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만공월면 / 滿空月面 Mangong Wolmyeon (1871-1946)

(Magyar átírás:) Mangong Volmjon

PDF: The Teachings of Zen Master Man Gong
Translated and edited by Zen Master Dae Kwang, Hye Tong Sunim, Kathy Park
2009

Mangong Wolmyeon (1871 ~ 1946)
http://www.koreanbuddhism.net/master/priest_view.asp?cat_seq=10&priest_seq=2&page=1

His ordination name was Wolmyeon (meaning “the face of the moon”), his dharma name Mangong. He stood as a renowned disciple of Master Gyeongheo. Together with Masters Suwol (meaning “the moon in the water”) and Hyewol (meaning “the wise moon”), the three earned their nickname as “the three moons of Gyeongheo.”

Career
“Master Wolmyeon, 'there is one place where every truth returns, but where on earth does that one place go [“the ten thousand dharmas return to the one, where does the one return?”]?' It is said that if people knew but this one thing, not a single obstacle would obstruct them in all affairs. It should only go to say, what in this world does this all mean?”

Ten years after his entrance into the sangha, facing this question from someone who looked three or four years younger than him, the 21 year-old Wolmyeon suddenly saw everything in front of him turn pitch black. Up until this point, he had spent his ten years at Cheonjangsa Monastery, taking care of the odds and ends of temple life, chopping wood, making rice, doing laundry and such. Sweating with the labors of his formal studies, he hadn't even had a chance to learn, let alone even hear such questions as “what is Seon?” and “what is earnest devotion?”

However, in facing the questioning of this young person, Wolmyeon's single hwadu had appeared. Whether day or night, sleeping or eating or doing work, inside his head one thing and one thing only occupied him, his vexing on the hwadu: “though there is one place where every principle returns, where on earth does that one place go?” But the work required of him to serve his elder monks continued to pile up, and he was never able to devote himself fully to his proper studies. So, he left Cheonjangsa and took up residence at Bonggoksa.

One July day, after having already passed through two winters at Bonggoksa, Wolmyeon was leaning against the wall, staring at the wall opposite him on the west side of the room. The condition of “no thought” (munyeom) had arrived. This Master who had devoted himself so diligently to his hwadu was now without even a single idea about it. As if a wall had suddenly disappeared without a trace, he experienced the appearance of the irwonsang, a great circle symbolizing the inherent unity of all things.

His posture not easing even in the slightest, he continued his devoted practice and when dawn broke he went about as normal, carrying about the duties for the morning meal. He struck the temple gong, breaking the darkness, and recited a set of verses. “If you want to know all the Buddhas of the three worlds, you must come to know that all laws are created by the mind.” At that moment the boundaries of delusion fell away. In the sounds of the temple bell, the darkness that clouded his eyes revealed light. The sound of the gong had opened his eyes of wisdom. This was Master Wolmyeon's first enlightenment experience.

However, his master, Master Gyeongheo, cautioned him that this kind of awakening was not a complete enlightenment. He encouraged Wolmyeon to devote himself to investigating Zhaozhou's “MU” hwadu. What is Zhaozhou's "MU" hwadu? This hwadu is based upon a dialogue that occurred a long time ago, when a monk asked of Master Zhaozhou, “does a dog also have the Buddha nature?” Zhaozhou replied “Mu!” [Ch. wu, which can be interpreted as "not," as opposed to "no," hinting that the question itself is wrong; and also can be interpreted as an onomatopoeia of a dog's bark]. This exchange is the substance of one of the most powerful hwadu, as the “MU” hwadu stands out as one that has brought many masters to enlightenment.

Wolmyeon took on the "MU" hwadu and returned to his travels, touring many different meditation halls, always practicing always with ferocity. It was during this period, in 1901, that he came to the isolated Baegunam Hermitage, located on Mt. Yeongchuk in Yangsan, Gyeongsangnam-do Province. It was here that one day, while caught in the monsoon and forced to spend a whole month doing absolutely nothing but meditation, the world came crumbling down in an instant as he heard the sound of the morning bell, until ultimately the orginal mind of the universe had appeared. At the age of 30, Wolmyeon finally had achieved his great awakening.

Following this, together with a dharma transmission verse, he received the name “Mangong” from his master Gyeongheo and became one of the main disciples inheriting his true dharma and core teachings. He was 33 at this time.

He then practiced at the major meditation hall of each famous mountain, starting with the Mahayeon Hermitage at Mt. Geumgangsan. While residing at Mt. Deoksungsan in Yesan, Chungcheongnam-do Province, he refurbished Sudeoksa, Jeonghyeosa and Gyeonseongam Hermitage and cultivated a sparkling coterie of disciples. With the renown of his efforts spreading far and wide, Master Mangong uttered these words in front of mirror after performing the evening meal offerings one day in 1946, “This guy Mangong! Though we've shared our lot for this past 70 some years, today is the last day. You've worked hard and done well.” At the age of 75, after 62 years as part of the sangha (beomnap), he entered nirvana.

His disciples, including the monks Bowol, Gobong, Hyeam, Jeongang, Geumo, Chunseong, Byeokcho, and Woldam and the nuns Beophui, Manseong, and Iryeop, among others, formed one of the major Seon lineages in the modern Korean Buddhist community. Especially notable here is the presence of nuns among his disciples. Based on the Buddha's teaching that if women practiced they could also become Buddhas, Master Mangong taught bhiksuni (female monastics, nuns) without discrimination. It created quite a stir when Iryeop, who at that time had become famous as a “new woman intellectual,” was influenced profoundly by Mangong and became ordained as a nun. In addition, the enlightenment of his disciple Beophui, the first nun to receive a dharma transmission, when compared with even the great male Seon masters, nothing was found wanting. In making it clear to us that on the journey to find one's true self, there is no separation between “man” and “woman,” and through understanding his disciple's capacities and his unstinting leadership and guidance, Master Mangong shows us his eyes of wisdom.

Writings
Mangong left behind not a single written work. The only thing left to us were his Seon teachings given to his many disciples. However, his disciples compiled a volume of his dharma talks, and from this we can catch a glimpse of Mangong's thought.

Doctrinal Distinction
Though there is a strong emphasis on “having to find 'I'” in the dharma lectures of Mangong.Since the Buddha rejected “I,” elucidating the idea of “no-self,” why would Mangong be saying, “You have to find your “I”? What is the “I” that must be rejected and what is the “I” that must be found? The intellectual core of Mangong lies precisely in knowing the true nature of this “I” that must be rejected and the “I” that must be sought.

The “I” that we usually think of is the “I” who answers back when someone calls out, “Hey you!” However, is the answering mouth "I"? Is the eye that sees other people, "I"? Am I my feet or legs? Is my brain "me"? If not, is the mind that thinks of "me," "me"? What in the world is the thing we call "me” and “I”?

Stepping back from this line of thought for a moment, let's take another look at an object we can often see in our daily surroundings, the bicycle. What is a bicycle? Is the front-wheel the bicycle? Is the chain the bicycle? Are the pedals or the handlebars the bicycle? What we call a bicycle is the thing made of the parts enumerated above, something a person mounts, puts both feet on, and then is propelled forward by the spinning of the wheels. Strictly speaking, "bicycle" is something that we all agree on to call such a thing. Thererfore, if for example, this thing were missing a front-tire, or the handlebar, or the chain, or any other one single thing, then it could not be a bicycle. You only call something a bicycle when all conditions for doing so are met. Suppose it has been thirty years now that this bicycle has been ridden. So, if I were to now dispose of this bike, could I call the wheels I separate from it a bicycle? What about the chain I saved, can I call that the bicycle? No. We don't call that a bicycle. That thing is simply a wheel or a chain. Because it now fails to meet the conditions for being a bicycle, there is now no longer a bicycle. This is precisely the “true nature” (silche) of a bicycle.

Now, let's return to the question of the "I." The "I" that says "yes" in response to the sound of someone calling, the "I" that is reading this right now. That's right. This "I" too is simply the name we give to a temporarily existing “I,” something arising only when the proper conditions are met. It's just like our bicycle, still briskly riding along.

Exactly as in the situation with the bicycle, when all of the parts come together a bicycle is formed, when each of the parts disappear the bicycle itself disappears, this arising and disappearing based on certain conditions is referred to in Buddhism as “dependent origination” (yeongi). As a result, when we think of this “I” that originated dependent on certain conditions instead as something that has a fixed and unchanging essence, it is here where our numerous attachments arise and intensify, and it is these things that are referred to as “afflictions” and “delusions.” Mangong said we should reject the clump-like “I” in this kind of fantasy and that the “I” we must search for is the “true I” or “true self.” This “true self” is not the self that is based on the conditions of dependent origination, it is “self” in name only, having no fixed essence.

This “self” is nothing other than the clear recognition of the fact that existence is dependently originated, this knowledge itself is the “true self.” Therefore, this “true self” is different from the atman concept of Indian philosophy. The atman is a concept from a philosophical perspective, meaning something like “ego,” or “individual self,” or soul. Having meaning as a “true form,” something “traversing the universe with immanent magical power,” it is an object that continues eternally. This draws a stark contrast with the conditions of dependent origination, so thoroughly discussed in Buddhist thought.

Now we know that the “I” spoken of by Mangong is something different from both the “I” that we normally think of as well as the atman spoken of in Indian philosophy. Mangong went on to also say that when one thought arises, the totality arises and that when one thought is extinguished, the totality is extinguished. He said that when the thought of “I” arises, in the time of one breath, a universe is created and destroyed. When there is thought, the entire universe appears, when thought disappears, the foundation of the universe is immediately returned to nothingness. The “one mind” (ilsim) is precisely reality. This is the totality of existence.

In order to ascertain this "true self," Master Mangong stressed that we must practice Seon meditation. Therefore, he exerted all of his energy leading his disciples in proper Seon practice. It is perhaps because of this, and also because of the dangers inherent in the tendency for the meanings of words and letters to become fixed, that Master Mangong left behind no written works.

Therefore, he settled upon the "observing the hwadu" (Ganhwa) method of Seon meditation that totally rejects theory and speculation and observes with the spirit of “no discriminating mind,” (musim), always teaching his disciples to investigate Zhaozhou's “MU.” In these anecdotes I've given you today, you caught but a glimpse of the Master's teachings, seeing how they aimed at leading his disciples to experience truth each for themselves, in the way that the Buddha personally experienced the truth of reality. As for the rest of his teachings, I'll have to promise that for the next time we have a chance to meet.

‘I' and the Necessity of Finding ‘I'
From Man-gong beop-eo

The reason that human beings are the most noble of the myriad things is that they are able to find and attain ‘I.’ The essence of ‘I’ exists in absolute freedom, so one ought to be able to control everything as one pleases. But the reason we human beings do not have any freedom at any specific time or place, and the reason why nothing goes the way we wish, is that we live our lives with our ‘deluded I’ as the master and the ‘true I’ as the slave. The ‘deluded I’ is the child of the ‘true I,’ but the mind that we exercise at present is actually the perverted mind. Although the ‘true I’ is the correct mind that has neither beginning nor end, existence nor extinction, or any form, it nevertheless is ‘I’ that has no deficiency.

