San'un Zendo Zazenkai

―
……………………………………………………
To learn the Buddha Way
is to learn one’s own self.
To learn one’s own self
is to forget one’s own self.
To forget one’s own self
is to be enlightened
by the myriad dharmas.
To be enlightened
by the myriad dharmas
is to let one’s own mind and body
as well as that of all others
fall off.
( from: Chapter “Genjô-kôan” in the Shôbôgenzô by Master Dôgen )
……………………………………………………

Contents
Photo by SATO Migaku
Opening Comments :
Report on the Sesshin in San Francisco……… by YAMADA Ryôun 0 4
Teisho: Hekiganroku (Blue Cliff Record) Case 97 ……by YAMADA Kôun 007
Teisho: Shoyoroku (Book of Equanimity) Case 15…… by YAMADA Ryôun 14
In Memoriam P. LENGSFELD …………………………… by Lore MOLLY 20
In Memoriam P. LENGSFELD (Deutsch)…………………by Lore MOLLY 22
Remembering Ms. YOSHII Tsue
In Memory of Ms. YOSHII Tsue, Our Tenzo…by TONOIKE Toshio 23
The Big Sister of San'un Zendo ………………by Kathleen REILEY 25
Dear Yoshii san………………………………………by Rainer HOLDT 26
In Memory of and in Gratitude to Yoshiisan……… by Ursula OKLE 28
Financial Report 2008 ………………………………………………………… 29
Zenkai Schedule………………………………………………………………… 30
Gallery …………………………………………………………………………… 31

Opening Comments:
YAMADA Ryôun
Report on the Sesshin in San Francisco
From this past May third (Sun.) to eighth (Fri.) I conducted a sesshin at a
wonderful Retreat Center facility, Mercy Center, located in the suburbs of San
Francisco, about a 20 minute drive by car from the San Francisco International
Airport. This Mercy Retreat Center in fact was the place where the late Fr.Thomas
Hand, an early disciple of Koun Roshi, had resided for a long time while actively
leading Zen practices, which have now been taken over by Fr. Greg Mayers. This
was the third sesshin conducted under the auspices of the Sanbô-Kyôdan in North
America, last year in Austin and the year before that in Toronto. This year's
sesshin in San Francisco was sponsored by the group that Zen Teacher, Greg
Mayers, has been leading for several years. Including myself there were 80
participants, from all parts of North America. One of the characteristics of these
overseas sesshin is that coming and going during the sesshin is not permitted. All
80 participants did their best from start to finish. The participants this time were
all from North America with no one from Europe or Asia.
At present the approved teachers of Zen in North America are the following:
Associate Zen Master, Ruben Habito in Dallas
Associate Zen Master, Joan Rieck in New Mexico
Associate Zen Master, Roselyn Stone in Toronto
Associate Zen Master, Nenates Pineta in Toronto
Zen Teacher, Valerie Forstman in Dallas
Zen Teacher, Greg Mayers in San Francisco.
The participants in the sesshin came from all of these groups led by these
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teachers.
As always on the first day I gave a teisho on the first koan of the Gateless
Gate, Joshu's Dog. After that, following the order from the sesshin in Austin I
continued and gave teisho on the 11th, 12th, and 13th koans in the Book of
Serenity. The content of all of them was very difficult, but the participants listened
very attentively, and I felt that I had been able to convey my message to most of
the participants. I had planned to have dokusan with each participant at least
twice during the sesshin, however, I miscalculated the time and so I was only able
to go around one time and a half. This is a point I want to fix next time.
Although there were several people very close to a kensho experience, in the
end I was able to recognize one person from Greg Mayers' group, Alice Cabotaje, as
having a second kensho (sai-kensho). On the last day we had a jahai ceremony for
her.
However, for me the biggest fruit from this year's sesshin was the solid
conviction that real Zen had taken root in North America. To be truthful I did not
have that feeling during the previous two sesshin. I felt it for the first time at this
sesshin. It is difficult to explain why. All I can say is that I intuitively felt this way
when seeing the reaction of the participants to my teisho and seeing the way they
made dokusan. I also perceived that those working on koans had deepened their
practice. Of the 80 participants 27 were working on post-kensho koans; 5 had
advanced to the Denkôroku and 2 to Goi. Of course, I do not evaluate a person
merely on how far they have progressed through the koans. Rather I look to see
how clearly the person sees whatever koan they are working on. On this point also
I felt that this time the response of the participants was good.
By my calculation Shakyamuni passed away in 383 B.C.E. In 527 Great
Master Bodhidharma brought Zen to China from India. That was 910 years after
the passing of Shakyamuni. If one takes the composition of Bend?wa in 1231 as
the point in which Master Dogen passed on to Japan from China the true Zen, it is
5

700 years after Great Master Bodhidharma. Now today marks 750 years since the
passing of Master Dogen. Will true Zen be passed on to the North American
continent? I feel that it must. This is the first time I have felt such a response.
After the sesshin was over we had a meeting of the leaders. It was an
informal gathering that was very pleasant during which we had also a lively
discussion about the future of the Sanbô-Kyôdan. This post-sesshin dinner has
now become a custom and has become an important place for the leaders to
exchange opinions.
I want to use this space to say thanks to those members of Greg's San
Francisco group who made this sesshin a success, especially Sylvia Chu and Nona
Strong. Thank you very much.
Next year from 30 April to 5 May the fourth North American Sanbô-Kyôdan
sesshin will be held in Albuquerque, New Mexico. Associate Zen Master, Joan
Rieck's group will be the organizers. To Joan and your group, Yoroshiku!.
(translated by Jerome CUSUMANO with the assistance of SATO Migaku)
6

