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LIVE AND PRACTICE AT THE KUSZ INTERNATIONAL HEAD TEMPLE IN A SUPPORTIVE COM- MUNITY OF DEDICATED ZEN STUDENTS. DAILY MEDITATION PRACTICE, INTERVIEWS WITH 2012 Summer kyol che GUIDING AND VISITING TEACH- KYOL CHE IS A TIME TO INVESTIGATE YOUR LIFE CLOSELY. HELD AT ERS, DHARMA TALKS, MONTHLY $ $%"#!% #$"().5*9:.865 WEEKEND RETREATS, SUM- *.5/;3> ;/ ).5*9:.8#6.5/>*5/;3> MER AND WINTER INTENSIVES, ;->"61:4*5 #;3> *5-15,"06-.9 #2;3> AND NORTH AMERICA SANGHA ;/ WEEKENDS. LOCATED ON 50 PZC Guest Stay Program - designed to allow ACRES OF FORESTED GROUNDS. folks to stay in the Zen Center and experience community life for a short period of time, without the retreat rentals rigorous schedule of a retreat. for visiting groups

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PRIMARY POINT Summer 2012 Primary Point IN THIS ISSUE 99 Pound Road, Cumberland RI 02864-2726 U.S.A. Buddhadharma Telephone 401/658-1476 Zen Master Man Gong ...... 4 www.kwanumzen.org [email protected] Buddha’s Birthday 2002 online archives: Zen Master Wu Bong ...... 5 www.kwanumzen.org/teachers-and-teaching/ primary-point/ “I Want!” Published by the Kwan Um School of Zen, a nonpro!t religious A kong-an interview with Zen Master Wu Kwang ...... 6 corporation. "e founder, Zen Master Seung Sahn, 78th Patriarch in the Korean Chogye order, was the !rst Korean Zen Master to live and teach in the West. In 1972, after teaching in Korea and Giving !anks for Cancer Japan for many years, he founded the Kwan Um sangha, which Anne Rudloe JDPSN ...... 7 today has a#liated groups around the world. He gave transmission to Zen Masters, and inka (teaching authority) to senior students called Ji Do Poep Sas (dharma masters). Elephants and Tigers: !e Whole World Is a Single Flower Tour in India "e Kwan Um School of Zen supports the worldwide teaching schedule of the Zen Masters and Ji Do Poep Sas, assists the Jo Potter JDPSN ...... 9 member Zen centers and groups in their growth, issues publications on contemporary Zen practice, and supports dialogue Pilgrimage to India, 2011 among religions. If you would like to become a member of the 11 School and receive Primary Point, see page 31. "e circulation Zen Master Bon Soeng ...... is 2,800 copies. "e views expressed in Primary Point are not necessarily those !e Whole World Is a Single Flower: Re"ections of this journal or the Kwan Um School of Zen. by Participants ...... 14 © 2012 Kwan Um School of Zen Founding Teacher Dialogues in Spain: Zen Master Seung Sahn and his Zen Master Seung Sahn Senior Students in Palma [3 School Zen Master Eduardo del Valle ...... 18 Zen Master Soeng Hyang Editor-in-Chief Mind Inscription and Mind-King Inscription: Ken Kessel JDPSN Two New Translations Editor for Europe Roland Wöhrle-Chon JDPSN Jess Row ...... 22 Editor for Asia Kathy Park Buddha’s Birthday Poem, April 2012 Managing Editor Judy Roitman JDPSN ...... 26 Tamarind Jordan Managing Editor for Europe Eduardo del Valle Pérez Kwan Um School of Zen Centers ...... 28, 29, 30 Book Review Editor Judy Roitman JDPSN Membership in the Kwan Um School of Zen–America ...... 31 Layout and Design James Gouijn-Stook Content Editor Ben Gleason Manufacturing Manager Eugene Lim Publishing Manager Paul Majchrzyk JDPSN Photography Sharon Bijak, Francis Lau, Allan Matthews, Palma Sangha, Fernando Pardo, Tanja Stock, Zen Master Soeng Hyang Art Lara Allport, Jane Weschler Transcription Algernon D’Ammassa

!e editors would like to thank Tom Dickinson for recording talks and soliciting re"ections from the Whole World Is a Single Flower Cover: Buddha’s footprint, gra#ti on a rock outcrop conference, and Francis Lau for providing graphics. at Vulture Peak, Rajgir, India. Photo by Allan Matthews.

PRIMARY POINT Summer 2012 Buddhadharma Zen Master Man Gong

1. If you say “buddhadharma,” already that’s not buddhadharma. 2. Everything, as it is, is buddhadharma. If you get up on a soapbox to preach about buddhadharma, the meaning is already lost. 3. Material things are to be used; Mind is the basis. When Mind and the material become one, this is buddhadharma. If you don’t attain the buddhadharma in this lifetime, there is no guarantee that you will #nd the path in future lives. 4. Buddhadharma is appropriate for any historical period or human circumstance. 4] 5. If your life is not touched by the dharma, then you have already lost your human status. 6. Buddha is Mind; dharma is the material. Before the buddhadharma appeared as name and form, and even before the historical Buddha appeared, true nature existed. If you put down the small “I,” which is like a piece of unglazed pottery, then you will get a dharma body which is like the seven treasures (gold, silver, lapis, crystal, coral, agate and pearl). 7. It’s not the mouth that speaks; it’s not the hand that works. When you #nd the one who really speaks and works, then you will become an authentic human who can truly speak and work. 8. Buddhadharma is responsible for the body and the principles of samadhi, you will need 10,000 wisdom mind. A life where buddhadharma is not in charge is keys. a life without purpose. Once you realize this you will return to the buddhadharma immediately. 12. Denying the buddhadharma is denying oneself. If you reject the buddhadharma, you reject yourself, because 9. Worldly principles and the buddhadharma are not you are the Buddha. two. Buddha and sentient beings are one. When you attain this “not two” dharma, you will become a true 13. Every sound is a dharma talk and every thing is the person. true body of the buddha. But we always hear that it’s very di!cult to encounter the buddhadharma even 10. Someone who knows the buddhadharma is not once in 10 million kalpas. "is puzzling situation de- attached to dualistic thinking. ("ey have left home.) serves our serious consideration. If you haven’t attained the buddhadharma, then you are just like a common, worldly person. From the book "e Teachings of Zen Master Man Gong, 11. To open di$erent locks you need many kinds of keys. translated and edited by Zen Master Dae Kwang, Hye If you want to comprehend the numberless obscure Tong Sunim and Kathy Park.

PRIMARY POINT Summer 2012 Buddha’s Birthday 2002 Zen Master Wu Bong

Excerpted from Zen Life, Moment Life by Zen Master Wu Bong (ISBN 978-3-937983-34-9). Copyright © 2012 European Kwan Um School of Zen. All rights reserved. Reprinted with permission of Johannes Herrmann Verlag. For information on ordering this book, see page 17.

!e tradition says that when Buddha was born, in heaven they had a big celebration because all the devas, all the gods, they could see that it was somebody great because a great light shone from the Buddha’s birthplace into heaven. So they were very happy. !ey already understood that Buddha is born, future Buddha is born. But as several people pointed out, if you are born, already a mistake, so the same thing is true for Buddha. He was a human being, not a god in heaven, so as a human being, already a mistake.

You are all familiar with Buddha’s story, sitting under the Bodhi Tree, getting enlightenment. Somebody once asked a great master about Buddha’s enlightenment, and this master said: “Golden sand in the eye.” Zen students want enlightenment, but the problem is that as soon as [5 you want something, this something is binding; it becomes your prison. Whether this prison is golden and beautiful, or bad and terrible, still prison is prison. So, if you are attached to something, want something, then already you don’t get freedom.

In our life it’s that way. We start, we begin our life with a mistake, then the continuation of our life is this moment, just now. In this moment we are also making a !is is mistake day, so my talk points the same way. mistake, because we are celebrating a mistake. !at’s why it’s a mistake celebrating a mistake. So everybody has a Buddha was born and the gods enjoy: Big mistake. challenge: How do we make our life correct? How do we use this mistake and make our life worthwhile? I already Six years under the Bodhi Tree, then enlightenment: said, if you are attached to something then you can’t get Another big mistake. freedom.

Your life, my life: Also a mistake. !en what is freedom? In one gulp swallow all oceans and rivers. !at’s absolute freedom. !at means you can Today it’s Buddha’s birthday celebration: Mistake be anything, but if you are attached to this freedom, celebrating mistake. then this freedom itself becomes your prison. !at’s also a mistake, so the "nal step is most important—this "- !en how will you make your life correct? nal sentence of the speech: !en, somebody is hungry, everybody understands what to do. Somebody is thirsty, In one gulp swallow all oceans and rivers. also everybody understands what to do. So only one thing remains to do: do it. !en someone hungry, give them food; someone thirsty, give them drink. !ank you everybody for coming here. It’s wonderful to see people from many countries, many places, and I’m sure Very simple. if Buddha was with us, Buddha would be very pleased.

PRIMARY POINT Summer 2012 “I Want!” A kong-an interview with Zen Master Wu Kwang

We used to have a di!erent translation of the second great vow: “Desires are inexhaustible. We vow to extinguish them all.” Once, during an interview, a student asked Zen Master Wu Kwang: “Desires are inexhaustible. What does this mean?” Zen Master Wu Kwang: “I want!” Student: “"en how do you extinguish them all?” 6] ZMWK: “I want!” Commentary: Human life is “I want!” Even to direct yourself toward extinguish- ing desires is a want or desire. Strictly speaking, desire or even preference is not the problem. Clinging and self-centered craving is really the core of the issue. Why do “I want,” and for whom? How do I use the energy of desire to go beyond just I, my, me? When you’re hungry, eat; when someone else is hungry, give them some food.

