Primary PVolume 22o • Numbinter 2 • Fall 2004

Primary Point

ZEN MASTER SEUNG SAHN A GREAT PAGODA ZEN MASTER WU KWANG DON’T-KNOW MIND MU SANG SA OPENING Primary Point In this issue 99 Pound Road, Cumberland RI 02864-2726 U.S.A. Telephone 401/658-1476 • Fax 401/658-1188 www.kwanumzen.org • [email protected] A Great Pagoda online archives www.kwanumzen.org/primarypoint Zen Master Seung Sahn ...... 3 Published by the Kwan Um School of Zen, a nonprofit religious corporation under the spiritual direction of Zen Master Seung Sahn. A Great Opening Zen Master Seung Sahn, 78th Patriarch in the Korean Chogye order, Zen Master Dae Kwang...... 6 is the first Korean Zen Master to live and teach in the West. In 1972, after teaching in Korea and Japan for many years, he founded the Kwan Great Hero Hall Um sangha, which today has affiliated groups around the world. He has given transmission to Zen Masters, and “inka”—teaching author- Mu Shim Sunim, JDPS ...... 7 ity—to senior students called Ji Do Poep Sa Nims, “dharma masters.” excerpt from the new book The Kwan Um School of Zen supports the worldwide teaching Don’t-Know Mind: The Spirit of Korean Zen schedule of the Zen Masters and Ji Do Poep Sa Nims, assists the member Zen centers and groups in their growth, issues publications on Zen Master Wu Kwang ...... 11 contemporary Zen practice, and supports dialogue among religions. If you would like to become a member of the School and receive Primary What is Human? Point, see page 29. The circulation is 5000 copies. Father Kevin Hunt...... 18 The views expressed in Primary Point are not necessarily those of this journal or the Kwan Um School of Zen.

Poetry...... 20 © 2004 Kwan Um School of Zen

Senior Editor Hard Practice School Abbot Zen Master Dae Kwang Anne Rudloe ...... 21 Editor-in-Chief Excerpt from her book Butterflies on a Sea Wind School Executive Director JW Harrington

Books in Our Tradition ...... 16, 17 Production Manager School Publications Director Dorota Streitfeld Membership in the Kwan Um School of Zen ...... 29 Kwan Um School of Zen Centers ...... 29, 30, 31 Editor for Asia Mu Shim Sunim JDPS

Teaching Editors Zen Master Bon Haeng • Zen Master Bon Soeng

Poetry Editor Alan Davies, P.O. Box 687, Peter Stuyvesant Station, New York NY 10009

Book Review Editor Judy Roitman JDPSN

Photography Mathias Engelien Petr Hrusova Andrzej Rzeczycki Paul Stevenson

Transcription and Copy Editing Chong Hae Sunim JDPS Chong Won Sunim Tamarind Jordan Jayne Harrington A

A GREAT PAGODA

Zen Master Seung Sahn From a talk at the end of Winter Kyol Che 2004

Hae Jae means put it all down. So, a Hae Jae dharma talk means putting down everything you have attained for the last three months and letting go. If originally there is nothing, what else is there to put down? The Sixth Patriarch said originally thereGreat is nothing, yet he made a great sutra. So, our job is neither to make anything nor to put down anything, but to leave it alone. Then just seeing, the sky is blue, the ground is brown and water flows down. Just seeing means not making even one single thought appear, then our mind is clear like a mirror. The mountain is blue, water flows down, a dog is barking. Seeing, hearing— any experience—everything is dharma. When we are in that state of practice, then Hae Jae, or no Hae Jae, Kyol Che, or no Kyol Che, it doesn’t matter, there is no hindrance. Those who practice can say there is no hindrance. But for those who don’t, they say there are many hindrances. That’s why today at Hae Jae, we are having a dharma talk. Dharma talk means we must place at the center of our mind a great pagoda of what we are going to do. As we raise each pagoda step, the higher the pagoda, the further we can perceive. The lower the pagoda, the less we can perceive. If we practice with great persistence, we can help many beings. If we don’t practice, we cannot even help ourselves. If we cannot even save ourselves, how can we possibly help other beings? One way to get closer is by “putting it all down.” Moment to moment, if we put it all down, everything we see, hear and feel, all of it is the truth. There is nothing that is not truth. The sky is blue, water flows down, the dog is barking, woof, woof; sugar is sweet. Which one is not truth? So, our job is to keep this direction, attain universal truth and save all beings Pagodafrom suffering. Q: I am experiencing great suffering. My suffering is Today is Hae Jae Day, which means put it all down. far bigger than yours. What shall I do? All of you, what will you put down? Rather than putting ZMSS: When you say “bigger,” what do you mean? it down for Buddha or eminent teachers, we must put it You mean to say your suffering is far bigger than your down for all sentient beings. Hae Jae means practicing to teacher’s? How do you know that? put it all down for all beings so that all beings can ride Q: [no answer] together on the same boat to Buddhahood. That is Hae ZMSS: You don’t know. So don’t pretend you know Jae Day. something. Now my Hae Jae dharma talk is finished, so please ask any questions. Q: Zen Master Seung Sahn, are you the reincarnation of Mahakashapa from Buddha’s time? Q: My prajna boat is too small—how can I make it ZMSS: Stop this nonsense. That is useless speech. It’s bigger? an old tale. Zen means right now, moment to moment, ZMSS: When you throw away “small,” it becomes studying what is appearing and disappearing in our mind. bigger. Original prajna boat is not big, not small. Don’t Whatever happened to Mahakashapa, or what became of make anything! Buddha, all of it is useless, none of your business. You have to find out right now what is this thing that is sitting here, breathingA in and breathing out. That is why, a long Q: Every now and then, I experience great sadness. time ago, a great Zen Master burned all the sutras and What shall I do? threw the teaching records of eminent teachers into the ZMSS: Who is it that is experiencing sadness? garbage. All are unnecessary. Zen does not need that. You Q: [no answer] have to find out and attain clearly your true self. What is 4] ZMSS: Don’t know? Keep that don’t know. Then there it that is moving around? is no problem.

Q: If Zen is the practice of being moment to moment, Q: What does practice mean? then before physical death comes, how can we go beyond ZMSS: Who is asking the question? death? Q: I am. ZMSS: From moment to moment, what is this moment ZMSS: Who is asking? You have to find this “I,” OK? that is speaking? In moment to moment, already there is no life, no death. That’s why, moment to moment, when our mind is clear and we perceive that everything is truth Q: All of us being here together and practicing is not itself, then no problem. But if you get stuck in the moment, an accident. Please explain how nothing happens by Greatthat’s no good. Moment means one second divided by ten accident. million. That means one moment is very short. The ZMSS: Who is the one who is talking, asking the continuation of this moment is what we call meditation. question right now? Who? So throw away thinking. Good. You are bowing with hands Q: One who is sitting here… in hapjang, that’s good. ZMSS: What is the “one who is sitting here”? Q: Don’t know. ZMSS: Don’t know? Q: When you first started practicing, Koreans were Q: Yes. fighting with each other, north and south—it was very ZMSS: Hit the floor. [student hits the floor] OK. Open sad. What do you think now about Korea and Korean mouth to explain not necessary, OK? Buddhism? ZMSS: After you eat breakfast in the morning and you open your door and go outside, you see many animals Q: These days your body is not in good condition. So, fighting and trying to eat each other. What do you think your mind from when you were young and your mind of that? People are the same. So in Zen we say put down now, are they the same or different? How different? your “situation.” Just put it down. Good or bad, coming ZMSS: If you say “same,” you get thirty blows. If you or going, high or low, put it down, put it down. Put it all say “different,” you also get thirty blows. down. Put it down,oda OK? PaPRIMARY POINTg Fall 2004 Q: These days our sangha can practice in three different places. First the main temple Hwa Gye Sah, and now Mu Sang Sah, and since last year, Hyon Jong Sah. Some people may choose to practice at Mu Sang Sah, others may choose Hwa Gye Sah. I would like to ask you what is the best practice, place, and method. Is it all right to go to different places according to one’s personal preference and practice? ZMSS: Your speech is very low class. “Personal Q: How can I cultivate compassion inside me and save preference?” There is no such thing! When you don’t even all beings? know who you are, what kind of personal preference exists? ZMSS: “Cultivate inside me,” itself is already a mistake. When the Great Question is clear, then you can attain In Zen, we say “put it all down.” Put it down. If you put it who you are. all down, you become one with the sky is blue; the ground is yellow, the dog is barking woof, woof, and sugar is sweet. Q: My Great Question is clear. When what is asking That is universal truth. When the universal truth and we this question is clear, then what do we do? become one, then our action is Buddha’s action. Put it all ZMSS: What are you asking about? down. Q: When the Great Question gets bigger and when it is clear who it is that asks, what does one do? ZMSS: This question is clear? Q: I want to practice more, but the more I practice, Q: Yes. the further I get from my parents. ZMSS: How is this question clear? ZMSS: If you practice correctly, you will become moreA Q: I keep “who am I,” so I am clear, and I have a devoted to your parents. When I first went to America, question. nobody helped me. I had to teach Buddhism, do the ZMSS: What is clear about the question “what am I?” chanting, and teach meditation. At that time, Americans Q: I am clear; I have this question. did not understand the meaning of the word meditation. ZMSS: Don’t explain, give an answer. What is this that When I went to the kitchen, they also came to the is saying, “I have a clear question?” [5 kitchen to work with me. Then when there was time, I Q: It is don’t know mind. would sit facing the wall—just sit still. Then they also ZMSS: Don’t open mouth, but answer! Answer! followed and we sat together. Later, we did not just sit still Q: [hits the floor] The floor is yellow. together, I taught them how to keep a Great Question. ZMSS: You see—just keep that and continue. Too This Great Question slowly, slowly, grew bigger and bigger, much making! so now Korean Buddhism is all over the world. Do it like that. All of you also do it like that. ZMSS: If there are no more questions, then we will end. Only keep this Great Question, Don’t Know Mind! Q: Thank you very much Dae Soen Sa Nim. Hearing When your mind is completely filled with don’t know your dharma talk after a long time, my heart is elated. Great mind, the whole universe is don’t know mind. When the Now you are advanced in years, and soon will enter nirvana whole universe is don’t know mind, you will attain that while we remain practicing. If someone asks “what is your this don’t know mind is you. So keeping don’t know mind, teacher’s teaching?” how could we answer? this question persistently, is our kong-an, our correct path ZMSS: The one who is talking right now, who is it? of practicing. So, all doubts are resolved, no more doubts? Q: You said “keep this Great Question,” what does it mean? Q: Right now, we can practice with your guidance, ZMSS: What is this now? Who is talking? but later, when we are left without you, what is the best Q: [hits the floor] way to follow your teaching? ZMSS: Then just keep that! But still making too much! ZMSS: Put it all down.