HEKIGANROKU
(BLUE CLIFF RECORD)
CASE 97
The Diamond Sutra
and Evil Karmas
By YAMADA Kôun
Prefatory Comments:
The Diamond Sutra (Japanese: Kongôkyô) has very close connections with the Zen
Sect. As many of you know, it was as the result of hearing a line from this sutra that the
Sixth Patriarch Enô (Hui Neng) came to enlightenment, converted to the Buddha’s Way
and became a monk. Let me relate the particulars of those events.
Enô Zenji originally came from extremely poor surroundings. Since his father had
died at an early age, the boy and his mother lived in the humblest of circumstances. The
young Enô would go to the mountains to collect leaves and branches which he then brought
to town to sell as firewood. This was how he eked out a meager living for himself and his
mother. One day, as Enô was walking along the street in the town, he happened to hear a
monk reciting a sutra which included the following words: "Dwelling nowhere the mind
should come forth." Upon hearing this, the young man came to deep enlightenment. The
sutra which the monk was reciting was the Diamond Sutra.
Enô went over to the monk and asked him where he had learned the sutra. The
monk told him he had learned it under the Fifth Patriarch Kônin Zenji whose temple was
located in Obai Province. Hearing this, Enô wanted very much himself to go to that temple
and study.
Nevertheless, he still had his mother to care for and it would not do for him to go off to the
temple and just leave her. Fortunately, some kindly neighbors agreed to take care of his
mother. Reassured, Enô entrusted his mother to their care and went off to the temple of
the Fifth Patriarch.
When Kônin Zenji saw Enô for the first time, one look was enough to assure him
that this was no ordinary person. As a result, he deliberately sent the young man to the
little hut where rice was being husked, believing this to be the surest way to bring out the
best in him. Rice husking in those days was evidently all done by hand. Enô did exactly as
he was told and began husking rice.
As it happened, at about this time Kônin Zenji had been thinking of his handing
over his responsibilities to a successor since he was already advanced in years. He decided
upon the following method for choosing his successor. All the monks were invited to write a
poem which expressed in the most apt terms their Zen understanding. The one whose
poem was considered by Kônin to be the finest would be chosen as his Dharma successor.
Among the assembly was the head monk Jinshû, a very learned man. None of the
other monks even considered writing their own poem, so sure were they that Jinshû's
would be chosen. As a result, Jinshû must have felt a sense of responsibility for responding
to his master's request. He did his best to write the poem which has come down to us as
follows:
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The body is the Bodhi tree.
The mind is a clear mirror stand.
Wipe it clean (at times)
Never let dust (and rubbish) adhere to it.
Although Jinshû wished to present the verse to his master, he couldn't bring himself to do
so. He lacked confidence, knowing better than anyone that he had yet to realize truly. He
went time after time to his master's cottage but could not manage to knock on the door.
Lacking the courage to present his verse, he finally hung it in a corridor where the master
frequently passed.
The next morning, the verse was naturally the talk of the entire temple. One look
was enough for anyone to realize that it was the work of Jinshû. Everyone praised it highly
saying that no one but Jinshû could have composed such a verse.
Eventually, Kônin Zenji heard about the verse and went to read it for himself.
"Anyone who follows the directions in this verse will be able to practice well," he said. He
then called Jinshû to his own cottage and asked the monk if he had indeed written the
verse. "Yes," said Jinshû. "This is not enough," said Kônin. "You have yet to reach true
enlightenment. This may be fine instruction for others in Zen practice but it is not a poem
which shows an understanding of the world of Zen."
Unaware of what had happened, the other monks continued to praise the verse
highly, saying it would be impossible to write anything better. There happened to be a
young acolyte of about 14 or 15 residing at the temple who went to the rice-husking hut to
tell Enô about what had happened. Enô immediately wanted to know who had written the
poem. The acolyte, taking Enô for a fool for not knowing something so obvious, replied in
scornful terms. Some records have it that Enô was illiterate but I have my doubts about
the veracity of such accounts. We can be sure, however, that he wasn't a person of much
learning. The acolyte went on to tell Enô what had transpired, how Jinshû had written
such an outstanding poem and how the master had praised it as a good model for practice.
Hearing this, Enô thought for a few moments and said, "That may be so, but I don't
agree that it's a great poem."
"Who are you to say anything about it!" the acolyte cried in amazement. Enô then
asked the boy for his help in writing a poem of his own making, since he himself could not
write. The poem which resulted reads as follows:
The bodhi tree intrinsically has no trunk.
Also, the clear mirror is not the stand.
There is nothing from the beginning.
What is there that dust and rubbish can adhere to?
Enô then went and hung his poem next to that of Jinshû. Upon reading this other poem,
the master wanted to know who had written it. "That is the work of the young man in the
rice-husking shed," he was told.
That evening the master called upon Enô at the rice-husking shed. The following
exchange appears in a number of different koans.
Kônin: "Is the rice husked?"
8

Enô: "The rice was husked long ago but it has yet to go through the sieve."
With his reply, Enô was saying that, although he had attained enlightenment, it had yet to
be checked and confirmed by an accomplished master.
Hearing this, Kônin struck a mortar with his stick three times. In reply, Enô shook
the rice in his sieve three times. This exchange, in which the two actions are perfectly
matched, indicated to Kônin that this was a real experience. He left the hut, instructing
Enô to come later to his cottage at around midnight. Enô went to the cottage where he
underwent a very thorough checking under his master. Finally satisfied, Kônin
transmitted his Dharma to Enô, whereupon the younger man became the Sixth Patriarch
of Chinese Zen.
Nevertheless, Kônin warned Enô that his life would be in danger if he were to stay
at the temple, since the other monks would be filled with envy and antagonism toward him.
Early the next morning, he guided Enô to the river which they crossed by boat, the master
himself plying the oars. This is the way in which the Dharma was transmitted from the
fifth to the sixth patriarch.
The story continues on from here. Nevertheless, the point I want to emphasize here
is that it was the Diamond Sutra which acted as the catalyst for enlightenment and
conversion to Buddhism in the case of the Sixth Patriarch.…
Instruction::
Freely handling one while releasing two is not yet a true adept.
Realizing three when one is held up still goes against the fundamental
truth. Even if you can directly upend heaven and earth while cutting off
voices in the four directions, even if thunder rumbles and lightning
streaks while clouds move and rain pours down, even if you upset
ponds and turn over cliffs so that water gushes forth as from a jug or
from an overturned bowl, this still does not hold up the other half. Is
there anyone who knows how to turn the Northern Dipper and move
the earth's axis? To test, I am citing this. Look!
Case:
In the Diamond Sutra it says: “If you are despised by others and
are about to drop into hell because of your evil karma in your previous
life, then because you are despised by others, the evil karma of your
previous life will be extinguished. ”
.
Verse:
The bright jewel is in the palm of my hand.
It will be awarded to those who have distinguished themselves.
Neither barbarians nor Chinese come.
It is completely without skill.
The technique is already gone.
The evil one has lost the way.
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Gautama! Gautama!
Do you know me or not?
Again I say, "I have seen through you completely."
On the Instruction:
Freely handling one while releasing two is not yet a true adept.
“One" here refers to the world of oneness, the world experienced in satori. According to my
former teacher, the late Asahina Sôgen Roshi of Engakuji, "two" has no real meaning.
Nevertheless, since we are interpreting "one" as meaning the world of satori, I wish to see
"two" as a reference to the phenomenal world. "Releasing two" means to be able to affect
the things of the phenomenal world as one wishes. In the essential world there is no
activity. It is the world of absolute stillness. But in the phenomenal world it is moving
with perfect freedom. This is what is meant in this first line of the Instruction. Yet even if
a monk should have such ability, the Instruction says, he cannot be called an "adept" or
master of the world of Zen.
Realizing three when one is held up still goes against the
fundamental truth. This is actually using the example of a box by way of comparison.
If one corner is explained to you, you know all about the other three. The expression is
similar to another one appearing in Zen texts: "To hear one and to know ten." Both
expressions refer to extreme quickness of mind. Even though you may be very sharpwitted,
the Instruction says, that is still limited to the phenomenal world. The
fundamental truth of Zen is not to be found there. In order to know that truth you must
experience firsthand another aspect of things. Otherwise, you cannot say that you know
Zen.
Even if you can directly upend heaven and earth while cutting
off voices in the four directions, even if thunder rumbles and lightning
streaks while clouds move and rain pours down, even if you upset
ponds and turn over cliffs so that water gushes forth as from a jug or as
from an overturned bowl, this still does not hold up the other half. These
next lines are all references to the world of phenomena. If we were to suddenly drop the
world's arsenals of atomic bombs on the earth, it would probably turn that earth upside
down. Nevertheless, even this is still limited to the world of phenomena.
Likewise, even if you could prevent all the people in the world from talking, that
would still be a phenomenal matter. The ensuing lines speak about all sorts of incredible
natural occurrences involving torrential downpours, thunder and lightning. Even if you
were capable of affecting the world in this way you still do "not hold up the other half." The
"other half" is the other aspect of things I was talking about, the aspect of total emptiness.
Is there anyone who knows how to turn the Northern Dipper or
move the earth's axis? To test, I am citing this. Look!
This is a reference to that world which does not move at all, no matter how
violent the motion may be in the phenomenal world. It is the world of absolute emptiness.
10

