SPECIAL ISSUE Non Profit Org. U. S. Postage Practice in America PAlD Address Correction Requested Kong-an Permit #278 Return Postage Guaranteed Providence, RI I

ARY OINT I PUBLISHED BY THE KWAN UM SCHOOL VOLUME FIVE, NUMBER TWO 528 POUND ROAD, CUMBERLAND, RI 02864 (401)769-6476 JUNE 1988

SPECIAL ISSUE I Kong-an Practice in America ! Point invited commentaries from several (Editor'S note: Kong-an is a Korean word. In Japanese, it is " '� in Zen teachers in America who currently I Chinese, it is "kung-an'l.} use kong-an practice in their teaching. We asked them to comment on their use .of kong-ans, What are kong-ens? ! is a kong-an? Are kong-ans . Why, how and when do they use them? J Whatnecessary in our practice to attain What IS their relevance to modern clear mind? Are kong-ans merely another America? attachment for the mind to grasp? Master Teacher Barbara In the accompanying interview, Toni Rhodes, Daido Loori Sensei, Jan Chozen Packer raises these issues provocatively, Bays Sensei, and Zenson Gifford Sensei arguing that the traditional use of kong­ have responded with stimulating essays. ans has become the means to some end, a Seung Sahn was also sort of magical formula that one simply asked some of the same questions. His does to reach Enlightenment or an entan­ responses are recorded in the interview gling system that becomes Just another which begins on this page. place to be stuck. The kong-an articles begin on the next . The first :Mrt of t� interview was page. We fJ:.I,J&t ypp will find them quite' I published in the FebruaryJ.. 987 issue of Some of the attendees. at "11� Global Conference ofSpiritual and Parliamentary tbought-provokiDg. We invite our readers Primary Point. To accompany the pii6lica­ Leaders on Human Survival" which was held April 11-15 in Oxford, England.. to comment. tion of Part Two; the Editors of Primary

,.; . (European News) Kong-ans: I Poep Sa Nim Attends Mind-to-Mind Connection International Conference On An Interview with Zen Master Seung Sahn. PRIMARY POINT asked Zen Master stories to teach their students. This is Human Survival Seung Sahn (Soen Sa Nim) to explain his kong-an practice. system ofKong-an practice and its ap­ In the beginning there was no kong-an

