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Templestay
Lotus Lantern Festival is coming!
Full schedule in this issue.
Contents
spring 2011
Supreme Patriarch
Most Venerable Beopjeon Sunim
16 Dharma
0 8 Faith in Our Inner Buddha-Essence
18 Cartoon
19 Essay Ⅰ
0 8 “What More Could You Want?”
21 Essay Ⅱ
0 8 ‘Different’ and ‘Wrong’
23 Buddhist Culture
0 8 Jijang Bosal(Bodhisattva of the Great Vow) Exhibition
26 Korean Seon Masters
0 8 Seon Master Choui Uisun(1786~1866)
29 Buddhist Books
Cover
templestay 30 Jogye Order News
Jogye Order Feature Ⅰ
4
“Until the day when eternally inexhaustible suffering
turns into the circle of light”
Today, the light from time immemorial magnificently illuminates the first morning of the Year of the Rabbit in
each household bursting open the gate to immeasurable joy that transcends life and death.
The heaven constellates the elements of the universe so as to grant the world a tender and compassionate energy. All
creations, immersed in bliss, open their eyes to heavenly rapture.
Mountains, rivers and fields spin the flower garland of Dharma out of their innate beauty. Every blade of grass and
each branch of the tree shines and hums with shades and notes of Enlightenment.
Everyone in his heart houses clear Dharma and crystalline blue sky. Everyone is born already knowing how to
reveal it and live it in this samsara. Those who went too far will check themselves to achieve balance; those who are
stuck will brave obscurations and advance only forward on the path to enlightenment.
Those who are obsessed can free themselves by emptying their minds,
Those who know how to use today’s sufferings as the source of compassion tomorrow,
Will see the day when eternally inexhaustible delusions turns into the circle of light.
Let go, and the sun and the moon in your heart will shine.
Embrace and look after your neighbors, and may all the sentient beings live in peace. L
January 1, 2011/2555
spring 2011 5
Jogye Order Feature Ⅱ
6
dhist community. We must remake the future of Korean share with our neighbors and society
Buddhism with the interest and inspiration of the Korean 5 P
eace Resolution: Peace between religions and peace
people. between the North and South, leading to world peace
How to Apply the “Resolution for Introspection Using this kind of “resolution for introspection and re-
and Reform” form” as the foundation, we will continually go forth to
From this time forth, we request all the Jogye Order oppose, observe, and criticize religiously biased policies,
Buddhists and temples to get together to discuss how to the fostering of conflict between religions, and the de-
go forth with the “resolution for introspection and re- struction to Korean native culture.
form.”
The order will proceed in making “Committees for the Dear Jogye Order members and all Buddhists!
Preservation of Korean Culture” in the respective areas As I became the President of the Jogye Order last year,
and districts. Through this process, we will go forth in I set out our motto of “Buddhism through communica-
the movement of this resolution. We intend to collect the tion and cooperation.” I also laid out various plans for my
viewpoints and the resolve of the elder monastics and all four-year term. Now a year has passed and we have seen
the monks in the meditation temples, monastic colleges, notable results. However, for the future of Korean Bud-
Vinaya schools, as well as lay Buddhists from various lay dhism, we have come to the conclusion that a more fun-
organizations. We will meet with social organizations damental remedy and reform are necessary. I am aware
and leaders to hear their advice. In order to look for the that to begin such a change is an extremely difficult task.
direction for Korean Buddhism and the Jogye Order, we However, I believe in the wisdom of the Buddhist com-
will hold regular “Revival of Korean Buddhism” sympo- munity. I also believe that living by the teachings of the
siums. Through this process of communication, we will Buddha will gain the trust of the people.
