The Eleventh Gate – Man Gong’s Net

One day, Zen Master Man Gong sat on the high rostrum and gave the speech to mark the end of the three month winter retreat. “All winter long you monks practiced very hard. That’s wonderful! As for me, I had nothing to do, so I made a net. This net is made out of a special cord. It is very strong and can catch all Buddhas, Patriarchs and human beings. It catches everything. How do you get out of this net? Some students shouted, “KATZ!” Others hit the floor or raised a fist. One said, “The sky is blue, the grass is green.” Another said, “Already got out; how are you, great Zen Master?” From the back of the room a monk shouted, “Don’t make net!” Many answers were given, but to each Man Gong only replied, “Aha! I’ve caught a BIG fish!” So, how do you get out of Man Gong’s net?


This is a very famous kong-an. Zen Master Man Gong always taught his students not to make anything. If you practice strongly, don’t make anything and don’t want anything, then you can attain no hindrance. Then this kong-an is not a problem. But if you are thinking, if you still have I, my, me and checking mind, then you cannot get out of the net. This net is life and death and includes everything. Even if you are a Buddha, if you have thinking, you cannot escape the net.

Man Gong’s net is an attack kong-an. “I caught a big fish” is a strong teaching style. It drops down a large (000 size) hook for you. If you touch this fishing hook ,you will have a big problem! It’s just like a boxing match: hit, hit, hit… then you must defend yourself. So, how do you hit Man Gong’s net? How do you take away Man Gong’s idea? Man Gong’s idea made the net. So, you must hit that.

Kong-an practicing is very important–it means, put it all down. In Zen, we say if the Buddha appears, kill the Buddha; if an eminent teacher appears, kill the teacher; if demons appear, kill them. Kill everything that appears in front of you. That means don’t make anything. If you make something, then you have a hindrance. If you can completely put it all down, then you have no hindrance and your direction becomes clear. So, our practicing direction is to make our situation, function, and relationship in this world clear. Why do you eat every day? If that is clear, then our life is clear and we can help this world. Moment to moment our job is to do bodhisattva action and help all beings. Man Gong’s net makes our direction and its function clear. Only help all beings. But that is just an explanation. Explanations can’t help you! An answer is necessary.

Earth, Air, Fire and Water – Repaying the universe

In 1986, I visited Swami Satchidananda’s yoga ashram in West Virginia for the opening ceremony of the Lotus Shrine, a beautiful ecumenical pavilion. They had a dedication ceremony and had invited many teachers. All the teachers were asked to give a short talk and do some chanting from their tradition. I talked to them about how every day we breathe in air, breathe out air. We breathe in and breathe out all the time but we never pay for this most vital of our needs. The sun shines every day and nourishes our bodies with sunlight and energy for all things to grow. We live on this earth and use its resources, but we don’t pay any money to the air or the sun or the earth.

Our body is made up of four elements: earth, air, fire, and water. Everything we eat or use is also made of these four elements. So these four elements are us and we are these four elements. This means we are the universe and the universe is us. But how do you show your gratitude to the universe? If you understand that, you understand your correct job as a human being. A human being’s correct job is to make harmony with everything in the universe – with the sky, with the tree, with the dog, with the cat, with everything. If you have this harmony mind, you cannot kill an animal or kill a tree. That’s the correct idea. This correct idea appears when you put down your opinion, condition, situation and moment to moment keep correct function, correct situation, correct relationship. Then you and the four elements become one.

After the talk, we tried the Om Mani Padme Hum chanting. In the middle of the Thousand Eyes and Hands Sutra, we have this mantra: Om Mani Padme Hum. These four words mean the four elements of earth, air, fire, and water. If you try this chanting, then taking away your opinion, your condition, your situation is very easy. You become one mind; you and the universe are never separate. You return to your original nature.

In Korea, there is a school of Buddhism called Jing Gak Jong. Their mantra is Om Mani Padme Hum and they chant it all day long. It’s the same style as the Kwan Seum Bosal chanting that we do in our school. Om Mani Padme Hum means Kwan Seum Bosal. They both mean original mind. Also, Om Mani Padme Hum means eyes, ears, nose, tongue, body, mind.

In India, Om is a sacred sound, sacred mantra. The whole universe begins with Om. In our Thousand Eyes and Hands Sutra, we have another mantra: Om Nam. Om Nam means cleaning our minds, cleaning this world. If you use something, it becomes dirty and then you need to clean it, like your clothes or your body. When you use earth, air, fire, and water – the four elements and the universe – without giving anything back, your mind becomes dirty. So we use Om Nam to clean our minds.

If you try Om Nam or Om Mani Padme Hum forty-nine times in the morning and evening, then everything becomes clean: your stomach, your head, your job, your house, your universe. Why forty-nine times? In the Oriental belief system, seven is a holy number. Seven times seven is forty-nine, so we try a forty-nine day kido or forty-nine day ceremony after someone dies.

