There is the leisurely one, Walking the Tao, beyond philosophy, Not avoiding fantasy, not seeking truth. The real nature of ignorance is the Buddha-nature itself; The empty delusory body is the very body of the Dharma. When the Dharma body awakens completely, There is nothing at all. The source of our self-nature Is the Buddha of innocent truth. Mental and physical reactions come and go Like clouds in the empty sky; Greed, hatred, and ignorance appear and disappear Like bubbles on the surface of the sea. When we realize actuality, There is no distinction between mind and thing And the path to hell instantly vanishes. If this is a lie to fool the world, My tongue may be cut out forever. Once we awaken to the Tathagata-Zen, The six noble deeds and the ten thousand good actions Are already complete within us. In our dream we see the six levels of illusion clearly; After we awaken the whole universe is empty. No bad fortune, no good fortune, no loss, no gain; Never seek such things in eternal serenity. For years the dusty mirror has gone uncleaned, Now let us polish it completely, once and for all. Who has no-thought? Who is not-born? If we are truly not-born, We are not un-born either. Ask a robot if this is not so. How can we realize ourselves By virtuous deeds or by seeking the Buddha? Release your hold on earth, water, fire, wind; Drink and eat as you wish in eternal serenity. All things are transient and completely empty; This is the great enlightenment of the Tathagata. Transience, emptiness, and enlightenment-- These are the ultimate truths of Buddhism; Keeping and teaching them is true Sangha devotion. If you don't agree, please ask me about it. Cut out directly the root of it all,-- This is the very point of the Buddha-seal. I can't respond to any concern about leaves and branches. People do not recognize the Mani jewel. Living intimately within the Tathagata-garbha, It operates our sight, hearing, smell, taste, sensation, awareness; And all of these are empty, yet not empty. The rays shining from this perfect Mani jewel Have the form of no form at all. Clarify the five eyes and develop the five powers; This is not intellectual work,-just realize, just know. It is not difficult to see images in a mirror, But who can take hold of the moon in the water? Always working alone, always walking alone, The enlightened one walks the free way of Nirvana With melody that is old and clear in spirit And natura11y elegant in style, But with body that is tough and bony, Passing unnoticed in the world. We know that Shakya's sons and daughters Are poor in body, but not in the Tao. In their poverty, they always wear ragged clothing, But they have the jewel of no price treasured within. This jewel of no price can never be used up Though they spend it freely to help people they meet. Dharmakaya, Sambogakaya, Nirmanakaya, And the four kinds of wisdom Are all contained within. The eight kinds of emancipation and the six universal powers Are all impressed on the ground of their mind. The best student goes directly to the ultimate, The others are very learned but their faith is uncertain. Remove the dirty garments from your own mind; Why should you show off your outward striving? Some may slander, some may abuse; They try to set fire to the heavens with a torch And end by merely tiring themselves out. I hear their scandal as though it were ambrosial truth; Immediately everything melts And I enter the place beyond thought and words. When I consider the virtue of abusive words, I find the scandal-monger is my good teacher. If we do not become angry at gossip, We have no need for powerful endurance and compassion. To be mature in Zen is to be mature in expression, And full-moon brilliance of dhyana and prajna Does not stagnate in emptiness. Not only can I take hold of complete enlightenment by myself, But all Buddha-bodies, like sands of the Ganges, Can become awakened in exactly the same way. The incomparable lion-roar of the doctrine Shatters the brains of the one hundred kinds of animals. Even the king of elephants will run away, forgetting his pride; Only the heavenly dragon listens calmly, with pure delight. I wandered over rivers and seas, crossing mountains and streams, Visiting masters, asking about the Way in personal interviews; Since I recognised the Sixth Patriarch at Ts'ao Ch'i, I know what is beyond the relativity of birth and death Walking is Zen, sitting is Zen; Speaking or silent, active or quiet, the essence is at peace. Even facing the sword of death, our mind is unmoved; Even drinking poison, our mind is quiet. Our treacher, Shakyamuni, met Dipankara Buddha And for many eons he trained as Kshanti, the ascetic. Many births, many deaths; I am serene in this cycle, --there is no end to it. Since I abruptly realized the unborn, I have