to American Then the future seventh . by Do Mun Sunim & Do Haeng Sunim plicability contemporary practice. minds. Mu Soeng Sunim conducted the in­ patriarch, Huai-jang cameto visit Hui­ on an national television European has continued important terviewon behalf of PRIMARY POINT. neng, the Sixth patriarch, Hui-neng asked in and, most "Where do come from?". Hui­ Ourto grow this past winter and spring program Spain significantly, him, you was an invited at an interna­ with retreats in nine countries. participant jang replied he came from Sung Shan regular PRIMARY POINT: What are tional conference held at Oxford Univer­ kong-ans? The majority of the activity has been mountain. Hui-neng asked again, "What How did they become part of zen prac­ Dharma Master Ji sity in England. is this thing that has come here?". Huai­ guided by Kwang Poep tice? could answer. That became the Sa Nim. Her emphasis is on finding prac­ "The Global Conference of Spiritual jang not SOEN SA NIM: Kong-an means public first in Zen tradition--"What is tice in the situations and responsibilities' and Parliamentary Leaders on Human Sur­ kong-an case, or situation, this?" It a for Huai­ of everyday life (monk and lay life). Her vival," held for five days during the week public exchange, public became big question or document. In old China, when to efforts in helping individuals to learn how of April 11-15, 1988, brought together public jang and it took him eight years under­ they made copy of a government docu­ stand. to do this touches many people and has 100 spiritual leaders drawn from all the ment, they put a "chop" or seal on the created a large and ever-growing practic­ major religions and 100 lawmakers serv­ Also, even before that there were copy in such a way. that half of the seal ing sangha. In addition to leading many ing in governments in all the world's situations in Buddhist history which be­ was on the original and half on the copy. retreats and seeing many people in per­ major regions. They were not there to rep­ came the basis of reflection by future Zen So when they had to verify the authen­ sonal consultation, she has recently been resent their churches or their govern- monks. Buddha sat down under the Bodhi ticity of the copy all they had to do was to interviewed on French radio (an excerpt tree with a big question: "What is life? match the two halves. In Zen (continued on page 9) tradition, appears on page 9), appeared as a guest What is death?" When :.:.:.:.:.:::::. means student's :.::::: ::: :::.::::::::::::::;::.; :=::::::::;::::::::::::"'::::::::::::::::::::: ;:::;:;:;:;:;:;:;:;:;:;:;:;:;:;:;:;:;:;:;:;:; :.:.;.:.;.:::.:.;.:.::;.; :::::;;.;.: ;:::::::::;:::;:;:;:;:::::::::::::;:;:;:;:;:;:::;:::;:::::::::;:::::;::::::::::;.:.:.;.:.:.:.:«:;'" ::;=::;::=:::::::::=;::=: ::::::::::::;:;:::;:::::;:::::: kong-an understanding came ::;::1 to China, the future second of a question is one-half and matches the patriarch came to visit him. Bodhidharma teacher's understanding of the same ques­ INSIDE ilii would not talk to him. To show that he pRIMARY POINT tion which is the other half. When student was sincere in his quest, the second and teacher share the same understanding; ilili "EMPOWERING OURSELVES AS READING MATTERS patriarch cut off his arm and presented it it is called mind-to-mind connection. ; DHARMA TFACHERS" to Bodhidharrna. Bodhidhar­ Book Reviews 11 . Seeing this,

:ii, . I�.:I If you want to correctly, you ma asked "What do want?" The A Dennis on practice :( Reportfrom Duermeier THE HISTORY OF EMPTY GATE him, you :.::: must over old Zen masters' en­ not {: the March Dharma Teachers :,: ponder second patriarch said, "My mind is :::::; ZEN CENTER lightenment stories. If you understand rested. Please it for me." Bodhid­ ::::: Retreat.. 8 �jij)� pacify The Diana ... 12 : Early Days by Lynch i their mind at the moment of enlighten­ harma me mind and I m:: DHARMA ON FRENCH RADIO said, "Bring your KWAN UM ZEN SCHOOL ::::; ment that means your kong-an practice is will pacify it." The second patriarch was An Interview with Sa Nim...... 9 1::::: Poep INFORMATION 14 :\j correct. Nowadays, all Zen Masters use :::�:: these old Zen masters' enlightenment (continued on page 3) ::::::::':::::::::::::::::::::�:::::::::::::::: ::::::::::::::::::::::::':::,s��=::i::,':::::' :::'::'::::::::::: ...... :.:.:.:.:...:.::::::::::::::::::::::::::::::.:::::::::::::::::'::,:::::,::d::::::::::'::':::::':::::::::::::::::::::'::::::::::::::;:::�:::::::::::::::::::,:::::::::::::::::::::::::::::;::::::::::;:::::::::::::·I::! ------, -Ju-n-e-19-8-8 pRIMARY pOINT