Once human beings forget the ‘true I,’ they are no better than dogs or pigs. What difference is there between animals that are lost because of attachment to their instinctive desires for food and sex or human beings who, being ignorant of their true face, are lost because of attachment to their superficial realities? Even though someone may be regarded as the most superior person in the world, if he does not understand his own face, then he is just a one tiny part of the turning wheel of transmigration within the four modes of birth and the six destinies.

In this Saha World where sentient beings who share their world of karma abide, others and I live similar lives. Hence, people live their lives unconscientiously, by accepting them as they appear to be. Without foreseeing the fearful events that are laid out in front of them, they live their lives heedlessly; and when death comes suddenly to them, their road ahead becomes unclear. ‘I’ is that which answers “yes” when someone calls out your name. It is free from birth and death; it does not get burned by fire, get wet in water, or get injured by a knife. Thus, it is the independent ‘I’ that is free from all entanglements. Human lives, being pulled by the chain of karma, are transmigrating repeatedly along the path of the suffering of birth, old age, sickness, and death, like a screaming prisoner who is being bound and dragged by a horse. Only with the sword of one’s own wisdom will one be able to sever that iron chain. Even for a person who is most respected in society for his extraordinary learning and personal integrity, if he does not understand this matter, then he is definitely a person who has lost the human spirit.

When the World Honored One, Sakyamuni, was born, he pointed to the sky with one hand and pointed to the ground with the other and said, “In heaven above and earth below, only I alone am venerated.” The ‘I’ he mentions here refers to the ‘[true] I.’ Although every person possesses the inherent nature to become a buddha, he is unable to attain this buddhahood because one does not know the ‘I.’ Because all things are ‘I,’ to waste even as insignificant amount of energy as that on the tip of a hair on matters other than finding the ‘I’ would be one’s own loss.

All human beings possess the three bodies of the physical body, karmic body, and dharma body. Only when these three bodies unite as a single substance and function as one can we become righteous people. Though all activities are carried out by the dharma body, because the dharma body is not separate from the physical body or the karmic body, phenomena are just that state which is free from birth and death. That state which is free from birth and death is inherent in all sentient and insentient beings, so even with the whole universe’s armaments the spirit of even a single blade of grass cannot be destroyed.

In this world, there are such sayings and phrases as ‘knowing I’ or ‘finding I,’ but we only consider ‘I’ through our own activating consciousness. We’re not even able really to imagine what ‘I’ is. ‘I,’ as that which possesses limitless life, has a diamond-like, indestructible spirit that cannot be destroyed even if one tries. Thus, the birth and death of this physical body is only like changing my clothes. If you are a human being, you should be able to put on or take off as you please your own clothes of birth and death.

‘I’ cannot be obtained through the knowledge we acquire by seeing or listening. Even the very thought of ‘I’ is already not ‘I.’ ‘I’ can only be found at the locus of no-thought, because the locus of no-thought already possesses all things. If one reaches that ultimate realm of buddhahood, one will discover that I am in fact a buddha. Ultimately, I have to discover the ‘I’ within myself.

The Buddhadharma

This means that, because all things, as they are, are the Buddhadharma, as soon as you define something specifically as being the Buddhadharma, it is already lost. Materiality is that which is utilized and spirit is that which serves as the foundation; hence, the unity of materiality and spirit is referred as the Buddhadharma. The Buddhadharma is apposite in any time period and in any person’s breath. If the core of life does not become stimulated upon hearing the Buddhadharma, then that person is one who has abandoned human life.

‘Buddha’ is the mind; ‘dharma’ is materiality. Before the creation of the name and characteristics of the Buddhadharma and prior to the manifestation of the Buddha in this world, ‘I’ already existed.

If one discards the ‘I’ that is like unglazed earthenware, then one will obtain the dharmakaya (law body) that is like a vessel decorated with the seven jewels. It is not the mouth that talks nor the hands that labor. By knowing the true essence of that which talks and labors, one will become a ‘correctly made’ human being who creates true speech and labor. The Buddhadharma is the party responsible for the physical body and the numinous spirit. How unsettling must be the life of a person who goes on living without that responsible party? If one knows this, one has no choice but to return immediately to the Buddhadharma. The dharmas of the mundane world and the Buddhadharma are not two; the Buddha and sentient beings are one. Hence, by attaining that dharma of nonduality, one becomes a true human being. By knowing the Buddhadharma, even an ordinary person is an ordained monk; but if one does not know the Buddhadharma, even an ordained monk is nothing more than an ordinary person.

Just as one needs various keys in order to open various bolts, one must obtain 100,000 keys of wisdom to decipher the immeasurable, sublime principles of 100,000 samadhis. Denying the Buddhadharma is intentionally denying oneself; rejecting the Buddhadharma is intentionally rejecting oneself. This is because one is none other than the Buddha himself. Each and every sound is a Dharma discourse; each and every phenomenon is the true body of the Buddha. People say that encountering the Buddhadharma is difficult to achieve in even a billion kalpas. What sort of inexplicable reasoning is this? You just need to realize it!

Buddhism

The tenets of Buddhism do not reprimand evil or encourage good. Due to the fact that both good and evil are the Buddhadharma, the joys of the heavens and the Pure Land of Ultimate Bliss, as well as by contrast the hellish world of horrendous sufferings, are all the creations of that ‘I.’

It is a universal principle that one gets nothing without first paying the price and success does not come without making effort.

Because everything, as it is, is the Buddha, Buddhism is not taught by establishing fixed regulations and institutions but step by step according to one’s spiritual capacity.

What is referred as ‘mind-only’ in Buddhism— the central philosophy of the Avatamsaka-sutra, meaning that all things that exist in the universe are projections of the mind, that there is nothing that exists apart from the mind, and that the mind is the original essence of the myriads of things—is not the ‘mind-only’ that stands in distinction to ‘materiality only,’ but is instead the ultimate ‘mind-only,’ in which materiality and mentality are nondual.

Emptiness (the self-nature) produces the mind; mind produces human character; character produces conduct.

In the ordinary world, we presume that ‘the two aspects of materiality and mentality’ is a comprehensive designation for everything in the universe, but the true essence of the universe in fact exists separately. In Buddhism, we refer to the dharmakaya that transcends the spirit and the ‘True Person’ who surpasses the soul; hence, our ultimate aim is to realize them. The dharmakaya is the foundation of the physical body, the spirit, and the soul; but human beings of the Saha world are those who keep moving from life to life while exchanging bodies, spirits, and souls that have lost that foundation.

Buddhism is an educational institution that seeks to perfect the sense of ‘I’ for all of humanity. All the various and sundry religions are bridges and curricula that perfect the ‘true I.’

The profound meaning of the Buddhist teachings is a dharma that cannot be represented with words; but because each individual already possesses it, each mind can mutually respond to every other mind, allowing the past and future buddhas successively to pass on the dharma that cannot be taught or learned, given or received.

Leader of the Fifteen Month Silence at Gakhwa Temple, Gou Sunim

Deep in the folds of the mountains, I asked a Seon Master the way. He replied, “There is only one way—good or bad it makes no difference.” Furthermore, “The solution to the wars of the world, ideology, the travails of the common-folk, and the cessation of discrimination between superiority and inferiority is in understanding ‘dependent origination'. Herein harmony abides.”

The moon shines brightest on the 15th day of the 10th lunar month (the 19th day on the solar calendar). Some two thousand revered monks enter ninety Seon meditation centers all over the nation for the winter meditation retreat. This retreat will last three months. But at Gakhwa Temple, in the Mt. Taebaeksan, in Gyeongsang-buk-do, from the 19th thirty six revered monks will begin to undergo an eighteen-hour per day meditation ordeal called “finding life through death”, which will last fifteen months.

On the 19th, I met Gou Sunim (68 years of age), who will lead this dauntless concentration of mind. He has commanded a unique respect since ascending to the rank of Venerable Master. With his whole face beaming with a smile, he says, “Although Korea's tradition of hwadu Seon is up to the standards of Tibet, China, and Japan, it distresses me that our abbots do not display the confidence of one such as the Dalai Lama. Seon practice which is engaged only with hwadu and not real life does not represent the true nature of Seon. (Seon practice) should prepare one for life's hard knocks. Herein lies the enlightenment preached by the Buddha”.

How must we practice Seon in modern times?

“Today's government emphasizes a ‘get rich' and ‘competition without end' mentality. The Buddha stressed dependent origination. To discover the true value of oneself, one must cultivate health of mind and body. This teaches not ‘competition without end' but ‘cultivating upward (to the source) without end'”.

Korean Buddhism imported in the West seems to lack the sense of social service of “practical Buddhism”.

“Mother Theresa's wonderful system of service resulted from her understanding of Indian culture. Her service and austerities were a result of her freedom from ego. She worked happily until death in a manner equivalent to ‘snow falling into a well full of water'. In Seon, we compare this to a sky clotted with clouds, and the clouds thinning out. Seventy to eighty percent say they are happy to see the clouds clearing, only twenty to thirty percent recognize the sun shining through.”

What is the fundamental difference between Seon and other sects?

The biggest difference is that among the southern schools of Buddhism, all but Seon continue to seek knowledge through ‘polishing' after achieving comprehension, whereas in Seon, after achieving comprehension, this ‘polishing' for knowledge ceases. What this means is that, insofar as we already have original Buddha nature, there is no perfection beyond this. In his ‘Lecture on the Diamond Sutra', Kim Yong-ok makes the unlivable classification of ‘mind as the dharma body' and ‘body as sensual body', but even the body is the perfect Buddha. All existence is conditional causation, while at the same time Buddha nature abides in all existence. Each scattered temple is not a nugget of gold, everything (in the universe) is a nugget of gold”.

“Before realizing the meaning of dependent origination, a monk thinks twelve times a day of returning to the layman's world.” Master Gou says that if one understands the true nature of this dharma (of dependent origination), there is no end to perfectibility. While guiding the Gakwua Seon Center, Gou Sunim hopes to devote his merit to the salvation of others.

[Seon Master's Episode 4] Who is it ?

Mangong's a episode

A monk visited Master Mangong and said to him, "Where is the truth ?"
Answer : "It is in front of your eyes."
Question : "If so, why can't I see the truth ?"
Answer : "It's because there 'you' are."
Question : "Then, do you see it ?
Answer : "If there even 'I' am, it is more difficult for you to see."
Question : "If there neither you nor I am, is it possible ?"
Answer : "When there neither you nor I am, who is it that is trying to see ?"

Sŏn Master Man'gong and Cogitations of a Colonized Religion
by Mu Soeng
In: Makers of modern Korean Buddhism / edited by Jin Y. Park.
State University of New York Press, Albany (SUNY series in Korean studies), 2010.
https://terebess.hu/zen/modern_korean_buddhism.pdf Part two, Ch. 7. pp. 157-170.

