Bodhisattva Clothes

One snowy evening in January 1974, Seung Sahn Soen Sa was invited to speak at the Boston Dharmadhatu. He came with several of his students who, like him, were wearing long gray robes and brown kasayas. After the Dharma talk, one person asked, “Why do you all wear uniforms?”

Soen Sa said, “Did you eat supper?”



“To relieve pain.”

Soen Sa said, “I am a monk.” There was a long silence. “Okay, I will explain. Look at our face. The nose has two holes, the eyes have two holes, the ears have two holes. Only the mouth has one. Why only one? It would have been very easy to have another hole in back of our head. We could eat rice in front and drink wine in back. But we have only one hole. This is people-karma. The cat catches the mouse — that is cat-karma. The dog barks at strangers, wong wong wong wong!– that is dog-karma. It is all karma. Do you understand?”

“I understand that I have two holes in my nose. But I choose to wear a uniform or not.”

“I am not finished yet. This is only on the way…. So life is karma. In our past lives we have made karma, and the action of this karma is our life now. I like this uniform, so I wear it. It is Bodhisattva clothing. The Bodhisattva wears necklaces and bracelets and earrings and beautiful clothing. He doesn’t wear them for himself, but only for all people. These robes have the same meaning as Bodhisattva clothing. Do you understand?”

The person said, “Is everyone in your party a Bodhisattva?”

Soen Sa said, “What do you think?”

”I think not.”

Soen Sa pointed to one of his students and said, “You ask him.”

“Are you a Bodhisattva?”

The student shook his head.

Soen Sa laughed and said, “Very good.”

The person again asked Soen Sa’s student, “Why do you wear these robes?”

“Why do you ask?”

“Because I have a great deal of difficulty dealing with uniforms.”

Soen Sa said, “You asked these clothes a question, and they are already teaching you. If I hadn’t worn them, you wouldn’t have asked me about them. I am wearing them, so you asked me your question. So I am teaching you. So these are Bodhisattva clothes.”

Becoming Human

If you look closely at human beings in the world today, you notice that they are not human beings. They don’t act like human beings. If a human being acts correctly, then he or she becomes a true human being. Moment to moment, what do you do? What is your correct direction? Moment to moment, what is your correct life? How do you find your correct way? How do you save all beings from suffering?

We come into this world empty-handed. What do we do in this world? Why did we come into this world? This body is an empty thing. What is the one thing that carries this body around? Where did it come from? You must understand that, you must find that. So, if you want to find that, you have to ask yourself, “What am I?” Always keep this big question. Thinking has to disappear. We have to take away all our thinking, cut off our thinking. Then our true self appears, then our true mind appears…

In this world, how many people really want practice? Many people don’t practice at all, fight day and night, and all day exercise their desire, their anger, their ignorance. When you lose this body, then you have nothing you can take with you. When this body disappears, what will you take with you? What will you do? Where will you go? You don’t know, right? If this “don’t know” is clear, then your mind is clear, then also the place you go is clear. Then you understand your job, you understand why you were born into this world. Then you understand what you do in this world. When you understand that, then you can become a human being.

A Bad Situation is a Good Situation: Traveling in Eastern Europe

This article was written by Mu Sang Sunim.

Traveling with Zen Master Seung Sahn in Eastern Europe and the Soviet Union last spring, I was repeatedly struck by his teaching: “a good situation is a bad situation; a bad situation is a good situation.” The whole region is in upheaval. For ordinary people, getting even the simplest things can be an arduous task. And yet over and over I found people who, far from concentrating on their possessions, had a strong desire to practice and find the true way. In many ways I was reminded of America in the sixties: young people struggling to find the truth in a world that made no sense.

Scenes from a journey:

One woman and five men take novice monk/nun precepts at the Warsaw Zen Center in Poland. They are all in their early twenties. Not wasting any time, with complete faith in his students’ potential, Zen Master Seung Sahn tells them, “Each Bodhisattva has a special job. So you must each pick out some kind of practicing, only go straight, then completely understand your mind, become Ji Do Poep Sa Nims, then become Zen Masters.”

