茶話
元夕，茶話。「娑婆此夕號元夕，火樹銀花皆不實。」畫○相，云：「爭如這箇不曾遷？恒照春林三山竹。」僧問：「如何是諸佛大圓鏡？」師云：「打不成，鑄不就。」問：「昔生公說法，頑石點頭。如今說法人多，因甚頑石不點？」師云：「秖為過東往西，觀南眩北。」進云：「如何得點頭去？」師云：「陝西棗子，四川蘿蔔。」
On the Lantern Festival, a tea gathering. "This world calls this night the First Night, yet the fiery trees and silver blossoms are all unreal." He drew a circle and said, "How can this compare to that which never changes? It eternally illuminates the bamboo of the three mountains in the spring forest."
A monk asked, "What is the great perfect mirror of all Buddhas?" The master replied, "It cannot be struck, nor can it be cast."
The monk asked, "In the past, Master Daosheng preached the Dharma, and even stubborn stones nodded in understanding. Nowadays, there are many who preach the Dharma, so why don't the stubborn stones nod?" The master said, "It's only because they look east and go west, gaze south and become dizzy in the north." The monk pressed, "How can they be made to nod?" The master replied, "Shaanxi dates, Sichuan radishes."
茶話。「求生本自無生，謂滅何曾暫滅？眼見不如耳見，口說爭似鼻說？若也會得，梵語阿彌陀，此云無量壽；如或未然，歡娛嫌夜短，寂寞恨更長。」
茶話。「小盡二十九，大盡三十日，盡情都說破，恐汝信不及。」僧出，師云：「汝號甚麼？」答云：「覺圓。」師云：「汝號覺圓，必定圓覺。圓覺覺圓，鏡花水月。」以筋指香云：「喚這箇作不圓得麼？若是不圓，為甚麼爇一株時，室羅筏城四十里內一時得聞？」以筋指燭云：「喚這箇作不覺得麼？若是不覺，為甚麼暗中物事借渠方纔照見？是知世、出世法無一事不圓、無一時不覺，到這裡猶是半提。」僧問：「如何是全提？」師云：「夾路桃花風雨後，馬蹄何處避殘紅？」
Tea Talk. "The lesser month has twenty-nine days, the greater month has thirty. When all is laid bare, I fear you may not believe." A monk stepped forward. The master asked, "What is your name?" He replied, "Jue Yuan (Perfect Enlightenment)." The master said, "You are called Jue Yuan, so you must have attained perfect enlightenment. Perfect enlightenment, enlightened perfection—like flowers in a mirror, the moon reflected in water." Pointing with a chopstick to the incense, he said, "Can this be called not perfect? If it is not perfect, why is it that when one stick is lit, the fragrance can be heard throughout forty miles of Shravasti City?" Pointing with a chopstick to the candle, he said, "Can this be called not enlightened? If it is not enlightened, why is it that only by its light can things in the darkness be seen? Thus, we know that in worldly and transcendental matters, there is not one thing that is not perfect, not one moment that is not enlightened. Yet even reaching this point is only half the story." The monk asked, "What is the whole story?" The master said, "After the wind and rain, peach blossoms line the path—where can the horse's hooves avoid the fallen red petals?"
茶話。「有一員大善知識，三頭六臂，常在一切凡聖境界中轉大法輪。洞山遇著與他結冤，神鼎遇著與他恰好。聚雲與他批判一上：貪嗔癡，太無知，賴我今朝識得伊。行便打，坐便捶，分付心王仔細推。無量劫來不解脫，問你三人知不知？此是洞山結冤處。貪嗔癡，實無知，十二時中任縱伊。行即往，坐便隨，分付心王擬何為？無量劫來原解脫，何須更問知不知？此是神鼎恰好處。且道聚雲如何批判？一箇如牧牛人執鞭，一箇如騎牛人吹笛。執鞭底，到來函谷愁中月，歸去蟠溪夢裡山。吹笛底，顛狂柳絮隨風舞，輕薄桃花逐水流。只如放鞭擲笛又作麼生？衲被蒙頭萬事休，此時山僧都不會。」
A Tea Conversation. "There is a great virtuous teacher with three heads and six arms, who constantly turns the great Dharma wheel within the realms of all ordinary beings and sages. Dongshan encountered him and formed a grievance; Shending encountered him and found perfect harmony. Juyun offers this critique:
Greed, anger, and delusion—utterly ignorant, Yet today I recognize them for what they are. Walking, I strike them; sitting, I beat them, Commanding the mind-king to examine them closely. For countless eons, no liberation— I ask you three: Do you know or not? This is where Dongshan formed his grievance.
Greed, anger, and delusion—truly ignorant, Let them roam freely through the twelve hours of the day. Walking, they follow; sitting, they accompany, What is the mind-king to do about it? For countless eons, originally liberated— Why bother asking whether they know or not? This is where Shending found perfect harmony.
Now, what is Juyun’s critique? One is like a cowherd holding a whip, The other like a rider playing a flute. The one with the whip— Arriving at Hangu Pass, a sorrowful moon; Returning to Panxi, mountains in a dream. The one playing the flute— Wild willow catkins dancing in the wind, Frivolous peach blossoms flowing with the water. But what if both whip and flute are cast aside? Covered by a monk’s robe, all matters cease— At this point, even this mountain monk does not understand."
茶話。「古人道：『識得一，萬事畢。』我則道：識得無明萬事畢。蓋無明者，教家謂之覺明種子，所以緣行、緣識、緣愛、緣取、緣生、緣死而成十二因緣，鉤鎖三世眾生，如明鏡一向開張，千醜百怪無不影現。若能打破此鏡，佛尚不立，何況因緣？大眾！還識得此鏡麼？」一僧云：「不會。」師云：「會取不會底。」進云：「如何得打破去？」師良久，云：「破也！破也！只得鐘子落地，盞子一天星。」
茶話。「有問有答尋常事，無聞無見謾商量，頭頭盡是西來意，何事從中較短長？是即是，只恐逆風撲面難掉頭，不但拂著別人，亦且昧卻自己。到這裡，直須脫下垢膩汗衫，向沒巴鼻處打箇筋斗、沒撈摸處扭轉舌頭，恰似一箇死人一般，等他漫漫活將起來，有時放道清淨光，即是清淨法身佛；有時放道無分別光，即是圓滿報身佛；有時放道無差別光，即是三類化身佛。及到三身坐斷、獨露本源，便是十地滿心、等玅二覺來汝隊中討塊閑地劄腳也沒分。快事，快事。」
A Tea Conversation. "Questions and answers are ordinary matters; without hearing or seeing, one may engage in idle discussion. Everything points to the meaning from the West—why compare and argue over what is long or short? It is what it is, but beware: facing a headwind, it is hard to turn back. Not only will you offend others, but you will also obscure your own true nature. At this point, you must shed your grimy, sweat-soaked shirt, somersault into a place with no foothold, and twist your tongue where there is nothing to grasp. Be like a dead person, waiting to slowly come back to life. Sometimes, radiate a pure light—that is the Pure Dharma Body Buddha. Sometimes, radiate a light of non-discrimination—that is the Perfect Reward Body Buddha. Sometimes, radiate a light of non-differentiation—that is the Manifestation Body Buddha of the three realms. And when the three bodies are cut off, the original source stands alone—this is the fulfillment of the ten stages of mind, where even the wondrous second enlightenment seeks a quiet spot in your ranks to rest its feet, yet finds no place. What joy! What joy!"
聚雲吹萬真禪師語錄卷上