Monday, March 20, 2023

Resiliency

This repost from the old blog is not about economic inequity, nor does it explicitly predict societal collapse. Its purpose here is to recommend commons resiliency over authoritarian efficiency, as expressed in life choices. Applicable anytime, methinks.

Let's assume that you are urban and have work. Big assumption right now, I know. If you're running out of unemployment, it might be time to think about making some work (a livelihood). Grab a copy of Small Time Operator and start selling something you can make or do. Because rule one in spending less than your income is have an income. Even if you're a vegetarian selling hot dogs.

Aside from disasters (and you've done your minimum preps for those, right?), debt is likely to be your big issue. It's what's holding you back from heading for the country, if that's what you wanted, or from living the "American Dream," whatever that is. A shortage of disposable income and freedom because of, you know, the student loan, the car loan, the mortgage, and the credit cards. And you're not as happy as you thought you were going to be.

There are lots of strategies for debt reduction. Seek and ye shall find. We've used doubled mortgage payments ourselves, effectively. To make such things work, though, the first thing to do is bring outgo below income. Bring frivolous outgo to a halt and you are on your way.

"Voluntary simplicity" is touted as a proper response to modern malaise, but common sense suggests this is what people talk about when they're afraid to take the real plunge and go for the gold: voluntary poverty. Maybe it's anything but voluntary, letting that word "poverty" slip in there, but if your goal is to rise up from slavery (and debt is exactly that), it can be necessary to redirect our pride.

In the reality we've been brought up to -- validated not by our own good sense but by a lifetime barrage of television and other advertising -- we're supposed to aspire to "more" -- a shinier house, a shinier car, bigger and brassier parties, endless gadgets, and smarter and smarter phones, all of which we're dumber and dumber to get in hock for. The trick is to voluntarily take pride in, not these ultimately empty and unsatisfactory acquisitions, but the opposite: de-acquisition.

If there are more than one of you, it might take a very, very serious "family meeting" to all get on the same page, but it can be very focusing to open the meeting with, "here's one thousand dollars a month we can count on for the time being; how do we get by on nine hundred?" (I know; but bear with me here; I'm just old.)

Maybe your line in the sand is three times that, or more. Goodness knows, a buck is not a buck anymore. But that's going to get worse, so ... well, here's a story.

When I had my mid-life crisis in the 90s, I moved (with family permission) temporarily to town for over a year. They depended on my income, so I got a budget of four hundred a month (in 1998 dollars). Here's how it was done.

First, we did research on rent. The best deal (cheapest housing) was, as it happened, two blocks from my university library job. It was what is known as a quad: a room with a vanity sink corner, sharing, from a tiny common hallway, a bathroom and kitchen with three other such rooms. They are intended for students who can't afford an apartment but don't want to live in the dorms. With heat, electric and dumpster fees, a set of shelves, a bed, two chairs, and a table, it was under three hundred a month. 
 
So I moved in.
 


I took along a bicycle with a rear rack and basket. I had found the bike, a decent old ten-speed that still knew where six of its speeds were, leaning against a driveway fence with a sign taped to it: "Free. Take me." Best bike I ever had. With it I brought along my bike helmet, cable, padlock, and key.


 

 
On the bike I rode to the discount grocery store, stopping to top up the air pressure in the old leaky tires at a filling station along the way.

Inside the store I grabbed a shopping cart and sought out a twenty-pound bag of quick oats, twenty-pound sack of white beans, another sack, same size, of long-grain rice, a  sack of yellow onions, a five pound bag of russety Idaho potatoes, a can of salt, and a family-sized jar of Italian seasoning. I also splurged for  a head of Chinese cabbage.

You might think all this would not go home on the bike in one trip, but it can.

I now had more than a month's food, purchased for under fifty dollars, rolling home beside me as I gripped the handlebars.

Sure, people looked at me funny. So? In most places, it's how you roll.

Back at the apartment I set up the steamer on the "dining room" table, near the wall, and loaded it with water. This was a little Sunbeam with a forty-five minute timer -- much better ones are available, but as Goodwill steamers go, it was not bad. Its plastic rice dish was long gone, but I could put a cup of rice or beans or diced potatoes and dandelion greens in one of the bowls, add the appropriate amount of water and some salt and Italian spices, set the timer, and, by and by, take out the bowl and there was dinner -- or breakfast, or lunch.

Waitaminnit! says the careful reader. Surely that was not breakfast!