"Is there anyone who has realized this world?" the Instruction asks us. An example will be
given of this and we are asked now to focus our attention on the Main Case.
On the Case:
In the Diamond Sutra it says: “If you are despised by others and
are about to drop into hell because of your evil karma in your previous
life, then because you are despised by others, the evil karma of your
previous life will be extinguished.” Even if someone is about to fall into hell due
to evil karma from a previous life, the fact that he or she is mocked and scorned by others
will extinguish that evil karma and that person will not go to hell. This is truly "moving
heaven and earth."
We can understand the word "sin" or "evil karma" in a number of ways.
Christianity has its own teachings about sin. In Buddhism we talk about the "Ten Evils
and Five Rebellious Acts." A person who commits one of these acts falls into the "Hell of No
Respite." Buddhist tradition makes a division into those levels of hell where there is
partial respite from the suffering and those where the suffering is relentless and
continuous. Any of you who have really worked hard at some job know how pleasant it is
to be told, "Well, let's take a coffee break." What we are talking about here, however, is
suffering without even a moment's pause. The "ten evils" are killing, stealing, adultery,
lying, double-tongue, coarse language, filthy language, covetousness, anger and perverted
views regarding Buddhism. The "five rebellious acts" are patricide, matricide, killing an
arhat, shedding the blood of the Buddha and destroying the harmony of the sangha.
Since the human person Buddha is no longer here on earth, it is not possible to
shed the blood of the Buddha. But this would have been possible when he was still living
here on earth. Zen has the expression, "If you meet a Buddha, kill him; if you meet a
patriarch, kill him." Needless to say, this has nothing to do with the five rebellious acts.
When we say "kill," it does not mean shedding the blood of a living Buddha but rather
killing the concept of Buddha in your mind.
But what are we told in the Main Case? Even though a person may have
committed acts which would merit punishment in the hell of no respite as a result of his
evil karma, if that person is insulted and mocked in this world, this will act to extinguish
that karma. What could this mean?
The only way for that karma to disappear is to clearly realize your true self. This
is spelled out in no uncertain terms in the sermons of Bassui Zenji. Even a person who has
committed the ten evils and the five rebellious acts will have the evil karma extinguished if
he or she comes to enlightenment and immediately becomes a Buddha. For the evil karma
to disappear you must realize that your true nature is totally empty. This is the only way.
What is the Diamond Sutra after all, when we get right down to it? The
Miscellaneous Koans which we work on immediately after kensho include a section which
talks about the "Diamond Prajna Paramita Sutra." Those who have worked on those koans
should have realized that the Diamond Prajna Paramita Sutra is certainly not just the
sutra written on paper. The real Diamond Sutra is your true self, your essential nature.
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At the foot of the great statue of the Bodhisattva Kannon in front of Ôfuna Station
there is a small temple under the direction of Hanamoto Kanzui Roshi, one of my former
teachers. Hanamoto Roshi has designated his temple as a "place for training in the essence
of the Diamond Sutra." I received this copy of the Diamond Sutra which I am reading now
many years ago from that former teacher of mine. Let me read from the Sixteenth Chapter
of that sutra which is entitled "Being Able to Remove Karmic Obstructions."
"Again, Subhuti, there are some good men and good women who will be despised
for their holding and reciting this sutra. This is due to their previous evil karma for the
reason of which they were to fall into the evil paths of existence; but because of their being
despised in the present life, whatever evil karma they produced in their previous lives will
be thereby destroyed, and they will be able to attain the supreme enlightenment." 1
"Supreme enlightenment" can be seen here as meaning Buddhahood. The real
heart of this passage is found in the words "holding and reciting." The real sutra is your
true self. You should constantly keep your attention on your true self and realize the
emptiness of all things. Just being scorned by others would not have that much power to
extinguish past evil karma. No, it is in the act of ceaselessly "reciting" the sutra of your
true self every moment of the day and never straying from it. For such people it is very
true that the evil karma of a former life is extinguished. This is how we must see this
passage of the sutra.
Once again, it is not just our being scorned as fools that extinguishes evil karma.
It is found in the instant when we clearly see our essential emptiness and the essential
emptiness of all things. Do you understand? You must see who you really are. If
everything is totally empty, anything like sin or evil karma is also totally empty. You must
realize this. This is very important.
Let's say you did something wrong in the past and have a memory of having
committed a wrong. This is a concept. When you truly realize, you see that all sin is totally
empty. It is in this realization that "evil karma is extinguished."
Engo Zenji appends a short critical comment to this final line of the case: "Where
can you seek for it?" In other words, where is there anything such as evil karma to be
found? It's totally empty and you will never find it, no matter how long you search.
On the Verse:
The bright jewel is in the palm of his hand. It will be awarded to
those who have distinguished themselves. The "bright jewel" is the jewel of
our essential nature. It is not just in the palm of your hand; it is everywhere.
"Distinguished" means those who have come to prefect enlightenment. Those people will
have the jewel of essential nature in the palm of their hand.
Neither barbarians nor Chinese come. It is completely without
skill. In the world of essential nature there are neither barbarians nor Chinese; there is
nothing at all. "Skill" or manual dexterity is a matter of the essential world. We use this
manual dexterity to do all sorts of things in the world of phenomena and thus make life
1
D. T. Suzuki, Manual of Zen Buddhism, Grove Press, New York, 1960, pp. 47-48
12

