Korean Buddhism for International Readers Vol.49

Summer 2012

Go and the Path Will Be Opened

Among the Buddha’s disciples was a monk with very passive attitude towards all things.

The Buddha knew this well and soon called him up for an important task.

“Go to the city and teach the Dharma to every person that you meet.”

The disciple blushed with embarrassment and hesitated, not knowing what to do.

“You will discover for certain that you alsopossess the ability to lead.

Go. Have faith and stride forward with courage. Go and the path will be opened.”

- Kim Won Gak / Poet

010105-09-2012-069

From <풍경소리 마크> <풍경소리 로고> Society of the People delivering the Dharma www.pgsori.net

Gentle Person

Student asked the teacher, Who is a Buddha?The teacher answered, A gentle person is a Buddha.The student asked again, What is being gentle?The teacher answered, Being relaxed and broadmindedWhile also subtle and tranquil, Being without coarseness and being naturalness itself.Being complete and whole. That is being gentle.

Your soft wordsYour easy gaitYour tranquil mind and warm smile Make you a Buddha.

- Oh Se Gyeong / Broad cast writer

ContentsSummer 2012

Cover

Supreme PatriarchMost Ven. Jinje President & PublisherMost Ven. Jaseung Editor Ven. Beopgwang Contributing Editor Jogye Order International Team 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.kr native@buddhism.or.kr

www.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

2 Jogye Order Feature I Lotus Lantern Festival 2012

8 Jogye Order Feature Ⅱ 13th Supreme Patriarch of the Jogye Order: the Most Ven. Jinje

18 Jogye Order Feature Ⅲ Successful Completion of WFB Korea Conference in Yeosu, Korea

26 Focus Korean Buddhist Culture in France Lotus Lantern Festival Foreign Monitoring Program

30 Buddhist Culture Dabi (Cremation) Culture Worth Preserving

34 Essay The Amazing Stories of Korean Temples

36 Temple Food Recipe Steamed Tofu-Cabbage Roll

38 Dharma Great Seon Master: 100th Paranirvana Anniversary of Seon Master Gyeong-Heo Seong-U

41 Culture Zenbient :Techno and Buddhist Scriptures

44 Jogye Order News

Summer 2012 32

Jogye Order Feature I

The designation of the Lotus Lantern Festival, one of the most prominent Buddhist cultural festival and ceremony

in Korea, as an Important Intangible Cultural Asset has been an-nounced. The Intangible Cultural Asset Subcommittee, a part of the Cultural Properties Committee, announced Lotus Lantern Festival as an Important National Intangible Cultural Asset after a meeting in January, 2012.

Immediately afterward, the Jogye Order of Korean Buddhism issued its spokesperson’s review and welcomed the decision saying, “It’s the recognition of the value of the Lantern Lighting Ceremony as a cultural heritage and the encouragement of the will of the Lo-tus Lantern Festival Conservation Committee to transmit the cer-emony.”

This announcement adds special significance as the Cultural Properties Committee, the official state authority that decides which cultural heritages are worthy of preservation and government sup-port, has officially acknowledged the value of the Lotus Lantern Festival. This is also an opportunity for Koreans to regain renewed interest in their Buddhist heritage to which they have previously ap-peared indifferent.

With this opportunity, pursuing its registration to be listed as a UNESCO World Intangible Heritage is also expected to gain mo-mentum. That is because the degree of effort a nation and its people make in trying to preserve its intangible heritages is given much importance in the screening process to be designated as a World Intangible Heritage. Buddhists are also trying to preserve its value and restore its tradition through the efforts of the Lantern Lighting Ceremony Conservation Committee.

When the Most Ven. Jaseung, the president of the Jogye Order of Korean Buddhism (JOKB), visited Paris on last September 2011, he promised to cooperate with UNESCO to register the ceremony as a world heritage. Don-Hui Im, chairman of the subcommittee for Intangible Cultural Assets, said, “After reconciling the opinions of the members of the Cultural Properties Committee and deliberating their validity, we decided to designate it as a cultural asset. Though the Lantern Lighting ceremony is an important cultural heritage, we should strive to create a heritage we can be proud of as Koreans and as citizens of the world.” L

Article from Buddhist Newspaper

Vol. 2793 / February 22, 2012

www.ibulgyo.com

Lotus Lantern Festival 2012 Designated as an Prominent Intangible Cultural Asset

Summer 2012 54

Jogye Order Feature Ⅰ

With the Lotus Lantern being designated as the intangible cultural asset, it would be good to

briefly describe the history of the Festival. The history of the lotus lantern in Korea goes back to the united Shilla period. The first records of the lotus lantern is included in the story of King Kyengmun (866CE) and Queen Jinseong (890 CE). They visited Hwangryong-sa Temple to admire the lotus lanterns there. From these records, we can see that the history of the lotus lantern goes back more than 1000 years.

The character of the Festival has changed with time. Originally, the Festival took place on the full moon of the first month of the lunar calendar. Currently, it oc-

curs on the eighth day of the fourth lunar month, which is the day of the Buddha’s birthday celebration. In the beginning, the festival was a state-run event. Later, it transformed into a New Year’s folk custom. Likewise, what was once primarily a Buddhist event is now a cul-tural festival for the masses. The history of the lotus lantern has undergone many changes due to historical circumstance and the contributions of dedicated individ-uals. It has come to embody the character of the Korean people and the countenance of Korean life.