If you try mantra practice, your mind will become quiet. But if you become attached to this quiet, then you have a problem. Another time, many years ago, I went to Swami Satchidananda’s ashram. They do a lot of very wonderful chanting. It’s like samadhi; people close their eyes and feel very peaceful and almost sleepy. I gave a talk and shouted KATZ! Everybody was very surprised. Brother David (Steindl-Rast, an eminent Benedictine monk) was sitting next to me and he said, “Soen Sa Nim, everybody was surprised. They woke up.” I said, “Not wake up. Everybody got enlightenment!”

I explained that if you only stay in your mantra, you enter nirvana. But, if you only stay in nirvana, you cannot save all beings. Wake up means entering anuttara samyak sambodhi. So “KATZ!” is not “KATZ!”; it is anuttara samyak sambodhi. So this time when I went again to Swami Satchidananda’s place, he saw me and said, “KATZ!” I also said, “KATZ!” Then everybody laughed.

So our direction means, how do you make your center strong? You must decide for yourself what kind of practice you want to do everyday. Once you decide something, you must do it, and do it at the same time every day. If you have a special situation such as a guest coming and you cannot do your practice at your decided time, then doing it some other time is okay. But if nothing is happening and your lazy mind appears and you don’t do your practice, then your center will not become strong. When you stay at a Zen center or go to a Zen center, you do together action with other people: chanting time, chant; sitting time, sit; bowing time, bow. Doing together action will take away your karma. It will help you let go of your opinions, conditions, and situations. Doing together action will help your lazy mind disappear.

Sometimes your “don’t like” mind gets very strong. But like/dislike doesn’t matter. If you continue to practice, like/dislike mind will become weaker and weaker. Making this mind completely disappear is very important. Why? Strong like/dislike mind means your direction is not clear. Then your practice is “only for me” – I like that, I don’t like that. But if your direction is clear, you understand that your practice is only for other people. With that mind, any kind of situation is no problem. You only practice. That’s a very important point.

There is a story that illustrates this. It is about my teacher, Zen Master Ko Bong. He didn’t like chanting; he only liked to sit. One time he was staying in a small temple in the mountains. The abbot of the temple had to go away for a few days. While he was gone, a woman came up to the temple with rice and other food. She asked my teacher to do a ceremony for her. Without hesitation, Ko Bong Sunim said, “Okay, okay,” even though he didn’t know the ceremony chanting.

The woman washed the fruit and cooked the rice and put everything on the altar. Then Ko Bong Sunim picked up the moktak and did some strong chanting. But this chanting was not Buddhist chanting; it was Taoist chanting. He had studied Taoism, so he knew one Taoist sutra. He chanted for one hour. The woman was very happy and said to him, “Thank you very much.”

On her way down the mountain, the woman met the abbot of the temple. She explained to him how Ko Bong Sunim had done the ceremony for her. The abbot was very surprised. He said, “But he doesn’t know any chanting!” The woman responded, “No, no, he did some fine chanting. I understand this kind of chanting.” This woman had been a nun and she understood that what Ko Bong Sunim had chanted was not Buddhist chanting, but she was impressed by his try mind, his only do it mind.

When the abbot came up to the temple, he said to Ko Bong Sunim, “I met a woman who told me you did a ceremony for her.” “Yeah, no problem.” “But what kind of chanting did you do? You don’t know any ceremony chanting!,” the Abbot said. Ko Bong Sunim said, “Oh, I did some Taoist chanting.” They both burst out laughing.

This is a story about only do it mind. When you just do it, there is only one mind. That mind is very important. It doesn’t matter whether you do Buddhist chanting or Christian chanting or chant “Coca-Cola.” In one mind there is no subject, no object, no inside, no outside. Inside and outside have become one. Then you connect with everything. You can connect with God, with Buddha, with a dog, with a cat, with a tree, with the sky, with everything. One mind means becoming completely still.

So when you try Om Nam or Om Mani Padme Hum or Kwan Seum Bosal or any mantra, just do it. Then your opinion, your condition, and your situation will disappear. If you come to a Zen center, then waking up, together bowing, together chanting, together sitting, together eating becomes very easy. Then just doing it is very easy, because it’s together action. In the beginning, you will have strong like/dislike mind: “I don’t like Zen center food,” “I don’t like bowing,” but if you do together action, then slowly, slowly this mind disappears. Then you can control your feelings, your condition, your situation. Then you can believe in yourself one hundred percent.

There is no life, no death; no coming, no going; no time, no space. You make time, so time controls you; you make space, so space controls you. But if your practice is strong, you can use time, you can use space. Then moment to moment you can do anything. Then you see clearly, hear clearly, act clearly. If somebody is hungry, give them food. It’s not good or bad; it’s only bodhisattva mind. But if you have this kind of mind, “Ah, I have done bodhisattva action for this person,” then that’s a big mistake.

One time, my great-grand teacher, Zen Master Kyong Ho, was walking with his student Yong Song Sunim, who was to become a famous Zen Master in Korea. Kyong Ho Sunim was a person of wide mind and wide actions. Yong Song Sunim was a person of kind mind and kind actions. As they were walking, they saw a group of children who had captured some frogs and were torturing them. So Yong Song Sunim offered some money to the children and bought the frogs from them. Then he put them back in the pond.