clarify the will of the entire order for this resolution. In Now, the Jogye Order is preparing a reform to sincere-
this way, the people, themselves will empower this reso- ly earn the trust of Korean Buddhists and people. Ac-
lution movement. We will go forth with this in five broad cording to the direction of the order, I have made some
ways. modifications to the original plans that I presented last
year. We will accomplish the revival of Buddhism by
1 P
ractice Resolution: Establish the original station of walking the path as a religion, which has the trust of Ko-
Buddhism and properly uphold religious teachings rean Buddhists and people. We rely on your great wis-
2 C
ultural Resolution: Proper understanding of Korean dom and support. I pray for the future welfare of Korean
native culture and preserve it by ourselves Buddhists and people. I will do my best with the same
3 L
ife Resolution: Living together in harmony and the sentiment as when I daily offer three bows and incense
conservation of the environment to the Buddha. Thank you very much. L
4 S
haring Resolution: Make the temples a place to
spring 2011 7
Engaged Buddhism
8
Paramita launches a project to build a bridge
of friendship in Myanmar and Cambodia
Paramita Youth Buddhist Association of Korea 1) Paramita’s banner 2) Paramita’s mascot (Pako)
spring 2011 9
Engaged Buddhism
Friends on the Path is a non-profit organization founded in 2008 to promote the spirit of sharing and compas-
sion in line with the principles of the Jogye Order of Korean Buddhism. The organization is currently helping out
low-income families by extending support to their medical bills and living expenses. Other various activities include
an emergency relief fundraising, “Sonjae’s Gift Giving” and “Rice and Coal Briquette Sharing.” Friends on the Path
also stages a monthly campaign titled “Happiness through Emptiness.”
‘Emptiness’ broadens people’s perspective about the world. Friends on the Path is now promoting the three practices
that help Buddhists implement the principle of emptiness.
The first practice involves body. Reflecting oneself and appreciating everything that helps create his or her life, the
practitioner does the 108 bows every month.
The second practice concerns the mind. The practitioner select 108 objects that are
meant for neighbors and pray for the happiness of one object per month.
The third practice is about the sharing of material wealth. The practitioner do-
nates $10 to a cause for helping out the people in need each month in order to
bring about real changes in society through the spirit of prayer and gratitude.
The campaign was launched by 108 leaders from various walks of life includ-
ing politicians, professors, business leaders and broadcasting professionals. To
join the campaign, visit the campaign’s blog at http://thenanum.tistory.com L
10
Heart-Warming
‘Sonjae’s Gift Giving’
Donators’ direct participation in the program draws positive reviews
“Sonjae’s Gift Giving,” a charity campaign staged by Friends on the Path, aims to offer a sense
of hope and courage to children and youth of low-income families, with the help of those who
donate the gifts.
Sonjae’s gift package includes vitamins, an inspiring book about future dreams, a muffler and a hat,
as well as a heart-warming card -- a set of items that the donators hope will encourage children in need grapple with
the challenges they face.
A total of 2,500 gift boxes have been delivered to Lotus Nurseries, Hwagyesa Temple, Life Shelter in Gyeonchang
County, Children’s Center in the Solnae area and other places. L
spring 2011 11
Focus Ⅰ
12
time of self-reflection on how they could not stop the environmental damage done by the Four Rivers Project of the
government. It was a time to resolve that they will do their best to preserve Korean culture.
These practices are a part of the 100 days of practice for the welfare of the people and preservation of Korean cul-
ture. There will be another 1080 bows at the end of the 100 days, which will be March 23.
On January 10, Jogye Order monastics and laity offered the first 1080 bows for the welfare of the Korean
society and the preservation of Korean culture at the Cheonggyecheon Plaza. This event was sponsored by the Jogye
Order Committee for the Preservation of Korean Culture. Jogye Order administration’s monastics and lay employees
(over 300 total) met at the Cheonggyecheon Plaza on a cold Monday morning. They began by chanting the refuge
prayer and heart sutra. Thereafter, an aspiration speech was read. This was written for the citizens of Seoul. Then,
everyone bowed together 1080 times. L
spring 2011 13
Focus Ⅱ
2011 Schedule of
May 6~8 (Fri~Sun) 2011 (2555 Buddhist Era)
Transportation
KTX Train (Arrive at Seoul or Yongsan Station, then take Subway Line # 1 to Jonggak Station) Celebration Committee for
Express Bus (Arrive at Express Bus Terminal, then take Subway Line # 3 to Anguk Station)
Buddha’s Birthday
Car (Parking at Sejongno Parking Lot or Kyeongbok Palace Parking Lot) #45 Gyeonji-dong, Jongnogu, Seoul
Tel : 02)2011-1744~7 Fax : 02)725-6643
Accommodation
Homepage : www.llf.or.kr/eng
Accommodations around Insa-dong, Jogyesa Temple, or Jongno Street
Email : kang@buddhism.or.kr
14
Exhibition of Traditional Lanterns
See the meticulous and exquisite advancements of lantern making.