Soen Sa Nim Interview directly how to function correctly in this moment. That means moment-to-ma­ Now we use kong-an practice differently everyday life. ment keep correct situation, correct func­ in our school. Enlightenment, no en­ (Continued from front page) PP: Can't Clear Mind be attained without tion, correct relationship. If you practice lightenment, doesn't matter. How we use 'correctly, this moment-ta-moment correct kong-an practice to make our direction nonplused, "I cannot find my mind when kong-an practice? situation, correct function, correct clear, how we use kong-ans to help in our I look for it." "There," said Bodhidharma, SSN: Yes, it is possible. Kong-an is only relationship will appear by itself. daily life, that's most important. So don't "I have pacified it for you." So this ques­ one It's like this: American technique. attach to-a Use a to If someone holds a is at­ kong-an. kong-an tion, "What is mind?" became inspiration use forks and knives. Chinese kong-an, people function make moment-to­ tached to "I am correctly, your for Zen monks. Many questions came out use Korean kong-an- doing kong-an people only chopsticks, moment life clear. of these stories: What is this? What is or wants , , people use chopsticks and spoons. Indian practice", something fro� kong- 'life} What is death? What is mind? All ,anp�tice, ------these questions became kong-ans and people started to use these questions for "Ifyou only want to under­ their own practice. PP: Why do you use kong-ans in your stand kong-an, then you have practice? " SSN: Kong-ans are not special. But we a big problem. use them to" teach correct way, truth and then he or she will have a correct life. We use kong-ans to teach PP: What is the best way to answer a If you how it is possible to function correctly in big problem. only kong-an? How does one open oneself up , one or "Don't life. Sometimes old Zen keep kong-an so that a direct and "correct" is everyday response. Know", all the time without masters' answers to a question are not cor­ possible? then cor­ rect. But used the situation to teach making anything, they SSN: So that means down rect direction and correct put everything, correct function, correct life to others. For down life will itself. put your opinion, your condition, answer in Mu appear by example, Joju's kong-an your situation. Moment-to-moment only asked if a has Buddha-nature, , PP: What, then, is the best (When dog Don't Know. Then a correct response will Zen master to a Joju (Chinese-Chao-chou) way keep kong-an? appear by itself. Hitting the floor or shout­ answered, "Mu"or is not correct "No") SSN: Old-style kong-ans ing KATZ is only a technique. Sometimes but he used MU to teach correct life. give us a Great Question: using this technique is necessary, some­ Also, the sixth answer to patriarch's "flag What is life? What is death? times not necessary. monks were moving" kong-an (Two fight­ What is mind? What is this PP: Are there dangers in kong-an prac- over was . whether the wind or '\. ,,' ing moving . moment? Correct kong-an tice? the was the sixth flag moving. Hui-neng, practice means Great Ques­ who was "it's SSN: If you only want to "understand" patriarch, passing by, said, tion plus Great Faith and mind that's is not kong-an, then you have a big problem. your moving") correct, Great Courage. Great Ques- but he used mind is to It's a kind of sickness. Then a very "your moving" . strong Zen Master Seung Sahn tion means no thinking, no teach correct life. Also, Buddha picking "I-my-me" mind appears. Sometimes intellectual- style thinking. the flower and to people are attached to a good answer. up saying people only use their hands. But they all An eminent teacher said, "Ten thousand Mahakashyapa, "My dharma I transmit to That is not correct kong-an practice. have a full stomach when they eat, no questions are all one question." So One Buddha held a flower. you" (one time up PP: Do think that to the matter how they eat. Question means only Don't Know. No you trying pass None of the 1200 monks under­ present 10 Gates leads to a sense of PP: Isn't some­ thinking at all. Just do it . That's correct competition? stood. smiled. Bud­ kong-an practice maldng Only Mahakashyapa Does it lead to a sense of pride? Isn't " kong-an practice. dha I thing? said, give my to "solve" But if have attachment to a trying kong-ans particularly to is not correct. But Buddha used SSN: If make have a you kong­ you") you something, you in our an or this of then dangerous goal-oriented society? We use style practicing, you "my dharma I transmit to you" to teach problem. kong-ans to take away 1 have a A is a SSN: So, correct practice is necessary. correct direction, correct life. your opinion. When you take away your big problem. kong-an only to the moon. If are at­ When you don't practice correctly then , opinion, your mind is clear like space. finger pointing you So kong-ans are only a, technique to "I" mind then tached to the finger, you cannot perceive your appears, competition then If correct­ the moon. The most important thing is appears, pride appears. you "attain" then this kind of are not But we your direction. This direction is only ly kong-an, mind never 1 "Kong-ans special. Don't Know. appears. Kong-an practice , means cut off all (analytical) thinking. PP: What is the relevance of kong-an use them to teach correct truth That means throwaway our attachments way, practice from ancient China to contem­ to our conditions, opinions, and situa­ porary American society? and correct tions. American mind is intellectual, very life." SSN: In correct there is kong-an practice, analytical. Intellectual mind cannot pass no American mind, no old China mind. teach correct direction, correct life. Zen Clear like space means only reflect ac­ kong-ans. Correct kong-an practice Because correct is students should not be attached to correct tion. Zen means correct conditional reflec­ kong-an practice keep­ means your mind becomes very simple. a mind. In ancient answers or incorrect answers by the tion. It means you respond to each ing before thinking In simple mind, there is no l-my-me mind. used and patriarchs. We use kong-ans to perceive situation correctly, meticulously. It means days, people only kong-ans prac­ Then practicing kong-ans is no problem. ticed hard to to understand what's your correct in very get enlightenment. job (continu#d on page 7) 4th International 90-0ay Meditation Retreat l Traditional Kyol Che in a Korean Mountain Temple 1 1 November 20, 1988 to February 28, 1989 1