Why not? And without coffee or tea, usually. Didn't miss them at all.

Reader: But you couldn't --

Yes, I could. For months on end. I lost a little weight, but in my case, that was a good thing. None of this required refrigerating, if managed carefully, and though I was charged for it, I never haunted the communal kitchen, which was a howling disaster area non-maintained by my three student roomies, who by the way I never met. There was no need to go there.

 I should mention our town seems to have a good supply of unattended cherry, apple, pear, plum, and Asian pear trees and no end of blackberries, dandelions, lamb's quarters and such free for the picking, for all of which the bike basket came in handy. And over time I got to learn how to ask grocers what they were about to throw out. When company came, I felt I was in a position to be generous.

Reader: And the rest of your time -- ?

No problem. I slept, or bathed, or ate, or thought, or went for walks or bike rides. Of course, if you are at all like me, it helps immensely to do this sort of thing in a college town. A college town has, in effect, a functional commons. I went to town meetings, galleries, museums, free concerts, free plays, and lectures. I read many books; all those on hand several times and all I could carry back from the library. I spent long evenings in that library, which closed in those days at eleven p.m. (it was only two blocks from home, remember). I had access there to not only books but music, DVDs if I wanted them (I didn't), magazines, newspapers, and of course the Internet. I worked on my volunteer project, at my own desk after my colleagues had gone home for the day, and produced first drafts of several books. I was also in school (full-time employees could take classes for next to nothing), and when I could I would take the bus out to the country and do a stint of parenting and farm upkeep.

Reader [weakly]: On -- on $400 a month?

Yes, with change left over. I am telling you this because if you have a bit of luck (I had no major illnesses back then), you can probably live on less than you may currently think you will need, and perhaps even find yourself happy.

Anyways, here are some lifeways resources, in case there's anything I've come across that may be of use to you in the times we're heading into. You be good to yourselves.
 

Friday, March 3, 2023

Hsin Hsin Ming

Hsin Hsin Ming (Sengcan, tr. Clarke

The Great Way is not difficult
for those who have no preferences.
When love and hate are both absent
everything becomes clear and undisguised.
Make the smallest distinction, however,
and heaven and earth are set infinitely apart.

If you wish to see the truth
then hold no opinions for or against anything.
To set up what you like against what you dislike
is the disease of the mind.

When the deep meaning of things is not understood
the mind's essential peace is disturbed to no avail.

The Way is perfect like vast space
where nothing is lacking and nothing is in excess.
Indeed, it is due to our choosing to accept or reject
that we do not see the true nature of things.
Live neither in the entanglements of outer things,
nor in inner feelings of emptiness.
Be serene in the oneness of things
and such erroneous views will disappear by themselves.

When you try to stop activity to achieve passivity
your very effort fills you with activity.
As long as you remain in one extreme or the other,
you will never know Oneness.

Those who do not live in the single Way
fail in both activity and passivity,
assertion and denial.
To deny the reality of things is to miss their reality;
to assert the emptiness of things
is to miss their reality.

The more you talk and think about it,
the further astray you wander from the truth.
Stop talking and thinking
and there is nothing you will not be able to know.

To return to the root is to find the meaning,
but to pursue appearances is to miss the source.
At the moment of inner enlightenment,
there is a going beyond appearance and emptiness.
The changes that appear to occur in the empty world
we call real only because of our ignorance.
Do not search for the truth;
only cease to cherish opinions.

Do not remain in the dualistic state;
avoid such pursuits carefully.
If there is even a trace
of this and that, of right and wrong,
the Mind-essence will be lost in confusion.
Although all dualities come from the One,
do not be attached even to this One.

When the mind exists undisturbed in the Way,
nothing in the world can offend,
and when a thing can no longer offend,
it ceases to exist in the old way.

When no discriminating thoughts arise,
the old mind ceases to exist.
When thought objects vanish,
the thinking-subject vanishes,
and when the mind vanishes, objects vanish.

Things are objects because there is a subject or mind;
and the mind is a subject because there are objects.
Understand the relativity of these two
and the basic reality: the unity of emptiness.
In this Emptiness the two are indistinguishable
and each contains in itself the whole world.
If you do not discriminate between coarse and fine
you will not be tempted to prejudice and opinion.

To live in the Great Way
is neither easy nor difficult.
But those with limited views
are fearful and irresolute;
the faster they hurry, the slower they go.