Each traditional lantern tells a story behind the magnificently formed lantern art.
| May 6~10 (Fri~Tues) Bongeunsa Temple (Subway Line # 2, Samseong Station)
Buddha’s Birthday
May 10 Tuesday (8th day of 4th Lunar Month)
This is the biggest Buddhist holy day of the year as almost all Buddhists go to the
temple to attend the Buddha’s Birthday Dharma Service. Foreigners are also welcome!
spring 2011 15
Dharma Group
The Lotus Lantern Festival is from May 6~8, 2011. All Korean temples will be busy in
preparation for the biggest Buddhist celebration of the year. However, the busiest group will be
the Celebration Committee for Buddha’s Birthday. This committee is in charge of preparing for
the Lantern Parade, Buddhist Street Festival, Post-Parade Celebration, and all the other festivi-
ties of the Lotus Lantern Festival. The committee also oversees the regional festivals held by
temples all across Korea.
If you were to enter the offices of the celebration committee at the basement of the Jogye Order
Administration Building, you might think it’s already festival time due to the light and joyful
atmosphere with posters and lanterns all over the place.
The motto of the committee for the Lotus Lantern Festival is “Voluntary Participation.” Each
year, the committee wants to increase the volunteer participants. The committee is firmly re-
solved in bringing to the world this time-worn festival and showing the importance of Ko-
rean Buddhism. They want to show off the beauty of the Buddhist tradition in a dynamic way
through the Lotus Lantern Festival.
Park Sang-hee is the Event Planning Coordinator. She is in charge of the preparation of the
Lotus Lantern Festival and its events. She said, “The participants of the festival must be enthu-
siastic and joyful so that the festival-goers will be enthusiastic and enjoyable.” She continued,
“The events should have some correlation with Buddhism yet must be fun and joyful.” She also
admitted that dancing and music are not strong points for Buddhists. However she added, “As
much as the Buddha’s Birthday is a joyous occasion, I hope that many people will participate in
the events and sing and dance happily.”
The Lotus Lantern Festival, which celebrates the Buddha’s Birthday, is no longer just for Bud-
16
dhists. This is because not only Koreans but also numerous international guests come to the
festival. Every year, international guests experience traditional Korean culture by making lan-
terns and the like at the Buddhist Street Festival. They even make early reservations for seats at
the Post-Parade Celebration to take part in the revelry of dancing under the traditional rain of
flowers. The festival offers Koreans and foreign guests alike a unique opportunity to partake in
Buddhist culture and the distinctive Korean way of having fun.
One foreigner had attended festivals in both North and South Korea. He observed, “The festi-
vals that represent the North and South would be ‘Arirang’ for the North and ‘Lotus Lantern
Festival’ for the South. These are the biggest festivals of both countries. The North’s festival,
an event of great scope, is a government festival whereas the South’s Lotus Lantern
Festival is a grand festival with volunteer partici-
pant.” The Lotus Lantern Festival has come to
represent Korea in the eyes of the world.
spring 2011 17
Dharma
Above all else, you have to believe that you have Buddha-nature, the power within yourself that enables you to
become a Buddha. Then, like a gardener taking care of a plant, you have to make this Buddha-nature bloom. However,
most people have forgotten about this Buddha-nature. Even though flowers bloom and drop according to the season,
everyone knows that there is the power inside of plants to bloom again the following year. But people have forgotten
that there is also such ability within themselves. If we can realize that we are at the greatest moment of transforma-
tion after having gone through innumerable lives, then we will truly know that inside ourselves there is the power to
become a Buddha.