PRIMARY POINT Summer 2012 Giving Thanks for Cancer

Anne Rudloe JDPSN

Anne Rudloe died peacefully in her home yesterday, April 27, 2012. I’ve been fortunate to work with her on her blog over the past few months. She asked me to publish upon her death the piece that follows, which she wrote years ago right after being diagnosed with cancer. It’s been my great, good fortune to spend some time with Anne and her husband, Jack. !ough we’ve known each other from a distance for many years, it’s only in these past few months that I was able to spend some personal time with them. When I saw Anne last week, her eyes were bright and her presence unencumbered. She expressed gratitude for the ability to sit and look over the bay from her front window. If you watch the video that this post is based on, or if you read more of her publications, or if you had been lucky enough to spend some time with her, you’re likely to know straightaway that she moved through nature and the whole of her life with the familiarity and the knowing of a wild one. Ever on the edge, Anne didn’t hold back anything. In her life and in her death, Anne faced what was before her with an openness that has been of bene"t to many beings. Fare thee well, my friend. —Penny Alsop

y eyes blinked open as consciousness returned af- But it had spread. And after surgery to remove the tu- ter the colonoscopy. Before I could say anything, mor and a series of lymph nodes, I spent weeks recover- the doctor leaned over my shoulder and said in ing under huge old trees next to the Gulf of Mexico in [7 anM urgent voice, “You have cancer!” the company of fall wild!owers and butter!ies. Morning “Geez, what kind of a bedside manner is that?” I sunlight glittered on the bay and gilded the pine needles thought in a fuzzy blur. A few hours before, when I had overhead. I was swept not with fear but with gratitude for arrived at the clinic for a routine screening, I had felt #ne. all the wonderful things of life and with the absolute con- It was just the last step in a series of routine checkups. viction that, if death came, nothing would be lost. “But you’ll be OK,” he added. “It’s small, we think we Later, my husband and I made a trip to the Mo"tt Can- caught it before it spread beyond the gut.” cer Center in Tampa. On the way, we canoed the Weeki

PRIMARY POINT Summer 2012 Wachee River, a gorgeous spring run with crystal-clear Cancer means one must really live in the present rather water, underwater emerald meadows, manatees, schools than being lost in the past or in fearful or desire-ridden of !sh darting past us and eagles overhead. "e healing fantasies of the future. It makes all the di$erence in the that came from being there was palpable, even as it had world in experiencing life as the gift that it is. been under the pines at home. "ere was joy to be a part I experienced the impermanence and fragility of the of a system that creates such beauty even though death is rational, intellectual, analytical mind. It slowly disap- part of it. peared when I got really sick, and it slowly reappeared as Halfway through the chemotherapy, I ended up in and I got better. By shutting down the egocentric mind, the out of the hospital over 25 days, really sick. I never felt as body actually makes it easier to face the !nal decline. if I were in any serious danger, given that medical support I no longer take positive things for granted or get all was available, but a lot of friends who saw me were con- upset about the stresses of daily life. vinced that I was on the brink of death and the doctors Mortality and the impermanence of an individual didn’t say that it was out of the question. lifetime become very real rather than an intellectual phi- Neighbors came to visit and they always wanted to losophy, but it is a wonderful aspect of reality. Birth and pray. I welcomed the kindness even if the language was death endlessly produce unique new minds and con- not the same as I was used to in my own religious practice. sciousness, new insights and talents. If Mozart had never "is culminated in the appearance in my front yard died, Stravinsky could never have appeared. It is possible one Sunday afternoon, after I got out of the hospital, of to let go of fear and to perceive the brilliance of the pro- about 20 members of a little lay-led church. Everybody cess and to know that death is part of a vaster and extraor- gathered around my husband and me, but in the little dinary reality. village of Panacea, where neighbors still know each other, I have met some extraordinary people among those it was well known that neither my husband nor I was an who treat cancer patients, doctors who are humble and orthodox believer. "ey were a little uncertain about how compassionate—I guess it is hard to be arrogant when to begin with a couple of lost souls, one of whom might you lose so many patients—and nurses who keep what be facing an early death. could be a grim setting cheerful and upbeat, giving their So I began by thanking them for their care and all patients the courage to get through it all. 8] the covered dinners and they began to share the value of I have !nally been able to really drop the ego-based their faith. I found that I truly agreed with everything worries of career and !nances and replace them with that was said, with the exception that theirs was the only things I really want to do. way. "en I said that the most mistaken thing anybody "at consciousness can survive the death of the brain can say in this situation is “Why me?” because sooner or is no longer strictly a matter of faith. "ere is a growing later we must all face this sort of trouble, and eventually amount of rational evidence that points in that direction, we will all die of something. Rather, I said, a health crisis enough to provide hope if not certainty. If so, then death is a wonderful teacher if we can let go of anger and fear might not mean giving up the beauty of life. It might only and open up to what it has to teach. mean a better view of the larger wonders of the universe. "e preacher immediately added, “We should give So I have learned to give thanks for all the tough les- thanks for cancer because it brings us closer to God and sons that teach us what we would never learn voluntarily. that is the most important thing in life.” He then turned When we stop whining, when we realize that this too is and looked at the other members of his congregation. part of the experience of living a full life, then when a Nodding at individuals one by one, he said, “And you major disease comes, we can truly give thanks for it. It’s should give thanks for the breast cancer,” and you, nod- an intense and rich way to live, like having a challenging ding to another, “mental illness, and you,” nodding to teacher always in your face, forcing you to live at your another, “should give thanks for that shooting, “and you, highest level of insight, ability and courage. nodding to another, “for the heart attack.” Everyone he Reinhold Niebuhr, a Protestant theologian, said, pointed to agreed. “Nothing worth doing is completed in our lifetime; there- So, was he right? Should we not only be brave but even fore we must be saved by hope. Nothing true or beautiful thankful if we get cancer? I re#ected on my own case and makes complete sense in any immediate context of his- realized that the preacher was right. In addition to the tory; therefore we must be saved by faith. Nothing we do, wisdom of the river, the forest and the sea, here’s what I however virtuous, can be accomplished alone; therefore am thankful for. we are saved by love.” To fully know what it is to be human, it is just as im- "is is what I’ve learned so far. portant to go through the hard times of old age, loss of social roles, illness and approaching death as it is to go through the pleasant phases of youth. "e hard parts can Follow this link to see the video that this essay comes from: provide insight and wisdom as nothing else can. http://youtu.be/5y9JR8u1XhY

PRIMARY POINT Summer 2012 Elephants and Tigers: The Whole World Is a Single Flower Tour in India

Jo Potter JDPSN

t was Zen Master Seung Sahn’s vision that the Kwan !e team that came together included two teachers and Um School of Zen would organize the Whole World Is three students: Carlos Montero, representing the North a Single Flower conference every three years. India had American sanghas; George Hazlbauer, representing the Eu- Ibeen chosen as the destination for the conference in 2011. ropean sanghas; Grace Tam, representing the Asian sanghas; Zen Master Soeng Hyang, successor to Zen Master Seung and Zen Master Bon Haeng and myself, representing the Sahn, began in May 2009 to consider what kind of team teachers’ group. We chose not to have a chairperson. Each of could plan and carry out the conference in India in 2011. us simply committed to doing the best we could in our areas. She envisioned a team that would “not let the ball drop,” a It was interesting to note that the teacher and student roles team that would work independently and be self-motivated. dropped away almost immediately and we became a team of She was very clear that the feeling of “!e Whole World Is a "ve people each doing what we were best at. Single Flower” would best emerge though an international Zen Master Bon Haeng (Mark) would sit quietly during team of teachers and students. the meetings, encouraging us to stick to clear priorities. He was also a wiz at the "nances during the actual trip. Grace was likewise a wiz with organizing the travel details in Hong Kong and keeping track of participants. George gravitated [9 toward all things technical, while I gravitated toward design- ing the program and wrote the letters and minutes for the meetings. Carlos had incredibly clear commentaries and vision, and ended up being the best master of ceremonies ever during the actual trip. We laughed often and respected each other’s opinions—no matter how wacky they might have been. We grew toward each other and came to know each other well over the two years of preparation time. For me this time was a precious example of the direction of our school: people working together for others. I wouldn’t have missed these two years for anything! Something really funny happened at the "rst meeting. We tried to convince everyone to change the destination from India to somewhere “more comfortable, safe and known” and where there would be a Kwan Um School of Zen community waiting for us. But deep down inside we understood that this was an awesome chance to grow beyond the mind, which wants to remain safe and comfortable and in familiar surroundings. It helped that one of the great teachers of the school, Zen Master Dae Bong, sent an e-mail stating that: “Korea or some known place for the WWSF trip would be okay but I feel that for this WWSF we ought to do something that has an e#ect beyond our group!” Zen Master Dae Bong’s wise words sealed India as our destination. And there was no doubt that going to India would be an adventure to look forward to and which would present all kinds of challenges. !e team was now focused

PRIMARY POINT Summer 2012 and we began wholeheartedly. At this point we were already mentally on the way to the “Land of Primary Point,” the land where our Zen practice had started—even though the conference was still two years away. But where would we start? Four of us had never been to India, and I had been there 30 years ago. Zillions of questions appeared. Our initial meetings were !lled with imagining all the things that could go wrong, as well as discussing the fun stu": traveling through this mystical land where Buddha was born, taught and died. What did the Bodhi Tree look like, and how would it feel to sit under it? We learned that we would visit the caves where Shariputra and Ananda practiced, trudging up Vulture How would we transport everyone from point to point? And Peak, visiting myriads of Buddhist temples and meeting the what about the advertisement, the Web site and logos? And people of India. What would Varanasi look like? And what of course hundreds of other details. about the boats on the Ganges River? We were going to the I noticed that team coalesced quickly, arranging itself like land of kong-ans, the land of the Heart Sutra and Primary the !ve !ngers of the hand, which allowed all of the energy Point! to be projected to the planning. Once the inner mind was We thoroughly evaluated setting up a Whole World Is focused and the team had gelled together, the details were a Single Flower conference like all the previous ones: struc- easy to !x. tured around talks given by teachers invited from the greater Really great help came from so many people not on sangha, with some entertainment in the evenings. But it our team. Elisa, a student in Berlin, would e-mail, telling 10] turned out impossible to tailor this huge unknown India into us she was in India and asking if we needed anything to an already known pattern. be researched. Another student, Arthur Collins, was often Finally with the green light given by Zen Master Soeng in India and sending reports to George, as well as soothing Hyang, the School Zen Master and Guiding Teacher for the our worries. Zen Master Dae Jin, who lives in Korea, went Kwan Um School, the team agreed to the following setup: to Lumbini to talk to the abbot and arrange the details of !is Whole World Is a Single Flower event will our stay. Frances in Hong Kong worked on the beautiful be a pilgrimage and practice trip. !e conference programs, and Katka Grofova in Hungary designed the will be the 11-day trip in its entirety, where we logo with the elephants. Cat in the United States designed start in Varanasi with a welcoming dinner and the very useful Web site. And many more brought pieces orientation. !ere will be dharma talks, chanting of the big puzzle to us. Zen Master Dae Kwan, head of Su and lots of practice led by di"erent Zen masters in Bong Zen Monastery in Hong Kong, helped enormously our school along the way in places like Sarnath, with ideas of day-to-day activities during the trip. And all of Bodhgaya, Vulture Peak and many others. !e the teachers on the trip committed immediately to give the #nal stop—the Korean temple in Lumbini—will dharma talks. I heartily thank all of these wonderful people be where we will have some dharma talks, sharing for their generous o"erings! and completion. In this case one day for the o$cial $e years went by and after about 70 Skype sessions and part of the conference will be enough. more than 600 e-mails, the team Skyped for the last time on A very important part of our Zen teaching is to stay #ex- October 11: George in the Czech Republic, Grace in Hong ible and keep a wide-open mind to the arising situation. $e Kong, Carlos in Miami, Zen Master Mark in Boston and Buddha used skillful means to teach all dharmas. Skillful myself in Berlin. We surrendered our plans to the unknown means here meant setting aside any previous ideas of past and got ready for the reality of India. We discussed last-min- conferences and completely opening to a very di"erent kind ute cancellations with sadness and welcomed new partici- of event. pants with happiness. $en we boarded airplanes from our Of course, practical things loomed huge on our horizon: di"erent nations and #ew to India, the land of the Enlight- How many people would actually come? Which month ened One, the land of the Dharma of the Enlightened One should we go? Where would everyone sleep? What kinds and the land of the Sangha of the Enlightened One. of things would we need to know about traveling to India? We couldn’t wait to meet our beloved sangha family What kind of program should we design? How much should members in Varanasi, all 88 of them! each person pay? Who would be our contact people in India?