Clinging cannot be limited;
even to be attached to the idea of enlightenment
is to go astray.
Just let things be in their own way
and there will be neither coming nor going.

Obey the nature of things
and you will walk freely and undisturbed.
When thought is in bondage the truth is hidden,
for everything is murky and unclear.
The burdensome practice of judging
brings annoyance and weariness.
What benefit can be derived
from distinctions and separations?

If you wish to move in the One Way
do not dislike even the world of senses and ideas.
Indeed, to accept them fully
is identical with true Enlightenment.

The wise man strives to no goals
but the foolish man fetters himself.
There is one Dharma, not many;
distinctions arise from the clinging needs of the ignorant.
To seek Mind with discriminating mind
is the greatest of all mistakes.

Rest and unrest derive from illusion;
with enlightenment there is no liking and disliking.
All dualities come from ignorant inference.
They are like dreams of flowers in air:
foolish to try to grasp them.
Gain and loss, right and wrong;
such thoughts must finally be abolished at once.

If the eye never sleeps,
all dreams will naturally cease.
If the mind makes no discriminations,
the ten thousand things
are as they are, of single essence.

To understand the mystery of this One-essence
is to be released from all entanglements.
When all things are seen equally
the timeless Self-essence is reached.
No comparisons or analogies are possible
in this causeless, relationless state.
Consider motion in stillness
and stillness in motion;
both movement and stillness disappear.
When such dualities cease to exist
Oneness itself cannot exist.
To this ultimate finality
no law or description applies.

For the unified mind in accord with the Way
all self-centered striving ceases.
Doubts and irresolutions vanish
and life in true faith is possible.

With a single stroke we are freed from bondage;
nothing clings to us and we hold to nothing.
All is empty, clear, self-illuminating,
with no exertion of the mind's power.
Here thought, feeling, knowledge, and imagination are of no value.
In this world of Suchness
there is neither self nor other-than-self.

To come directly into harmony with this reality
just simply say when doubt arises, "Not two."
In this "not two" nothing is separate,
nothing is excluded.
No matter when or where,
enlightenment means entering this truth.
And this truth is beyond extension or diminution in time or space;
in it a single thought is ten thousand years.

Emptiness here, Emptiness there,
but the infinite universe stands always before your eyes.

Infinitely large and infinitely small;
no difference, for definitions have vanished
and no boundaries are seen.
So too with Being and non-Being.
Waste no time in doubts and arguments
that have nothing to do with this.

One thing, all things;
move among and intermingle,
without distinction.
To live in this realization
is to be without anxiety about nonperfection.
To live in this faith is the road to nonduality,
because the nondual is one with the trusting mind.

Words!
The Way is beyond language,
for in it there is

no yesterday

    no tomorrow

        no today.


Ten Verses of Unfathomable Depth

 TEN VERSES OF UNFATHOMABLE DEPTH (-- Tong'an Changcha. Sekkei Harada tr.)

1. The Mind Seal

I ask you, “What does the Mind Seal look like?”
And “What sort of person dares to transmit it?”
Throughout the ages, it has remained firm and unshaken.
As soon as you call something the Mind Seal, it is already meaningless.
You must know that in essence all things originate from infinite emptiness.
You can compare it to a lotus flower in a red-hot kiln.
Don’t say that a free and empty mind is the Way;
A free and empty mind is still separated from it by a great barrier.


2. The Mind of the Enlightened Ones

This mind is like emptiness, but it isn’t empty.
How could the unfathomable function ever degenerate to being the result of achievement?
The bodhisattvas at the three stages of wisdom have still not clarified this.
And how can the higher ranks of bodhisattvas ever reach it?
The golden carp that has passed through the net remains trapped in the water.
But the stone horse still on the way leaves its sand cage suddenly.
Why have the meaning of Bodhidharma coming from the West explained in every detail?
Don’t ask about the coming from the West, nor about the East.


3. The Unfathomable Function

You cannot rely on looking far ahead to the end of the universe.
And why would you tie yourself down to tainted worldliness?
Essentially, the miraculous body is not bound anywhere.
It is already throughout the whole body, so what other traces could there be?
A single efficacious word transcends the multitudes.
It is far beyond the Three Vehicles and does not require cultivation.
Shake off your hands and get away from the sages of all ages.
Then your path of return will resemble an ox in the midst of fire.