Join us for a traditional, 9O-day meditation retreat (Kyol Che) in Korea. Kyol Che means 'Tight Dharma" and the schedule includes a minimum of 10 hours a day of formal practice. Rising early, we practice sitting, bowing, chanting, working, and eating together in total silence. A week of intensive training, a traditional Korean YongMaeng Jong Jin, will take place in the middle of the retreat. Zen Master Seung Sahn will conduct private interviews during the last month of the retreat. After the 90 days of formal sitting, there will be dosing ceremonies and a temple tour in and around Seoul. Total of 100 days. } This traditional Kyol Che is designed for seasoned Zen students who are able to live with few amenities in a foreign, monastic setting. The cost of this retreat is $250 for laypersons and $200 for ordained monks and nuns. An additional donation of $3(1) to the host temple is required for those who do not wish to shave their head and wear robes. 1 Interested? Please write to: f ! Do Gong Su Nim, Director, Seoul International Zen Center Hwa Gye Sa Temple, 487 Su Yu 1 Dong, To Bong Ku, Seoul 132-071, Korea

" \ \ June 1988 pRIMARY. pOINT. 7

" Chozen ...One Koan" How about Is there an is not for me. It is to Jan Bays- deficiency? any Soen Sa Nim Interview practice only deficiency anywhere? Isn't everything teach other people. So we use kong-ans, (Continued from page 6.) (Continued from 3.) whole and complete just as it is? What do old kong-ans and new kong-ans, only to we lack that we seek in practicing Zen? teach other Sometimes a Another A student came to people. person's example. the koan of who Our style of means This is Enyadetta, kong-an practice own life may be clear, but don't me in sesshin, unsure if she should work very they she lost her head and had to work not holding kong-an. The old style was to thought . understand how to teach other on Zen because she was a Catholic. people into the cut off outside hard to find it go mountains, how to function in I asked her if she had again. correctly everyday any questions world and work on one Our just kong-an. life. don't understand how to within Catholicism which were Do I use koans with every student? Also, they bothering of means to learn how to style practice teach truth and correct When clear her. She said that she had been worried No, only the ones who wish to use them, way. function in life correctly everyday and correct come over the "Is there out­ or those who have already been seized by life, truth, way together question anything when through kong-an practice. So, you in a meticulous side the will of God?" Perfect koanl She the throat by a koan they can't shake. Do way, moment-to-moment, are do it. In that doing something, just that's life is 'Worked on it all sesshin. In Zen I follow the entire formal system of koan kong-an practice. Only "my intently there is no no no doing, thinking, subject, clear" is not For if terms we could "Is there study? I haven't started a student on it enough. example, you re-phrase it, any­ Inside and outside-become one. object. eat one kind of food all the thing outside of Buddha nature?" Is yet, but it may become appropriate in the only time, future. I am too as a teacher to In our of correct kong­ will have a So, jealousy outside the will of God? Is child young style practice, your body problem. your have a an correct life and correct direc­ needs different kinds for a abuse outside the will of God? Is a toilet settled upon way of working, and practice, body good tion are all the same. If we make our for a correct brush outside of Buddha nature? students are too diverse to have one balance, body. life then course of for all. everyday clear, kong-an practice PP: Can of This is Joshu's the first study you explain your system kong­ precisely Mu, is no Then is problem. kong-an practice an What are the different kinds case in Mumonkan. "Does a have I feel that my own formal koan study teaching? dog not special. of like this use? Buddha nature?" The exact wording was immensely valuable, testing and kong-ans you a If our life is clear, then