PRIMARY POINT Summer 2012 Pilgrimage to India, 2011 Zen Master Bon Soeng

Editor’s note: !e following article is from two sources. !e main talk, from Zen Master Bon Soeng’s talk at Lumbini at the Whole World Is a Single Flower conference in October 2011, is in our standard typeface, placed between two sections set o" in a di"erent typeface, taken from Gong Mun, the newsletter of the Empty Gate Zen Center.

Pedestrians, bicycles, scooters, tuk-tuks, bi- the place, the teachings and our ancestors. cycle rickshaws, cars, trucks, busses, cows, As our chanting ends we immediately hear goats, pigs and dogs vie for limited street beautiful chants sung in Thai, Cambodian, space. Everyone and everything within Korean, Chinese and who knows what else. one inch of disaster, going in every direc- All of us practitioners from all points around tion with horns blaring . . . if you are lucky the globe and all styles of Buddhist practice enough to have a horn. Fortunately, no one chant as one, revealing the beautiful voice is hurt today and we make it to the tem- of the mahasangha echoing the Buddha and ple for full-moon chanting. On the road to his disciples, who wandered and practiced Ranakpur to visit an amazing Jain temple deeply in these very same places of our constructed exclusively of carved marble, journey. we share the road with hundreds of sheep, It is a few days later and we have rolled goats and camels. Some of the camels carry our way through the Indian countryside into [11 the babies of the herder families. Getting 22 Nepal. This small-town border crossing is kilometers from the airport to our hotel in choked by colorful trucks full of merchandise Varanasi takes over an hour and a half. Pa- from India trying to pass through customs. tience, patience, patience: the code words In the other direction these same colorful for travel in India! trucks are now empty, slowly, slowly, roll- In the darkness before dawn the eighty or ing back into India. We wait, more patience so Kwan Um pilgrims set out on foot from required, as all our passports are checked our hotel to chant and sit under the Bodhi for visas. Finally, in darkness, we arrive at Tree at the Mahabodhi Temple in Bodhgaya, the Korean temple in Lumbini, Nepal, Bud- where the Buddha experienced his great en- dha’s birthplace. With no one to greet us we lightenment. In the quiet before dawn, the again wait and we laugh. Twelve hours on a cows and dogs own the streets. Sellers of bus and now this? beads, buddha statues and fabrics are slow- It’s dawn the next day and we pilgrims ly setting up their wares. Beggars are lining walk in silence, two by two, toward the stu- up with one hand extended, the other point- pa and pillar marking the “exact” birthplace ing to their mouths. . . We pilgrims walk sin- of the Buddha. As the sun rises, for the !rst gle !le in silence, allowing the place and our time on the pilgrimage we can actually see intentions to become one. Under the Bodhi the bright yellow sun. Gone is the pollution- Tree we meet up with other fellow Kwan Um !lled sky of India with its hazy red sun. The pilgrims who have spent the night under the path to the stupa is beautifully kept, the tree. These overnight pilgrims watched as a landscape calming and lovely. The silence, "ashmob of Thai gilders applied gold leaf to beauty and warm sweet air are almost in- the fences that surround the sacred tree. All toxicating. A sense of peace and aliveness night long, as these pilgrims were bowing, comes over me. I realize that I haven’t heard chanting and sitting in their mosquito-net- this silence since arriving in India. I haven’t ted tents, dogs were howling and !ghting. seen the bright yellow sun in days. Then I Joining together for chanting, voices from realize that there are no beggars around; no Hong Kong, Singapore, Korea, America, one is trying to sell me anything. Alone with Germany, Lithuania, Russia, Canada, South my fellow pilgrims I am in heaven. Ahh . . . Africa and Australia merge in reverence for wonderful!

PRIMARY POINT Summer 2012 e are here in Lumbini, the birthplace of the Buddha. !is is the last stop on our 10-day pilgrimage, which has been retracing, in a Wvery odd order, the major places of the Buddha’s life. Every major spiritual tradition has some kind of pilgrimage as part of their tradition. It is the duty of every Muslim who is able to go to Mecca once in their lifetime. Jewish people travel to the Wailing Wall, the last remaining section of the Second Temple, in Jerusalem. Many Catholics travel to northern Spain and walk a route of many churches culminating in a visit to the Cathedral of Saint Jerome. I was thinking this morning as we were walking here that maybe now we are in heaven. !ere was no honking of the tra"c. Nobody was coming up to us trying to sell us beads. We didn’t have to look at beggars, naked children with their hands out or children singing Buddhist chants, not really as a spiritual practice but as a performance so that we would pay them money. But here it is silent. !e sun is rising, bright and yellow. !e air is cool. !e birds are singing. And I thought, we’re in heaven. And that’s the kind of life the Buddha was born into. !e Buddha was born into heaven. He was born into a world where there was no su#ering. Every wish he had was granted. His father tried to make sure that to un$inchingly be with the pain and the su#ering of this 12] he couldn’t see the su#ering of the human world. So he world. !at is the bodhisattva mind. pampered him and kept him cloistered in the palace. Ev- On this pilgrimage, we learned about the life of a man ery whim was granted. named Gautama Shakyamuni, who became the Buddha. But something happened in the Buddha’s mind. !e We have also learned about his disciples. We learned Buddha eventually saw su#ering and realized he was hu- about his cousin, Ananda. We were told that Ananda man. He couldn’t live in heaven anymore. In the mythol- argued with the Buddha when the Buddha wanted to ogy of the heavenly realms, you can live there and you leave Vaishali and go to Kushinagar to die. Ananda said, can have a wonderful life, but ultimately you dissipate “What’s wrong with my hometown?” Forty years practic- your karma. You eventually lose everything. !is world is ing with the Buddha and still he argued with the Buddha! impermanence and your good situation will end. So the So even the disciples of the Buddha were human beings Buddha somehow intuitively realized this and he jumped just like us. over the wall of the palace and he left heaven. In doing When our guides speak about the Buddha he is called so he entered into the su#ering world of human beings. Lord Buddha. And when we bow to the Buddha on the Without a moving mind, un$inchingly, he looked at the altar it’s very easy to think of him as a god. But he’s a su#ering of this world. He cried with the people when man. We learned about the Buddha’s aunt, who argued so they cried. He su#ered just like everybody else su#ered. forcefully with Buddha to allow women to become nuns, And he didn’t need to. He could have dissipated his kar- to be part of the sangha. We were told that the Buddha ma in the palace but instead he jumped over the wall. And couldn’t quite agree. He couldn’t say yes, but he didn’t in that jumping, he set our practice life in motion. Our say no. Perhaps even the Buddha’s mind wasn’t complete- practice is to un$inchingly be with the su#ering of the ly clear when he was arguing with his aunt. world. Not to separate ourselves o#, but to be with the Practice is nonstop. It’s easy to think we get enlighten- su#ering that is all around us. ment and we’re done. Zen Master Seung Sahn used to All of us traveling on the buses have seen the poverty, say, “Enlightenment is easy to get, hard to keep.” Mo- the pain, the sadness, the despair, along with the joy and ment to moment to moment, what are we doing now? the wonder of life in Northern India. We have no choice We learn a very simple practice: keep a don’t-know mind. but to witness the pain. Our pilgrimage is to be touched But we all know how di"cult it is to keep this don’t- by the truth of all of it. We all know our joy. We all know know mind. But we keep a try mind. Only try, try, try. our happiness. We crave these mental states. But we also What am I? Don’t know. know that they don’t last. And it is our deep practice vow !is don’t know is the light that brings us into our life.

PRIMARY POINT Summer 2012 PRIMARY POINT Summer 2012 So I talked about the pilgrimage as a journey over land, How is it we are not two, not one? #e whole world is a but a pilgrimage is also an inner pilgrimage. What am I? single !ower. All one thing. And, each individual !ower in As we have been traveling on this trip, all of us have been this world is the whole universe. From one to many, from confronted with our own karma, by our own conditioned many to one. Where do I stop and you begin? Don’t know. mind, this I-my-me. We have likes and dislikes. We think But only our stupid thinking is nonstop. We’re always that some things are good, some things are bad. All of us thinking, thinking, thinking, making ideas. Before I came at one time or another on this trip have tried to change here to India, I made many plans. I packed many things. India. “If only they did it this way, then it would be a Half of them I haven’t touched. I had so many ideas of good country.” I realize that it is not really possible that what it would be like. And India is not what I thought. I am always right, and six billion other people are wrong. Only stupid thinking—making making making, judging But that is how our minds operate. judging judging. Just as we un!inchingly face the su"ering of this So we raise this don’t know mind. Cut o" all think- world, we also go inward and un!inchingly observe and ing. #is doesn’t mean we don’t have a thinking mind; wonder, what am I? It’s so easy to jump into the heaven it means we don’t attach to our thinking. We say don’t realm and ignore the truth of our experience. Our prac- make anything. #at doesn’t mean we don’t have an idea. tice is to face the experience that we have right now. But But we don’t hold our idea so tightly we shouldn’t be fooled by our idea of that experience. In this last line of the poem, Zen Master Man Gong #at’s just our mind. We’re always asking, what is this? says, “already alive in the Prajna ship.” We have this mag- What am I? Don’t know! ni$cent life. What will we do with it? Prajna means wis- So here we are at Lumbini Garden, the birthpace of dom. Can you bring this wisdom mind into your life? Buddha. We are having our conference at the Korean tem- Without really digging deeply—what am I?—there is no ple here in Lumbini. #is conference is called the Whole wisdom. #ere is only opinion. It might be a good opin- World Is a Single Flower. #at name points to a calligra- ion but it’s only an opinion. You have to cut through phy that Zen Master Man Gong, our great grandteacher, everything, and from that place become alive. penned or inked when he was told that the Japanese had #e Buddha is alive right here, right now. #e Buddha been defeated in World War II. So I thought I would is not some fantasy who walked this land 2,500 years ago. recite a short poem by Man Gong for us today. It’s called Right here, sitting under these lovely trees in this beauti- [13 “Prajna Ship.” He said, ful garden, the Buddha is alive. How will you manifest it? Everything is impermanent. Back in Varansi after the Kwan Um pilgrim- But there is truth. age, and it is the night of Diwali, which is like You and I are not two, not one. Christmas, New Year’s Eve and Independence Only your stupid thinking is nonstop. Day all rolled into one. We take an auto rick- shaw down to the river on the main ghat (path Already alive in the Prajna ship.1 or stairs down to the river). The driver tells us Everything is impermanent, but there is truth. When that he he can’t get any closer than a half-mile we were at the Mahabodhi Temple there were many dif- from our hotel because the traf!c and crowds ferent groups coming to pay respects to the Buddha’s en- are too great. Rolling our bags behind us, we lightenment place and sit under the Bodhi Tree. #ere move into the crowd. We sort of know where was #ai chanting. #ere was Burmese chanting. Our we are headed, but are unclear how to get to the exact location of our hotel. Fireworks are Kwan Um group was doing Korean chanting. Together exploding, families are shopping at the street we chanted the Heart Sutra in English, Korean, Chinese, stalls, and as usual the cows meander from German, Lithuanian and Polish. At the Mahabodhi Tem- garbage pile to garbage pile. A man comes ple there were people from all over the world. All these up to us and asks us where we are going. Af- di"erent practice forms come and go. We all like to think ter telling him that we are going to our ho- my way is the right way, but really it’s just “my way.” tel he smiles and says “follow me.” We trail Our way is a wonderful way. We should practice it single- behind, trusting him because we have come mindedly. But it is only one way. to trust India and Indians. We weave through #e diversity of our world is always changing. Zen the crowd, entering the space he has cleared Master Man Gong could never have imagined that all for us. When we arrive at the hotel, tired and of us from all these di"erent countries would be here in exhilarated by our walk, we offer him some money for his guidance. He smiles, refuses, Lumbini celebrating the dharma that’s been passed down and wishes us a happy Diwali. from the Buddha to Man Gong to Zen Master Seung Sahn to us. Never in his wildest dreams could he have Notes imagined it. #is world is always changing. 1. Seung Sahn, The Whole World Is a Single Flower (Rutland, VT: You and I are not two, not one. We are one, we are two. Tuttle, 1992), 106.

