UMMON’S TWO SICKNESSES

As you wander
your path, what is it
that you search for?

When you seek
instruction from a master
what is it you expect
him to provide you?

When you sit
still on the cushion
you may find a moment
of kensho, but
labeling that moment
destroys it.

Enlightenment cannot
be described
for attaching words
brings it to the ground
as rubble around
your feet.

A reflection on Case 11 of the Book of Equanimity (SHôYôROKU 従容錄)

WORKSHOP

Grace settles into the chair,
less an act of sitting than
of floating down onto the seat.
She has borrowed my grandmother’s
smile, kind, gentle, inviting.
She pulls a book from her bag,
its pages or most of them
dog eared, and I glimpse
some annotations in the margins.
We sit around her like children
awaiting presents on a holiday,
as acolytes seeking knowledge
from a font of poetic and prosaic
wisdom, or so we think.
She reads in a voice that is
at once soft and loud enough
to reach the back of the room,
opening the book to a random
page and diving in, then after
what seems like a minute and
an hour, she stops and asks
for questions. We sit dumbstruck
for a moment then fire at her
like machine gunners on the range.
She answers each, claims she is
a simple grandmother who writes
but we know better, know we
are in the presence of a true master.

NANSEN CUTS A CAT

You are a searcher, you
look for answers, you look
for the right path
that will lead you
to enlightenment.

You see everything
as black or white, good
or bad, right or wrong.
You are a master
at division.

Stop searching, stop
seeking answers, stop
dividing, then sit
with Nansen’s cat.
That will be enough.

A reflection on case 8 of the Book of Equanimity

Chu Gives Three Calls 無門關 十七

Three times the master’s question

three times the student’s response

each time, the same answer

each time the master shrinks

as answer surpasses question.

There is no master

there is no student

there is only the lamp

in two sets of hands.

A reflection on case 11 of the Mumonkan (Gateless Gate) koans.

YAKUSAN’S DISCOURSE

When the master takes his seat
what do you expect of him?
Do you watch his posture
or how his hands are set.
Do you stare at his lips
and what do you hear
when they move, but no sound
comes from his throat.
Listen carefully, for here
the dharma unfolds
like the first chrysanthemum.

A reflection on Case 79 of the Shobogenzo (Dogen’s True Dharma Eye)

AMERICAN IDOL

He was well on his way
to achieving his dream
of being a musical idol.

He had long since mastered
the air guitar, could shred
with the best, Hendrix,
Clapton, and he had conquered
the piano fingerings of most
of the Billy Joel Songbook,
his paper keyboard worn flat.

Clarence Clemons was proving
a serious challenge, the air sax
was by reputation the most
difficult of all the instruments.

He could taste success, and all
he now needed to do was
convince his parents to buy
an instrument and pay for lessons.

GYOZAN CAN’T SAY IT

The true artist,
when asked
to draw a perfect tree
will lead you to the garden
and have you sit
under the great maple.
The true master
asked to speak of Dharma
will silently
face the wall
in zazen.

A reflection on case 118 of the Shobogenzo, Dogen’s True Dharma Eye Koans

GICHU PREACHES 鐵笛倒吹 語十

If called before the Master
will you walk from east to west
to the Master’s Smile, or 
west to east, to a sudden frown.
Will you approach the Master
bowing with words of gratitude
only to receive a blow of the stick
or seeking instruction in your failure
to an equal blow of the stick.

Ponder this carefully:
what is the answer?
I leave you the stick
to reach a conclusion.

A reflection on Case 50 of the Iron Flute Koans

SEPPO SEES HIS NATURE 鐵笛倒吹 三十四

Do not imagine yourself
Shravaka or Boddhisatva
nor ask the Master
if his reflection is
the fullest moon or bright sun.

Both stick and slap
awaken you
and clear your sight.

The Master’s eyes
are blind to you
and your reflection
can only be seen
by looking within.

A reflection on case 34 of the Iron Flute Koans.

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