BUDDHIST RELATIVITY

Now then, he says,
and at once he is again
victim of the confusion
that he spreads in his wake.
She takes him to task again,
but he protests that what
was now is clearly then, now,
and this now, too, is now then,
for each now is gone in the time
it takes to recognize it as now.
Now is always then, he says,
as he quickly walks off
in each of the ten directions.

SOZAN’S FOUR DON’TS 鐵笛倒吹 九十二

You may seek to follow
the path of the dove –
a fool knows many roads.
You may wrap yourself
in fine linen – an infant
wears only his skin,
and knows this moment
is already gone.

Think long before you speak
of how to walk
along the path, of where it leads.
The baby says nothing,
will not speak
of where he has been,
where he is going, for him
there is only here,
and silence
is descriptive enough.


A reflection on case 92 of the Iron Flute. 

DOGO’S GREATEST DEPTH 鐵笛倒吹 六十六

If you walk into the room
and many are meditating,
how will you know which
is the teacher, which the students?

If one sits on a higher platform
will you assume him teacher
and ask the depth of his Zen?
If he comes down to you
and says he has no depth to offer
do not think him a fool.
When you sit at the bottom
of the ocean and look down
the water beneath you is shallow
but the surface of the sea
cannot be seen.


Reflecting on Case 66 of the Iron Flute (Tetteki Tosui)