The history of Korea’s Lotus Lantern Festival be-gins in the Three Kingdom Period. With only simple records of the royals’ visit to a temple to admire lotus

Lotus Lantern Festival

The History of the Lotus Lantern Festival in Korea

Summer 2012 76

lanterns, it is diffi cult to surmise the exact event asso-ciated with the lanterns. More clearly, the lotus lantern event of the united Shilla period took place on the full moon of the fi rst lunar month, which indicates an infl u-ence from the Chinese lotus lantern custom.

In 1975, the Buddha’s birth celebration became a national holiday and the parade from Yeoeido Plaza to Jongno Street began, which opened a new chapter last-ing more than 20 years, until 1995. In 1996, the Cel-ebration Committee for Buddha’s Birthday was created and what was once a celebration for Buddhists began its transformation into a festival for the general pub-

lic. From 2001, a section in front of Pagoda Park was reserved for foreigners to view the parade and soon a International Buddhist Community Area was estab-lished. Here, Buddhists from Tibet, Nepal, Mongolia, Sri Lanka, and other countries showcase their cultures with booths and performances. In this way, the Celebra-tion Committee for Buddha’s Birthday has made great effort to develop this event into a people’s festival with incomparable depth and diversity.

The Celebration Committee for Buddha’s Birth-day made great efforts to restore and preserve the custom of the Korean traditional lantern. In 1997, the Celebra-tion Committee and Korean traditional lantern research

team reproduced 20 lanterns according to the design of old traditional lanterns. Thus, an annual “Traditional Lantern Exhibition” takes place at Bongeun-sa Temple.

With Seoul City’s sponsorship of the event, the scope of the Lotus Lantern Festival began to increase tremendously. About 100,000 people directly participate in the event and, including spectators, about 200,000 to 300,000 people come together each year for the Festival. Excluding the weeklong European festivals, it is hard to fi nd a few-day festival with such large attendance. More and more international visitors are coming to enjoy the Festival, which is a exceptional vehicle to advertise Ko-rean culture to the world. L [ [ Article from “Yeon Deung Hoe”

Lotus Lantern Festival Book. Bulkwang Publishing, 2010

Jogye Order Feature Ⅰ

Summer 2012 98

On December 14, 2011, the Most Ven. Jinje was elected as the 13th Supreme Patriarch

of the Jogye Order at a meeting held at the Memo-rial Hall of Korean Buddhist Culture and History. In attendance at the meeting were 20 members of the Council of Elders, which included Ven. Jongsan (Head of the council), Ven. Jaseung (President of Jo-gye Order), Ven. Boseon (Chairman of the Central Council), and Ven. Beopdeung (Executive director of the Board of Adjudication). The Most Ven. Jinje as the sole candidate was unanimously approved to be the 13th Supreme Patriarch of the Jogye Or-der. Ven. Jinje spoke in his acceptance speech, “I will strive to respect the excellent opinions of the Elders regarding both the principles and the partic-ular-phenomena (理事兩面) and will broadly support the Gongan contemplation (看話禪:phrase-observing meditation) as the essence of the Eastern spiritual culture.” He also noted, “Although worldly matters may never bring eternal happiness, the absolute na-ture of the spiritual universe is to be accepted. We all shall share the pains of our troubled neighbours and the suffering of all sentient beings. By practic-ing the Way of the Mahayana Bodhisattva (大乘菩薩道), centered on the great compassion based on the

very essence (同體大悲) shared by all sentient beings, we shall strive to perform our roles as spiritual lead-ers of this world.”

Ven. Jinje spoke at the Main Buddha Hall of the Jogye Order on March 28, 2012, “Meditation is the only way to rid the mind of delusions and attach-ments leading to its true nature. One must practice right meditation in building peace and wisdom.” Ven. Jinje pointed out the Buddhist responsibility of the Bodhisattva-practice, stating that “while 10,000 gold coins fought over are not enough, 3 pennies humbly declined are reserved,” and entreated all to “be with the suffering neighbours and people, lov-ing and protecting the ill and the poor.”

Ven. Jinje continued in his Dharma-words, “I feel certain of the coming reign of peace in our future generations, where the peoples of South and North Korea come together in unity to lead the world peace.”

In attendance at the ceremony were the Council of Elders, Ven. Jungjin, and the guests of government officials along with 10, 000 members of the fourfold assembly. All celebrated the presid-ing of the 13th Supreme Patriarch, praying for the restoration of Buddhism and social unity. Pic. The Most Ven. Jinje, the 13th Supreme Patriarch of the Jogye Order.

13th Supreme Patriarch of the Jogye Order

the Most Ven. Jinje

Jogye Order Feature Ⅱ

Summer 2012 1110

Following the memorial read by the Speaker of the Central Council Ven. Boseon, (Vice Chair of the Council of the Elders), Ven. Milun (Vice-Chair of the Council of the Elders) read the congratulatory remarks of Ven. Jongsan (Chair of the Council of the Elders), asking for the Supreme Patriarch’s “leading of the Order in the golden river of loving kindness, looking over the suffering Sattva.”

The President Ven. Jaseung spoke, “I sincerely pray this day lays the stepping stones for the continu-ing development of the Order, happiness of the nation’s peoples, and peace for the country.” With this, Ven. Milun dedicated the bulja (拂子, a whisk symbolizing the spiritual authority and transmission of Dharma), and Ven. Jaseung dedicated the beopjang (法杖, the Dharma-store or Treasury of the Dharma) in veneration for the Supreme Patriarch.

Jogye Order Feature Ⅱ

At the closing of the inauguration ceremony, the Supreme Patriarch lit the 1,000 Days of Life and Peace Viriya lamp and donated to the Order’s Helping Neighbours in Need Funds. His fi ve-year term began March 26, 2012.

