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Dropping Ashes on the Buddha

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Dropping Ashes on the Buddha Table of Contents Preface Introduction 1. Zen Is Understanding Yourself 2. The Zen Circle 3. My Dharma Is Too Expensive 4. Advice to a Beginner 5. Inside, Outside 6. A Child Asks About Death 7. Who Needs a Zen Master 8. You Are Attached! 9. About the Heart Sutra 10. Not Difficult, Not Easy 11. A Dharma Speech 12. What Is One Plus Two? 13. What To Do About Noise 14. You Must Become Completely Crazy 15. The Story of KO Bong 16. How Can the Buddha Be Smiling? 17. Apples and Oranges 18. Kong-an Blues 19. The 84,000 Levels of Enlightenment 20. What Is Freedom? 21. The Great Treasure 22. The Moon of Clear Mind 23. What Have You Brought Here? 24. Enlightened and Unenlightened Are Empty Names 25. Why We Chant 26. A Dharma Speech 27. The Story of Won Hyo 28. Porcupines in Rat-Holes 29. Practicing Zen 30. It Is Your Mind That Is Moving 31. Bodhisattva Attachment 32. Five Kinds of Zen 33. The Color of Snow 34. Don't-Know Mind, Continued 35. Zen and Tantra 36. The 10,000 Questions Are One Question 37. Buddha Is Grass Shoes 38. Three Interviews 39. When the Lights Go Off, What? 40. Testing the Mind 41. What Is Death? 42. Wanting Enlightenment 43. The True Way for Women 44. Can You See Your Eyes? 45. Special Medicine and Big Business 46. Miracles 47. A Dharrna Speech 48. A Little Thinking, A Little Sparring 104 49. No-Attainment Is Attainment 107 50. True Sitting Zen Ill 51. Samadhi vs. Satori 113 52. Lin-Chi's KATZ 115 53. Nirvana and Anuttara Samyak Sambodhi 54. Zen and the Arts 55. Plastic Flowers, Plastic Mind 56. True Emptiness 57. You Must Wake Up! 58. More Ashes on the Buddha 59. The Story of Su Tung-p'o 60. What Nature Is Saying to You 61. It 62. Small Love and Big Love 63. Does the Cat Have Buddha-Nature? 64. Out of the Depths 65. Funny 66. The Story of Kyong Ho 67. Bodhisattva Sin 68. A Dharma Speech 69. The True Way 70. Sex Mind=Zen Mind? 71. Keen-Eyed Lions and Blind Dogs 72. Original Sound, Original Body 73. The Story of Mang Gong 74. Mang Gong Explains His KATZ 75. The Transmission of No-Mind 76. Inside the Cow's Belly 77. Today Is Buddha's Birthday. The Sun Is Shining. 78. Dok Sahn and His Stick 79. All Things Are Your Teachers 80. Who Makes One? 81. What Is Your Star? 82. The Story of Sul 83. Dialogue with Swami X 84. Big Mistake 85. Language-Route and Dharma-Route 86. The Tathagata 87. Bodhidharma and I 88. Correspondence with an Ordained American Lawyer 89. Saving All People 90. Dialogue at Tal Mah Sah 91. The Boat Monk 92. When the Bell Is Rung, Stand UP vii 93. The Story of Mun Ik 218 94. What Did You Say? 220 95. Much Ado About Nothing 221 96. An Ambush in the Fields of Dharma 222 97. Un-Mun's Short-Answer Zen 223 98. KO Bong Explains a Poem 224 99. The Story of Seung Sahn Soen-Sa 226 100. What Is Love? 232 viii Zen teaching is like a window. At first, we look at it, and see only the dim reflection of our own face. But as we learn, and our vision becomes clear, the teaching becomes clear. Until at last it is perfectly transparent. We see through it. We see all things: our own face. This book is a collection of Seung Sahn Soen-sa's* teach- ing in America-dialogues, stories, formal Zen interviews, Dharrna Speeches, and letters. The words arise as situations arise. Each situation is a game, and a matter of life and death. The title comes from a problem which Soen-sa gives his students for homework. It goes like this: Somebody comes into the Zen Center with a lighted ciga- rette, walks up to the Buddha-statue, blows smoke in its face and drops ashes on its lap. You are standing there. What can you do? This person has understood that nothing is holy or un- holy. All things in the universe are one, and that one is himself. So everything is permitted. Ashes are Buddha; Bud- dha is ashes. The cigarette flicks. The ashes drop. But his understanding is only partial. He has not yet understood that all things are just as they are. Holy is holy; unholy is unholy. Ashes are ashes; Buddha is Buddha. He is very attached to emptiness and to his own understanding, and he thinks that all words are useless. So whatever you say *Zen Master Seung Sahn is properly written about as Soen-sa ("Zen Master"; equivalent to Zenji in Japanese) and addressed or