easier. From the standpoint of the essential, however, no sort of skill is necessary. Just as
it is, it can do everything. For example, you hear the sound of the bell or the chirping of the
bird just as it is. You look at a flower and say, "How pretty!" No technique or skill
whatever is needed.
The devil has already lost the way. Gautama! Gautama! Do you
know me or not? Again I say, “I have seen through you." Even if the devil
should wish to approach there is no way he can do so. As long as there is some sort of
technique, it's possible to use this in order to approach. But here it is completely empty,
there is no technique available whatsoever.
"Gautama" is the first name of Shakyamuni Buddha, and thus this is a reference
to the Buddha. "Do you know me or not?" In reply, he could only say what Bodhidharma
had said, "I don't know." Even the eyes of the Buddha cannot see it. Why? Because it is
totally empty.
"Again I say, 'I have seen through you.'" This is Setchô Zenji talking here. That is
to say, "I have clearly seen that there is nothing at all." There is the saying, "in the midst
of not gaining you gain it." That which can never be grasped is right in the palm of his
hand.
Let me conclude here by saying a word about the four Zen masters I have studied
under. I first practiced under Kôno Sôkan Roshi while I was still living in Manchuria.
After his return to Japan, Kôno Roshi was abbot of Myôkôji, a temple not far from Nagoya,
and then later abbot of Hôkôji, one of the central Zen temples.
I subsequently studied under Asahina Sôgen Roshi, abbot of Engakuji Temple in
Kamakura and under Hanamoto Kanzui Roshi of the temple known as Muga-Sôzan, after
which I finally studied under Yasutani Haku'un Roshi. Three of these masters have
already passed away. Hanamoto Roshi, who turned 88 last year, is the only one who is still
alive. During the festivities to celebrate his 88th birthday, I received a book which the
Roshi had written entitled, "Learning from the Diamond Sutra." Hanamoto Roshi has
made the Diamond Sutra the "alpha-and-omega" of his teaching. He is of the Soto Sect and
acted as the head monk at Eiheiji Temple, the present headquarters of that sect.
Nevertheless, his very clear eye distinguishes him from most Soto monks today. His own
teacher was Ueda Shôzan Roshi who went to study under Rinzai teachers, although his
own lineage was Soto. It appears that just practicing in the Soto tradition is not enough; it
is too lukewarm, lacking in real steel.
My teacher in this lineage, Yasutani Roshi, was the Dharma successor to Harada
Sôgaku Roshi who also went to practice under Rinzai masters. In this respect, he and
Ueda Roshi have something in common.
Hanamoto Roshi and I seem to be on the same wavelength when we talk to each
other. At present I only go about twice a year to call on the Roshi. One thing which always
impresses me is how he goes to the gate of the temple each time to see me off when I leave
and holds his hands there in gassho. It seems too good a gesture to waste on the likes of
someone like me!
(translated by Paul SHEPHERD)
13

SHÔYÔROKU (Book of Equanimity)
CASE 15
Kyô Yakusan zan Thrusts Ascends His Hoe
into the the Rostrum Ground”
By YAMADA Ryôun
Instruction:
Knowing before it is spoken – this is called silent speech;
Manifesting oneself before anything is revealed – it is called a dark
activity.
Making gassho in front of the main gate, walking down the hallway – it
is a spontaneous communication.
Dancing in the inner garden, wagging the head at the back gate – what
is this?
Case:
Presenting: Isan asked Kyōzan, "Where have you come
from?" Kyōzan said, "From the rice field." Isan said, "How many
people are there in the rice field?" Kyōzan thrust his hoe into the
ground and stood with his hands folded on his chest. Isan said,
"There are a great number of people cutting thatch on the South
Mountain." Kyōzan took up his hoe and left immediately.
Verse:
The old enlightened one affectionately thinks of his descendants.
Now the descendant repents and thus erects a household.
Remember well the saying about South Mountain:
14

Engrave it on your bones, inscribe it on your skin,
And return the kindness you all have received.
On the Instruction:
Knowing before it is spoken – this is called silent speech. The
first part means to completely understand the person in front of you before even one
word has been said. There are such expressions as “your innermost heart (literally:
liver and gall) and mine reflect each other” or “transmission of the mind through the
mind.” They are in silent conversation. Of course, Banshō’s instruction refers to the
main case, the dialogue between Isan and Kyōzan. The dialogue is finished even before
these two have spoken a word.
But what Banshō is saying here is not only that “your innermost heart (literally:
liver and gall) and mine reflect each other” or “transmission of the mind through the
mind.” But more deeply, it conveys our “essential world.”
In our “essential world,” there is no such thing as “speech.” No matter how much
we want to say, in reality there is not even one word spoken. Moreover, at the same
time, the conversation and exchange from mind to mind is complete. Is that not a
marvelous world?
Manifesting oneself before anything is revealed – it is called a
dark activity. T Even without saying anything, everything is clearly manifested.
Firstly, there is the superficial interpretation to the effect that, “Before saying anything,
it shows in your face.” But this understanding is not sufficient. I also want to look at
this from the point of view of the essential world.
Do you remember the first Kōan from the Shōyōroku called “the
World-Honored-One ascends the rostrum?” In this Kōan, Shakyamuni ascended the
rostrum and just firmly sat down. Without his saying even one word, his entire being,
the whole universe was completely and clearly manifested.
But to convey this fact, we don’t need a special appearance of Shakyamuni. The
desk in front of me, my computer, the pencil, book, flower outside of the window, the
grass, stone-garden etc. etc.; each and every one of these completely manifest the whole
of existence without even saying one word.
Dark activity means an invisible function, or a hidden capability that does not
15