Jongjeong (종정, 宗正), the Supreme Patriarch, symbolizes the Sacred(신성, 神聖) of the Jogye Order, continuing its lineage at the highest level. The Su-preme Patriarch is the all-respected spiritual leader of Korean Buddhism. The term continues for 5 years with the possibility of one re-election. Yeha (예하.猊下) is the honorifi c term for Jongjeoung, its direct meaning being the seat of Buddha or High Priest. L

<Photos and Articles from Buddhist Newspaper.

www.ibulgyo.com>

<Translation by June Park>

Summer 2012 1312

面前

Jogye Order Feature Ⅱ

The True Self constantly goes in and out of people’s own faces, but still it is hard to see. <面門出入見還難>

An enlightened sage of no status is always just an inch away. <無位眞人咫尺間>

This body wandering on the road is as light as a single blade of leaf, <去路一身輕似葉>

But its name is as high and hefty as a mountain, tens of thousands of years old. <高名千古重如山>

Clear-eyed ones never lose sight of the True Self day in and day out, and embrace it every step of the Way. However, if one is ignorant of the True Self, although it constantly comes and goes right in front of one’s own face, it is difficult to recognize.

The True Self, which is formless, contains the ultimate truth of the whole universes. Attaining this True Self is indeed becoming the Buddha, who realizes the full ability to function freely without any mate-rial or mental constraints, masterfully unfurling or furling the magnificent exhibition of truth, spontaneously giving or taking it away.

Today signals the beginning of the summer retreat. The weight of karma from the past, the present and the future, crushing down on us like a mighty mountain, must completely melt away for us to be liber-ated from suffering. Therefore, everyone from the four-fold community should grapple ardently and urgently with hwadu, or critical phrases. Everyone should firmly set his/her mind to absolutely know the True Self and transform the every cell of this body, when we have this good fortune of getting acquainted with the Buddha-Dharma in this life. If you do not have a hwadu yet, then choose this as your hwadu here and now:

The Most Ven. Jinje, the Supreme Patriarch of Jogye Order of Korean Buddhism deliv-

ered a Dharma teaching to proclaim the commence-ment of the summer retreat season (June 4, 2012) for the Buddhist Era of 2555.

On the eve of the three-month retreat in the summer and the winter, all the members of the mo-nastic community gather together to draw up the list of offices which must be filled during the retreat season. This list shows the duty of each office dur-ing retreat period (龍象榜). Then, on the first day of the retreat, the Seon center calls the assembly and supplicates to the head monk or other great Seon Master for the Dharma teaching to start the three-

month long intense meditation practice. On June 4, over two thousand and four hun-

dred monks and nuns entered the summer retreat in approximately hundred Seon centers across the country. During a retreat called angeo (安居; lit. to reside in peace), practitioners devote themselves on Seon meditation without leaving the temple gate. Monks, nuns and lay practitioners at the Buddhist temples elsewhere also select the method most ex-pedient to them and apply strenuous and sustained effort.

The following is the full script of the Dharma talk by the Supreme Patriarch the Most Ven. Jinje, officially opening the 2012 summer retreat season.

Dharma Talk to Begin 2012 Summer Retreat

”Test the Wisdom Eye of Chinese Chan”

Supreme Patriarch, the Most Ven. Jinje ascended the Dharma seat and raised the Dharma staff (拄杖子) to the assembly and said :

The True Self is right in front of one’s own face. Have you all seen your True Self?

Pic. The Supreme Patriarch, the Most Ven. Jinje

Summer 2012 1514

Jogye Order Feature Ⅱ

before we are born of the parents?” “What is the True Self?” whether seating or standing, coming or going.In March 2001, I made a round of pilgrimages to all the original sites of 9 Mountain Schools of Chi-

nese Chan. The visit was made as part of preparation for 2002 International Seon Buddhist Panca Parisad with the purpose of discovering and inviting a virtuous teacher of Chinese Chan who can present to the rest of the world the offerings of Dharma.

Propagation of Dharma through the direct transmission of Sakyamuni Buddha’s mind (心印法) origi-nated in India and blossomed into the Seon lineage in China one thousand and five hundred years ago, con-tinuously passed on through the generations of Seon masters to the present day Korea. However, sixty years of communist rule in China severely undermined the basis for monastic existence, leaving only the empty shell of temple buildings.

Still, I toured the sites of 9 Mountain Schools with twenty five companions and exchanged the su-preme word of wisdom with spiritual patriarchs and head monks in a hope to find at least one cleared eyed master in all of the immense land mass of China. I had to be prudent in my search, for the invitee would represent the entire Chinese Chan lineage.

The very first stop was Guangdesi Temple(廣德寺) where Bodhidharma presided over for the first time in China, but we were only shown the pavilion where Bodhidharma ate his meals and washed himself and told of its history. So we departed soon afterward and went to Erzusi Temple (二祖寺), but the temple that greeted us was without a master. After paying homage to the Buddha, we headed straight to Sanzusi Temple (三祖寺). The vastness of the Chinese continent prevented us from arriving in time. It was after ten at night, but despite the late hour, the entire monastic community, including the head monk, was standing outside the temple gate in two lines to welcome us. When we were invited to the inside of the temple and served tea, I asked the head monk:

“The third Patriarch Sengcan (三祖-僧璨) wrote,The path of profound truth is never difficult, <至道無難>But it only shuns the discriminating and grasping mind. <唯嫌揀擇>If one is free of attachment and aversion, <但莫憎愛>It is empty, luminous and clear. <通然明白>What do you believe is like to be free from discriminating and grasping mind (揀擇)?”

