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Teaching Letters of Zen Master Seung Sahn • Page 483 © 2008 Kwan Um School of Zen • 301 Enlightened and Unenlightened Are Empty Names One Thursday evening, after a Dharma talk at the Cambridge Zen Center, a student asked Seung Sahn Soen-sa, “Is an enlightened man’s behavior different from an unenlightened man’s?” Soen-sa said, “One two three four five six. This begins with one. Where does one come from?” “Mind.” “Mind? Where does mind come from?” The student couldn’t answer. Soen-sa said, “Now your mind is don’t-know mind. You only don’t know. Where does mind come from? What is mind? I don’t know. This don’t know mind is your true mind. This true mind cuts off all thinking. So mind is no mind. Why? True mind is empty mind. Empty mind is before thinking. Before thinking there are no words and no speech. So mind is no mind. Mind is only a name; it is made by thinking. If you cut off thinking, then there is no mind. If you are thinking, you have opposites: good and bad, enlightened and unenlightened. But if you cut off thinking, there are no opposites, there is only the Absolute. Opposites words are dead words. Absolute words are live words. Buddha said, ‘All things have Buddha-nature.’ But Zen Master Jo-ju, when somebody asked him if a dog has Buddha-nature, said, ‘No.’ Which answer is correct, Buddha’s or Jo-ju’s?” “I think I see that. They’re just words.” “Yah, just words. Then they are the same?” “It doesn’t matter. But what I want to know is how a man with empty mind differs in his behavior from a man with thinking mind.” “So I ask you: are Buddha’s answer and Jo-ju’s answer different or the same?” “Well, all things have Buddha-nature. Some people know they have Buddha-nature and some people don’t know they have Buddha-nature. Maybe the dog doesn’t know.” Soen-sa said, “That is a very good answer. The dog doesn’t know Buddha-nature, so he has no Buddha nature. But if you gave me this answer during an interview, I would hit you thirty times. Why?” “Uh… I’m not answering to play a game.” Teaching Letters of Zen Master Seung Sahn • Page 483 © 2008 Kwan Um School of Zen • www.kwanumzen.org “And if you asked your question about an enlightened man’s behavior during an interview, I would also hit you thirty times. Do you understand?” “I understand the question has no answer.” “It has many answers.” (Laughter from the audience.) “But if you have not attained enlightenment, everything is different. If you attain enlightenment, all things become one. You must understand this.” The student bowed and said, “Thank you very much.” Teaching Letters of Zen Master Seung Sahn • Page 484 © 2008 Kwan Um School of Zen • www.kwanumzen.org 302 Small Love and Big Love One Thursday evening, after a Dharma talk at the Cambridge Zen Center, a student said to Seung Sahn Soen-sa, “You always speak of thinking. I would like to know how the Way of the Heart fits into your teaching. In the Christian path it is said that without love all attainments are worthless.” Soen-sa said, “There are two kinds of love. The first is small love. This is desire love, opposites love, attachment love. The second is big love. This is absolute love. It is freedom. If you have desire for yourself, your love is not true love. It is dependent on many conditions; if these change, you suffer. Suppose I love a girl very much, and she loves me. I go away to Los Angeles, and when I come back she has another boyfriend. My love changes to anger and hatred. So small love always contains suffering. Big love has no suffering. It is only love, absolute love, so there is no happiness, no suffering. This is Bodhisattva love.” “I was under the impression that Zen masters don’t care particularly about love.” “If I did not love, why would I be teaching? Teaching is love. Hitting my students is true love.” “Why?” “True teaching means true love. A true teacher sometimes gets angry, sometimes hits, sometimes does bad actions. Why? Because he loves his students very strongly. It is like a mother who loves her child very much. But the child doesn’t listen to the mother’s good teaching. So sometimes it is necessary for the mother to get angry or hit her child. This is love action. There is no desire for