4. The Transcendent within Dust and Dirt

That which is impure is impure by itself; that which is pure is pure by itself.
Highest wisdom and delusion are likewise empty and even.
Who could say that nobody can appreciate Bianhe’s jade?
I say that the jewel of the black dragon shines everywhere.
Only when the myriad dharmas disappear does the whole thing appear.
The Three Vehicles split up and assumed only provisional names.
Truly outstanding people have determination that knows no bounds.
Do not try to go where the buddhas have already gone.


5. The Buddhist Teaching

The Three Vehicles spoke golden words one after another.
But the buddhas of the past, present, and future only declared the same thing.
In the beginning, when they expounded the reality of skandhas and
then complete emptiness, everyone grew attached to it.
Later, when they negated both reality and emptiness, everyone discarded it again.
The complete treasury of sutras in the Dragon Palace is meant to be prescriptions.
Even the Buddha’s last teaching does not reach the unfathomable.
If even one deluded thought arises in the world of true purity,
This already means spending eight thousand years in the world of human beings.


6. The Song of Returning Home

Don’t be distracted by the King of Emptiness when you are still on the Way.
You must drive your staff forward, moving on until you reach home.
If you travel for a long time like clouds and water, don’t get attached to it.
Even in the deep recesses of snowy mountains, don’t forget your mission.
Ah! I regretted that in past days my face was like jade.
And I lamented that at the time of my return my hair had turned white.
Returning to my old home with dangling arms, there was no one who recognized me.
Also, I had nothing to offer my parents.


7. The Song of Not Returning Home

Having the intention of going to the source, of returning to the origin, is already a mistake.
Essentially, there is nowhere to settle down, no place to call one’s home.
The ancient path through the pines is covered with deep snow.
The long range of mountain peaks is furthermore blocked by clouds.
When host and guest are tranquil and serene, everything is incongruous.
When lord and vassal are united, there is wrong in the midst of right.
How will you sing the song of returning home?
In bright moonlight, the dead tree is blooming in front of the hall.


8. The Revolving Function

It is still dangerous even inside the castle of nirvana.
Strangers come across each other without appointment.
People call someone who provisionally puts on a dirty robe “a buddha.”
But if someone wears precious clothes, what should you call him?
In the middle of the night, the wooden man puts on shoes and leaves.
At dawn, the stone woman puts on a hat and goes home.
An ancient emerald pool, the moon in the empty sky.
Screening and filtering over and over to catch the moon, for the first
time you will really know.


9. Changing Ranks

Growing hair and horns, you enter town,
Resembling a blue lotus flower blooming in the midst of fire.
All afflictions become like rain and dew in the vast sea.
All ignorance becomes like clouds and thunder on a mountain.
You completely blow out the furnace below the cauldron of hell,
Smashing to pieces a forest of swords and a mountain of daggers with a single shout.
Even golden chains cannot hold you back at the entrance.
Going into the realm of other beings, you transmigrate for a while.


10. Before the Rank of the Absolute

In front of many dead trees and steep boulders, there are many wrong tracks heading off course.
Those travelers who have reached this place all trip and stumble.
A crane stands in the snow but does not have the same color.
The bright moon and the flower of reeds do not really resemble each other.
“I’m finished, I’m finished, I’m finished!” When you think so, you cannot really be finished.
If you say, “This is it! This is the ultimate source!” you also need a good shout.
From the bottom of your heart, you play a melody on the harp with no strings.
How would it be possible to grasp the moonlight shining in the empty sky?


Fukanzazengi

Fukanzazengi (Waddell & Abe)

The way is originally perfect and all-pervading. How could it be contingent on practice and realization? The true vehicle is self-sufficient. What need is there for special effort? Indeed, the whole body is free from dust. Who could believe in a means to brush it clean? It is never apart from this very place; what is the use of traveling around to find it? And yet, if there is a hairsbreadth deviation, it is like the gap between heaven and earth. If the least like or dislike arises, the mind is lost in confusion.

Suppose you are confident in your understanding and rich in enlightenment, gaining the wisdom that knows at a glance, attaining the way and clarifying the mind, arousing an aspiration to reach for the heavens. You are playing in the entrance way, but you are still short of the vital path of emancipation.

Consider the Buddha: although he was wise at birth, the traces of his six years of upright sitting can yet be seen. As for Bodhidharma, although he had received the mind-seal, his nine years of facing a wall is celebrated still. If even the ancient sages were like this, how can we today dispense with wholehearted practice?