The head monk replied, “I will do my best to translate the Xinsinming (信心銘) and use it to propagate the Dharma.”

The next day, we visited Sizusi Temple (四祖寺) and asked the head monk there,“How do you see Bodhidharma’s facing the wall (面壁) for nine year in silent meditation?” The head

monk could not brave a remark. We left Sizusi Temple (四祖寺) and went to Wuzusi Temple (五祖寺). After paying homage to the Buddha,

I asked the head monk over the meal,

“What is the True Self before we are born of the parents?”Hold this hwadu at all times, awake or asleep, fervently investigating and doubting.

Keep pressing the question, “What is the True Self?” thousands of times or tens of thousands of times, whether seating or standing, coming or go-

ing, until it generates the doubt so intense and dense that it unceasingly flows like a fierce torrent of wa-ter. One would become oblivious of the passage of night or day, and forget how to even see or hear. As the practice matures, eyes and ears are suddenly open to the reality at a single instance, shattering the hwadu and revealing the True Self from end-less eons ago. Then, one shares the full bliss of the Buddhas and sages of all ages and the glories of a fearless hero who rules the world dauntlessly.

This is the process of awakening to the true nature, the most precious and noble task of all.

Once entering samadhi through meditation, one’s mind and life are at peace, no longer dis-turbed by discords. Unfettered by eighty four thou-sand kinds of afflictions such as hatred, feeling of indebtedness, jealousy, envy, enmity or contention, everyday for the rest of the life passes in serenity. Seon meditation is a truly wonderful affair. Once our time in this life is over, one jumps to another body, like moving from one house to another, joy-ously and unobstructedly.

Fellow practitioners of the four-fold community!

You are here today, but may be gone tomor-row. That is life. All sentient beings are chained by the colossal bondage of unwholesome karma ac-cumulated through countless past lives; if you suc-cumb to the lure of sloth and procrastinate today, you may be visited upon by the furies of King Yama tomorrow. Take to heart this exalted teaching and do not waste time in idle gossip or the useless pur-suit of dualistic right or wrong. Just keep asking and keep doubting relentlessly, “What is the True Self

Summer 2012 1716

Jogye Order Feature Ⅱ

Upon seeing this phrase, this moun-tain monk asked the head monk,

“Master Zhaozhou told everyone to have a cup of tea. What did Master Zhaozhou mean by that?”

Then, the head monk lifted a tea up in front of him and handed it to me. I added,

“This mountain monk is going to receive and drink it, but you also must accept a cup of tea from me,” but it failed to elicit an answer that implies a clear understanding of where the word comes down to (落處).

Thus, we have toured all nine temples but all we met were spiritual patriarchs and head monks who were mute with no inner substance (內實). At the end, Zen Master Jinghui (淨慧) from Zhaozhouyuan, who handed me a tea cup, was invited to represent Chinese Chan at 2002 International Seon Buddhist Panca Parisad.

Many Koreans have gone to China to have their practice tested and their awakening recog-nized by Chinese masters in the long history of

Korean Buddhism, but this must have been the first time when Koreans crossed the continent to check China’s wisdom eye.

We brought the letter by Seon Master Seoong to Japan in search of a Japanese Zen master and consequently Ven. Sogen (宗玄) came to Korea on behalf of Japanese Rinzai school. However, 2002 International Seon Buddhist Panca Parisad, once opened, confirmed that the genuine thread spurn directly from Sakyamuni Buddha’s mind (心印法) re-mains and continues uninterruptedly only in Korea.

It is indeed regrettable that the sixty years of communist rule has wiped out the Dharma of Seon, and that there is no longer a truly cleared eye master who could continue the Chan lineage in China, the birthplace of Seon Buddhism.

Therefore, everyone of the four-fold commu-nity in Korea has a solemn duty to practice the cor-rect meditation and make sincere and devoted ef-forts so as to pass the Dharma of Buddha’s mind (心印法) transmitted through Korea’s luminous lineage down to the countless generations to come.

What do you think of the following verse after all?

Holding the golden wheel and clearing the four ocean, <手握金輪淸四海>

Filling the innumerable eons with sages and saints. <聖躬彌億萬斯年>

The Great Patriarch hit the Dharma desk 法床 once with the Dharam staff 拄杖子and descended from the Dharma seat.

<Translation by Hong Yonju >

“The Fifth Patriarch Hongren (五祖-弘忍) in the past sometimes preached gradual cultivation (漸修法), but sometimes advocated non-arising Dharma of sudden awakening (頓悟無生法) too. What is he teaching now?”

The head monk at Wuzusi Temple (五祖寺) could not answer my question either. So, we proceeded straight to Baolinsi Temple(寶林寺), the monastery of Huineng, the Sixth Patriarch of the Chan School (六祖-慧能) and asked the head monk there,

“The Sixth Patriarch often talked about ‘Originally not a single thing (本來無一物).’ What do you see in his teaching?” The head monk was unable to offer any clear insight.

Then, we moved on to Yunmensi Temple (雲門寺) where Master Yunmen (雲門) presided over and in-quired of the head monk there: “When Yunmen studied under Master Cuiyan (翠巖), he delivered a Dharma talk at the end of a retreat and put a question to the assembly, ‘I have presented a variety of Dharma teachings to you for the past three months. Have you seen the old monk’s eyebrows?’ To this, Yunmen put forward a single letter reply ‘barrier (關).’ Where does the meaning of the word ‘barrier (關)’ lie?”