PRIMARY POINT Summer 2012 The Whole World Is a Single Flower: Re!ections by Participants

No !lters. Getting o" the plane at Indira Gandhi Airport, I was an urban sophisticate looking for new experiences. After living a sunrise on the River Ganges—serene and primal—and then riding the maelstrom through the streets of Varanasi on a bicycle rick- shaw—all cacophony and wild contradictions—I feel like I was shaken awake. #ere are no !lters here. All sensations are simple and direct. After a few days, it’s beginning to make sense. Every horn beep, begging child, colorful costume—everything has a purpose and e"ect. It’s all just like this. Welcome to India!

Paul Green, Canada

14]

Evening chanting in the bus. Everybody keeps hands in hapchang. Bus stops for a moment. A guy in the street stares at us, his mouth wide open: “#is bus driver must be really crazy if all the passengers are praying so sincerely.”

Alvydas Turskis, Lithuania

One of our native Indian guides was asked, “Why are the cows so revered?” He said, “Oh, they are the holiest of animals. #ey give everything and ask for nothing. #eir milk makes it possible for us to eat the most delicious and high protein foods. #eir dung heats our homes and fuels our stoves. It fertilizes our !elds. Ninety percent of our population is vegetarian. Nothing is wasted. We have more than enough because of the cows. It’s a perfect balance. We are very blessed.”

Zen Master Soeng Hyang, United States

PRIMARY POINT Summer 2012 !e Plunge: Stepping o" our safe bright tour buses into the dark early dawn of Varanasi and walking (singly, silently) through chants and bells and cries for alms from half-naked children, crippled limbs and bundles of rags curled coughing in doorways, starving dogs nosing piles of refuse, clay-coated fakirs and hawkers and dark-eyed women in bright saris selling #owers—to the crumbling steps of the ancient and holy Gan- ges—coated with $lth, reeking of mud and excrement and the smoke of death—and alight with grace, crowded with reverence, bodies bathing and swimming and chanting and prostrate in prayer. !e Goat: Walking through a small village in Rajgir, children bringing us their newborn goat to admire—no begging, no photos, just humans together celebrating the joy of a new life.

Nancy Czarkowski, United States

[15

When I was small, I liked my grandmother or my mother to scratch my back before I would go to sleep. Now my granddaughter, Candice, likes me to scratch her back before she sleeps. I saw a beggar woman sit on the #oor outside Mahabodi Temple, her daughter, who is about four or $ ve, lying at her feet. !e beggar woman used one of her hands to scratch her daughter and stretched out another hand to beg for money. It was so touching and beautiful. !e great Mother’s love has no rich or poor, no high or low. Only don’t know, just do it.

Wai Hing, Hong Kong

PRIMARY POINT Summer 2012 A fresh approach to Zen

!e Teachings of Zen Master Man Gong. Translated and edited by Zen Master Dae Kwang, Hye Tong Sunim, and Kathy Park. Zen Master Man Gong (1872-1946) received transmission from Zen Master Kyong Ho, and is one of the truly towering "gures in modern Korean Zen. He and his students played a central role in re-establishing the Buddhist tradition in Korea after centuries of suppression during the Chosan dynasty. Zen Master Man Gong was the grand teacher of Zen Master Seung Sahn. 56 pages. Kwan Um School of Zen. ISBN 962861015-5. $10.00 Don’t-Know Mind: !e 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 One Hundred Days of Solitude. #e 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. 144 pages. Wisdom Publications. ISBN 0-86-171538-1. $14.95 Dropping Ashes on the Buddha: !e Teaching of Zen Master Seung Sahn. Compiled and edited by Stephen Mitchell. A delightful, irreverent, and often hilarious record of interactions with Western students. 244 pages. Grove Press. ISBN 0-8021-3052-6. $14.00 Wanting Enlightenment is a Big Mistake: Teachings of Zen Master Seung Sahn. Compiled and edited by Hyon Gak Sunim JDPS. Foreword by Jon Kabat-Zinn. 199 pages. Shambhala, 2006. ISBN 1-59030-340-7. $15.95 Only Don’t Know: Teaching Letters of Zen Master Seung Sahn. Issues of work, relationships, and su$ering are discussed as they relate to meditation practice. 230 pages. Shambhala, 1999. ISBN 1-57062-432-1. $16.95 A Gathering of Spirit: Women Teaching in American Buddhism. Edited by Ellen Sidor. Talks and discussions from three landmark conferences at Providence Zen Center. 156 pages. Primary Point Press, !ird Edition 1992. ISBN 0-942795-05-9. $11.95 Elegant Failure: A Guide to Zen Koans. Drawing on over 30 years of practice and teaching, Zen Master Wu Kwang has selected 22 cases from !e Blue Cli" Record and Wu-men-kuan that he "nds deeply meaningful and helpful for meditation practice. In Elegant Failure, he provides a wealth of background information and personal anecdotes for each koan 16] that help illuminate its meaning without detracting from its paradoxical nature. 256 pages. Rodmell Press, 2010. ISBN 1-93048-525-5. $16.95. Compass of Zen. Zen Master Seung Sahn. Compiled and edited by Hyon Gak Sunim JDPS. 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. 394 pages. Shambhala, 1997. ISBN 1-57062-329-5. $24.95 Ten Gates: !e Kong-an Teaching of Zen Master Seung Sahn. Zen Master Seung Sahn. Presents kong-an practice in action, through real interactions between the beloved Korean Zen Master and his students as they work via letters. 152 pages. Shambhala, 2007. ISBN 978-1-59030-417-4. $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. 238 pages. Primary Point Press, 1997. ISBN 0-942795-08-3. $18.95 !e Whole World is a Single Flower: 365 Kong-ans for Everyday Life. Zen Master Seung Sahn. #e "rst kong-an collection to appear in many years; Christian, Taoist, and Buddhist sources. 267 pages. Tuttle, 1993. ISBN 0-8048-1782-0. $22.95 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. 54 minutes. Primary Point Press, 1992. VHS: ISBN 0-942795-07-5. $30.00 DVD: ISBN 0-942795-14-8. $30.00 Chanting Instructional CD. #e morning and evening bell chants, daily chants, plus special chanting. If you’re ordering this CD to learn the chants, we suggest that you also order a copy of the chanting book if you don’t already have one. Primary Point Press ISBN 0-942795-13-X. $10.00. Chanting book: $12.00. !e Whole World is a Single Flower: 365 Kong-ans for Everyday Life. Zen Master Seung Sahn. CD-ROM version for Mac and PC. Audio recordings of Zen Master Seung Sahn’s commentaries together with the full text of the kong-an collection. 2 discs. Primary Point Press, 2006. ISBN 0-942795-15-6. $30.00 Zen Buddhist Chanting CD. Chanting by Korean monk Hye Tong Sunim. Includes #ousand Eyes and Hands Sutra, Kwan Seum Bosal chanting, Sashi Maji chanting, Homage to the #ree Jewels, #e Four Mantras, and an extended version of Kwan Seum Bosal chanting. Primary Point Press ISBN 0-942795-16-4. $15.00 Perceive World Sound CD. Historic recording with Zen Master Seung Sahn of the morning and evening bell chants and the daily chants done at Kwan Um School Zen Centers. Primary Point Press ISBN 0-942795-12-1. $15.00

Order online from the Providence Zen Center Pagoda Gift Shop ❁ http://www.providencezen.org/about/books

PRIMARY POINT Summer 2012 The Kwan Um School of Zen in Europe is pleased to announce the publication of Zen Life, Moment Life

The Teaching of Zen Master Wu Bong

Read an excerpt in this issue of the Primary Point journal

Johannes Herrmann Verlag, 2011. ISBN 978-3-937983-34-9. 10,00 €

If you wish to order the book, you may do so through The European Head Temple in Berlin (5 Euro for our groups and centers), through www.amazon.de and through the following website: www.johannes-herrmann-verlag.de/les/9783937983349.html

PRIMARY POINT Summer 2012 Dialogues in Spain: Zen Master Seung Sahn and his Senior Students in Palma