appear on the outside. But each and every thing appearing before our eyes is not simply
a “dark activity.” It is a “dark activity,” and at the same time it manifests everything
completely. It must be said that it is simultaneously a “hidden activity” and a “manifest
activity.”
Making gassho in front of the main gate, walking down the
hallway – it is a spontaneous communication. The main gate is the
entrance gate to a temple. When you enter the main gate, there are two hallways on the
right and left. One of them passes by the Zen-hall and leads to the main Buddha hall,
and the other one passes in front of the living quarters and from there to the main
Buddha hall. The monks make gasshō in front of the main gate, and proceed on the
right and left towards the main Buddha hall.
“It is spontaneous communication” – this is a function of the heart/mind. In
this gasshō and walking down the hallways our true nature fully manifests itself. This
concretely expresses the world of “knowing before it is spoken, manifesting oneself before
anything is revealed.”
Dancing in the inner garden, wagging the head at the back gate
– what is this? This sentence is like the previous one. When people dance in the
inner garden, people who see this from the back gate nod in approval. That is all.
There is no logic or reason behind this. This is what Banshō is describing in verse, as he
looks at the intimate heart to heart communication between Isan and Kyōzan in the
main case. What is this? Check it out for yourselves.
On the Case:
Presenting: Isan asked Kyōzan, "Where have you come from?"
Kyōzan said, "From the rice field." Isan [Guishan 807-883] and Kyōzan
[Yangshan 807-883] were master and disciple. Kyōzan is the Dharma heir of Isan. As
Master and disciple, the two of them were intimately connected, their “innermost heart
and mind reflecting one another.” The two of them were the founders of the Igyō
School, which, together with the Rinzai, Sōtō, Hōgen and Unmon School was one of the
five schools of Zen. Isan, together with Ōbaku, was the Dharma heir of Hyakujō Ekai,
and Rinzai was the Dharma heir of Ōbaku. Some think that the Igyō School did not
continue until today because it lacked the strictness of the Rinzai school.
16

That Isan asked Kyōzan: “Where have you come from?” This question “Where
have you come from?” is indeed a big question. Usually, people don’t at first understand
that this is an important question. In order to answer this question “Where have you
come from?”, we need to understand this “you.” Otherwise we cannot understand
“where from.”
It is no overstatement to say that the goal of Zen is to perfectly answer this
question “Where have you come from?” The answer Kyōzan gave is “From the rice
field.” This answer “From the rice field” looks at first glance like an ordinary answer.
Someone who has never practiced Zen would probably give the same answer. And even
though the two answers at first look the same, the world that Kyōzan sees and the world
that an ordinary person sees are completely different.
With his answer “From the rice field” Kyōzan at the same time presents his
existence as a whole. His existence as a whole includes where Kyōzan has come from,
where he is right now and where he will go after death. Put differently, Kyōzan’s
existence as a whole is the very existence of the whole universe. The expression “From
the rice field” presents all of this.
Isan said, "How many people are there in the rice field?"
Kyōzan thrust his hoe into the ground and stood with his hands folded
on his chest. Isan asks “how many people are there in the rice field?” Since Isan and
Kyōzan have a very intimate teacher-disciple relationship, Isan naturally sees through
the world of Kyōzan. At the same time he checks him out as a teacher.
In response, Kyōzan thrust the hoe he was carrying into the ground and stood
still, with his hands folded on his chest.
With this he presented exactly the same world as the one which was expressed
above in the answer “From the rice field,” only in a different form. The whole of
existence is presented here. Since it is the whole of existence, this includes of course the
people who are working in the rice field. But if we think that, since the whole universe
is one, he is expressing the number One by this, then we have fallen into concepts. We
have to be able to see that the true number is shown here, which transcends the concept
of one, two.
Isan said, "There are a great number of people cutting thatch
on the South Mountain." Standing still, Kyōzan expressed that the whole
17

universe is just like this. Isan, who saw this, said as a reminder: “Okay, okay, the
whole universe – but there are still a lot of people working and cutting thatch on the
South Mountain. What are you doing standing there and doing nothing?”
Since Kyōzan had demonstrated the essential world, Isan issued the reminder
that one must not become stuck in the essential world and forget the phenomenal world.
However, speaking further of essential matters – whether one just stands there
or whether one cuts thatch - these are both manifesting the essential world and, at the
same time, the phenomenal world. There is originally no difference between the two of
them. To distinguish between the essential and the phenomenal is in itself a concept.
But we have to make use of concepts as an explanatory device.
Kyōzan took up his hoe and left immediately. When he heard this,
Kyōzan picked up the hoe with which he had cut the thatch up from the ground and
swiftly walked towards the South Mountain.
There is absolutely no logic behind this. There is nothing essential and nothing
phenomenal. There is no Isan and no Kyōzan. There is no field and no mountain.
Moreover, everything is right there. Kyōzan is manifesting this wonderful world
marvelously.
On the Verse:
The old enlightened one affectionately thinks of his
descendants. Old here means someone who is wonderfully accomplished in practice
– it does not necessarily have to be an old person. An old enlightened one is a wonderful
teacher who has experienced deep enlightenment – and here it means Isan. He wants
to devote everything he has to forming good disciples. This sincere feeling is expressed
by the word “affectionately.”
Now the descendant repents and thus erects a household.
This verse praises Kyōzan. “Now” is this present moment. “Repents” is to be ashamed.
As Kyōzan heard Isan’s “There are a great number of people cutting thatch on the South
Mountain,” at that very moment he came to a realization and consequently made
Buddhism thrive. The “household” here most likely refers to the Igyō School
Remember well the saying about South Mountain: Engrave it
on your bones, inscribe it on your skin, and return the kindness you all
18

have received. The verse is saying: Don’t forget Isan’s “There are a great number
of people cutting thatch on the South Mountain.” Being self-contented in the world of
enlightenment is not of value for anybody. “Engrave this upon your heart, and
remember that we have to repay the Buddha’s kindness together.” We have to take this
reminder of Master Banshō very seriously.
We can only come to realize the marvelous world that the Buddha had
discovered in enlightenment through the kind assistance of the Buddhas and Ancestors.
Those who have come to realize this world are enjoined to cooperate and strive together
so that we can share it with as many as possible. If we fail to do this, not only do we fail
to return the kindness of the Buddha, but we reject it. That is what I think.
(translated by Maria REIS-HABITO)
19

