Icouldnotrestrainmyselffromgivingvoice
Tothissongoftantricexperience,
AmelodythatIsendforth
Asanofferingtothatillustrioussage.
SongoftheTantricPath
Theguruisthesourceofalltantricpower;
ThepractitionerwhoseeshimasaBuddha
Holdsallrealizationsinthepalmofhishand.
Sodevoteyourselfwithfullintensity
Totheguruinboththoughtanddeed.
Whenthemindisnotfirstwelltrained
Inthethreelevelsoftheexotericpath,
Thenanyclaimtotheprofoundtantricyogas
Isanemptyboast,andthereiseverydanger
Thatonewillfallfromtheway.
ThedoorenteringintothepeerlessVajrayana
Isnothingotherthanthefourtantricinitiations.
Henceitisimportanttoreceivethesefully
AndthusplanttheseedsofthefourBuddhakayas.
Onemustlearntorelinquishthehabitofgrasping
Atthemundanewayinwhichthingsareperceived,
Andtoplaceallthatappearswithinthevision
Oftheworldasmandalaanditsbeingstantricforms.
Sucharethetrainingsofthegenerationstageyogas,
69
Thatpurifyandrefinethebasestobecleansed.
Nextonestimulatesthepointsofthevajrabody
Anddirectstheenergiesflowinginthesidechannels
Into dhuti,mysticchannelatthecenter,
Thusgainingsightoftheclearlightofmind
Andgivingrisetowisdomborntogetherwithbliss.
Cherishmeditationonthesecompletionstageyogas.
Theactualbodyofthefinalpathtoliberation
Iscultivationoftheperfectviewofemptiness;
Thegateenteringintoillumination'sGreatWay
Isthebodhimind,theenlightenmentaspiration;
AndthehighestmethodforaccomplishingBuddhahood
Ismeditationonthetwoprofoundtantricstages.
Holdasinseparablethesethreeaspectsofpractice.
Thispoemsummarizingthekeypointsoftantra
IsherecomposedbythemonkGendunGyatso
ForhisdiscipleChomdzeySengeyGyatso
WhileresidingatDrepung,agreatcenterofDharmaknowledge.
From MysticalVersesofaMadDalaiLamabyGendunGyatso,theSecondDalai
Lama.
70
SAINTJOHNOFTHECROSS
71
NINE
SAINTJOHNOFTHECROSS
1542–1591,SPAIN
JUAN DE YEPES Y ÁLVAREZ was born in the sixteenth century in Fontiveros, Spain.
Inducted as a Carmelite monk at age twentyone, Juan was ordained as a priest four yearslater.Atthistime,hewascalleduponbyhiscontemporary,TeresaofÁvila,to
assistinorganizingafledglingbranchoftheorder.Thisoffshoot,calledtheBarefoot Carmelites, emphasized a life of austerity and contemplation. Shortly after opening the first such ascetic monastery, John found himself imprisoned for his efforts to transformtheCarmelites.ItwasinhisimposedconfinementthatJohnwrotesomeof
hismostsoulfulverses.
Itwasthroughrenunciationofthetastelessmaterialpleasuresoftheworldthatthe
lover (contemplative) attained union with the Beloved (God). John was best known forhisconceptofthedark,ornaked,nightofthesoul.Onlybybaringthesoulofall desires,instructedJohn,mightthesoulbefreetosoarintheheavens.Evenvisionsof the holy Christ crucified, of God in resplendent majesty, or of the heavenly effulgence must be released in order to reach Divine union. Form, implored John, mustyieldtotheformlessinorderforthesoultobefullyemptied.
It was with a burning thirst for the Divine that the parched John sought nothing lessthantheultimateunionwithGod.Hispainwassogreat,histasteforearthlylife soinsipid,hisdesirefortheInfinitesounquestionable,thattherewassimplynothing else for him to seek. It was only by dying before death, by cutting all ties to the senses,bytranscendingtheintellect,thattheDivineEssencewaseventhinkable.By
unfettering himself from all that bound him to this world, John enabled himself to climb higher and higher until he reached the pinnacle. The journey was in no way easy:Therewerebleaknightsandperiodsoffeelingexhaustedandbeatendown,asif
hecouldgonofurther.Yethepersistedunswervingly.Theincomparablysweetand
tendercaressesoftheBelovedaredescribedinawaythatonlyonewhohadreached
suchastatecouldknow.
