Primary Point 5

June 1988 pRIMARY pOINT 5

tioning and corresponding doubt. It be fathom them. The koan cannot be under SPECIAL ISSUE comes a means to see through the false stood by the intellect through study and mind of duality that creates and per speculation. This is why it is said, "The petuates a life of pain, suffering and Buddha has no theories." One must direct Practice in America anxiety. Without the focus of the koan ly experience the truth out of which these Kong-an one can often feel torn, scattered, and koans arise- not just dwell in theories and alone. ideas.

There is no need to arouse an artificial People ask how to use a koan. There sense of doubt, or "doubt mass" when is no one way to work on a koan. As an What Is A Koan? working on a koan. Just look! It's right old verse goes, "One way to awakening, a there. As Dogen Zenji observed, "imper thousand masters can't point it out." Yet manence and are before because koan work is an intense form of by Zenson Gifford, Sensei suffering right your eyes." And if you look and don't practice, it is best to work with a teacher. doesn't that make It is to have the assistance of one is a koan? This question itself From an early age we all question. As question, you question? helpful Who doesn't feel that in who has worked the koans him IS a for a koan can't be children are often wrenching pain through W�t koan, . grow, their questions the at the of the cold and home self/herself. A teacher answered or understood by the intellect. answered, explained, and rationalized guts sight good continually the abused the lives wasted tests a the work Mumonkan's comment, "You describe it until their natural curiosity begins to be less, children, student, always putting and the themsel back on him/her to resolve the mat in vain, you picture it but to no avail" is submerged. Yet sensitive persons, at one by drugs, people killing great . ves in senseless wars? Isn't this what ter. Without a teacher it is to be applicable to the koan. People persist, time or another, find themselves again very easy come or however, to ask, "What is a koan?" Is it a asking those same questions: "Where confused, go astray, to work oneself into direct expression of our true mind and did I come from? What is the meaning negative mind states or fool oneself therefore a means to awaken? Alternative of life? What happens when I die? that one has attained some ly, is it, as some have said, a dualistic Why is there so much hatred and a teacher is form of practice, or a Zen game? Let us violence? Who am I?". thing. Although he or she cannot look at some of the essential of important, aspects This mind is seen in questioning resolve the koan or do the the koan and to some of the respond the life of all spiritually sensitive criticisms made of this work for the student. practice. people and certainly in the lives of Another criticism of koan A koan is literally a precedent setting great masters in all traditions. has been that it is public record, or as one Zen master said, However, as we painfully see in our practice oriented and thus revol "it is the place where truth is." Generally own life and in the lives of loved ones, goal ves on the karmic level of speaking, koans are taken from live ex people often ignore, suppress or run and loss. one changes between Zen masters and ad away from these questions. They cover gain However, 'lJ·",· , can also-become vanced students, or between advanced them over with all sorts ofgames and goal'" . oriented in 'practitioners, or from sutras or ancient pleasures, and respond to them out of any practice- even a out of sit sayings. Most often koans are of a fear and ignorance. For some, making goal with a clear mind and paradoxical nature and cannot be grasped however, these questions and the deep ting no In koan by the intellect. Therefore a koan can need to know keep coming back. For having goals. there is noth only be understood through direct ex these persons there is no escape and no practice really to or achieve. The perience of the true mind out of which it rest. The great matter must be ing get best to work on the originat�d. resolved. This urgency and question way just koan is to let it work on The sayings and exchanges that be ing is often triggered by a personal life you, that is all crisis. Sometimes this leads one to a because ultimately came koans were compiled into various there is to do. texts such as the Mumonkan and the Blue "natural koan" such as "who am I?", or . "what is the of existence?" Cliff Record. These were, and still are, meaning In getting through a first Zens�� Sensei, an ordained Ze� Buddhist For the Zen it lead to Gifford, and with used as manuals for Zen Koans practitioner, may . koan, subsequent training. priest, began zazen practice under Kapleau. � , of one of the formal koans. Phillip can can basically be divided into two adoption kOan�work;'there 6'�-fhe Roshi in 1970 at the age of21.After- completing.his.jor of how one comes to a .' falsesense of some the or . Regardless attaining categories: primary, mal