Zen & Tao Poetic (special) - The moment of Zen

Taoist Master by training and zen master by profession, Liu HuaYang 柳華陽 (author of the famous Hui Ming Jing 慧命經） is the most controversial figure, due to his Taoist interpretation of Zen Dharma, essentially Liu maintained that they are the same. In his prose-poem (賦) "The moment of Zen" (禪機賦）， he documented his idea in poetic.

This is its entirety in Chinese:

　　道者，化育天地。法者，返本还元。柄动静而同用，随有无而自然.体本来之真觉，威音恍惚，持无生之妙用，极乐幽元，显优昙之家风。秋水皎月，隐惠能之法语。春雾藏烟，是故浮云散而天心现，蒙雨开而壁峰存。潭水清兮澄月澈，黑漆熔兮物形明。情寒而禅心定，意灰而性朗清。若夫黄芽白雪，当求无关之妙义，地涌天花,即凿混沦之面目。会则有,散则无.出为尘，入为默.有情下种,乃如来之妙用，无法枯禅,即道人之顽空。水清月现达龙宫而演法，风传花信坐竭陀而受供。朗朗兮皆拱北，荡荡兮尽归东。降蚊龙于北海兮烈焰腾空，伏猛虎于南山兮洪雨普济。博虚空而作块兮刀兵奚伤，收毫芒而藏身兮鬼神莫测。展，则包罗天地。定，则入于微尘。悟之者，顿起上乘之法。迷之者，带了六道之根。禅固自参，无非一念之定静，机由师授能吸法水之鸿滋。正法眼藏尽隐祖师之秘旨，涅槃妙心微露如来之浅辞。由是能宣漏尽之法方称马阴之师，尔乃机未有时非顽空而长坐禅。主斗柄见明星而团旋。灵台极乐，通行菩提之坡。净土家乡，秘锁慧命之奥。教外有因，不明元机苦劳累。世魔娑谩守三更，强留一宿。暗通密印关锁识重智少者，则曰：不然不然。突然朗见者，乃云：如是如是。慧性灵而道眼开，头头尽是。魔王迷而法窍闭，处处皆偏。人有迷悟，佛无先达。达之者，融会天机。迷之者，执定死禅。打七跑香即禅和夙业之责，黄花翠竹乃高人得意之时，千里因缘若至，方晓禅外之规。偶逢决破铁牛血，笑杀禅机有两期。

He began with (my translation):

"Tao breeds heaven and earth, Dharma back to its Origin.
Its method uses both action and non-action,
follow the nature's signals for each right comment.
Its signals are subtle
watch out for the subtlety of appearance from nothingness
the bliss of tranquil Essence
showing its way through overcasting clouds.
When the sky is clean, and the moon can reflect Autumn's river,
Dharma of Hui Neng (慧能) cannot be known.
When Spring is misty like smoke
Cloudy sky has to be cleared so the one's heavenly eye can appear
Overcast rain has to stop before towering hills can be seen.
When lake is clear, a perfect moon will be reflected
when the background is dark, the form will be clear.
When compassion is cold, the heart of Zen will be steady
When mind is not sharp, the original essence will appear.
For lead （黄芽）and mercury (白雪), one must begin with the Essence of the Origin
For Buddha's sacred Lotus (地涌[金蓮]） and heavenly mandala （天花[亂缀]）, one must also begin with the true face of the Origin.
When one gathers, it is there
When it disperses, it is gone.
When one is out of it, one experiences this world (尘世)
When one is in, one experiences Nothingness."

And here comes Liu important phrase （有情下种,乃如来之妙用，无法枯禅,即道人之顽空。）

"With love one sows the seed, being a subtle wisdom of the Buddha; Without love one does dry zen meditation, being an Enlightenment seeker's stubborn Emptiness".

For Liu, Erotic love comes from the Essence of every sentient being (which ultimately comes from Tao). And the Buddha Dharma also makes use of this Essence. Instead of having this Essence "naturally" developed into erotic love, at the right moment a practitioner shall redirect it and use it to light up one's heart. The saying of subtle wisdom refers to Liu's concept of cleverly make use this energy from emptiness to jump start one's Dharma process.

Students of Freud psychoanalysis shall be able to see its similarity with id in one's personality (id, ego and superego). The sexual energy of id is censored by the superego (and hopefully being regulated by one's ego). In Liu's version of Buddhist Zen Dharma, sexual energy is allowed to "burst" out, bypassing the censorship of the superego (because one is in a meditative state). But instead of allowing it to satisfy the urge of id and ego, this energy is used to nurture the total personality, combining it into a totality, freeing itself from the conflict between its three parts (id, ego and superego). Of course, this is ONLY a possible Freudian interpretation as an extra reference for the interested readers. Nothing definitive is assumed.