In June 2004, Zen Master Seung Sahn was officially conferred Q: Those who understand your teaching well can do the lifetime honorific of “Dae Jong Sa,” or Great Master of it, but what if others cannot, what will they do? the Chogye Order. This is the highest title which the Chogye ZMSS: What does “what if” mean? Throw away “what Order confers. if,” and when I say put it down, put it down. You are making too many delusions! oda PRIMARY POINT g Fall 2004 Pa


[holds up the Zen stick, then hits the table] OPEN CLOSE, CLOSE OPEN Form is emptiness, emptiness is form. Things are always changing and because human beings are attached to these things—attached to name and Zen Master Dae Kwang form—they suffer. Today we celebrate the opening of this new Buddha Hall at Mu Sang Sah. Zen Master Seung Sahn said that if you attain “everything is always changing,” then you attain the true Buddha Hall. [holds up the Zen stick, then hits the table] No form, no emptiness. This is the name of our true self, but because of suffering we can’t stay at this point—one more step is necessary. This is our great vow to save all beings. [holds up the Zen stick, then hits the table] Form is form, emptiness is emptiness. Above, the roof shelters us from the rain and snow. Below, the foundation is strong. Inside, there is a lot of room to practice. Which of these three points best fits our situation today? HO! Congratulations to the Mu Sang Sah family on the opening of their new Buddha Hall. First, I would like the thank Zen Master Seung Sahn for his tireless efforts thoughout his life to spread the dharma and provide us all with places to practice the true way. Without him, this opening today would not be possible. I would also like to express my deep gratitude to the Mu Sang Sah sangha, whose generosity, hard work, and perseverence in the 6] face of many difficulties made this temple possible. AOne day, Zen Master Man Gong told the following story to Hyo Bong Sunim: “Long ago, the King of Heaven picked up a blade of grass and put it back into the ground. He then said to Shakyamuni Buddha, ‘I made a big temple here.’ The Buddha only smiled.” Do you understand the meaning of this story? If you understand, then this new Buddha Hall is not necessary and you can help all beings. If you don’t understand, then even if you visit all the Buddha Halls in Korea, you will not be able to save even yourself. Several years ago, at our Zen Center in Los Angeles, a student said to Zen Master Seung Sahn, “You are truly a great Zen Master; you have built Zen centers all over the world to help people practice and find their true selves—thank you.” Then Zen Master Seung Sahn said, “I only have two empty hands.” Actually, each of us has just this situation—we only have reattwo empty hands. The big question is: What will we do with our hands to help our world? G [holds up the Zen stick, then hits the table] Opening is closing, closing is opening. For 2500 years, many Buddhist temples have been built—they are always coming and going. On this mountain are the bones of many old temples—what were their names? Who built them? [holds up the Zen stick, then hits the table] No opening, no closing. Buddhist temples point to only one thing: what are you? [holds up the Zen stick, then hits the table] Opening is opening, closing is closing. You already understand this point, so, which is correct, open or close? HO! Open the doors so that many people can come together, practice, attain the True Way, and help this world. Thank you. OpeningPRIMARY POINT Fall 2004 GREAT HERO HALL

Mu Shim Sunim JDPS

For the last two years here at Mu Sang Sah Temple we have been in the midst of an intense project, construction of our new Buddha Hall. Our campus consistes of two large buildings which support our ninety-day biannual retreats and now a new Buddha Hall. The shell of the building was finished last November (2003), then the inner work, including the three altars, altar canopies, and Buddhist paintings, took an additional six months to complete. Finally, everything was ready for the Grand Opening Ceremony held on Saturday, May 15, 2004. Zen Master Seung Sahn’s vision was that this hall should be built in a traditional and grand style. Although our other buildings are structural concrete, it was decided early on that a traditional wooden hall was needed as our crowning glory. A traditional wooden structure can last well over a thousand years (the one at Su Dok Sah was built in 1308) and also resonates a feeling which only wood can provide. Building a Buddha Hall of this scale in Korea requires the interest and help of many people. Zen Master Seung Sahn, our sangha brothers and sisters, and many, many dharma friends contributed generously to help with the [7 construction, sometimes under difficult circumstances. During that time at Mu Sang Sah Temple, we continued to hold Kyol Che and also did extra kido chanting to encourage the workers and others to make a great Buddha Hall. Almost all the wood for the new Buddha Hall had to be imported from Canada or Alaska because nowadays Korea

PRIMARY POINT Fall 2004 does not have any trees of the size that can be readily used for the columns and the big beams that are central to the construction. The wood for the beams, columns and floor is Douglas fir, and the wood for the roof rafters is red pine from Korea. The beams were intricately carved and interlocked in such a way that no nails were used during the construction. The roof tiles are pure copper and last much longer than a traditional tile roof. As they age they acquire a green patina which gives a quite interesting visual effect. Each end of the main roof ridge is capped with a dragon head of cast copper. In addition, there are six carved wood dragons above the front doors symbolizing long life and prosperity for the temple. Entry to the hall is through one of twelve wooden doors, each elaborately carved with different lotus flower designs. Made of red pine, they are massive and feature large brass fittings. From the inside looking out, these same doors have a simple rice paper appearance quite different than from the 8] outside. This signifies that once you are inside the Buddha hall, you leave behind the worldly realm and enter the utter simplicity of the sublime. The main altar, which has three levels, is dominated by a large gold statue of Shakyamuni Buddha. To the Buddha’s right is Manjushri

PRIMARY POINT Fall 2004 [9

Bodhisattva, Dae Ji Munsu Sari Bosal, and on the left is Samantabhadra Bodhisattva, Dae Haeng Bo Hyon Bosal. These two bodhisattvas are cast of solid bronze with gold gilding, and represent Great Wisdom and Great Action. On the right-hand wall, as you face the main altar, is the altar for Hwa Om Shin Jung, the Army God, leader of all those who protect the dharma. On the left wall is the altar dedicated to those who have recently passed away. This altar represents the Pure Land of Amita Buddha, and is used for memorial services. The back-drop for each altar is a Buddhist painting (taengwha) filled with various scenes relating to its function. The taengwhas were done in the Koryo dynasty style. The main altar, made of red pine, has elaborate carvings showing the six realms, and a large elephant and lion, which are the animals traditionally ridden by Samamtabadra and Manjushiri Bodhisattvas. Hanging above the main Buddha are two dragons fighting over a magic ball, representing transcendental wisdom. On the ceiling, twenty-five feet above the floor, is a friese of four carved dragons. The overall effect is one of awe and sublime inspiration. Over the main entrance is a large carved calligraphy which reads, Dae Un Jon or “Great Hero Hall.” On each of the six columns in the front are calligraphy signboards

PRIMARY POINT Fall 2004 which have teaching words from the morning bell chant sutra and Zen Masters for all those who enter to read—they say:

The blue mountain of many ridges is the Buddha’s original home. The vast ocean of many waves is the palace of stillness. Be with all beings without any hindrance. Life after life vowing to save all beings. Kye Ryong Mountain has Guksa (National Teacher) Bong Peak. No low, no high through the ten directions.

Please feel welcome to visit our temple at Mu Sang Sah and experience this spectacular Buddha Hall for yourself. 10]

PRIMARY POINT Fall 2004 The next day, when the master was walking around the grounds of the temple, he saw the monk and said to him, “This whole world in the ten directions is only one bright jewel. How do you understand that?” The monk replied, “This whole world in the ten directions is one bright jewel. What has understanding got to do with it?” The Zen master said, “I knew you were making your living in a ghost cave on the far side of the mountain,” and walked away. Seen from a certain perspective, this is a story about flexibility. One time, “What has understanding got to do with it?” The other time, “How do you understand that?” All the while holding to this one point, “The whole world in the ten directions is one bright jewel.” Flexibility means free functioning. How can we perceive something in this moment, yet let go of it in the very next moment? How can we perceive something from one perspective, then from another perspective a moment later? How can we sometimes see something from two perspectives simultaneously? And most important, how can we use that clear seeing to function freely and help this world? Zen Master Seung Sahn has one kong-an that he uses to test students, called “Dropping Ashes on the Buddha.” This kong-an emphasizes the different aspects of Zen seeingteaching and functioning. But before going into the kong- an, let me say a little about my teacher. Seung Sahn Dae an excerpt from [11 Soen Sa Nim (Soen Sa Nim is Korean for Zen Master; Dae Zen Master Wu Kwang’s means great or complete and is a title given to older, new book respected teachers) was born in 1927 and is the dharma DON’T-KNOW MIND: successor to Zen Master Ko Bong. After the end of the THE SPIRIT OF KOREAN ZEN Second World War, when he was in his late teens and feeling that his academic studies were not satisfying his deeper questions, Seung Sahn became a novice monk. Shortly thereafter he went to Won Gak Mountain to do a Zen Master Seung Sahn’s Dropping Ashes on the Buddha hundred-day solo retreat during which he chanted the Understanding that all things are one; “Great Dharani of the Mystic Mind Energy,” a long mantra Do you also understand that the ten thousand things associated with the bodhisattva of universal compassion. forever remain distinct? Near the end of the retreat, he had a deep awakening and If you fall down in emptiness, you may lose your life. wrote this enlightenment poem: No point giving medicine to a dead horse. The road at the bottom of Won Gak Mountain Become one, Is not the present road. Distinctness, clinging to nothingness. The Man climbing the hill with his backpack What is it that transcends these? Is not a man of the past Look! Above blue sky, Tok, tok—his footsteps In front of the door green trees, Transfix past and present. Below your feet the brown wooden floor. Crows out of a tree. During the early days of Zen in China, there was one Caw, caw, caw.1 master who was fond of using this teaching phrase, “The When Seung Sahn descended from the mountain, he whole world in the ten directions is one bright jewel.” joined a small Zen community of laypeople at Magoksa One day a monk came forward in the assembly and Temple. There, in 1949, he met Zen Master Ko Bong, said, “Master, you always say the whole world in the ten who asked him the kong-an, directions is one bright jewel. How is one to understand that?” Why did Bodhidharma come to China? The Zen master responded, “This whole world in the Joju [Chin., Chao-chou; Jap., Joshu] answered, ten directions is one bright jewel. What has understanding “The cyprus tree in the garden.” got to do with it?” What does this mean?