18
Unenlightened people do not know what is truly good and what is not good. Therefore, the best thing for people to
do is to strongly believe that their fundamental Buddha-nature is always taking care of everything. However, many
people ask, “What happens if I believe and entrust things to my Buddha-nature, but then they don’t turn out the way
I want them to?” This is not belief. Once you truly have faith, entrusting something takes only an instant, and there’s
nothing left over for you to worry about. Your Buddha-nature never ignores your faith. Everything is done through
sincere belief; belief is the key.
Belief rewards you in proportion to your faith. It gives everything to those people who wholeheartedly believe, and
it gives half to those people who halfheartedly believe. This is why complete belief in your fundamental, true nature
is emphasized. Don’t be discouraged when hardships confront you. Even if hardships arise from your foundation, as
long as you have faith, your foundation can also solve those problems.
When you have unwavering faith that “Buddha-nature can solve it,” you begin to find your true self. When you have
strong faith like this, you will be free from fear and doubt, and you will be unshakable yet open to whatever confronts
you. If you don’t have faith in One Mind and your Buddha-nature, no matter how well you are able to do things there
is still an unseen fifty percent that you haven’t taken care of. When the root is healthy, the stalk will be sturdy, and
when the stalk is sturdy, the seeds will ripen.
By Seon Master Daehaeng, adapted from “No River to Cross,” Wisdom Publications, 2007. L
spring 2011 19
Cartoon
Cartoon
While freshening up the wardrobe for the spring cleaning
I found a closet full of clothes woefully out of fashion.
Once flashy and stylish, now they are mere embarrassment for
their owner.
20
Essay Ⅰ
If you asked me when I feel best in my daily routines, I would unhesitatingly answer that it’s right after
shaving my head and bathing. Instinctively I feel clear and clean both inside and out, and that’s when I
feel most lighthearted. It feels like just having been born.
The significance of shaving the head is the severing of secular attachments. Monastic regulations call
for shaving the head and bathing twice a month, on the days before the new and full moons, respec-
tively. But depending on the season and one’s own considerations, it doesn’t matter if monks do it more
often. There are some Zen monks who do it everyday as part of their routine. The attempt to be totally
spotless results in a very splendid, lighthearted feeling of innocence, and you feel like you’re about to
take off and soar like a bird. It’s totally exhilarating.
About ten years ago I was staying at the Zen center of a large monastery. There was a large bathing
facility on the first floor. On one of the walls in the bath, someone had written in candle wax, “What
more could you want?” He had written it as a kind ofhumor after shav-
ing his head and bathing; but it makes you wonder how exhilarated he
must have felt if he had made the effort to write that on the wall. We’re
supposed to be greedless, but could there be anything greedier than
this, than wanting the statewhere there’s nothing left to be desired?
* * * * *
There’s an old adage that “a monk can’t shave his own head.” In
a broader sense, it means that there are some things in his own
field that even a professional can’t do. For example, a writer finds
spring 2011 21
it hard to proofread his own work so others have to do it for him. But concerning a monk not being
able to shave his own head, nothing could be more further from the truth. In the temples monks shave
one another’s heads so everyone knows how to do it, even if they had never been a barber. Just about
everyone can shave his own head. But how could you ever convey the feeling of satisfaction the first
time you do it yourself?
A few years ago, the monk who had usually shaved my head for many years was hospitalized. I
thought of asking another monk to do it for me, but I didn’t want to impose so I decided to give it a try
myself. To tell the truth, I had felt bad all those years bothering this or that monk to shave my head for
me. And sometimes it occurred to me that I would have to do it if I ever were to go and live alone in an
isolated hermitage.
I sat down and shaved very carefully, and contrary to expectations I did quite a fine job. I felt as good
as if I were having my head shaved for the first time upon entering the temple. And really, there was
nothing more that I could have wanted. Out of gratitude, I put on my robes and went up and paid hom-
age to the Buddha.
I was so delighted the first time that I shaved my own head that, to commemorate the event, I went
out the next day and bought a mirror and wrote on the back of it, “Shaved my own head on such-and-
such a date”.