Eduardo del Valle Pérez, Palma Zen Center

his morning I woke up early and went to Palma Zen when Joan Insa, a Spanish artist who was living in the Unit- Center, a nonresidential center on Majorca island in ed States, was walking down the streets of Providence and he Spain, and there I met Pepita and Maria Antonia, heard beautiful and profound chanting coming from a near- Twho have been keeping the morning practice twice a week by house. He was so powerfully attracted by the chanting for many years. Pepita, 65 years old, was leading the pros- voice that he knocked on the door of the house and found trations, with us following her while she bowed, her eyes out that it was a Korean monk named Zen Master Seung closed, slow and steady as the pendulum of an old carillon. Sahn who had been chanting, and that this Zen master was a It suddenly struck my mind that she has been bowing every great Zen patriarch from Korea. Joan became one of his !rst day, without ever having missed a day, for the last 28 years, students in the West. since the !rst time she met Zen Master Seung Sahn. Pepita Soon Joan invited Zen Master Seung Sahn to teach on has been leading the morning practice in Palma Zen Center the Balearic island of Majorca. Immediately after this many people were interested in his teachings, students appeared and Palma Zen Center was founded. In the !rst years Pal- 18] ma Zen Center was led by Joan Insa in his own house. At that time, when Buddhism was not well known in Spain, the sangha talked to the abbot of the Christian monastery, La Real, and asked him for permission to have Zen retreats (Yong Maeng Jong Jin in Korean) in his monastery. "e abbot, after meeting Zen Master Seung Sahn and listening to his teachings, approved and o#ered a space for the practitioners of our sangha, under the condition that he could freely attend each Zen retreat to practice with Zen Master Seung Sahn—even though his fellow monks disagreed with his de- cision. Once, when Zen Master Seung Sahn was present, the dharma room $oor was covered with only a thin carpet. Meditation cushions were placed around the room, but be- since then—no matter what—even if at times no one else cause the Zen center was so new there were no meditation came. In our last Zen retreat, during a ceremony honoring mats or blankets available. "e students put the only blanket the senior students, the students of the second generation they had under Zen Master Seung Sahn’s cushion so that he agreed that Pepita’s virtue is perseverance and strength, and could do bows without pain in his knees. When he entered we told her that she is like Mahasthamaprapta Bodhisattva the room and perceived the situation, he said with a smile (Dae Se Ji Bosal), who never gives up, despite any kind of “Bows are not necessary, no good for legs.” He was always hindrance. following the situation with kindness and compassion. Zen Master Wu Bong told me last year in Berlin that At that time Palma Zen Center was a small community, Palma Zen Center was born in 1976, becoming the third so that any time Zen Master Seung Sahn came to visit us, we Zen center of the Kwan Um School of Zen—after the Zen were fortunate to spend a lot of personal time with him: go- centers of Providence and New York—and the !rst Zen cen- ing for walks, eating together, talking on the streets, sitting in ter in Europe. For a while Palma Zen Center was the head front of a garden just keeping silence. We treasured spending temple for the European Kwan Um School of Zen. Now it is time together with this great Zen master who we also called the head temple for Spain. “Dae Soen Sa Nim” (Great Zen Master), being and acting in "e inspiration for Palma Zen Center came in the 1970s, everyday life situations with him.

PRIMARY POINT Summer 2012 PRIMARY POINT Summer 2012 One day Antonia del Olmo, Joan Insa’s wife at that time, room and perceived the situation. He suddenly walked to was driving her car with Zen Master Seung Sahn sitting the altar, took the lid and said loudly, “From now on, and next to her. Antonia asked him, “Dae Soen Sa Nim, what is for the peace of America, Palma Zen Center is not going to the true job for a wife?” Zen Master Seung Sahn answered, use the lid for the water bowl again!” “Wife must always follow, respect and obey her husband!” !e monk and the student were dumbstruck while Jau- Antonia was stuck and angry. She couldn’t believe that me Más left the dharma room with the lid in his hands. a Zen master could give this kind of answer! But she kept When Zen Master Seung Sahn, who was in his room, heard silence. Later she met her husband and told him about her about this, he approved of the head dharma teacher’s ac- talk with Zen Master Seung Sahn and she told her husband, tion, and in Palma Zen Center we never used the lid to the “You must go to Zen Master Seung Sahn and ask him what water bowl again for the following 17 years! Jaume Más was the true job for a husband is, and then you tell me his an- a strong student and served as our head dharma teacher for swer.” many years. Later he entered the Su" path and became a So when Joan Insa met Zen Master Seung Sahn he asked student in the Nimatullahi Su" order. him, “Dae Soen Sa Nim, what is the true job for the hus- In 1992 Pedro Pomar, who had been one of the "rst stu- band?” Without the slightest doubt Zen Master Seung Sahn dents at Palma Zen Center and one of its main benefactors, said, “Husband must always follow, respect and obey his fell very ill. During a dharma talk in a Yong Maeng Jong Jin wife!” with Zen Master Seung Sahn, Pedro said to him, “Dae Soen Some years later the students invited Zen Master Seung Sa Nim, I’m afraid to die!” Sahn to visit the famous caves of Porto Cristo. When he “You are already dead!” Zen Master Seung Sahn ex- entered the caves he looked around and said, “!is world is claimed. very interesting.” After this "rst visit, any time Zen Master Pedro and Zen Master Seung Sahn looked at each oth- Seung Sahn came to visit us he always said, “Going to see er deeply and suddenly both of them started to laugh. A the caves is necessary.” And when he entered the caves again few months later Pedro passed away. Pedro attracted many he always repeated “Caves—world very interesting.” people to the dharma and greatly supported the Palma Zen On one of these visits to the caves, Zen Master Seung Sahn was waiting in line and talking with two students from Palma Zen Center, Pedro Pomar and Jaume Más, and a stu- [19 dent from Barcelona Zen Center, Fernando Pardo, who is now the abbot there. Suddenly a beautiful woman walked past them. Pedro, Fernando and Jaume stopped talking— they forgot completely about Zen Master Seung Sahn and just looked at that beautiful woman who had entered the caves. When the three of them looked at Zen Master Seung Sahn again he simply gazed at them in silence. !en Pedro asked, “Master, what do you think about our looking at this beautiful woman?” “Oh, no problem! Wonderful!” he answered. “Ah! Very good! If beautiful woman appears in front of you, enjoy her beauty, looking at her, no problem. Wonderful! But when that woman goes around the corner, if you continue thinking about her, then you have a problem!” !e students looked at each other and started to laugh. Center with his wisdom and generosity. We will always re- Another time, in the dharma room of Palma Zen Center, member his great compassion and his luminous smile. two Americans, a monk and a Zen student, were arguing Pilar, Pedro’s wife, has continued practicing and support- about the lid to the water bowl on the altar. !e monk said, ing our center since then. During the ceremony honoring “!e water bowl should be opened now!” !en he removed the senior students, we agreed that her virtue was wisdom the lid to water bowl. because any time a student had a problem she was always “No, no, no!” the student insisted. “You are wrong! !e ready to o#er them kind words that helped clear their mind water bowl must remain closed now. You don’t understand!” and their problem. !at’s why we told her that she is like And then she covered the water bowl again with the lid. Manjushri Bodhisattva (Mun Su Bosal). “You are wrong!” shouted the monk. “!is is not cor- Tolo Cantarellas, who has been the abbot of Palma Zen rect!” And the monk uncovered the water bowl again. Center during the last 20 years, told me this story about !e monk and the student continued arguing this way, Zen Master Seung Sahn: opening and closing the water bowl, when Jaume Más, who Once, in 1992, Zen Master Seung Sahn visited us. He that time was the head dharma teacher, entered the dharma came with eight people, monks and students, to give a

PRIMARY POINT Summer 2012 dharma talk and lead a retreat with a precepts ceremony. up, and he encouraged everybody to continue practicing no At one point Zen Master Seung Sahn felt unwell with matter what. He became an example of constant practice, chest pain and so we urgently took him to a small hos- so we told him that he is like Samantabhadra Bodhisattva pital in Palma, situated on a hill near a forest. After an (Bo Hyon Bosal). initial stay in the intensive care unit, Zen Master Seung Gabriela Tous has been Tolo’s wife and constant dhar- Sahn was transferred to a room, where he was always ac- ma companion through the years. One time Gabriela ac- companied by two or three people. When we went for a companied Zen Master Seung Sahn to the airport. He was visit we found Zen Master Seung Sahn looking upward. sick and Gabriela thought that maybe it was the last time He greeted us and smiled, and pointed a !nger at a small she would see her beloved teacher alive. "en Gabriela insect with antennae, perched on the IV stand. "en Zen looked at Zen Master Seung Sahn and said sadly, “Dae Master Seung Sahn introduced us to his “small friend that Soen Sa Nim, when are you going to come back?” keeps me company,” and then he talked to the insect for a “You must be strong, Gabriela!” Zen Master Seung while with fun and loving words. Looking at him I could Sahn insisted sternly. “I come here so that you can become see that he was not at all concerned, and not fearful for independent, and then you won’t need me anymore!” his own life. Gabriela started to mourn, with her heart full of grati- Zen Master Seung Sahn looked then at me and said, tude for this last teaching she received from Zen Master “You must go talk to the cardiologist. Tell him that to- Seung Sahn. "e great patriarch never returned to Palma morrow I must leave the hospital.” So I went to look for Zen Center again, because soon afterward he became ill the doctor and I found him in the reception, looking and remained in Korea until the end of his life. over Zen Master Seung Sahn’s medi- During the ceremony honoring cal history. When he heard what Zen the senior students, we agreed that Master Seung Sahn wanted he was Gabriela’s virtue is her compassion. stunned and glared at me angrily. "en She is always smiling and lovingly he showed me the ECG (which I can taking care of everybody. Any time a read because I’m a nurse) and he said, student is sad she comes and smiles “Look at his background”—Zen Mas- kindly at them with bright eyes, and 20] ter Seung Sahn had already su#ered nurtures the student so that they feel three anterior infarctions—“How can loved and unburdened. We named her you imagine that I would allow him go Avalokiteshvara Bodhisattva (Kwan out? I refuse to discuss this further!” Seum Bosal). “Yes, yes, of course,” I said. “"ank "ese are some of the stories of our you, doctor . . .” And then I returned life with Zen Master Seung Sahn. As to Zen Master Seung Sahn’s room to I’m writing these lines, looking now at give to him the doctor’s answer. He the altar of the dharma room in Palma told me “OK, OK, you must go talk again to this doc- Zen Center, next to the golden Buddha—which he gave to tor. "is time tell him that tomorrow I must give a very our Zen Center many years ago—I see the face of a great important lecture attended by many people, and I cannot bodhisattva: our beloved Zen Master Seung Sahn. And miss it. OK? Now go and talk to him.” next to him I see the faces of Pedro and Pilar, Tolo and “Yes sir, yes sir . . .” I answered. So I went to talk to Gabriela, Pepita, Jaume, Manel, Tami, Xisco, Maria Anto- the doctor again, and on the way I was overwhelmed, try- nia, Pablo . . . and many other Zen masters, teachers and ing to !nd the right words to explain the situation so that bodhisattvas who, with their teachings, e#ort, patience and the doctor would understand and react with the least pos- practice through the years, have made this beautiful taeng sible anger. I found the doctor in the same place reviewing hwa (altar painting) possible. Before the living taeng hwa of patient records. I got his attention and explained to him Palma Zen Center and the Kwan Um School of Zen I bow how important and inescapable Zen Master Seung Sahn’s with gratitude and love. appointment was, and that it was necessary that he leave the hospital the next morning. "e doctor said: “OK, if Eduardo del Valle Pérez started practicing Zen in 1991 with Zen this man wants to commit suicide, then he must sign the Master Seung Sahn at the Palma Zen Center in Spain. He took voluntary discharge before leaving!” bodhisattva precepts with Zen Master Wu Bong in 2011. Nowadays "e next day Zen Master Seung Sahn left the hospital, Eduardo is part of the European of!ce of the Kwan Um School of Zen. and in the afternoon he gave a dharma talk with the same Since 1998 he has worked at the University of the Balearic Islands, energy as ever, and afterward he went to the hotel to rest. where he leads its web and digitization department. In addition, he During the ceremony honoring the senior students, we is technical director of the Digital Library of the Balearic Islands. He agreed that Tolo’s virtue is energy and strength, because in earned his pilot’s license in 2008 and also works as a "ight instructor good and bad situations at Palma Zen Center he never gave for professional pilots. He lives with his wife in Majorca, Spain.