The head monk responded, “How can we hazard a guess at the secretly transmitted wisdom (密傳) of Buddhas and Patriarchs (佛祖)?”

Upon this, we immediately departed to Linjiyuan Temple (臨濟院) where Master Linji founded his Chan School. The temple was located in the periphery of the downtown. When we arrived at the temple, we ran into the congregation pouring out of the building after the evening chanting. We exchanged greetings with the spiritual patriarch of the temple in the courtyard and I commented,

“Nowhere to be seen is the dignified teachings of Master Linji. Only commanding presence around the temple is an ancient pagoda.” To my exasperation, no spontaneous response was offered.

We left only after one meal and traveled to Zhaozhouyuan (趙州院), which was hundreds of kilometers away. Master Zhaozhou’s monastery was also located near a village. On the next day of our arrival, the head monk received us in his room and served us tea. Hanging on the wall was the famous Chan phrase ‘Have a cup of tea (喫茶去),’ attributed to the great Chan Master Zhaozhou.

One day, a monk entered Master Zhaozhou’s room and the Master Zhaozhou asked him, “Have you arrived yet?”The monk answered, “No, not yet.”Master Zhaozhou said, “Have a cup of tea.” Then, he repeated the same question to another monk when he stepped into the room.“Have you arrived yet?”He replied, “Yes, I have.”Master Zhaozhou said to him, “Have a cup of tea.” The abbot (院主), having witnessed these exchanges, protested to Master Zhaozhou, “How come you told both of them to have a cup of tea when one has come and the other has not?”Master Zhaozhou replied “Why don’t you have a cup of tea, too?” Master Zhaozhou offered a cup of tea to whoever came to seek his Dharma teaching.

Summer 2012 1918

The fi rst WFB Conference began in May 1950 in Sri Lanka, where Buddhist representatives from over 27 countries met to transcend existing sectarian barriers. At present, 170 WFB Regional Centers in 40 countries work to unify Buddhists from all traditions, upholding teachings of the Buddha. The 17th WFB Conference in 1990 was hosted in Seoul, Korea and after 22 years, the Conference returned to Korea. Over 1,000 delegates from 40 countries took part in the 26th WFB Conference in Yeosu. Representatives from China, Japan, Sri Lanka, Taiwan, Thailand, and USA among other countries attended this year’s Conference. Also in attendence were the seven WFB Region-al Centers in Korea, including the Jogye Order of Korean Buddhism. During the Conference, the WFB election, EXCO meeting, the Board of Directors Meeting, and the Academic and Business Forum took place upto June 16th, 2012.

During the opening ceremony, the Most Ven. Jaseung (President of Jogye Order of Korean Buddhism) stated, “I hope the discussion on the environment of Buddhist practice in Korea and other member states may deepen our understanding of each other.” and added, “The Jogye Order of Korean Buddhism has prepared for the WFB Korea Conference to be a successful meeting place that traverses the lines of nation, generation, race, and ethnicity.

Jogye Order Feature Ⅲ

Pic. Commemorative photograph taken before the opening ceremony on June 12, 2012.

The 26th WFB General Conference was held in Yeosu from the 11th to 16th of

June, 2012 with the main theme, “Buddhist Eco-logical and Environmental Thought and Prac-tices for the 21st century.” The decision to hold the 26th WFB General Conference in Korea came two years ago during the 25th WFB Con-ference in Colombo, Sri Lanka. Since then, the Jogye Order of Korean Buddhism, the Lay Bud-dhist Association for the Jogye Order of Korean Buddhism, and the WFB Korea Conference Or-ganizing Committee have made great efforts in planning for a successful Conference.

WFB Korea Conference in Yeosu

Summer 2012 2120

We have strived to prepare for a space of collaborative study in Buddha’s teachings, extending our mutual understanding of each other in learning our histories and cultures. I sincerely hope we may provide you with the immersive experience of the beauty of Ko-rean Buddhism with the love and affection of the Korean people.”

Dr. Eui Jeong Kim, the President of the Lay Buddhist Association of the Jogye Order also welcomed the participants with the fol-lowing words. “The WFB General Confer-ence provides an opportunity for the world Buddhist leaders to work together and have informative exchanges to strengthen fellow-ship among Buddhists. The main objective of the Conference is to bring together the hearts of the world Buddhists and to help Buddhist teachings come alive. I hope the discussion which will take place during the Conference will help direct people to the correct path and lead all sentient beings to happiness.” Hon-orable Phan Wanamethee, the president of WFB added, “I wish this Conference will be the one which contributes to the world peace in the 21st Century and fi nds an alternative to the problem of the world’s environmental decline.”

During the Academic and Business fo-rum of the Conference, many erudite scholars from around the globe gathered for earnest discussions on the topic of the “Interconnec-tion of East and West and the Environment.” Ven. Karma Lekshe Tsomo, the professor at San Diego University and president of the In-ternational Association of Buddhist Women, Brian Daizen Victoria, a professor at Antioch

Jogye Order Feature Ⅱ Jogye Order Feature Ⅲ

Summer 2012 2322

Building upon the momentum of the Con-ference, the Jogye Order of Korean Buddhism and the Lay Buddhist Association of Jogye Order also fostered friendly relations with overseas scholars. With its 17,000 years of Korean Buddhist history, the Conference allowed for presentations of the tradition and culture of Korean Buddhism to the world Buddhists. The WFB Conference in Yeoju was a chance to share with the world the Korean Buddhist cultural treasures, including the tem-plestay programs, temple food, and the Lotus Lan-tern Festival. It is with great hope that the success may be carried over to the World Religious Lead-ers Conference, also hosted by the Jogye Order of Korean Budhism in 2013. L

