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Buddhadharma : Spri 2007
buddhadharma| 7 |spring 2007 Send your letterS by mail or to letterS@thebuddhadharma.com As always, I was glad to receive the most recent issue of Buddhadharma but was somewhat puzzled by your referring to Harada Roshi as a Zen master while not using the title to refer to several American Zen mas- ters (I counted at least five) appear- ing in that issue. If the dharma is to be fully transmitted to America, we should acknowledge those Americans to whom it has been transmitted. Also, in case anyone is afraid to do a Kwan Um-style retreat after reading your editorial comment in Dae Bong Sumin’s brief piece, let me reassure your readers that people do sleep during a Yong Maeng Jong Jin (the equivalent of a Japanese-style sesshin). It’s during the central week of a ninety-day Kyol Che that people forego sleep. Judith Roitman Lawrence, Kansas Dae Bong Sunim replies: Yong Maeng Jong Jin means “to leap like a tiger while sitting.” Zen Mas- ter Seung Sahn used the term to refer to our shorter Kwan Um School of Zen retreats (three-day and sev- en-day) where sleeping is allowed (about seven hours each night). In Korea, Yong Maeng Jong Jin is generally used to mean “hard train- ing” but specifically means a practice period of seven or twenty-one days where lying down is not allowed. Sorry for any misunderstanding. I didn’t mean to scare people off sit- ting a KUSZ retreat. Your subheadline for “The Integ- rity of Emptiness” (Winter 2006 issue), “The Mahayana view of emp- tiness, says Thanissaro Bhikkhu...,” is grossly misleading and journal- istically irresponsible. Nowhere in his article does Thanissaro Bhikkhu critique the Mahayana view of emp- tiness. He offers, instead, a new and eloquent nuance into the view of emp- tiness as offered by the Pali Nikayas. A Buddhist philosopher specializing in Mahayana Buddhism would have no real problem with Thanissaro’s perspectives and interpretations pre- cisely because the context of shunyata teachings in the Prajnaparamita tra- dition is quite different, as is the dialectical approach in Nagarjuna’s Mulamadhyamikakarika. Mu Soeng Barre Center for Buddhist Studies Barre, Massachusetts John Killacky’s account of the death of Miura Isshu Roshi on December 10, 1978, is not in accord with the facts (“Blessings in the Time of Night Sweats,” Fall 2006). John would have heard many stories about the death, as he did take part in some of the sub- sequent events. But he did not meet Miura Roshi on his arrival in San Francisco and did not take him to the hospital. One of Roshi’s longtime disciples met him at the San Francisco airport as planned and was by his side until the moment of his unexpected death a few hours later. No one else was with him during those hours. His other close disciples, from Japan and New York City, set out for San Francisco as soon as they received the news. A full account of the last hours of Miura Roshi’s life was recorded days later by the disciple who was with him at the end and appeared the following year in Japan in a memorial volume published by Ko’onji, Miura Roshi’s temple. Memory often plays tricks on us. John Killacky may stand by his per- sonal version of Miura Roshi’s death, but it is a version that is not shared by the others who were there, nor is it borne out by the hospital record or by the other written documents made at the time. Judith Hoyem San Francisco, California Georgette Siegel Sussex, New Jersey Melvin Mcleod, editor-in-Chief Tynette deveaux, editor Seth levinson, Art director Barry Campbell Boyce, senior editor andrea McQuillin, Mahasangha News editor andrea Miller, Associate editor Scott armstrong, editorial Assistant Board of ediTorial adviSorS ajahn amaro, Abhayagiri Buddhist Monastery Jeffrey Cox, snow Lion Publications Zoketsu Norman fischer, everyday Zen Foundation, san Francisco Zen Center roshi Bernie glassman, Zen Peacemaker order Jack Kornfield, spirit Rock Meditation Center John daido loori, roshi, Zen Mountain Monastery Timothy McNeill, Wisdom Publications larry Mermelstein, Nalanda Translation Committee reginald a. ray, Naropa University Barbara rhodes, Kwan Um school of Zen Sharon Salzberg, Insight Meditation society robert a.f. Thurman, Columbia University, Tibet House U.s . peter Turner, shambhala Publications Taitetsu unno, American Buddhist study Center Michael wenger, san Francisco Zen Center (organizations listed for identification purposes only.) Buddhadharma: The practitioner’s Quarterly is a publication of the Shambhala Sun James M. gimian, Publisher Molly de Shong, Associate Publisher, Circulation & Assistant editor eric l. ross, Associate Publisher, Advertising alan Brush, Circulation director Jessica von handorf, Production Coordinator debra ross, development Coordinator adverTiSiNg iNQuirieS Steve ritchie, account representative 1 (866) 604-8496 email@example.com paul laybolt, account representative 1 (877) 786-1950, ext 31 firstname.lastname@example.org ediTorial & CeNTral BuSiNeSS offiCe 1660 Hollis St., Suite 701 Halifax, Nova Scotia Canada B3J 1V7 Tel.: (902) 422-8404; Fax: (902) 423-2701 Email: email@example.com u.S. SuBSCripTioN offiCe 1345 Spruce St., Boulder, CO 80302-4886 SuBSCriBe at www.thebuddhadharma.com or call toll-free (877) 786-1950 MoviNg? Please notify us six weeks in advance of your address change. We cannot be responsible for issues that the post office does not forward. reTailerS: Would you like to carry Buddhadharma ? Call (902) 422-8404, ext. 16. On occasion, we make our subscriber names and addresses available to carefully selected organizations we feel will be of interest to our readers. If you would prefer that your name and mailing address not be used in this way, contact us via one of the following: E-mail: subscriptions@the buddhadharma.com. Mail: PO Box 3377 Champlain, NY 12919-9817 or 1660 Hollis St. #701, Halifax, NS B3J 1V7 Canada. Fax: (902) 423-2701. Toll-free phone: (877) 786-1950. www.thebuddhadharma.com Buddhadharma The PracTiTioner's QuarTerly STIllFROMTHEFIlMReddooRsBYGEORGIAlEE(SEEPAGE95)