The Story of Mang Gong
In: Dropping Ashes on the Buddha
by Zen Master Seung Sahn
Grove Press, 1976.

73. The Story of Mang Gong

  Zen Master Mang Gong, Seung Sahn Soen-sa's grand-teacher, became a monk when he was a young boy, and for several years studied the Mahayana sutras at Dong Hak Sa temple. One day, when he was thirteen years old, there was a great ceremony to mark the beginning of the long vacation. The sutra master got up and said, “You must all study very hard, learn Buddhism, and become like great trees, from which temples are built, and like large bowls, able to hold many good things. The sutra says, ‘Water becomes square or round according to the shape of the container it is put in. In the same way, people become good or bad according to the friends they have.' Always have the Buddha in mind and keep good company. Then you will become great trees and containers of Dharma. This I sincerely wish.”

The next speaker was Zen Master Kyong Ho, who happened to be visiting the temple. He was already known all over Korea as a very great Zen Master and, clothed in rags, with long hair and a long, thin beard, he was a striking figure among the neat, shaven-headed monks. He said, “All of you are monks. Monks are free of petty personal attachments and live only to serve all people. Wanting to become a great tree or container of Dharma will prevent you from being a true teacher. Great trees have great uses; small trees have small uses. Good and bad bowls can all be used in their own way. None are to be discarded. Keep both good and bad friends. You mustn't reject anything. This is true Buddhism. My only wish for you is that you free yourselves from all conceptual thinking.”

Everyone was filled with deep admiration. As the Zen Master walked out of the Dharma room, Mang Gong ran after him and pulled at his robe. Kyong Ho turned around and said, “What do you want?”

Mang Gong said, “I want to become your student. Please take me with you.”

Kyong Ho shouted at him to go away, but the boy would not leave. Then he said, with great severity, “You are only a child. You are incapable of learning Buddhism.”

Mang Gong said, “People may be young or old, but is there youth or old age in Buddhism?”

Kyong Ho said, “You bad boy! You have killed and eaten the Buddha! Come along now.”

He took the boy to Chung Jung Sa temple, introduced him to the abbot, and left him there.

Mang Gong studied hard for the next five years. One day, when he was eighteen, he heard the kong-an : “The ten thousand dharmas return to the One: where does the One return to?” Immediately he was plunged into the great doubt. He couldn't eat or sleep or think of anything but that one question. All day long, and far into the night, he would keep the question in his mind, wherever he was, whatever he was doing.

One day, as he was sitting Zen, a large hole appeared in the wall which he was facing. He could see the whole landscape! Grass, trees, clouds, and the blue sky appeared through the wall with total clarity. He touched the wall. It was still there, but it was transparent like glass. He looked up, and he could see right through the roof. At this Mang Gong was filled with an inexpressible joy. Early the next morning, he went to see the Zen Master, rushed into his room, and announced, “I have penetrated the nature of all things. I have attained enlightenment.”

The Master said, “Oh, have you? Then what is the nature of all things?”

Mang Gong said, “I can see right through the wall and the roof, as if they weren't there.”

The Master said, “Is this the truth?”

“Yes. I have no hindrance at all.”

The Master took his Zen stick and hit Mang Gong on the head. “Is there any hindrance now?”

Mang Gong was astonished. His eyes bulged, his face flushed, and the walls became solid again. The Master said, “Where did your truth go?”

“I don't know. Please teach me.”

“What kong-an are you working on?”

“‘Where does the One return?'”

“Do you understand One?”

“No.”

“You must first understand One. What you saw was an illusion. Don't be led astray by it. With more hard work on your kong-an , you will soon understand.”

Mang Gong came out of this interview with renewed aspiration. For the next three years he meditated continually on the great question. Then, one morning that was no different from other mornings, he sang the words of the morning bell chant: “If you wish to understand all Buddhas of the past, present, and future, you must perceive that the whole universe is created by the mind alone.” Having sung this, he hit the great bell. Suddenly his mind opened, and he understood that all Buddhas dwell in a single sound.

Dizzy with joy, Mang Gong ran to the Dharma room and kicked the monk who used to sit next to him. The monk cried out and said, “Are you crazy?”

Mang Gong said, “This is Buddha-nature!”

“Have you attained enlightenment?”

“The whole universe is one. I am Buddha!”

During the next year, Mang Gong kicked and hit many other monks and became very famous. People said, “He is a free man. He has no hindrance at all.”

One day, a year later, there was an important ceremony at which Kyong Ho was present. Mang Gong went to his room thinking, “This Zen Master and I are the same. We have both attained enlightenment. He is Buddha, so am I. But since he was my first teacher I will bow to him, just as an ordinary monk would do.”

After Mang Gong had bowed, Kyong Ho said, “Welcome. It's been a long time since I've seen you. I heard that you have attained enlightenment. Is that true?”

Mang Gong said, “Yes, Master.”

“Wonderful. Now let me ask you a question.” Kyong Ho picked up a fan and a writing brush and put them in front of Mang Gong. “Are these the same or different?”

Mang Gong said, “The fan is the brush; the brush is the fan.”

For the next hour, with grandmotherly compassion, Kyong Ho tried to teach Mang Gong his mistake. But Mang Gong wouldn't listen. Finally Kyong Ho said, “I have one more question for you. In the burial ceremony there is a verse that says, The statue has eyes, and its tears silently drip down.' What does this mean?”

Mang Gong was stunned. He could find nothing to say. Suddenly, Kyong Ho shouted at him, “If you don't understand this, why do you say that the fan and the brush are the same?” In great despair, Mang Gong bowed and said, “Forgive me.”

“Do you understand your mistake?”

“Yes, Master. What can I do?”

“Long ago, when Zen Master Jo-ju was asked if a dog had Buddha-nature, he said, ‘No!' What does this mean?”

“I don't know.”

Kyong Ho said, “Always keep the mind that doesn't know and you will soon attain enlightenment.”

Mang Gong understood what a great gift this teaching was. For the next three years, he did very hard training and always kept don't-know mind. One day he heard the great bell ring and understood Jo-ju's answer. He returned to Kyong Ho, bowed, and said, “Now I know why the Bodhisattva faces away: because sugar is sweet and salt is salty.”

74. Mang Gong Explains His KATZ

  Once Zen Master Mang Gong was staying in Yang San Tong Do Sa temple with Zen Master He Wol. It was time for lunch. All the monks sat down and were served. Everyone was waiting for the chuk-pi * to be struck so that they could begin eating. Suddenly He Wol shouted “KATZ!!!” Everyone was startled and confused. They looked over at He Wol. With total unconcern, he was only eating.

So everyone began to eat. But they were thinking, “Why did the Master shout?” “What did that mean?” “Why can't I understand what just happened?” Finally lunch was over, and the bowls were cleaned, dried, and wrapped in their covering cloths. The chuk-pi was struck, and everyone stood up. Suddenly Mang Gong shouted “KATZ!!!” Again, everyone was startled and confused.

Afterwards, one monk came to Mang Gong and asked him what all this meant. Mang Gong said, “I'm sorry, but I can't tell you.” Then another monk came; then two, then three. They bowed and said, “Please, Master, teach us.”

Finally, Mang Gong said, “I don't like to open my mouth. But since you have asked me, and since you are all sincere in your desire to understand, I will explain.” Then, suddenly, Mang Gong shouted “KATZ!!!” and walked away.

*A wooden clapper used to signal the beginning and end of meditation periods and meals.

81. What Is Your Star?

  Soon after Chung Gang attained enlightenment at the age of twenty-two, he went to see Zen Master Mang Gong. Mang Gong said to him, “Buddha became enlightened upon seeing the morning star in the eastern sky. But there are many stars. What is your star?”

Chung Gang dropped to his hands and knees and began feeling around on the floor.

Mang Gong said, “Ah, you have truly become a Buddha,” and gave him Transmission.

Man Gong's kongans
by Zen Master Seung Sahn
In: The Whole World is a Single Flower: 365 Kong-ans for Everyday Life
Tuttle, 1993.

3. Moving Mountain? Moving Boat?

One afternoon, Zen Master Man Gong and several of his students took a boat ride to An Myon Do Island. On the way, he pointed to a mountain and asked his students, "Is the mountain moving or is the boat moving?"

Hae Am stepped forward and said, "Neither the mountain nor the boat is moving. Mind is moving."

"How can you prove that?" Man Gong asked, whereupon Hae Am picked up a handkerchief and waved it. "When did you get this idea?" the Zen Master asked.

 

1. Is the mountain moving or is the boat moving?

2. Zen Master Man Gong asked Hae Am, "When did you get this idea?" If you had been there, how would you have answered?

3. No boat, no mountain. Then what?

 

COMMENTARY: Mountain is boat, boat is mountain. No mountain, no boat. Mountain is mountain, boat is boat. How do you keep the correct situation, relationship, and function of mountain and boat?

The boat is crossing the ocean to An Myon Do Island. The ocean is blue, the mountain is also blue. But the ocean is the ocean, and the mountain is the mountain.

 

12. How Do You Get Out of the Net?

One day, Zen Master Man Gong sat on the high rostrum and gave the Hae Jae Dharma speech to mark the end of the three-month winter Kyol Che. "All of you sat in the Dharma Room for three months. That is very, very wonderful. As for me, I only stayed in my room making a net. This net is made from a special string. It is very strong and can catch Buddha, Dharma, Bodhisattvas, human beings - everything. How do you get out of this net?"

Some students shouted, "KATZ!" Others hit the floor, or raised a fist, or said, "The sky is blue, the tree is green." One said, "Already got out. How are you, great Zen Master?" while another shouted from the back of the room, "Don't make net!"

Many answers were given, but to each Man Gong only responded, "Aha! I've caught a big fish!"

 

1. How do you get out of Zen Master Man Gong's net?

 

COMMENTARY: Don't make anything. If you make something, then something is a hindrance. The sky is always bright. Clouds appear and the sky is dark. The wind blows and the clouds disappear. When you put down your opinions and conditions, the correct situation, correct relationship and correct function will appear. If you are attached to speech and words then you are already dead. Be careful.

Understand that to return to primary point, you must begin at 0°, go around the circle, and return to 360°.*

 

27. The Stone Man Is Crying

As a young monk, Zen Master Man Gong was asked, "The ten thousand dharmas return to the One. Where does the One return?" He could not answer this question, and for a long time it would not let him go. Then one day, he heard the sound of the temple bell, and got enlightenment. Overjoyed, and very confident, he went around from temple to temple and met with many Sutra Masters. He asked one of them, "The Lotus Sutra talks about the Dharma. Where does this Dharma come from?" The Sutra Master could not answer. Man Gong hit him and said, "That is Dharma. You should understand that."

He asked another temple's Sutra Master, "The Hua Yen Sutra talks about mind. What is mind?" The Sutra Master could not answer him, so Man Gong hit him, too.