<Article from Buddhist Newspaper posted on June 30, 2012

www.ibulgyo.com>

University in Ohio, well known for his book <Zen at War> in Korea, and Paul David Numrich, a professor at the Theological Consortium of Greater Columbus in Ohio, presented their papers on Buddhist philosophy, Buddhism and violence, and the social role of Buddhism respectively. The speakers cast light upon the Buddhist thoughts of the times, in collaboration to fi nd solutions to the world’s problems and help enhance the infl uence of Buddhism in the world. Eun Su Cho, a professor of the Department of Philosophy at Seoul National University, Pankaj Mohan, a professor of the Academy of Korean Studies at the University of Sidney in Australia, and Woo Sung Huh, a professor of philosophy at Kyung Hee University were the commentators for the Forum. Ven. Jinwol opened the forum with Ven. Dammaratana, the honorary president of the French Buddhist Association and the vice president of the WFB, introducing the presentations.

The World Fellowship of Buddhist Youths (WFBY) Academic forum held on the 11th of June was conducted under the topic of “the Contemplation on a Practical Orientation of the Environment and Life.” Ven. Do Beop, the Chairman of Harmonious Debate of the Jogye Order, Christie Chang, the president of the International Association of Buddhist Women, and Min Yong Lee, director of the Institute of Korean Buddhism presented their papers. The video of the traditional practice environment of the Buddhism in Korea was presented by Jong In Kim.

Beompae Concerto, the Korean Intangible Cultural Property #50, was played at the Grand Ball Room of the Ocean Resort on the 13th of June. Other cultural performances enjoyed by the participants were the Butterfl y Dance, Traditional Buddhist performances, and the Children’s Choir performances. The 1000 years of Tripitaka Koreana music performance at the Heungguk Stadium allowed for a better understanding of the valuable Korean cultural heritage to the world. The spectacular musical “Songs of the Karma” on the 14th and 15th also received great ap-plause from the audience, as the story line, music, and special effects pleasantly surprised all those in attendance at the Conference.

Jogye Order Feature Ⅲ

Summer 2012 25

We, the participants of the 26th General Conference of the World Fellowship of Buddhists held from June 11 - 16 B.E. 2555 (2012) in Yeosu, Republic of Korea, with the theme of “Buddhist Ecological and Environmental Thought and Practices for the 21st century”, having explored the issues concerning Buddhism and the world, have unanimously resolved the following :

1. To work for ecological and environmental preservation through Regional Centres of the World Fellowship of Buddhists, in order to reduce natural and man-made disasters and to protect planet earth.

2. To encourage Buddhist communities to continue their efforts of inter-cultural and inter-religious dialogue to establish religious harmony and sustainable world peace.

3. To encourage the practice of Pancasila and meditation in daily life to promote moral and ethical standards in the global community.

4. To focus our efforts to support and promote Buddhist faith and practice in regions where people are abandoning Buddhist beliefs and identity and being converted to other religions through unethical practices.

5. To promote Humanitarian services to all living beings as a practice of Buddhist teachings of compassion and generosity.

6. To encourage best practice of Buddhist principles in the business community in order to create social and economic stability.

7. To promote and support Buddhist culture through multi-media to strengthen Buddhist values in global society.

8. To encourage Buddhist communities to provide better educational facilities to under-privileged communi ties, especially under-privileged children and women, by promoting general knowledge and Buddhist ethi cal and moral values, in order for them to have a better future.

9. To introduce a Buddhist Charter that explores the historical, cultural and spiritual values of Buddhist tangible and intangible heritage worldwide and to get support from UNESCO and other international organizations to preserve our Buddhist cultural identity.

10. To improve Buddhist youth development and leadership programs to strengthen their capabilities to become promising future leaders in different parts of the world.

Declaration ofThe 26th World Fellowship of Buddhists

The Most Ven. Jaseung, President of Jogye Order of Korean Buddhism, during the Opening Ceremony

Dr. Eui Jeong Kim, President of Lay Buddhist Association for the Jogye Order of Korean Buddhism at the Opening Ceremony.

Honorable Phan Wannamethee, President of World Fellowship of Buddhists Headquarter

Jogye Order Feature Ⅲ

24

26

Lotus Lantern Festival 2012

Foreign Monitoring Program 5Best 5Worst

- 5 Worst Points - 1. Getting Exposed To Monks / Buddhism: a showcase of different cultures and experiences.

2. Hands on experience during the street festival: nice gifts and souvenirs at a very reasonable price.

3. Great happy atmosphere: Welcoming, warm & joyful atmosphere with happy songs and dances.

4. Amazing parade with gigantic and colorful lanterns, and interesting costumes. Attractive décor in the temple.

5. Impressive teamwork by the organizers and participants / Helpful people (especially during clean up and mobiliza- tion, performances, etc) / Organized participants (espe- cially during clean up and mobilization, performances, etc) .

1. Not enough publicity about the festival & no idea of the festival schedule and the length of the parade. The pa- rade could feel a little too long.