PRIMARY POINT Summer 2012

Mind Inscription and Mind-King Inscription: Two New Translations Jess Row

Editor’s note: Dharma teacher Jess Row recently translated “Mind Inscription,” “Faith in Mind” and “Mind-King Inscription” for a Chinese language class at Princeton University. “Faith in Mind” has been translated by many others, including Zen Master Hae Kwang, and is thus not included here. However, “Mind Inscription” has only been translated once, and this is the !rst English translation of “Mind-King Inscription.”

Mind Inscription When high and low are not Don’t bother with discriminating illuminated, thinking— Attributed to Farong, founding patriarch !is is the most subtle point. !is itself is the mysterious void. of Ox-Head Mountain Know dharma without knowing; !oughts come, thoughts go— !e nature of mind is Not knowing is all the knowing you Make no distinction between non-arising: need. “before” and “after.” Why try to look for it? If you hope to keep a still mind, !e second thought won’t come Originally there is no dharma— You haven’t yet avoided sickness. If the "rst thought doesn’t produce Why talk about smoke and "re? it. 22] Living and dying while forgetting Going and coming without end, desire— In the three worlds there is Clinging to what you’ve known— !is is original nature. nothing— don’t bother. No mind, no Buddha. !e ultimate principle needs no All these things are useless. discussion— All beings have this without- In a place of quiet illumination, see Not loose, not tight. thinking mind, for yourself. If you want your spirit to pass freely And this is where your without- What is past is empty. through the things of this world, thinking mind will emerge. Always be with what is right in front Stuck in knowing, you confuse the Distinguishing between ordinary of your eyes. teaching. people and sages— If you think you see clearly the And if you "nd nothing in front of !is is the source of so many objects of cognition, your eyes, a#ictions. Be completely with that nothing. Your clarity is still lost in darkness. Constantly calculating and If one mind is obstructed, scheming is No dharma passes through. To seek the truth while turning away from the teachings. If things come and go naturally, what deception can pass? If you put to rest this need to control things good and bad, Existence and nonexistence share You will be full to the brim with the same characteristics pure illumination. And are illuminated in turn. !ere’s no need for cleverness If you want to attain purity of When you’re protecting an infantile mind, way of thinking. You must only use the e$ort of no- mind. If you use your keenest intelligence, You’ll see how erroneous views pervade the world around us.

PRIMARY POINT Summer 2012 Without looking for anything, stay Without returning, without getting Originally there is no grasping, quiet, anything, So why should we throw anything In a dark place, not moving. Cut o" perceptions and forget away? about grasping. Your keenest intelligence doesn’t lie: To say “it exists” is demon speech. In the place of quiet you will #nd !e four virtues are non-arising; To say “emptiness” only resembles the brightest illumination. !e Buddha’s three bodies have what’s appropriate. always existed. !e ten thousand appearances are Don’t try to extinguish your all true, !e six sense faculties respond to unenlightened thoughts. All arranged in a network, of one cognitive objects, Only instruct yourself to rest your aspect. but this discrimination is not the thinking. only kind of consciousness. Whatever happens, stay sitting in !inking will be cut o" by no- the same place, !ere is one mind that does not mind, Without grasping anything. deceive, Mind will be extinguished by non- !at tames and corrects the ten e"ort. Believe me: there’s nowhere to go, thousand conditions of karma. And no one going there. Don’t bother trying to “investigate” !is mind-nature is originally even, emptiness— No holding, no scattering, It stays in one place and cannot be By itself it illuminates everything. No delays, no sickness. led astray. To cut o" life and death !is quiet illumination of things as Non-arising, it follows the way of Enter the principle with a mind of they are— things, deep mystery. !ere are no words to explain it. Accords with any situation, and Open your eyes and see the Keep this mind and don’t look for doesn’t draw attention to itself. characteristics, another. Enlightenment is originally not Allow your mind to see all that Don’t try to cut o" your cravings enlightenment. arises. [23 and lust. It becomes “enlightenment” when !en let your mind let go of all that Your discriminating nature is it’s no longer enlightenment. arises, ultimately empty, !e two extremes of having and not And in those arising objects the So let it appear and disappear having— mind itself will disappear. naturally. Who can call them “good” and As the mind erases objects, Not clean, not dirty, “bad”? Mind and objects collapse into each Not shallow, not deep. All things that seem to exist other. Originally there is no “then”; Are originally nonexistent and Mind quieted, objects quieted, See that there is also no “now.” unmade. !ey are now one and the same. See that there is also no abiding, !e knowing mind is not mind When objects are extinguished by And thus you will see your original !ere is no sickness and no the mind mind. medicine. !e mind is also extinguished by Originally nothing exists. In times of confusion, let go of the objects. !is realization is what is “now.” things of this world. Until neither mind nor objects arise Enlightenment-ceasing is not !e original existence of bodhi Leaving only quietness, calmness di"erent from this. Does not require you to hold and bright emptiness. on to anything. All the manifestations of bodhi Your a$ictions originally do become visible not exist. And the mind becomes like the You don’t have to do purest water anything to get rid of them. To attain your true nature, you Prajna illuminates itself. must become truly stupid: !e ten thousand dharmas Don’t make “near” or “far.” return to this point.

PRIMARY POINT Summer 2012 Know that approval and disapproval Which is as far-reaching !e happiest path, the quietest are an unceasing cycle, As the sands of the Ganges. nature, So don’t keep any $xed address. Is found in the nature of things as In it there is nothing to refer to, they are. !en all this karma will suddenly Only a quieted mind with no place disappear, to rest. Not doing anything, not attaining And you’ll never think about it anything, And this not-resting mind again. all comes from not manifesting the Opens itself to bright emptiness. self. Endless day is like night. !is feeling of quiet and peace does Endless night is like day. !e four virtues, the six paramitas, not arise out of anything, all come together in the One Outside, you might seem like a It is always there, a broad, vast Vehicle. stubborn, protesting fool; liberation. Inside, your mind will be empty of If the mind does not arise, Anything can happen there, all truths. then it will be no di"erent from the And it will all remain in harmony. dharma. Don’t make any move in response to !e sun of wisdom is quietness, outside conditions— Know that arising and non-arising A light whose brightness never goes !is is the strength of a great Always exist at the same time. away. person. At this point, the sages know A grove of unmarked illumination, But don’t hold on to “person”; don’t !ere is nothing that can possibly A citadel of bright nirvana. hold on to “seeing”: be explained. Without seeing, everything appears. All of the conditions which go on endlessly— All-penetrating, You can try to explain them in Mind-King Inscription All-pervading. spiritual terms, Attributed to Fu Dashi (Mahasattva Fu) 24] !inking only leads you into to understand them in material darkness, terms. 1. And will bring chaos to your spirit. But don’t put up a platform for To perceive the mind of the When your mind stops moving, teaching the dharma. Buddha, the king of emptiness, Moving, stopping, moving—it all Close your eyes and rest in the is subtle, mysterious and di#cult. drains away. house of emptiness. Without shape, without any !e ten thousand objectless distinguishing characteristics, dharmas Still it has the strength of a great Have only one entrance. spirit. Not entering, not leaving, It can extinguish a thousand Not gentle, not warm. calamities, Sravakas and pratyekabuddhas And bring about ten thousand Cannot fathom this teaching. attainments. In reality there is not even one Although its essential nature is thing. empty, Only surpassing wisdom remains. It reveals all aspects of the dharma. Original reality is utterly empty Look for it and there’s nothing to Apart from mind there is nothing. see, Call out: you’ll just hear the sound Correct enlightenment is not of your own voice. enlightenment True emptiness is not emptiness. It is the greatest leader of the dharma, All Buddhas of the three worlds Its moral strength transmits the And all vehicles embrace this teachings. teaching.

PRIMARY POINT Summer 2012 If water tastes salty, !en you have already reached the 4. Only the mind-king can perceive its other shore, For the no-word mind-king underlying clarity. And you have attained the Emptiness lacks any substantial paramitas. nature. We can see that it exists !e truly re$ned person who seeks !e material body, subject to so Even though we can’t see it in front the Way many a"ictions, of us. Studies the self, studies the mind, May do harm, or do good. !e mind-king is exactly like this. And knows that Buddha lies within, Not being, and not not-being, Not looking for any other source. !e mind-king stays within the Are neither hidden nor apparent. body, unmoving, Mind = Buddha. Mind nature, apart from emptiness, and faces the gates of perception, Buddha = Mind. May act in a deluded way, or may where things come and go. !is mind-illumination is the real act with wisdom. It adapts to the capabilities of all Buddha; It’s for this reason that I exhort you: beings, following every necessity, !is clear understanding is the real Protect your mind at all costs. Remaining completely at ease, with mind. no obstruction. Temples and states can do what they Apart from mind, no Buddha, want, But remember: what the mind-king Apart from Buddha, no mind. Unstable, #oating and sinking. does, anyone can do. 3. !e pure and clean mind of the sage 2. Is like gold and jewels in the middle “No Buddha” is unfathomable, of this world. !e mind that understands our root !ere is no adequate way to express consciousness— it. !e storehouse of the prajna- !at same conscious mind sees the dharma If you try to grasp emptiness and get [25 Buddha. In this way also exists in the body stuck in quietness, and mind. Mind is, so Buddha is. You’ll just keep #oating and sinking, Buddha is, so mind is. #oating and sinking. And the dharma treasure of non- action Every moment possessing Buddha All Buddhas and bodhisattvas Is neither shallow nor deep. mind— Lack this kind of “quiet mind.” Buddha mind thinking “Buddha.” All the Buddhas and bodhisattvas A re$ned person with an Already embrace this fundamental If you want to quickly reach this illuminated mind mind. point Awakens to this dark and mysterious Discipline your mind and control sound. And those who have fully your self. encountered the conditions of the !e marvelous nature of body and world Pure control, pure mind. mind Exist beyond past, present and !is mind is instantly Buddha. requires nothing more outside itself. future. Apart from the mind-king It’s because of this that sages !ere is no other thing that can be have free and unobstructed minds. Jess Row is the author of two books of called “Buddha.” short !ction, The Train to Lo Wu and Nobody Ever Gets Lost. His work has won a Whiting If you seek to become a Buddha Writers Award, an O. Henry prize and has Don’t take up any kind of appeared three times in The Best American de$lement. Short Stories. He is a professor of English at Even though mind-nature is empty the College of New Jersey and also teaches at Greed and anger are real. the Vermont College of Fine Arts and the City University of Hong Kong. He started studying If you want to enter the dharma Chinese while living in Hong Kong, and later gate did coursework in classical Chinese at the Sit up straight and become a University of Michigan. He has been a student Buddha. in the Kwan Um School of Zen since 1994.