He went all around hitting many Sutra Masters. Man Gong had too much pride, thinking, "I already got enlightenment." Eventually he met Zen Master Kyong Ho at Ma Gok Sah Temple. "Man Gong Sunim, I heard you got enlightenment," the famous Master said.

"Yes, I did."

"Then I have something to ask you. This is a brush. This is paper. Are they the same or different?"

Man Gong thought, "That's no problem, very easy," and replied, "The paper is the brush, the brush is the paper."

"Then I ask you: The paper and the brush come from where?"

Man Gong shouted, "KATZ!"

"Not good, not bad," Kyong Ho said, and asked several more questions, which Man Gong answered easily. Finally, Kyong Ho asked, "The traditional funeral ceremony chant says, 'The stone man is crying.' What does this mean?"

Man Gong was stuck. He had never heard this kind of question before. His mind became tight, and all his pride vanished. Kyong Ho shouted at him, "You don't understand this meaning! How can you say, 'The brush is the paper, the paper is the brush?"

Man Gong bowed deeply and said, "I'm sorry. Please teach me."

"A long time ago, a monk asked Zen Master Joju, 'Does a dog have Buddha nature?' Joju said, 'Mu.' Do you understand that?"

"I don't know."

Then Kyong Ho said, "Only go straight, don't know! OK?"

For the next three years, Man Gong did very hard training, always keeping only don't-know. One day, he was sitting at Tong Do Sah's Absolute Bliss Zen Center. Again, he heard the sound of a bell and this time got complete enlightenment. He sent a letter to Kyong Ho that said, "Thank you very much for your great teaching. Now I understand: kimchee is hot, sugar is sweet."

Zen Master Kyong Ho was very happy, and gave Dharma Transmission to Man Gong.

 

1. Brush and paper: are they the same or different?

2. Man Gong shouted, "KATZ!" What does this mean?

3. "The stone man is crying." What does this mean ?

4. Man Gong first heard the bell and got enlightenment. Later, he heard the bell and again got enlightenment. His first enlightenment and his second enlightenment - how are they different?

5. "Kimchee is hot Sugar is sweet" What does this mean?

 

COMMENTARY: 1+2 = 3. 3x0 = 0. 3x3 = 9. Are these the same or different? If you say the same, you don't understand mathematics. If you say different, you also don't understand mathematics. 10,000 x 0 = 0. Mountain x 0 = 0. Water x 0 = 0. Is that correct? But what is mountain x mountain? What is water x water? It's very clear - the correct answer already appears.

Where is Man Gong's first mistake? When did Man Gong completely attain? You already understand. When standing in front of the Buddha if you hear the sound of the moktak, just bow. That is your original face.

 

49. Why Are You Saying These Bad Things About Me?

Ko Bong Sunim had been drinking too much liquor. He went to his room and lay down and began saying bad things about his teacher, Zen Master Man Gong. "Man Gong doesn't under stand anything . . . He's not correct . . . His speech is bullshit."

Just then, Man Gong walked past Ko Bong's room and heard him. He opened the door and shouted, "Ko Bong, why are you saying these bad things about me?"

Surprised, Ko Bong sat up and said, "Zen Master, I am not saying any bad things about you. I am only saying these things about Man Gong."

The Zen Master asked, "Man Gong and me, are they the same or different?"

Ko Bong shouted, "KATZ!"

Man Gong smiled. "You've had too much to drink. Now go to sleep."

 

1. "Man Gong and me, are they the same or different?" What does this mean ?

2. Ko Bong shouted, "KATZ!" How many pounds does it weigh?

 

COMMENTARY: Ko Bong thinks about this world as if it were a small coin. He sees the road as if it were a thread. All Buddhas and Bodhisattvas are his attendants. His teacher, Man Gong, is like a baby. So, Ko Bong is a great, free person. But he doesn't understand one thing: his condition. He only understands his situation. So who can take care of him? A stone girl appears. She shouts at him, "You must sleep!" Ko Bong only says, "Yes, Ma'am," and goes to sleep.

 

56. Give Me a Don't-Know Sentence

Once, when Zen Master Man Gong was staying at Jeong Hae Sah Temple, a student came to his room, bowed, and said, "Zen Master, since I came to this temple, I have understood many things. So today, I ask you to give me a don't-know sentence."

Without a moment's hesitation, Man Gong thrust his fist to within a half inch of the student's face. The student gasped and instantly attained enlightenment. He bowed deeply and said, "Thank you for your teaching."

 

1. What did the student attain ?

2. Give me a don't-know sentence.

3. Man Gong punched his fist to within a half inch of the student's face. What does this mean?

 

COMMENTARY: Socrates used to walk through the streets and markets of Athens, telling people as he passed, "You must understand your true self, you must understand your true self." One of his students asked him, "Teacher, do you understand your true self?" "I don't know," he replied, "but I understand this don't-know." Man Gong's action and Socrates' action, are they the same or different? If you attain that, then you attain your true self. If you don't understand, go to the kitchen and drink cold water.

 

 

4. How Do You Catch the Sound of a Cicada?

One day, Zen Master Man Gong and some of his students were eating watermelon at Po Dok Sah Temple. Man Gong said, "If you can bring me the sound of a cicada, this watermelon is free. If you cannot, you must pay for it."

One monk made a sound with his mouth. One monk made a circle on the ground and, sitting in the center, said, "In form no Buddha, in Buddha no form." Another monk pretended to move like a cicada. The monks gave many different answers, but Man Gong only said, "No! No! NO!!!"

Finally, Bo Wol Sunim answered correctly. Man Gong smiled happily and said, "You understand my mind."

 

1. If you were there, what could you do?

2. What was Bo Wol Sunim's answer?

 

COMMENTARY: Hear sound, become deaf. Open your mouth, become mute. When seeing, become blind.

 

 

95. Tail of a Golden Fish

While staying at Dae Sung Sah Temple, Zen Master Kum Bong sent a letter to Zen Master Man Gong which said, "I want to fish for a golden fish's tail. Do you approve?"

Man Gong sent a letter back saying, "It's okay if you catch the tail of a golden fish, but can you eat it?"

 

1. What is the meaning of catching a golden fish's tail ?

2. If Man Gong asked you, "Can you eat it," what could you do?

 

COMMENTARY: Beware, beware! A golden fish already ate up two masters.

 

 

96. Right in Front of You

One day a student asked Zen Master Man Gong, "Where is the Buddha's Dharma?"

"Right in front of you."

The student replied, "You say, 'In front of you,' but I cannot see it."

"You have 'I,' so you cannot see."

Man Gong answered, "If you make 'I,' you cannot see. But if you make 'you,' it is even more difficult to see." "If I have no 'I,' no 'you,' then who is speaking?"

The student was instantly enlightened.

 

1. What does "right in front of you" mean ?

2. No "7," no "you." How do you see?

3. What did the student attain ?

 

COMMENTARY: Stupid, stupid, stupid like a rockhead! You must see clearly, hear clearly.

 

 

97. Tea Cup

One day Man Gong Sunim was drinking tea with Zen Master Su Wol. In the middle of their conversation, Su Wol picked up a tea cup and said, "Don't say this is a tea cup. Don't say this is not a tea cup. What can you say? Man Gong answered correctly, so Su Wol was very happy.

 

1. If you were there, what could you answer?

 

COMMENTARY: A monk likes noodles and cake. Laypeople like beautiful clothes and shoes.

 

 

98. Crying in Front of the Gate

Zen Master Hae Bong visited Zen Master Man Gong and, standing in front of the gate, cried three times, "Aigo! Aigo! Aigo!" Man Gong got up from his cushion, lay down on his bed, and correctly answered him. Then Hae Bong clapped his hands and laughed, "Ha! Ha! Ha!" Upon hearing this, Man Gong instantly got out of bed and answered him again.

 

1. What was Man Gong's first answer?

2. What was Man Gong's second answer?

 

COMMENTARY: Man Gong and Hae Bong fall into the ocean upside down.

 

 

99. Throwing Rocks

One day, Zen Master Man Gong San visited Zen Master Hahn Am at Oh Dae Mountain's Stillness Palace Temple. When it was time for Man Gong to leave, they crossed a bridge together. Man Gong picked up a rock and threw it in front of Hahn Am, whereupon Hahn Am picked up a rock and threw it into the water.

"On this trip, much was lost," Man Gong said to himself.

 

1. If you had been there, what could you have done?

2. Zen Master Hahn Am threw a rock into the water. What does this mean?

3. Man Gong said, "On this trip, much was lost" What does this mean ?

 

COMMENTARY: Don't make anything. Don't hold anything. Then, when you see, when you hear - that is better than Buddha.

 

 

101. An Old Loan

Zen Master Man Gong sent a letter to Zen Master Hahn Am. "We have not seen each other in ten years," he wrote. "The clouds, the full moon, the mountain, and the water everywhere are the same, but I think about you staying in the cold north and wish you would bring your bag south where it is warm, and teach students here."

Hahn Am wrote back, "I am very poor. I think about an old loan."

Man Gong answered, "The old man loved his grandson and his mouth is poor."

Hahn Am wrote, "The thief has already passed. Don't pull your bow."

Man Gong replied, "The arrow has already pierced the thief's head."

What is the meaning of:

 

1. "I am very poor. I think about an old loan."

2. "The old man loved his grandson and his mouth is poor."

3. "The thief has already passed. Don't pull your bow."

4. "The arrow has already pierced the thief's head."

 

COMMENTARY: Two old men are pulling the arms of a young child, shouting, "That's my son!" "No, that's my son!" Letting go is better than holding.

 

 

117. Pomegranate Feast

Bo Wol offered a ripe pomegranate to Zen Master Man Gong. As he was handing it to his teacher, he said, "Please eat this fruit in a feast with the Bodhisattvas of the ten directions and the Buddhas of the three worlds." Man Gong took the fruit, ate it, and smiled. "How is it?" Bo Wol asked.

"The Bodhisattvas of the ten directions and the Buddhas of the three worlds have already finished the feast," Man Gong replied.

 

1. The Bodhisattvas of the ten directions and the Buddhas of the three worlds come from where?

2. How did Zen Master Man Gong feast with Bodhisattvas?

 

COMMENTARY: Monkeys like bananas. Horses like apples.

 

118. Stone Kwan Seum Bosal

Zen Master Man Gong, while standing in front of the stone Kwan Seum Bosal statue at Jeong Hae Sah Temple, said to his student, Bo Wol, "Describe Kwan Seum Bosal's face."

"Beneficent," was the reply. Upon hearing this, Man Gong returned to his room.

 

1. If you were Bo Wol, how would you answer?

2. Man Gong said nothing and returned to his room. What is the meaning of this action ?

3. If you were Man Gong and Bo Wol gave you this answer, what would you do?

4. Who was the winner and who was the loser?

 

COMMENTARY: Man Gong and Bo Wol are wrestling in a mud puddle. Who wins, who loses? The statue has a mouth but no speech. It has eyes but cannot see. When you hear the statue's speech, and the statue sees, then you are complete.