Johnspenthisfinalyearsinsolitude,raptincontemplationoftheDivine.Hedied
attheageofforty-nineandwascanonizedin1726.
The poems of Saint John of the Cross have been translated from the original Spanish by Judyth Reichenberg-Ullman, whose first academic love was Spanish
literature.
72
TRANSCENDINGTHEDARKNIGHTOFTHESOUL
TheDarkNight
(Songsofthesoulthatrejoicesathavingreachedthehighstateofperfection,which
istheunionwithGod,bythepathofspiritualdenial)
Onadarknight,
withtheardentlongingforloveafire,
ohblessedfortune!
Ileftwithoutbeingnoticed,
myhouseputtobed.
Intheblessednight,
insecrecy,sothatnoonesawme,
Ilookedatnothing,
withnootherlightandguide
thanthatwhichburnedwithinmyheart.
This[light]guidedme
moresurelythanthesunlightatnoon,
towherethereawaitedme,
HewhomIknewwell,
inaplacewherenooneappeared.
Oh,night,youledtheway,
ohnight,kinderthanthedawnofday,
oh,night,whounited
loverandbeloved,
lovertransformedintotheBeloved!
Inmyfloridbreast,
thatkeptitselfonlyforhim,
thereheremainedasleep
andfoundmespiritless;
Isaid,“Noonewillattainsuchaheight!”
andIhumbledandhumbledmyselfso,
thatIchaseditandreachedthesummit.
Bysomestrangemanner,
Isoaredathousandflightsinasingleflightalone,
forthepromiseoftheheavens
isthatyoucanreachashighasyouexpectthatyouwill;
73
Iexpectedthisonechancealone
andinsuchanexpectationIdidnotfallshort,
forIsoaredsovery,veryhigh,
thatIchaseditandreachedthesummit.
IEnteredKnowingNotWhere
(Versesonanecstasyofcontemplation)
IenteredwhereIknewnot,
andIremainednotknowing,
allknowledgetranscending.
IhadnoideawhereIwasgoing,
but,whenIsawmyselfthere,
greatthingsdidIunderstand;
IwillnotsaywhatitisthatIfelt,
forIremainednotknowing,
allknowledgetranscending.
Ofpeaceandofgodliness
wastheperfectknowledge,
inprofoundsolitude
understoodstraightalong;
itwassomethingsosecret,
thatIwasleftstammering,
allknowledgetranscending.
Iwassosaturated,
soabsorbedandremote,
thatIwasdispossessedofallreason;
an
dmyspiritwasendowedwith
anunderstandingofnotunderstanding,
allknowledgetranscending.
Hewhotrulyarrivesinthatplace,
hisselffallsaway;
howevermuchheknewatfirst
muchlessdoesitnowseem;
andhisknowledgegrowssomuch,
thatheisleftnotknowing,
allknowledgetranscending.
74
Thehigherheclimbs,
somuchlessdoesheunderstand,
itisthecloudthatisobscured
thatatnightbecomesilluminated;
soitisthathewhoknew
remainsforevernotknowing
allknowledgetranscending.
Thisknowingwithoutknowing
isofsuchgreatdominion,
thatthelearnedmendisputingit
canneverovercomeit;
fortheirknowledgedoesnotreach
theunderstandingofnotunderstanding,
allknowledgetranscending.
Thisloftiestknowing
hassuchgreatmerit,
thatthereisnouniversityorknowledge
thatcanundertakeit;
hewhoknowshowtotriumph
withamasteryofnotknowing
willalwaystranscend.
Andifyouwishtolisten,
thishighestknowledge
consistsofamostexcellentsense
ofthedivineEssence;
itisanactofitsclemency
tomakeusremaintherenotunderstanding
allknowledgetranscending.