PRIMARY POINT Summer 2012 Buddha’s Birthday Poem, April 2012 Judy Roitman JDPSN

Siddhartha! It’s not too late! Don’t do it! Demons wait. Heavens wait. Arhats lose weight from anticipation, and Rats race from their ships Towards what? Have you thought About what comes next?

Go to the fortune-tellers. Ask them. !ey Utter: Prince or Holy Man. This is what you’re in for, And your father doesn’t forget. Meanwhile your mother, Away from home, clings to a branch.

Shakyamuni, 26] Her death comes soon, Almost as soon as you’re born. Nobody owns this Karma. You could stop the wheel right now. But Already you’ve forgotten the future. Maya reaches Upward, the tree supports No one and somehow In its shadow you are

Born. Unleashed ocean of Dharma! Un Mun would have thrown you to a hungry Dog. “Only I am Holy.” KATZ! !e tree in front of you is already 100% Awake.

Notes !is is an acrostic. !e "rst letters of each line spell out Buddha’s given names followed by his clan name followed by his title: Siddhartha Gautama Shakyamuni Buddha. References are made to the following: Before his birth, Siddhartha’s father, King Suddhodana, consulted fortune-tellers (aka “wise men”) who said that the new baby would grow up to be either a great king or a holy renunciant. (!e fortune-tellers were called in because Siddhartha’s mother, Queen Maya, dreamed that an elephant pierced her side; this is not in the poem.) Towards the end of her pregnancy, Queen Maya decided to return to her parents’ house to give birth, and while on the road she went into labor, giving birth while standing under a sal tree, holding on to a branch. (Supposedly, Siddhartha was born from her right side, another detail not in the poem.) Queen Maya died 10, or maybe 7, days after Buddha’s birth. Upon being born, baby Siddhartha took seven steps in each of the four directions; under each step a lotus #ower appeared. He then proclaimed “In heaven above and earth below, only I am holy.” About 1,500 years later, Un Mun referred to Buddha’s birth by saying, “If I had been there I would have fed him to a hungry dog.” About 750 years after Un Mun, So Sahn spoke of how Ananda “unleashed this ocean of sutra teachings” derived from the Buddha’s words.

PRIMARY POINT Summer 2012 !e Kwan Um School of Zen would like to thank the volunteer team who planned and organized !e Whole World is a Single Flower 2011 Tour and Conference in India: Zen Master Bon Haeng Jo Potter JDPSN Jiri Hazlbauer Carlos Montero Grace Tam And many others... !ank you for a wonderful time together!