Therefore, put aside the intellectual habit of investigating words and chasing phrases, and learn to take the backward step that turns the light and shines it inward. Body and mind of themselves will drop away, and your original face will manifest. If you want such a thing, get to work on it immediately.

For practicing zen, a quiet room is suitable. Eat and drink moderately. Put aside all involvements and suspend all affairs. Do not think “good” or “bad.” Do not judge true or false. Give up the operations of mind, intellect, and consciousness; stop measuring with thoughts, ideas, and views. Have no designs on becoming a buddha. How could that be limited to sitting or lying down?

At your sitting place, spread out a thick square mat and a round cushion. Sit either in the full-lotus or half-lotus position. In the full-lotus position, place your right foot on your left thigh, then your left foot on your right thigh. In the half-lotus, simply place your left foot on your right thigh. Tie your robes loosely and arrange them neatly. Place your right hand on your left leg and your left hand on your right palm, thumb-tips touching lightly. Straighten your body and sit upright, leaning neither left nor right, neither forward nor backward. Align your ears with your shoulders and your nose with your navel. Rest the tip of the tongue against the front of the palate, with teeth and lips closed. Keep your eyes open, and breathe softly through your nose.

Once you have adjusted your posture, take a breath and exhale fully, rock your body right and left, and settle into steady, immovable sitting. Think of not thinking. Not thinking—what kind of thinking is that? Nonthinking. This is the essential art of zazen.

The zazen I speak of is not meditation practice. It is simply the dharma gate of joyful ease, the practice-realization of totally culminated enlightenment. It is the koan realized, traps and snares can never reach it. If you grasp the point, you are like a dragon gaining the water, like a tiger taking to the mountains. For you must know that the true dharma appears of itself, so that from the start dullness and distraction are struck aside.

When you arise from sitting, move slowly and quietly, calmly and deliberately. Do not rise suddenly or abruptly. In surveying the past, we find that transcending the mundane and the sacred, and dying while either sitting or standing, have depended entirely on the power of zazen.

In addition, triggering awakening with a finger, a banner, a needle, or a mallet, and effecting realization with a whisk, a fist, a staff, or a shout, these cannot be understood by discriminative thought, much less can they be known through supernatural power. They must represent conduct beyond seeing and hearing. Are they not a standard prior to knowledge and views?

This being so, intelligence or lack of it is not an issue; make no distinction between the dull and the sharp-witted. If you concentrate your effort single-mindedly, that in itself is wholeheartedly engaging the way. Practice-realization is naturally undefiled. Going forward is, after all, an everyday affair.

In our world and others, in both India and China, all equally hold the buddha-seal. While each lineage expresses its own style, they are all simply devoted to sitting, totally cast in resolute stability. Although there are ten thousand distinctions and a thousand variations, they just wholeheartedly engage the way in zazen. Why leave behind the seat in your own home to wander in vain through the dusty realms of other lands? If you make one misstep you stumble past what is directly in front of you.

You have gained the pivotal opportunity of human form. Do not pass your days and nights in vain. You are taking care of the essential activity of the buddha way. Who would take wasteful delight in the spark from a flint stone? Form and substance are like dew on the grass, the fortunes of life are like a dart of lightning—emptied in an instant, vanished in a flash.

Please, honored followers of zen, long accustomed to groping for the elephant, do not doubt the true dragon. Devote your energies to the way that points directly to the real thing. Revere the one who has gone beyond learning and is free from effort. Accord with the enlightenment of all the buddhas; succeed to the samadhi of all the ancestors. Continue to live in such a way, and you will be such a person. The treasure store will open of itself, and you may enjoy it freely.


See also Dōgen's manuals of Zen meditation

Thursday, March 2, 2023

Heart Sutra (Treeleaf)

