雲門結制茶話。大眾。大凡衲子一動一靜。一出一入。俱要辨明題目。題目分明。則修道不致混濫。何名題目。只如辦茶。名為結制。夫結者結同志之友。制者制伏狂心。假如在家之士。無論善良。緇素有異。非在所結之內。便如出家師友攀緣名利。涉獵俗務者。亦非所結之內。惟有發上上志。同期出世。以生死為苦。以道德為懷。得失不動其心。名利不干其慮。如是千萬中難得一二者。與其結之。是為生死之友也。其猶亂世結盟以拒羣盜者。一苟得其友矣。若不立誓。制伏其心。雖結奚為。故須制其貪心嗔心癡心名利心是非心得失心罣礙心疑惑心狂亂心。一切制伏。不令再起。如一刀斬一握絲。一斬一切斷。更無不斷者。如是用心。不假功程。便同本得。天然自性。豈假強求。求得之者。得亦不真。說個用功。早遲八刻。苟無如是利根。且把本參話頭頓在面前。晝夜挨拶。以悟為期。忽爾開明。不枉今日之結友也。故茶猶齋。齋者齊也。齊心辦道以茶為制。春秋歃血立盟。實有倣於道人之意耳。

Yunmen's Tea Gathering Talk for the Beginning of the Practice Period.

Good people, generally speaking, every move a monk makes—every action, every step in or out—must be clearly understood in its true purpose. If the purpose is clear, then the path of cultivation will not become confused or mixed up. What is this purpose? Take this tea gathering as an example: it is called "beginning the practice period." "Begin" means to gather like-minded companions. "Practice period" means to subdue the wild mind.

Consider this: ordinary laypeople, whether virtuous or not, differ from monastics. They are not included in this gathering. Likewise, monastic teachers or companions who chase after fame and gain, or get caught up in worldly affairs, are also not part of this gathering. Only those who set the highest aspiration, who seek to transcend the world together, who see birth and death as suffering, who cherish virtue and morality, whose minds are unmoved by gain or loss, and who are undisturbed by fame and profit—these, perhaps one or two in a thousand—may be joined with. Such a bond creates a friendship founded on the matter of birth and death.

This is like forming an alliance in chaotic times to resist a band of thieves. But if you find such a friend yet make no vow to subdue your mind, what use is the alliance? Therefore, you must subdue your mind of greed, anger, ignorance, desire for fame and profit, right and wrong, gain and loss, attachment, doubt, and wild confusion. Subdue it all, and never let it rise again. It is like cutting a bundle of threads with one stroke of a sword—cutting once severs all; there is nothing that remains uncut.

If you apply your mind in this way, without contrived effort, you will directly realize your innate nature. This natural self-nature does not require forced seeking. What is gained through seeking is not true. To speak of "making effort" is already eight quarters too late. If you do not have such sharp faculties, then place your fundamental koan right before you day and night, pressing on with it until you awaken. If suddenly you see clearly, then today's gathering of friends will not have been in vain.

Therefore, tea is like a communal meal. "Meal" means equality—equal minds dedicated to the path, with tea as the means of self-discipline. In ancient times, people would seal alliances by smearing blood on their lips during spring and autumn ceremonies; this is truly modeled after the spirit of a practitioner.

茶話。凡學道者。猶如種禾。日日要見工程。以至收割已竟。方始放心。若是應種不種。當耘不耘。失其時序。欲望其收。葢亦難矣。今時兄弟家。徒見古人一語之下。心地開通。半軸之中。義天朗曜。便向門頭戶底。學一轉兩轉語句。以當平生。參學。便乃放心自在。笑傲雲山。更不加功詢法。不亦難乎。未悟之人。且置而勿論。只如已悟之人。豈肯便放其心。故曰大事已明。如喪考妣。故有牧牛之說。所言尋牛者即參扣話頭也。見跡者初見靜功也。見牛者即開悟見性也。放牛者斷習也。牛馴者習氣薄熟也。牛睡者忘功也。忘牛忘人者證二空也。返本還源者得正位也。經云十劫坐道場佛法不現前。即此位也。此乃猶是因心法身。未說報身。若論報身。歷劫熏修相好。方乃成佛。故梵語盧舍那。此云福智圓滿。所以南泉石鞏等諸大老有牧牛之說。豈是如今這等容易。經教不明一卷。公案不透一則。出語大似醉人。一任便宜自在。規矩不循。威儀不整。於止靜時強坐一炷香。坐香纔罷。便乃出外閒遊。乃云無罣無礙。纔上單來。便被昏沉。及與散亂。󳯝相溷擾。却不奈何。即起寄心放逸。不知不覺把好光陰差過了也。山僧不解佛法。所說的都是老實事。若肯相悉。不枉同住。若不相信。莫謂山僧不說好。

A casual discussion.