In Memoriam Peter LENGSFELD
We sincerely regret that a Zen
Teacher of the Sanbo-Kyodan, Prof.
Dr. Peter LENGSFELD, died on
May 25, 2009. The following is the
memorial speech held by Lore
MOLLY, the now director of the
Sonnenhof/Germany, on the
occasion of his funeral on May 30,
2009, in the Pfarrkirche St.
Gallus, Kirchzarten/Germany.
Dear Marianna, dear relatives, dear friends and students of Peter,
When we heard about Peter's death at the beginning of the week, it was a shock for all
of us. We had witnessed his constant suffering, as he regularly came to the Sonnenhof
to teach Zen and contemplation. Mixed with our grief, however, was a feeling of relief
when we heard how he could pass over gently, with the following words after his last
conversation with Marianna: "How beautiful."
I would like to say a few words about Peter as a Zen teacher and contemplation
teacher, as head of the Sonnenhof and as a friend.
Peter tackled the questions of world religions all through his life. This work is
manifested in his profession as a theology professor and in his publications. Personally,
Zen appealed to him most – the simple, silent sitting meditation. He went to Japan in
1983 for the first time and became a disciple of Yamada Koun Roshi.
In 1988, he was authorized to teach Zen by the same rohsi. He felt himself very deeply
united with his master, Yamada Roshi, since he finally found what he had sought for
such a long time: "It was the deepest happiness I had ever known in this life." In a
personal eulogy on the death of Yamada Roshi Peter wrote: "I will not forget his sober
response to a vision which I told him about Buddha and Jesus. Both had appeared at
the same time as saviors of the suffering of the world. With one sentence he
responded to my report and said: 'Oh, yes, in the highest world they are close
together.’ This also became the motto for the rest of my life. "
20

Peter translated two koan collections, Mumonkan (together with Ludwigis Fabian and
Migaku Sato) and Hekiganroku (the Blue Cliff Records), with the teishos by Yamada
Koun Roshi. And this deepened his relationship with the roshi even further.
So it was a particular pleasure for Peter after his retirement to be able to take up his
Zen and contemplation practice more intensively at the Sonnenhof and to accompany
visitors, course participants and a small house group of six people on their own Way.
From 1994 to 1999, Peter Lengsfeld led the Sonnenhof in Aitern, which is located on
Mt. Belchen in the southern Black Forest Area. There, he encountered Marianna
Niggli, then Managing Director. Since then both have actualized their life in a deep
relationship with each other. As I heard from Marianna, he talked constantly about
his encounter with Yamada Koun Roshi, and even more so especially in recent times.
What was particularly striking with regard to Peter’s capacity as a spiritual teacher
was his loving, wise, and yet unique way to lead and encourage people as well as to
direct them straight back to the essential point. He was aware that he was leading
mature, self-determined people in his courses. However, he also expected such mature
behavior from all of them. He had a very direct way of expressing himself; he did not
have any fear of expressing his critical opinions; yet he was also ready to make himself
the target of criticism. In difficult situations – as far as I experienced him – he always
had constructive suggestions for dealing with problems. Today people would
appreciate him as an advocate of non-violent communication. In the structure and
management of the Sonnenhof he left such footprints that are influential even today.
For me as his successor, he was a wonderful adviser and a friend.
He always supported, or even demanded, simple and essential things. Nothing was
more foreign to him than negligence. However, he was not reluctant to give praise
when praise was due. When I visited him for the last time in an intensive care unit at
the hospital, he overwhelmed me with the unbelievable power of presence which came
out of him, although he was scarcely able to give any positive sign of life.
I bow a very deep bow in front of this great personality. Gassho to you, Peter.
(translated by SATO Migaku)
21

In Memoriam Peter LENGSFELD
22

Remembering
Ms. YOSHII Tsue
We are very sorry to announce that Ms YOSHII
Tsue passed away in Kamakura on April 29, 2009.
She had been the Tenzo (cook) of the San’un Zendo for
almost 4 decades, helping all people coming to the
zendo for their practice. We would like to thank her
from the bottom of our heart for the great work she
has done for us. Here are some eulogies in her
memory:
In Memory of Ms. YOSHII Tsue, Our Tenzo
TONOIKE Toshio
In 1976 I retired from my post at the Defense Ministry Center in Roppongi
and the next day I began to work at the Tokyo Kenbikyoin, a medical corporation of
which Yamada Koun Roshi served as Chairman of the Board.
Once in Kamakura I remember Yoshii-san saying to me: “My husband was a
reporter for the Cho-un newspaper of the Defense Ministry, and he participated in a
voyage on a training ship. And he was also a friend of the father of Momoi Kaori, the
actress.” And then she added: “I am always reading the Cho-un newspaper.” I
remember replying: “I have heard lectures of Professor Momoi Makoto, (specialist for
international relations and analyst of armed forces) of the research center of the
Defense Ministry.” This was the first time that I spoke with Yoshii-san. She had just
lost her husband some time before this.
My work as assistant for general affairs and personnel, in addition to being
personal secretary, along with Sr. Kathleen’s return abroad and the need for me to
take over the office of assistant to Yamada Koun Roshi, meant that I spent more time
at the Yamada’s, besides the times of Zazenkai and Sesshin, with the result that I had
the chance to meet Yoshii-san often. Yoshii-san’s home was in Ôma at the
northernmost part of Honshu. Her much elder brother was heavy into the fishing
industry. She had many brothers and sisters. She met her husband when she went to
help at the store run by her aunt on the west side exit of Kamakura Station. This is as
much as she told me.
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The Sesshins at the San’un Zendô were sponsored by the Yamada Family.
Yamada Myôen (Okusama) made up the list of those who would help in the kitchen
and ordered the food supplies. And it was under her supervision that the Tenzo
prepared the meals. I took over from Miyazaki Roshi the keeping of the accounts. I
remember fondly how in the last evening of every Sesshin Yoshii-san and I would
check the receipts from the food items.
In order to see from when Yoshii-san took on the task of Tenzo I checked the
back numbers of Kyôshô. In the number which records the Sesshin for August of 1970
the following citation is found from Kubota Roshi’s article (“Zen practice must be
carried through in one breath”): “Deepest gratitude to first of all Yamada Roshi,
Okusama, their son, and to the helpers, Ms.Fujii and Ms. Yoshii for their cooperation
along with Ms. Miyazaki who helped out as Tenzo.” Here is the first mention of Yoshiisan’s
work. In the Rohatsu-Sesshin record of 1971 the following are mentioned as
helping out as Tenzo: Ms. Adachi Reiko, Ms.Okubo Teruko, Ms. Okamoto Hanako,
Ms.Miyazaki Midori, Ms. Yoshii Tsue.
After this, from the Rohatsu Sesshin of 1972 on, two post-kensho women were
assigned to help at each meal. I think that from this point on Yoshii-san took over as
being in charge of the preparation of the meals. There were times also when friends of
hers came to help. From this period almost 40 years elapsed in which were held over
150 Sesshin during which she fulfilled this role admirably. She excelled in this task of
preparing meals for a large number of people. The office of “Tenzo” in the Zen tradition
was one of someone rendering important service to all; and from of old only the finest
of monks were chosen for this office. All of which conveys how important it is held to
be. Before a Sesshin the first thing to be considered is the Tenzo. Namely, will it be
possible to serve nourishing meals prepared heartfully, in a style of what might be
called elegant simplicity, exactly on time? If this goes well, it favorably affects
everyone’s practice to some extent. We were certainly fortunate. Yoshii-san never once
let us down.
I went to see her in Ofuna’s Shonan Kamakura Hospital in the afternoon of
the 28 th of April. Her daughter, Misa, was by her side in attendance. By now it was
already too late to transfer her to a hospice for terminal care. Her sleeping face was
truly very peaceful. I thought that if she should get better I would once again be able
to hear her interesting chatting which was always full of information. When I left, I
grasped her hand firmly.
24

