Yin Kai asked, "Why did you come out alone in such heavy rain?" The old monk said, "If I did not come out - dozens of acres of rice fields would be gone - covered by mud and sand from the rising mountain torrents. How could we harvest the rice if that happened?" At that time, we saw that the old monk's patched-work coat was mostly dry with only a few scattered rain drops laying upon it – with only the arhat straw sandals on his feet were wet. Therefore, this episode in the life of Master Xu Yun proves that wherever the “Man of Dao” (道人 – Dao Ren – literally “Way Person”) went even water must give way!
Master Xu Yun was very dignified in his walking, standing, sitting and lying-down. This is why we can truly say he achieved the following degrees of mastery:
He walked like the wind - (行如风 – Xing Ru Feng)
He stood like a pine-tree - (立如松 – Li Ru Song)
He sat like a bell - (坐如钟 – Zuo Ru Zhong)
He reclined like a bow - (卧如弓 – Wo Ru Gong)
When Master Xu Yun stood-up, he would always lower his arms and place his hands down, lean his neck against his collar (by lowering his chin and extending the back of the neck), and walk with a straight and even gait. He often told us that "If the body is straight - then shadow cannot be out of place" – meaning that a straight-body equals a straight-shadow (that is not crooked). In other words, if the mind and body are correctly controlled through the practice Vinaya Discipline – then the Dharma will be correctly manifested in the physical world, and everything will be in its proper place. If the mind is straight, thinking will be correct and the body will take its proper shape and never be in the wrong position. If the inner mind is sincere – there will definitely be success in the outer world. His every word and action is a guide for us - and a role model for future generations.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2025
Chinese Language Text: https://www.chuanxi.com.cn/Article/Content/8494
高僧事迹：虚云禅师示现神通 为救秧苗逼退山洪
2015-04-17 10:17:55 发布：慧日普照 人气：2935
虚云老和尚在云居山上（图片来源：凤凰佛教）
编者按：虚云禅师（1840～1959），世寿120岁，传法曹洞，兼嗣临济，中兴云门，匡扶法眼，延续沩仰，是以一身系五宗法脉的禅宗大德。虚云禅师一生极具传奇色彩，经历无数磨难，自云：“阅五帝四朝，不觉沧桑几度；历尽九磨十难，了知世事无常！”
虽然，老和尚在云居山时没有坐禅入定七八天之久，但他经常一坐就一整天不动，有时从夜里十二点左右开始坐，直到第二天傍晚才起坐，所以他老人家的境界不是一般凡夫所能知道的。
我们曾经请问老和尚：“听说证了道的人就是圣人，是吗？”
他说：“是呀！”
我说：“那就是证到初果罗汉（编者：须陀洹、斯陀含、阿那含、阿罗汉合称四果，初果罗汉即须陀洹）的人是不是？”
“初果，是呀！”他又说，“实际上初果很不简单，证到初果须陀洹的人，不但定中没有妄想，就是平常的行住坐卧也没有妄想。他的六根不染六尘，就是六尘不能打扰他，他就入了圣流。”
据说证了初果罗汉的人走路时，虽然你看见他双脚是踩在地上，但实际是离地有两分高的。那时也有人问我们：“听说了脱生死的人，走路时脚不触地、不沾泥巴。那么老和尚都算是大菩萨了，你们经常随他走路，究竟他的脚踩不踩地？鞋子沾不沾泥土呢？”于是我们就很留心这个事情，并且经过多次的试验。