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After spending a shor nglish. H “Your shout is not bad as a first rovidence, Rhodew wor I ds of E once.” [That means, he went to P w only a fe orean-run ation of the nameless energ money and kne response, a demonstr tment—meanwhile taking job repairing washingented an machines apar in a K omat, then r arvard University. Soon some laundr nglish at H a course in E om Brown Universityen began Center coming was born. to study students fr rovidence Z with him, and the P PRIMARY POINT Fall 2004 That e r is ther Wi Sahn asked the head monk, “ om, but is that all? O That night e this morning, what happened ” ] , everything emerges frou have to present? newcomer who was her When he got to the door something else that y e shouts, to him?” er turned back.” The monk shoutedAnd a secondafter four time. or fiv The head monk said, “ w will go to a Mu-chou said, “ he put on his straw sandalsome day and that nev fello u-chou hit him Wi Sahn said, “S then what?” chs.” The monk was speechless,3 so M y high summit, uddhabuild himselfand the apatriar small hut, and goost on to You impostor!” w? Moment b cursing the B Adding fr and said, “ om just no e, coming fr you e? From one perspectiv ” Where are om wher After that, the compiler writes, “ ropping Ashes 4—redundant. moment, coming fr om this unnamable, ungraspable, snow” What is completely everything comes fr ut if you are attached tou-chou that, thensaid, If you look at the person in the “D able point. B That is why M ou see a similar position: There is inconceiv kong-an, y e? e that person. ok Sahn e to admir you become completelye shouts, blind. then what?”y about D exposed ther ou hav uei- In one way y This man is “After four or fivelated case is a storWi Sahn (Chin., K , really holding toahn a says,position “ and not A second r a certain tenacity ap., Tokusan) and oung monk, he . As Zen Master Seung S ours, he will only (Chin., Te-shan; J ok Sahn was a y eakthrough letting go eady have enlightenment. shan, Jap., Isan). When D om this very strong. To any speech or action of y e in his belly fr . was very fiery. He had had some kindcely of andbr radically hit you. This manuddha. thinks,’” No ‘I life, alr no death—he has attained w. He I already am B experience and esentinghad a lot himself of fir fier ut he is attached to his one point, attached toou experience, pr eputation as that kind of fello one point. B , he got a r en Master Wi Sahn and, Eventually view with Z oom still emptiness. tainty, and that e an inter eative uncer came to hav e came into the dharma r However, tenacity can turn into rigidity when y om ok Sahn afraid to let go of? y says, “H oads fr are afraid to let go andWhat face is cr D othing, the stor eled the r oblem. ed possession. “N emonial becomes a pr carrying his bundle.” . It has become his priz ette man, the man When monks at that time trav His nothing uddha, afraid , they would keepWhen their they cer got to a TZ!” And what is the cigar e one temple to another oad-traveling nothing! KA opping ashes on the B e dress in something like a knapsack. ’s clothes befor blowing smoke and isdr view of oneness, that allettes, things ashes, ar . But [13 temple, they would take offemonial their monkdusty ren master of letting go of? H oom clothes and put on their cer one, and emptye ofall namethe same and for form: him. cigar, addressing the ession. en master or going into a dharmaok hall Sahn or meetingcame into the the Z dharma r Buddha, they ar t is a telling expr The mind is] like a mirr here it says that D Once an eminent Z e has the ying his bundle.” I assembly, posed a question: “[ or” means “still carr olding on to what? est to east, When an image is formed, wher Carrying what? H est and w casting images. The shine of the mirr om east to w or gone?” “ , then it is just There is nothing, shine of the mirr or is completely emptyor brightly shining, Then he walkedoom, fr and said, “ . across the r that if the mirr ur mind, like a mirr e flowing nonstopt ’” wu (Kor. & brightly shining. O nothing. d e has the shine gone? A continuously casts images; thoughts ar , in Chinese, that is the wor ed years ’s original radiance? Nothing othing, nothing,” the compilerw hundr of these When an imagee is is formed, the mind wher mu). After “N that time, wher Jap., obably existed for a fe ote a comment, , one-pointed, focused; stories—they pr Then the That is like saying thatene, inclear meditation my mind may before being turned into anthologies—wr become still, quiet, ser . Where has original almost a little heckle: “Completely exposed.” then all of a sudden images, images, thinking, thinking, story continues: ut when he got to the feeling, feeling, all these things appear Where has original brightness gone atarious the ok Sahn] walked out., “I Bshould not be so brash.” quiet gone? And [D ers. But , put down his bundle for a moment thinkingen begins master to appearasked hisand question,form?ent answ v gate, he thought to himself oom and After the Z ward, So he composed himself ward, presenting differ people came for Then a monk came for moment, and came utback then into he theheld dharma up his sittingr mat .” ostration. B he did not like any of them. ven at did a pr aster!” Wi Sahn grabbed for his till not far off en faith. E .” [In those days, the bowed, and said, “S ”—that is called Z and yelled out, “M “Still not far off horsehair whisk and helde had it upa horsehair whiskok Sahnas a ”] Then, D en master. the moment of image after image appearing, still not far Zen master would“I am hav the Z ound, and riginal symbol saying, TZ!” whirled ar off. Intimately close, in fact. Closer tthan that istime: imaginable. O e put on his straw So image after image, form after form, that is called suddenly shouted, “KA . No problem. A o miraculous display . walked out of the dharma hall. H ersity. radiance is still notette far manoff does not understand this. S sandals and left. But the cigar e loses The compiler writes in again, “Completely exposed.” he clings to oneness, without seeing oneness in div The story continues: He makes a lopsided oneness, then attaches to it. H

PRIMARY POINT Fall 2004 This world is constantly a Nim replied, “ Dae Soen S cumstances w that. I thought this world was espond to cir changing? I did not.” kno6 ou see this world as changing, his ability to function and r completely empty e. Someone else . The point is that if y our perspectiv appropriately ahn sometimes likes to teach the eung S y using loosely . Form is Zen Master S en understanding b cle and changing, changing, that is y e aspect of Z says, “No, no, this world is not just changing, changing, cognitiv t one time he wouldcle use as a indicatingcir This world is completely emptyo, this world is ed schemas. A changing. d person says, “N That means, if organiz ent degrees on the cir ow, of course, in ut a thir uth.” en mind. N emptiness.” B , this world is tr point to the differ , like a bright, shiningts e the same point, which not completely empty ein. I different facets or aspects of Zees ar e you complete eflected ther ees and 360 degr ery thing is r or. “Sky is a circle 0 degr t from and wher epresentation your mind is completely empty e you star This is a r or, then each and ev own” means that wher ent points. e and mirr ue being appear in the floormirr is br e not differ ”; there is no befor e and tr een” appears, “ ticular the circle ar ’s mind , this means true natur tree is gr uth of its par ost radically blue” appears, “ essing the tr of “Zen mind is beginner ahn would also eung S cle appears. Each is just expr equently after; no coming and no going. M e. e being and natur this moment in its completeness. S ceive the essential natur eful to warn students that ultimately the cir Or think about the. First,ocean, per an image used fr always be car t is only a teaching device ees do not exist. I eified. To use a teaching , form, en tradition. in Buddhist philosophy and its degr w in the Z . Then, consider that thiswn uniqueocean ischaracter giving rise to that was not to be attachedtainly to not or rne of water e, each with its o wave after wav en moment—and each an schema or device is cer n the Soto tradition e, essential ocean. Tang Dynasty in China (618-907 CE) schema and qualities at anywer giv of the entir e is in During the e different ways of ticular wav e, y various teaching lines. I expression of the po ve that each par were used b o from that perspectiv e ranks that describedeen thefiv absolute and the Yet, also obser e is there were fiv ent. The Lin- . This wav elationship betw There relationship with many others.elationship S e is inter- viewing the r een the real and the appar e. That wav ou e and betw there is nothing but r relativ wise, I am talking, so y interdependent with thate. Like wav o that is chi (Jap., Rinzai) tradition also had its formulas. . If dependent with this ewav listening, so I am talking.elationship S were classificationsves of and host the and guest guest, being the hostsomething being thatthat You ar ect er mo TZ!” are listening. e is nothing but r which nev en shout, “KA elationship; ther , then what is our corr y comes and goes. Lin-chi would also talk aboutaster the S foureung about r elationship 14] en M e is nothing but r ery thing, moment b different functions of hisesentation famous Z of Z e clearly ther Another form of pr ee point, which ar e teach relationship with each and ev irst, w , o this is Sahn‘s teacher describesuth, thrand function. “F moment? This world is not empty world, this e teach Someone says, “ stated: substance, tr . Next, w uth world.” Another personve, gr says,eat compassion,“N y using one action, such as holding up a fingerown, world is tr eat lo our mind is substance b uth world, it is gr , TZ!, or just hitting theellow, floor the floor is br not just tr That means, if eflecty clearly shouting KA the cushion is y e is nothing that is a-function world.” truth world: Ther . If we bodhisattv about ou perceive the depth and then r our uth, everything is clear clear, if y the wall is white, the sky is blue. e can use it in our eness, then what is y uth. Everything is tr perceiving each thing just asessiv it is and honoringow eachdo y outhing use not tr uth world, then w erywhere. We call wn unique expr for its o ed? Or not self- can attain this tr 5 ropping Ashes a way.” The “D ’s relationship to this, that, ande you the self-center other? H elationship function—to helpbodhisattv suffering beings ev en yourself in this world? Ar e function and r this function the” kong-an is a way of testingarious thefacets student of Z ed? How? That is wher on the Buddha center ette and the ashes: . When he attainment and assimilation of these v e is a similar appear Now, back to the guy witherything the cigar is all one. uddha, mind. s. The first is the wisdome the of He only understands uddha,that ev that is like saying, .“B You cook In the doctrinalfour and wisdom sutra traditions ther schema called the The second drops ashes on the B e erything is all just one.” Like pea soup great equality (being able to see that all things shar ashes, ev ette has become d is up all the peas until they loose their distinctnessceive andthat same basic principalor orwisdom, substance seeing or essence). thingsers). asThe they thir ar ee. The man with the cigar eat mirr ers are riv become just pur e. He does not per is the gr e mountains, riv ceiving the exact wn (mountains ar attached to that perspectiv ceive his o eat discernment wisdom,ne could or per say that discernment each thing simultaneously maintains its distinctness and the gr or wisdom; one e e its own characteristics; he also fails to per ow can w characteristics of all things. O ers ar e efinement of thee high mirr and that riv relationship to all these things. ealiz wisdom is a r w can we help him fix his mind? H fecting of action, or using the So ho ceive all of these together, that andwe rare all perceives that the mountains ar wn, so we per flowing. The last is the per fix our o en though this that everything is unified in some way perception of equality and the exact characteristics of all w of the same family? And that ev espected things, people, and situations to help this world,om thein someho e are all of the same family and all one— ed a newsletter fr een is true—that w compassionate, selfless action.eceiv change betw Not long ago I r there are still distinct characteristics that must be r en Center containing an interThe student said,e Providence Z eung Sahn and a student. o how come ther Zen Master S “This world is continuouslyect answer to changing. a kong-an?” S is only one corr PRIMARY POINT Fall 2004 ue he f we do that, that is tr eciated. I emendous amount of pain. S ed and appr and honor of cancer and suffering a tr ercises and sitting ked with this woman and her family for some freedom. had wor oduced visualization ex e is also the notion thate all the beings—is attachment actually of the e the Ther ow to sav ticular kind of time, and had intr oman Catholic, ,so she sometimes gav a—the v has a par alue The family was R bodhisattv a’s saving in silence. er. On this day The bodhisattv ery y a silent pray freedom. save something is to see its v they would tr n that sense, to e of something is a v ’s sit silently and meaning. I Taking car patient a shot of morphine to ease the pain, then said to e of it. ntering into a life of caring When they looked atyang. each and to take car the woman and family members, “Let oeng H different kind of attachment. E pray for ten or fifteen minutes.” ed for is not the same as clinging tightlyws w and of being car od kno other again, the patient smiled warmly at SYes, this is ho ently the morphine, along with the meditation, hadful to something out of fear oft lettingand I may go—fear die, or that G then the Appar yang recalled thinking, “e this wonder e’s not oeng H yang of whole thing may fall apar ? Ther worked. S The woman would hav oeng H “mu,” or nothing eminded S wer. what will happen. ok Sahn’s ahn walked into the it’s going to be.” Remember D bundle— uddha held up his flo e. Yet Dok S mu home death, and’s smile her smilewhen rB ful hospice nurse, much to hold onto therying his bundle—his Mahakashyapa oom still carr o the commentator oeng dharma r , “Mu.” S How satisfying it was toful be home this wonder death. and exclaimed quite loudly providing this wonder ’s condition changed, and SWhat oblem; it is rigidity w it is supposed to be. wrote, “Completely exposed.” But then the woman’s not ho ver again as the That ver and o Holding momentarily isf notyou a clutch pr to something as Hyang worried, “ ose o oblem. I That thought ar that becomes the pr happened?” wn adaptability took unusual ’s disease and her o ful home death thatting if the whole of existence depends on it, then nothing comes woman this smooth, wonder ou.” In repor ve recently comeTher toe t was not “ e to y of it. e shock. turns. I ful hospice nurse, giv eveals the way that A student once said to me, “I’ e to reflect I, this wonder oeng Hyang genuinely r New York from Kansas ande who am seem having to needcultur things,ometimes to need it this process, S w to help them. S are so many people’t kno herw ho she, at that time, would get stuck, nthen a death hav and dying help, and I don back on herself and find some way of lettingw of life go willwhile rip seems that it may be better not to help them.” opening to the next experience.ents and I the flo I said, “Yes, not helping may actually be helping them e is no choice but to go eally confused in my situation, the course of ev [15 in some instances.”esponded, “I feel r you open at times, almost as if ther The student r wing how to help people. Am I holding with it. y, the woman passes awayThey andhad practice and in kno ew York from omKansas?” New York, so At the end of the stor ought to N yang joins the familyers, after she the said, funeral. and she had herw onto ideas I br ed the kong-an Soeng H ote, kne ent I replied, “Kansas is quite distinct fr their Catholic ideas and pray ut no one, she wr you left the kong-an entof Kansas kinds ofand kong-ans enter hit differ Buddhist ideas and practices. B ew York kong-an is a of New York. Differ The N With where this womane hadshe hadgone. gone; Catholics neither couldcouldw was she, notthat a our mind. w. All they kne areas of y h yes, adequately tell wher eally kne e flash, ‘O ne o one r ’s process had been a complicated, complex one,e withan intuitiv no easy solution. Buddhist. N ou hav ew 8 some kong-ans,ew y York kong-an is not quite like that. O during her final days, this woman simple!’ The N king on the kong-anw ofdays N of great teaching to all of them. eral lifetimes wor e, y can spend sev Don’t hold anything. rimar . Don’t be too despondentrom after one a feperspectivou may Cumberland, RI: P York City Bone of Space. e. It is disorienting at first. F ahn. Ed. by being her ew York is something that y 1. Seung S . 57. uddha. er you do with sincerity— ress, 1992, p . the kong-an of N Point P shes on the B e. But whatev ticular moment—is an ahn. Dropping A never pass or solv , any par ou see so much 2. Seung S ew York: Grove Press, 1976, p ticular day When y itchell. N eung in any par tain sense Stephen M aster S our compassion. y Zen M en, expression of y w what to do, or feel a cer ession 85. ecord. Trans. b ’t kno t, that is the expr lue Cliff R wan Um School of Z suffering and don om your hear ometimes, 3. The B erhaps a Sahn. Cumberland, RI: K of remorse coming fr . 21. of your enlightened activity at that moment. S . And 1994, p y out of that, something else will become clear: Pou enjo 4. Ibid., 15. 5, no. 1 (1988): 1. e.” y Point feeling of something to do, or something not to do 5. Primar 14, no. 2 (1996): 1. ou will just be confused.ou will I learnhope ay lot her y Point sometimes y oeng Hyang 6. Primar . 1 (1988): 3. ew York. I think y en Master S y Point 5, no your stay in N y about Z 7. Primar . 1 (1988): 3. t stor y Point 5, no Here is a shor . Several 8. Primar (Barbara Rhodes) that speaks to this point of not holding, this yang (actually ticle rigidity, and about functioningaster Soeng in Ha helping wayote an ar en M en master) wr years ago, Z e she became a Z 7 She told about happened befor k as a hospice nurse. describing her wor making a home visit one day to a woman who was dying