2. No place to sit and relax especially considering the fact it was a very hot afternoon.

3. Language barrier at information booth: more English speaking people at booths needed.

4. Some Devoted Korean Christians caused some incidents & were disrespectful towards other Korean Buddhists.

5. Lack of facilities: hard to find rubbish bins and toilets.

- 5 Best Points -

Worst

Lotus Lantern festivaL

foreiGner

dance

friendLY

tHe BeautifuL

tHanK You see You neXt Year

tempLe decor

cuLture

Summer 2012 27

Focus

Best

Summer 2012 2928

Comments from the Lotus Lantern Festival

Foreign Monitors

1. What was the most impressive thing during the festival? As a foreigner coming from so far, where Buddism has no trace in our culture in any

way, experiencing the Buddhist Culture through in such diverse way, such as through art, food, lifestyle, and by meeting monks from all different countries was amazing.

First, the presentation of participants in Dongguk University was one of the most im-pressing things. Everyone was well prepared and they all wore beautiful costumes. They even have choreographed moves. Hours and hours of practice must have been poured into this huge event. Everything paid off really well.

Second, the parade was really colorful and nice. This is the longest parade I ever went to. But it was time well spent. The lanterns are real nice and the people in the parade are really warm and welcoming. Just thinking that they walked a number of miles is heartwarming. People from different age groups participated in the event, babies, kids, teenagers, adults and even the elderly. It was a nice sight.

Third, the temple is decorated nicely. The lanterns are really colorful. The ceremony that is happening during the whole event was also a nice experience especially for others who wish to understand Korean Buddhism more.

Fourth, the street festival. This is a great activity for families and kids. I also like the street festival because it is a form of experiencing culture – the unique Korean Buddhist culture. In addition, the Buddhist practices from other countries, such as Nepal, Myanmar, Thailand, Japan, China, Taiwan, Cambodia, etc, were also showcased during the street fes-tival. It made people aware of the existence of these practices.

Fifth, the people. People are really nice and very helpful. Everyone worked hard to make the event successful. Great/ fast cleaning of roads and barricades by the volunteers. It was really commendable. The ladies in red (from the tourism organization) are a great help, especially for foreigners.

Also, the decoration of the temple was amazing- it was transformed into a truly en-chanted space. I highly recommend it!

2. Give your thoughts on being a Lotus Lantern Festival foreign monitor? I thought it was great being a monitor- I felt comfortable at the festival, and felt pressure to think about the festival in ways I

never would have. We were given the opportunity to experience the festival from start to finish. We were made aware of the dif-ferent organizations involved in this endeavor. We were given access to the activities and this is a good exposure. In addition, we understood the festival better and it gave us thorough understanding about organizing big events like this. This is because we were involved in the whole festival proper and at the same time we were given the chance to mingle with foreign visitors/residents to get their insights about the activity.

Congratulations to the whole organizing committee for making such a successful festival. It is not only a religious activity but more importantly it is a great cultural activity for Koreans and foreigners alike. I think it is extremely important to have people monitoring the festival like we did. Its interesting to hear peoples thoughts about Korea and about the festival and learn about their experiences. Also it gives the visitors a feeling that they are thought of and cared for.

I truly felt like a privileged guest to my host beautiful & giving Korea. All the different opportunities to access different events, being guided around and shown where to go, and up close seats to the major event. It was truly an unforgettable weekend.

3. Any suggestion on the Lotus Lantern Festival (LLF)? The Lotus Lantern Festival has the potential to become an internationally recognized cultural icon of Korea, but currently the

marketing is inadequate. Even Seoul locals don’t realize there is such a festival and that it has been running for several years. There needs to be a strong, long-term strategy and plan to promote the LLF both locally and globally. Many promotional activities can be done quickly and cost effectively, for example, listing the LLF on travel websites and getting the foreign monitors to review it, spon-soring well-known travel bloggers to the festival, inviting airlines to feature LLF in their in-flight magazines, displaying lanterns and information in Incheon and Gimpo airports and getting the local businesses around Insadong/Myeondong/Dongdaemun to promote the festival. There are also further opportunities to introduce and foster a better understanding of Buddhism to both local and foreign visitors. For example, free temple tours of Jogye-sa temple in different languages during both days (provide dispos-able socks!), combining the LLF and temple stay as a package and including a meditative, spiritual aspect to the parade itself. One idea is to turn off all artificial lights and music in the area for a few minutes of darkness and silence while participants light each others’ candles. Some simple steps can be taken to improve the overall LLF experience for the visitors, such as providing detailed directions and programme schedules (could be printed on the lanterns themselves or on disposable caps/fans/tissue packs), LLF ambassadors stationed at various spots – subway exits, Jogye-sa temple, main street – to give directions, hand out programmes and answer questions.

One thing though I’d like to mention, is that I wished we had a sort of Korean buddy along, that could be ‘shared’ between-let’s say- 4 foreigners, with whom we could hang out together during the festival, and ask cultural insights when curious about some-thing! I believe a lot of us have experience that weekend being around that much number of Koreans for the 1st time! Other have arrived to korea only since a little while ago. Therefore, along with Buddhism culture in korea, im sure many of us had so many questions, opinions they wanted to share and wanted to hear the perspective of People from the Host country etc..i know I had! L

<Lotus Lantern Festival website _ www. llf.or.kr/eng>

Focus

Summer 2012 313030

Buddhist Culture

At the riverbank of the Ganges in Varana-si, countless people come to experience

life and death. At the early dawn on the banks of the river, the scene of cremating the body unfolds. There are those who bathe and brush their teeth in the river, and those who get on boats to dis-tribute cremated ashes and pray for rebirth in the Pure Land. Countless people of the world come to this Indian holy site. However, photographing the scene of cremating the body is absolutely forbid-den. This scene is one of the unique Indian rites of passage, which is invisible to other places in the world. The Indian way of cremation was in-troduced into China and adopted widely, being established as the Buddhist cremation ceremony.