doesn't matter so much when someone deepening in way that would be dif­ everyday kong­ ficult to out of the blue. When an practice is not necessary. Then kong- has a koan which has grabbed them by. reproduce the throat and gives them little rest. it becomes appropriate, I would be honored to offer that experience to There are koans everywhere. Take another student. I loved, hated, delighted AIDS. It stands for Acquired Immune in and dreaded koan study. I looked for­ Take it one word Deficiency Syndrome. . ward to each new koan like a new food to SSN: We use four kinds of like this kong- ans: at a time. What does acquired mean? The be tried...kind of like working your way WITHOUT LIKE THIS =True dictionary is one of my favorite Zen texts. Emptiness =Primary Point , through a huge cookbook, recipe by :., I use it when I'm stuck and can't get "in­ =Silence recipe. I wanted to chew them up and ) side" a word in a koan. Acquire means to ) digest them. I'd finish one and be full, =Complete Stillness come into possession of. It comes from ad I and sometimes exhausted, and then I'd be "What is true ' "What is stillness?" + quaerere, to seek, obtain. Do we acquire Example kong-ans: emptiness?" complete for more. Nourishing and deli- a thing out of the blue? Do we have to sta�ed BECOME ONE LIKE THIS = KATZ! _ '. = Correct demonstratlon.ot-. cious. seek it or be accessible to it in some way? = Hit Primary Point . · It was also horrible...when chunks Is there a mutual relationship between the big Buddha a · smiled. What does it fell Like house hit a Example kong-ans: picked up flower, Mahakasyapa . and the away. having your by . thing acquired acquirer? mean? wrecking ball. I dreaded going in to . (No, I'm not talking about that tired dokusan (private interview) to present my ONLY LIKE THIS =Meaning is Truth = True function of New Age notion that people bring on answer, to face those hard .eyes that their illnesses and can get rid of them if Primary Point brooked no hesitancy and saw any un­ they only try hard enough. And by refer­ Example kong-ans: Spring comes; grass grows by itself. 3x3=9. "What is Buddha?" clarity instantly. I often emerged with ring to a dictionary I'm not speaking "Three pounds of flax." sweat running in little streams under my about an intellectual dissection of each . LIKE THIS = is life = arms. I would go back to the zafu after JUST Just doing correct One-point word in a koan. I'm talking about using 1 my "answer" had been rejected, sit, mad, Correct Function any tool to help immerse ourselves in the for an hour or a day, sure that I had ex­ I koan the way a swimmer is immersed in Example kong-ans: Go drink tea. Go wash your bowls. I plored all that a particular koan had to water...only more intimate...breathe, eat, offer, then and back in. Sure 'j walk and sweat sigh plunge . ) the koan.) . slee_p� another would up. We can understand these four kinds ofkong-ans in � way. You m'tQ'ilie inter­ enoug� lev�l ope� g� I There is the koan "The Buddha Holds view room; the teacherplaces a cup and pen before you and asks you if the cup and the Anyone who practices is working on \ Out aFlower". Seeing the flower, pen are-the same or different. Thefour kinds of like this answers will be: \ koans, whether acknowledged or not, was Ananda, \ Mahakashyapa enlightened. mIS = a don't know mind. whether we adopt or reject the formal WITHOUT L�KE Maintain complete silence, the Buddha's cousin and devoted fol­ . koan system. We are working on the koan BECOME ONE LIKE TIllS = Hit the floor or shout KATZ! \ lower, asked Mahakashyapa after the l that underlies all koans, we are this fun­ \ Buddha's death, ."What did the Buddha ONLY LIKE THIS == Saying "cup is cup, pen is pen" damental koan,"'Who am I?" \ transmit to you besides the gold kesa?" LIKE Drink from the write with the _.JUST THIS:: cup, pen. .. · He was to the same hoping "acquire" SSN: this" is Just Correct Life. . So, "Just like Doing I!, Function, Correct Everyday thing that the Buddha "gave" to Mahakashyapa. What is it we acquire or "un-acquire" with Zen practice?