Again at the Warsaw Zen Center, a group of young students come up and ask me to teach them Soen Yu, Zen Master Seung Sahn’s breathing-energy exercises. I haven’t taught Soen Yu for years – I haven’t practiced it for years (I’ve been in a funk). But what can I do? They asked, so I teach. Slowly I remember the exercises, They feel just right. The students love them. By the end of the class we’re all very happy. People are asking me all kinds of questions – their sincerity, openness, and lack of checking amaze me, give me energy. “Now you are again Soen Yu Master,” says Zen Master Seung Sahn, half serious, half joking as usual. I’ve been practicing Soen Yu regularly ever since.

Zen Master Seung Sahn is giving a Dharma talk in a Tibetan center in Leningrad. The center is just a musty room in an abandoned building maintained by squatters, with a few Tibetan-style pictures on the wall. The room is full, about 50 people. The students are all young, with long hair and beatific smiles, just like our flower children in the sixties. Zen Master Seung Sahn says, “In this world, very few people understand their minds. Most people nowadays are totally controlled by the animal mind inside them. They only have desire. So this world is getting worse and worse – Christians say, ‘End of this world.’ But I say it is the beginning of a new world. Any fruit first has a very good form, very good color, but not such a good taste. Then later, when it becomes ripe, the form and color are not so good, but the taste is very good. Then finally, the fruit becomes rotten – then inside, the seeds are completely ripe. A new tree can be born. So you must all find your don’tknow seeds, Then no matter what occurs, for you it will be no problem.” The students gaze at Zen Master Seung Sahn intently, still smiling.

At another Dharma talk, this time in Moscow, we encounter a different kind of energy, and it requires stronger teaching. Two older men obviously believers in Communism – dominate the question period. One wants to know what Zen has to do with social responsibility. Zen Master Seung Sahn asks him, “What are you? If you understand your true self, there are no opposites. Then you and the universe become one. Then helping other people is very easy, automatic.” The man starts to argue. Zen Master Seung Sahn waves his hand -“‘Sit down please!”

Another starts to argue in the same vein. Zen Master Seung Sahn asks in the middle of the old man’s harangue, “You have a son? If you’re holding your opinion, then you and your son cannot communicate, cannot become one. But if you put down your opinion, your condition, your situation, then your son and you will have a very good relationship.” A chord has been struck – for the rest of the talk the man sits, head down, holding his face in his hands.

In Vilnius, the capital of Lithuania, we have a Yong Maeng Jong Jin. Everyone is anxious about the dangers facing the country, about provocations by the Red Army. About 80 people come for the retreat from all over the Soviet Union. Do Am Sunim, Ji Do Poep Sa Nim and head of the Polish Sangha, has been coming here to teach for several months now, stirring up interest in Zen practice. In January he stood outside the Parliament building with his students, joining a large group of Lithuanians defying the Russian soldiers. A student with whom he had been talking one evening was killed by attacking Soviet soldiers the next day. The Lithuanian students admire Do Am Sunim very much for standing with them, and they are ready to meet the Zen Master.

Zen Master Seung Sahn tells them, “I understand your mind. Long ago when I was young, Korea was controlled by Japan. At that time we only wanted to drive out the Japanese. Win or lose didn’t matter – we only wanted to fight. We just did it. But if you understand your mind, then fighting is not necessary. You can keep your correct situation, condition, and opinion. “You come here to practice. That is wonderful. In this world how many people want to understand their minds? Not so many. So I say to you, you are special.”

Afterwards we have a Precepts Ceremony: thirty-three people take the five precepts, among them several youths, one of whom looks like he cannot be older than thirteen; five people become Dharma Teachers. I think about our Zen centers in America, where nowadays so few young people are involved, and wonder why it is that here people find it so easy to believe in Zen Master Seung Sahn.

The economies in this area are in disarray. In the Soviet Union we find there is a two-tiered economic system: one tier for those with dollars, another one for those with rubles. In many places, if you want to stay in a good hotel or go to a restaurant with good service, you must pay in dollars – pay a lot. And Soviet citizens are often not allowed in unless accompanied by Westerners. On the other hand, where goods and services are offered for rubles, the prices, by Western standards, are very low. A deluxe buffet breakfast in our hotel in Leningrad cost the equivalent of 30. But this is no solace for Soviet citizens, who make an average of $10 a month! The result is that ordinary Soviets feel shut out of their system. They are looking for a change – and their openness to Zen is one aspect of their search.