PRIMARY POINT Summer 2012 $e Kwan Um School of Zen

99 Pound Road, Cumberland, Rhode Island 02864-2726 USA JOGP!LXBOVN[FOPSHtXXXLXBOVN[FOPSH For the most current list of centers and web addresses, please visit www.kwanumzen.org/centers Dharma Zen Center Morning Star Zen Center South Florida Zen Center Americas Paul Park JDPSN Zen Master Hae Kwang Zen Master Wu Kwang Buenos Aires Kwan Um Group 1025 South Cloverdale 1599 Halsell Road 7110 SW 182nd Way Zen Master Bon Yo Avenue Fayetteville, AR 72701-3902 Southwest Ranches, FL c/o Dorota Maldrzykowska Los Angeles, CA 90019 479/521-6925 33331 & Tomas Rautenstrauch 323/934-0330 [email protected] 954-263-4653 Av. Caseros 490 4H [email protected] Myung Wol Zen Center south!oridazengroup@gmail. C115 2AAN Capital Federal Empty Gate Zen Center Merrie Fraser JDPSN com Buenos Aires, Argentina Gong Mun Sa P.O. Box 11084 Tall Grass Zen Group +54 11 43 07 26 80 Zen Master Bon Soeng Scottsdale, AZ 85271-1084 Lincoln Rhodes JDPSN [email protected] 2200 Parker Street 480/947-6101 P.O. 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Harmon Avenu. 400 East 14th Street, Apt. 2E Blvd. 5627 167th Place SE Las Vegas, NV 89121 New York, NY 10009 Indianapolis, IN 46205 Bellevue, WA 98006 702/293-4222 212/353-0461 317/921-9902 [email protected] [email protected] [email protected] [email protected] Open Meadow Zen Group Zen Group of Pittsburgh Cold Mountain Zen Center Isthmus Zen Community Zen Master Bon Haeng Tim Lerch JDPSN Zen Master Bon Soeng !om Pastor JDPSN 212 Marrett Road 125 1/2 Harvard Avenue c/o Cary de Wit c/o David Peters Lexington, MA 02421 Pittsburgh, PA 15213 P.O. Box 82109 402 West Lakeview Avenue 781/652-8303 412/491-9185 Fairbanks, AK 99708 Madison, WI 53716-2114 [email protected] 907/479-8109 608/221-3379 Orlando Zen Center [email protected] info@isthmuszencommunity. Zen Master Bon Haeng Cypress Tree Zen Center org Asia c/o Claudia Schippert Gye Ryong San International Zen Zen Master Bon Haeng Kansas Zen Center 515 S. 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Spruce Street [email protected] Head Temple, North America Hoeh Beng Zen Center Deming, NM 88030 Little Rock Zen Group Zen Master Bon Haeng Zen Master Dae Bong 575/545-4665 Zen Master Hae Kwang Nancy Hedgpeth JDPSN 18-A Jalan Raja Bot [email protected] 4201 Kenyon 99 Pound Road 50300 Kuala Lumpur, Dharma Flower Zen Center Little Rock, AR 72205-2010 Cumberland, RI 02864 Malaysia Zen Master Hae Kwang 501/661-1669 401/658-1464 +60 3292 9839 861 Clay Streeet [email protected] [email protected] Fax +60 3292 9925 Woodstock, IL 60098 Mexico City Zen Centre Red Earth Zen Center [email protected] 815/236-2511 Jo Potter JDPSN Judy Roitman JDPSN Pengerang International Zen [email protected] Tajín #617-1 Windsong Innerspace Center Colonia Narvarte 2201 NW I-44 Service Road Kwan Yin Chan Lin Mexico Distrito Federal Oklahoma City, OK 73112 Gye Mun Sunim JDPS C.P. 03300, Mexico 405/628-8891 Lot 109 Telok Ramunia (52)-555-6051489 [email protected] 81620 Pengerang Johor, [email protected] Malaysia +60 7 826 4848 [email protected] PRIMARY POINT Summer 2012 PRIMARY POINT Summer 2012 Singapore Zen Center Olomouc Zen Group Cologne (Köln) Zen Group Kwan Yin Chan Lin South Africa Oleg Šuk JDPSN Mukyong JDPSN Gye Mun Sunim JDPS Jung Shim Zen Group Zen group školy Kwan Um v c/o Gisla Blankenburg 203C Lavender Street Zen Master Dae Bong Olomouci Am Alten Bahnhof 5 Singapore 338763 P.O. Box 1080 c/o Petr Klásek 50354 Hürth, Germany +65 6392 0265 Sedge)eld 6573 P. Bezruče 4 +49 02233-7130080 Fax +65 6392 4256 South Africa 783 35 Horka nad Moravou [email protected] [email protected] +27 823 773 280 (Gerry) Czech Republic Dresden Zen Center Su Bong Zen Monastery [email protected] +420 603 449 959 (Petr Oh Sahn Sa Gak Su Temple International Zen Klásek) Arne Schaefer JDPSN Center [email protected] Louisenstraße 15 Zen Master Dae Kwan Europe & Israel Prague Zen Center 010 99 Dresden, Germany 32 Leighton Road Soeng Kwang Sa +49 176 7008 2636 (Ronny 5/F Starlight Hse Austria Head Temple, Czech Republic Herzog) Causeway Bay, Hong Kong, Vienna Zen Group Zen Master Bon Shim [email protected] China Head Temple, Austria Zen centrum školy Kwan Um www.kwanumzen.de/dresden +852 2891 9315 Mukyong JDPSN Praha c/o Meditationszentrum „der Hamburg Zen Group Fax +852 2575 0093 Kwan Um (Dobeš) Jo Potter JDPSN info@subong.org.hk mittlere weg“ Podolská 112 Biberstraße 9/2 c/o Unternehmensberatung 147 00 Praha 4, Czech KIRSCH 1010 Wien, Austria Republic +43 680 55 396 11 Bahrenfelderstrasse 169, +420 604 390 505 (Jirka 6th Fl. Australia (Knud Rosenmayr) Motl) Brisbane 1. [email protected] 22765 Hamburg, Germany [email protected] +49 (0) 179 466 2706 Zen Master Dae Jin Belgium 27 Bredden Street Vrážné Zen Center (Sung -Yon Lee) Brussels Zen Center Zen Master Bon Shim [email protected] Chapel Hill Head Temple, Belgium Brisbane QLD 4069, c/o Vrážné Zen Center Great Britain Zen Master Bon Yo Vrážné 3 Australia London Zen Center Rue de I’Oiselet. 16 Jevíčko 569 43, Czech +61 44 716 0395 (Hae Ja An Sa 1080 Molenbeek Republic Kwang) Head Temple, Great Britain Brussels, Belgium +420 608 169 042 (Jiři [email protected] Ja An JDPSN (Bogumila Ma- +32 497 596 659 Hazlbauer) linowska) Brisbane 2. (Koen Vermeulen) [email protected] Zen Master Dae Jin [email protected] Ilex House, Crouch Hill 8 Admiral Drive Zlín Zen Group Holly Park [29 Deception Bay Czech Republic Oleg Suk JDPSN London N4 4BY, Great Brisbane QLD 4508, Brno Zen Center Zen group Kwan Um ve Britain Australia Dae Gak Sa Zlíně +44 207 502 6786 +61 7 320 41980 (Su Wol Oleg Šuk JDPSN Lhotka 44 +44 774 297 9050 Zen Centre) Zenové centrum školy Kwan 763 02 Zlín [email protected] Um v Brně +61 7 425 734 158 (Do Czech Republic !e Peak Zen Group “Kubong-Sa“ Výletní 7 + 420 608 441 791 (Martin) Kwang) Ji Kwang SSN 62300 Brno, Czech Republic +420 739 672 032 (Kamila) +61 488 124 237 (Mary c/o Kubong-Sa +420 775 988 882 (Ondráš [email protected] Cromb) Matlock Bath, "e Peak Přibyla) [email protected] France District [email protected] Gold Coast 1: Paris Zen Center Great Britain Zen Master Dae Jin České Budějovice Zen Group Saja Hoo Soen Won +44 1629 580392 (Peter 23 Sundance Way Zen Master Bon Shim Head Temple, France Voke) Runaway Bay QLD 4210, c/o Vít Erban Zen Master Bon Yo kubongsa@kwanumzen. Australia Krajinská 384/40a Centre Parisien de Zen Kwan org.uk +61 402 289 923 (Julie-Bup 370 01 České Budějovice Um Czech Republic Hungary Wol) 35 Rue de Lyon Baja Zen Group +420 774 123 974 (Vít 75012 Paris, France goldcoastzengroup@hotmail. Jo Potter JDPSN Erban) + 33 613 798 328 (Eanjo com I#uság u. 47 ceskebudejovice@ Kim) Gold Coast 2: H-6500 Baja, Hungary kwanumzen.cz [email protected] Zen Master Dae Jin +36 20 548 2244 (Major 44 Britanny Drive Litoměřice Zen Group Germany Tamás) Oxenford QLD 4210, Zen Master Bon Shim Bad Bramstedt Zen Group [email protected] Australia U Kapličky 442/5 Jo Potter JDPSN 412 01 Litoměřice, Czech Budapest Zen Center +61 455 805 281 (Ian Warnemünde-Ring 19 Jo Potter JDPSN Chambers) Republic 245767 Bad Bramstedt, +420 721 674 455 (Viktor Budapest, Hungary [email protected] Germany +36 70 457 0486 (Tamás Matys) +49 419 2306 8360 (Uwe Gold Coast 3: [email protected] Mészáros) Zen Master Dae Jin Schmidt) Litomyšl Zen Center bad-bramstedt@kwanumzen. Szeged Zen Group (Retreat Centre) Jo Potter JDPSN 102 Bonogin Road Zen Master Bon Shim de Zen group Kwan Um v Római krt. 23. Mudgeeraba QLD 4213, Berlin Zen Center H-6723 Szeged, Hungary Gold Coast, Australia Litomyšli Chong Hye Sa U Školek 1197 [email protected] (Kasza +61 402 289 923 (Julie-Bup European Head Temple Ferenc) Wol) Litomyšl, Czech Republic Muchak JDPSN +61 437 070 897 (Kathy +420 604 737 483 (Kamil Gottschedstraße 4 Tatabánya Zen Group Brackenridge) Novotný) 13357 Berlin, Germany Jo Potter JDPSN [email protected] [email protected] +49 304 660 5090 Bárdos lp. 4/A, 2/4 [email protected] H-2800 Tatabánya, Hungary +36 70 380 2817 (Torma András) torma.andras@usuireikiryo- ho.hu PRIMARY POINT Summer 2012 Israel Poland Wałbrzych Zen Group Košice Zen Center Haifa Zen Group Gdańsk Zen Center Zen Master Bon Shim Sin Dzong Sa c/o Ofer Cohn Andrzej Piotrowski JDPS c/o Marek Elżbieciak Oleg Suk JDPSN Sderot Moriah st. 47, ap. 4 Lipowa 9 ul. T. Chałubińskiego 17/2 c/o Dušan Silváši Haifa, Israel 81-702 Sopot, Poland 58-301 Wałbrzych, Poland Letná 43 +972 527 460 544 (Ofer +48 698458603 (Jacek [email protected] (Marek 040 01 Košice, Slovakia Cohn) Wachulewicz) Elżbieciak) +421 903 134 137 (Dušan [email protected] [email protected] Warsaw Zen Center Silváši) Hod Hasharon Zen Center Katowice Zen Center Do Am Sa [email protected] Zen Master Wu Bong Zen Master Bon Shim Head Temple, Poland Spain c/o Rowena Gill c/o Waldemar Pawlik Zen Master Bon Shim Barcelona Zen Center 16a Ha Tchelet Street ul. 3 maja 38/22 ul. Małowiejska 22/24 Zen Master Bon Shim 45264 Hod Hasharon, Israel 40-097 Katowice, Poland 04-962 Warszawa–Falenica, Bori Centro Zen +972 54 4831122 (Rowena +48 501 430 062 (Waldemar Poland c/o Bárbara Pardo Gill) Pawlik) +48 609 566 986 (Malgosia c/Beates 8, 3º, 2ª [email protected] [email protected] Gabryel) 08003 Barcelona, Spain Pardes-Hanna-Karkur Zen Group Kraków Zen Center [email protected] +34 655033018 (Bárbara c/o Boaz Franklin Do Miong Sa Warsaw Zen Group Pardo) 15 Beit El St. Zen Master Bon Shim Zen Master Bon Shim [email protected] Pardes Hanna 33087, Israel ul. Mostowa 14 m. 17 ul. Dąbrowskiego 1/2 Palma Zen Center +972 54 6522812 (Boaz 31-061 Kraków, Poland Warszawa Mokotow, Poland Head Temple, Spain Franklin) +48 601-636-989 (Krzysztof +48 691 256 668 (Piots Jo Potter JDPSN [email protected] Łabędzki) Giers) Centro Zen Palma Ramat Gan Zen Group [email protected] zen_na_brackiej@poczta. Plaza Bisbe Berenguer onet.pl c/o Alex Lurye Lódz Zen Center de Palou nº 1, 1º, 2ª Tzanhanim st. 6/6 Zen Master Bon Shim Wrocław Zen Group 07003 Palma de Mallorca Givataim, Israel ul. Zielona 30/6 Zen Master Bon Shim Illes Balears, Spain +972524464949 (Alex Lurye) 90-604 Łódź, Poland Poland +34 615 359 013 (Pablo [email protected] +48 509 241 097 (Igor +48 726 624 411 (Karol Bernardo) Bazgier) +34 686 382 210 (Tolo Latvia Piniński) [email protected] el(@op.pl Cantarellas) Jurmala Zen Group [email protected] Opole Zen Center Russia Kwan Ji Sa Dae Won Sah Rostov Zen Group Ukraine c/o Tatjana Tračevska 30] Zen Master Bon Shim Oleg Suk JDPSN Donetsk Zen Group “Bul Do” Skolas 36- 2 c/o Henryk Kulik c/o Leonid Kosmynin Independent A#liated Group LV-2016, Jurmala, Latvia ul Zlota 46/7 Bashkirskaya Ulitsa, d.4A, Zen Master Wu Bong +371 29191137 (Tatjana 45-656 Opole, Poland kv.20 c/o Dzoba Vladimir Tračevska) +48 502 327 686 (Henryk 344068 Rostov-on-Don, Artema Street 171a, Apt. 56 [email protected] Kulik) Russia 83004 Donetsk, Ukraine Lithuania [email protected] +7 904 504 2111 (Leonid +38 093 876 13 66 (Dzoba Kaunas Zen Center Płock Zen Group Kosmynin) Vladimir) [email protected] Kam No Sa Zen Master Bon Shim [email protected] Andrzej Piotrowski JDPSN ul. Antoninów 1 Saint Petersburg Zen Center c/o Tomas Stonis 09-520 Łąck, Poland Dae Hwa Soen Won Verkiu 25c +48 607 317 084 (Alicja Head Temple, Russia LT-44466 Kaunas, Lithuania Pełkowska) Oleg Suk JDPSN Prison Groups +370 601 56350 Adult Correctional Institution, [email protected] )e Buddhistic Temple in Rhode Island +370 698 29299 Saint Petersburg [email protected] Rzeszów Zen Group Baker Correctional Institution, Zen Master Bon Shim Kwan Um School of Zen Florida Klaipeda Zen Group c/o Artur Sikora Datsan Gunzechoinei Bay State Correctional Center, Andrzej Piotrowski JDPSN ul. Plac Wolności 2/205 Primorsky pr. 91 Norfolk, Mass c/o Linas Svirinas Rzeszów, Poland 197374 Saint Petersburg, Coleman Federal Corrections Klaipeda, Lithuania +48 797 019 351 (Artur Russia Complex, Florida +370 600 00370 (Linas Sikora) [email protected] Florida State Prison Svirinas) [email protected] Slovakia Indiana State Prison, Michigan [email protected] Szczecin Zen Group Bratislava Zen Center City Šakiai Zen Center Zen Master Bon Shim Myo San Sa Lowell Correctional Institution, Son Kwang Sa c/o Dariusz Pozusiński Head Temple, Slovakia Florida Andrzej Piotrowski JDPSN ul. Bazarowa 5/12 Oleg Suk JDPSN Lowtey Correctional Institution, Šakių KC, Nepriklausomybės 71-614 Szczecin, Poland c/o Peter Košút Florida 7/7 +48 508 431 216 (Dariusz Hanulova 5/A Marion Correctional Institution, LT-71122 Šakiai, Lithuania Pozusiński) 841 01 Bratislava, Slovakia Florida +370 686 56392 (Vytautas [email protected] +421 905 368 368 (Ľubor Massachusetts Treatment Center, Smirnovas) Bridgewater Toruń Zen Group Košút) smirnovas.vytautas@gmail. [email protected] MCI Norfolk, Massachusetts com Andrzej Piotrowski JDPSN Nellis Federal Prison Camp, c/o Piotr Iwanicki Nevada Vilnius Zen Center ul. Rybaki 40/6 Ko Bong Sa Putnamville State Correctional 87-100 Toruń, Poland Facility, Indiana Head Temple, Lithuania +48 609 696 060 Andrzej Piotrowski JDPSN Union Correctional Institution, torunskagrupazen@gmail. Florida Mokyklos 21A com LT-08413 Vilnius, Lithuania Westville Correctional Center, +370 675 16008 (Modestas Indiana Kazlauskas) [email protected]

PRIMARY POINT Summer 2012

Join Our Sangha Today!

The Kwan Um School of Zen

The heart of the Kwan Um School of Zen is our practice. Zen Master Seung Sahn very simply taught “Don’t Know”. This means in each moment we open unconditionally to all that presents itself to us. By doing this, our innate wisdom and compassion will naturally breathe and flow into our lives.

The Zen centers of the Kwan Um School of Zen around the world offer training in Zen meditation through instruction, daily morning and evening meditation practice, public talks, teaching interviews, retreats, workshops, and community living. Our programs are open to anyone regardless of previous experience.

The School’s purpose is to make this practice of Zen as accessible as possible. It is our wish to help human beings find their true direction and we vow and to save all beings from suffering.

Becoming a Member in North America

Your membership in a participating center or group makes you a part of the Kwan Um School of Zen sangha (Buddhist Community). Your dues help support teaching activities on local, national, and international levels. Membership benefits include discounted rates at all retreats and workshops at KUSZ member Zen centers and a subscription to Primary Point Magazine. (In other parts of the world, contact your local affiliated Zen center or regional head temple.)

------To set up a monthly membership with your credit card, visit kwanumzen.org and select “Donations & Membership”

1. Please choose a North American Zen Center (see preceding pages). If you are not located near a Zen Center, you may become a member of the head temple, Providence Zen Center. ______

2. Please indicate a membership level and choose payment schedule a. Family _____ $420 yearly ______$105 quarterly b. Individual _____ $300 yearly ______$75 quarterly c. Student/Senior (65+) _____ $180 yearly ______$45 quarterly

3. Please print your contact information Name ______Address ______City ______State ______Zip______Phone ______Email______For Family Memberships, please give up to 5 names to include in your membership. ______

Send to: Membership: Kwan Um School of Zen, 99 Pound Road, Cumberland, RI 02864 If you have any questions, contact the office at 401-658-1476 or email us at [email protected] Dh armaCraf t s THE CATALOG OF MEDITATION SUPPLIES

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