KEMBO’S TRANSMIGRATION 鐵笛倒吹 六十七

Awakening in the morning
when you first see the sun
and the dew resting on the leaf
which eye are you using.
When you stare into the mirror
through what eye do you see,
and what eyes stare back at you.

When you see the deer
lying in the road
which eye do you use.
In a nightmare, when you slip
into the deeper, darker world,
what eye is used then.
When you fade into death
what eye sees your departure.
Think carefully on this
for only one eye can see
the answer lying within.


A reflection on case 67 of the Iron Flute Koans

MOST WONDERFUL THING 鐵笛倒吹 六十語

Which is more beautiful,
the fragile flower
or the stone set in the road?
And which is the uglier?
The stone, washed in a stream
may shine like a diamond,
the flower picked
soon withers to dust.

Each contains beauty
each contains ugliness.
When you see this
you may smile
until you feel
the blow of the stick
and your eyes are forced shut
blind for that moment.


A reflection on Case 65 of the Iron Flute Koans

HOFUKU’S TEMPLE 鐵笛倒吹 語十一

Standing outside the Temple
there is much to see.
Enter the Temple zendo
prostrate three times before
the golden Buddha
what do you see?
Can you see nothing?
Outside the Temple, Buddha
inside the Temple, Buddha
but only when you see nothing.
Outside the mind, nothing,
inside the mind, nothing.
All Buddha.


A reflection on case 51 of the Iron Flute Koans.

TOZAN’S THREE BASKETS 鐵笛倒吹 四十一

Tozan said
the whole of knowledge
can be expressed
in a single letter.
Hakuun, the great Master
set to writing verse.

You, who hold the brush
with shaking hand,
what will you write
in answer to Tozan.
Think carefully
of each stroke
and imagine
Joshu’s endless smile.


A reflection on case 41 of the Iron Flute Koans

BALANCE

It is a precarious balance, really,
more and exercise in tottering and hearing
than in standing still.
Some prefer stasis, others,
I included, find it leads inevitably
to a loss of energy, to an entropy
from which it is difficult to escape.
I don’t walk along the edge
of the precipice, but I do peer over
amazed at what lies below
that I hope to never see up close.
Is a precarious balance,
but one that can be maintained
if you just close your eyes
and sense what actually lies
around and beneath you.

ISAN’S SUMMONS 鐵笛倒吹 三十一

When the master
calls for a novice
do you answer?
When the inkin
bell is struck
do you begin
or end zazen?
As you follow your breath
when do you leave
your body, and who
returns when you next inhale?

Search instead
for an answer
that has no question.
Who is the novice now?


A reflection on case 31 of the Iron Flute Koans

LOOKING BACK FORWARD

Between now and eventually lies all of history. We are unable to see it
though it lies in our field of vision. That’s the problem, we only know
how to look backward. We are barely able to see where we are. It isn’t
that we don’t want to be here, merely that here is difficult to see, for
we have a tendency to block our vision. Imagine a map with an X or other
marker saying “You are Here.” Yet seeing that we know we are not there for
in that instant we will look down and see where we truly are. But the better
statement to the “you are here” sign is not to call it wrong, but rather
to simply ask it, how did you know. It will answer, your visit was history
lying between my now and my eventually.