training in 1979, he continued full-time anhe� once arrived it becomes an ef. This can lead to and the "sub koan, at, thing. "breakthrough" koan, Rochester Zen Centeruntil leaving for an extended fective to focus natural a koans. of break way question spiritual pride and become sequent" Examples pilgrimage in 1981. During his pilgrimage, he lived in on a level. All of one's real hindrance to koans would be: "Who am ing spiritual practice. through "Mu", a and a under Harada and for Japan for year half, training "What is and "What is the deep questioning longing Teachers must be constantly I?", mind?", Roshi. In 1981 he was named Dharma Heir to liberation is focused in the koan. Tangen the students' sound of one the showing grasp hand?" The role of Roshi Kapleau. Zenson Gifford Sensei is currently mind to them. This can koan is to smack or break Critics have that a ing breakthrough suggested using- Abbot of the Northern Zen Sangha, with centers in be effectively done with the through the dualistic, conceptual thought formal koan involves substituting Toronto, Canada and Warsaw, Poland. koans themselves, of consciousness based on a false sense of someone else's question/problem for many which show us that even brings people to Zen practice- not as an we think we are escape or a means to cope- but in order to though getting something there is to Teachers ':4 koan is a means to be able to bring insight and strength to really nothing get. must also make koans directly truly help? subsequent relevant to modem times, eventually our Some scholars contend that in early . focus natural, questioning bringing students to the ongoing life/prac- times chose koan as many people practice tice beyond the formal koans. a to with the way grapple suffering they \ I mind to the bar One important aspect of koan training penetrate through experienced. The koan gives one the 1\ is that a student must before chance to strongly practice, not only constantly go 1 � his or her teacher in dokusan (interview, a 1 riers delusion and to awaken to while sitting in zazen but in the midst of \ of which in itself is life's turmoil. It provides the concrete process good training). j In the breakthrough koan practice stu our true nature." means to break through the- bonds of suf \ dents must demonstrate the truth of the i fering in times of strife and uncertainty. koan and can't theories 'or an self. one's mind is one's own merely present ego-I Thus, opened question/problem. However, With intense effort the breakthrough ideas. see their false notions in the to the endless fundamental don't all share the same fundamen-. They beginningless, beings koan takes one's natural questioning the teacher holds them or truth of the universe--in there is tal of existence? the ob-' mirror before essence, questions Despite and beyond thought perception, beyond have the of deluded notions cut out an to one's nature. vious differences in times and legs awakening sovereign cultures, the relative and the to awaken to absolute, from under them. In koan koans are used to aren't we all concerned with the same subsequent Subsequent perfect that which has been there but has always there is a constant for one's to free one basic our ancestors were con practice refining spiritual understanding, problems been obscured clouds of delusion. This by there is more to from the bonds of and cerned with? If don't look at the always "not-do", yet not lingering delusion, you just is like some breaking through recalling to leave undone.. to into one's branches, aren't fears, integrate awakening daily people's hopes, thing always known yet somehow forgot life. and sorrows arising from the same If anything, the koan involves joys ten. It's comparable to turning a light on practice root, the same karmic wheel of cause and a of false notions rather than a What is the special power of this uni in a dark room. The room has always losing gain effect so described The need to continue is al que form of spiritual practice that has at eloquently by been the same. It's only that people have ing experience. at Deer Park? revealed. Harada Diun Roshi tracted so many people over the Shakyamuni Similarly, been groping in darkness, unable to really ways doesn't Carl that he described it a road to in centuries? Actually, it's nothing special, Jung's proclamation, live in that room. as, "Walking didn't have a over whose secret or Nor does it involve a patient forty finity.". magical. If to Buddhism it's not real concern wasn't have you try study to of con death, meaning Some that zazen is sit technique develop strength true Buddhism. Likewise, koan is say pure just for us all? Don't and haven't we al practice centration or A koan is a we, with in the mind and that psychic powers. not a form of in the conventional ting nothing shared in the same search? study means to focus our natural, ways, koan involves I directly ques sense of the word. Koan practice is firmly practice artificially putting mind to the bar If the matter of birth and death in the mind. What is this I tioning penetrate through great grounded in zazen, for it is only through something thing riers of delusion and to awaken to our . is the fundamental human then that is in the mind with question entering into the One Mind from which people say put true nature. what do we do? In Zen the koan training the koans arise from that one can � truly (continuei'on nextpage) \ can become a means to focus one's ques- I i \ \ \" \ \ l \ ( ...... r· � . \,. .• \, •• • c, • • '� '\ '. "