They started walking again. Then Yong Song Sunim said, “Today I brought free life to many frogs. That certainly is good karma for me and for the frogs.” Immediately Kyong Ho Sunim said, “That’s wonderful action, but you will go to hell!”

Yong Song Sunim was very surprised, “You said it’s wonderful action. But why do you say I will go to hell?” “The frog are free but you will go to hell,” said Kyong Ho Sunim. Yong Song Sunim begged him to explain. Kyong Ho Sunim said, “You keep saying ‘I’ brought free life to the frogs; this ‘I’ will go to hell.” Then Yong Song Sunim understood and bowed to him.

Therefore, anytime you have “I,” you have a problem. Our teaching is only do it. Don’t make I. When you do a good action, it’s not “I make good action”; it’s your original job as a human being. It’s your payment to the four elements, to the sun, the moon, the stars, the universe. A helping action is not good, not bad. Nature does its job without making good or bad. Water is flowing; is that good or bad? Sky is blue, tree is green; is that good or bad?

Don’t make anything. Just do it.

“Duk Sahn Carrying His Bowls”

The following is taken from Mu Bul Ju Ji Su Nim’s introduction and Soen Sa Nim’s talk at the Man Cham ceremony on March 3, 1978, at the Providence Zen Center.

Ju Ji Su Nim: Welcome to the first Man Cham. Man Cham is a formal Dharma speech, the style of which originated in China. “Man Cham” means ”Coming together to check the Dharma”. Originally in China, Japan, and Korea; a Zen Master’s Dharma was very expensive, very difficult to hear, and many people wanted to hear it. Here in the United States, we get the Dharma very cheaply, but it is getting more and more expensive. So we all have been sitting for four days and are now gathered here to hear this Dharma.

When a Zen Master speaks the Dharma, it is just like a mirror, so that your own mind is reflected. If you hear this speech and you understand yourself, you understand your mind. You are Buddha, and you can save all people. If you are not Buddha; if you have bad karma and you hear this speech, then you will understand your bad karma, and you must do more hard training.

Zen Master Seung Sahn enters the Dharma room followed by Mu Bul Su Nim, carrying a book wrapped in cloth, and Mu Ryeom Su Nim, who is ringing a bell. They stop at the high seat before the altar and bow, and the book is placed before the seat. Then Soen Sa Nim, takes the high seat, and the following is chanted (in Korean): ”This Dharma’s meaning is very profound. The whole assembly wants to hear it. Please, great Zen Master, descend. Reveal Buddha in this place.” Soen Sa Nim hits the Zen stick on the platform three times.

Soen Sa Nim: Before the ancient Buddha appeared, there is one which is, aready pure and clear. Even Shakyamuni Buddha did not understand the transmission to Mahakashyapa. What does this mean? Buddha transmitted to Mahakashyapa and through Bodhidharma, from India to China and then to Korea, and now to America. Now this Dharma shines here in this Dharma room. Which one is correct? Somebody appears and says, “I understand this,” but this stick hits him. Somebody else says, “I don’t understand,” and also this stick hits him. Why? KATZ! When Shakyamuni Buddha picked up a flower, Mahakashyapa only smiled. This is correct Zen.

Today we perceive one kong-an from the Mu Mun Kwan, number thirteen. Famous kong-an; already you understand. The title is, “Duk Sahn Carrying His Bowls.” Very difficult kong-an, but very easy.

One day, Duk Sahn came into the Dharma room carrying his bowls. Soel Bong, the Housemaster, said, ”Old Master, the bell has not yet been rung and the drum has not been struck. Where are you going, carrying your bowls?” The Zen Master was surprised. Then Duk Sahn returned to his room. Afterwards, Soel Bong told the head monk, Am Du, who then said, “Great Master Duk Sahn does not understand the last word.” Later Duk Sahn heard this and sent for Am Du. “Do you not approve of me?” he demanded. Then Am Du whispered in the Master’s ear. Duk Sahn was relieved. The next day on the rostrum making his Dharma speech, Duk Sahn was really different from before. Then Am Du was very happy. He went to the front of the Dharma room, laughing loudly and clapping his hands, and said, “Great joy! The Old Master has understood the last word. From now on, no one can check him.”

This is the kong-an. We’ll check the first point of this kong-an. Am Du said, “The great Master doesn’t understand the last word.” What is this “last word?” “Last word” means moment to moment, keep your correct situation, and this means “just like this.” When you are hungry, you must eat; when you are tired, you must sleep. When someone is hungry, give them food; when someone is thirsty, give them a drink. Tired time, sleep. That is tired time’s last word. Hungry time, you must eat. This is hungry time’s last word. When somebody is hungry, give them food. That is someone’s hungry-time’s last word. When somebody is thirsty and you give them something to drink, this is somebody’s thirsty-time’s last word. This last word is not difficult. our everyday mind is the last word.

Again, we check this: “One day, Duk Sahn came into the Dharma room carrying his bowls. Soel Bong saw this and said, ‘The bell has not yet been rung and the drum has not been struck. Where are you going carrying your bowls?'” It has already appeared, do you see? What is Duk Sahn’s mistake? If you understand Duk Sahn’s mistake, then you understand the correct situation; then you understand the last word. Very clear, this first course.