In the newly-capitalistic Eastern European countries there are many new millionaires – former Communists who stole from the state, and now, ironically, are set for life. Now they are becoming the prime capitalists. But there are many opportunities for ordinary people too. In Poland, sixteen and seventeen year old boys get together and pool their money. One of them gets a truck, takes it to Western Europe, buys a load of bananas, and brings it back. They divide the load, each taking some of the bananas and selling them on the street. Then they pool their profits and do it again. Everywhere you see people selling even tiny quantities of goods in little stalls on the street. So nowadays, unlike before, you can find all kinds of Western goods in Poland, Hungary, or Czechoslovakia. Most people don’t yet have the money to buy them. But the people are free, and happy to be so. And everywhere they are trying.

Riding through Leningrad in a large bus we have rented for the day, Zen Master Seung Sahn is talking to our Russian students. He finds out that now people can own their own homes. Houses are very cheap by American standards. “You buy an old building, fix it up, make a Zen center. We will help you,” Zen Master Seung Sahn says, ever alert to possibilities for encouraging his students.

People talk a lot about new business possibilities. The government is also beginning to give land to the farmers. “Soon everything will change,” says Zen Master Seung Sahn. “There will be lots of cars, the roads will be widened, everything will open up, politically and economically.” The Russian students look dubious. “You must understand,” says Dorota, a senior Zen student from Poland who is traveling with us, “ten years ago when the Solidarity leaders were in jail, Zen Master Seung Sahn told us that Solidarity would win. We all thought he was crazy. But it’s happened, now Poland’s politics have changed completely. Soon it will happen here too.”

We ride on, admiring the broad streets, the stately rows of old buildings on the River Neva – some of us seeing ghosts from the past, some of us looking deeply into a future that is ours alone to make together.

Mu Sang Sunim is director of Dharma Zen Center in Los Angeles.

Baby, no baby — no problem

From a talk at Providence Zen Center, April 29,1992.

Question: Sometimes a woman gets pregnant and she’s unsure if she wants to keep the pregnancy or have an abortion. She’s facing her karma; she needs to make a decision. Could you explain about controlling our karma in that situation?

Zen Master Seung Sahn: Having a baby or not having a baby doesn’t matter. What matters is, “How much do I believe in my true self? How much do I control my true self?” That is a very important point. If you have no babies but still cannot control your true self, then much suffering appears. If you have many babies but can control your true self, then it’s no problem.

Having a husband or not doesn’t matter. In Korea, a woman had twelve children, then her husband died. She worked, worked, worked to help her children. They all grew up and went to school, and many became professors or doctors. So, suffering when young meant being happy as she got old. Being happy when young means much suffering when getting old. Hard training when young is good.

Q: So having children was what she should have been doing. That was her karma, and that was good for her. But what if a woman has a baby, but it isn’t good for her? She doesn’t enjoy it, and she is unhappy her whole life.

ZMSS: Again, having a baby or not having a baby doesn’t matter. What matters is how much you believe in your true self. If I believe in my true self one hundred percent, then having many babies is no problem. If I cannot believe in my true self, even if I have no babies I’ll still have many problems.

Sometimes a baby helps a woman, so she becomes dependent on the baby. If you are dependent on anything, then you have a problem. Only believe in your true self one hundred percent. Try to keep your center strong.

This world already has problems. Next year there will be more problems. Then the next year there will be still more problems. Americans don’t see or understand this. In Africa, more people can see that this is a suffering world. America has too good a situation; if you have too good a situation, then suffering appears. So be careful. A good situation is a bad situation. A bad situation is a good situation. But if you are practicing, a good situation is OK and a bad situation is OK. Neither is a hindrance. That is Zen.

Attain Zero Mind, Use Zero Mind

Soen Sa Nim gave this kong-an talk on May 12, 1978, shortly after returning from his first visit to Europe.

Boring is a very important word. If you attain boring, then everything is boring. Then this is no desire, no anger, no ignorance. Desire is boring; anger is boring; ignorance is boring; everything is boring. Then, you will get Enlightenment. So boring is very important. Everything is equal. But people don’t like boring. They want something, and boring is not interesting. It’s like clear water. Clear water has no taste, but no taste is great taste. Everybody likes ice cream, but eating ice cream all day is not possible. However, if you’re thirsty, clear water is wonderful any time — better than honey, better than ice cream, better than anything. The truth is like this.

