Valuing Right Vision, Not Speaking of Conduct

Weishan asked Yangshan: "Of the forty volumes of the Nirvana Sutra, how much was spoken by the Buddha, and how much by demons?" Yang replied: "All were spoken by demons." Wei said: "In the future, no one will be able to contend with you." Yang asked: "Although Huiji (Yangshan) has attained realization for this lifetime, where does my practice lie?" Wei responded: "I value only the correctness of your vision; I do not speak of your conduct."

Yangshan’s response to his master’s question was peculiar. He claimed that all forty volumes of the Nirvana Sutra were spoken by demons, not by the Buddha. Why were they not spoken by the Buddha? Because the true Buddha has no mouth and does not preach; what preaches with a mouth is merely an attendant of the true Buddha—an illusory transformation, not the true Buddha, merely a provisional Buddha. Upon hearing this, Master Weishan greatly praised him, saying: "Truly, no one will be able to contend with you in the future; your wisdom is extraordinary." Yangshan said: "Although my understanding is now complete, how should the true conduct of a bodhisattva be manifested?" Weishan replied: "As long as your insight is pure, the conduct befitting a bodhisattva will naturally develop without difficulty."

Yangshan had already awakened to the true nature of mind; his prajñā wisdom was complete. Yet he desired to swiftly embody the conduct of a bodhisattva, perfecting his physical, verbal, and mental actions to align with all bodhisattva precepts, aspiring to quickly become a true and worthy bodhisattva. Weishan, however, believed that genuine awakening to the true nature of mind would gradually transform one’s conduct. Former physical, verbal, and mental actions would progressively purify, the severing of afflictions would occur naturally, and the compassionate, joyful, and equanimous mind and conduct of a bodhisattva would gradually become complete. Weishan’s view is profoundly correct. Yet regarding "correct vision"—what constitutes correct vision? Only when the mental faculty (意根) is correct can the bodhisattva’s conduct be rectified. When the mental faculty is correct, physical, verbal, and mental actions naturally follow the right path. Then there is no worry about failing to sever ignorance and afflictions, nor about failing to embody the bodhisattva’s compassionate, joyful, and equanimous conduct. History confirms that Yangshan later passed the Chan school’s three barriers, attained the first bhūmi (ground), and in a dream journeyed to Maitreya’s Inner Court, where he expounded the Dharma before Maitreya Bodhisattva.

Practitioners of the past engaged in genuine cultivation and real attainment. Their awakening to the true nature of mind was authentic, unambiguous, and entirely without pretense. After awakening, not only did wisdom flow abundantly, but their conduct also grew increasingly pure, aligning with bodhisattva precepts, becoming a refuge for sentient beings. Today, however, it is different. Pseudo-bodhisattvas are everywhere. Their physical, verbal, and mental actions invite scorn and resentment, arousing more disdain than ordinary worldly people. They are as far apart from true bodhisattvas as heaven is from earth. Therefore, pseudo-bodhisattvas with false awakening need not speak of "conduct."