Korean Buddhism for International Readers Vol.46

SUMMER 2011

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Contents

2 Jogye Order Feature Ⅰ Dharma Talk to Open the Summer Retreat Season

4 Jogye Order Feature Ⅱ 100,000 Lanterns Color the Street of Jongno

9 Engaged BuddhismJogye Order Delivers Funds and Fresh Water for Japan

12 Dharma Group Buddha’s Teachings to Support Immigrants in Korea

14 Dharma Friend Environmental Activist, Buddhist Mr. Kim Jaeil passes away

16 Dharma ⅠSilent Promises

18 Dharma ⅡChange your Mind, and your Life and Karma will also be Changed

20 EssayThe Meaning of the Three-Leaf Clover

22 Buddhist Culture ⅠAgonies of “Wonhyo” as a Practitioner

24 Cartoon 25 Buddhist Culture Ⅱ

Taste the Authentic Korean Temple Cuisine in the Middle of Seoul 28 Korean Seon Masters

Great Seon Master Taego Bou(1301-1382)

30 Jogye Order News

summer 2011

Cover Provided by The Buddhist Newspaper

Supreme PatriarchMost Venerable Beopjeon Sunim President & PublisherMost Venerable Jaseung Sunim Editor Ven. Hyekyung Sunim Contributing EditorVen. Yongsu Sunim Art DirectorJogye Order Publishing Jogye Order of Korean Buddhism45 Gyeonji-dong, Jongno-gu, Seoul, KoreaTEL : (82)2-2011-1830FAX : (82)2-735-0614 Email : sun@buddhism.or.krwww.buddhism.or.kr www.koreanbuddhism.net(English page) Free Subscription available for Buddhist organizations.Please send organization name and mailing address to : sun@buddhism.or.kr

songkwng-sa

When you are down and out, held in contempt,

Desperately ill, and emotionally crazy,

Don’t lose heart. Take into you

The suffering and negativity of all beings

-- This is the practice of a bodhisattva.

-from the ‘37 Practices of the Bodhisattva’

2 summer 2011 3

Dharma Talk to Open the Summer Re-treat Season

The most Ven. Beopjeon, the Supreme Patriarch of the Jogye Order of Korean

Buddhism delivered a Dharma talk to pro-claim the commencement of the summer retreat season for the Buddhist Era of 2555. On May 16th, the Supreme Patriarch’s hwadu referred to the dialogue between the Seon Master Josan and his student on “What is the most expensive object in the world.”

The Supreme Patriarch stated, “Seon masters enticed innocent cats to be trapped in a dried up well. Likewise, when monks are driven into desperation, they would struggle to es-cape. This is how the monks should practice. Such sense of crisis is necessary to motivate them to study what will transcend life and death.”

In addition, the Supreme Patriarch stated, “Seon Master Josan said the most expensive object in the world is a dead cat’s skull. Dur-ing the summer retreat season, take a deeper look and investigate to solve the reason why the Seon Master Josan said such a dirty, use-less and ugly object is the most expensive

Jogye Order Feature Ⅰ

object. One must have an intrepid spirit to resolve this question during the summer retreat that without finding an answer for this question, one would never leave the Seon Meditation Hall.”

Meanwhile, this year’s summer retreat season starts on the 17th of May (April 15th on lunar calendar) with 2,200 monks at 100 Seon zen centers in all parts of Korea for the duration of three months.

Following is the Supreme Patriarch Bupjeon’s Dharma talk for the summer retreat season.

The hwadu from the Supreme Patriarch’s summer retreat Dharma talk: What is the most expensive object in the world?A student asked Seon Master Josan. “What is the most expensive object in the world?”“Sa-myo-a-du (死猫兒頭). It would be a dead cat’s skull.”“For what reason a dead cat’s skull is most expensive?” This is a way of studying to find an answer by putting the dualistic thinking of what is valuable and what is worthless to its maximum use.

Normally, a dead cat’s skull is a worthless object. However, the purpose is to take away the discriminating mind by eliminating dualistic thinking of defining objects as expensive or not. Seon masters enticed innocent cats to be trapped in a dried up well. Likewise, when monks are driven into desperation, they would struggle to escape. This is how the monks should practice. Such sense of crisis is necessary to motivate them to study what will transcend life and death. Seon Master Namjeon slashed the cat in half and Seon Master Josan spoke of a dead cat’s skull. These are the same examples when Sakyamuni Buddha held up a flower or Seon Master Gooji lifted his thumb. Thousands arms of Avalokitesvara Bodhisattva are the same as Master Gooji’s single finger. Seon Master Josan said the most expensive object in the world is ‘a dead cat’s skull.’ This “sa-myo-a-du” question allowed many practitioners study by using a dead cat as their hwadu. It was to find out why Seon Master Josan said the most expensive object in the world is a dead cat’s skull. During the summer retreat sea-son, take a deeper look and investigate to solve the reason why the Seon Master Josan said such a dirty, useless and ugly object is the most expensive object. One must have an intrepid spirit to resolve this question during the summer retreat that without finding an answer for this question, one would never leave the Seon meditation hall.

There is no master to greet an unexpected guest very wellIt is better to offer something false rather than true. L

Summer retreat season, B.E. 2555(2011)

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On May 7th, the lantern parade begun with an event called “UhwulimMadang” at the Dongguk University’s main stadium. Lantern parade, the festival’s highlight, elevated the excitement when a stream of 10,000 lanterns flew through Dongguk Univer-sity, Dongdaemun, and Jongno Street. Lanterns in the images of The Four Devas, elephant, dragon, Geobukseon (Korean Turtle Ship), helicopter and other impressive objects led the parade and about 50,000 Buddhists held lanterns followed the parade to revisit the true meaning of the Buddha’s birthday. After the parade, a Buddhist Memorial at Jonggak Street unified 300,000 Buddhists, citizens of Seoul, and foreign visitors beyond religion and race for a grand celebration.

Buddhist Cultural Festival Opens in front of Jogye-sa Temple

On the second day of Lantern Festival, the Buddhist Cul-tural Festival featured eight themes with 120 booths demonstrat-ing International Buddhism Booth, Traditional Craft Booth, Tra-

Jogye Order Feature Ⅱ

100,000 Lanterns Color the Street of Jongno

On May 7th, Lantern Parade in Dongguk University and Jongno Area

100,000 lanterns created magnificent scenery on Jongno street. On May 7th and 8th, about 30,000 Buddhists, citizens of Seoul, and foreign visitors gathered and enjoyed together the lantern festival in Dongguk University and street in front of the Wujeongguk building near Jogye Order of Korean Buddhism.

ditional Gaming Activities, Sharing Event, NGO Presentations, Clearing and Sharing Mind Booth, Foreign Visitor’s Lantern Making Workshop, Farmer’s Market.

The International Buddhism Booth introduced the Korean Culture and Bud-dhism; featured activities included lantern making, International Youth Buddhist Net-working, trying on hanbok (traditional Ko-rean Costume), making danju (short prayer beads), tea meditation, temple stay, making Korean names, and the booths were in-stalled each representing Buddhism from countries such as Sri Lanka, Tibet, Mongol, Cambodia, Nepal, Thailand, Taiwan, India and Myanmar.

Traditional Craft Booth featured work-shops that taught prostration, making in-cense, lotus candles, wish fulfilling lotus, cast of Buddhist objects, Korean masks, lo-

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tus fans, stamps with traditional symbols, hanji (traditional Korean paper) craft, lotus lanterns, lotus flowers, as well as writing family motto, painting mandalas with incense and printing books.