6 ---'PRIMARypOINT- June 1988 ------SPECIAL ISSUE Old Koans, New Koans, One Koan Kong-an Practice in America by Jan Chozen Bays, Sensei with me that this was a I use koans in working with stu agreed guy "jerk", I knew that reaction was out of or Yes,dents of Zen. I use koans constantly my prop and I had to work on it to see what it oneself from one's in are not tion, Zenson GifIord- "What is a Koan?" emancipate previous my own Zen work. Koans old said about ME..! sat with it for several learning." But when one really enters into stories in dusty books about monks who from page 5.) to narrow distress down (Continued . the koans for years of training then it IS lived a thousand years ago, irrelevant to days, trying my to a characteristic that bothered a different matter. life "Old" koans are fresh and single koan It is when one is in obviously today. practice? only me. I realized that what and there fire "new" koans eventually really volved in that one back Zen is considered a very direct and relevant, analyzing steps was that felt he was to with a got my goat (I that) and sees If look at the koan practical way. Because something works, everywhere.The key working things. you And even he with is to become lazy, worse, got away it is used. This is so have taken koan plunge into it, wholly Mu as a thing then it is outside of you. why many immersed in it. A koan can't be it. No one challenged him or made him Mu is not a or because it koan over the years. Ever figured thing concept up practice do his fair share. since Joshu first uttered this and out logically. The answer has tobe ex defies definition. What happens when you "Mu", similar koans have countless perienced with the whole of body & Once I had gotten to the crux of what become the koan with no separation- in brought in various times and cultures to mind. Breathe the words of the koan as characteristic irritated me, I had to turn it essence when you die to the koan? At that people sit, the words of the koan back on How was I in the laziness moment there is Mu, mind, all things/no awakening. you bring up myself. during the day, at work, in things. At the moment one truly enters the What is essential to realize is that it is the car. If are what is where? At that timeless you working koan, put not only the practice per se that is impor on an "old koan", and you moment, what is there? tant but also how it is entered into. That seem to be standing on the I have tried to address some of the is, the person makes the practice. Basical outside, the words a it on the student's change criticisms leveled against Zen koan prac ly depends aspiration, little if you need to, to make tice. In considering such criticisms, an and to some extent the teacher's pointing. it as urgent as it was to the analogy comes to mind. I once met a stu The koan must be brought alive- it must people involved originally. dent who was having a great deal of con be allowed to come to life, to be the focus Mumonkan Case 16: flict with her university professor, an for one's own natural questioning. Umrnon said, "The world is authority on Chinese culture. The student The world is a wonderfully vast fabric vast and wide. Why do you had grown up in Taiwan and knew a great of spiritual paths and religious traditions. on . put your seven-piece deal about the Chinese people. On the Just as Zen Buddhism isn't the way for robe at the sound of the other-hand, the professor, the. so- called everyone, koan practice isn't the only bell?" Perhaps this koan authority, had never been to China. way for Zen practitioners. Indeed, as one seems because the this is a foreign No matter how books one reads, student joked, probably good many Mumon was to male or there would be some talking if you've never been to a place you can't thing awfully monks in Chiga about put really know it. It's only by being there long dokusan waiting lines. ting on their kesa (kasa) and that one gets a real taste through all the It has been somewhat limited ex my you are an American sights, sounds, smells, etc. But if one only in seventeen of on perience years working housewife. So change it to visits for a short time the experience tends and with koans that while can have they make it yours. Carry it with to be colored by comparisons with one's if not used their Short-comings properly, you all day long to make it own native land and culture. It is only is vast. much of potential People spend constantly fresh. "The world after a person has lived in a place for their lives in sometimes living shadows, is vast and wide. Why do some years that one begins to know