 A/vo/lo/ki/tes/va/ra/ Bod/hi/satt/va/, A/wa/kened/ One/ of/ Com/pas/sion/,
In/ Praj/na/ Pa/ra/mi/ta/, the/Deep/ Prac/tice/ of/ Per/fect/ Wis/dom/🔔 
Per/ceived/ the/ emp/ti/ness/ of /all /five /con/di/tions/,
And/ was/ free/ of/ suf/fer/ing/.
O/ Sha/ri/pu/tra/, form/ is/ no/ o/ther/ than/ emp/ti/ness/, 
Emp/ti/ness/ no/ o/ther/ than/ form/;
Form/ is/ pre/cise/ly/ emp/ti/ness/, emp/ti/ness/ pre/cise/ly/ form/.
Sen/sa/tions/, per/cep/tions/, for/ma/tions/ and/ con/scious/ness/ 
are/ al/so/ like/ this/. 
O/ Sha/ri/pu/tra/, all/ things/ are/ ex/pres/sions/ of/ emp/ti/ness/,
Not/ born/, not/ des/troyed/, not/ stained/, not/ pure/;
Nei/ther/ wax/ing/ nor/ wan/ing/.
Thus/ emp/ti/ness/ is/ not/ form/; not/ sen/sa/tion/ nor/ per/cep/tion/,
not/ for/ma/tion/ nor/ con/scious/ness/.
No/ eye/, ear/, nose/, tongue/, bo/dy/, mind/;
No/ sight/, sound/, smell/, taste/, touch/, nor/ ob/ject/ of/ mind/;
No/ realm/ of/ sight/, no/ realm/ of/ con/scious/ness/; 
No/ ig/no/rance/, no/ end/ to/ ig/no/rance/;
No/ old/ age/ and/ death/,
No/ ces/sa/tion/ of/ old/ age/ and/ death/;
No/ suf/fer/ing/, nor/ cause/ or/ end/ to/ suf/fer/ing/;
No/ path/, no/ wis/dom/ and/ no/ gain/.
No/ gain/ – thus/ Bod/dhi/satt/vas/ live/ this/ Praj/na/ Pa/ra/mi/ta/🔔 
With/ no/ hin/drance/ of/ mind/ –
No/ hin/drance/ there/fore/ no/ fear/.
Far/ be/yond/ all/ de/lu/sion/, Nir/va/na/ is/ al/rea/dy/ here/.
All/ past/, pre/sent/ and/ fu/ture/ Budd/has/
Live/ this/ Praj/na/ Pa/ra/mi/ta/🔔
And/ re/al/ize/ su/preme/ and/ com/plete/ en/light/en/ment/. 
There/fore/ know/ that/ Praj/na/ Pa/ra/mi/ta/
Is/ the/ sac/red/ man/tra/, the/ lu/min/ous/ man/tra/,
the/ sup/reme/ man/tra/, the/ in/com/pa/ra/ble/ man/tra/
by/ which/ all/ suf/fe/ring/ is/ clear/.
This/ is/ no/ o/ther/ than/ Truth/.
There/fore/ set/ forth/ the/ Praj/na/ Pa/ra/mi/ta/ man/tra/.
Set/ forth/ this/ man/tra/ and/ pro/claim/:
🔔 Gate! Gate! Paragate! Parasamgate! 🔔 Bodhi! Svaha!

From the Bahiya Sutta

In the seen, there is only the seen.
in the heard, there is only the heard.
in the sensed, there is only the sensed.
in the 
thought, there is only the thought.
This is how you should train yourself.
Since there is for you
in the seen, only the seen,
in the heard, only the heard,
in the sensed, only the sensed,
in the thought, only the 
thought,
and you see that there is no thing here,
you will therefore see that
indeed there is no thing there.
As you see that there is no thing there,
you will see that
you are therefore located neither in this,
nor in that,
nor in any place
betwixt the two.
This alone is the end of suffering.”
 

Wednesday, March 1, 2023

The Five Ranks

 The Five Ranks


I: The Relative within the Absolute

In the third watch,
beginning of the night,
before the moon is bright,
do not wonder
at meeting without recognition;
still held hidden in the heart
is the beauty of former days.


II: The Absolute within the Relative

A woman who's overslept
encounters an ancient mirror;
clearly she sees her face-
there is no other reality.
Nevertheless, she still mistakes
her reflection for her head.


III: Coming from within the Absolute

Within nothingness is a road
out of the dust;
just be able to avoid violating
the present taboo name
and you will surpass
the eloquence of yore
that silenced every tongue.


IV: Arrival at Mutual Integration

When two blades cross,
no need to flee;
an expert is like
a lotus in fire-
clearly there is a spirit
spontaneuosly soaring.


V: Unity Attained

If you are not trapped
in being or nonbeing,
who can dare to join you?
Everyone wants to leave
the ordinary current,
but in the final analysis
you come back
and sit in the ashes.


Translated by Thomas Cleary
Classics of Buddhism and Zen. The Collected Translations of Thomas Cleary,
Boston, MA: Shambhala, Volume Three. pp. 297-305.