 

119. In the Sound of the Bell, Attain Enlightenment

Zen Master Seung Sahn's grandteacher, Man Gong, gave a Dharma speech to a group of monks: "All Zen Masters say that in the sound of the bell they attain enlightenment, and at the sound of the drum they fall down. Anyone who understands the meaning of this, please give me an answer."

A student named Song Wol stood up and said, "If the rabbit's horn is correct, the sheep's horn is false." Man Gong smiled.

 

1. "In the sound of the bell they attain enlightenment, and at the sound of the drum they fall down." What does this mean?

2. "If the rabbit's horn is correct, the sheep's horn is false." What does this mean?

3. Was Man Gong's smile a reward or punishment?

 

COMMENTARY: If you cannot hear the bell or the drum, you are free. If you hear both sounds you are already in hell.

 

 

120. The Great Work of Life and Death

Carrying rice paper and brush, Yong Um Sunim entered Zen Master Man Gong's room and said, "Master, please write down one sentence." Man Gong took the brush and wrote, This is the realm of finishing the great work of life and death: At midnight on the mountain peak the monkey's cry is very noisy." Yong Um thanked Man Gong and kept this sentence his whole life. Later, Zen Master Kum Bong read the sentence and said, "Zen Master Man Gong's keen eyes and bone marrow are in this sentence."

 

1. What is "the realm of finishing the great work of life and death"?

2. "At midnight on the mountain peak the monkey's cry is very noisy." What does this mean?

3. What are Man Gong's keen eyes and bone marrow?

 

COMMENTARY: Speech and words are free. Action is a hindrance. So your mouth and body must have a good friendship.

 

 

121. Best Killer

One day Hyo Bong Sunim asked Zen Master Man Gong, "Somebody likes to kill. Who is the best killer?"

Man Gong said, "Today I see him here."

"I want to cut your neck," Hyo Bong said. "Do you give me permission?"

Man Gong answered him. Then Hyo Bong was very happy and bowed to his teacher.

 

1. Who is the best killer?

2. Man Gong said, "Today I see him here." What does this mean?

3. What was Man Gong's second answer?

 

COMMENTARY: Be careful. Don't give a sharp knife to a child.

 

 

122. Big Temple

Zen Master Man Gong told the following story to Hyo Bong Sunim: "A long time ago, the Heaven King picked up a blade of grass and put it back into the ground. He then said to Shakyamuni Buddha, 'I made a big temple here.' The Buddha smiled.

"So, Hyo Bong Sunim, do you understand the meaning of this?"

Hyo Bong gave an answer to Zen Master Man Gong, who clapped his hands and, laughing, said, "Wonderful, wonderful!"

 

1. "I have made a big temple here." What does this mean ?

2. What does the Buddha's smile mean ?

3. What was Hyo Bong Sunim's answer to Zen Master Man Gong?

 

COMMENTARY: Everything is impermanent. Why make a temple? If you attain "Everything is impermanent," you attain the true temple.

 

 

123. Departure Poem

Ko Bong Sunim went into Zen Master Man Gong's room, bowed to his teacher, and said, "I will soon leave and travel around the country." "If you are leaving, give me a departure poem," Man Gong said.

But Ko Bong only waved his hands in denial and said, "Today I am very busy. I cannot write a poem."

"I'll see you next time," his teacher said. "Have a good trip."

 

1. If you had been there, what would your departure poem have been?

2. Ko Bong waved his hands and said, "Today I am very busy. I cannot write a poem." Is that reply correct?

 

COMMENTARY: Already everything is very clear: staying, coming and going. A beautiful poem is already in front of you.

 

 

124. Let's Drink Tea

Ko Bong Sunim went into Zen Master Man Gong's room and bowed to him.

"Welcome, Ko Bong. Let's drink some tea." Ko Bong then helped Man Gong, bowed, and sat down. Man Gong was very happy.

 

1. Man Gong said, "Let's drink some tea." At that time, what would you have done?

2. How did Ko Bong help Man Gong?

 

COMMENTARY: Ko Bong has two hands. Man Gong has one mouth. Teatime and dinnertime have already passed. Open the door and go downtown.

 

 

125. Does an Enlightened Person Have Life and Death?

Kum Bong asked Zen Master Hae Wol, "If a person gets enlightenment, does that person have life and death?"

Hae Wol replied, "Do you see the sky? Does it appear or disappear?" Kum Bong couldn't answer. He then went to see Zen Master Man Gong and told him of his exchange with Hae Wol.

Man Gong said, "Why did you leave Zen Master Hae Wol without answering him, and then come to me?"

"What could I have said?"

Man Gong replied, "Why do you check so much?" Kum Bong was stuck again. Then suddenly he attained, stood up and bowed to the Zen Master. Man Gong was very happy and said, "Wonderful, wonderful!"

 

1. Does an enlightened person have life and death?

2. Does the sky appear or disappear?

3. What did Kum Bong attain ?

 

COMMENTARY: If you are thirsty, have a drink. If you are tired, sleep. The sky is always blue, and the mountain is forever green. The dog understands dog's job; the cat understands cat's job.

 

 

127. Stone Buddha

Zen Master Man Gong was walking in the countryside with Sae Kyong Sunim, who saw a stone Buddha in the field and said to Man Gong, "I think that Buddha is very old. When was it made, Master?"

"Before the ancient Buddha appeared."

 

1. What is stone Buddha?

2. "Before the ancient Buddha appearedWhat does this mean?

 

COMMENTARY: See clearly, hear clearly. The earth is round, the sky has no limits. If you meet a Buddha, offer incense and bow three times. If there is no Buddha, sit on the ground.

 

 

128. The Buddha's Breast

Hae Am Sunim was standing in front of a statue of the Buddha with Zen Master Man Gong, who said, "The Buddha's breast is very wonderful and big, so at this temple all the monks have enough food."

"If someone does not have good karma, how can they drink the Buddha's milk?" Hae Am asked.

Man Gong looked at Hae Am and said, "What did you say?"

"I said, if someone does not have good karma, how can they drink the Buddha's milk?'"

Man Gong replied, "You only touch the Buddha's breast, so you cannot drink the Buddha's milk."

 

1. How do you drink the Buddha's milk?

2. What is good karma ?

3. Man Gong said, "You only touch the Buddha's breast, so you cannot drink the Buddha's milk." What does this mean?

 

COMMENTARY: My stomach is already full of milk. I must go to sleep.

 

 

129. Why Do You Cover Your Eyes?

One day Gum Oh Sunim visited Zen Master Man Gong. Upon entering the Master's room he said, "Nothing, nothing. Where is the great Zen Master?"

Man Gong asked, "Why do you cover your eyes?"

Again Gum Oh said, "Nothing, nothing. Where is the great Zen Master?"

Man Gong replied, "You are a liar who hangs around these parts."

Then Gum Oh said, "Master, be careful, be careful. Don't be deceived."

Man Gong smiled and laughed.

 

1. Gum Oh said, "Nothing, nothing. Where is the great Zen Master?" What does this mean?

2. Zen Master Man Gong replied, "Why do you cover your eyes?" What does this mean?

3. If somebody lies to you, what can you do?

 

COMMENTARY: Two blind men, wrestling each other, fall into the mud. How do they get out?

 

 

131. Why Bodhidharma Came to China

Dae Un Sunim said to Zen Master Man Gong: "Kwan Sahn No Sunim and I visited Zen Master Hahn Am. Kwan Sahn asked him, 'On the outside, this mountain is very dry, but inside, it is not dry, so a lot of grass and trees grow on it - it is very strong. What does this mean?' Hahn Am answered by chomping his teeth together three times. I don't understand what this means, master. Please teach me."

"That has already passed," Man Gong said. "Hahn Am and Kwan Sahn No Sunim are no longer necessary. You must ask me your question."

"Why did Bodhidharma come to China?"

Man Gong replied, "A long time ago, Ananda asked Mahakashyapa, 'The Buddha transmitted to you the Golden Brocade Robe. What else did he transmit to you?' So, Mahakashyapa called out, 'Ananda!' 'Yes, sir?' 'Knock down the flagpole in front of the gate.' Dae Un Sunim, do you understand what this means? If you do, then you understand why Bodhidharma came to China."

Dae Un stood up and bowed to Man Gong, but the great Zen Master only laughed and said, "No, no. More practice is necessary."

 

1. Han Am chomped his teeth together three times. What does this mean ?

2. "Bodhidharma came to China." What does this mean?

3. How do you knock down the flagpole in front of the gate?

4. Why did Man Gong laugh and say, "No, no. More practice is necessary"?

 

COMMENTARY: The American flag has many stars and stripes. The Japanese flag has a red sun. The South Korean flag has a yin-yang symbol.

 

 

132. Dragon's Nostrils

Zen Master Man Gong returned to Jeong Hae Sah from Oh Dae Sahn Stillness Palace Treasure Temple. Upon his arrival, Boek Cho Sunim asked him, "Master, at Oh Dae Sahn Stillness Palace Treasure Temple there is a dragon. Did you see the dragon's nostrils or not?"

"Yes, I saw them."

"How big are they?"

Man Gong made a "hmhhh" sound.

 

1. What are dragon's nostrils ?

2. Man Gong made a "hmhhh" sound. What does this mean?

 

COMMENTARY: The dragon's breath blew Man Gong and Boek Cho to heaven.

 

 

133. Everything Has Already Become Buddha

During a Dharma speech delivered from the high rostrum, Zen Master Man Gong had the following exchange with a student: "One sutra says, 'Everything has already become Buddha.' Does anyone understand what this means?"

Jin Song Sunim answered, "Dirty water, two buckets."

Man Gong shouted, "How do you take care of dirty water?"

Jin Song shouted "KATZ!"

Man Gong hit Jin Song on the head with his Zen stick.

Jin Song bowed to Man Gong and left.

Then Man Gong said, "The correct Zen Dharma eyes are not reckless."

 

1. "Everything has already become Buddha." What does this mean?

2. Why did Jin Song say "Dirty water, two buckets" ?

3. Where is Jin Song's mistake?

4. What does Man Gong's "Zen Dharma eyes are not reckless" mean?

 

COMMENTARY: Grandson is crying. The grandmother is sad and gives him candy.

 

 

134. Candlelight

One evening, Zen Master Man Gong lit a candle by the window in his room. He then asked his attendant, "Which is the true light, the candlelight or the light reflected in the window?"

The attendant blew out the candle and said, "Master, what can you do?" Man Gong then re-lit the candle.

 

1. Man Gong asked, "Which is the true light, the candlelight or the light reflected in the window?" If you were the attendant, how would you have answered?

2. Before Man Gong lit the candle, there was no light Where did the light come from ?

 

COMMENTARY: No eyes, no light. No mouth, no speech. If you turn on the light, the room is bright. If you turn off the light, the room is dark.