Traditional Gaming Activities taught neolttwigi (Korean jumping game similar to see-sawing), mangchagi and mangjoopgi (Ko-rean version of hop scotch), tuho (throwing ar-rows in a jar), biseokchigi (throwing rocks to knock out the other player’s rock), gomoojool-nori (jumping and dancing around a long rub-ber band), gonggi-nori (playing with throwing and catching five small rocks or marbles to gain points), stacking blocks, tug of war, jump ropes, making jegi (Korean toy made out of coin and paper to kick it up in the air and keeps on kick-ing to prevent jegi falling on the ground), mak-ing tops, and make-a-wish ceremony.

Sharing Event demonstrated compas-sion through activities such as making things like lotus flowers with hanji, origami pagodas, cell phone charms, handkerchiefs, experienc-ing children’s dharma talk as well as Buddhist

characters, painting Buddha’s portrait and Buddhist dancheong, distributing Buddhist books, introducing Buddhist applications for smart phones, and how to sign up for organ and/or bone marrow donations.

The NGO Presentations gathered Buddhist Civic Groups that provided programs like dentist on a wheel, fair trade goods, modernized hanbok, no leftovers campaign, learning about multi-cultural families, pressed flower craft, making organic soaps, experiencing pottery, free acupuncture exam, experiencing Seonmudo, experiencing the lives of people with special needs, and getting a wheelchair license.

Farmer’s Market featured Korean temple cuisine, traditional Korean food and cuisine from North Korea which provided many joyful moments for the celebration participants.

Lantern Making Competition is the most popular event for the foreign tourists. The program is led by an Interna-tional Dharma Instructor’s Association where the participants can make their own lanterns.

‘Clearing and Sharing Mind Booth’ demonstrated workshops on Buddhist Art, making Buddha postcards, face painting, and copying sutras. Along with the Buddhist Cultural Festival, Performing Festival and Lantern Ceremony will follow.

From noon to 6 p.m. the Performance Festi-val at the Wujoengguk Street in front of Jogye-sa will begin with gilnori (a form of Korean Farmer’s Band), performances from Tibet, Mongol, Nepal, and Sri Lanka, high-wire walking, temple crane dance, youngsanjae (a form of Korean dance), Ko-rean Farmer’s Band, seonmudo (a form of martial art), Lion Dance, percussion performance, dance competition, and Korean traditional games. From 7 p.m. to 9 p.m., the lantern festival marched through the Insa-dong area followed by a performance by cheering group, and nanjang feast dance.

Korean Buddhism Aims to Make a Bright Future with Ko-rean Citizens

Buddhist Era 2555-Buddha’s Birthday Celebration CeremonyTo celebrate Buddha’s Birthday, the Jogye-sa in Seoul and other temples of the Order conducted Bud-dhist ceremonies and vows to become Buddhists who practice sharing with their neighbors. On May 10th, the Celebration Committee for Buddha’s Birthday (led by Jaseung sunim, the President of the

Jogye Order Feature Ⅱ

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Engaged Buddhism

Jogye Order Delivers Funds and Fresh Water for Japan

Jogye Order Feature Ⅱ

Jogye Order of Korean Buddhism) dedicated a Buddha’s Birthday Celebration Ceremony amid the crowd of 10,000 monks, nuns, lay Buddhist men and women.

The ceremony today included Buddhist initiation ritual, giving of blessings, offerings of flowers, incense and tea, outstanding lay Buddhist award ceremony, opening speech, Dharma talk, introducing and reading the joint statement from Buddhists of North and South Korea.

As part of efforts to safeguard traditional culture and promote introspection and organizational reformation, so-cial minorities such as multi-cultural families, migrant workers, and people with special needs, and people from other religions were invited instead of community and political leaders.

At the giving of the blessing ceremony which helps children to grow their Buddha mind, the children at Jogye-sa temple, multi-cultural families, and Seunggawon’s children with special needs were invited in a hope to deepen their dharma connection as time passes.

In addition, the recipients of Outstanding Lay Buddhists Awards included actress Kim Hyeok, comedian Lee Soogeun, Lee Giheung (President of the Buddhist Athletic Association), Kim Sanggi (General, Republic of Korea Army), Kim Joongdo (son of André Kim, receiving the award on behalf of his late father, a former Korean fashion designer and an icon who passed away in 2010).

The Supreme Patriarch and the President of Administration in their Dharma talk and the opening speech encour-aged the Buddhists to follow the teachings of Buddha by diligently focusing on their dharma practices. The Supreme Patriarch in his Dharma talk said “All sentient beings have Buddha mind with inherent calmness and peace and there-fore, they are all buddhas with a beautiful Buddha nature, albeit incomplete. There is no truth or the Buddha outside of one’s own nature. Therefore, looking for the Buddha elsewhere will make one get lost; seeking it elsewhere make it go further away.” He emphasized the sincere way to celebrate Buddha’s Birthday is to see oneself as a Buddha.

In addition, Ven. Jaseung suggested in his opening speech that social conflicts can arise from inappropriate re-ligious and political beliefs and therefore, we must create a society where we accept each other’s differences in the name of‘us’.

Ven. Ja-seung pointed out the problems of incorrect religious and/or political beliefs by stating, “my religious be-lief should not be used as a tool to attack or criticize others and political belief should not be used as a method to identify who I am and distinguish myself from the others.” He also stated, “Jogye Order will create a world of bright future with Korean citizens by having its own introspection and organizational refor-mation to allow Korean Buddhism re-born and return the religious teachings back to the society.”

During the day’s ceremony, both North and South Korean Buddhists hosted the ‘Simultaneous Dharma Talk to Wish for Reunification of Korea in Celebration of Buddha’s Birthday’ to admire Buddha’s Birthday and issued a joint-statement, i.e., North and South Korean Buddhists’ Col-laborated Speech for Reunification of Korea. The speech presented by Ven. Bo-Seon (Speak-er of the Central Council) declared “Buddha’s spirit for peace and compassion along with the collaborated speech shall become a guiding light for reunification of Korea, where all Koreans will unite our powers to bring the day of reunification in near future. Until this day, we must continue on with our practices.” L

On April 28, 2011, Jogye Order’s Representative Team (Led by Ven. Hyekyung, Director

of Social Affairs for Jogye Order) visited the “Northeast Josun Elementary and Junior

High School” and donated ¥ 4 million (about $55,000) along with 20,000 bottles of fresh water.

Out of 20,000 bottles, 10,000 bottles were donated by the Jinkwan-sa Temple in Seoul. About

50 participants including Ven. Hyekyung, Hong Minsuk (Leader of International Team),

the school administrators and students attended the donation event.

10 summer 2011 11

Engaged Buddhism

five members of the Disaster Relief Volunteer Team to the affected areas in Japan. The team established its basecamp

in Shinjuku, Tokyo and started an official field investigation. The aftershocks and possible radiation releases from the

recent nuclear accident made traffic conditions at its worst and the team had difficult time entering the Sendai City.

Nevertheless, on the day of March 17th after facing many challenges, the Disaster Relief Volunteer Team arrived at

one of the most affected areas called Nakano, Sendai City and completed the field investigation. In the middle of Japa-

nese government’s restriction on non-governmental volunteer activities, the Jogye Order’s Disaster Relief Volunteer

Team is the first private organization that preceded its official relief efforts. The representative at the Korean Em-

bassy in Sendai City thanked the team by stating “In a situation where foreign media and many other foreign visitors

are leaving Japan, Jogye Order’s visit is the first one from private organizations and the visit itself is astonishing. We

thank the Jogye Order and we will do our best to ensure the safety of Korean residents in Sendai City.” L

Ven. Hyekyung encouraged the participants by

stating, “A first time traveling down the road may

seem far and dangerous but once you experience

it, it can be traveled easily next time. Let’s co-

operate with each other to create opportunities

that will generate many additional humanitarian

aid efforts with common sentiments that we all

Koreans share.”