In Zen no meaning is great meaning, and great meaning is no meaning. We call this zero mind. I go around and ask, “Is zero a number?” One time in London I asked this, and somebody said, “Yes, it’s a number.”

So I said, “Yes, if you say zero is a number, you can do everything. Let’s look at this. 9 x 0 = 0. Then, 9 = 0/0. O.K.? Then, if you say it’s a number, then 0/0 = 1. So 9 = 0/0 = 1, and 9 = 1.

Then he said, “Ah, zero is not a number; that’s not possible. 0/0 = 1 is not possible.”

“O.K.; not possible is O.K. Then, 9 x 0 = 0. That means 9 = 0/0. 10,000 x 0 = 0. Then 10,000 = 0/0. 0/0 means 0/0 = 10,000 and 0/0 = 9. So 9 = 10,000.

“Zero mind can do anything. If you say zero is a number, that’s O.K. If you say zero is not a number, that’s O.K.; it doesn’t matter. Zero is everything; everything is zero. This is Zen mathematics, O.K.? So zero mind is very interesting. If you keep zero mind, then you can do everything.”

Then someone asked, “Soen Sa Nim, you talked about a child’s mind as Buddha’s mind, very simple, before memory. Before memory, all children’s minds are correct mind, Buddha’s mind, Enlightenment mind. Is this correct? Sleep time, sleep; eat time, eat. But a child only thinks of itself. Is this correct Buddha’s mind?”

I said, “Before memory, a child’s mind is no-Buddha, no-God mind. Someone once asked Ma Jo Zen Master, ‘What is Buddha?’ ‘Mind is Buddha; Buddha is mind.’ The next day someone asked, ‘What is Buddha?’ ‘No mind, no Buddha.’ Correct Buddha’s mind is no Buddha, no mind. So a child’s mind is correct Buddha’s mind.”

“Are they different, Buddha’s mind and child’s mind?”

“A child’s mind is nothing at all; it is zero mind. It’s like a clear mirror. Red comes, red; white comes, white. Only reflected action: when a child is hungry, it eats; when it is tired, it only sleeps.

I “Enlightenment-mind means using this child’s mind. A child only keeps Buddha’s mind. Using this mind is called Bodhisattva’s mind. So, child’s mind is correct Buddha’s mind; Bodhisattva’s mind correctly uses Buddha’s mind. How is it used? A child has enough mind — he only eats. But if somebody is very hungry, a child doesn’t understand. If you have Bodhisattva-mind, then if hungry people appear, you give them food; if thirsty people appear, you give them something to drink. Keeping Buddha’s mind and using Buddha’s mind are different. Keeping Buddha’s mind is correct Buddha’s mind. Using Buddha’s mind is Great Bodhisattva mind.

“Great Bodhisattva mind has a Great Vow. What is a Great Vow? That is only-go-straight don’t-know mind. Only go straight — don’t check me; don’t check my feelings; don’t check anything — only reflect everything and help all people. This Great Vow is infinite because space and time are limitless and beings are numberless. Numberless beings means numberless suffering, so my vow is a numberless vow. Its name is Great Vow. Its name is only go straight – don’t know — try, try, try vow. So I hope you will take this Great Vow, get zero mind, attain Enlightenment, and save all beings from suffering.”

As Big as the Whole Universe

From a talk at Cambridge Zen Center on July 29, 1993.

Question: How does Zen practicing take away karma?

Zen Master Seung Sahn: Zen practice does not take away karma. If you practice Zen, your karma becomes clear. If you are not practicing, your karma controls you. But if you are practicing, you control your karma. So your karma becomes clear. Good karma, bad karma, whatever karma you have becomes clear; then only help other people. That’s the point. Sometimes when a person first starts practicing Zen we talk about “taking away karma,” but those are only teaching words. Bodhisattvas have bodhisattva karma. Karma means mind action. So, karma controls me, or I control my karma and help other people. These two are different, but same karma.

Q: Bodhisattva karma is helping people?

ZMSS: Of course.

Q: But first we have to help ourselves, right?

ZMSS: Myself?

Q: To get a center.

ZMSS: Where is your center?

Q: Talking to you.

ZMSS: That is not your center. If you make “my center,” then you will have a problem. Our minds are always going around and around … seeing, hearing, smelling, tasting, touching, thinking. We see something and think, “I like that. I don’t like that.” If your mind is moving then you are not clear, because you have “my” opinion.

