GYOZAN DRAWS A LINE 鐵笛倒吹 八十三

At the end
of a long day of discourse
the teacher may ask the student
what have you learned.
How should the student respond.

The student may raise a finger
and trace a line
in the air of a fading day.
Which, I ask you
is the teacher
and which
is the student?


A reflection on Case 83 of The Iron Flute

 

PAPAL EDICT

She said “now what they’ve taken away limbo”
sounding a bit depressed,
“not that you proceed express
to the ferry dock, but
that was a snap, all
you were carefully taught
is suddenly wrong or irrelevant.
“It would be like Isaac,”
I say, “climbing Mount Moriah
with Abraham finding a ram
tethered to a waiting altar.”
My mother wants to know
how I can claim to be once Jewish
as though the moyel
also took my freedom of religion.
“We have no hell” she reminds me
“at least after death.”
I silently respond
and try to tell her that
I still don’t have a hell,
at least not as she conceives it.
“But I read,” she says, “the Tibetan
Book of the Dead, and hell
is very, very real.”
I tell her my Buddhism is Chinese
through a fine Japanese filter
and it is the next life
in which I will pay for this one.
She says “I wouldn’t want
to come back again,” and
on that point we find
the beginnings of common ground.

ELEGY

I am a Yao gem
inferior to jade
but awaiting the sorceress.
Will she wear me
in her ear, or prefer
the pendant?
I am a branch
broken from the tree
to dry on the ground
my fruit shriveled
into stones.
Carry me in your dance
inhale the fragrance
and raise me from the ashes
to come down
to the foothills
and dip my feet
in the slowly flowing waters.

DHARMA

In Tibet there are
more than 80 words
to describe states of consciousness,
several words to explain
the sound of prayer flags
rustling in a Himalayan breeze
that reaches up to the crest
of the peaks that lick
at the slowly gathering clouds,
all of these words never uttered.
There are no words in Tibet
to describe the soft brush
of your lips across my cheek,
your hair pressed into my chest.
There are no words in Tibet
to describe the faint bouquet
of soap and morning coffee
as she dries herself slowly
in the mirror that runs along the sinks.
There are no words in Tibet
to describe the sound of her laugh
half giggle as we watch the kitten
roll on her back, paws up
reaching for the mote of dust
dancing on the heat rising
from the fireplace, pressed down
by the lazily spinning ceiling fan.
There are no words in Tibet
to describe her eyes as they dart
after the Monarch that flits above
the deep purple Sedum that stands
in silent prayer to the sun.
There are no words in Tibet
to describe how she cringes
at the sight of the buck
lying alongside the road
eviscerated by the fender
of the car, long gone, his horn
buried in the shallow dirt.
There are no words in Tibet
to describe the ripples of her spine
as I run my finger down her back
while she curls, grasping
at the margins of sleep.
There are no words in Tibet
for all of these, no words
to fill the room, to blanket
the lumpy mattress on which I sit
staring at the blank screen
of the TV, reflecting the neon light
of the 24 hour diner that flashes
through the gauze curtains
of room 4218 of the Hyatt,
merely the echo of another plane
lifting out of the San Jose airport.

TERMINAL

Birth, he said, is the first and only real terminal disease. You only realize that, of course, when it is far too late and there is nothing at all you can do about it. Cancer and all manner of diseases merely shift the timeline, but once you’re on the path, there is only one way off, and that is a step few are willing to take. For some, this is a source of terror, for others it is no more than a slow walk around the block, with the promise you’ll eventually arrive back at the place you began, although it is no longer the place you began but one from which you begin, not again but anew. Again. This is what the Buddha said 3000 years ago, more or less. He confirmed that the just the other day, outside the soup kitchen. “Hey,” Buddha said, “even the once or twice enlightened need to eat from time to time. Join me?”

A MONK IN MEDITATION 鐵笛倒吹 七十語

A man may own
may volumes of great knowledge
and never have time to read.
An illiterate may take such books
and fashion a stool
on which to sit in meditation.

Which of these is truly wise
which the greatest fool.
Wipe your mouth
with this page
at the conclusion
of the meal.


A reflection on Case 75 of the Iron Flute.