The “Northeast Josun Elementary and Junior

High School” is an affiliated school of Jochong-

nyeon (A pro-North Korean residents’ league in

Japan) located in the outskirts of Sendai City in

Japan. The school’s building is in danger of col-

lapsing from 9.0 degree earthquake occurred on

March, 11. The school cannot receive any sup-

port from the Japanese government because it is

not approved to operate as an educational insti-

tution. Also, it is affiliated with Jochongnyeon

which also prevents receiving any aid from the

South Korean government or its embassy. Yoon

Jongchul, the school’s principal has expressed

his gratitude by stating “We are deeply touched

by Jogye Order’s support. We will faithfully use

the donated funds and water towards the school’s

restoration efforts.”

Before this occasion on March 15th, four days af-

ter the earthquake, the Order already dispatched

12 summer 2011 13

Approximately 1.25 million migrants are currently living within Korean society. At the end of 1980s, the number of migrants living in Korea began to rise more steadily. This trend means a lot within the Korean society as

well as within Buddhist communities. Of course, the Korean immigration rate is in accordance with the World’s im-migration statistic trends. However, we can see a distinctive characteristic when the trend is seen within Asia only. Since Asian cultural areas are within the Buddhist cultural areas, 31.5% of immigrants in Korea are Buddhists. This estimate could increase if we add those with Buddhist inclinations. It is estimated that immigrants living in Korea will rise steadily to total over 4 million people by the year 2050. Even if we were to down play the stats, we could estimate 1.3 million Asian Buddhists will be living in Korean society.

Since 1990s, Buddhist communities have been working hard to protect the immigrants’ rights and for them to adapt successfully in Korean society. There were many case-by-case supportive efforts, which are centered around the monasteries. Here after, in year 2000, a number of supportive organizations were established and exclusive em-ployees were hired to fully support the immigrants. Many regional Buddhist communities, which began to offer Korean language classes, cultural experience programs, community centers, employment centre, and medical support to immigrants, realized the need for a unified National network system. These much needed network systems could help immigrants receive proper human right protections and attain other claim rights. Ultimately, National Bud-dhist Council for Supporting Migrants was formed in year 2006. Presently, in year 2011, the council consists of 18 organization members and the support work takes place in Seoul, Gyeonggi, Daegu, Gyeongbuk, Gwangju, Jeonnam, and other cities.

MCSM offers counseling, education or culture, sup-port for migrants or community organizations, along with other joint programs. One of the main supportive activities

Dharma Group

Buddha’s Teachings to Support Immigrants in Korea MCSM (Maha Council for Supporting Migrants)

includes creating shelters and other support programs. This allows migrants to create resting place of their own, which will be utilized by people openly. Moreover, monks from the respective Buddhist migrants’ countries are often invited to help maintain their own Buddhist religious practices. The member organizations have been receiving subsidies since 2007 to create and maintain these locations and programs. Other services, such as Cheondo-jae (memorial ser-vice for the deceased) was also performed in memories of all the deceased foreign workers.

One of the 2001 operations include ‘Volleyball Game for the Migrants’, which is a wholesome way for Asian Bud-dhists to meet and to support each other to continue their own Buddhist studies or practices.

Moreover, through ‘Sri Lanka Overseas Volunteer Work’, we will attempt to understand the local culture and to create an occasion to better understand each other. There are plans for a Buddhist Policy Forum later this year. Through this forum, the members will be able to share their experiences and discuss any issues concerning Korean migration patterns

MCSM will not only work together with other organization members, but with other Buddhist organizations to spread the Buddhist teachings, which in turn help to create a promising multicultural society. There are plans for other services, within Korea as well as internationally to benefit many people around the globe. L

14 summer 2011 15

Dharma Friend

Environmental Activist, Buddhist Mr. Kim Jaeil passes away

Kim Jaeil, the president of Temple Ecology Research Institute, has died of lung cancer at the age of 63 on May 15. He has dedicated his life to the cause of the Buddhist ecology movement and education in traditional culture. He was the president of the Temple Ecology Research Institute, Honorary member of the Jogye Order Environ-mental Committee, and Chairman of the Bodhi Foundation, and adviser to the Buddhist Television Network. He will go down in history for his role in civic movements in the environment, media, and culture fields.Born in November 1949 in Pohang, Gyeongbuk Province, Kim was diagnosed with lung cancer eight years ago. Even as he struggled with disease, Kim studied the ecology of temple forests at 108 locations around the country, and wrote a 10 volume series on “The Forests of Mountain Temples.”Kim made many contributions to the Buddhist environmental movement. In 1994, Kim established the “Farm-ers Cooperative Ecology Tour” the nation’s first civic group for ecology surveys, and in 2002 he established the Temple Ecology Research Institute, attempting to present new directions by fusing the environmental movement and education. Also, Kim hosted the “100-leader workshop for the national ecology tour,” and to prevent ecologi-cal damage, prepared ecological tours and surveying guidelines. Last December, Kim was told by a doctor that he had at most two months to live, and he proposed as his last wish that the Jogye Order would establish a Buddhist arboretum. The Jogye Order consented, and formed a sub commit-tee within the environmental com-mittee and commenced preparations. Until the end, Kim devoted himself to help build the Buddhist arboretum, including a project to research a list of plants mentioned in the Buddhist sutras, for a publication called “Plants in the Buddhist Sutras.”Kim also played a leading role in pub-

licizing Korea’s traditional culture. In 1991, he established the Farmers Cooperative Culture Tour, and for over 20 year, he helped to publicize Korea’s traditional cultural assets through over 600 field investigations. Along with this, in 1990, Kim established the Bodhi Broadcasting Monitoring Association and curtailed illegal religious proselytiz-ing on the public MBC network, while helping to remove the religiously biased use of the term “the Lord’s Day” for “Sunday” from the nations media. The Jogye Order Environmental Committee announced its best wishes that Kim pass on to the Western pure land, and that Kim’s work would continue. The Environmental Committee (Chairman Ven. Jangmyeong), expressed in its condolences on the 16th, “We express our deepest condolences on the departure of Kim, a true ecological Bodhisattva of our age. We vow that his mission in life will not be forgotten, and will continue.” He continued, “All Kim’s hopes will continue firmly as we cherish them and devote ourselves to them, and we will bring them to a good outcome. On this land, we hope to realize Buddhist ecological values and conduct that can achieve the Buddha’s Pure Land.”On the same day, the President of Jogye Order Ven. Jaseung visited the memorial service for Kim at Samsung Seoul Hospital Memorial Hall to pay his respects and offer his best wishes for Kim in the next life. Ven. Jaseung offered incense in front of Kim’s portrait, and clasped his hands in prayer. He joined hands with Kim’s family, and comforted them in their time of mourning.Ven. Jaseung noted that he had hoped to visit the Gwangnueng Arboretum with Kim to establish the Buddhist Ar-boretum on this day and his regrets that he was unable to. He expressed his wish to bring Kim’s ancestral tablet and portrait on the traditional 49th day of mourning on a visit to the national arboretum. Furthermore, Ven. Jaseung em-phasized that he would spare no effort in support of the further development of the Institute.Services for Kim were conducted at Bongeun-sa Temple on May 18, as the Chairman of the Environmental Commit-tee, and his remains were interred at the arboretum at Shilleuk-sa Temple in Yeoju. L

‘Do not cry, I live well, and go. I love all, all of you.’