So, take this “around and around mind” and put it inside. At first keep your center here (points to lower belly). If you have a strong center, then your mind is not moving and your opinion disappears. If your mind is not moving, then you see clearly, hear clearly, smell clearly, taste clearly, touch clearly, and think clearly. Then everything becomes clear.

If you keep your center here at first (points to lower belly) then your center will become bigger, bigger, bigger … as big as the whole universe. The name of this is Buddha. So if you want to understand the name of the Buddha, keep a mind which is clear like space. Clear like space has no center. The universe and you are already one. So there is no life and death. But if you only keep your center here (points to lower belly), then one day your body will disappear and your center will also disappear. Then you have a problem (laughs).

Ananda Knocks Down the Flag Pole

Talk by Zen Master Seung Sahn on January 17, 1996, at the beginning of the intensive week during Kyol Che at Shin Won Sah Temple in Korea.

Winter is the traditional season for doing intensive meditation practice. This tradition comes down to us from the time of the Buddha, when monks and nuns would congregate during the three month rainy season in India to practice together.

In our school, too, serious students will take this time to do a long retreat or increase their daily practice commitment. In the middle of this three month period one week is set aside for even more intensive practice. In Korea, this is what we call Yoeng Maeng Jong Jin, which is translated as “to leap like a tiger while sitting.”

The origin of this special week of practice is very interesting. After the Buddha’s death a large convention of his enlightened followers was called to collect and formalize his teaching–to make what we now call the sutras. The head of this group was Mahakashyapa, the first patriarch. However Ananda, Buddha’s attendant, however was excluded from this group because he did not have enlightenment. This is ironic because Ananda was renowned for his phenomenal memory. It is said that he remembered everything that the Buddha said.

When he was barred from entering the assembly, Ananda became angry. He asked Mahakashyapa, “Buddha transmitted to you the Golden Brocade Robe. What else did he transmit to you?” Mahakashyapa called out, “Ananda!” “Yes, sir.” “Knock down the flag pole in front of the gate.” Ananda did not understand this, so he went to the mountains to do a seven day retreat. Seven days of very hard practicing; no sleep. Then at the end of the seven days, “Boom!” He got enlightenment.

Upon Ananda’s return to the convention, Mahakashyapa said, “If you can come in without opening the door, then OK. If not, then you cannot come in.” Immediately Ananda opened the door and went in. Then Mahakashyapa said, “OK, OK. Come in; now we can make the sutras.”

Already Appeared

On October 9 and 10, 1999, over three hundred students from fifteen countries gathered at Providence Zen Center for the Fifth Triennial Whole World is a Single Flower Conference.

Thank you very much everyone for coming to this “Whole World Is A Single Flower” conference. Already five times!

How do we get world peace? If one mind appears, then the whole world appears.

A long time ago, Buddha picked up a flower… only Mahakasyapa smiled. One thousand two hundred other people didn’t understand. That is Buddha’s teaching.

After the Second World War Zen Master Man Gong wrote, “The whole world is a single flower.”

So Buddha’s teaching, Zen Master Man Gong’s teaching, and us having the “Whole World Is A Single Flower” conference five times — are they the same or are they different? If you are thinking, you have already gone to hell. If you are not thinking, you have a problem. What can you do? All of you have been practicing for a long time; is there any less suffering in the world? So, we’ll try chanting the mantra of the world’s original sublimity together three times.

Om nam

Om nam

Om nam

Thank you very much. Already “the whole world is a single flower” appears.

Absolutes Thinking

From the 1985 Sumner Kyol Che Opening, Ceremony

Linc just said, “Zen is very simple. Dishwashing time, just wash dishes; sitting time, just sit; driving time, just drive; talking time, just talk; walking time, just walk.” That’s all. Not special. But that is very difficult. That is absolutes thinking. When you’re doing something, just do it. No opposites. No subject, no object. No inside, no outside. Outside and inside become one. That’s called absolutes.

It’s easy to talk about “When you’re doing something, just do it,” but action is very difficult. Sitting: thinking, thinking, thinking. Chanting: also thinking, thinking. Bowing time: not so much, but some thinking, thinking, checking, checking mind appear. Then you have a problem.