PRIMARY POINT Fall 2004 A fresh approach to Zen

Don’t-Know Mind: The Spirit of Korean Zen. Zen Master Wu Kwang uses stories about Korean Zen Masters from Ma-tsu to Seung Sahn to present Zen teaching applicable to anyone’s life. 128 pages. Shambhala. ISBN 1-59030-110-2. $14.95

The Wisdom of Solitude. The story of Zen Master Bon Yeon’s solo retreat is threaded through with Zen teaching and striking insights into the human mind when left to its own devices. 160 pages. Harper SanFrancisco. ISBN 0-06-008595-9. $21.95

order through your favorite bookseller or at www.kwanumzen.com/ppp 16]

Dropping Ashes on the Buddha: The Teaching of Zen Master Seung Sahn. Compiled and edited by Stephen Mitchell. A delightful, irreverent, and often hilarious record of interactions with Western stu- dents. 244 pages. Grove Press. ISBN 0-8021-3052-6. $12.00

Thousand Peaks: Korean Zen—Traditions and Teachers. Mu Soeng. The spirit of Zen’s golden age survives in Korean Zen. Primary Point Press edition, 1991. 256 pages. Primary Point Press. ISBN 0-942795-02-4. $15.95

A Gathering of Spirit: Women Teaching in Ameri- can Buddhism. Edited by Ellen Sidor. Talks and discussions from three landmark conferences at Provi- dence Zen Center. Third edition, 1992. 156 pages. Primary Point Press. ISBN 0-942795-05-9. $11.95

PRIMARY POINT Fall 2004 One of the oldest living Zen traditions has produced a new body of literature on Zen history and practice.

Bone of Space: Poems by Zen Master Seung Sahn. This collection captures a master’s thoughts during everyday life—while traveling, talking on the phone, attending a friend’s funeral. Primary Point Press edition, 1992. 128 pages. Primary Point Press. ISBN 0-942795-06-7. $15.00

Compass of Zen. Zen Master Seung Sahn. Com- piled and edited by Hyon Gak Sunim JDPS. It is a simple, clear, and often hilarious presentation of the essential teachings of the main Buddhist traditions— culminating in Zen—by one of the most beloved Zen Masters of our time. 1997. 394 pages. Shambhala. ISBN 1-57062-329-5. $21.95

Only Don’t Know: Teaching Letters of Zen Master Seung Sahn. Issues of work, relationships, and suf- fering are discussed as they relate to meditation [17 practice. 1999. 230 pages. Shambhala. ISBN 1-57062-432-1. $14.95

Open Mouth Already a Mistake: Talks by Zen Master Wu Kwang. Teaching of a Zen master who is also a husband, father, practicing Gestalt therapist and musician. 1997. 238 pages. Primary Point Press. ISBN 0-942795-08-3. $18.95

Wake Up! On the Road with a Zen Master. An entertaining documentary that captures Zen Master Seung Sahn’s energy and presents the core of his teaching. 1992. VHS. 54 minutes. Primary Point Press. ISBN 0-942795-07-5. $30.00

The Whole World is a Single Flower: 365 Kong-ans for Everyday Life. Zen Master Seung Sahn. The first kong-an collection to appear in many years; Chris- tian, Taoist, and Buddhist sources. 1993. 267 pages. Tuttle. ISBN 0-8048-1782-0. $22.95

PRIMARY POINT Fall 2004 WHAT IS HUMAN?

Father Kevin Hunt

A talk at a Christian-Buddhist retreat at Providence Zen Center

All religions have an anthropology, that is, an understanding of what it means to be a human being. This understanding is expressed in different ways depending on the culture in which a particular religion was first articulated. The easiest way to see how a particular religion expresses its anthropology would be to ask: “What is a human being, or man?” Or, “Who am I?” Zen Master Dae Kwang has just given us the traditional Buddhist anthropology. The Judeo-Christian tradition has its own way of expressing its understanding of what it means to be a human being. It is not expressed in the way that a modern anthropology defines itself. It does not use a special terminology. Just the opposite. It differs also in that it uses personalistic words, such as you, me, I, thou. 18] It uses words that anyone, even a child, can understand, expressed in story. In modern scholarship the term for stories such as these is myth. In this context “myth” does not mean that we have a work of fiction; rather, it is an We must realize that the first Christian monastics were insight into a reality that can not be proven scientifically, men and women of their time and culture. Their nor historically, but rather it embodies a truth that has understanding of this episode in the Garden was a part of the experience of the ages supporting it. Even we moderns their culture’s understanding of what it means to be tend to think and express ourselves in this manner. human. The monastics might have reflected on this history Take, for example, the story of George Washington and more deeply than many of their contemporaries because the cherry tree. The possibility that young George actually of their lifestyle and their goal, but the fundamental chopped down that cherry sapling is pretty remote. For understanding would have been part of the general one thing, the first evidence that we have for such an Christian culture. incident is recorded about forty or fifty years after the death Adam and Eve were created from the dust of the earth. of our first President. Yet a goodly number of books have They were placed in the Garden of Eden as the culmination been written trying to prove or disprove the historicity of of that creation. Creation was seen as complete and that act. The purpose of this particular story or myth is peaceful. In Genesis, chapter 3, we have the story of the not to record a particular action of young George, but to Fall. The early Christians accepted the fact of the existence teach us that honesty is the best policy. of evil in the world. They had to, it was all around them. So the Judeo-Christian tradition speaks to us in stories, What struck them in this chapter was not so much the or myths, because we humans tend to think that way; we story of the Fall (verse 1 to 7), but what occurs in the next pass on truths to following generations in such a way that verse (verse 8). Remember that Adam and Eve ate the fruit, they are easy to remember. And stories are very easy to then realized that they were naked. So they made loin remember. The first anthropology that the Judeo-Christian cloths of fig leaves, but hid among the bushes when they tradition teaches us is found in the very first book of the heard God walking in the Garden in the cool of the Scriptures, the Book of Genesis. It is a story that we are all evening. The early Christians loved to listen to and reflect familiar with, even if one is not Jewish or Christian. It is on the words of Scripture. So they asked themselves: “What the story of Adam and Eve in the Garden of Eden. Most was God doing walking in the Garden in the cool part of of us, when we read or hear the story of Adam and Eve, the day?” The answer that their tradition gave them can we assume that it is simply the story of the first sin and its be found in a “gloss” that became part of some traditions punishment. Yet the early Christian monastics found in it of the Scriptures. (A gloss in Scripture studies is a remark truths that were far more reaching than just sin and that was written between the lines or on the margin of the punishment. verses of the Scripture. Over a period of time they