 

 

135. Why Do You Bring Me Tea?

One day, while Zen Master Man Gong was sitting in his room and enjoying the view outside his window, his attendant brought him some tea. Man Gong said, "Every day I don't do anything. Why do you bring me tea?

His attendant leaned close to him and said, "Have another cup, please."

Master Man Gong smiled.

 

1. "Every day I don't do anything." What does this mean ?

2. If you were the attendant, how would you have answered Man Gong?

 

COMMENTARY: One mind appears, the whole world appears. One mind disappears, the whole world disappears. Don't check - just do it.

 

 

136. Your Temple Buddha Is White

One morning, during a particularly snowy winter, two nuns swept the snow from the road that ran between Kyun Song Am and Zen Master Man Gong's residence at nearby Jun Wol Sah Hermitage. When they reached his quarters, they bowed to him and said, "Master, we have removed the snow from the road. We invite you to have breakfast. Please come."

"I will not go on your clean road," he said. One of the nuns asked, "Then what road will you take?" "Your temple Buddha is white."

 

1. Man Gong said, "I will not go on your clean road." What does this mean ?

2. "Your temple Buddha is white." What does this mean?

 

COMMENTARY: Two nuns killed Man Gong, but they still have mouths.

 

 

137. Mahakashyapa's Flag

One day Zen Master Man Gong gave a Dharma speech from the high rostrum. "Ananda asked Mahakashyapa, The Buddha transmitted the golden brocade robe to you. What else did he transmit to you?' Mahakashyapa called out, 'Ananda!' 'Yes, Sir!' 'Knock down the flagpole in front of the gate.' So I ask you, what else did the Buddha transmit? What is the meaning of this?"

At that time, the Head Nun Poep Hi Sunim called out, "Great Zen Master! Fish swimming, water is a little cloudy. Bird flying, feathers come off."

Then Boek Cho Sunim called out, "Zen Master! You are a great Master, so I cannot talk to you."

"Why can't you talk to me?"

"Great Master, you don't understand my speech."

Man Gong replied, "These ears are very old."

 

1. Ananda asked Mahakashyapa, "What else did he transmit to you ? " What does this mean ?

2. Poep Hi answered, "Fish swimming, water is a little cloudy. Bird flying, feathers come off." What does this mean?

3. Boek Cho said, "You are a great Master, so I cannot talk to you." What does this mean?

4. What does Boek Cho's second answer, "Great Master, you don't understand my speech," mean ?

5. Man Gong replied, "These ears are very old." What does this mean?

 

COMMENTARY: Three people start fighting in a boat and the boat capsizes. Then they yell, "Help! Help!"

 

 

138. The Complete Stillness Jewel Palace

One day Zen Master Man Gong received a letter from Hae In Sah Temple. The monks asked, "In the ten directions, numberless temples are made in the Complete Stillness

Jewel Palace. We are not clear about this. So we ask you, Master, where is the Complete Stillness Jewel Palace?" Man Gong wrote them this poem:

In the ten directions, numberless temples

are in the Complete Stillness Jewel Palace. This palace is built in my nostril.

They wrote back to Man Gong and said, "You say the Complete Stillness Jewel Palace is built in your nostril. We want you to guide us to the Complete Stillness Jewel Palace."

Man Gong replied, "Why don't you know? You already stay in the Complete Stillness Jewel Palace at Hae In Sah Temple in Ka Ya Sahn."

 

1. Where is the Complete Stillness Jewel Palace?

2. Man Gong said, "This palace is built in my nostril" What does this mean ?

3. What Does Man Gong's second answer, "You already stay at the Complete Stillness Jewel Palace in Hae In Sah Temple in Ka Ya Sahn" mean?

 

COMMENTARY: This nose comes from where? Who made this nose? Originally there is no nose. How does a temple appear?

 

 

139. The Buddha Saw a Star

Zen Master Man Gong received a letter on Buddha's Enlightenment Day, in which the monks of Kung Dong Zen Temple asked him, "On December 8 in the early morning the Buddha saw a star and got Enlightenment What does this mean?"

Man Gong wrote back, "The Buddha saw a star and said he got Enlightenment. This is sand falling into the eyes."

 

1. "The Buddha saw a star and got Enlightenment." What does this mean?

2. What kind of star did the Buddha see when he got Enlightenment?

3. "This is sand falling into the eyes." What does this mean?

 

COMMENTARY: Does this star come from your mind, your eyes, or the sky? If you attain this point, you attain your true self.

 

 

140. Cannot Get Out

Layman Sok Du made a circle on the ground, pointed to it and asked Zen Master Man Gong, "Master, all the great monks in the world cannot go in. Why?"

Man Gong replied, "All the great monks in the world cannot get out of it."

 

1. Layman Sok Du made a circle. What does this mean?

2. Why can't all the great monks go into the circle?

3. Man Gong replied, "All the great monks in the world cannot get out of it." What does this mean ?

 

COMMENTARY: Don't make anything. Open your mouth and you go straight to hell like an arrow. Close your mouth and you have already lost your life. You must perceive that.

 

 

141. Rat New Year

For the Rat New Year, a layman sent a letter to Zen Master Man Gong which said, "Everybody says, 'Old year going, new year coming.' I don't understand. Old year and new year, what does that mean?"

"This is Rat New Year," Man Gong replied.

 

1. Old year going, new year coming. Coming from where? Going where?

2. What is old year? What is new year?

3. What is Rat New Year?

 

COMMENTARY: The rabbit's ears are long and its tail is short.

 

 

142. Heaven and Earth Are Separate

When Zen Master Seung Sahn's grandteacher, Zen Master Mang Gong, was staying at Kum Sun Hermitage in Jeong Hae Sah Temple, Zen Master Hae Bone visited him and said, "There's an old saying, 'In the true, even if there is one hair's breadth, heaven and earth are separate.'"

Mang Gong replied, "Even if there is no hair's breadth, heaven and earth are separate."

 

1. "Even if there is one hair's breadth, heaven and earth are separate." What does this mean?

2. "Even if there is not one hair's breadth, heaven and earth are separate." What does this mean?

3. What is the difference between one hair's breadth and not one hair's breadth?

 

COMMENTARY: If you open your mouth, it's a mistake. If you keep your mouth closed, then that, too, is a mistake. Without an open or closed mouth, just see, just hear.

 

 

143. Understand Your Job

One day, as Zen Master Man Gong was giving a Dharma speech from the high rostrum, Zen Master Hae Bong opened the door to the room and came in. Man Gong interrupted the speech to say, "Now the great tiger is coming in."

Immediately, Hae Bong took a tiger's form and roared, "Rrrrwww!"

Man Gong said, "He understands his job. Only go straight."

 

1. Why did Zen Master Man Gong say "Now the great tiger is coming in"?

2. Why did Zen Master Hae Bong take a tiger's form and roar?

3. What is your original job?

 

COMMENTARY: A tiger understands a tiger. A dog understands a dog.

 

 

144. Space Also Becomes Old

One summertime Zen Master Man Gong visited Zen Master Yong Song in Seoul. As they sat facing each other, Yong Song said, "Man Gong, you have become old."

"Space also becomes old," Man Gong replied. "Why wouldn't this form-body become old?"

 

1. No life, no death. How do you become old?

2. "Space also becomes old." What does this mean ?

3. If you say Dharma-body and form-body are the same, then Dharma-body also becomes old. If you say they are different, those two bodies come from where?

 

COMMENTARY: Form is emptiness, emptiness is form. No form, no emptiness. Form is form, emptiness is emptiness.

 

 

145. Happy New Year

While staying at Nae Jang Sah Temple, Zen Master Sol Bong sent a New Year's card to Zen Master Man Gong. In the card he asked, "How do you take one more step from the top of a hundred-foot pole?"

Man Gong answered, "KATZ! Happy New Year!"

 

1. Haw do you take one more step from the top of a hundred-foot pole?

2. "KATZ! Happy New Year!" What does this mean ?

 

COMMENTARY: Aigo! Aigo! Aigo!

 

 

146. Hold Up One Finger

One day, Zen Master Sol Bong visited Kum Sun Hermitage in Jeong Hae Sah Temple and asked Zen Master Man Gong, "The Buddha held up a flower. What does this mean?"

Man Gong held up one finger.

Sol Bong bowed to him.

"What did you attain?" Man Gong asked.

Sol Bong replied, "A second offense is not permitted."

 

1. The Buddha held up a flower. What does this mean?

2. Man Gong held up one finger. What does this mean?

3. What did Sol Bong attain ?

4. Why did Sol Bong say, "A second offense is not permitted " ?

 

COMMENTARY: Mistake, mistake, mistake. Flower and finger are very clear. The flower is the flower, the finger is the finger.

 

 

147. Peop Ki Bosal's Grass

After a visit to Diamond Mountain in what is now North Korea, Zen Master Man Gong returned to Jeong Hae Sah Temple and gave a Dharma speech: "When I went to Diamond Mountain, I heard about Poep Ki Bosal, so I went to listen to her give a speech. She said, 'Students, do you understand why grass grows up three inches?'" Pausing for a moment, Man Gong asked the assembly of monks, "Do you understand the true meaning of this?" Nobody could answer him.

Later, one of the students asked Man Gong, "Poep Ki Bosal said, 'Grass grows up three inches.' What does this mean?"

Man Gong replied, "Don't ask me about grass growing up. You must go out into the grass, and then you will understand Buddha's obligation."

The student asked, "How do I go out into the grass?"

Man Gong said, "Walking at night is not permitted. Come ask me tomorrow."

 

1. "Grass grows up three inches." What does this mean?

2. "Grass grows up" and "into the grass" - are they the same or different?

3. "Walking at night is not permitted. Come ask me tomorrow." What does this mean?

 

COMMENTARY: Stupid, stupid, stupid. If you find Poep Ki Bosal's mouth, then you will understand.

 

 

148. Hak Myong's Five Questions

Zen Master Hak Myong of Nae Jang Sah Temple sent five questions to all the Zen Temples in Korea. The questions were:

 

1. Snow comes down and completely files the valley. Why is there only one pine tree still standing there?

2. The whole world is Vairocana Buddha's body. Where can you find your true self?

3. All rivers flow into the ocean. Where can you taste fresh water?

4. Before becoming a cicada, broken caterpillar. At that time, not cicada, not caterpillar: What do you call it?

5. In this world, everyone has many close friends. Who is the closest?

 

Zen Master Man Gong answered him, "Too much thinking. I give you thirty blows. This stick - what do you call it?"

 

1. How do you answer the five questions, one by one?

2. Man Gong said, "Too much thinking. I give you thirty blows. " Is that correct or not?

3. Man Gong asked, "This stick-what do you call it?" So, I ask you, what do you call it?

 

COMMENTARY: Five entrances into one room.

 

 

149. Three Zen Masters' "KATZ!"

One day Zen Master Hae Wol invited Zen Master Man Gong to Tong Do Sah Temple. Lunch was served and everyone was about to begin, when suddenly Hae Wol shouted "KATZ!" Everyone was very surprised, but the Head Monk simply hit the chukpi, so they all began eating. At the end of the meal, just before the chukpi was hit again, Man Gong shouted "KATZ!" Everyone was startled, but the Head Monk just hit the chukpi three times and the meal was over.