Next course: The Zen Master heard that the head monk said, ”He doesn’t understand the last word.” Now, the head monk and the Zen Master are very close, like father and son, but this head monk had bad speech about the Master, so he was very angry. “Come here! You don’t believe in me?” “No, no, no, I believe in you,” and he whispered in the Master’s ear. What did he whisper? This is the next course. Not difficult! If you keep your correct situation, then no problem.

So the next day on the high stand giving his Dharma speech, Duk Sahn was very different from before. What does this mean, “different from before”? There are two points: ”What is different before the Dharma speech?” and ”What is the Dharma speech?” Maybe before the speech, he didn’t understand the last word, and during the speech, he did understand. Maybe. I don’t know. What is “understanding-the-last-word Dharma speech”, and what is “not-understanding-the-last-word Dharma speech?” So, Am Du heard his speech and was very happy. Why? He taught the great Zen Master, so that the Master’s Dharma speech was changed. And he went to the front of the room laughing loudly and clapping his hands, and said, “Great joy! The Zen Master has understood the last word!” Before, he’d said, “The Zen Master doesn’t understand the last word.” Now he says, ”He does understand.” What is this last word? Very important.

Everyday mind is the last word; “just like this” is the last word; “put it all down” is the last word; “go straight” is the last word; “let it be” is the last word. It is not any special word. When you see the sky is blue, that is the last word. When you see this wall, at this time, the correct situation is only white. Not special. If you make something, are holding onto something, this last word goes away; it doesn’t like you. Don’t check your mind; don’t check your feelings; don’t check anything. Only go straight. This go-straight mind is very important. It is like one drop of water being stronger than rock. One drop after drop after drop for ten years, twenty years, one hundred years, will make a big hole. One drop nonstop, one point not changing. If you are changing, you have a problem; you cannot make a hole. If you stop, you also have a problem. Only drip, drip, drip. You must understand this: Try, try, try. Try-mind is stronger than demons, stronger than Buddha. It is able to do anything.

Why have we come here today to talk about this very difficult kong-an? For the Great Work of life and death. Some are from New York, some from New Haven, some from Cambridge, some from Providence. Why here? Only for the Great Work of life and death. If you finish the Great Work, then you understand what is your correct situation, what is your last word.

So again the kong-an: If Duk Sahn had kept his correct situation, then there would have been no problem, but he did not, so he had many problems. But one thing: “Soel Bong said, ‘The bell has not been rung; the drum has not been struck,’ and Duk Sahn returned to his room.” If you can give me one word, all the kong-ans are not necessary. If you were Duk Sahn and Soel Bong had said this to you, what would you have answered? “I am sorry?” (laughs) Then Am Du said, “The great Zen Master does not understand the last word.” This is not difficult. If you make difficult, you have difficult. Also, don’t make easy. Don’t make anything. The True Way is not dependent on understanding or not understanding. Much understanding cannot help you. So put it all down.

Mu Mun said, “Understand first word; then understand last word. The last word and the first word are not one word.”

What does this mean? What is “first word” and what is “last word”? We have four kinds of ‘like this’: First, ”without like this”, primary point. “Without like this” means true emptiness, complete stillness. Everything is from complete stillness and returns to stillness. So this name is primary point. Next is “become-one like this”. This substance, your substance, my substance, universal substance become one. What is one? Hit! or KATZ! We say “become-one like this” is True Nature. Next, only ‘like this”: ”What is Buddha?” “The sky is blue; trees are green,” or “Spring comes; the grass grows by itself.” Only this. ”3 x 3 = 9” All is like this, not bad, not good. With wide questions, wide answers are needed. ”What is Buddha?” “The wall is white.” ”What is karma?’ ”The dog likes the bone.” The meaning is truth. “3 x 3 = 9.” This style. And next, “just like this”: For one-point questions, you must give one-point answers. For example, here is an apple. If you say it is an apple, then you are attached to name and form. If you say it is not an apple, you are attached to emptiness. Is this an apple or not? At that time, what is the correct relationship between the apple and you? What is the correct function?

So “just like this” means the correct situation, the correct relationship. If you understand your true self, then any relationship is no problem. Your boyfriend, girlfriend, husband, no problem. With your car and you, with your coffee and you, being correct is possible. Everyday mind is Zen Mind.

So these are the four kinds of “like this”: “without like this”, “become-one like this”, “only like this”, and “just like this.” “First word” means “become-one like this”. “Last word” means “just like this”. What is the correct relationship between you and something?

So I ask you: The first word and the last word, are they the same or different? Mu Mun said they are not one word. Then are they different? The same? If somebody says the same, this stick will hit them. If somebody says different, this stick will also hit them.

Why?

KATZ!

One head, two hands

Dry Cleaning the Mind

Dear Soen Sa Nim,

I returned last Friday from twelve days of “hard sitting” – a Vipassana meditation retreat led by Jack Kornfield, whom you know. There was your letter with the Kido tape and pictures to welcome me home! Thank you so much! Although all that sitting (my first such intensive, continuous sitting) was “good” for me, what a gift to hear your chanting! I missed the bowing, chanting, eating ceremony, and your bell. It was also the first time in years (many, many) I have been away, alone, from my family and my usual life. Very strange. We lived very simply – a place far off in the country – no electricity – everything slowed way down – no talking – a mother Banty hen and eleven baby chicks – a full moon – hot mineral springs for our sore muscles – good teaching from Jack – the hardest thing I’ve ever done, nevertheless, to face my many, many attachments.