.' The authentic voice of women vibrantly connected with spiritual practice and daily -life .. In this remarkable book, a brilliant Zen Master demonstra�es"l'lis contemporary .si�plified . Includes Bhikshuni Ane Perna Chodron; Ruth Denison; Maurine Mvo-On Freedgood, Roshl; approach to kong-ans and returns vitality, humor and clarity to this vastly misunderstood Toni Gesshin Prabhasa Dharma, Roshi, Dr. Joanna Macy; Jacqueline Schwartz Mandell; teaching technique. Ten kong-ans, culled from a collection of 1750, have been selected and il­ Packer; Barbara Rhodes, Master Dharma Teacher; and Jan Chozen Soule, Sensei. Plus panel lustrated Zen Master Sahn's worldwide with students.. . through Seung correspondence

discussions and a list of 50 recommended books. .139 pages, 12 photographs, $1.0.9S.ISBN 0.94279S'()I-6 . 86 pages, 23 photographes, $9.95 ISBN 0-942795.()0-B

A GATHERING OF SPIRIT- Women Teaching in American ten Gates The Kong-An Teaching of ZEN. MASTER SEUNG SAHN For Ten Gates and A Gathering OfSpirit only: On orders of 3 •••••••••••• ••• _. � •• to 10 copies of either book, there is a 10% discount off the list : e, �•••••••.� •••••••••••••••••••••••••••••••••••• , price and a reduced of $1.00 per book. shipping cbarge Please send me the following number of-copies: Shipping cost:

$1.50 per copy Also available Point ____Ten Gates through Primary Press: .: ($1!l9S) . surface ____Only Don't Know ($7.95) Overseas:' $3.00 Dropping Ashes on the Buddha: The Teaching of Zen Master Seung Sahn ____ of Gathering Spirit ($9.95) airmail $7.50 A delightful, irreverent and often hilarious record of the encounters of Zen Master Seung Sahn and his Arnericcan Dropping Ashes on tl�e Buddha ($10.95) students. Consisting of stories, formal Zen interviews, Dharma speeches, and the Zen Master's spontaneous interac­ tions with his students. $10.95 (Grove Press, 1976) My check for $ is enclosed. Allow 3·5 weeks for delivery.

Only Don't Know-The Teaching Letters of Zen Master Seung Sahn A collection of letters fro'm the cor­ JVame �------respondence between Weste�n students and Zen Master Seung Sahn, the first Korean Zen Master to live and teach in the West. Contains a rich selection of letters the full of human concerns-about relation­ representing range love, Address _ ships, work, suffering-and the response of a brilliant keen-eyed Zen Master. (Four Seasons Foundation, 1982) $7.95

______z�.------

We accept payment by check or money o;der drawn only on a' u.s. bank. Canadian and overseas customers: please send Ca­ Make checks. PRIMARY nadian Postal Money Orders in U.S. dollars, International payable to: Postal Money Orders, or bank checks payable on any U.S. POINT . bank or banker's agency. 528 Pound Road Cumberland. RJ .02864