PRIMARY POINT Fall 2004 get to know someone, so this conversation leads to knowing God. This knowing is not a knowing of words or concepts. Actually, the type of knowing that the early Christians meant was a knowing beyond concepts or words. When the early Christians spoke of returning to the “paradisal” state, or returning to the Garden; or, when monastics spoke of the monastery as a garden, or the way of prayer as paradisal; they were pointing to this innate capacity of the human to be with God. Also when one runs across terms like “innocence” or “angelic” in such a context, the early Christians are not indicating that someone is naive or lacking in sophistication. The paradisal life is not thought of as lying in some dream like a drug high, or running around naked in some nudist colony. It means that one is being as perfectly human as can be arrived at in this life. It is a return, as near as is possible, to being like Adam and Eve when they walked with God in the cool of the evening. This return is not automatic in this life. It takes effort and practice. We must find our way. Nor is intellectual understanding and conceptualizing enough. The early Christian monastics felt the way that the Buddhist monastics do about ideas and concepts when it comes to the Absolute. Ideas just aren’t enough. It was not enough, they thought, to have a notional concept; one had make it a real, effective part of one’s being. There are some stories [19 of the early Christian monastics that have come down to us, something like Zen kong-ans. The collection of these sometimes were introduced into the text. Remember that stories is called the “Apophthegmata Patrum” (The Sayings these were handwritten texts and, not infrequently, a scribe of the Desert Fathers). In this collection, there is the would realize that he had left out some words, and would episode of a famous Abba (Father) Evagrius of Pontus. go back and put them in between the lines, or make a Evagrius was the first real intellectual among the early comment and put it in the same space between the lines hermits of the Egyptian desert. He had studied at the most or in the margin. Subsequent readers often could not famous universities of the age at Athens and Antioch, the distinguish between words that were simply comments or equivalent of our Harvard and Yale. When Evagrius was words that had been left out. Then, frequently, the left- still fairly new in the desert, there was a discussion, out words and comments were simply included when a probably on some point of prayer or Scripture. Evagrius new copy of the text was made, thus becoming part of held forth, but one of the other monks (these men were, the text.) in the majority, uneducated) interrupted him, saying: This particular gloss went something like this: God “Abba, we know that if you were still living in your own was walking in the Garden in the cool of the day, “for He country, you would probably be a bishop or great teacher, often conversed with Adam and Eve.” The early Christians, but you sit here as a junior.” Evagrius was filled with especially the monastics, understood that Adam and Eve compunction. were made to “converse with God.” To be human means It is not enough to simply have an idea that we humans that we are God-converse(ers). Remember that one of the are made to be united to God, the Absolute. It is necessary definitions of prayer and meditation in the Christian to make that idea or concept real and personal. So we tradition is ‘“to talk, or converse, with God.” The early have to practice prayer and meditation, and practice again Christians, especially the monastics, concluded that to be and again. Prayer and meditation must become part of really human is to be a God-talker. We have a tendency to who we are. The fact that we are here today is a think that to converse means to chat. Yet, we have all manifestation of our innate desire to be what we were experienced that form of conversation where no words created to be… meditators. Today you will be learning are spoken. Look at two lovers who walk hand in hand some basics that will help you achieve that goal. But these and not a word is spoken. Yet, what a conversation is taking basics can not just be left here. Learn them, and take them place! Or, see a mother looking at her new-born baby. with you. It takes effort, work. One does not have to appear The baby looks at the mother and the mother looks at to be a winner, but one must try. Remember that the more the baby, nothing is said. So “conversing” with God does you grow in prayer and meditation, the more you will not necessarily mean or need words. “To converse” is to realize your true self.

PRIMARY POINT Fall 2004 Solitude Solid-tude: Sitting still, Breathing in, Breathing out, Winter Enraptured glow. Sounds A lone zinnia in a vase. travel far in the crisp, freezing air.

Zinnias bought from a farmer with strawed teeth Invisible breath in overalls becomes visible. standing next to pick up truck Darkness At Farmer’s Market quickly conquers light. of basil: shouting green on a table of red, red tomatoes; Quiet follows. mounds of string beans, peaches, apriums, and purple potatoes. Michael Zinke At home: dicing and stir-frying zucchini, eggplants in Korean sauce sparkled with Mediterranean basil, served on a dining room table for family and a friend who had given me plastic bag of cumin and The Spirit of Florida Zen a recipe for East Indian lentil curry, 1. Connected like brussel sprouts on a stalk of being. Raindrops of shifting signifiers Chae Sungsook 20] Wash the path clear of pine needles A red maple leaf kisses the windshield A camelia floats in Yoda’s green bowl 2. Why hide in the mountains or pretend to like snow? Does anyone ever see that red-crested crane in the pine? Where plastic flamingos grace many a lawn February It’s zen without winter . . . unholy? or just wrong? Wild rose shoots push out 3. over drooping, yellowed stalks. Atlantic waves ride best in a hurricane Blackcaps dart through the thicket . . . Wet cushion sets and mantras . . . peeping in the sun. Surf-riders and maniacs paddle out from the beach Seagulls wheel and squawk Surfing’s a source that can slam you with Now with more vigor than the hunt for food demands 4. while the swan begins her nest When cold water flows in autumn streams far too near the road. wild grey geese fly honking south Only the crocus in her bulbous wisdom Where the sluggish Econlockhatchee River meanders waits beneath the ground And leathery old alligators feast on . . . KATZ! here in hibernal New England. Florida Zen Mark Bauer 5. Adding frost to snow Replenishing sand on the beach Watering the lawn during a tropical storm Just open the blinds and watch them fall Chong Do

PRIMARY POINT Fall 2004 Massive wooden beams held up the huge blue tiled roof above the light brown stucco walls. Sunlight poured through glass doors into the meditation hall and gleamed on the golden oak floor, white walls and dark wooden beams. The high open raftered ceiling gave the room a spacious quality. The massive elaborately carved altar with its brightly colored fruit and flowers, gold Buddha statue, silver candle and incense holders was a glittering gem. Long ranks of sky blue meditation cushions awaited the forty or so people who would be sitting in a few hours. A solitary voice chanting and the rhythmic tock-tock-tock of a wooden moktak sounded from across the pond where somebody was doing a solo retreat in an isolated cabin. This was my first visit to a major Zen center. The upcoming retreat would last for several weeks instead of just a weekend. I was a knot of hopeful anticipation and nervous dread over the challenges that lay ahead. After supper, all of us who were embarking on the mental adventure of this long retreat gathered in the meditation room. We shared tea, the teacher gave an introductory talk and then we sat on our cushions for a little while, settling into the silent world we would share. The next morning, the monk who would signal the beginning and end of the sitting periods sat on his cushion, motionless and still as the morning sky, one by one, the other HARD PRACTICE people silently filed into the room. It was time to begin in earnest. [21 Stars glittered in the brisk predawn air through the branches Anne Rudloe of the huge old maple tree. As we sat, the stars slowly faded Excerpt from her book “Butterflies on a Sea Wind” and the earliest dawn birds sang gloriously, all but one (Andrews McMeel Publishing, 2002) squawking! It squawked along vigorously, thinking itself as melodious as all the others. Or did it? More likely the bird Students who would like to study the way didn’t compare itself to others or envy them, it just squawked must not wish for easy practice. If you seek easy one hundred per cent. practice, you will for certain never reach the For the first time, there was no agenda for this retreat. The ground of truth or dig down to the place of goal was just to sit—to be still inside and out and see if I treasure. Even teachers of old who had great could maintain it over a retreat schedule. In several years of capacity said that practice is difficult. retreats, I’d never done it yet but maybe this time would be Zen Master Dogen different. As in any other retreat, each day began with one hundred The Providence Zen Center, a huge rambling building and eight full bows—from a standing position to hands and covered with New England gray shingles, sat on a slight rise, knees with forehead to the ground and then back up again. It overlooking an open meadow in Cumberland, Rhode Island. wasn’t an act of worship, we weren’t bowing to the Buddha. Behind the main building and across the pond, the monastery We weren’t exactly bowing to anything, we were just bowing. was perched on a hillside studded with granite outcrops It was a physical meditation, another technique to get the beneath the trees. mind still and receptive to whatever insight might arise. It A cold front had passed and the rain-washed air was crisp was a way of letting go of egotistical certainty in a concrete and clear. The light was so precise and glittering that it made way. Like any intense physical effort, bows stopped the mind’s everything it touched seem 100% in the present. Every leaf chattering and brought full attention to the present moment. of every tree sparkled as brightly as did the sunlight glittering For those of us who weren’t used to bowing everyday, it on the pond at the foot of the hillside. The slender trunks of was a tough thing to get through and quickly became “just young hardwood trees in the forest around the monastery do it” practice—do this bow right now, don’t worry about stood like pillars in the sea of rustling flashing leaves. Even a whether it’s number thirty-two or number ninety-seven. big black ant running across the deck shone with the bright Paying attention to the breath happened automatically as I light, every hair on its body was crisp. became more and more breathless.