Those who seek the Way are like farmers planting grain seeds. They must see daily progress, from planting right through to the final harvest, before they can rest easy. If they fail to plant when they should, or fail to weed when they should, and miss the proper seasons, hoping for a harvest is indeed very difficult.

Nowadays, some fellow practitioners look at the ancients and see that upon hearing a single phrase, their minds opened up; or after reading half a scroll, the truth of reality became bright and clear. So these modern practitioners just try to learn a clever phrase or two from the gates and doorways, thinking this will be enough for a lifetime. They become carefree, taking it easy, laughing and roaming through the misty mountains, without putting in any more effort to seek the Dharma. Isn't this setting themselves up for failure?

Let's set aside those who haven't yet awakened. For those who have awakened, would they dare to let their minds rest easy just because of that? That's why it's said, "Even when the great matter is understood, one still grieves as if at the loss of one's parents." Hence the teaching on "herding the ox."

What is meant by "searching for the ox"? This refers to investigating the meditation topic, the *hua-tou*. "Seeing the tracks" is the first glimpse of the power of stillness. "Seeing the ox" means awakening and seeing one's true nature. "Herding the ox" means cutting off habitual patterns. "The ox becoming tamed" means the habitual tendencies have become thin and manageable. "The ox sleeping" means forgetting the effort itself. "Forgetting the ox and forgetting the person" means realizing the emptiness of both self and dharmas. "Returning to the source, back to the original" means attaining the true, fundamental position.

The sutra says, "Even sitting in the place of enlightenment for ten kalpas, the Buddha-dharma does not appear." This refers to that position. But this is still the *Dharma-body* attained through the conditioned mind; it hasn't yet touched the *Reward-body*. As for the Reward-body, it requires eons of cultivation and adornment to perfect the auspicious marks before one can truly become a Buddha. Therefore, in Sanskrit, he is called *Vairocana*, which translates to "Perfect in Blessings and Wisdom."

That's why great masters like Nanquan and Shigong taught the method of "herding the ox." How could it be as easy as it is for people today? They haven't understood a single scroll of scripture, haven't penetrated a single *gongan*, and yet the words that come out of their mouths are just like a drunk person's. They do whatever they want, are convenient for themselves. They don't follow the rules, don't maintain proper deportment. During meditation sessions, they force themselves to sit for one incense stick. As soon as the sitting is over, they go outside to wander around idly, saying, "I have no attachments, no obstructions." But the moment they climb back onto their meditation platform, they are immediately overcome by drowsiness and scattered thoughts, which mix together and confuse them. Unable to deal with it, they give in and let their minds wander, indulging in dissipation. Unknowingly, they have wasted their precious time.

This mountain monk doesn't understand the profound Dharma. What I have spoken here are just plain, honest facts. If you are willing to understand this, then living together will not be in vain. If you don't believe me, don't say later that I didn't speak well.

茶話。古人於朔望前一日。住持備茶者。謂之普茶。普會大眾敘半月之程。用考功績也。今時叢林。徒有備茶之禮。曾無考績之說。徒費檀信供奉之心。住持營辦之念。於事何益。且天下億萬之中。曾得一二出家。既出家已。千萬之中。得一二發心修行。既發心已。千萬之中。得一二坐禪。我等既已坐禪。不可因循度日。昨日已是差過。今日不可更踏其穽。須猛著精彩。此生決要了辦。不爾。則誓不休也。堂外者自作念云。佛會難逢。福田難遇。大眾難值。我等盡心供給。不令乏少。倘彼得道。我等可作得度因緣。此只是中根所見。若是上根即不然。觀他溈山典座。雪峰飯頭。百丈開田。雲峰化主。皆不壞日用而心契真乘。彼既丈夫我亦爾。好事豈可都讓別人做了。我等亦當晝夜竭力參扣。倘或發明。不空出家也。大眾。山僧不解說法。但所舉的俱是真實。如肯依行。必不相賺。

**Discourse on Tea.** In ancient times, on the day before the first and fifteenth of each month, the abbot would prepare tea for the community. This was called "universal tea" — a gathering to review everyone's conduct over the past half-month and assess their progress.

Nowadays, monasteries merely keep the tea-offering ritual, but have lost the function of evaluating virtue. The offerings waste the faithful donors' sincerity and the abbot's efforts—what benefit remains?

Among the billions in this world, only one or two in a thousand choose to leave home. Among those who leave home, only one or two in ten thousand truly resolve to cultivate. Among those who resolve to cultivate, only one or two in ten thousand actually sit in meditation.