Ever since then, whenever I feel like it, I shave my own head in front of that mirror. It doesn’t matter
what kind of a mood I’m in. Each time I do it, it’s like being reborn. And sometimes if something’s re-
ally bothering me, I’ll shave my head again just to scrape and wash those cares away. (1975) L
22
Essay Ⅱ
‘Different’
and Diversity is a part of the unavoidable reality in the world we live
in. However, we often have a hard time accepting it, and contemporary
Korean language usage reflects this attitude. It has been observed for
some time that people confuse ‘different’ and ‘wrong’ and often use
them interchangeably.
‘Wrong’ When they should have said, “you are different,” people say instead “you
are wrong,” and say “you think wrongly,” instead of “you think differ-
ently.” I do not know when and how this has started in Korea, but it has
| by Mok kyoung chan become one of the most common mistakes. People nowadays make this
error too consistently and frequently to dismiss it as a mere slip of the
tongue. It perhaps signifies a notion deeply rooted in Korean’s psyche
that oneself is the center of the universe and the ultimate standard by
which everything else should be judged.
Koreans often joke about this. ‘If I do it, it is a romance; if others do it, it
is an affair (adultery).’ Koreans also say, ‘If I drive slowly, I am driving
safely; if others drive slowly, they are driving like a coward,’ ‘If my son
speaks in a loud voice at a public place, he is being a positively asser-
tive young adult; if another’s son does it, he is being a loud-mounthed,
spoiled brat,’ or ‘If I do it, it is a legitimate investment; if others do it, it
is shady speculation.’ There are many more jokes in this vein.
If people can have a good laugh and forget about them just as jokes, it
would be fine. However, these thoughts, if repeated, are likely to de-
velop into an embedded conviction that any ideas or concepts different
from our own are wrong. More often than not, such entrenched beliefs
will be translated and manifested into actions and habits, which make
spring 2011 23
‘Different’
and people implicitly force others to do what is right according to what they
‘Wrong’ themselves think. One assumes his or her views are shared by all others,
they are universal, thus right, and therefore others must follow them too.
I have a friend who is a small business owner. When sales are strong
and profits are high, he would take his staff out and treat them with
fancy dinners and visits to karaoke bars. He prided himself on being a
nice and generous boss who knew how to have a good time and shared
his good fortune with his employees. But one day, he started doubting
his self image. He thought that company dinners and drinking parties
were what his employees wanted; but he eventually found out that some
of them would rather go home to their families early. He realized that
he might have spent money not for his employees’ happiness but for
their discomfort in the form of forced gaiety. He wondered that perhaps
it would have been wiser if he had given out cash bonuses instead of
spending rather large sums of money for dinners and drinks.
Parents also do everything in the name of love, what they think is best
for their children. However, it may be perceived only as fetters and
shackles by the children on the receiving end. Everyone is different,
living a different life; therefore, it is only natural everyone has different
characteristics and different views. It would be naively stupid to believe
others will like what we like. Even identical twins grow up to be differ-
ent personalities. Assuming people born of different parents in different
time and space will all share the same thoughts and preferences is as
absurd as believing there are rabbits with horns or turtles with hairs.
24
Buddhist Culture
Jijang
Bosal
(Bodhisattva of the Great Vow)
The theme of this exhibition was Jijang Bosal (Kstigarbha Bodhisattva) who is one of the four main Bodhisattvas
of Zen Buddhism. Jijang Bosal made a great vow to not enter Nirvana until he saves all the suffering beings in the hell
realms. This exhibition focuses on Jijang Bosal and the Korean Buddhist view of the afterlife for sinners.
This exhibition includes a seated Jijang Bosal bronze statue from Seonunsa Temple Seongbo Museum. The exhibition
has six Cultural Treasures and 76 artifacts total. The exhibition is divided into four sections.
spring 2011 25
Ten Kings of Hell Painting Gilt bronze king, Late Goryeo, Karma Mirror,
Joseon 1744, Okcheonsa H.26.2cm Dongguk University Late Joseon , H. 96.5cm
Temple Museum Jikjisa Temple Museum
In this section, we can see the Ten Kings and the Bud- our understanding of the various forms of Jijang Bosal. We
dhist view of hell. can also learn about the figures in Jijang Bosal’s retinue.