PRIMARY POINT Fall 2004 It was a sort of Zen calisthenics. There was no ignoring All week we sat and watched each day pass—the sun how fat and out of shape I was and everyone could tell who moving from one side of the sky to the other and piercing had been doing bows daily and who had not from the level dawn calls of birds in the suburban forest that blanketed the of panting it produced. It woke us up and got a good sweat rolling New England ridges around the center. I tried to focus going and was as beneficial as any other regular exercise. But on the breath, watching my mind more aggressively than usual. what exactly did bows have to do with spiritual practice? For A lot of the benefits of Zen practice can’t occur until this first a long time I didn’t understand it at all. It wasn’t for lack of basic skill of sustained focus is really mastered. I would try to trying. I’d been trying to do bows every day at home and make that my main effort during this retreat. didn’t like it now any better than I did to begin with. It was incredible how much of my mental activity was On most days at home, bows were a quick way to fit endlessly repeating and replaying conversations and statements some formal practice into a hectic schedule when there was I had made in the last few days before the retreat. As soon as no space for sitting or chanting—like fast food spiritual I forgot to focus on my breath, the broken record started practice. But doing them was still a chore, like housework, again. and my bowing tended to be pretty hit and miss. Getting up at 4:30 in the morning was fine for the first At that retreat, bows finally began to come into focus. In time ever. Sleepiness and exhaustion had ceased to be problems keeping a commitment, even a small one, faithfully, we and there was no caffeine craving or the splitting headache establish an inner sense of integrity. We learn to believe in that often goes with a sudden total absence of caffeine. ourselves and our own strength. That in turn gives us courage During a predawn period of walking meditation we left to accept the full responsibility for our life and for how we the building and walked in a long line outside on the grounds. experience whatever develops. Then our honor, strength and The moon was nearly full. Only a few of the strongest brightest integrity no longer depend on what mood we happen to be stars that could penetrate the moonlight were visible that in and the down moods seem less frequent and strong. morning. None of those stars were saying, “I’m bright, I’m Maybe this was a lesson of doing bows each day. Instead strong,” they were just shining regardless of whether their of making it a commitment to the teacher and an exercise in image was visible or not. The stars taught what they had to trusting the practice methods, I could make it a commitment teach by being themselves with no self-awareness or wanting to myself. Out of this practice could come the ability to control anything back. As we headed back to the building, the night’s 22] my own mind with its endless opinions and dislike of the darkness found its last refuge in the black backside of a tree physical exertion of the bowing. As long as it was a silhouetted against the bright dawn sky. commitment to somebody else, bowing had a forced quality During the next sitting period, I tried to sit peacefully and but once it became a personal commitment, it was easier to calmly, and succeeded a good bit of time. Sometimes sleepiness do. Noticing when bows were easy and when they were a came but not too often, and sometimes a backache but not struggle to finish, and steadily continuing to do something too bad. Maybe sitting became easier because I quit wanting for which I didn’t have much affinity, I slowly began to realize anything from it except the experience it gave. This state was that while likes and dislikes will never disappear, an important the first stage of slowing down, and moving into the peaceful part of Zen practice is to simply not let either of these govern slow rhythms of nature — dawn, midday, dusk, sun, rain. If one’s actions. I might not “like” bows but that need not be a you do that long enough, peace and quiet seeps into our hearts hindrance to just doing them. and minds. When that peace is present, so is the possibility of If we can learn to let go of likes and dislikes as the dictator insight. of our actions, then we can apply this to other difficult aspects At the end of the sitting, we left the meditation hall in the of life that we must engage, be it a personal relationship, a dim gray light of early morning. When we came back after work situation, or a health problem. Likes and dislikes never breakfast for the late morning sitting, the room was full of disappear but they can lose their dictatorial power in life. sunlight with the shadows of willow leaves playing on the Some days, the bows went smoothly. Occasionally they floor—a gift with no giver. The rows of silent gray clad sitters caused a sensation of effortless flowing with conscious mind blended perfectly into the overall image of the open, airy, irrelevant to what was happening. If bows were like that all beautiful room. The uniform clothes not only removed the time, they would be a daily reminder of how to live. On distractions, they also allowed us to become part of the overall other days, doing them wasn’t smooth at all. Getting into the aesthetic composition of the setting. We released some zone was one thing, staying there was another. At least this individuality in order to briefly become part of a larger whole. wasn’t Tibetan Buddhism where people start by doing one Individual minds struggled to perceive the role of the hundred thousand bows that can take several years to individual within the whole reality. The formal beauty of the complete. By golly you’ve really done something when you still line of seated figures against the white walls and sunlit get done with that—and what do you get? You might be told glass doors, the sharp contrast of sunlight and shadow on to do a hundred thousand of something else. There’s no end faces, these were part of the heightened awareness of visual to bows, there’s no magic prize in spiritual practice, just the beauty and sound that always came during a retreat. endless doing of it.

PRIMARY POINT Fall 2004 “I really like this,” I thought. Another shot in the dark. This one yielded, “The dog Then, something answered. runs after the bone.” Whatever that meant, it clearly wasn’t a “You fool! You went to Zen to learn how to avoid compliment. attachment and the suffering it causes but now you’re just “Maybe it would be better if there were not so many kong- getting attached to the method for avoiding attachment.” ans coming at me at one time,” I complained. She said “No, Another long retreat was not something that I could do again do more!” and released a barrage of questions until my anytime soon while the kids were small. Only when I was analytical egotistical mind imploded and there really was only old and unattached would this be okay. There would be not knowing. suffering in that too—loneliness, probably. I sat there like a block of wood and she laughed. Attachments and anticipations never stop arising. The “The gift of the kong-an is the question. It creates ‘don’t point of Zen practice isn’t to totally eliminate them, but to know mind.’ The kong-an you’ve answered is dead. The one allow us to recognize them quickly before they have a chance you haven’t answered has the potential to bring the mind to to dig in and cause suffering. Enjoy the momentary thing a focus that will cut through all ignorance. Kong-ans aren’t but be free of needing it. about keeping score—how many are answered, how many During a retreat, everything becomes intensified into a aren’t. They’re a dynamic dance of energy going back and kaleidoscope of experience. The moments when we can’t stay forth between the teacher and the student. If you don’t know awake, the moments when the taste of honey or the sharpness the answer, just don’t know! don’t know! until out of that not of an apple are intensely present, the dance of energy in one knowing the answer will come.” moment and the mental blockage in another, these are the Back in the meditation room, my mind kept spinning— raw materials with which we work. “you’re hanging there—what can you do, what can you do??” The morning sun streaked across the wooden deck that It was a stone wall of don’t know mind. Kong-ans are designed wrapped around the hall and shone on some trees on the to produce that mental state in case daily life doesn’t. hillside next to the building. A breeze passing through the Kong-ans teach in parables and provide simplified models area shook their leaves. Morning sunlight and breeze in a of how to act with clarity in specific situations. They are also forest—it was so lovely and clear. Yet most people in the used to train the mind in making small intuitive leaps—one morning leave the house, get in the car, sit in the office and kong-an answer at a time—which in turn prepare the mind [23 are totally removed from simply seeing sun and breeze in a for the huge intuitive connection which is enlightenment. forest. A kong-an interview is a little like riding a rodeo horse. There were individual interviews with the teacher that The student is the rider, trying to stay focused while meeting morning. The main purpose of these interviews was to work the verbal challenges poised by the teacher in a free, with kong-ans, the famous verbal puzzles of the Zen tradition. spontaneous, intuitive manner. The teacher is the horse who These are questions that have no rational answers. What is tests the rider’s insight to his or her uttermost limits. The the sound of one hand clapping? Can you show me your face game isn’t about never being thrown, it’s about how long the before your parents were born? There are correct answers, rider will stay up. The difference between the rodeo and the but they will only be attained after all the rational answers, interview is compassion. The horse only wants to get rid of all the clever approaches are exhausted. the rider, only cares for itself. The Zen teacher, having thrown When I entered the room, bowed and sat down, the the student, picks him or her up, brushes off the dust and teacher immediately said, tries to show the student how to stay up longer next time. “Zen Master Hyang Eom said, ‘It is like a man up a tree There are several ways to answer a kong-an. We may work who is hanging from a branch by his teeth—his hands cannot through a lot of wrong answers, closing in slowly through a grasp a bough, his feet cannot touch the tree—he is tied and process of elimination, picking up a clue here and there from bound. Another man under the tree asks him “Why did the teacher’s comments. It’s a fundamentally rational process, Bodhidharma come to China?” [Bodhidharma was the Indian but one that requires some understanding of Zen practice. monk who came to China and founded the Zen sect]. If he There’s usually a lot of this systematic approach in the first does not answer, he evades his duty and will be killed. If he kong-ans we answer. answers he loses his life. If you are in the tree how can you But if we focus on the situation in the kong-an until we stay alive?’” are living it ourselves, then boom! The answer is there and The Zen Master leaned back, smiled and waited to see obvious, and it’s the only possible way we could respond. what I had, but I had nothing, nada. After an endless minute The answer appears out of nowhere, with no conscious or so, she laughed. thought or effort, with absolute confidence. We really begin “That’s don’t know mind. Just keep that mind.” to understand that there is a spontaneous intuitive side to She posed another kong-an. I took a wild guess and she consciousness and that we can trust it to appear as we become shook her head. more clear in our practice. “You’re scratching your right foot when your left foot In either case, we struggle with the paradox and fail to itches!” resolve it until we finally reach a state of “just don’t know,” of

PRIMARY POINT Fall 2004 stillness, the point before thinking. This is the launch pad for the birds themselves. The critical difference is the willingness discovery, for new awareness of self and other, the core of the to live the rigorous spare life of a Zen retreat day after day practice. after day, and sit still hour after hour and see what happens. There are many kong-ans with many answers but in some In the next interview early the following morning, the way they all ask the same thing. They set up a given situation hanging from a branch kong-an was still hopeless. After a and then demand “show me reality!” or “show me how one few minutes, the teacher started challenging the few correct behaves in this situation, knowing reality.” The student answers I had for other kong-ans. She was checking to see if answers by demonstrating reality in the situation described I believed in myself enough to stay with those answers in the kong-an. regardless of what an authority figure said. I did respond The answer is always simple and intrinsic to the story in correctly but too slowly and hesitantly—she almost had me. that kong-an. But getting that answer is only a small part of Traditional Zen practice comes from an Asian kong-an practice. In answering kong-ans, we begin to authoritarian system. Western students, particularly experience intuitive nonlinear thinking. If there is underlying Americans, are often uncomfortable with this fact. clarity and awareness, answers will arise spontaneously. For Hierarchical systems of any sort have enormous potential for most of us, it takes years of rigorous practice to get to that becoming oppressive. In order to function in a helpful way, point. such systems are dependent on the personal integrity and The answer must be consistent with the situation in the wisdom, compassion and energy of the individuals who are kong-an. An approach that works for one kong-an is in authority. Such systems also require that those who accept summarily dismissed for another. There is no absolute way that authority have a good understanding of why the system that always works, so we have to be flexible. While working is structured the way it is. If the people in authority are not with a kong-an, one may attain an intellectual understanding clear and compassionate, problems and abuse will almost of the question and be able to answer the kong-an rationally, inevitably arise in this type of system. but the teacher never accepts such answers. Rather the teacher However, the hierarchical approach in Zen is full of waits for the spontaneously arising non-logical answer that mechanisms for challenging authority. The formality provides illustrates how the understanding can be applied to daily living endless tests to determine when the student has become clear in a concrete situation. A rational answer is merely abstract and strong enough to see through the hierarchy. The system 24] principal, while the “right answer” involves living and enacting is designed to totally empower the individual but does so the point of the solution, not just stating it. through struggle and experience rather than by intellectual As we work with kong-ans, we learn a lot about ourselves, discussion in a group setting. One cannot progress in Zen and how the ego protects itself. We want to successfully answer training if he or she does not cut through the hierarchy, and the question posed so persistently by the teacher, and because challenge the authority figure in a clear and profound way of that desire to succeed, attachment, desire, and ego is in that is based on one’s personal insight. full bloom. When the answer comes, we learn something, Traditional kong-ans are full of these challenges. They we feel good, proud of ourselves a little, and the insidious occur in the interview room, in dialogue with the teacher. ego gets fed. It’s there again and again, demanding food when Attempting to dismantle the formalism and techniques of we least expect it, and we see it fully exposed through this the retreat itself is not necessary. In confronting formal process. authority, one can achieve an unshakable belief in one’s self If we really get stuck on a kong-an, we will try every as well as a more profound understanding of the nature of possible answer over months, or sometimes years, and they’re that self. all wrong and finally we find the one that has to be correct The teacher constantly challenges and tests one’s strength and it’s wrong too. There’s a lot to learn in this situation. and confidence in order to gauge how to best help the student’s Feeling the frustration, the anger, the aggravation that arise, progress. He or she may start to deny every correct kong-an we ask “what is this?” Thought I was past all that, thought I answer the student has. Such denial is a method for was pretty clear already. Fooled again! encouraging independence, and weaning the student from Unanswered kong-ans keep us honest, and make it the need for the teacher’s approval. When the student at last impossible to develop yet more egotism based on spiritual knows who he or she is and has solid confidence, it is possible effort. Kong-ans are there to keep us from coasting. They to defy the teacher’s efforts to create confusion. This is what are a teaching technique that keeps retreat practice from the teacher was aiming for all along. Strength and confidence becoming tedious. They convey teaching in a playful way that is untested is never as sound as strength that has met a and keep us a bit more humble and questioning. test successfully. The teacher’s authority also keeps the student The major difference between a seasoned Zen sitter and a from settling for a superficial, comfortable answer to the beginner isn’t in the ability to answer kong-ans. Most kong- fundamental questions of life when the teacher knows from ans can be answered given enough interviews. Settling for his or her personal experience that further effort will reveal knowing a few kong-an answers misses the point. That is like an even more profound picture. a bird watcher adding names to a life list without perceiving Continued in the next issue

