FOUR VOWS

I can’t recall how many times
I’ve recited the four vows, how
I strive to follow the eightfold path,
and yet I do wander off
but never, I would add, intentionally.

Just yesterday after morning sitting
and the Gratitude ceremony,
we gathered on in our 
ever more important Zoom world
trying to tighten the threads of Sangha.

It was light, joyous, and I
without thought added this:
What is the sound of one hand
clapping? Trump’s inauguration,
to great laughter from all.

I thought about right speech,
about the Four Vows, but took
some solace in that they apply
only to sentient beings, and there
has been no evidence in him.

ABOVE IT ALL

The cat likes nothing better
than to sit atop the kitchen cabinets
within easy reach of the ceiling.

We thought at first it was
a place of safety, less to fear
in a new home, new people.

We know better now, for she
goes to high places, cabinets
bookcases, when the meditation bell rings.,

She’ll climb down after
the ending bell rings, when we
emerge from our home Zendo, look

at us to see how our sitting went,
toss her head to indicate that she
came this close to kensho

or perhaps, she notes quickly
it was merely a brief nap, for we
cats are given to both in equal measure.

DON’T MIND

Both the great ape and the chimpanzee
say they have been horribly maligned
by Buddhist teachers of all people.

They point out that they have been
meditating since the Buddha sat
beneath the bodhi tree and was enlightened.

They are capable of deep thought,
are clearly as sentient as people, 
they claim with some evidence in support.

Why is it, they ask, that we refer 
to the unsettled state of the mind 
when sitting in zazen as monkey mind

when it is plainly apparent to all, 
human and simian that the obstacle
in zazen is actually a case of human mind.

DAIJI’S INNER CULTURE 鐵笛倒吹 十語

Eyes can look within
and discover a boundless universe
but the tongue alone
can speak only sounds
that go false
as they dance away unseen.

The silence of zazen
speaks the dharma,
the teisho is offered mutely.

The space between
eye and tongue
is but three inches
or an unbridgeable void.

A reflection on Case 15 of the Iron Flute Koans.

KENSHO

Tonight, if all goes well, I will be
a monk in a good-sized Buddhist temple.
I am hoping it will be in Nara,
at Todai-ji perhaps, or Asakusa
at Senso-ji, or better still somewhere
in Kyoto, although it might well be
in the Myanmar jungle or somewhere
deep within the Laotian highlands.

One problem with that world is
that I have no control over it, which,
come to think of it, leaves it
like the waking world which
has never hewn to my direction.

I’ve had this desire for weeks
on end, and I suspect tonight
will be no different, and I will spend
eight hours sorting files, writing
cease and desist letters and trying
to convince myself that even that
is a form of mindful meditation
and abiding kensho will arrive
in the next rapid eye movement.

MINDFUL(L)

The Buddha said that any task you do
if done mindfully is a sort of meditation.
We assume he said it, we’ve been told
he did, but no one I know was anywhere
near that bodhi tree, so we take it on faith.
When it comes to things like chopping
large quantities of onions, or roasting
coffee beans I totally get it, it does
seem like meditation, and deep at that.
Walking the dog makes the list, and
perhaps convincing the cat to do anything
she didn’t think of by out waiting her.
I can even accept washing the car
or the dishes, but washing the dog
is only so on rare occasions and only
if I medicate her first, and the cat, forget it.
But even Buddha would have to concede
that no matter how totally mindful
you are, driving anywhere in either
Broward or Miami-Dade counties is
as far from meditative as opting
to commit sepuku with a butter knife.

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.

A reflection on Case 66 of the Iron Flute Koans

DUGO AND UNGAN MEET

 

When your mind is raging
thoughts flowing, eddying
when you enter the zendo
what do you do in sitting?

Do you take your stick
and measure the water
to insure a safe fording,
or do you sit amid the stream
and let the flood
wash over and around you
dry and silent within?

A reflection on Case 36 of the Iron Flute Koans

IDEOGRAPHING MIND 鐵笛倒吹 四十六

If you will mark your gate
what word will you use,
what for the door, what
for the window?
The gate knows quite well
what it is, as to door and window
and need no marking.

Even the fool knows
through each you
may enter the house,
but even the wise man
cannot tell you
how the house may enter you.

A reflection on case 46 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