While there, I answered for myself the question I had asked you, why it is necessary to make our bodies suffer. It just is, that’s all! The axle, the wheels need breaking for the mind to be still. I feel discouraged that this will ever happen to me; yet I think (pardon that word!) that I scare myself when I look at the huge mountain of my ego, my habits, the way my small I is. I am trying to take each minute as a chance to let go to Big I.

It is very hard for me not to check my mind. I am not sure of myself. I feel when I reread a letter, sometimes, that what I say is not important, maybe no longer even true since the writing of it changed it somehow – that I should not be wasting your time, etc. Words are such a terrible way of communicating, and yet, how can people know each other without them? Especially at a distance? Also – another thing about checking my mind – I have tended all my life to be overly impulsive, to say what I feel too quickly – and later be sorry, since had I been able to wait, I would have perhaps been able to respond from a deeper level, not just from small I. So – I don’t trust myself at that point. Zen actions as opposed to impulsive, small-I actions: this is hard for me to learn!

It will be good to see you again, in Los Angeles. We are both very eager to be part of what you are doing – “to save the whole world from suffering.” What else is important?

Love, Diana

Dear Diana,

Thank you very much for your letter. You said you sat for twelve days – hard training. I sometimes say hard training is like dry cleaning the mind. All people use their minds every day, but they do not dry clean their minds, so their minds become dirty, and bad karma appears, and then more bad karma, so their minds cannot become clear. So hard training is sometimes very important. Sometimes cleaning is necessary; then your mind is not dirty.

Sometimes I check my mind, and my mind is sometimes clean and sometimes dirty, so hard training is necessary. If I don’t check my mind, then my mind is clear like space, so hard training is not necessary. Descartes said, “I think; therefore I am.” I am not thinking; therefore what? Cleaning is not necessary. If I think, then cleaning is necessary.

You were practicing with Jack. Jack is a very good teacher. Finally you understand about making our bodies suffer: “It just is.” That is wonderful. Clear mind means intuition mind. Intuition means no subject, no object; inside and outside become one mind. If you keep this mind always, moment to moment, you can understand your correct opinion, your condition, and your situation.

Most people separate their opinion, their condition, and their situation, but if you have a clear mind, your opinion, condition, and situation become one action; you cannot separate them. At teaching time, only teaching; when you return to your house, only mother’s mind; when talking to your husband, only wife’s mind; when you’re driving, only drive; when you’re walking, only walk; when you’re eating, only eat. Correct moment to moment action is your correct opinion, correct condition, correct situation. So don’t check anything. Only go straight – Kwan Seum Bosal; then you will get everything.

You say, “Words are such a terrible way of communicating.” But words are very important. If you are attached to words, words control you. You must control words. This means words and speech do not hinder your true self. So if you’re thinking, you are hindered by words and speech; if you’re not thinking, you have freedom from words and speech – no problem.

You say that you say what you feel too quickly. If you are attached to something, then you’re too quick; if you’re not attached to something, then you’re not quick but like a clear mirror. If something is reflected, then reflect; if something is not reflected, then nothing. Why quick? So, how do you keep just-now mind? This is very important.

Don’t check anything. Then you will get everything. Only go straight – Kwan Seum Bosal.

You did not say anything about your homework. Did you finish your homework?

I look forward to seeing you in Los Angeles.

I hope you always keep Kwan Seum Bosal mind, then soon finish the Great Work and get Enlightenment, and save all people from suffering.

Yours in the Dharma,

S.S.

Dream Talking

One December day in 1977, Soen Sa Nim was answering students’ questions at the New Haven Zen Center.

Student: Do you dream about different kinds of things now that you are a Zen Master?

Soen Sa Nim: What kind of dreams?

Student: Well, I dream about things I desire, but if you don’t desire anything, what do you dream about?

Soen Sa Nim: Yes, I have dreams.

Student: What kind of dreams?

Soen Sa Nim: You are laughing, so I am laughing. This is a dream. You say you have a dream, so I am having a dream.

Student: I understand what you say, but I can’t believe it.

Soen Sa Nim: You can’t believe the dream. So your dream is a not-believing dream. Everything is a dream, O.K.? Just now we are talking. Last night you had a dream. How are they different?

Student: I can feel that they are different.

Soen Sa Nim: Feel? You say “different,” I say “same.”

Long ago in China, there were five schools of Zen: Rinzai, Soto, Poep An, Un Mun, and E An. E An and An Sahn together made one school. E An was the teacher, An Sahn the disciple. Once E An was asleep. At that time An Sahn was only his secretary. He happened to open the door, saw that the Zen Master was asleep, and slowly closed the door. The Zen Master woke up and said, “Just now, I had a dream. Do you understand?”