PRIMARY POINT Fall 2004 “Wonderful! Wonderful! But too many words! How do you attain the point of these many words and speech? Go to the kitchen and drink a glass of cold water!” —Zen Master Seung Sahn

“Reading Richard Shrobe’s Don’t Know Mind is like drinking a glass of cold water when you are thirsty. Clean, clear, and bright, it brings fresh life to the teachings of Korean Zen. If you have ever grappled with how to bring the essence of traditional Zen into your everyday life, this is the book for you.” —Jane Dobisz, author of The Wisdom of Solitude: A Zen Retreat in the Woods [25

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PRIMARY POINT Fall 2004 CAMBRIDGE ZEN CENTER 199 Auburn Street, Cambridge, MA 02139 (617) 576-3229

Daily Morning & Evening Practice

Long Term Residential Training

Interviews with Zen Masters

Public Talks • Monthly Retreats

Free Introduction to Zen

E-Mail:E-Mail: [email protected] [email protected] 26] Web Site: www.cambridgezen.com

PRIMARY POINT Fall 2004 The Whole World i s a Single Flower Seventh Triennial Conference Singapore Zen Center October 15 and 16, 2005 MOUNTAIN SPIRIT Tour of Singapore and Malaysia CENTER October 17–24, 2005 sightseeing and shopping in Singapore (two days) Daily Zen Practice o a visit to our Zen Center in Pengerang and Retreats o o a night in Kuala Lumpur near Petronas Towers o visit Buddhist cave temples in Ipoh o two nights at tropical beach resorts in Malaysia Winter Kyol Che o visit Buddhist Institute and temples in Penang November 28, 2004– February 26, 2005

8400 Juniper Way Tehachapi, CA 93561 (661) 822-7776 www.mountainspiritcenter.net [email protected] [27

PRIMARY POINT Fall 2004 residential training

zen master dae kwang guiding teacher chong hae sunim jdps abbot winter kyol che

January 2–April 1, 2005

with zen master dae kwang and chong hae sunim jdps

kyol che is a time to investigate your life closely. this retreat will be held at the picturesque diamond hill zen monastery.

fifty forested acres entries are: sunday, january 2 at 2:30 pm and daily meditation practice each saturday during the retreat at 8 am kong-an interviews exits are each saturday at 8 am dharma talks retreat fee $420/week or $4000 full retreat kwan um school of zen full members and full-time college students monthly retreats $280/week or $3000 full retreat. kusz dharma teachers and dharma teachers in training $210/week or $2000 full retreat. summer & winter intensive retreats half price for eastern europeans who are members in good standing of their home zen centers retreat space rentals

does not apply to eastern europeans living in United States. for visiting groups providence zen center zen providence 99 pound road cumberland ri 02864 • 401-658/1464 • [email protected] • www.providencezen.org 28]

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PRIMARY POINT Fall 2004 The Kwan Um School of Zen

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North America Cambridge Zen Center Delaware Valley Zen Center Gateless Gate Zen Center Kansas Zen Center Dae Gak Sah Zen Master Dae Kwang Zen Master Bon Haeng (acting) Nam Pung Sah Zen Master Bon Haeng P.O. Box 7837 1110 NW 16th Avenue Judy Roitman JDPSN Zen Master Bon Yeon Newark, DE 19714-7837 Gainesville FL 32601-4024 1423 New York Street 199 Auburn Street 302/981-6209 352/336-1517 Lawrence KS 66044 Cambridge MA 02139 [email protected] [email protected] 785/331-2274 Office 617/576-3229 Dharma Kai Zen Center Great Brightness Zen Center [email protected] Fax 617/864-9025 Zen Master Ji Bong Dae Myong Sah Kwan Um Zen Community Residence 617/354-8281 c/o Aikido Ai Dojo Thom Pastor JDPSN of Colorado [email protected] 6725 Comstock Avenue 5115 Industrial Road 902 Zen Master Soeng Hyang Cape Cod Zen Center Whittier CA 90601 Las Vegas NV 89118 c/o Georgina Razón Chong Hae Sunim JDPS 562/696-1838 702/293-4222 3255 34th Street #43 P.O. Box 936 [email protected] [email protected] Boulder, CO 80301 Barnstable MA 02630-0936 Dharma Sound Zen Center [email protected] 303/440-7419 508/362-2410 Zen Master Ji Bong Great Lake Zen Center [email protected] [email protected] P.O. Box 31003 Dae Ho Soen Won Little Rock Zen Group Chogye International Zen Center Seattle WA 98103-1003 Zen Master Dae Kwang c/o Lucy Sauer of New York 206/783-8484 c/o Peter Neuwald 4201 Kenyon Zen Master Wu Kwang [email protected] 828 East Locust Street Little Rock AR 72205-2010 400 East 14th Street, Apt. 2E Dharma Zen Center Milwaukee WI 53212 501/661-1669 New York NY 10009 Zen Master Ji Bong 414/771-2490 [email protected] 212/353-0461 Paul Park JDPSN [email protected] Manhattan Chogye Sah Temple [29 [email protected] 1025 South Cloverdale Avenue Indianapolis Zen Center Myo Ji Sunim JDPS Cold Mountain Zen Center Los Angeles CA 90019 Lincoln Rhodes JDPSN 42 West 96th Street Zen Master Bon Soeng 323/934-0330 5335 North Tacoma New York NY 10025 c/o Cary de Wit Fax 323/930-1961 Indianapolis IN 46220 212/665-3641 P.O. Box 82109 [email protected] 317/255-4354 Morning Star Zen Center Fairbanks AK 99708 Empty Gate Zen Center [email protected] 1599 Halsell Road 907/479-8109 Mu Mun Sah Isthmus Zen Community Fayetteville AR 72701-3902 [email protected] Zen Master Bon Soeng c/o David Peters 501/521-6925 Cypress Tree Zen Group 2200 Parker Street 402 West Lakeview Avenue [email protected] P.O. Box 428 Berkeley CA 94704 Madison WI 53716-2114 Panacea FL 32346 510/845-8565 608/257-7970 [email protected] [email protected] [email protected]

BECOMING A MEMBER OF THE KWAN UM SCHOOL OF ZEN IN NORTH AMERICA (In other parts of the world, contact your local affiliated Zen center or regional head temple.) Your membership in a participating center or group makes you part of the Kwan Um School of Zen sangha. Your dues help support teaching activities on local, national, and international levels. Full membership benefits include discount rates at all retreats and workshops (after three months of membership), and subscriptions to Primary Point and the quarterly school newsletter. Associate membership does not include program discounts. Send this coupon and your first dues payment to the Kwan Um School of Zen at the address at the top of the page. Please circle the dues for the membership category and payment plan you prefer. Annually Quarterly Monthly FULL ...... Individual ...... $300 ...... $75 ...... $25 Family ...... 420 ...... 105 ...... 35 Student ...... 144 ...... 36 ...... 12 ASSOCIATE ...... 96 ...... 24 ...... 8 Specify the North American center or group that you wish to be a member of: ______Name(s) ______Street ______City ______State ______Zip ______Phone Day ______Evening ______E-mail ______MC/VISA/AMEX/DISCOVER ______Expiration ______Signature ______Please charge my dues monthly to this credit card