However, that wish of mine went unfulfilled. On the evening of the next day,
the 29 th , I got the news that she had passed away. The day after that on May 1 st was
the wake and the day after that the funeral service, both held at the Kadoki Hall in
Kamakura. The ceremonies were performed according to the Shinto rites with a
woman Shinto priest from the Kamakura Shrine doing the rituals very exactly and
movingly. I was much impressed by this wonderful funeral service. At the final
parting when I once again looked at her face, it was just like I had seen it in the
hospital, very peaceful and full. Was it a reflection of her open heart that so many
people attended the funeral? Many members of the Sanbô-Kyôdan also came to pay
their last respects. Her oldest son, Jun, gave the greeting as the representative of the
family.
“From the time of middle school my mother brought up my younger sister and
brother by herself.” he told us. He said she was always cheerful and not the type of
person to get bogged down by little things. But I thought that really she probably had
had to go through many troubles. And the sadness those two children felt came
through to me.
Yoshii-san, from now on please rest peacefully. For so many years the
members of the Sanbô Kyôdan in so many ways availed themselves of your helping
hand. We offer our deepest gratitude.
(Translated by Jerome CUSUMANO with the assistance of SATO Migaku)
The Big Sister of San’un Zendo
Kathleen REILEY
For all of us who have been attending zazenkai and sesshin during the past 40 years
we could always be sure of receiving a delicious cup of tea and wonderful sesshin
meals prepared by Yoshii san.
In so many ways she was like a ‘big sister’ to all of us. If a Filipino who was cold
needed a sweater – she found one for them. If a Westerner needed a cup of coffee to
help them wake up – she provided it usually with some senbei or cookies that she
brought from her home. Although many of us were given a turn to ‘help’ in the
25

kitchen during the sesshin – many times she ‘helped us’ by giving us a chance to
‘stand’ in the kitchen when our legs needed a rest from zazen!
I was lucky to have known Yoshii san for almost all of those 40 years. I taught her
children English, visited her husband when he was dying in the hospital over 25
years ago and often visited her at her home for supper etc.
She often told me stories about Aomori. She was the youngest of 11 children. She
came to Kamakura to work when she was around 15. She didn’t have an easy life but
I never heard her complain. Her needs were very simple.
When I visited her in the hospital in Ofuna her bed had a beautiful view of Kannon
from the window and she said she felt Kôun Roshi had provided that for her. She said,
with tears in her eyes that every morning she would sit on her bed and count her
breath the way Kôun Roshi had taught her.
There’s a beautiful song in English called “Seasons of Love”. Some of the words are:
“how do you measure the life of a woman or a man? “ By how successful they have
been? By how much money they made? How about by the meaningful relationships
they have made in their lives?
At Yoshii san’s funeral I was touched by the tears of her nephew who came all the way
from Aomori to say good-bye. She had helped him when he was a young man working
in Tokyo. Many people from abroad who had been at the zendo sent their condolence
by email when they heard of her death.
Her children and grandchildren are the ones who will miss her the most. Yoshii san
gave ‘unstintingly’ to so many. In the Bible there is a verse that says, “Well done thou
good and faithful servant…” (Lk 19:17). Yoshii san really served all of us from her
heart and we will always be grateful.
Dear Yoshii san
Dear Yoshii san,
Rainer HOLDT
How are you now? Do you feel a little better? I think that you had to go through quite
a hard time. I remember very well our telephone call in January, before I left for
26

Germany and you were just ready to leave your home for the hospital. Your voice was
not weak and sad as I had expected, but clear and firm just as a person who was
prepared to go on a journey.
I actually was often surprised how calm you stayed when difficulties were happening
in your life, and I only once saw tears in your eyes during the long time we knew each
other.
Thank you, Yoshii san, for your care for us. How often did you invite me for supper at
your home when I came back from work, how many New Year days did we spend in
your home, sitting at a table full with delicious food.
And how much did we enjoy your curry-rice, your miso-soup and your gyôza at the
parties in the house of Goroshisama and Okusama, and of course the countless
sesshin-meals which we could enjoy for so many years.
Especially during sesshin you showed how much you were able to organize: A meal for
at the most 62 persons had to be prepared punctually three times a day and it was not
even once that this did not happen. You were the queen of the kitchen.
And do you remember how many times I received a present from you for my parents,
when I went home, rice-crackers, cookies…? My parents enjoyed them a lot and when
we talked about you they recalled vividly meeting you during their visit in Japan.
Dear Yoshii san, you are always present. When I see the flowers on the altar in the
zendo, I have to think of you when you arranged them before the zazenkai. I still can
smell the fragrance of the curry drifting through the house. I still can see the warm
smile on your face and I can feel the motherly atmosphere around you.
When I saw you in the middle of March in the hospital, you looked a little weakened
but you were calm and gentle as you used to be. And you had a peaceful expression on
your face when I saw you for the last time at the funeral.
Arigatô, Yoshii san, for everything! I am looking forward meeting you again, and then
let us celebrate and be happy!
I am greeting you from my heart.
Yours,
Rainer
27