16 summer 2011 17

Silent Promises | by Ven. Beopjeong translated by Brian Barry

In a secular world that is becoming increasingly complex and heartless, we are becoming bound by such a sea of laws that we can hardly keep track of them. It’s difficult to under-

stand why we need so many laws and regulations just to get on with our lives. When powerful laws are enacted and proclaimed, you would think that life would become smoother; but it seems that actually the opposite is happening, with more sensational and horrible crimes increasing day by day. We can’t help but envy the people of yesteryear who got by so well without so many laws.When you’re walking in the mountains and you come to a fork in the path, you’ll often see indica-tors made from rock piles or branches to lead you the right way. It’s then that we become aware of the debt of gratitude we owe to the gentle people who set up the signs for us. They show us the right path without written or spoken words. These indicators, far from restricting us, make us both

happy and grateful. Even promises, when based on such humanistic trust, are sacred. Once my teacher Zen Master Hyobong told me a story about when he was a young monk “floating like the clouds and flowing like the wa-ters,” as we call traveling around freely between meditation retreats. Someone told him about a silent, nearly timeless promise handed down through the ages at a particular hermitage. The hermitage was high in the mountains and few people came around, so a meditator had an ideal environment for the summer meditation retreat. But by mid-October that monk would have to hurry down the mountain or be stranded until the following spring because the snow would soon be piling high.

Dharma Ⅰ

When a monk first arrived at the her-mitage for the summer retreat, he would find a full supply of food and firewood so that he could pass the retreat in worry-free comfort. In the fall, after the retreat was over and before the snow flew, he would go down to the villages below the mountain to collect food offerings, and then come back and replenish supplies and firewood for whoever came next. If he came back to the hermitage a few years later, there might be traces of someone hav-ing had been there, but food and firewood supplies would be as perfectly stocked as if no one had touched them.Of course, to us today, this sounds like an old legend or a nearly forgotten, moss-covered tale from yesteryear. But it is an actual tradition at that hermitage, for who knows how long.Keeping the place filled with supplies was a silent promise. It was a beautiful custom based on mutual dependence and human trust. There was nothing forced about it and there were no sanctions to be enforced if someone didn’t keep the promise. It was done spontaneously, out of a spirit of goodwill.There’s probably nothing more beautiful in this world than people relying on and trusting one an-other. Amidst a climate of mistrust, fear, and reluctance, even a contract signed on the finest and most durable paper in the world could never compare with a silent promise.A while ago I spent a night at an isolated hermitage at an elevation of 1,700 meters. I couldn’t rid myself of a lingering feeling of sadness when I saw that the built-in wall closet in such a small room had been locked. I tried to imagine what a closet at that elevation could possibly be worth losing. Sadly enough, it appeared that at that hermitage there was no tradition of silent promises. (1975) L

18 summer 2011 19

Change your Mind, and your Life and Karma will also be Changed

● ● ● ● ● ●

Ven. Gowu (Seon master, Senior monk of Jogye order) had a teach-ing to lay workers on the topic of ‘what is true happiness and how

to find it’. Ven. emphasized “ultimate happiness can’t be found outside of us but can only be found within us”. This is an introduction to ‘finding happiness’ teachings taught last July by the Ven. Gowu at the Traditional Buddhist Cultural Institute in Gongju.

“Even after the Buddha left his palace and extensively studied various religions, he still could not find the answer. Through various practices he was able to find peace in his mind. However, when he returned back to re-ality, he noticed that suffering still existed. Therefore, he went to practice on his own to realize the ‘Self’. This principle of ‘Self’ exist independent of whether the object is an animate or inanimate. The principle of exis-tence is applicable to the past as well as in the present. I became happy to discover this truth.

The method many people use in search of happiness is only temporary. Would you become happy if you become a president? You may finally become happy when you get elected. On the other hand, Ven. Unmun from China taught that happiness really means ‘Every Day is a Wonderful Day’.

Buddhism emphasizes the need for self-reliance and individual effort. Buddhism teaches the concept that each person does wrong because of one self. Likewise, each person must depend on one self to make necessary changes and do good. Meaning of existence is also related to self-reliance. Buddha was very ‘normal’ and not any ‘different’ than us. What is so great about the Buddha is that he discovered this principle. Diamond Sutra teaches that principle of existence is not only applicable to humans, but is applicable to all things of the world. Everything in the universe follows this principle of self-existence. Once this principle is realized, we could find solutions to the environmental, economical, political, and warfare problems.

You do not become Buddhist by going to temples, shaving your hair, or wearing a robe. What makes you a Bud-

Dharma Ⅱ

dhist depends on how you think. Seon (Zen) Buddhism conveyed this discovery, made by Buddha, in a fol-lowing way. Ven. Hyehae came to ask Ven. Majo in China. Ven. Majo asked, “Where are you from?” “I am from Wolju, Daeun-sa”. “What are you searching for?” “I came to learn Buddha’s teachings”. Then Ven. Majo responded “Why are you not taking care of the jewels within, and looking for something outside of yourself?” We all have what it takes to be a genuine Buddhist. It is just a matter of discovering that you have this Buddha nature. Ven. Hyehae asked Ven. Majo “Which jewels do you refer to?” I ask you readers this same question. ‘Which jewels do you think you have within you?’ Buddhism will teach you the answer to this question.

Ven. Majo answered, “The one asking the question” and I will answer ‘It is that who reads’. You already have it all. When you develop the ability to utilize this ability, you will experience desirable effects without any adverse effects. Likewise, when you realize the principle of existence, you could live harmoniously in any society, whether it is a Buddhist, Christian, or Islamic. If we know the principles of ‘Self’ existence, there would be no conflict and war.

What lead some of the most extravagant celebrities to commit suicide? In comparison to our past, we lead a life of extravagance and affluence. But, why is it that we feel more heartless and cruel? Let’s take an example of a restaurant owner I know to think about happiness. This person lives in a city called Yeongju. De-spite the fact that he did not visit the monastery very often, this person very often made offerings to temples and monks. One day, this person came to visit the temple and was about to rush off again. So I stopped him and told him ‘I will tell you how to build a successful business, while you cultivate yourself. If this method works, then I recommend you study Buddhism more’. Then I told him ‘Think of the customers as your savior. Through your customers you are able to attain a house and educate your children. Isn’t it true that they are your savior?’ Would your customers appear differently if you change the way you think? A half-hearted greet-ing may transform into a more sincere one, and you may take more care in preparing the food. As a result, customers will enjoy coming to your restaurant for your great food. Soon afterwards, the restaurant owner came to visit me and said the restaurant is doing very well. This is Buddhism. In reality, a proper way of look-ing at your customer is to see them as your savior rather than a way of making money. As such, Buddhism can be found in our everyday life. When we look for Buddhism away from our daily life, then we may be looking for something that does not truly exist.

Your life could change depending on how you think. If a businessman thinks of their employees as his savior and not as a way to make money, the employees will feel this and work more sincerely for the company. If the employee thinks “It is all thanks to my employer that my family and I are living well”, then they will find that work becomes more enjoyable. Buddhism ultimately leads to an optimistic way of life. The reason why you can not find happiness is because you are looking outside of yourself. You look for treasures outside, while ignoring the treasures within. The treasure we seek is the person that sees and hears. What would be the perfect way to realize this? Originally, this ‘treasure’ was clear and uncontaminated. However, it became pol-luted when divided into subjective and objective points of view. Purification takes place when you recognize things as an illusion and confusion. Secondly, our attachment makes us miserable. If you don’t get attached to the appearance of the world and understand the principles of existence, you will find love and true happi-ness. L

Ven. Gowu

20 summer 2011 21

“Are you happy?”