had no reason for joy or sorrow At any honour or disgrace. I have entered the deep mountains to silence and beauty; In a profound valley beneath high cliffs, I sit under the old pine trees. Zazen in my rustic cottage Is peaceful, lonely and truly comfortable When you truly awaken, You have no formal merit. In the multiplicity of the relative world, You cannot find such freedom. Self-centered merit brings the joy of heaven itself, But it is like shooting an arrow at the sky; When the force is exhausted, it falls to the earth, And then everything goes wrong. Why should this be better Than the true way of the absolute, Directly penetrating the ground of Tathagata ? Just take hold of the source And never mind the branches. It is like a treasure-moon Enclosed in a beautiful emerald. Now I understand this Mani-jewel And my gain is the gain of everyone endlessly. The moon shines on the river, The wind blows through the pines, -- Whose providence is this long beautiful evening ? The Buddha-nature jewel of morality Is impressed on the ground of my mind, And my robe is the dew, the fog, the cloud, and the mist. A bowl once calmed dragons And a staff separated fighting tigers; The rings on this staff jingle musically. The form of these expressions is not to be taken lightly; The treasure-staff of the Tathagata Has left traces for us to follow. The awakened one does not seek truth-- Does not cut off delusion. Truth and delusion are both vacant and without form, But this no-form is neither empty nor not empty; It is the truly real form of the Tathagata. The mind-mirror is clear, so there are no obstacles. Its brilliance illuminates the universe To the depths and in every grain of sand. Multitudinous things of the cosmos Are all reflected in the mind, And this full clarity is beyond inner and outer. To live in nothingness is to ignore cause and effect; This chaos leads only to disaster. The one who clings to vacancy, rejecting the world of things, Escapes from drowning but leaps into fire. Holding truth and rejecting delusion-- These are but skilful lies. Students who do zazen by such lies Love thievery in their own children. They miss the Dharma-treasure; They lose accumulated power, And this disaster follows directly upon dualistic thinking. So Zen is the complete realization of mind, The complete cutting off of delusion, The power of wise vision penetrating directly to the unborn. * * * * * * * * * * * * * Students of vigorous will hold the sword of wisdom; The prajna edge is a diamond flame. It not only cuts off useless knowledge, But also exterminates delusions. They roar with Dharma-thunder, They strike the Dharma-drum; They spread clouds of love, and pour ambrosial rain. Their giant footsteps nourish limitless beings; Shravaka, Pratyeka, Bodhisattva--all are enlightened; Five kinds of human nature all are emancipated. High in the Himalayas, only fei-ni grass grows. Here cows produce pure and delicious milk And this food I continually enjoy. One complete nature passes to all natures; One universal Dharma encloses all Dharmas. One moon is reflected in many waters; All the water-moons are from the one moon. The Dharma-body of all Buddhas has entered my own nature, And my nature becomes one with the Tathagata. One level completely contains all levels; It is not matter, mind, nor activity. In an instant eighty thousand teachings are fulfilled; In a twinkling the evil of eons is destroyed. All categories are no category; What relation have these to my insight? Beyond praise, beyond blame,-- Like space itself it has no bounds. Right here it is eternally full and serene, If you search elsewhere, you cannot see it. You cannot grasp it, you cannot reject it; In the midst of not gaining, In that condition you gain it. It speaks in silence, In speech you hear its silence. The great way has opened and there are no obstacles. If someone asks, what is your sect And how do you understand it? I reply, the power of tremendous prajna. People say it is positive; People say it is negative; But they do not know. A smooth road, a rough road-- Even heaven cannot imagine. I have continued my zazen for many eons; I do not say this to confuse you. I raise the Dharma-banner and set forth our teaching; It is the clear doctrine of the Buddha Which I found with my teacher, Hui Neng, Mahaha-kashyapa became the Buddha-successor, Received the lamp and passed it on. Twenty-eight generations of teachers in India, Then over seas and rivers to our land Bodhi Dharma came as our own first patriarch, And his robe, as we all know, passed through six teachers here, And how many generations to come may gain the path, No one knows. The truth is not set forth; The false is basically vacant. Put both existence and non-existence aside, Then even non-vacancy is vacant, The twenty