spoken about as Soen-sa-nim (nim being the honorific particle in Korean). Soen is pronounced somewhat like "sun," but further back in the throat; sa rhymes with "ha"; nim sounds like "neem." In his name, the vowel in "Seung" is like the vowel in "look." to him, however you try to teach him, he will hit you. If you try to teach by hitting him back, he will hit you even harder. (He is very strong.) How can you cure his delusion? Since you are a Zen student, you are also a Zen teacher. You are walking on the path of the Bodhisattva, whose vow is to save all beings from their suffering. This person is suffering from a mistaken view. You must help him under- stand the truth: that all things in the universe are just as they are. How can you do this? If you find the answer to this problem, you will find the true way. Introduction Deep in the mountains, the great temple bell is struck. You hear it reverberating in the morning air, and all thoughts disappear from your mind. There is nothing that is you; there is nothing that is not you. There is only the sound of the bell, filling the whole universe. Springtime comes. You see the flowers blossoming, the butterflies flitting about; you hear the birds singing, you breathe in the warm weather. And your mind is only spring- time. It is nothing at all. You visit Niagara and take a boat to the bottom of the Falls. The downpouring of the water is in front of you and around you and inside you, and suddenly you are shouting: YAAAAAA! In all these experiences, outside and inside have become one. This is Zen mind. Original nature has no opposites. Speech and words are not necessary. Without thinking, all things are exactly as they are. The truth is just like this. Then why do we use words? Why have we made this book? According to Oriental medicine, when you have a hot sickness you should take hot medicine. Most people are very attached to words and speech. So we cure this sickness with word-and-speech medicine. Most people have a deluded view of the world. They don't see it as it is; they don't understand the truth. What is good, what is bad? Who makes good, who makes bad? They cling to their opinions with all their might. But everybody's opinion is different. How can you say that your opinion is correct and somebody else's is wrong? This is delusion. If you want to understand the truth, you must let go of your situation, your condition, and all your opinions. Then your mind will be before thinking. "Before thinking" is cleai mind. Clear mind has no inside and no outside. It is just likt this. "Just like this" is the truth. An eminent teacher said, If you want to pass through this gate, do not give rise to thinking. This means that if you are thinking, you can't understand Zen. If you keep the mind that is before thinking, this is Zen mind. So another Zen Master said, Everything the Buddha taught was only to correct your thinking. If already you have cut off thinking, what good are the Buddha's words? The Heart Sutra says, "Form is emptiness, emptiness is form." This means, "no form, no emptiness." But the true meaning of "no form, no emptiness" is, "form is form, emp- tiness is emptiness." If you are thinking, you won't understand these words. If you are not thinking, "just like this" is Buddha-nature. What is Buddha-nature? Deep in the mountains, the great temple bell is struck. The truth is just like this. Seung Sahn xii 1. Zen Is Understanding Yourself One day a student from Chicago came to the Providence Zen Center and asked Seung Sahn Soen-sa, "What is Zen?" Soen-sa held his Zen stick above his head and said, "Do you understand?" The student said, "I don't know." Soen-sa said, "This don't-know mind is you. Zen is understanding yourself." "What do you understand about me? Teach me." Soen-sa said, "In a cookie factory, different cookies are baked in the shape of animals, cars, people, and airplanes. They all have different names and forms, but they are all made from the same dough, and they all taste the same. "In the same way, all things in the universe-the sun, the moon, the stars, mountains, rivers, people, and so forth- have different names and forms, but they are all made from the same substance. The universe is organized into pairs of opposites: light and darkness, man and woman, sound and silence, good and bad.
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