This was once a popular phrase. This is a line from the movie, “Waikiki Brothers.” “Are you happy this moment? Do you consider yourself a happy person?” At these questions, it is said that there would be only a few Koreans that could confidently say that they are happy. Overall, it is said the happiness index in quite low in Korea.

So, what is happiness? People would have diverse answers. Happiness can be said to be the degree of satisfaction in life. However, people gauge their happiness, not by such an abstract definition, rather

by things that can be seen. It is said that people believe having a lot of money or a big house would bring happiness. If we could just

have a better job, we would be happy. If we could just get better grades, we would be happy. If we could just get

a promotion, we would be happy. We think like this

Then, if we did get a lot of money, a big house, and a great job—would we really be happy? According to studies, we don’t become happy just because our situation changes. When we get what we want, we become happy for a time. Then, we get used to the situation and a new desire arises. If we get

The Meaning of the Three-Leaf Clover | by Mok kyoung chan

Essay

what we want, we want another new thing again. There is a saying that if we are standing, we want to sit. If we are sitting, we want to lie down. And if we are lying down, we want to sleep.

Nonetheless, people say, “But isn’t it good to have a lot? After all, a good thing is a good thing.” Studies indicate that what determines happiness is not external factors, rather our character and our attitude. In the degree of life satisfaction, less than 20% is determined by external factors. Of course, there are some people who give great importance to this less than 20%. It is when the 20% external factors and the 80% internal factors come together harmoniously, there is great strength. If these factors cannot come together, we want another 20%, after we get the initial 20%.

We looked for spring all day longBut spring was nowhere to be foundWe searched to the cloud-covered mountain peakWe wandered until our straw shoes were completely worn throughTired, we returned

Then a smile came upon us at the teeming fragrance of ume flowersSpring was already hereAbundant on the branches of the ume tree - Hakrim-Okno

The precious things are within us or next to us. The most important time is now and the most important place is here. Not knowing this, we only search outside. This mind has no brake. With-out brakes, the mind speeds up. With a speedy mind, our perspective narrows. With a narrow perspective, we become anxious and impatient. Even if there were precious things to be found anywhere, how could we ever find it with our anxious and impatient minds?

The four-leaf clover represents good luck. We’ve all probably looked for a four-leaf clover in the grassy field. We wanted to find our lucky four-leaf clover in the midst of all those three-leaf clovers. We wanted to place it in the pages of a book and dream of happy moments. However, did you know that all those overlooked three-leaf clovers are supposed to represent happiness? L

22 summer 2011 23

Buddhist Culture Ⅰ

The musical Wonhyo opens with a rousing spectacle of song and dance featuring the monk Uisang and eleven other monks, soaring through the curtain. The whole 90 minutes of the performance is filled with com-

pressed dramatic intensity and a movie-like live excitement. Hwangryongsa Temple, the symbol of the Silla Dynasty’s embrace of Buddhism to protect the country, has reappeared on the modern stage through high technology. Rather than use a background with symbols of the era, the new musi-cal relies on the monk’s clothes and gestures to suggest the future. With stage direction oriented towards meticulous elaboration rather than bang and flash, Wonhyo reflects the past of a thousand years ago and the future of a thousand years hence. Rather than depicting a familiar glorious hero, Wonhyo expresses a moment in time, to depict the life of Wonhyo, a celebrated Buddhist figure, in terms of the future.After more than two months of intense training, the final rehearsals before opening night began calmly at 3:00 pm on April 21 on the performance stage at the Woori Finance Art Hall. Lee Jihoon, a former “idol singer” and boy band star, transformed himself into a powerful musical actor to convey the mind of Wonhyo. Kim Ahseon, the star in the premiere of Miss Saigon, delivered an appealing performance in a lovely voice as Princes Yoseok, the woman who tempted Wonhyo out of a life of ascetism.The highlight of the show was the performance when Wonhyo climbed over the boat and headed toward the palace of Princess Yoseok when being begged by his apprentice monk Deokgu not to go. The climactic scene was highlighted

Agonies of “Wonhyo” as a Practitioner

by the background Woljeong bridge and the full moon on the stage. “My heart speaks, the place where your blood flows, / do not let your heartbeat stop. / Set me free in the name of Buddha and go to the world of Wonhyo”With the main character played by different actors, Seo Jihoon appeared as Wonhyo when he famously drank stale water out of a human skull on his way to Tang China. With appealing singing and detailed performance, he absorbed the audience in the process of enlightenment. The stage set depicting a tomb full of skeletons and the ensemble sing-ers transformed into demons provided thrilling singing. The bleak tomb pulled the audience into the cave through advanced lighting and stage equipment.The stage, conceived for a high tech musical, puts the values of the future into the visual spectacle and entertain-

ment of a musical. The incorporation of a cape that recalls science fiction aliens into the monk’s robes, as well as the boots and original hairstyles pull the audience into the future. The short lines, and the performance absorbing music and singing show the possibilities of transplanting high tech into an ancient story.The musical weaves art, choreography, and composition into a single moment. Group dance and sword dance overwhelm the stage during the song “Is it betrayal/ It’s betrayal,” chang-ing the atmosphere. Chunchu (played by Lee Gidong) and Daeto (played by Seong Giyoon) with their veteran performances, convey the conflict between the three. Act 1 scene 2 “Kill or betray,” shows the image of the Silla royal court. The dance of Daeto and the soldiers illustrate the tumultuous Silla court and its unstable future.This high tech musical varies with its characters and parts. The music emphasizes each personality, and the performances and clothes also show a new aspect for each part. Won-hyo changes from the story of a young mad genius to a love story; then it is reborn through

a glorious transformation as a story of a charismatic and just leader. With colorful characters and spectacular scenes, the musical Wonhyo will open for a strong 50-day run.The musical Wonhyo was planned to celebrate the 50th anniversary of the founding of the MBC broadcast network. The Jokye Order hosted it jointly as a memorial production for

celebrating Buddha’s birthday, and Buddhist Television Network also participated. The original script was written by Lee Munyeol and the musical is directed by MBC’s Kim Seung Hwan who produced “Infinite Challenge” and “Gayo Concert.” Wonhyo is a spectacle that realizes Silla’s largest temple, Hwangryongsa through the latest technology, on stage, with an ensemble of 19 actors in their 20s and 30s, lively dialogue, and spirited choreography. The first performance is from 8:00 on April 22, at the Woori Finance Art Hall, until June 12, with no performances on Mondays.

Saturdays and holidays feature a matinee performance at 3:00 pm, and an evening performance at 7:00 pm, while Sundays have a matinee at 2:00 pm and an evening performance at 6:00 pm. L

24 summer 2011 25

Buddhist Culture Ⅱ

Jogye Order’s Restaurant “Balwoogongyang”

Balwoogongyang has opened on the 5th floor of the Templestay Information Center across the

street from Jogye-sa Temple. It is the first temple cuisine restaurant directly operated by

the Jogye Order. It was officially opened on June 1st, 2009 and will celebrate its 2nd anniversary

soon. The restaurant was established as part of Jogye Order’s cultural initiative to introduce

authentic Korean temple cuisine where many other restaurants claim to offer the temple cuisine

in the wave of “well-being.” It is a must visit place to experience the true taste of the temple

cuisine.