Section 2 (part 1) Until all the hell beings are saved Section 2 (part 2) Ceremonies for the Dead
The role of Jijang Bosal is to save and teach the beings in Ceremonies for the dead have existed for a very long
hell, which is one of the six realms of Samsara (worldly time. These ceremonies are to console and send the de-
existence). Therefore, he is the main Bodhisattva of the ceased to a better place. However, they also serve the liv-
Myeongbu World. ing as a way to send off their loved ones and comfort the
grief of loss. These ceremonies for the dead were first
The artifacts here in part 1 of section 2 are to help our widely performed in the late Goryeo Period. Then in the
understanding of Jijang Bosal. Buddhist scriptures about latter Joseon Period (when Confucianism dominated),
Jijang Bosal are displayed here as well as artifacts to help these ceremonies again gained popularity as evidenced
Gilt Bronze Seated Ksitigarbha Wooden Seated Ksitigarbha Wooden Half Sitting Sutra of the Ten Kings, Late Goryeo
Early Joseon, H. 100cm, Early Joseon , H. 53cm, Ksitigarbha, Early Jo- 27.5×11cm, Kirimsa Temple Museum,
Seonunsa Temple Museum Yongmunsa Temple Museum seon , H. 49cm, Dong- Treasure No. 959
Treasure No.279 guk University Museum
26
Tripitaka Painting, Joseon 1758, Colors on Silk, Hyeonwang Painting, Joseon 1887, Amrita Painting, Joseon 1887, Colors on Silk,
173×280㎝, Silleuksa Temple Colors on Cotton, 167.5×175㎝, 166.8×174.8㎝, Gyeongguksa Temple
Dongguk University Museum
by the numerous ceremony manuals published at this time. Confucianism’s lack of ceremonies for the dead as well
as a lack of understanding of the afterlife was supplemented by Buddhist ceremonies. These ceremonies for the dead
took on various forms according to the purpose and people. This section contains various ceremonial artifacts and a
recreation of a ceremony for an easy to understand presentation.
Gilt Bronze Amitabha Triad Late Shrine of the National Preceptor Gobong Bronze Shrine and Gilt Bronze Amitabha Triad and
Goryeo(14C), H. 21.5cm Goryeo H.23cm, from Pagoda in Maegokdong, Joseon 1468,
Dongguk University Museum Songgwangsa Temple Museum H. Amitabha 12.2cm, Avalokitesvara 11.4cm
Jeollanamdo Tangible Property No.28 Ksitigarbha 9.7cm, Gwangju National Museum
spring 2011 27
Korean Seon Masters
A representative Seon master of the late Joseon dynasty, Seon Master Choui became known as the “Korean
Tea Sage” for reviving Korea’s traditional tea ceremony. In addition, owing to his remarkable skill in poetry,
calligraphy and painting, from the Buddhist perspective he is judged highly as both artist and a man of letters, erudite
in all aspects of the culture of his age.
Career
The late Joseon era society of Master Choui’s age, founded on the world view of Sung Confucianism, had devolved
to the squabbling of power politics and the correctives offered by the appearance of “practical knowledge” (silhak)
were losing their power. In addition, with the second wave of nationwide suppression against the burgeoning religion
of Catholicism having inflamed the public sentiment, the king’s power was also in decline, bringing about a state of
affairs that could not easily be rectified. Buddhism as well barely survived, lacking any energy for vital reform or self-
strengthening, owing to the Joseon dynasty’s policy of sungyu eokbul, “revere Confucianism, suppress
Buddhism.” It was during such times that one monk showed exceptional skill in both his
writing and actions, excelling even among those traditional scholars imbued with the
wide-spread bigotry of arrogance and contempt that most held toward monks at
that time. This monk was none other Master Choui Uisun.