PRIMARY POINT Fall 2004 North America continued South America Asia Modesto Grupo de Meditadores Gak Su Mountain Temple Peoria Zen Center Mountain Spirit Center Heila Downey JDPSN Zen Master Dae Kwan c/o Cate Pfeifer 8400 Juniper Way c/o Tania Lohmann 17A Luk Wu 214 East High Point Road Tehachapi, CA 93561 Rua Ramiro Barcelos 1843 Lantau Island, Hong Kong, Peoria IL 61614 661/822-7776 90035-006 Porto Alegre RS China 309/689-1186 [email protected] Brazil (852) 2-891-9315 [email protected] Myung Wol Zen Center cell 51-98361259 Fax (852) 2-575-0093 Merrie Fraser JDPSN Zen Group of Pittsburgh [email protected] [email protected] Chong Hae Sunim JDPS P.O. Box 11084 Hoeh Beng Zen Center P.O. Box 19272 Scottsdale AZ 85271-1084 Zen Master Dae Bong Pittsburgh PA 15213 480/947-6101 18-A Jalan Raja Bot 412 808-3328 [email protected] 50300 Kuala Lumpur, Malaysia [email protected] Australia New Haven Zen Center (60) 3-292-9839 Mu Gak Sah Providence Zen Center Queensland Zen Center Fax (60) 3-292-9925 Ken Kessel JDPSN Hong Poep Won Kwang Myong Sunim JDPS [email protected] Zen Master Dae Kwang 15 Flaggy Creek Road 193 Mansfield Street Kye Ryong Sahn Int’l Zen Center/ 99 Pound Road Mount Crosby New Haven CT 06511 Mu Sang Sah Cumberland RI 02864 QLD 4306, Australia Office 203/787-0912 Mu Shim Sunim JDPS Office 401/658-1464 (61) (7) 3201-2571 Residence 203/777-2625 Chung-nam, Kye-ryong Shi Fax 401/658-1188 [email protected] [email protected] Du-ma Myon, Hyang-han Ri Residence 401/658-2499 Northern Light Zen Center San 51-9, 321-917 [email protected] Buk Kwang Soen Won South Korea Chong Hae Sunim JDPS Southern New Hampshire Zen Office (82) 42-841-6084 c/o Colin M. Fay Group Africa Fax (82) 42-841-1202 21 Thompson Street Zen Master Bon Haeng The Dharma Centre [email protected] P.O. Box 1236 Brunswick, ME 04011 Head Temple, Africa Nam San International Zen Center Keene NH 03431-1236 207/729-4787 Heila Downey JDPSN Mu Shim Sunim JDPS 603/499-0320 [email protected] c/o Heila and Rodney Downey Namsan-Dong 972-6 3F [email protected] Ocean Eyes Zen Center P.O. Box 795 Geumjung-gu, Busan 609-815, Hae An Sah Ten Directions Zen Community Robertson, Cape 6705, South Korea Zen Master Ji Bong Zen Master Soeng Hyang Africa Telephone (82-51) 518-7913 P.O. Box 2261 30] 3941 North Long Beach (27) 23-626-3515 Pengerang Zen Center Glen Ellyn, IL 60138 Boulevard Fax (27) 23-626-3515 Gye Mun Sunim JDPS 630-244-0543 Long Beach, CA 90807 [email protected] Lot 109 Telok Ramunia 562/988-2289 [email protected] Poplar Grove Zen Centre 81620 Pengerang Johor Malaysia [email protected] Three Treasures Zen Center Heila Downey JDPSN 07-826-4848 Penobscot Area Zen Center of Oneonta c/o Margie and Antony Osler [email protected] Chong Hae Sunim JDPS Zen Master Wu Kwang P.O. Box 232 Seoul International Zen Center c/o Marilynn Petit 14 Wayman Drive Colesberg 5980, South Africa Head Temple, Asia 46 Hemlock Point Road Otego NY 13825 (27) 51-753-1356 Hyon Gak Sunim JDPS Orono ME 04473 607/988-7966 Rondebosch Dharma Centre Hwa Gye Sah 207/262-9362 [email protected] Heila Downey JDPSN 487, Suyu 1 Dong [email protected] c/o Marlize Meyer Kang Buk Gu, 142-071 Seoul, 6 Lulworth Mansions Korea Saint Andrews Road 82-2-900-4326 Rondebosch Fax 82-2-903-5770 Cape Town 7700, South Africa [email protected] (27) 21-686-3698 centre Singapore Zen Center (27) 21-790-5546 home Kwan Yin Chan Lin Prison Groups [email protected] Gye Mun Sunim JDPS Adult Correctional Institution, Malmesbury Prison, South Africa No. 195 Lavender Street Rhode Island #01-01 Eminent Plaza Marion Correctional Institute, Singapore 338758 Baker Correctional Institute, Florida Middle East (65) 392-4256 Florida Massachusetts Treatment Center, Fax (65) 298-7457 Bay State Correctional Center, Bridgewater Tel Aviv Zen Center [email protected] Norfolk, Massachusetts Head Temple, Israel MCI Norfolk, Massachusetts Zen Master Wu Bong Su Bong Zen Monastery Coleman Federal Corrections Nellis Federal Prison Camp, 64 Alenby Street Zen Master Dae Kwan Complex, Florida Nevada Tel Aviv 65812, Israel 32 Leighton Road 5/F Starlight Hse Florida State Prison Putnamville State Correctional (3) 5107356 [email protected] Causeway Bay, Hong Kong, Hernando Correctional Institute, Facility, Indiana China Florida Union Correctional Institute, Tivon Zen Center (852) 2-891-9315 Indiana State Prison, Michigan Florida Zen Master Wu Bong Fax (852) 2-575-0093 City 47 Alonim Street [email protected] Westville Correctional Center, Tivon, Israel Lowell Correctional Institute, Indiana (04) 9535647 Florida [email protected]

PRIMARY POINT Fall 2004 Decin Zen Group Olomouc Zen Group [email protected] Europe Chong An Sunim JDPS Chong An Sunim JDPS Szeged Sangha Barcelona Zen Center Fungerova 12 c/o Tomas Utekal Chong An Sunim JDPS Grazyna Perl JDPSN Decin, Czech Republic Polska 64 Farkas Sándor Bori Centro Zen + 420 608 076 667 772 00 Olomouc Alsókikötó sor 7/d, IV/10 c/ Freginal 7 Gdansk Zen Center Czech Republic 6723 Szeged, Hungary Torredembarra (Tarragona) Myong Oh Sunim JDPS +420 608 327 724 +36.30/903.8124 Spain Sowinskiego 1/2 [email protected] [email protected] 93 219 19 05 80143 Gdansk, Poland Oslo Zen Center Tatabánya Zen Center [email protected] [email protected] Head Temple, Norway Chong An Sunim JDPS Berlin Zen Center 058/302 28 09 Zen Master Wu Bong Torma András Head Temple, Western Europe fax 0 609 926 541 c/o Mariusz Suchanecki Bárdos lakópark 4/A 2/4 Roland Wöhrle-Chon JDPSN [email protected] Hospitsveien 23 2800 Tatabánya, Hungary (Mukyong JDPSN) Hamburg Zen Group 0789 Oslo, Norway +36/20.332.1952 Gottschedstrasse 4 Roland Wöhrle-Chon JDPSN +47 93262727 [email protected] [email protected] 13357 Berlin, Germany (Mukyong JDPSN) Velikiy Novgorod (49) 30-46-60-50-90 c/o Hwa Rang Palma Zen Center Meditation Center Fax (49) 30-46-60-50-91 Tae-Kwon-Do School Head Temple, Spain Zen Master Wu Bong [email protected] Humboldtsrasse 67a, Zen Master Wu Bong 30 Borovskaya ul. Bratislava Zen Center 22083 Hamburg, Germany c/o San Felio 6 Bronnitsa Head Temple, Slovakia +49-(0)40-72545986 07012 Palma de Mallorca, Spain Velikiy Novgorod, 173110 Zen Master Wu Bong [email protected] (34) 971-728-981 Russia Ludovíta Fullu st 58/22 Hajdúböszörmény Zen Group [email protected] 7(8162)666206 84105 Bratislava, Slovakia Chong An Sunim JDPS Paris Zen Center [email protected] +421 2 65413181 Boross Attila Head Temple, Europe Vienna Zen Group [email protected] Benedek János u. 8 Grazyna Perl JDPSN Head Temple, Austria Brno Zen Center Hajdúböszörmény 4220, 35 Rue de Lyon Roland Wöhrle-Chon JDPSN Chong An Sunim JDPS Hungary 75012 Paris, France (Mukyong JDPSN) c/o Karel Skoupy +36.52/227.858 (33) 1-44-87-08-13 Wiesingerstr. 6/6 Tabor 32A Katowice Zen Group Fax (33) 1-44-87-09-07 1010 Wien, Austria 602 00 Brno, Czech Republic Aleksandra Porter JDPSN [email protected] (43) 1-9676781 +420 541 247 358 c/o Marek Barcikowski Prague Zen Center [email protected] [email protected] ul. Piotrowicka 45/4 Head Temple, Czech Republic Vilnius Zen Center Brussels Zen Group 40-723 Katowice-Ligota, Poland Chong An Sunim JDPS Head Temple, Lithuania [31 Head Temple, Belgium (48) 32-202-3008 Kwan Um Zen, Pod Trati 1 Andrzej Piotrowski JDPS Grazyna Perl JDPSN [email protected] Prague 5, 150 00, Czech c/o Egle Kisieliute c/o Koen Vermeulen Kaunas Zen Group Republic Ciobiskio str. 23 nr 8 Rue Belliardstr. 203 Andrzej Piotrowski JDPSN +420 244 460 852 2010 Vilnius, Lithuania 1040 Brussels, Belgium Box 609 +420 257 324 716 +370 52 734398 (32) 2-270-0125 LT3021 Kaunas, Lithuania [email protected] [email protected] Fax (32) 2-270-0125 370-98-22063 Riga Zen Center Vilseck Zen Group [email protected] Fax 370-7-268-572 Head Temple, Latvia Roland Wöhrle-Chon JDPSN Budapest Zen Center Kladno Zen Center Zen Master Wu Bong (Mukyong JDPSN) Head Temple, Hungary Chong An Sunim JDPS c/o Oleg Onopchenko c/o Kevin and Judy Folsom Chong An Sunim JDPS Na Vyhaslém 3260 Ilikstes 101/53 Josef-Hayden Strasse 1 Bajza utca 58 272 00 Kladno, Czech Republic Riga, LV-10, Latvia Vilseck 92249, Germany (371) 7-325-348 H-1062 Budapest, Hungary Kosice Zen Center 49-9662-700494 +36.1/2.108.172 (371) 7-391-328 [email protected] Zen Master Wu Bong [email protected] +36.30/408.1211 Letna 43 Warsaw Zen Center [email protected] 04001 Kosice, Slovakia Rzeszów Zen Group Head Temple, Eastern Europe Cologne Zen Group tel/fax: +421 55 6334005 Aleksandra Porter JDPSN Aleksandra Porter JDPSN Roland Wöhrle-Chon JDPSN [email protected] c/o Artur Sikora 04-962 Warsaw Falenica (Mukyong JDPSN) ul. Korczaka 4/69 ul. Malowiejska 24, Poland Kraków Zen Center 35-114 Rzeszów, Poland c/o Gisla Blankenburg Aleksandra Porter JDPSN (48) 22-612-7223 Lindenburger Allee 24 ul. Bandurskiego 19/4 Saint Petersburg Zen Center Personal 48-22-872-0400 50931 Koeln, Germany 31-515 Kraków, Poland Head Temple, Russia [email protected] (49) 221-40 98 96 (48) 12-56-24-28 Zen Master Wu Bong Zlin Zen Group [email protected] Tretiakovu Vladimiru Lódz Zen Group Chong An Sunim JDPS Danish Zen Center Pavlovsk, Molchanova str. 21/33 Ales Janoch Aleksandra Porter JDPSN 189623 Saint Petersburg, Russia Zen Master Wu Bong ul. Ogrodowa 26 m. 29 Dlouha 4215, Zlin, Vordingborgvej 105B (7) 812-465-1113 Czech Republic 91-065 Lódz, Poland [email protected] DK-4681 Herfoelge (48) 42-33-30-74 + 420 737 784 955 Denmark [email protected] Szczecin Zen Group [email protected] (+45) 70252530 Myong Oh Sunim JDPS [email protected] Munich Zen Group c/o Dariusz Pozusinski Roland Wöhrle-Chon JDPSN ul. Wyzwolenia 34/27 Debrecen Zen Group (Mukyong JDPSN) Chong An Sunim JDPS 71-500 Szczecin, Poland c/o Alan Glasper (48) 91-4227808 Papp Ádám Belgradstr. 59 Jókai u. 23. 80796 Munich, Germany 4026 Debrecen, Hungary (49) 89-30-00-27-06 +36.20/550.1769 [email protected] [email protected]

PRIMARY POINT Fall 2004 DharmaCrafts THE CATALOG OF MEDITATION SUPPLIES

800.794.9862

www.dharmacrafts.com

Free gift! Order online using keycode PP04

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incense

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Thanks to our Kwan Um School family

for 25 years of support 1979 2004

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