it. looking at the size and intensity shape, you put on your bathrobe at while not at the root cause- not It is the same with koan practice. It looking the sound of the stupid what blocks the Work cannot be understood conceptually be seeing really light. alarm clock?" Or, "The on a koan can one's to the cause it's whole function is to take you ing open eyes world is vast and wide. Why Jan Chozen Sensei Zen the mind. if moon of truth. the is some Bays, began prac beyond conceptual Likewise, Although light do the cookies out you pull tice in 1973, doing zazen in a comer of the' it's a short time or in a su times obscured by clouds of delusion the only practiced of the oven when the timer bedroom while her 2 year old took naps, She perficial manner then one will have all moon is always shining. goes off?" Or, "The world is started with Maezumi Roshi in 1974, sorts and study of comparisons criticisms. One What is a koan? can answer Only you vast and wide. Why then do received in 1975, tokudo in 1979, and be is not as Mumonkan "to jukai yet able, says, this for yourself. � feed the same mouths you came a sanctioned teacher and Dharma heir of and wash the same dirty Maezurni Roshi in 1983. She moved to Portland, dishes over and over and Oregon in 1984 and is teacher in residence at the' over?" Contributors Wantea Zen Community of Oregon. She is a pediatrician This koan talks directly and medical director of the child abuse programs or Issue � '1{e�t to us all, no matter what at Emanuel Hospi tal in Portland. Her husband is age, sex or condition, be a therapist for sex offenders at the Oregon State Our October Issue will contain a feature entitled "Right Livelihood: Bud cause it is about the have three two cats ..Workplace,'l We-need contributors to talking Penitentiary. They children, }hist.praetice-and>the-AmeFican fundamental matter of who and a "write on how their everyday occupation reconciles with their practice and big garden. we are, how vast and wide vice-versa. How does the one contribute to and support the other? What we and how vast kind of conflicts arise? If you're interested, Write or call Bruce Sturgeon truly are, department? The opposite. Miss Compul and wide is clearl revealed the smal (Editor), 5 Devonshire Place, Asheville, NC 28803, (704)254-8140. y by sive Worker. Stay up all night to finish a even action. lest, unconscious, project. Do it myself rather than delegate "New" koans are everywhere. The to someone else. Haven't allowed myself best ones are those which leap out and to take a non-working vacation in 15 grab you. One of my students was talking. years. Suddenly I realized that I was ac pRIMARYpoINT about addiction and addictive behavior tually jealous of this man. He was "lazy" the other day. The worst addiction we and I never.let myself even relax. I'd have is the addiction to the notion of who stumbled onto an idea of who I was and

we think we are and how we think how I had to be ... com SUBSCRIPTION fORM things busy, productive, should be. We are pitiful in our addiction. pulsive. As soon as I realized this, my ex To receive a one-year subscription to PRIMARY POINT (3 issues), I am enclosing: How do we know when we touch that ad cess emotion at him dissolved, and I was o 510.00 for Unitec States diction? When we become angry.....or able to leave "him" and go back to work o Sl1.OO for Canada and Mexico afraid, which is the emotional level just on "me". o 520.00 for Foreign under and usually disguised by, anger. is a Send payment in U_S. dollars only, to Kwan Um Zen School, PRIMARY POINT, Anger very good koan, enabling 528 Pound Road, Cumberland, RI 02864_ Anytime we become upset or angry, us to step back a little from our self- no right there we have been caught by a tion and see where we are attached. Do Canadian andforeign customers: We cannot accept your checks unless they personal "new" koan. Someone has just challenged we have to do anything about what we are drawn on a U.S. bank. Please send Canadian Posta! MoN!)' Orders in U.S. our idea of who we think we are. We discover? I don't know. Often dollars, International Postal Money Orders, or bank checks payable on any U. S. Depends. bank or banker's agency. have been given a clue as to where we are just stepping back to see something is stuck that and see Often aware of o PI� put me on your mailing list. Explore anger/fear enough. just becoming o Here's my (tax-deductible) contribution to help produce PRIMARY POlm. what notion it leads to. something, like a little piece of our notion o Affilitated with a Buddhist or other religious organization of means the of the end of For example, I used to work with self, beginning ______of (name group) that koans show someone I did not like. To be in a meet something. Many evidence that Zen teachers used anger Name _ ing with him drove me crazy. As soon as to at their students' addic �------he spoke I began to squirm and eventual skillfully poke c� �,� � tions, unbalance them and them ly to seethe. No matter that a lot of people help step "off the top of a hundred foot pole".