Master Choui was born April 5, 1786, in Samhyang township, Muan County,
Cheonnam Province. At the age of five, he fell into some water and was on the
verge of drowning before a monk rescued him, thus forging his intimate connection
with Buddhism. At the age of 15, he was tonsured under Master Byeokbong
Minseong at Unheung Temple in Nampyoung. At Daeheung Temple in Haenam, he
studied the Tripitaka (Buddhist Scriptures) and at 21 he concluded his studies of the
monastic curriculum.
In 1801, Dasan Jeong Yagyong, the consummate scholar of the “practical knowledge”
(silhak) school of late Joseon and exceptionally erudite author of a compendium
28
exceeding 500 volumes on the fields of chemistry, history, 1890, and a two-volume collection of his poetry, called
politics, military affairs, economics and others, was exiled the Choui Shigo (Anthology of Poems by Master Choui),
to Gangjin in Cheonnam Province, accused of being a was published in 1906.
leading figure in the Catholic church. Master Choui’s life
and thought were deeply influenced by Dasan. Through Doctrinal Distinction
his relationship with Dasan, he learned Confucianism Master Choui’s ideas can largely be separated between
and matured in his prose and poetry, developing a close his ideas on Seon and his ideas on “the way of tea.” To
friendship in the process. Even after his thirties, Master begin with, we can examine his Seon thought through his
Choui exchanged intellectual discussion and friendship Seonmun Sabyeon Man-eo, written as a critique of the
with a wide range of the highest Confucian intellects of Seonmun Sugyeong, a work written by his contemporary,
his age, men who had participated directly in the cultural Seon Master Baekpa (1767~1852), addressing practice
and political history of late Joseon. One of his closest methods and theories based on the capacities of
friends was Chusa Kim Jeonghui (1786~1856), scion of practitioners. Master Baekpa’s argument, based on his
a prominent traditional Confucian family, and pioneer of estimation of the respective merits of Seon, divides the
the imported Ching culture, based primarily on the fields “three categories of Seon” in a hierarchy of patriarchal
of epigraphy and textual study. Upon Chusa’s banishment Seon (Josa Seon), tathāgata Seon (Yeorae Seon), and
to Jeju Island, Master Choui even went so far as to visit theoretical Seon (Uiri Seon), and classifies patriarchal
him five times to offer him consolation. Coming into his Seon and tathāgata Seon as “extraordinary Seon”
forties, as his own fame began to spread, Master Choui (Gyeogoe Seon). It is this categorization itself that Master
returned Daeheung-sa Monastery in Duryun Mountain, Choui refutes as fundamentally incorrect. He argued his
where he built the Ilji-am Hermitage on a valley on the difference of opinion with Master Baekpa, that there
east side of the Monastery. There, he spent roughly forty should be four categories of Seon—patriarchal Seon and
years writing and practicing samatha/vipassana (jigwan) tathāgata Seon, extraordinary Seon and theoretical Seon.
meditation until on August 2, 1866, at the age of 81, he The controversy regarding the different approaches
passed into nirvana. to meditation that began in the late 1700s with Master
There are also many other surviving works written by Choui’s critique of Master Baekpa’s Seonmun Sugyeong
Master Choui, whose time of composition is unknown. would rage for almost a century.
These works include the representative critique, the Though the differences between their fundamental
Sunmun Sabyeon Man-eo; the Choui Seon-gwa (Choui’s viewpoints were quite distinct, both of them shared a
Seon Teachings), a gloss on the main points of Hyesim’s common goal to both sincerely clarify and offer solutions
Seonmun Yeomsong; the Jinmuk Josa Yujeokko (A to the problems faced by the Buddhist community.