herself; everything is for the child’s sake, to teach him the true way. With big love, I have no desire for myself, I only give my love to other people. If I love you and you don’t love me, that’s okay. I will still give you as much love as if you loved me in return. If I love God and get bad karma in return, that’s okay. I will not be angry at God, I will still love as much as before. So Big I is true love. It is only for all people.” “Do you love all people?” “Of course. All people and all things …. Okay, I will tell you a story. Once, a long time ago in China, there was a monk who went out begging and was on his way back to the temple. On the way, some robbers held him up and took all his money, food, and clothes. They they threw him on his back and tied his hands and feet to the ground with braided strands of the long grass that was growing in the fields. He stayed there, naked, for hours. Finally, the emperor passed with his servants, on their way to the temple. He was shocked to see a naked man near the highway and went up to him to ask what had happened. The monk explained. The emperor said, ‘Why haven’t you just gotten up?’ The monk said, ‘Please untie the grass.’ The emperor began to pull it up by the roots. ‘Stop!’ said the monk. ‘You mustn’t pull it up. Please untie it.’ At this the emperor realized that the naked man was a great monk, whose Teaching Letters of Zen Master Seung Sahn • Page 485 © 2008 Kwan Um School of Zen • www.kwanumzen.org love extended even to the grass in the fields. So he accompanied him to the temple and took him for his own teacher. So we see that big love doesn’t kill anything. Some people think that killing humans is wrong, but killing animals is okay. ‘Fishing—ah, it is very interesting.’ But Buddhist love is very wide love. Even killing grass is no good, so of course we mustn’t kill fish or animals or people. But sometimes killing is big love. If one person wants to kill all people, then killing that person means saving all people.” Teaching Letters of Zen Master Seung Sahn • Page 486 © 2008 Kwan Um School of Zen • www.kwanumzen.org 303 Don’t-Know Mind One Thursday evening, after a Dharma talk at the Cambridge Zen Center, a student asked Seung Sahn Soen-sa, “If when you’re driving you’re just driving, when you sit Zen and ask ‘What am I?’ are you just the question?” Soen-sa said, “Just the question. The name we give to clear mind is don’t-know mind. So you must understand don’t-know. Don’t-know is don’t-know. This is very important.” “But if I understand, then I don’t have a don’t-know mind, do I?” “Who doesn’t know?” (Laughter from the audience) “When you keep don’t-know mind— this is don’t-know. You are don’t-know. All people are given names, like Georgie, Roger, Stephen. But when you were born, you had no name. So mind is no mind. What is mind? I don’t know. Your mind’s name is don’t-know.” “When you’re driving, is your mind don’t-know or are you just driving?” “Only driving is don’t-know.” (Laughter) Only keep don’t-know mind. Don’t-know, okay?” (Laughter) “What don’t you know? (Laughter) “I mean, if you’re just driving, there’s no knowing or not knowing.” “When you are driving, do you have mind?” The student was silent. Soen-sa said, “Now your mind is don’t-know mind. If you are not attached to don’t-know, there is only don’t-know.” “Don’t-know what?” “What color is this door?” “Brown.” “You say brown. This is don’t-know. Do you understand?” “I don’t-know.” (Laughter) “Yah, you understand don’t-know. (Laughter) “Are you attached to don’t-know?” Teaching Letters of Zen Master Seung Sahn • Page 487 © 2008 Kwan Um School of Zen • www.kwanumzen.org “You are attached to don’t-know! Attachment to words is no good. Only don’t-know. When I drink water, I just drink water, I don’t know, okay? So don’t-know can drink water. Do you understand?” “Why not say just that you’re drinking water?” “Now you are speaking. Who is speaking?” The student was silent. “Don’t know. This don’t-know is speaking.” “But if I’m just speaking, you don’t need to say don’t-know.” “Originally there is no name and no form. Its name is don’t-know.” “Some Zen masters say you must keep great doubt, which is don’t-know mind, I guess.
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