An Sahn said, “Yes, just now I understand,” and washed the Zen Master’s face with water. The Master said, “Oh, thank you for washing my face.” Then another disciple, Haeng Om, who later became a Zen Master, came into the Zen Master’s room. The Master said, “We were just talking about my dream. Do you understand my dream?”

Haeng Om said, “Yes, sir,” went into the kitchen, and brought in some tea. The Zen Master said, “Ah, my students are very wonderful. You all understand my dream.”

This is dream talking. What does it mean? If you wake up, wash your face. Then you drink tea. This is the correct way. If you completely understand dreams, then you understand the correct way.

You must understand that this whole world is a dream. Then your desire is a dream, your anger is a dream, and your life is also a dream. You must understand dreams; then you will have no desire for yourself and will act only for all people. Then you have a Bodhisattva dream — only help other people. But understanding is not enough; you must attain the dream. Then you will understand your true self. The wall is white. The floor is brown.

Do You Still Have Mind?

Zen Master Seung Sahn’s opening talk at Hwa Gye Sah temple in Seoul for the 1999-2000 Winter Kyol Che

The day after tomorrow we will begin our three month winter retreat, Kyol Che. Kyol Che means tight practicing. If you have mind, it’s very important to do tight practicing. If you can put it all down, then everything becomes “no problem”; but if you are holding something and are thinking, then doing Kyol Che is very important. If you do tight practicing then it’s possible to take away your mind: your thinking, your situation, your condition, your problem. Then you can attain your True Self and save all beings. This is our direction.

Human beings come into this world empty handed and go empty handed. When you are born, where do you come from? When you die, where do you go? Are you clear about that? Life is like a floating cloud which appears; death is like a floating cloud which disappears. The floating cloud itself originally does not exist. Coming, going, life and death are the same as a floating cloud. If you attain that, then you attain what it means to be a human being. Human beings are originally nothing. Descartes said, “I think, therefore I am.” “Thinking”… that’s a problem! If you are thinking, everything appears: I, My, Me appears, my direction, my condition, my situation–everything appears. Put it all down, completely put it all down. Then… nothing. You must attain “nothing”; that’s very important! If you attain nothing, then your job appears clearly in front of you.

Why did you come into this world? What you do here is your direction. This must become very clear. So, becoming clear means moment to moment put it down, then the bodhisattva way appears in front of you–only help all beings. Our True Self doesn’t have coming or going. Our True Self is clear like space. Clear like space means clear like a mirror. Clear like a mirror means everything is reflected. Something appears then–BOOM!–reflect. Then there is no I, My, Me mind. There isn’t any “my” direction. There is only help, bodhisattva direction. Moment to moment… how can I help all beings? That’s our correct direction.

Now we begin three months of hard practicing. Hard practicing means completely put it all down. Moment to moment put it down, put it down, put it down. Then our correct situation, correct function and correct relationship appears. That is the bodhisattva way. Not only this life. Life after life after life… continue, until all beings become Buddha, then your job is finished. But we still have all beings, ya? So, our job is not yet finished. Completely put down everything. Then you can see clear, hear clear, smell clear… everything is clear. Clear means truth. Sky is blue, tree is green, dog is barking, ” woof woof”, sugar is sweet–eveything is the truth. What is not the truth? The Bible says “I am the Way, the Truth and the Life.” “I am the Way” means put it down, then the great Way appears. Then truth and you are never separate. Then how does this truth correctly function? Only help all beings. That’s very important. When hungry people appear give them food, when thirsty people appear give them drink, when suffering people appear only help them. That’s our direction. If you cannot find your direction, then you are same as an animal. Animals don’t understand themselves. They don’t understand truth, don’t understand the correct way and correct life. Three months practicing together means attain your True Self. Attain your True Self and believe in your True Self 100%.

Everyone here has read the old Chinese stories in our kong-an books. Very famous, but truth and function are not clear in these stories. The teaching is not clear. Our Kwan Um School of Zen teaching, though, is very clear. Primary point, truth and correct function are very clear. So most important is correct function, bodhisattva action. Only help all beings. And not only in this life, but life after life after life. Actually infinite time. If everybody becomes clear, then this moment becomes clear. Then this moment connects with infinite time. So, a moment is infinite time, infinite time is this moment.

So I hope everybody becomes clear moment to moment, attains their True Self, finds the correct way, truth and correct life, and saves all beings from suffering.

Thank you.

The Dog Runs Away with the Bone

From a letter:

An eminent teacher once said, “Original consciousness is always clear. Beyond the six roots and six consciousnesses and six dusts, it is not hindered by speech or words. True nature is not dyed. It is already round and clear. Put down all thinking: right now is your true self.”

You say that you were attached to emptiness. But a true attachment to emptiness is without words or speech. Just understanding emptiness is different from being truly attached to emptiness.

I am glad that your sitting is getting stronger. You say that your body and mind are still not integrated. This Is thinking. If you cut off all thinking, your mind becomes true emptiness. True emptiness is before thinking. Before thinking there are no words and no things. So where is there a body or a mind to be integrated?

You must always keep “What am I?” At first the question is very small, Then it grows and grows and grows until it fills the whole universe. And then, when it bursts, the great question itself becomes enlightenment.

