還有一個消息我現在要告訴你們，我這個禮拜，今天 lecture，明天 lecture，下個禮拜，講法時間改了，改到什麼時候呢？改到禮拜五、禮拜六這兩天，還是下午一點半。為什麼我這麼快趕回來呢？就因為我知道我要不趕回來，你們大家該罵我了，說：欸！要給我們講 lecture，又不回來，拿我們都不當一回事。所以我無論如何，日夜不休息，也要趕回來給你們上這個課。你們好好學，不好好學，我不知道了。I don't care。你們願意懶惰也好，勤也好，好了。書歸正傳。
洞水逆流 師嗣其慧 從那邊來
開此五位 寶鏡當台 圓照萬類
The next morning, we went to receive a meal offering. We had food without oil and salt. Because of me, my companions had tasteless food too.
After lunch, I talked from 1:30 till 3:00. Driving back to Seattle at 3:30, we arrived there around 8:00 p.m. I’ll be brief; otherwise, I can’t finish. Then we rested until 11:30. After washing up, we came back at 12:00 and reached Buddha Root Farm at 8:30 a.m. and later had a meal there. We drove back to CTTB at 12:00, but we couldn’t get in because there was no key. Oh dear! Well, then we came back to Gold Mountain Monastery (GMM). Last night we were back to GMM; there were things to be done, miscellaneous and time-consuming. When we finished, it was 3:00 a.m. I got up at 6:30 this morning. This aspiring disciple, Guo En, probably couldn’t get up, because he was exhausted from driving. Heng Guan rested at 2:30 so he got up around five or six. This was my trip. So that’s why my legs need rest. Do you understand? So I am resting at this desk.
Also, the lecture time this week will be today and tomorrow. For the next week, the lecture will be changed to 1:30 pm on Friday and Saturday. Why did I come back so quickly? Because I knew that if I didn’t rush back, you would scold me, saying, “You are supposed to give a lecture, but you didn’t come back. You just don’t care about us!” So even though I have to go without rest day and night, I have to return to teach you. You have to study hard. If you don’t, then I won’t care. It’s up to you whether you want to be lazy or diligent. Okay, back to our commentary.
The Master replied, “That ‘going’ is also ‘unchanging.’” If I’m here I am this way and remain the same elsewhere. I won’t change.
Then he left.
Afterwards he taught the Dharma at Yi-huang on Cao Mountain. Later, he established a Way-place at Yi-huang on Cao Mountain.
Students congregated like clouds. People studying under him gathered like clouds.
He further established the “three fallings”: three things that cause people to fall,
the “four prohibitions,” and the verses on the positions of “King and Minister” (referring to the Five Positions of the Cao-dong School), what is a king and what is a minister.
If you wish to understand, you may look it up in a Buddhist dictionary. He was
further enhancing Master Dong-shan’s original purport. He strengthened the mission of Master Dong-shan.
In the year xin-you (901) he asked the monastery manager, “What day is it?”
The answer was, “The fifteenth of the sixth month.”
The Master said, “Tomorrow I’m going to resume my journey.” I will travel and visit different places.
The next day he burned incense, sat upright, and entered the stillness. He fasted, took a bath, burned incense, sat in the lotus posture and entered the stillness.
He was buried at the Western Hill. His posthumous title is Dhyana Master
“Source of Certification,” and his stupa is called “Blessings Perfected.”
A verse in praise says:
The water of the Cave reversed its flow.
The Master was heir to his teacher’s wisdom.
He came from a distant place and set up the Five Positions.
A jeweled mirror was raised up high above the platform.
It perfectly illumined the myriad kinds of beings.
Being profound, mysterious, and itself unattached,
How could it be discerned by willful intent?
The water of the Cave (that is, Dong-shan, “Cave Mountain”)
reversed its flow.
The Master was heir to his teacher’s wisdom. Master Ji continued the Dharma lineage of Dong-shan.
He came from a distant place and set up those Five Positions. Where did he come from? He established the Five Positions of the Chan School.
A jeweled mirror was raised up high above the platform. The great perfect mirror wisdom is on the platform.
It perfectly illumined the myriad kinds of beings. All living beings are in the illumination.
Being profound, mysterious, and itself unattached, So insubstantial, he had not the slightest attachment.
How could it be discerned by willful intent? How could you imagine it? No, you couldn’t.
Another verse in praise says:
Ben-ji is not a ghost, and so he must not have a name.
“Where did you come from?” He left very few traces.
His wisdom was of use;
He was entrusted with the Great Way.
His practice was lofty;
He perpetuated the mind’s lamp.
The unchanging place is hard to conceive of.
Upon arriving at the Treasure Trove
One can easily become fulfilled.
With true and proper freedom,
He sat upright and entered stillness.
He acts effortlessly in liberation
And enlightens sentient beings.
I’ve overestimated my own ability and I would like to put a head on top of a head. There is already an explanation but I wrote another eight-line verse. It is plain and dry. If you are not afraid of dozing off, you may listen to it. It is plain and tasteless like boiled cabbage. Though tasteless, it can neutralize poison. Although my composition doesn’t mean much, if you can remember it, you will be free of greed, hatred and delusion. Greed, hatred and delusion are poisons. They are the reason we have not become Buddhas.
The first line was what Master Ji said.
Ben-ji is not a ghost, and so he must not have a name. My name is certainly not jian as in someone who died and became a ghost. Ben-ji has no name.
“Where did you come from?” He left very few traces.
His wisdom was of use. “You ask me where I am from. I don’t know myself; there are no tracks to be found. There is nowhere from which I came and there is nowhere to which I’ll go.” He is not saying that he has become a Buddha who neither comes nor goes but that the inherent nature has no coming or going. Because he said this, Master Dong-shan thought he was smart, that he was wise.
He was entrusted with the Great Way. Because he knew his background and that he had wisdom and good roots, Master Shan transmitted the robe and bowl, tokens of the Buddha’s lineage to him.
His practice was lofty; he perpetuated the mind’s lamp. Because of his cultivation, his practice, virtue, and knowledge were outstanding. His excellence came from virtue, cultivation and effort. He did nothing wrong and had no false thoughts. That’s why Master Shan selected him and valued him, transmitting the Dharma to him. This is the transmission of the Buddha’s mind seal.
The unchanging place is hard to conceive of. The unchanging place is constant. His inherent nature is unchanging and so is the Dharma. It is
hard to conceive of; it cannot be pondered or described.
Upon arriving at the Treasure Trove, after stepping over the threshold, one reaches the treasure trove where treasures are kept.
One can easily become fulfilled. One is easily satisfied and happy.
With true and proper freedom, he could come and go freely—he could live or die as he wished. That is genuine freedom—to be in control and not be caught by the Ghost of Impermanence at the verge of death. The Ghost of Impermanence has no way to order one around. That is genuine freedom.
He sat upright and entered stillness. He sat there and passed away without illness.
He acts effortlessly in liberation and enlightens sentient beings. He was at ease and made no contrived efforts. He had enlightened sentient beings. Whoever had affinity with him had been crossed over.