Later, monks from all the Zen temples began talking about the two Zen Masters' "KATZ": "Which one is correct?" "Are they the same or different?" "What do they mean?" Finally, one monk asked Zen Master Yong Song, "What is the meaning of the two Zen Masters' 'KATZ!'?"

Yong Song replied, "I don't like to open my mouth, but because everybody wants to know what this means, I will teach you."

Then Yong Song shouted, "KATZ!"

 

1. What does Hae Wol's "KATZ!" mean?

2. What does Man Gong's "KATZ!" mean ?

3. Are the three Zen Masters' "KATZ!" the same or different?

 

COMMENTARY: If you attain "KATZ!" you understand Man Gong's mouth and Hae Wol's ears.

 

 

152. Zen Master Man Gong's Poem for His Teacher, Zen Master Kyong Ho

Empty mirror is originally no mirror.

Wake-up cow, there is no cow,

No place, no road.

Open eyes: drink and sex.

 

1. "Originally no mirror." Then what?

2. "Wake up cow, there is no cow." Then what?

3. "No place, no road." Where do you stay?

4. "Open eyes: drink and sex." What does this mean?

 

COMMENTARY: Everything is free: eyes, ears, nose, tongue, body, mind. That is a great man.

 

 

153. Zen Master Man Gong's Enlightenment Poem

When Zen Master Man Gong attained enlightenment, at the age of twenty-six, he composed the following poem:

Empty mountain, true energy without time and space.

White cloud and clear wind come and go by themselves.

Why did Bodhidharma come to China?

Rooster crowing in the morning,

Sun rising in the east.

 

1. What is the meaning of "Empty mountain, true energy without time and space"?

2. Why did Bodhidharma come to China?

3. Why is the rooster crowing at 3 am, the sun rising at 7 am ?

 

COMMENTARY: Silence is better than holiness. If you are tired, go to your room and sleep.

 

 

154. Zen Master Man Gong's Portrait Poem

I never leave you,

You never leave me.

Before "you" and "I" appear,

What is this?

 

1. Who is first, you or me?

2. Before "you" and "I" appear, what?

3. Is Zen Master Man Gong inside or outside his portrait?

 

COMMENTARY: Before words, what is your original face? Here is your clear mirror.

 

 

155. Poem at Blue Ocean
by Zen Master Man Gong

A man swallowed and spit out the whole world.

Passing blue ocean - there hides body and dragon's horn.

Diamond Poep Ki Bosal's body punctures the sky.

Vast blue ocean - ancient Buddha's mind.

 

1. "A man swallowed and spit out the whole world/' What does this mean ?

2. "Vast blue ocean - ancient Buddha's mind." What does this mean?

 

COMMENTARY: Stone cat is barking; ice snake pierces the diamond eyes.

 

 

156. Poem for a Student, Hae Il
by Zen Master Man Gong

Wisdom sun makes the sky become red.

Mind moon is always white.

Red and white never end.

Everything - great peace in spring.

 

1. What is wisdom sun ?

2. What is mind moon ?

3. "Everything- great peace in spring." What does this mean?

 

COMMENTARY: Spring has flowers, in winter there is snow. The sun shines during the day, and at night the moon is bright.

 

 

157. Poem for White Cloud
by Zen Master Man Gong

Don't say white cloud is a no-mind guest.

The old monk forgets everything.

But white cloud, why are you not my friend?

Far away a chicken is crowing, then find myself.

 

1. "The old monk forgets everything." Then what?

2. Are you and the white cloud the same or different?

3. Far away a chicken is crowing, then find myself." What does this mean?

 

COMMENTARY: The stone dog is barking. The ice fish is afraid and runs away.

 

 

158. Poem for Pal Gong Sah Temple
by Zen Master Man Gong

After night, rain comes.

10,000 Buddhas don't understand that.

Don't know and don't know.

When you hear the bell ring, attain go-away.

 

1. "10,000 Buddhas don't understand that." What does this mean?

2. "Don't know and don't know." What does this mean ?

3. "When you hear the bell ring, attain go-away." What did you attain?

 

COMMENTARY: The bell rings, "Ding, ding." All the monks take their robes into the Dharma room.

 

 

159. Poem for Buddha's Enlightenment Day
by Zen Master Man Gong

The Buddha saw a star, got enlightenment.

Man Gong saw a star, lost enlightenment.

December 8th KATZ! explodes "got" and "lost."

In the snow, plum flowers one-by-one are red.

 

1. "The Buddha saw a star, got enlightenment. Man Gong saw a star, lost enlightenment" - are they the same or different?

2. "December 8th KATZ! explodes 'got' and lost.' " What does this mean ?

3. "In the snow, plum flowers one-by-one are red." What does this mean ?

 

COMMENTARY: Many stars in the sky. If you attain the Buddha's star, you will attain, "In the snow, plum flowers one-by-one are red."

 

 

160. Poem for Kan Wol Do Island
by Zen Master Man Gong

The man who is not close to the Buddha and eminent teachers -

Why does he make good friends with the blue ocean?

He is an original natural man,

So he stays in the natural.

 

1. Why is the man not close to the Buddha and eminent teachers?

2. Who is he?

3. "He is an original natural man." What does this mean?

 

COMMENTARY: Originally there is nothing. The Buddha and the original natural man come from where? If you want to understand the meaning of this, look at the palm of your hand.

 

 

161. Poem for Buddha's Birthday
by Zen Master Man Gong

Very tired, so the dream is very complicated:

This morning a bird gave a Dharma speech to me.

Today is Tiger Year's Buddha's Birthday.

One hundred grasses understand themselves: yellow and red.

 

1. "This morning a bird gave a Dharma speech to me." What does this mean?

2. How do "One hundred grasses understand themselves: yellow and red"?

3. Originally nothing-so how does Buddha's birthday appear?

 

COMMENTARY: Put it all down. What do you see now? What do you hear now?

 

 

162. Vairocana Peak*
Poem by Zen Master Man Gong
Autumn, 1925.

Man climbing up the blue sky.

The top of Vairocana is very bright-

A seal on the Eastern Ocean.

 

1. How do you climb up the blue sky?

2. "The top of Vairocana is very bright." What does this mean?

3. If you have no Eastern Ocean, where is the seal?

 

COMMENTARY: South Mountain is the body, North Ocean is the face. Walking in the sky, playing with the stars.

 

 

163. Poem for Tae Hwa Sahn Mountain
by Zen Master Man Gong

 

On the bones of the Great Mountain,

flowing water cleans the ancient Buddha's mind.

Do you understand the true meaning of this?

You must ask the pine tree.

 

1. How is the ancient Buddha's mind cleaned?

2. "You must ask the pine tree." What did the pine tree say?

 

COMMENTARY: The road is very old. The man walking on it is very young, holding the pine tree and laughing.

 

 

164. Another Poem for Tae Hwa Sahn Mountain
by Zen Master Man Gong

 

Cloud and mountain have no same or different -

That is the nothingness natural tradition.

If you get the nothingness seal,

Then you understand why the mountain is blue.

 

1. "Cloud and mountain have no same or different" What does this mean?

2. Did you attain the nothingness seal?

3. Why is the mountain blue?

 

COMMENTARY: Originally there is nothing. Where do the sky, the ground, the mountains, and the rivers come from? If you open your mouth, everything appears.

 

 

165. Kyol Che Poem
by Zen Master Man Gong

 

When Kyol Che begins, the stone girl has a dream.

When Kyol Che ends, the wooden man sings a song.

Dream and song, put it all down.

Look at the moon, bright as dark ink.

 

1. What is the meaning of the stone girl's dream ?

2. "Dream and song, put it all down." How do you do this?

3. What is the meaning of "The moon, bright as dark ink"?

 

COMMENTARY: The mud cow flies to the moon. The moon says, "Ah, my stomach is very happy!"

 

 

166. Poem for a Student, Bo Wol
by Zen Master Man Gong

 

Form is emptiness; emptiness is also emptiness.

Throw them both away.

Then what is this?

In wintertime, much ice.

 

1. "Form and emptiness - throw them both away." Then what?

2. "In wintertime, much ice." What does this mean?

 

COMMENTARY: Before you were born, you had no eyes, no ears, and no mouth. What do you call this? Understand that and hear universal sound.

 

 

167. Poem for Zen Master Un An*
by Zen Master Man Gong

 

Cloud appears, but never appears.

When it disappears, it also never disappears.

The place of never-appearing and never-disappearing;

Cloud rocks: spring without time.

 

1. Where is the place of never-appearing and never-disappearing?

2. "Cloud rocks: spring without time." What does this mean ?

 

COMMENTARY: Open your mouth and everything appears; close your mouth and everything disappears. If you have no mouth, you are already complete.

 

 

168. Poem for a Bamboo Fan
by Zen Master Man Gong

 

The paper is not paper, the bamboo is not bamboo.

Clear wind comes from where?

The place without paper and bamboo.

Clear wind itself coming and going.

 

1. "The place without paper and bamboo." What does this mean?

2. How does clear wind come and go?

 

COMMENTARY: Is the wind from the fan or the paper? Don't check - only moving. Ah, wonderful!

 

 

169. Prajna Ship
Poem by Zen Master Man Gong

 

Everything is impermanent, but there is truth.

You and I are not two, not one:

Only your stupid thinking is nonstop.

Already alive in the Prajna ship.

 

1. "Everything is impermanent, but there is truth." What does this mean?

2. "You and I are not two, not one." What does this mean ?

3. "Already alive in the Prajna ship." What does this mean ?

 

COMMENTARY: What do you see now, what do you hear now? Everything appears clearly in front of you.

 

 

170. Three Thousand KATZes
Poem by Zen Master Man Gong

 

Stepping to, stepping fro, what is this?

Falling down in the field, that is Vairocana Buddha.

Sometimes spit out, sometimes swallow heaven and earth.

Standing on Dok Sahn Mountain, three thousand KATZes.

 

1. What is stepping to and stepping fro ?

2. How do you spit out and swallow heaven and earth?

3. What is the meaning of three thousand KATZes ?

 

COMMENTARY: No eyes, no ears, no nose, no tongue, no body, no mind. But everything is standing right in front of you.

 

 

171. Bo Dok Cave
Poem by Zen Master Man Gong

 

Walking all day with a bamboo stick,

I quickly reach the front of Bo Dok cave.

Who is host, who is guest? They cannot see each other.

Only very close by, the gurgle of the stream.

 

1. Why can't host and guest see each other?

2. How do you get close to the gurgle of the stream?

 

COMMENTARY: The sound of the stream takes away both guest and host.

 

173. Enlightenment Day Poem
by Zen Master Man Gong

 

In the sky, many stars.

Which star did the Buddha see?

