Master Yuan Yin: The Boundless Wondrous Function After Enlightenment (元音老人：【開悟後的妙用無邊】)

Master Yuan Yin: The Boundless Wondrous Function After Enlightenment (元音老人：【開悟後的妙用無邊】)

This video teaching, “Master Yuan Yin: The Boundless Wondrous Function After Enlightenment” (元音老人：【開悟後的妙用無邊】), is a Chan (Zen) discourse explaining the nature of awakening, the Dharmakāya (true spiritual body), and how an enlightened practitioner dynamically interacts with the world without clinging to characteristics (lakṣaṇa).

1. The Metaphor of the Ancient Mirror

• Xuefeng’s Teaching: The discourse begins with a public case (gongan / koan) in which Chan Master Xuefeng Yicun (雪峰義存) addresses his assembly [00:00:03]. He states that understanding the ultimate truth is like an ancient mirror on a stand: when a foreigner (Hu) steps in front of it, a foreigner is reflected; when a Chinese person (Han) steps in front of it, a Chinese person is reflected [00:00:07].
• Why an “Ancient Mirror”? This mirror represents our Dharmakāya (法身) or true nature [00:00:14]. It is called “ancient” because our true nature has existed since beginningless time, not merely starting today [00:00:22]. It is compared to a “mirror” because its boundless light illuminates all ten directions without obstruction, reflecting whatever object or person appears before it accurately according to its size and shape [00:00:28].

2. When Two Mirrors Meet (Transcending Reflections and the Mirror Itself)

• Xuansha’s Question: Xuefeng’s disciple, Chan Master Xuansha Shibei (玄沙師備), steps forward and asks: “What happens when another bright mirror suddenly comes along?”—meaning, how does the mirror respond when an enlightened person who has also seen their true nature arrives [00:00:52]?
• Xuefeng’s Reply & Xuansha’s Critique: Master Xuefeng answers that both the foreigner and the Chinese person vanish completely, meaning all characteristics (相, lakṣaṇa) and appearances disappear [00:01:02]. However, Xuansha remarks that the old master “has not yet planted his heels on the ground” (腳跟尚未點地—his answer is not yet ultimate) [00:01:09]. Even if all reflections vanish, the concept of the “mirror” itself still remains, and true emptiness is not dead nothingness—it is overflowing with wondrous functions and wisdom (prajñā) [00:01:14].
• Smashing the Mirror: Later, another veteran master adds the phrase, “Smash the mirror and come meet” (打破鏡來相見), meaning one must not cling even to the Dharmakāya itself [00:01:28]. Similarly, Chan Master Dongshan (洞山) says, “I am not It now” (我今不是渠), wiping away every trace of Dharma concepts until empty space shatters and everything dissolves into non-establishment [00:01:37]. Ultimate enlightenment means not establishing the Dharmakāya, and not even clinging to the idea of “not establishing”—a state described as “neither Dharma nor non-Dharma” (非法非非法) [00:01:48].
• The Heart Sutra: The speaker notes that if practitioners can thoroughly penetrate the Heart Sutra, they will effortlessly understand the entire Buddhist canon (the Tripiṭaka and twelve divisions of texts) [00:02:07].

3. Master Dahui Zonggao’s Doubt and Looking Before Thought Arises

• The Paradox of “It” and “I”: Some people find Chan koans and phrases like Dongshan’s “It is now me, I am not It now” (渠今正是我，我今不是渠) confusing because Chan teaches non-self and non-other (as stated in the Diamond Sutra), yet these verses still speak of “It” and “I” [00:02:15].
• Zhantang’s Lesson: Before Chan Master Dahui Zonggao (大慧宗杲) attained enlightenment, he served as an attendant to Master Zhantang Wenzhun (湛堂文準) and held this exact doubt [00:02:37]. When he asked Zhantang how there could be an “It” and an “I” in Chan, Zhantang told him to recite the verse again [00:02:50]. The moment Dahui opened his mouth to speak, Zhantang pushed him away and said, “You don’t even know how to bring up the words!” [00:02:53].
• The Purpose of Koans: Zhantang did not want Dahui to repeat the story or recite words; he wanted Dahui to observe the state before a single thought arises (一念未生前) [00:03:02]. Recognizing the true mind at that exact moment is seeing one’s true nature [00:03:16]. The purpose of Chan koans is to make you turn the light of awareness inward at the moment of doubt to see your original nature (回光返照見本性) [00:03:21].

4. Using the “Consciousness Spirit” as a Servant

• True Emptiness, Wondrous Existence: Seeing one’s nature does not mean seeing a concrete object; the Dharmakāya is without characteristics (無相, alakṣaṇa) and is simply pure spiritual awareness (靈知)—if you see an object with marks or characteristics, that is not it [00:03:32]. Yet, although devoid of characteristics (lakṣaṇa), it is “true emptiness and wondrous existence” (真空妙有), an all-capable essence that gives rise to all phenomena and responds to every situation [00:03:44].
• Master and Servant: Once you realize your true nature, you become the “master” (主人) [00:03:58]. You can then command your discriminating consciousness (識神) like a servant to benefit others, interact with the world, and accomplish all tasks [00:04:06].
• Why Both Are Needed: If there were only the unmoving Buddha-nature acting like a passive mirror, nothing could ever be accomplished; distinguishing the reflections in the mirror is the work of the discriminating consciousness [00:04:16]. Studying Buddhism, practicing, and listening to teachings all utilize this consciousness—it is the master directing the servant to do the work [00:04:30].

5. Boundless Function Without Attachment

• Dynamic Wisdom: After recognizing your true nature, you do not rigidly guard a state of static stillness (死守靜境); instead, you dynamically manifest endless wondrous functions [00:04:40]. When the master commands the servant, the servant never separates from the master, making every action a function of the true mind [00:04:47].
• Unifying the Sutras: All appearances and affairs are at your command without you becoming emotionally attached to them—acting without clinging to characteristics (不著相) is called “great potential and great function” (大機大用) [00:04:55]. While the Diamond Sutra emphasizes utter detachment from characteristics (離相) where not a single speck of dust is established, the Amitābha Sutra emphasizes the majestic adornment of wondrous appearances (妙相莊嚴) [00:05:07]. Ultimately, both point to the exact same reality: true emptiness gives rise to boundless wondrous function, meaning wondrous manifestation is true emptiness, and true adornment is without characteristics (無相, alakṣaṇa) [00:05:14].

True emptiness is not dead nothingness—it gives rise to boundless wondrous function. Wondrous existence is true emptiness, and true adornment is without characteristics (無相, alakṣaṇa). — Master Yuan Yin (元音老人)