Balwoogongyang’s menu is divided into three courses each of which features 10, 12 and 15

items and lunch specials. Lunch specials include Nengmyun (cold noodle), Bibimbap mixed (veg-

etables and Rice) and Lotus Leaf Rice. The 12-item course is served over four different parts

with appetizer, the restaurant’s daily special, rice and soup as well as desert. Appetizers include

snacks like fried vegetables called “sanyacho,’ fruit chips, mushroom porridge, salads with herb

called Deodeok, steamed lotus roots in three colors served with ginseng citron dressing.

Lotus root is first coated with glutinous rice flour and deep fried in olive oil. They do not taste

too sweet or salty but very crunchy. With each bite, one can taste

the subtle scent of lotus root. The mushroom porridge beautifully

brings out the deep earthy scent of mushrooms and gingko nuts

stored frozen right after being harvested from the previous autumn.

The daily special menu includes three types of Korean pancakes,

mushroom gangjeong (fried glutinous rice crackers), temple sushi,

and mushroom rice soup. The three Korean pancakes are made out

of Chinaberry sprouts, Jepijang rice cakes(Sichuan pepper paste),

and mung beans.

Temple Sushi is a fusion menu where groundsel plant from the Ode

Mountain, bamboo shoot and cucumbers are served on top of sushi

rice made with walnuts and maple leaves drizzled with Jiri Moun-

tain’s gugija soy sauce. Yeonipbap is sticky rice with gingko nuts,

Taste the Authentic Korean Temple Cui-sine in the Middle of Seoul

CartoonTraffic light also exists in our lives. Green light seems to take us everywhere. Yet red light makes us stop. Thus, everyone wishes for green light, But think for a moment. When the green light is in your sight, Someone else will have red and can’t go on more. Buddha stands before red light for all sentient beings. Yet he is at the door of the truth.

Cartoon

| by Bae Jong-hoon (bjh4372@hanmail.net)

26 summer 2011 27

jujubes, chestnuts and lotus

seeds wrapped in organic lotus

leaves and steamed twice. The

sticky rice with the gingko flavor works well with any side dishes.

Guende (type of goosefoot plant) soup or Ahwook (curled mallpow

plant) soup is served together.

“Practice while tasting the Korean TempleCuisine”Ven. Daeahn -Head of the Balwoogongyang, a Korean temple cuisine

restaurant says “Please come without expectations. Bigger your ex-

pectations, bigger your disappointment will be. After trying the food, if you feel ‘it’s different

from other restaurants in mundane world,’ then that would be good.”

Daeahn sunim is a Korean TempleCuisine expert and overseas Balwoogongyang. Sunim said

“we do not use any artificial seasoning and we offer plain and simple food rather than to aim for

strong flavors.”

Daeahn sunim is in charge of all the food materials used in Balwoogongyang. The Napa cabbage

harvested by the local women near Guemsu-am has a far superior flavor from other cabbages

cultivated with urea fertilizers. A year ago, Daeahn sunim has purchased many food materials

in large quantities and kept them frozen while making her own seasoning pastes and jjangachi

(marinated vegetables used as side dishes). In order to serve the food properly, the restaurant

has purchased wooden lacquer-ware made of the ash tree by Kim EulSeng, who is one of the

renowned Human Cultural Assets in Korea. Balwoogongyang’s menu are the results of Daeahn

sunim’s careful preparations. Daeahn sunim shared her aspiration

and said Balwoogongyang’s menu is presented with in gredients that

are in season. The restaurant is introducing Korean temple cuisine to

the general public and therefore it aims to be a rolemodel.” She em-

phasized that “in order to try Korean temple cuisine, one should let

go of any stereotypical expectations on existing cuisines and have a

willingness to try something new.” Sunim is studying a masters de-

gree in nutrition at Dongguk University and has published books such

as “Dieting with Korean Temple Cuisine,” “Table Meditation,” and “A

Year Around Menu with Korean Temple Cuisine.” L

Great Seon Master Taego Bou(1301-1382)

National Teacher Taego Bou was the great Seon (Ch’an in China; Zen in Japan) master who succeeded

the Seon lineage of the Lin chi School from China and who played an important role in the establishment of Ganhwaseon in Goryeo. At first his ordination name was Boheo but it was later changed to Bou; Taego was his Buddhist nickname; and the name given to him after his death was Wonzeung.

1. BiographyNational teacher Bou was born at Yanggeun in 1301 C.E. (the 27th year of the King Chungyeol’s reign). He became a monk at the age of 13 (the fifth year of King Chungseon) at Hwoiamsa Temple under Seon Master, Gwangji; at the age of 19, he began to practice Seon in the Gajisan Moun-tain monastery. At that time, he was given the kongan (koan in Chinese): “Ten thousands things return to the one; where does the one return to?” At the age of 26, as he had passed the Ha-yen (Avatamsaka: Flower Garland) exam, he decided to study the sutra; he showed the atti-tude of a true practitioner by practicing meditation and by becoming acquainted with the doctrines as well. Yet, Bou came to realize the limit of sutra studies and so returned to the intense practice of Seon. While practicing Seon for seven days especially diligently, he experienced awakening at Gamnosa Temple in 1333 C.E (the second year of King Cungsuk’s second reign). After that, one day when he was studying the Sutra of Perfect Enlightenment, he came to read the passage, “If everything is gone, nothing moves.” From this passage he had another enlightenment experience and so the next year, he began to investigate the “Mu” kongan ( “Mu”: literally meaning something like “none” or “non-existent”). He returned to his hometown, Yanggun, and continued his efforts. After

studying 1,700 kongans he resolved the doubts that had been plaguing him for 20 years by reading the passage of “Amdu milgye cheo,” and attained enlightenment.

After enlightenment, he went to Yuan China in 1346 C.E. (the 2nd year of King Chungmok) at the age of 46 and there he met the great master of the Lin chi school, Seok Cheong-Gong at Cheonhoam, and received his approval. After that he taught Buddhism at the request of the Yuan king, and then returned to Goryeo in 1346 C.E., becoming a teacher of the royal family in 1356 C.E. (the 5th year of King Gongmin). Master Taego Bou set up the Ministry of Union, a special office dedicated to the unification of the Nine Mountain Schools of Korean Seon at Gwangmyeongsa Temple. In this way he contributed to the settling of problems which had arisen in the different schools of the Buddhist communities. In 1382 C.E. (the 8th year of King U), he died and entered into final Nirvana at the age of 82; he had been a monk for 69 years. He had more than one thousand disciples, among whom were famous masters such as Hwanam Honsu, Mogam Chanyeong, Myo-eum Joi.

2. WritingsThere are two volumes of Bou’s writings: The Record of the Master Taego’s Sayings, which is composed of “sangdang” (the patriarch’s dharma talks), “sijung” (admonitions), other dharma talks, songs, chanting, verses or “chanbal,” and an appendix. These writings clearly ex-plain Bou’s thoughts on Seon as well as other matters.

3. Characteristics of His ThoughtIn The Record of the Master Taego’s Sayings, the mas-ter writes that he considered Ganhwaseon, especially, Mu kongan to be important practices.

