Buddhist Students' Society
Call Me by My
True Names
Thich Nhat Hanh


The Songs of No Coming and No Going

When I left home, I was a child.
Now I return an old man.
Villages still speaks with the same accent,
but my hair and beard are completely white.
The village children see me but don't recognize me.
They look at each other and giggle,
"Where have you come from, old sire?"

Where have you come from, old sir?
"I have come from the same place you have,
yet you don't know there is a link between us."
I stroke my snow-white beard this morning.
The young leaves on the trees are new and green.
They see no link between themselves and the seed
that took root so many years ago on this very land.
Villagers still speak with the same accent,
but after so many years, the village has become your village.
To your puzzled eyes, I am only a stranger, old visitor
arriving  from some unknown world.
To come or to go, to depart or return--
who among us is not a wanderer?

Where have you come from, old sir?
You don't see. How could you?
Even if sing to you the old songs I learned in this village, I would still be a stranger in your eyes.
When I tell you, "This is
my village,"
your eyes dance and you laugh.
And I laugh too, when you say I am telling a story.

The bamboo trees, the riverbank, the village hall--
everything is still here.
They have changed, yet they haven't.
A new bamboo shoot, a new red-tiled roof,
a new small lane,
a new child--
What is the purpose of my return?
I don't know.
There is a haunting image of the past.
The travelers has no real point of departure
and no point of arrival.
Who is he, this explorer of the triple worlds?

As if to a former life--
the sweet potatoes and turnip roots, the hay, the cottage--
I am back to my village.
But those with whom I worked and sang
are strangers to those I find today.
Everywhere are the children,
the red-tiled roofs,
the narrow lanes--
The past and the future look at each other,
and the two shores suddenly become one.
The path of return continues the journey.
_________________________________________________

Structure of Suchness

Do not scold the little birds.
We need their songs.
Do not hate your own body.
It is the altar for humanity's spirit.

Your eyes contain the trichiliocosm,
and your ears have sovereignty over the birds,
the springs, the rising tide,
Beethoven, Bach, Chopin,
the cries of the baby,
and the song that lulls her to sleep.
Your hands are flowers of love
that need not be picked by anyone,
and your forehead
is the most beautiful morning of all mornings.
Do not destroy the structure of suchness within you.

The corn, the grass, and the fragrance of the night
have all spoken out for peace.
I know a bullet may strike
the heart of the little bird this morning,
the bird that is celebrating life with all its might,
The corn, the grass, the fragrance of the night,
together with the stars and the moon--
all of us are doing our best.
We are doing everything we can
to keep you alive.

continue to page 4



I wrote this poem in early 1967 after visiting the Castle of Heidelberg. That day I had the clear impression that I had been there before, although it was my first visit. The poem was also inspired by a four-line poem written by a Chinese poet of the Tang dynasty: "I left home when I was a child. Now I return with white hair and a white beard. But the dialect of the village is still the same. The children see me but do not recognize me. They laugh and ask, 'Where have you come from, old sir?'" This poem is about non-coming and non-going. The Path of Return Continues the Journey is the title of a play I wrote to pay homage to Nhat Chi Mai, who burned herself to death for peace in Vietnam, and for the four School of Youth for Social Service workers who were killed.

One of the titles of the Buddha is
Tathagata, the one who has come from suchness (ultimate reality), and who will go to suchness. There is an explanation of this term in the Diamond Sutra that a Tathagata means one who has come from nowhere and will go nowhere. The "Triple World" is  the world of desire, that of form, and that of non-form. When a person is liberated from the three worlds, he or she can be called emancipated.

Life and death, past and present are often thought of as opposing each other and not to be found in one reality. That is not true. "The two shores suddenly become one." I was thinking of the two shores separated by what we call death. When a man dies, he is separated from his beloved one by something like a river that he cannot cross. But is it really so? There is a river separating the two shores, but you can always use a boat. "The past and the future look at each other." And when they look at each other, their eyes mirror one another.

In my tradition, people say that if you respect an old man, you will live a long live. If you don't, you will die young. In the  Vietnamese home, we usually see three generations living together. Old people take care of the grandchildren. It is the grandparents who tell fairy tales to their grandchildren. They need each other. The old people have become children again. It's very natural they play together. The young couple thinks more of the future. Sometimes they consider their old parents as young children. They love them as children.

All these elements may be useful for understanding this poem.

Copyright © 1998 by Thich Nhat Hanh
All rights reserved.

SXI Buddhist Students' Society Home Page
Email: sxibss@oocities.com
Created 28 May 1998


[Home] [What's New] [Introduction] [Notice Board] [Ehipassiko] [Buddhist Literature]
[Guest Book] [Update Mailing List] [Links]