kinds of vacancy have no basis, And the oneness of the Tathagata-being Is naturally sameness. Mind is the base, phenomena are dust; Yet both are like a flaw in the mirror. When the flaw is brushed aside, The light begins to shine. When both mind and phenomena are forgotten, Then we become naturally genuine. Ah, the degenerate materialistic world! People are unhappy; they find self-control difficult. In the centuries since Shakyamuni, false views are deep, Demons are strong, the Dharma is weak, disturbances are many. People hear the Buddha's doctrine of immediacy, And if they accept it, the demons will be crushed As easily as a roofing tile. But they cannot accept, what a pity! Your mind is the source of action; Your body is the agent of calamity; No pity nor blame to anyone else. If you don't seek an invitation to hell, Never slander the Tathagata's true teaching. In the sandalwood forest, there is no other tree. Only the lion lives in such deep luxuriant woods, Wandering freely in a state of peace. Other animals and birds stay far away. Just baby lions follow the parent, And three-year-olds already roar loudly. How can the jackal pursue the king of the Dharma Even with a hundred thousand demonic arts? The Buddha's doctrine of directness Is not a matter for human emotion. If you doubt this or feel uncertain, Then you must discuss it with me. This is not the free rein of a mountain monk's ego. I fear your training may lead to wrong views Of permanent soul or complete extinction. Being is not being; non-being is not non-being; Miss this rule by a hair, And you are off by a thousand miles. Understanding it, the dragon-child abruptly attains Buddhahood; Misunderstanding it, the greatest scholar falls into hell. From my youth I piled studies upon studies, In sutras and shastras I searched and researched, Classifying terms and forms, oblivious to fatigue. I entered the sea to count the sands in vain And then the Tathagata scolded me kindly As I read "What profit in counting your neighbour's treasure?" My work had been scattered and entirely useless, For years I was dust blown by the wind. If the seed-nature is wrong, misunderstandings arise, And the Buddha's doctrine of immediacy cannot be attained. Shravaka and Pratyeka students may study earnestly But they lack aspiration. Others may be very clever, But they lack prajna. Stupid ones, childish ones, They suppose there is something in an empty fist. They mistake the pointing finger for the moon. They are idle dreamers lost in form and sensation. Not supposing something is the Tathagata. This is truly called Kwan-Yin, the Bodhisattva who sees freely. When awakened we find karmic hindrances fundamentally empty. But when not awakened, we must repay all our debts. The hungry are served a king's repast, And they cannot eat. The sick meet the king of doctors; Why don't they recover? The practice of Zen in this greedy world-- This is the power of wise vision. The lotus lives in the midst of the fire; It is never destroyed. Pradhanashura broke the gravest precepts; But he went on to realize the unborn. The Buddhahood he attained in that moment Lives with us now in our time. The incomparable lion roar of the doctrine! How sad that people are stubbornly ignorant; Just knowing that crime blocks enlightenment, Not seeing the secret of the Tathagata teaching. Two monks were guilty of murder and carnality. Their leader, Upali, had the light of a glow-worm; He just added to their guilt. Vimalakirti cleared their doubts at once As sunshine melts the frost and snow. The remarkable power of emancipation Works wonders innumerable as the sands of the Ganges. To this we offer clothing. food, bedding, medicine. Ten thousand pieces of gold are not sufficient; Though you break your body And your bones become powder,-- This is not enough for repayment. One vivid word surpasses millions of years of practice. The King of the Dharma deserves our highest respect. Tathagatas, innumerable as sands of the Ganges, All prove this fact by their attainment. Now I know what the Mani-jewel is: Those who believe this will gain it accordingly. When we see truly, there is nothing at all. There is no man; there is no Buddha. Innumerable things of the universe Are just bubbles on the sea. Wise sages are all like flashes of lightning. However the burning iron ring revolves about my head, With bright completeness of dhyana and prajna I never lose my equanimity. If the sun becomes cold, and the moon hot, Evil cannot shatter the truth. The carriage of the elephant moves like a mountain, How can the mantis block the road? The great elephant does not loiter on the rabbit's path, Great enlightenment is not concerned with details. Don't belittle the sky by looking through a pipe. If you still don't understand, I will settle it for you.