Biography of Master Jinmuk); and others. After the They offered significant contributions in arousing an
Master’s death, a compilation of his prose works, the Ilji- atmosphere committed to clarifying the core tenets of
am Munjip (Collected Works from Ilji-am), came out in the sect and rediscovering the “Seon spirit.” Having
spring 2011 29
developed this type of Seon theory, in being neither tea ceremony. His “way of tea” was an ordinary routine
partial only to Seon meditation or doctrinal study (gyo), of life that involved lighting a fire, boiling some water
Master Choui’s practice of samatha/vipassana meditation and then drinking the properly prepared combination of
(jigwan) reveals the distinguishing characteristic of his well-steeped water and quality tea. He noted also that
Seon thought. This fact is expressed in the following the nature of tea was inherently unselfish and impartial
passage taken from Sin Heon’s Choui Daejongsa to desires, and he said that this nature was something
Tapbimyeong (Stone Pagoda Engravings about the likened to a “pure original source.”
Lineage Master Choui): Master Choui stated that it was in this way that tea
possessed a sublime and exquisite essence, and if one
The other day, a monk asked me, “Master, are you did not become attached to that essence, one could
solely devoted to the practice of Seon?” to which arrive at a perfectly free state of transcendent perfection
I replied, “As there in no difference whether I (Sanskrit: pāramitā). Accordingly, he stated, “Since you
devoted myself only to Seon or to studying the drink of tea’s undefiled spirit and energy, the day of great
scriptures, why would I insist upon only Seon? enlightenment can’t be far off.”
For those who devote themselves only to the In addition, Master Choui said that tea and Seon
scriptures, it is very difficult not to forget the are not two separate things and that in drinking a cup
principles of the teaching, those who insist upon of tea, one must experience the “meditative bliss of
only practicing Seon, it is difficult to acquire the experiencing the joy of the dharma” (beophui seonyeol).
principles of Seon.” Such words reveal the thought in the dictum, “the one
exquisite flavor of tea and Seon” (daseon ilmi). Like this,
In this way, Master Choui advocated the practice of Master Choui’s “way of tea” stands as a testament to
jigwan together with a combination of doctrinal study his image as a sincere truth seeker, enjoying his Seon
and Seon, more than a devotion solely to the practice of practice while simultaneously engaged in asceticism. We
Seon. can say that this Seon master’s modern attitude, one that
We can observe Master Choui’s other main line of does not separate but rather seeks to connect the world of
thought in his view on the way of tea, as expressed enlightenment and the world of our daily life, shown to
in the Dongdasong. As it was cast in the form of a us by a Seon monk, is a Buddhist response to the modern
Buddhist song (gesong, or gatha) that praised the tea thought that was being led by the Confucian school of
(da) produced in Korea, which the Chinese referred to silhak. Moreover, it could also be said that his Buddhist
as Dongguk (Nation of the East), this work was called practice was a means by which the Buddhism that had
the Dongdasong, or Ode to the Tea of the East. With few previously been cast to the mountains and kept a distance
references to the proper methods for preparing tea or the from the mundane world, could creep just a little closer
proper implements used therein, Master Choui reveals to the masses. L
30
Buddhist Books
The Korean Buddhism Promotion Foundation, in collaboration with The Korean Times pu-
lished a series of newspaper articles from February to August 2010, entitled “Icons of Korean
Buddhism”, which introduced thirty of the greatest or most typical Korean Buddhist cultural
items, personages or symbols. This series aimed to explain these icons in straightforward
language for an international audience interested in Korean culture.
Consequently, The Korean Buddhism Promotion Foundation published the whole series
of articles in a guidebook for reader who have an interest in the Buddhist aspects of Ko-
rean culture. The foundation hopes this volume will be valuable in navigating this vibrant
culture, and that it will also contribute to further support people to experience Korean Buddhism.
Such as in the popular Templestay program and beyond.
■ Published by Korea Buddhism Promotion Foundation / Contact Phone : 02)719-1855 / Homepage : www.kbpf.org
spring 2011 31
Jogye Order News
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3
Lee Hyeon-su, the President of the Jogyesa Temple Laity Association recited the aspiration prayer called
“Aspiration for World Peace.” Thereafter, Cheongryangsa Temple abbot led the ceremony for the repose
the spirits and to send the diseased to a better rebirth. After the ceremony, participants went around the
Jogyesa Temple grounds in a farewell ceremony. Then, a fire ceremony, burning the names of the dis-
eased, ended the services.
spring 2011 33
Jogye Order News
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