Since we *have* taken up seated meditation, we must not drift along idly. Yesterday we already wasted; today we must not fall into the same trap. We must rouse ourselves with fierce energy. In this very life, we must settle the Great Matter. If not, we vow never to stop.

Those outside the meditation hall should think: "It's rare to encounter a Dharma assembly. It's rare to find a field of blessings. It's rare to meet sincere practitioners. We should serve them wholeheartedly, never letting them lack anything. If they attain the Way, that becomes our own cause for liberation."

This is the view of those with medium capacity. But for those of superior capacity, it's different. Look at Guishan as Head Cook, Xuefeng as Rice Server, Baizhang opening fields, Yunfeng as Fundraiser — none of them abandoned their daily duties, yet their minds were united with the true vehicle of Buddhism.

If *they* could be such great people, so can we. Why should all the good deeds be left for others? We too should exert ourselves day and night, questioning and investigating. If we realize our true nature, then we haven't left home in vain.

Everyone, this mountain monk doesn't know how to preach elaborate sermons. But what I've shared here is all genuine. If you're willing to follow it, I guarantee you won't be misled.

徑山馮秀才請茶話。念地獄苦。發菩提心。不知者以為離地獄別有菩提。安知菩提云覺。覺知為苦。發心求道。是名菩提。無別有也。如世人無知。五欲所繫。名利所拘。恩愛所綑。冤憎所縛。無繇出期。葢不知為苦。不求出離。是則為迷。苟一念覺知。發心解脫。便乃棄恩愛。遠名利。斷五欲。離冤憎。撇家鄉。拋妻子。抖擻塵勞。逕身獨脫。可謂菩薩一念發心便登正覺也。不意到出家地位。反認菴堂廓宇為家。以施主為親。以徒弟為子。多方繫縛。如欲坐禪參學。不勝其難。是昧其初心也。更有一等兄弟。發心參學。為惡知識所誤。或自緣經教。心標二境。祇欲離動求靜。捨妄取真。除昏敵散。致使終其身而不能見道者無他。葢繇心緣二法故也。豈不聞經云識心達本。解無為法。故號沙門。豈無為法中。有如是等閑名相耶。故我本師為斷如是過故。說常樂涅槃。故曰。一切法趣。涅槃是趣不過者。夫涅槃者安樂也。惟安與樂是人所欲。然有大小。佛及菩薩永捨二死。是大安樂。聲聞緣覺已盡分段。更不受生。是小安樂。譬如世人負千百觔擔。不勝勞苦。一念放下。便覺慶快。是名安樂也。如此則佛及菩薩如擔擔到家者。聲聞緣覺如中路放下者。小大雖異。安樂是同。故山僧常教人放下。諸兄弟猶以為未盡反致狐疑者無他。但求道不真。厭苦未切耳。若兄弟家或看教者。名相煩心。葛藤纏繞。或坐禪者。昏散作對。非是成敵。一念放下。便覺痛快也。譬如世間人有極苦事。一念解釋。便知安樂。如不苦不樂人。雖終其身不能自知。修行人亦復如是。有極難故。然後知其為易。若疑信相半。悠悠自適。莫知所反。望其安樂。不亦難乎。

Monk Feng of Jingshan Monastery invited me for tea and conversation. Recall the suffering of hell, and Generate the Awakening Mind. Some do not understand and think that the Awakening Mind exists apart from hell. How could they know that "Awakening" means to understand, to be aware—aware that life is suffering, and then to generate the aspiration to seek the path—this is what is called the Awakening Mind. There is no separate, other one.

It is like worldly people in their ignorance, tied down by the Five Desires, trapped by fame and profit, bound by love and affection, chained by hatred and resentment, with no way to escape. It is simply because they do not recognize their suffering, and do not seek liberation, that they remain lost. But if, in a single thought, they awaken and realize, and generate the aspiration for liberation, then they abandon love and affection, leave fame and profit behind, cut off the Five Desires, let go of hatred and resentment, leave home and family, cast aside wife and children, and shake off all worldly burdens to free themselves. It can be said that the bodhisattva, with a single thought of aspiration, directly attains correct enlightenment.

Unexpectedly, having reached the state of leaving home, some then mistake a temple or monastery for their home, treat benefactors as relatives, and disciples as their own children. They become tied in countless new bonds. If they try to sit in meditation or seek out teachings, they find it extremely difficult. This is because they have forgotten their original intention.