Facing south, find the North Star.

That is the Buddha's enlightenment star.

 

1. Which is the Buddha's enlightenment star?

2. How can you find the North Star while facing south ?

3. How big is the Buddha's enlightenment star?

 

COMMENTARY: Big mistake, big mistake. Put enlightenment down.

 

 

174. Transmission Poem for Ko Bong
by Zen Master Man Gong

 

The ancient Buddha never gave transmission.

How can I give transmission to you?

The cloud disappears, the moon by itself is bright.

Seung Sahn is Ko Bong.

 

1. "The Ancient Buddha never gave transmission." What does this mean?

2. "The cloud disappears, the moon by itself is bright." Then what?

3. Seung Sahn and Ko Bong - are they the same or different?

 

COMMENTARY: Form is emptiness, emptiness is form. Is the moonlight form or emptiness? Its face is very bright and beautiful.

 

189. Plum Flowers Fly in the Snow

Dharma Master Hahn Yong Un recited his enlightenment poem to Zen Master Man Gong:

How many people stay in a worrying dream? The great one's original home is everywhere. One KATZ! sound breaks the whole world. Plum flowers fly in the snow.

Man Gong replied, "Plum flowers fly in the snow. Where do they come down?"

"Turtle hair and rabbit's horn."

Man Gong laughed loudly, "Ha, ha, ha!" and asked the assembly, "What does that mean?"

One great nun, Poep Hi Sunim, came forward and said, "Snow melts, then ground appears."

"You've attained ground," Man Gong replied.

 

1. Where is a great one's original home?

2. "Plum flowers fly in the snow." What does that mean?

3. Man Gong asked where the plum flowers come down. How would you answer?

4. What is turtle hair and rabbit's horn ?

5. "You've attained ground." What does that mean ?

 

COMMENTARY: Wake up, wake up! Snow is white, the ground is brown.

 

 

194. The Clear, Mystic Thing

Zen Master Man Gong sat on a high stand to give a Dharma speech, declaring, "Originally the six roots, six dusts, and six consciousness are empty, but one clear mystic thing made everything. Did you find it? Where is it?" The whole assembly was silent. "Nobody understands, so I will show you one clear mystic thing. The mystic bird cannot dream on the tree. The mystic flower opens on the tree without shadow or roots."

 

1. Originally there are no six roots, six dusts, or six consciousnesses. Then what?

2. What is the meaning of the mystic bird?

3. What is the meaning of the mystic flower?

 

COMMENTARY: The bear catches the bird and laughs, "Ha, ha, ha!"

 

235. One Pure and Clear Thing

One day Zen Master Man Gong gave a Dharma speech in which he said, "Even if this world explodes, if everyone has one pure and clear thing, it will never disappear. That thing sometimes dreams, sometimes is awake. Then I ask you, not-dreaming and not-awake, where is it?"

 

1. When everything explodes, where is the one pure and clear thing?

2. During not-dreaming time and not-awake time, where does it stay?

 

COMMENTARY: When you are hungry, go to the kitchen. When you are tired, go to the bedroom.

 

 

236. What Is Bodhi?

After sitting a few moments in silence on the high rostrum, Zen Master Man Gong hit the table with his stick and said, "Bodhi mind comes from here. Standing on one foot on the top of a high mountain. Don't ask North, South, East, West. Bodhidharma doesn't understand Bodhi. How do you understand Bodhi? Today I will show you true Bodhi: listen carefully, listen carefully!" He hit the table three times and descended from the high rostrum.

 

1. What is Bodhi?

2. What is the meaning of "Standing on one foot on the top of a high mountain?"

3. Why doesn't Bodhidharma understand Bodhi?

4. The Zen Master hit the table three times. Is that Bodhi?

 

COMMENTARY: Wonderful, wonderful. One-man show, without hands or legs.

 

 

PDF: Egyetlen szál virág az egész világ
365 buddhista, keresztény, taoista és zen példázat és kóan / [Szung Szán zen mester kérdéseivel és kommentárjaival, ... Stephen Mitchell előszavával];
[ford. Szigeti György]. [Budapest] : Farkas Lőrinc Imre Kiadó, 1997, XVII, 260 p.

Man Gong (1871-1946) zen mester történetei
https://www.kvanumzen.hu/hu/tanito/man-gong-zen-mester

Öld és edd meg Buddhát!

Man Gong zen mester, Szung Szán zen mester dharma nagyapja tizenhárom éves gyermekként szútrákat tanulmányozott a koreai Dongaksza templomban, ahol is a szünidő előtti napon mindenki összegyűlt egy előadásra.

Az előadó így szólt: „Mindannyiótoknak keményen kell tanulmányozni a buddhizmust, hogy olyan hatalmas fákká váljatok, amelyekből a templomokat építik, olyan nagy tálakká, amelyekben számtalan dolog elfér.” A költemény azt mondja: „A víz a tároló edény alakjának megfelelően szögletessé vagy kerekké válik. Hasonlóképpen, az ember jóvá vagy rosszá lesz a társaságának megfelelően.” Tudatokat mindig a szent dolgokra irányítsátok, és maradjatok jó társaságban. Ily módon hatalmas fákká és a bölcsesség edényeivé váltok. Ez a leg szívből jövőbb kívánságom.

A beszéd nagyon lelkesítően hatott mindenkire. Ezek után a szútra mester odafordult Kjong Ho zen mesterhez, aki éppen templomban tett látogatást, és azt mondta: „Kjong Ho mester, kérlek, szóljál, mindenki szeretné hallani bölcs szavaid.”

A mester rongyos, agyonhasznált ruhájában, borotválatlan arcával különös látvány keltett. Először visszautasította a kérést, de mivel tovább nógatták, vonakodva elkezdett beszélni.

„Ti, szerzetesek mindannyian. Nagy tanítókká kell lennetek, mentesnek az egótól, csak azért élve, hogy minden embert szolgáljatok. A nagy fává vagy a bölcsesség edényévé válásra való vágyakozás megakadályoz benneteket abban, hogy igaz tanítók legyetek. A nagy fák nagy dolgokra, a kis fák kis dolgokra használhatóak.  A jó és rossz tálaknak is megvan a maga haszna. Semmi sem kidobni való. Nem szabad semmit sem elutasítani, ez az igazi buddhizmus. Az egyetlen kívánságom számotokra, hogy legyetek szabadok a megkülönböztető gondolatoktól. „Befejezve a beszédét, a mester kisétált az ajtón, maga mögött hagyva a megdöbbent hallgatóságot. A fiatal Man Gong utána szaladt, és azt kiabálta: „Kérlek, vigyél magaddal, szeretnék a tanítványod lenni.”

A mester rákiáltott, hogy takarodjon, de mivel a gyerek nem tágított megkérdezte:” Ha magammal viszlek, mit fogsz csinálni?”

„Te tanítani fogsz engem, én tanulni fogok.”

„Hiszen te csak egy gyerek vagy, hogyan is érthetnéd?”

„Az emberek fiatalok és öregek, de lehet-e az igazi énünk fiatal vagy öreg?”

„Nagyon rossz fiú vagy! Megölted és megetted Buddhát. Gyere velem!”

 

Helyes irány

Man Gongot, a déd zen mesterünket egyszer megkérdezték: „Miért nem gyakorolják többen a zent?”

Így válaszolt: „Mindenki jóban szeretne részesülni, de a legtöbb ember nem érti, mikor jóban részesül, akkor rosszban is részesül. Ha ezt megértenék, gyakorolnák a zent.”

Az életünk nem arról szól, hogy jóban részesüljünk és elkerüljük rosszat. Arról szól, hogy megértsük, hogyan használhatunk helyesen mindent, amivel szembesülünk. Ha jó történik, arra használjuk, hogy a helyes irányba menjünk. Ha rossz történik, arra használjuk, hogy a helyes irányba menjünk.

 

Dharma elkötelezettség

Közel negyven éve tanítom a zen növendékeket ezen a hegyen. Sok ember jön hozzám azt gondolva, hogy egy zen mestert látogatnak meg, de csak a forma testemet látják, a házat, melyben az igaz természetem él. Valójában nem látják az igaz természetem. Ez nem baj, de azt jelenti, hogy még nem látták a saját igaz természetüket sem.

Mivel még nem látták az igaz természetüket, nem láthatják a szüleiket, testvéreiket, feleségüket, gyerekeiket vagy bárki mást. Értelmetlenül bolyonganak a világban, akárcsak egy őrült. Azt kell, hogy mondjuk, ez valóban a sötétség világa. A tanítványoknak őszintén és odaadóan kell fogandi a tanításomat, és nem megfeledkezni a módszerekről, melyeket én használtam. Végül az őszinteség és odaadás megtéríti a dharmához való elkötelezettséget, így a gyakorlatotok nem megy veszendőbe, és nem veszítitek el az elméteket.

 

Mi vagyok én? Az igaz én meglelésének nélkülözhetetlensége.

• Ha valakinek a nevét kiáltom, és erre ő azonnal válaszol: „Tessék” ez az igaz természet. Az igaz természet nem születik, és nem hal meg, nem tud lángra kapni, nem tud elázni, és nem lehet késsel elvágni. Tökéletesen szabad, akadálytól mentes.
• A karma láncolata épp úgy vonszol minket végig a szenvedés útján, ahogy a ló vonszolja maga mögött az ordító, vonagló rabot. Újra és újra, követjük az élet körforgását, betegséget, öregséget és halált. Csakis a bölcsességed kardjával vághatod el ezt a láncolatot.
• Mindegy mennyire vagy iskolázott, vagy tiszteletre méltó, ha nem oldottad meg az élet és halál nagy kérdését, olyan vagy, mint aki elveszítette az eszét.
• Mikor megszületett Sákjamuni Buddha egyik kezével az égre, másikkal a földre mutatott, és azt mondta: „Ég és föld között egyedül 'én' vagyok szent.” Ez az 'én' az igaz természetet jelenti.
• Mindenki eredendően rendelkezik a buddha természettel (igaz természettel), de mégsem tud buddhává válni, mivel nem érti saját magát.
• Minden az igazi természet, a nagy én. Bármely erőfeszítés, legyen az akár a legkisebb is, amely nem ennek a meglelésére irányul, időpocsékolás. 
• Mindenki három testtel rendelkezik: fizikai, karma és dharma testtel. Egy igazi emberi lény számára ez a három test nem különül el egymástól, egyként működik.
• Minden cselekedet a dharma testből ered. A dharma test nem különül el a fizikai és karma testtől, így minden jelenség túl van életen és halálon.
• Az életen és halálon túli magába foglalja az érzőt és a nem-érzőt, így a világ összes fegyvere sem tudná elpusztítani még egyetlen fűszál igazi természetét sem.
• Világunkban rengeteg tanítás magyarázza, hogyan találjuk és értsük meg igazi természetünket. Ezek nem többek, mint kis énük megértése a karmánk fényében. Az igazi természet felfoghatatlan és túl van minden elképzelésen.