TheLivingFlameofLove
(SongsofthesoulinintimateunionwithGod)
Oh,livingflameoflove,
thattenderlystabs
mysoulatitsdeepestcenter!
Youarenolongerelusive,
finishnow,ifyouwill,
rendtheveilofthissweetencounter.
75
Oh,sweetcautery!
Oh,sweetwoundthatisgiftedtome!
Oh,gentlehand!Oh,delicatetouch
thatisknowninlifeeternal,
andrepaysalldebts;
slaying,youhavetransformeddeathintolife.
Oh,lampsoffire,
inwhosebrilliance
thedeepestcavesofthemind,
previouslydarkandblind,
withrarebeauty,
heat,andlightbestowedatthesideoftheBeloved.
Howdocileandaffectionate,
youawakeninmybreast
whereinsecrecyyoualonedwell,
andinyourdeliciousinhalation
overflowingwithgoodnessandglory,
howdelicatelyyouloveme!
FromthepoetryofSaintJohnoftheCross,fromanoriginaltranslationbyJudyth
Reichenberg-Ullman.
76
TEN
HAKUIN
1686–1769,JAPAN
HAKUIN EKAKU is one of the central figures of Japanese Zen Buddhism. What is popularly known as “Rinzai Zen” is in large part derived from the teachings of Hakuin.Atireless,dedicatedpractitioneroftheartofzazen,ormeditation,Hakuinis also famous for his koans or Zen riddles, especially the now-clichéd, “What is the sound of one hand clapping?” He was also renowned for his poetry, beautiful
calligraphy,andhumorouscaricaturesofhimselfandotherZenmasters.
InspiredbyaplayinwhichaBuddhistmonksurvivesatrialbyfire,Hakuinhoped
to transcend the flames of hell depicted in religious services he attended with his mother.Attheageofthirteen,helefthometoseekordinationasamonk.Determined
toultimatelyescapeafieryfate,Hakuintookupthereligiouslifewithextraordinary
zeal. After seeking out various teachers, he found his master in old Shoju, who thought nothing of brutally beating his disciples without warning to enhance their understanding of Zen. Shoju taught Hakuin to meditate on koans [Zen riddles
designedtostopthemind].“Ichewedonthosekoansdayandnight,”heexplained.
Asweshallsee,hispracticefailedtobearfruituntilhemetacertainoldwomanwho
hadaknackforsettinghimstraight.
At the hands of the old woman's broom, the young master had his first of many satori (enlightenment) experiences. But Hakuin wasn't satisfied with one satori. He eventuallyattainedeighteenmajorsatorisandcountlessminorones.Sointensewas
his dedication that he practiced zazen (sitting meditation) in the midst of the earthquakes,cascadinglava,andfallingashduringthegreateruptionofMt.Fujiin
1707.Althoughhisentiredistrictwasdestroyedbytherampagingmountain,Hakuin
neverwavered.WhenHakuin'sfamilycametotherescueandimploredhimtoescape
tosafety,hereplied,“IfIattainenlightenment,I'llbeprotected;ifIdon't,it'snoloss if I perish—I'm entrusting myself to heaven.” Heaven indeed must have saved him fromharmforthebenefitofallbeings.
77
HAKUIN
Known for his simplicity and great asceticism, Hakuin persevered despite all
obstacles. At one point his severe austerity left him with a severe illness and weaknessthathetermed“Zensickness.”Ultimatelyhefoundanoldmountainhermit
masterwhotaughthimameditationinwhichhevisualizedagoldenlumpofmelting
butter permeating his body, bringing softness, warmth, and nourishment to heal the ravagesoftoomuchZenpractice.Hewaspromptlycured.
After the death of his teacher, Hakuin returned to the old monastery, by then a shambles.Asthenewabbot,helovinglyrestoredit,andduringhislifetimeofhard
work and harder practice, he trained hundreds of monks with the same fierce
determination he applied to his own quest for enlightenment. With koan, walking staff,andzazen,heensuredthathisstudentsdidnotsettlefortriflingattainments,but instead persisted in the same kind of rigorous training that had brought him great realizationsandevengreaterlaughterandjoy.