There is another type of practitioner—fellow cultivators—who generate the aspiration to seek teachings but are misled by harmful teachers, or rely on their own study of scriptures, setting their minds on two separate realms. They simply want to leave motion to seek stillness, discard the false to grasp the true, and suppress drowsiness and distraction. This causes them to spend their entire lives without realizing the path. Why? It is simply because their minds cling to two separate dharmas.

Have you not heard the scripture that says, "One who recognizes the mind and realizes the source, and understands the unconditioned Dharma, is called a Shramana"? How could there be such labels and names in the unconditioned Dharma?

Therefore, our root teacher, in order to cut off such faults, spoke of the bliss of nirvana. He said, "All dharmas flow toward nirvana; nirvana is that which nothing surpasses." What is nirvana? It is true happiness. Happiness and peace are what all people desire. However, there are great and small forms of this happiness: the Buddhas and bodhisattvas have permanently abandoned the two kinds of death—this is great happiness. Shravakas and pratyekabuddhas have ended birth and death in the realm of form and desire and will no longer be reborn—this is small happiness.

It is like a person in the world carrying a load of a hundred or a thousand pounds—unbearably heavy and exhausting. The moment he sets it down, he feels relief and joy. This is what is called happiness. Thus, the Buddhas and bodhisattvas are like those who have carried the load all the way home, while the shravakas and pratyekabuddhas are like those who set it down mid-journey. Though there is great and small, the happiness of letting go is the same.

This is why mountain monk constantly teaches people to let go. Yet many of you fellow practitioners still feel it is incomplete and even become suspicious. There is no other reason—simply that your seeking of the path is not genuine, nor is your weariness with suffering deep enough. If a fellow practitioner is studying the teachings, he may be troubled by many names and concepts, entangled in a messy tangle of words. If he is sitting in meditation, drowsiness and distraction become his opponents, constantly at war. But when he lets go in a single thought, he immediately feels liberation.

It is like people in the world who experience extreme hardship. The moment they find release, they know what peace and happiness are. But for those who are neither suffering nor joyful, even if they live an entire lifetime, they will never know what happiness is. Practitioners are the same. Only when they have experienced extreme difficulty can they know what ease truly is.

If you waver between doubt and faith, drifting along at your own ease without knowing your own direction, and hope to attain happiness—how difficult would that be?

天寧寺茶話。世亂始知烈士志。事難方顯丈夫心。所以此法華經。如來在世猶難。況濁惡世中受持演說耶。然受持演說。不以為難。施主捨所難捨。常住辦所難辦。是為甚難。然施主割其餘分。其難猶易。常住求人之難求。又覺為難矣。況三五百眾同居。無分田寸土。皆出心力經略而得之。寧非難之至難耶。初非為己。先欲成人念佛法之將湮。痛慧命之斯絕。故不憚勤勞。建茲勝會真菩薩之運心也。然我在堂安享大眾。當思報恩可爾。所謂恩有多種。諸佛捨淨妙土而示生惡國之恩。諸聖賢輔佐助宣之恩。諸祖捨萬死一生求教翻譯之恩。國王大臣匡護之恩。檀那捨所難捨供養之恩。會首常住辦所難辦之恩。恩德極多。不能備述。欲報無他。惟在精勤學道而已。兄弟家。進堂兩月餘矣。未審有解報恩者也未。若有。則無論佛恩君恩親恩。施主常住。一齊報足。所謂一念歸真。日用斗金非分外。若未報得。實謂時飡粒米也難消。然根基利鈍亦有不等。未可槩言。但不可少其退省。假如今日常住辦茶。是為考功茶也。考其半月中間得何功業。解得幾句佛法麼。誦得幾部經麼。作得幾件好事麼。或豁然開悟麼。或念佛純熟麼。有則自生歡喜。無則痛加鞭䇿。前半月已差過矣。向後不可仍前差過也。若如是者亦可云報恩也已。若是喫閑飯。鬬是非。造謗書。揭惡欵。損行止。如此修行。實為魔業。所謂滴水難消。尚不免於地獄。何能望成聖道哉。何也。儒門有隱惡揚善之句。佛氏有護善遮惡之戒。若彼有過而謗者。律名有根波羅夷。若彼無過而謗者。律名無根波羅夷。波羅夷是梵語。此云棄。有犯此者永棄佛法邊外。不復更有沙門名字。夫有根無根謗人。皆得波羅夷罪。今時學者思不及此。無論師徒道友。一有觸忤便寫揭帖。揑造惡欵。曲盡小心。沿門投𮞏。縱彼有過。寧不思梵網經云說四眾過戒謗三寶戒。學者豈不讀耶。諸方惟尚玄解。而論不及此。余一有聞。不覺痛心切齒。所謂師子身中蟲。自食師子身中肉。非餘外蟲而能食者。繇是而推。佛法皆因自破。豈三武而能破耶。我輩受施主供養。負大眾殷勤。所圖何事。作此行徑。既往不咎。向後切不得如此。若不循諸佛之誡。有歲月兮促君壽。有閻王兮妬君福。甚可寒心。珍重。