Here is a poem for you:

Buddha said all things have Buddha-nature.
Jo-ju said the dog has no Buddha-nature.
But Buddha and Jo-ju don’t know Buddha-nature.
The dog runs away with the bone.

Yours sincerely,

S. S.

Dharma Speech at San Francisco Zen Center

given by Seung Sahn Soen-sa at the San Francisco Zen Center on February 9

(Hitting the table with his stick) Do you understand this? If you do, you understand One. If you don’t, you separate things into ten thousand classes and one thousand levels.

(Hitting the table) Do you understand this? If you do, you understand the ten thousand classes and one thousand levels. If you don’t, you have an attachment to One.

(Hitting the table) Do you understand this? If you open your mouth and say you understand, I will hit you thirty times. And if you say you don’t understand I will still hit you thirty times.

Why?

KATZ!!!

Spring air fills the universe and flowers are blossoming everywhere.

If you proclaim this, you shut the mouths of all Buddhas and all eminent teachers. So how can you hear what they say? To hear what they say, you must understand what sitting Zen is.

When you are able to stay perfectly clear by cutting off all thinking and yet not falling into a trance-like sleep, this is sitting. When inside and outside become one, and no circumstances can hinder you, this is Zen.

When you understand sitting Zen, you understand yourself. In your mind there is a diamond sword. If you want to understand yourself, take it and cut off good and bad, long and short, coming and going, high and low, God and Buddha. Cut off all things.

You must proceed as if you were walking on thin ice, concentrating totally on each one of your steps. If you make one wrong move you will die and go to hell like an arrow.

Passing beyond this realm of not-thinking, you reach the land of true emptiness. True emptiness is before thinking. This land contains no words and no speech; so there are no mountains, no rivers, no East, West, North, or South, no God and no Buddha.

But if you stay there you will become attached to emptiness, and not even the Buddha can save you.

When you are hanging by your hands from a mountain ledge, and can let go, not thinking of life or death, then you will have true freedom. You can see the wooden dog eating steel and shitting fire. You make friends with the hairyshelled turtle and the rabbit with horns. You learn to play the flute which has no holes. But where does the sound of the flute come from?

Leave this place behind, and you understand that birds sing, hills are green and the sky is blue. Seeing, hearing, smelling, tasting, touching — the truth is just like this. This is the language of Buddha and eminent teachers. The sounds of rivers and birds are the sutras;, earth and sky are the very body of the Buddha.

(Holding up his stick) Then do you see this?

(Hitting the table) Do you hear this?

This stick, this sound, and your mind — are they the same or different?

If you say they are the same, that is not permitted, and the stick will hit you. If you say they are different, that is not permitted, and the stick will hit you. If you say they are both different and the same, that too is not permitted, and the stick will hit you even harder.

Why?

KATZ!!!

If you don’t enter the lion’s den, you will never capture the lion.

Dharma Speech at Harvard Divinity School

A Dharma Speech given by Seung Sahn Soen-sa at the Harvard Divinity School, on March 12

(Hitting the floor with his stick) Are you alive? Are you dead?

(Hitting the floor) Where does life come from? Where does death go?

(Hitting the floor) If you think life, you go to hell like an arrow. If you think death, your body has no place.

Why?

KATZ!!!

The blue mountain does not move; the white cloud floats back and forth. Life is like a cloud appearing in the sky. Death is like a cloud disappearing in the sky. Originally the cloud doesn’t exist. It is the same with life and death. But there is one thing that is present forever, forever clear and luminous.

What is this one thing?

If you want to understand, listen to these four sentences:

1. Under the sea the running mud cow eats the moon.

2. In front of the rock the stone tiger sleeps, holding a baby in its arms.

3. The steel snake drills into the eye of a diamond.

4. Mount Kan rides on the back of an elephant, pulled by a little bird.

Of these four sentences, there is one that will give you freedom from life and death. Which one is it?

When you can see the horned rabbit sleeping under the tree with no roots, then you will first attain.

What is enlightenment? If you want to understand, you must let your mind become clear like vast space. All thinking and all desire fall away, and you have no hinderance anywhere.

To let your mind become clear like vast space — what does this mean? Do you understand? This is true enlightenment.

All Buddhas and all six realms of existence return to it. All things have it, one by one. It is happening in everything.

So, even if you have never meditated, you already understand.

(Holding up his stick) Do you see this?

(Hitting the floor) Do you hear this?

Already you clearly see and hear.

Then this stick, this sound, and your mind — are they the same or different?

If you say ‘the same,’ I will hit you thirty times. If you say ‘different,’ I will still hit you thrity times.

Why?

KATZ!!!

The willow is green, the floor is red.

Correct Meditation

The following is a portion of a Dharma Speech that Zen Master Seung Sahn gave at the Cambridge Zen Center on Saturday, July 16th.

When I was in the hospital, the doctors checked my heart. The first time they checked, there were 23-25 mistakes (premature ventricular contractions) in one minute, out of about 80 beats.