云居山的地都是泥巴土，经常下雨，一般人走了一趟回来，鞋子自然沾了好多泥巴；可是老和尚的鞋子，从来不见有泥巴。奇怪的是，当我们走在他后面，留心注意他走路时，明明是见到他的鞋子踩在泥巴土上；但是回来后，我们再看他的鞋子，就是没有沾上半点泥巴。这其中的奥妙，我们至今还搞不清楚。
一九五七年真如寺关外山上失火，大众师父都去救火，老和尚也叫我们跟着他去打火。初时，他穿一件短中褂，步履轻快地在我们前面走，当走到赵州关外将要上山时，前面的老和尚突然不见了，却见他在离我们好几丈远的一块大石头上站着。我们不禁大喊：“老和尚，您刚才还在这里，怎么一下子跑得那么远呀！”他站在高处说：“你们快点打火啊！”我们真不晓得他是怎么走过去的。
一九五七年的五月中旬，水稻田里的秧苗刚插下不久。山中连续下了几天大雨，山洪暴发，安乐桥都被冲断了，挟带小石泥砂的洪水翻越山溪堤埂，快要冲往稻田了。时间大约是中午十二点多，宏清师刚从小厨房出来时，很意外地发现老和尚独自一人在风雨中，没有打雨伞，身穿衲袄，脚穿罗汉草鞋，由安乐桥溪堤缓向东行，朝稻田方向走去。他马上赶紧拿了一把雨伞，自己也打了一把，跑向老和尚处去了。
奇怪的是，他发现老和尚走过之处，洪水就不往稻田里面冲，反而都沿山那边向东流，高出稻田边、溪堤数尺之高，即是洪水不往低流，反而向高处冲！就是这样，刚插秧的稻田便免遭洪水泥砂淹没之患了。之后，老和尚走至佛印桥，站在那里。
宏清师便回来喊印开当家师，当家师知道后便一面安排打出坡板，一面自己走去老和尚处，请问他：“这样大雨，您老人家怎么一个人跑出来呀？”老和尚说：“我不出来，上面的几十亩稻田就没有了，都要被山洪泥砂覆盖了，到时还哪有谷子收呢？”当时，我们见到老和尚的衲袄上雨点并不多，只有脚穿的罗汉草鞋被雨水打湿了。真是道人走过的地方，水也要让路。
他老人家行住坐卧的威仪很严正，真正做到“行如风、立如松、坐如钟、卧如弓”。他站起来都是双手下垂，颈靠衣领，笔直地走路，也经常对我们说“身直影无斜”，即身子笔挺影子一定是直的。他老人家隐喻着用功办道的人，若有直心，决定能够成功。
他老人家平生的一言一语都是我们的指引，一举一动都是后人的榜样。（作者：释绍云）
来源：凤凰佛教综合
2015年04月17日 07:16
高僧事迹：虚云禅师示现神通 为救秧苗逼退山洪
2015-04-17 10:17:55 发布：慧日普照 人气：2935
虚云老和尚在云居山上（图片来源：凤凰佛教）
编者按：虚云禅师（1840～1959），世寿120岁，传法曹洞，兼嗣临济，中兴云门，匡扶法眼，延续沩仰，是以一身系五宗法脉的禅宗大德。虚云禅师一生极具传奇色彩，经历无数磨难，自云：“阅五帝四朝，不觉沧桑几度；历尽九磨十难，了知世事无常！”
虽然，老和尚在云居山时没有坐禅入定七八天之久，但他经常一坐就一整天不动，有时从夜里十二点左右开始坐，直到第二天傍晚才起坐，所以他老人家的境界不是一般凡夫所能知道的。
我们曾经请问老和尚：“听说证了道的人就是圣人，是吗？”
他说：“是呀！”
我说：“那就是证到初果罗汉（编者：须陀洹、斯陀含、阿那含、阿罗汉合称四果，初果罗汉即须陀洹）的人是不是？”
“初果，是呀！”他又说，“实际上初果很不简单，证到初果须陀洹的人，不但定中没有妄想，就是平常的行住坐卧也没有妄想。他的六根不染六尘，就是六尘不能打扰他，他就入了圣流。”
据说证了初果罗汉的人走路时，虽然你看见他双脚是踩在地上，但实际是离地有两分高的。那时也有人问我们：“听说了脱生死的人，走路时脚不触地、不沾泥巴。那么老和尚都算是大菩萨了，你们经常随他走路，究竟他的脚踩不踩地？鞋子沾不沾泥土呢？”于是我们就很留心这个事情，并且经过多次的试验。
云居山的地都是泥巴土，经常下雨，一般人走了一趟回来，鞋子自然沾了好多泥巴；可是老和尚的鞋子，从来不见有泥巴。奇怪的是，当我们走在他后面，留心注意他走路时，明明是见到他的鞋子踩在泥巴土上；但是回来后，我们再看他的鞋子，就是没有沾上半点泥巴。这其中的奥妙，我们至今还搞不清楚。
一九五七年真如寺关外山上失火，大众师父都去救火，老和尚也叫我们跟着他去打火。初时，他穿一件短中褂，步履轻快地在我们前面走，当走到赵州关外将要上山时，前面的老和尚突然不见了，却见他在离我们好几丈远的一块大石头上站着。我们不禁大喊：“老和尚，您刚才还在这里，怎么一下子跑得那么远呀！”他站在高处说：“你们快点打火啊！”我们真不晓得他是怎么走过去的。
一九五七年的五月中旬，水稻田里的秧苗刚插下不久。山中连续下了几天大雨，山洪暴发，安乐桥都被冲断了，挟带小石泥砂的洪水翻越山溪堤埂，快要冲往稻田了。时间大约是中午十二点多，宏清师刚从小厨房出来时，很意外地发现老和尚独自一人在风雨中，没有打雨伞，身穿衲袄，脚穿罗汉草鞋，由安乐桥溪堤缓向东行，朝稻田方向走去。他马上赶紧拿了一把雨伞，自己也打了一把，跑向老和尚处去了。
奇怪的是，他发现老和尚走过之处，洪水就不往稻田里面冲，反而都沿山那边向东流，高出稻田边、溪堤数尺之高，即是洪水不往低流，反而向高处冲！就是这样，刚插秧的稻田便免遭洪水泥砂淹没之患了。之后，老和尚走至佛印桥，站在那里。
宏清师便回来喊印开当家师，当家师知道后便一面安排打出坡板，一面自己走去老和尚处，请问他：“这样大雨，您老人家怎么一个人跑出来呀？”老和尚说：“我不出来，上面的几十亩稻田就没有了，都要被山洪泥砂覆盖了，到时还哪有谷子收呢？”当时，我们见到老和尚的衲袄上雨点并不多，只有脚穿的罗汉草鞋被雨水打湿了。真是道人走过的地方，水也要让路。
他老人家行住坐卧的威仪很严正，真正做到“行如风、立如松、坐如钟、卧如弓”。他站起来都是双手下垂，颈靠衣领，笔直地走路，也经常对我们说“身直影无斜”，即身子笔挺影子一定是直的。他老人家隐喻着用功办道的人，若有直心，决定能够成功。
他老人家平生的一言一语都是我们的指引，一举一动都是后人的榜样。（作者：释绍云）
来源：凤凰佛教综合
2015年04月17日 07:16