But don’t hold. Thinking is OK. Checking is OK. Only holding is a problem. Don’t hold. Feeling coming, going, OK. Don’t hold. If your mind is not holding anything, it is clear like space. Clear like space means that sometimes clouds come, sometimes rain or lightning or airplane comes, or even a missile blows up, BOOM! World explodes, but the air is never broken. This space is never broken. Yeah, other things are broken but this space is never changing. Even if a nuclear bomb explodes, it doesn’t matter. Space is space. That mind is very important. If something in your mind explodes, then don’t hold it. Then it will disappear. Sometimes anger mind appears but soon disappears. But if you hold it, you have a problem. Appear, disappear, that’s OK. Don’t hold. Then it becomes wisdom. My anger mind becomes wisdom. My desire mind becomes wisdom. Everything becomes wisdom. That’s interesting, yeah? So don’t hold. That’s very important point.

36,000 Mornings

Dear Soen Sa Nim,

Tried to register for the Berkeley Yong Maeng Jong Jin, but it was already full. Hope to make the chanting retreat in October.

One evening, I was eating dinner in the cafeteria at Prudhoe Bay. Everything was quite normal, and I was conversing pleasantly with a friend. I looked around the hall, and it suddenly seemed to me that everyone was dead; death seemed absolutely palpable. I do not mean that I saw corpses all over; no, everyone was just sitting and eating, but they all, everyone, seemed dead. The atmosphere was saturated with death. Interestingly, this was not a frightening experience, but seemed quite objective, almost scientific in tone. It lasted for about forty minutes. It has happened on two subsequent occasions, though not so long.

I do not know what to make of this experience. Anything? Should I “put it down,” use it?

You asked if I was the same as a tree or different. My answer — if a wall is blocking your path, walk around it.

I am very glad that you are feeling better and are out of the hospital. The last Newsletter was especially interesting to me, since I had practiced another form of meditation for about four years before eventually becoming dissatisfied with it. Your explanation of the difference between other forms of meditation and Zen was very revealing to me.

Yours in the Dharma,


September 16, 1977

Dear James,

How are you? Thank you for your letter. You could not come to the Berkeley Yong Maeng Jong Jin, so I could not see you. That’s O.K. You said maybe you will come to the chanting retreat. That is wonderful.

You said, “Suddenly, it seemed to me that everyone was dead, not corpses, but they just seemed dead.” How about you? Were you dead or alive? What is death? What is life? I think maybe you like life. If you make death, you have death. If you make life, you have life. Death and life are originally nothing; they are made by your thinking. Your body has life and death, but your true self always remains clear, not dependent on life and death.

So, I ask you, what are you? If you don’t know, only go straight. Put it all down. Don’t check inside, don’t check outside. Outside and inside become one. What are you doing now? If you are doing something, you must do it! Don’t make anything. Only go straight.

Long ago in China, there was a famous Zen Master, Ko Bong. Before he became a Zen Master, he always kept the kong-an, “Where are you coming from; where are you going?” He only kept don’t-know mind, always, everywhere. One day, he was sweeping the yard in front of the Dharma Room. At that time, the great Zen Master Ang Sahn appeared and asked him, “What are you doing?”

He said, “I am working on my kong-an.”

“What is your kong-an?”

”My kong-an is, ‘Where are you coming from; where are you going?”’

“Oh? Then, I ask you, who is coming; who is going?”

He could not answer. Then, the Zen Master became very angry, grabbed his shirt at the neck, and shouted, “Why are you pulling around a corpse!?” Then, he pushed him very hard; Ko Bong fell back on the ground, and the Zen Master went away.

Ko Bong’s whole world was dark. There was only a big question, and he was very angry. “Why don’t I know myself? What am I?” Don’t know. He couldn’t see anything; he couldn’t hear anything; he couldn’t taste anything; he couldn’t feel anything; he couldn’t smell anything. For seven days this went on. After seven days, he saw the Fifth Patriarch’s picture. Beneath the picture, it said,

One hundred years,
36,000 mornings.
Before, I am you.
Now, you are me.

He saw this, and his don’t-know mind exploded. Inside and outside became one. Subject and object, all opposites worlds disappeared. Complete absolute. He could see the sky – only blue. He could hear a sound – only a bird’s song. All, just like this, is the truth. After that, he got Transmission from Zen Master Ang Sahn and became a great Zen Master.

So, I ask you, why are you pulling around a corpse? Tell me! Tell me!

Yours in the Dharma,