Many people have read about research by a Harvard professor who checked people with bad hearts, diabetes, etc. He checked people who did meditation and people who didn’t. People who didn’t do meditation were O.K. with medicine, but not O.K. without their medicine. But people who tried concentration meditation got better more quickly, and were O.K. without their medicine. The Transcendental Meditation people advertised this: “Meditation can fix many sicknesses.” So now many doctors like meditation. So my doctors said, “Soen Sa Nim, you are a Zen Master, so you try!” So I said, “O.K., I will try.” So I tried this fix-your-body meditation. In three days my heart was making only five mistakes — usually it takes about one month to recover like this, so my doctors understood this meditation was helping my body, so they were very happy.

After one week, my heart was only making one or two mistakes, and my doctors said, “This is wonderful! Most people take two or three months to come down to only one or two mistakes each minute!” So I said, “Thank you very much, you have helped me, so I can get better quickly. But this is only fix-your-body meditation. This is not correct meditation.”

“Why isn’t this correct meditation?” they asked.

“You can fix your body, your heart, your diabetes. In Korea, China, and India there are people who do yoga. They go to the mountains and do breath-in, breath-out meditation. They can live 500 years and not get sick. Keeping their bodies for a long time is possible; even flying in the sky is possible. Trying this style body meditation, anything is possible. A body is like a car. Use the car a lot, and in three years, it is broken. Only keep the car in the garage, then keeping it for a long time is possible. But finally after 500 years, then these yoga people die. Then what? Live a long time, then die; live a short time, then die — it is the same! Dying is the same.”

The doctors understood. “What is correct meditation then?”

I told them, “I always try meditation. Meditation means always keeping one mind, not-moving mind.” They thought meditation meant only concentration and keeping your body still. So I said, “Meditation means keeping one mind. You must understand — what is life? What is death? If you keep one mind, there is no life, no death. Then if you die tomorrow, no problem; if you die in five minutes, no problem.”

“What do you mean, ‘no problem?'” they asked.

“Maybe you do fix-your-heart meditation. Then, ‘My heart is good, my body is good.’ It is very easy to become attached to this meditation. But when you get old, and your heart is not so good, then you try this meditation. Maybe it is still not so good. Then, ‘Why doesn’t my meditation work?’ Then your body, your meditation, become hindrances. If your meditation cannot help your body, then you don’t believe in your meditation. Then what? So this style meditation is no good.

“Correct meditation means correctly understanding your situation moment by moment — what are you doing now? Only do it! Then each action is complete each action is enough. Then no thinking, so each moment I can perceive everything just like this. Just like this is truth. Sick-time, only be sick. Driving-time, only drive. Only go straight — then any situation is no problem.

The doctors liked this; they wanted to hear more about Zen. So six doctors came to my room and I talked to them for two hours. One doctor asked me, “I am very busy, at the hospital, then going home to my family — how can I keep a clear mind?”

”Clear mind,” I told them, “means moment to moment, what are you doing now? When you are with your patients, only 100% keep doctor’s mind. When you leave the hospital and you are driving home, 100% keep driver’s mind. When you meet your wife, 100% keep husband’s mind. This means each moment only go straight; don’t make ‘I, my, me.’ If you make ‘I, my, me,’ then your opinion, your condition, your situation appear; then you have a problem.

”If, when you are with your patients, you think, ‘Where is my wife? Is she spending a lot of money?’ Then this patient is talking to you and you only say, ‘Uhm, yeah, mmm-hmm.’ So the patient is thinking, ‘What does the doctor think?’ They don’t believe you. If you are talking to your wife, and she is telling you something important, and you are thinking about the hospital, this is just your opinion, this is just thinking; it is not your just-now situation. So put it all down, only go straight.

“We say jeon il, completely become one. When you are doing an operation, you and this knife completely become one. When you are driving in your car, you and your car only become one. If you drive on a road with pebbles and you are not thinking, only driving, then you can feel these pebbles under your tires. Only become one means, you and your action completely become one, then you and the universe only-become one — completely no-thinking mind. Inside and outside become one. The name for this is, ‘only go straight,’ or ‘put it all down,’ or ‘don’t make anything,’ or ‘keep clear mind.”’

“If you are only in the present, how can you plan for the future or choose a direction? I have to plan for my patients, and for myself, my family,” one doctor said.

So I said, “What is the purpose of life? I asked many old people in the hospital this question, or ‘What did you get out of life?’ and many said, ‘Nothing.’ Maybe they have a good job, good family, good wife or husband, but these things cannot help them now. They want something they cannot have, and they understand this, so they say, ‘Nothing.’ This is understanding nothing. But understanding cannot help them, so they are suffering. Zen means attain this nothing mind. The Buddha said, ‘If you keep clear mind moment by moment, then you will get happiness everywhere.’

“Zen is attaining this nothing mind, and using this nothing mind. How can you use it? Zen means making this nothing mind into big-love mind. Nothing mind means no ‘I, my, me,’ no hindrance. So this mind can change to Great Compassion mind, action-for-all-people mind. This is possible. Nothing mind does not appear, does not disappear. So moment by moment, it is possible to keep your correct situation. Then your mind is like a mirror — when you are with your patients, only become one. Then helping them is possible. When you are with your family, only become one; then understanding what is best for them is clear. Just like this. The blue mountain does not move. The white clouds float back and forth.”