Korean Seon Masters

Ven. Daeahn

Balwoogongyong www.baru.or.kr

28 summer 2011 29

“The word ‘Mu’ means neither ‘non-existence’ of ‘existing or not existing,’ nor ‘nothingness.’ If this is so, then what is it? In this questioning state, the practitioner doesn’t think of anything at all, not even the thought of not thinking! When a person does not think and does not even have consciousness of thinking, then a state of great calm and emptiness is reached. Do not think to much.” (The Record of the Master Taego’s Sayings)

Here, the question “What is it?” increases the level of doubt and leads to Master Chao-chou’s “Mu kongan” (“No letter” kongan). As can be seen, Master Bou’s method of Ganhwaseon developed the process further than its initiator Ta-hui, the founder of Ganhwaseon, and other Seon masters.

The main thrust of Master Bou’s thought was aimed at unifying other tendencies into a harmony based on Seon. First of all, he deepened the unification process of the Seon and Doctrinal schools. He thought that the understanding of the sutras is not in opposition to the practice of Seon, nor is it equal; doctrine (kyo) is an expedient means for attaining states the lowest and middle states of consciousness which are a proto-state for gaining the subtle state. “Japhwa-samae-ga (Verses of Samadhi on Various Flowers)” is poetry which helps to clarify the master’s views on Seon and doctrine; these poems are found in The Record of the Great Master Taego’s Writings. “Japhwa” (various flowers), here means the Avatamsaka Sutra (Flower Garland Sutra); “Japhwa-samae” is “Haein-samae” (“The Ocean Seal Concentration” a meditative state). Here is a short quotation from Bou’s verses:

“On the day the dharma talk was delivered at the center of the Bodhimanda (the bodhi site), During the ocean seal contemplation, sayings were said without saying.Who heard them, and who transmitted them? These are the tongues of Manjusi (the Bodhisattva of Wisdom) and Samantabhadra (the Bodhisattva of Action).What paths were followed and heard by these Bodhisattvas?Being in the deep concentration ocean (Samadhi hae), hidden Virochana samadhi!”

This verse implies that even in the world of the Avatamsaka Sutra it has to be admitted that the flower garlands are not in the sutra, but in the world of writing and speaking, or beyond, which is a world of release and emancipation, a world of enlightenment. Though Master Bou studied the sutras, his realization of the limits of that study made him return to Seon practice. This shows that even though he did not oppose the doctrines, his final choice was Seon.

In addition to consolidating Seon and Doctrinal schools, he also brought Pure Land and other philosophies to an agreement with Seon theory as well. For instance, he taught that recollecting Amitabha Buddha is not for rebirth in the Western Paradise by the power of the mantra, but for reminding us of the nature of Amitabha’s characteristics. When the name of Amitabha Buddha is chanted for a whole day, the mind and the chanting become one. Our True Nature, then, can be found through this practice. This chanting or the recollecting of the Buddha is not the same as that of Pure Land Buddhism, but it is similar to the investigation of the kongan. This shows that different practices are fused in Seon practice rather than being considered to be in opposition to each other.

Since the Buddhist community had become confused and corrupted at the time of Master Bou, he established the Ministry of Union which aimed at the unification of the Nine Mountain schools. He, then, set up a new Buddhist tradition by introducing Chiksu baekjangcheong gyu (The Rules and Method of Management of a Seon Monastery) and Chimun gyeonghun (Admonitions and Teaching for Monks).

As has been already stated, Master Bou established the new system of Ganhwaseon, and unified the Seon and doctrinal approaches to Buddhism based on Seon. In addition, he taught that chanting is like the investigation practice of Seon. Due to these measures, the Buddhist community settled down and the current Buddhist practice tradition came to be Ganhwaseon as had been taught by the patriarchs of the Seon tradition. Even though he was a great master, he did not live a life away from the world in a hermitage, he made constant efforts to spread Buddhism and to help all human beings. He really showed all the true

traits of a national teacher. L

Jogye Order News

1. Buddhist School of International Studies Opens

The Jogye Order Buddhist School of International Studies officially opened on March 25 as the first English-

speaking school for Bikkhunis (Buddhist nuns). This school, located at Hwaunsa Temple in Yongin City, aims to

train nuns to be able to propagate dharma in English to foreigners. Jogye Order President Ven. Jaseung and

Department of Dharma Propagation Director Ven. Hyeoneung with over 200 people attended the opening cer-

emonies.

Ven. Jaseung said, “It is very meaningful to have an English-based school for nuns for the first time in the

1700 year-old history of Korean Buddhism.” He continued, “We hope that establishing the Jogye Order Buddhist

School of International Studies will of course apply the internationalization of Korean Buddhism, which is one of

the main aims of the 33rd Jogye Order Administration, but also we hope it will be an opportunity to open a new

chapter in the international dharma propagation of the Jogye Order.

The Jogye Order established this school to produce nuns who will translate, moderate international events and

conferences, guide templestay programs for foreigners, and propagate the dharma internationally. The school will

offer two-year courses with the entire budget funded by the Jogye Order. All the students with the instructors will

live on campus where only English will be spoken. This is the unique characteristic of the school.

The students will learn meditation, leadership skills, counseling methods, public speaking skills, interpersonal

management, and how to effectively propagate dharma internationally. The Dean is Swiss nun Ven. Mujin and the

Vice-Dean is Ven. Jawoo. There are two Western women to teach English and there are nine nuns enrolled as

students. The Jogye Order will also select 10 additional students each year.

1

2. Opening of Korea-Sri Lanka Peace Education Center

There was an opening ceremony for the Korea-Sri Lanka Peace Education Center at Dhala Yasha in Vavuniya

of Sri Lanka on April 20. Among the attendees were seven religious leaders; thirteen others from the Sri Lankan

Siam sect Vavuniya; the mayor of Vavuniya market; officers from the military headquarters; others from other or-

2

30 summer 2011 31

4. WFB Delegation Visit to Korea for Lotus Lantern FestivalThe official delegation leaders of the World Fellowship of Buddhist met with Ven. Jaseung (President, Jogye

Order) for a discussion last May.

Ven. Jaseung stated, “We are preparing for the next year’s WFB with the Central Lay Buddhist Association

without any disruption” and added, “I hope you will have a wonderful 3 nights 4 days stay. Please have a wonderful

Korean Buddhist and Cultural experience during our Lotus Lantern Festival.” The Ven. also mentioned, “The WFB

delegation leader’s participation, in what has become World’s renowned Lotus Lantern Festival, will help develop

an understanding of our Korean Buddhist culture. The World’s Buddhist Leaders’ participate in Buddha’s Birthday

Celebration will not only contribute to the development of Lotus Lantern Festival, but also adds to salvation of

sentient beings, as well as to the world peace.

In addition, the Friends on the Path (Chair man, Ven. Jaseung) donated $100,000 to WFB for the Japan’s earth-

quake and Tsunami emergency support work. In response, Mr. Wanameti (WFB President) stated, “I would like to

thank the World Buddhist Congress for your service and your generous donations.” and “We would like to make

a formal invitation, Ven. Jaseung, to visit Thailand for a Buddhist Assembly.”

2012 WFB Conference delegation leaders visited Yeosu for a pre-exploratory procedure and participated in the

Lotus Lantern parade on the 7th. There were Vice President Ven. Tampalrawera Dalatana, Secretary- General,

Executive Director, and over 20 other people who made a visit to Jogye Order of Korea Buddhism.

3

ganizations; and hundreds of local people. On behalf of the Jogye Order of Korean Buddhism, the Director of the

Department of Social Affairs, Venerable Hyekyung attended the ceremony.

This educational center completed its construction in December, 2010 at Dhala Yasha with just a computer

room, two classrooms, and a bathroom. They offers the classes in computer, and languages – Sinhala, Tamil,

and English since. The opening ceremony there has been a long standing conflict between Sinhalalese and Tamil

people in Vavuniya Sri Lanka. This center will serve as a symbol of peace and co-existence, and as the indepen-

dent educational institute in the area.