In Memory of and in Gratitude to Yoshiisan
Ursula OKLE
I find it next to impossible to think of San’un Zendo without also thinking of
Yoshii-san. She was always around us when we practiced zazen in the zendo, and even
though she herself did not practice, she fully integrated her life with the Zen
community.
I had my first unwitting contact with her in the fall 1970, when I traveled to
Shinmeikutsu, the zendo of Father Enomiya-Lassalle, in my search for a real
Japanese Zen master. During this time I met Father Thomas Hand and heard from
him about Yamada and Yasutani Roshi for the first time. He gave me what he thought
was the telephone number of Brigitte D`Ortschy who was already practicing under
these masters. I tried to reach Brigitte by telephone, and the phone was answered by
someone speaking Japanese. I only understood with my very limited Japanese that Ms
D`Ortschy was not there. I tried again the next day, and the same voice again
explained that Ms. D`Ortschy was not there. It was only much later, when I was
practicing zazen at San’un Zendo that I realized that the telephone number which
Father Hand had given me was that of Yamada Koun Roshi, and that it was Yoshiisan,
his housekeeper, with whom I had spoken on the telephone. Thus the first
person I came in contact with at San’un Zendo was Yoshii-san.
Since that initial phone call, it has been over 38 years that I have known
Yoshii-san. Together with Koun Roshi and Ms Yamada, “Okusama”, who both did so
much for me and all the other foreigners, she was helping mostly with her cooking to
make our life abroad more pleasant. Yoshii-san and I had many beautiful hours with
each other. I admired her again and again, for her work in the kitchen during sesshin,
as well as for kenshukai, and the parties for the foreign people practicing Zen.
I got to know Yoshii-san best during these times, when we worked together in
the kitchen at the sesshin, especially when Kyoko Arisaka could not come for a longer
period of time. Yoshii-san and I were a good team. Sometimes I got the feeling that she
had reached the limits of her strength. As it was for us in the zendo who were sitting,
sesshin was also an intense time for her, as a sesshin in her way. During these
sesshin I really got to know her and feel her as a person and that has formed a bond
with Yoshii-san which I cannot describe in words. We worked together harmoniously,
and that work created a link between us until now and beyond her death.
28

Sanbo-Kyodan Society
Financial Report for Fiscal Year 2008
(2008.4.1.-2008.12.31)
(currency: Jpn. Yen)
Brought forward from fiscal year 2007 1,987,877
Total income 3,006,364
membership fees 1,755,794
donations 866,713
miscellaneous income 383,857
Total expenses 2,020,992
Kyosho-related expenditures 844,075
Printing 721,875
Shipping 122,200
Office-related expenditures 375,250
Stationary goods 101,728
Transportation/communication 223,748
Expenses for editorial board meetings 49,774
Miscellaneous expenditures 801,667
Gifts/condolences 801,667
Total income – total expenses = 985,372
To be carried over to the year 2009
To be carried over to the year 2009 incl. US
Dollars/Euro converted into Japanese currency
(2,002,318 Yen)
2,898,435
4,900,753
• The fiscal year 2008 means from April 1 to December 31, 2008.
• The fiscal year 2009 and onward will be exactly the same as the calendar year (for January 1 to December 31).
President of the Sanbo-Kyodan Society
YAMADA Masamichi
29

ZENKAI SCHEDULE
of Sanbo-Kyodan Society in Japan
for JULY, AUGUST and SETPTEMBER 2009
San’un Zendo Zazenkai
Dir. by: YAMADA Ryôun Roshi
July 12 (Sun)*, 26 (Sun)
Aug none
Sept. 13 (Sun)**
9:00 am - 4:30 pm:
Zazen, Teisho, Dokusan, Samu.
**memorial service for the diseased
members of the Sanbo-Kyodan Society.
**memorial service for the late YAMADA
Koun Roshi
San’un Zendo Sesshin
Dir. by: YAMADA Ryôun Roshi
July 15 (Wed), 7:00 pm –
20 (Mon), 3:00 pm
Sept 18 (Fri) , 7:00 pm –
Sept 23 (Wed), 3:00 pm
Contact: Ms. Ursula OKLE
Tel/Fax: +81-(0)467-22-4416
or Fax: +81-(0)467-23-5147
Email: uvokle@sky.plala.or.jp
or: Mr. SATO Migaku
Tel/Fax: +81-(0)42-573-5213
Email: sanbo3a@grp.rikkyo.ne.jp
Ryôun-an Zazenkai
(Only for people working on post-kensho kôans)
Dir. by: YAMADA Ryôun Roshi
July 11 (Sat), 25 (Sat)
Aug none
Sept 12 (Sat)
9:00 am - 12:00 am: Zazen, Dokusan.
Contact: Ms. Ursula OKLE
or: Mr. SATO Migaku
(see above)
Tôken Zazenkai
There will be no Token Zazenkai at
the Genki-Plaza / Tokyo for the
time being.
Yoyogi-Uehara Zazenkai
Dir. by: KUBOTA Ji’un Roshi
July
Aug
11 (Sat)
8 (Sat)
(noteisho, dokusan)
9:00 am - 4:00 pm:
Zazen, Teisho, Dokusan.
At: -Chitose Building, 3F
Uehara 1-33-12
Shibuya-ku, Tokyo 151-0064
Contact:
Mr. MATSUURA Yoshihisa
Tel: +81-(0)3-466-9225
30

Gallery
空 Leere
2000
50×50cm
アクリル, 砂 Acryl,Sand/canvas
YOKOO Tatsuhiko
31

During the last five months, a number of dear people have passed away from
our Sangha: Father KONNO Toshio (†February 18), care-taker of the Zen house
“Akikawa-Shinmeikutsu” (founded by Father Enoimiya-Lassalle in 1969) since 1980,
Ms. YOSHII Tsue (†April 29), the tenzo (cook) of the San’un Zendo; Prof. Dr. Peter
LENGSFELD (†May 25), Zen Teacher of the Sanbo-Kyodan and the leader of the
Sonnenhof Zen Center in Germany; and Roshi ASHIDA Osamu (†June 16), Associate
Zen Master of the Sanbo-Kyodan and the chief editor of the Kyosho magazine. Each of
these people left their unforgettable footprints in the history of the Sanbo-Kyodan, thus
giving us the greatest koan ever: “Where have they gone? Where are they now?”
Soon it will be summer in Japan, the hottest season, where everything burns
and flares up into heaven.
(editor)
The KYôSHô (Awakening Gong), No. 337 (July 1, 2009)
Issued by: The Religious Foundation Sanbô-Kyôdan
Hase 1-6-5, Kamakura-shi, 248-0016 Japan
Edited by: The Sanbô-Kyôdan Society (Sanbô-Kôryûkai)
%Tokyo Kembikyôin
Kudan-minami 4-8-32, Tokyo 102-8288 Japan
Tel: 03-5210-6669
Fax: 03-5210-6676
Email: sanbo3a@grp.rikkyo.ne.jp
http://www.sanbo-zen.org/
32