The selections are from Zen master Hakuin Ekaku's spiritual autobiography Wild 78
Ivy (Japanese, Itsumadegusa), translated from the Japanese with commentary by NormanWaddell.Theyareinthesameorderasintheoriginalautobiography,butare
excerptedfromseveralchapters.
79
FALLINGDOWNLAUGHING
WhenwearrivedattheShoju-anhermitage,Ireceivedpermissiontobeadmittedasa
student,thenhungupmytravelingstafftostay.
Once, after I had set forth my understanding to the master during dokusan
[personal interview], he said to me, “Commitment to the study of Zen must be genuine.HowdoyouunderstandthekoanabouttheDogandtheBuddha-Nature?”
“Nowaytolayahandorfootonthat,”Ireplied.
Heabruptlyreachedoutandcaughtmynose.Givingitasharppushwithhishand,
hesaid,“Gotaprettygoodhandonitthere!”
Icouldn'tmakeasinglemove,eitherforwardorbackward.Iwasunabletospitout
asinglesyllable.
That encounter put me into a very troubled state. I was totally frustrated and demoralized. I sat red-eyed and miserable, my cheeks burning from the constant tears.
The master took pity on me and assigned me some koans to work on: Su-shan's Memorial Tower, The Water Buffalo Comes through the Window, Nan-ch'uan's
Death, Nan-ch'uan's Flowering Shrub, The Hemp Robe of Ching-chou, Yun-men's
DriedStickofShit.
“An
yonewhogetspastoneofthesefullydeservestobecalledadescendantofthe
Buddhasandpatriarchs,”hesaid.
Agreatsurgeofspiritroseupinsideme,stiffeningmyresolve.Ichewedonthose
koansdayandnight.Attackingthemfromthefront.Gnawingatthemfromthesides.
Butnotthefirstglimmerofunderstandingcame.Tearfulanddejected,Isobbedouta
vow:“Icallupontheevilkingsofthetendirectionsandalltheotherleadersofthe
heavenlyhostofdemons.IfaftersevendaysIfailtoborethroughoneofthesekoans,
comequicklyandsnatchmylifeaway.”
Ilitsomeincense,mademybows,andresumedmypractice.Ikeptatitwithout
stopping for even a moment's sleep. The master came and spewed abuse at me.
“You'redoingZendowninahole!”hebarked.
Thenhetoldme,“Youcouldgoouttodayandscourtheentireworldlookingfora
trueteacher—someonewhocouldrevivethefortunesof‘closed-barrier’Zen—you'd
haveabetterchancefindingstarsinthemiddayskies.”
Ihadmydoubtsaboutthat.“Afterall,”Ireasoned,“therearegreatmonasteriesall
over the country that are filled with celebrated masters: they're as numerous as sesame or flax seed. That old man in his wretched ramshackle old poorhouse of a temple and that preposterous pride of his! I'd be better off leaving here and going somewhereelse.”
Early the next morning, still deeply dejected, I picked up my begging bowl and wentintothevillagebelowIiyamaCastle.
Iwastotallyabsorbedinmykoan—neverawayfromitforaninstant.Itookupa
positionbesidethegateofahouse,mybowlinmyhand,fixedinakindoftrance.
From inside the house, a voice yelled out, “Get away from here! Go somewhere else!” I was so preoccupied, I didn't even notice it. This must have angered the 80
occupant, because suddenly she appeared flourishing a broom upside down in her hands.Sheflewatme,flailingwildly,whackingawayatmyheadasifshewerebent
ondashingmybrainsout.Mysedgehatlayintatters.Iwasknockedoverandended
heelsupontheground,totallyunconscious.Ilaytherelikeadeadman.
Neighbors, alarmed by the commotion, emerged from their houses with looks of
concernontheirfaces.“Oh,nowlookwhatthecrazyoldcronehasdone,”theycried,
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