3. South and North Korean Buddhists Pray for A Peaceful Reunification of Korea

3. May 4th, Shingae-sa Joint Buddhist Service

The South and North Korean Buddhists gathered at our nation’s soul mountain, ‘Gumgangsan’ to wish for a

peaceful reconciliation and reunification of Korea. On the 4th of May, which was the anniversary of the Buddha’s

coming, representatives from the Jogye order, Chosun Buddhist Association, and 50 other Buddhists held a joint

Buddhist service in Shingae-sa temple.

Venerable Hyekyung Sunim began the service with the following words. “Unlike the will of the Buddha, our

nation is unable to come to terms with a painful long term division of Korea”. The venerable stressed “in order for

the South and North Korean Buddhists to be freed from such division and confrontation, we must work together

wisely and prepare for a peaceful reunification to take place in the near future”. The general secretary, Lee Gyu

Ryung, also added “the work required to reunite North and South Korea is no other nation’s responsibility but our

own. We must work together and take on this responsibility as our own personal mission”. The general secretary

added “we must employ the meaning of Bodhichitta as our personal guide and vow to work hard in order to attain

reunification as soon as possible.”

The representatives visited North Korea to discuss religion, civil society and to make other non-governmental

interchanges. These discussions were intended to bring about positive interactions and opportunities between

5. Jogye Order Attended the Day of UN Vesak Celebration in ThailandThe 8th Vesak Day celebration took place in Mahachulalongkornrajavidyalaya University, UN Convention Cen-

ter, and Buddha Monton in Bangkok, Thailand. Vesak, an annual holiday officially recognized by the United Na-

5 4

South and North Korea. The service was made even more meaningful by the addition of 300 five colored lotus

lanterns in Shingae-sa, a representation of our nation’s prayers for peace.

Jogye Order News

2

32

Jogye Order News

tions, is a major Buddhist festival that celebrates the birth, enlightenment, and passing away of the Buddha. There

were over five thousand including – two thousand from respective members from different Buddhist communities

from over 85 countries.

There were thirty people attended the festivity from Korea - Venerable Jinwol, the head of Committee for

International Relations and Exchanges, Venerable Myojang, the deputy director of Department of Social Affairs,

Dr. Chi-ran Lee, the delegates from Jogye Order, and respective members of Buddhist communities from Korea.

The conference kicked off with presenting messages about “Buddhist Virtues in Socio-Economic Develop-

ment,” and followed by related messages from delegates from different countries. There were also panel group

discussions of “Building a Harmonious Society,” “Environmental Preservation and Restoration,” and “Wisdom for

Awakening Society,” and there were common Buddhist text workshops.

The Bangkok Resolution of Vesak 2011 was declared at the United Nations Conference Centre in Bangkok

attended by the representatives of Thai government and the United Nations after sharing the results of the panel

discussions. le of Japan working hard in their recovery effort”.

6. Buddhist Associations hold a Memorial Service for the Victims of Japanese EarthquakeAssociation of Korean Buddhist Orders and Association of Korea Japan Buddhist Cultural Exchange held

a memorial service last May 23rd, in Jodo-shu Komyo-ji temple in Japan to pray for the victims of East Japan

earthquake.

Korean and Japanese Buddhist communities gathered for the service consisting of funeral oration, flower of-

fering, Buddhist ceremony, and Salpuri (Spirit Appeasing Dance). The purpose of this service was for the dead

(spirits) to peacefully pass on to the Pure Land.

In addition, the Associations made ten million yen (equivalent to 123,000 US dollars) contribution to be used as

a part of the post-earthquake recovery effort.

Ven. Hyegyung (Director of Social Affairs, Jogye order) read a funeral oration written by the chairman of As-

sociation of Korean Buddhist orders, Ven. Jaseung (President, Jogye order). The venerable stated “Korean Bud-

dhists wish to hold out helping hands to the people of Japan working hard in their recovery effort”.

6 5

Templestay is a program which gives you achance to experience the lifestyle of Buddhistpractitioners, in temples which have preservedthe original form of traditional Korean Buddhistculture.

Temples in Korea, with their 1700 years ofBuddhist history, represent the culturalconsciousness of the country, preserving morethan 70% of all Korean cultural assets. At thecore of the temple's way of life is the respect forall beings, and a lifestyle that is in harmonywith the environment.

Templestay

provides a chance

to visit

traditional

Korean temples

preserving

the original flavor

of Buddhist

culture.

Standard Program● First day

14:00 Arrival / Orientation16:00 Look around temple grounds17:00 Dinner18:00 Evening chanting services19:00 Specialized programs / free time21:00 Sleep

● Second day4:00 Morning chanting services5:00 Morning walk in the forest / Seon meditation6:00 Breakfast7:00 Communal work period8:00 Tea and conversation with a monk9:00 Specialized programs / free time11:30 Lunch13:00 Closing ceremony

※ This is just a sample schedule, the actual program can differ from temple to temple.

Specialized Programs- Da-do (Tea Ceremony)- Lotus Lantern Making- Tak-bon (a rubbed printing)- Copying Sutra- Seon Martial Arts- Others

PreparationComfortable walking shoes, socks, a towel, long-sleeve shirts or jacket, and other toiletries

ReservationVisit Templestay Infomation Center or website(www.templestay.com)

Templestay Information Center Hours : 09:00 ~ 18:00 (7days)Telephone : 02-2031-2000 ~ 2E-mail : ts2002@templestay.com

Templestay

www.templestay.com

ww

w.tem

plestay.com

Templestay is a program which gives you achance to experience the lifestyle of Buddhistpractitioners, in temples which have preservedthe original form of traditional Korean Buddhistculture.

Temples in Korea, with their 1700 years ofBuddhist history, represent the culturalconsciousness of the country, preserving morethan 70% of all Korean cultural assets. At thecore of the temple's way of life is the respect forall beings, and a lifestyle that is in harmonywith the environment.

Templestay

provides a chance

to visit

traditional

Korean temples

preserving

the original flavor

of Buddhist

culture.

Standard Program● First day

14:00 Arrival / Orientation16:00 Look around temple grounds17:00 Dinner18:00 Evening chanting services19:00 Specialized programs / free time21:00 Sleep

● Second day4:00 Morning chanting services5:00 Morning walk in the forest / Seon meditation6:00 Breakfast7:00 Communal work period8:00 Tea and conversation with a monk9:00 Specialized programs / free time11:30 Lunch13:00 Closing ceremony

※ This is just a sample schedule, the actual program can differ from temple to temple.

Specialized Programs- Da-do (Tea Ceremony)- Lotus Lantern Making- Tak-bon (a rubbed printing)- Copying Sutra- Seon Martial Arts- Others

PreparationComfortable walking shoes, socks, a towel, long-sleeve shirts or jacket, and other toiletries

ReservationVisit Templestay Infomation Center or website(www.templestay.com)

Templestay Information Center Hours : 09:00 ~ 18:00 (7days)Telephone : 02-2031-2000 ~ 2E-mail : ts2002@templestay.com

Templestay

www.templestay.com

ww

w.tem

plestay.co

m

Thought to Begin Your Day

Problems always arise

There will always be people we don’t like.

Don’t try to escape this.

Without this, our progress in life would be delayed.

Everything is impermanent.

Life is an ever-changing journey.

All the changing things, let them to change.

Don’t try to resist or stop the change.

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