The Shodoka has been translated from Japanese and rendered into a thoughtful English by the Diamond Sangha members, Honolulu, Hawaii headed by Robert Aitken Roshi. Although the basic work was done in the 1970s and the 1980s translations of some of the texts are not final as they tend to continue to be improved on and refined. These texts are used with gratitude and delight by members of several affiliated Zen centers and communities, including California Diamond Sangha, Santa Rosa and Berkeley, USA (headed by John Tarrant Roshi); Sydney Zen Center, Australia, and the Zen Group of Western Australia, Perth, Australia.

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Song of the Jewel Mirror Samadhi
Composed by Tozan Ryokai

The teaching of thusness has been intimately communicated by Buddhas and Ancestors.
Now you have it so keep it well.
Filling a silver bowl with snow, hiding a heron in the moonlight.
When you array them they're not the same.
When you mix them you know where they are.
The meaning is not in the words yet it responds to the inquiring impulse.
If you're excited it becomes a pitfall.
If you miss it you fall into retrospective hesitation.
Turning away and touching are both wrong for it is like a mass of fire.
Just to depict it in literary form is to relegate it to defilement.
It is bright just at midnight.
It doesn't appear at dawn.
It acts as a guide for beings.
Its use removes all pains.
Although it is not fabricated it is not without speech.
It is like facing a jewel mirror.
Form and image behold each other.
You are not it. It actually is you.
It is like a babe in the world in five aspects complete.
It does not go or come nor rise nor stand.
'Baba wawa': is there anything said or not?
Ultimately it does not apprehend anything because its speech is not yet correct.
It is like the six lines of the double split hexagram.
The relative and absolute integrate.
Piled up they make three.
The complete transformation makes five.
It is like the taste of the five- flavored herb, like the diamond thunderbolt.
Subtly included within the true, inquiry and response come up together.
Communing with the source and communing with the process.
It includes integration and includes the road.
Merging is auspicious. Do not violate it.
Naturally real yet inconceivable, it is not within the province of delusion or enlightenment.
With causal conditions time and season quiescently it shines bright.
In its fineness it fits into spacelessness.
In its greatness it is utterly beyond location.
A hairsbreadth's deviation will fail to accord with the proper attunement.
Now there are sudden and gradual in connection with which are set up basic approaches.
Once basic approaches are distinguished then there are guiding rules.
But even though the basis is reached and the approach comprehended, true eternity still flows.
Outwardly still while inwardly moving.
Like a tethered colt, a trapped rat, the ancient saints pitied them and bestowed upon them the teaching.
According to their delusions they called black as white.
When erroneous imaginations cease the acquiescent mind realizes itself.
If you want to conform to the ancient way, please observe the ancients of former times.
When about to fulfill the way of Buddhahood, one gazed at a tree for ten aeons.
Like a tiger leaving part of its prey, a horse with a white left hind leg.
Because there is the base there are jewel pedestals, fine clothing.
Because there is the startlingly different, there are house cat and cow.
Yi with his archer's skill could hit a target at a hundred paces.
But when arrowpoints meet head on what has this to do with the power of skill?
When the wooden man begins to sing, the stone woman gets up to dance.
It's not within reach of feeling or discrimination.
How could it admit of consideration in thought?
A minister serves the lord, a son obeys the father.
Not obeying is not filial and not serving is no help.
Practice secretly, working within as though a fool, like an idiot.
If you can achieve continuity, this is called the host-within-the-host.
(from San Francisco Zen Center)