Tea Talk at Tianning Monastery

Only when chaos reigns do we see the steadfast; only when hardship strikes do we witness true resolve. Thus, even the Lotus Sutra was difficult for the Tathagata to teach while alive—how much harder is it to uphold and proclaim it in this defiled age of evil? Yet to uphold and proclaim it is not the greatest difficulty. A patron gives up what is hard to give up; a monastery provides what is hard to provide—these are truly difficult. Still, when a patron shares from their surplus, their difficulty is lesser. A monastery, however, must seek what is hard for people to give up, which feels even harder. Imagine housing three to five hundred monastics without a single plot of land—everything is obtained through effort and resourcefulness. Is this not the utmost difficulty?

None of this is done for selfish gain. The first intention is to help others perfect their practice, to grieve at the decline of Pure Land mindfulness, and to mourn the severance of wisdom's life. Thus, they do not fear toil nor hardship, establishing this magnificent assembly—a true bodhisattva's initiative. Yet here I am, comfortably enjoying the hall, and you, the assembly, should think of repaying this kindness. What kinds of kindness are there?

There is the kindness of all Buddhas, who abandon their pure, sublime lands to be born in evil realms for our sake. There is the kindness of all sages and worthies, who assist and proclaim the Dharma. There is the kindness of all patriarchs, who endured countless deaths to seek the teachings and translate them. There is the kindness of kings and ministers, who protect and support us. There is the kindness of donors, who give what is hard to give for our offerings. There is the kindness of the assembly leaders and the monastery, who provide what is hard to provide.

The kindness is vast; I cannot list it all. There is no other way to repay it—only through unwavering dedication to the Way.

Brothers, you have been in this hall for over two months now. Has anyone here realized how to repay this kindness? If so, then kindness of Buddhas, rulers, parents, donors, and monasteries is all fully repaid in a single moment. As it is said: "Return to truth in one thought; in daily life, even a golden meal is not too much." If not yet repaid, truly even a single grain of rice in this era is hard to digest.

Yet, people's roots and sharpness differ; we cannot generalize. Still, none should lack self-reflection. Today, the monastery has prepared tea—this is our "examination tea." Examine yourselves: in these past two weeks, what achievements have you made? Have you understood any passages of the Dharma? Have you recited any sutras? Have you performed any good deeds? Have you suddenly awakened? Have you perfected your mindfulness of the Buddha? If so, rejoice. If not, urge yourself onward with discipline. The first half-month has passed; do not let the next half-month also slip away. If you can do this, you may be said to have repaid your kindness.

But if you eat idle meals, stir up disputes, write slanderous texts, expose others' faults, and damage your conduct—this kind of "practice" is truly demonic work. As it is said: a single drop of water from such offerings is hard to digest. Such a person cannot avoid hell; how can they hope to attain sagehood? Why is this? Confucianism has the saying: "Conceal others' faults, praise their virtues." Buddhism has the precepts of protecting virtue and concealing faults. If you slander someone who actually has faults, the Vinaya calls this a "root transgression" (parajika). If you slander someone blameless, it is also a "root transgression" (parajika). *Parajika* is a Sanskrit word meaning "expulsion." Anyone who commits this transgression is forever cast out from the boundaries of Buddhism, no longer bearing the name of a renunciant. Whether the slander is based on truth or not, both incur the *parajika* offense.

Modern practitioners do not reflect on this. Regardless of whether it involves teachers, students, or colleagues, at the slightest conflict they write exposés and fabricate accusations, scraping the bottom of the barrel, distributing them door to door. Even if the other person truly has faults, have they not read the *Brahma Net Sutra*, which forbids speaking of the faults of the four assemblies and slandering the Three Jewels? Do they not study such scriptures? Many schools nowadays only value lofty, mystical interpretations and neglect such teachings. Whenever I hear of this, it pains me deeply—I grit my teeth.

This is like the "worms within the lion's body feeding on its flesh," not worms from outside. By extension, the Dharma is destroyed from within, not by the three emperors who persecuted Buddhism. We receive offerings from patrons and shoulder the earnest hopes of the assembly. What is our purpose? For such conduct—let bygones be bygones, but from now on, never behave this way again. If you do not follow the Buddhas' precepts, know that time will shorten your life, and King Yama will envy your fortune. This is chilling to the heart. Take heed.