Recently in Korea, the rite of a funeral has been gradually simplifi ed, and nowadays a funeral which once was held at home is held at a funeral hall. Even as recently as a decade ago, a fi ve-day funeral or a seven-day funeral ceremony was conducted, which have lan-guished in recent years. It seems the only traditional Korean funeral ceremony that remains is the Buddhist cremation ceremony. Without using a crematorium, the funeral ceremony of the monks of the Jogye Order is still being conducted in the way of the traditional crema-tion ceremonies in the mountains.

The history of the Buddhist cremation ceremony dates back to the period when the Buddha was alive. The Buddhist funeral ceremony is called “sidarim” (尸茶林: a place for exposing corpses); and the Buddhist cremation ceremony is called “dabi” (茶毘: cremation of a corpse). “Dabi” (茶毘) means cremating a corpse, and the Longer Agama Sutra (長阿含經) and the Sutra of the Deathbed Injunction (遺教經) preach about the cremation ceremony of the Buddha.

At this time with the traditional funeral culture of Korea having perished, Buddhist cremation ceremony with 1500-year history, since the time of Silla’s King Munmu, has been maintained in its original form. If the

Buddhist cremation ceremony, the only remaining tra-ditional funeral ceremony, disappeared, the traditional funeral ceremony of Korea would perish completely. As the Lotus Lantern Festival was designated as an In-tangible Cultural Asset, it is thought that the Buddhist cremation ceremony should be preserved as a part of Korea’s traditional culture. The Most Ven. Jaseung, the president of the Jogye Order, also urged Expert Advi-sors of Cultural Properties to include “Baru,” Buddhist meals consumed with traditional bowls, the ritual of circling a pagoda, and the culture of the cremation cer-emony among other Buddhist ceremonies to be included in preservation. Preservation of the Buddhist cremation ceremony is an important part of preserving the tradi-tional funeral rites of Korea. We pray for the designation of the cremation ceremony, as in the Buddhist funerals of the Jogye Order and those of the Council of Elders, as the Intangible Cultural Assets. L

<Article from Dabi Ceremony article from Buddhist Newspaper

posted on May 24, 2012 www.ibulgyo.com>

“Dabi Culture

Worth Preserving”

ven. Bogwang

Professor at Dongguk University

(Cremation)

Summer 2012 3332

Buddhist Culture

The Most Venerable Jigwan

and Ven. Daehaeng’s

“Dabi Ceremony” held in 2012

One of the most revered Buddhist

Master of Korea, the Most Venerable Jigwan (智冠 Gasandang [伽山堂]), has entered Parinirvana at the age of 79 at Gyeongguk-sa temple last January. Tra-ditional funeral rites were

performed with great solemnity at the Haein -sa Temple on January 6th with 10,000 people of four-fold assembly in attendance. A memorial altar was set up at the Haein-sa temple in South Gyeongsang province and a Dabi Ceremony (cremation rite) was held on January 8th.

Ven. Jigwan was born Dec. 9, 1932 and took monas-tic vow in 1947 at Haein-sa Temple, South Korea. He served as the head monk at Haein-sa Temple from 1970 to 1972, and has worked as a professor at Dongguk Uni-versity. Ven. Jigwan also led the Jogye Order for four years, following his predecessor Ven. Bub Jang. Vener-able Jigwan was respected for his academic studies in

Korean Buddhism, and founded the Kasan Institute of Buddhist Culture, a research institute dedicated to the study of Buddhism. He devoted most of his life to pub-lishing Buddhist books.

Ven. Jaseung, the Jogye Order’s President, reflected on the memory of Ven. Jigwan: “As the founder of a school which preserved the honor of Korean Buddhism, even thousands of memorial expressions and dedica-tions would be insufficient.” South Korean’s President Lee, Myung-Bak also sent a letter of condolence which read, “Although the Great Master has entered Parinir-vana, his mark will remain permanent. I pray the spirit of harmony and peace shown by him during his lifetime be realized in this world of suffering.”

After the Memorial ceremony, Ven. Jigwan’s Dhar-ma remains were devoutly moved to the lotus-pedestal at the cremation site. Then, a fire was lit while a monk announced, “Venerable, a fire enters.” The assembly then bid farewell to the Great Master Jigwan, restlessly and diligently chanting, “Namo Amitabha.”

Daehaeng Sunim, from the Hanmaum Seon Center in Korea also passed away at age 85.

The following comes from a press release provided by Chong Go Sunim on May 22, 2012:

Hanmaum Seon Center regrets to announce the pass-ing of our beloved teacher, the venerable Daehaeng, on Monday, May 21, 2012. She was 85 years old, and was ordained as a Buddhist nun 63 years ago. Daehaeng Kun Sunim (Kun Sunim is the Korean Buddhist title of re-spect for a senior nun or monk) was a rare teacher in Ko-rea, a female seon (zen) master, who also taught monks. She was a teacher who helped to revitalize Korean Bud-dhism by dramatically increasing the participation of young people and men. She made laypeople a particular

focus of her efforts, and broke out of traditional models of spiritual practice to teach in such a way that anyone could practice and awaken. At the same time, she was a major force for the advancement of Bhikkunis (nuns), fully supporting the traditional Bhikkuni’ colleges along with the modern Bhikkuni Council of Korea. Clearly seeing the great light we each have, she taught people to rely upon this inherent foundation, and refused to teach anything that distracted people from such.

Her deep compassion made her a legend in Korea long before she formally started teaching people. She was known for having the spiritual power to help people in all circumstances with every difficulty. She compared compassion to freeing a fish from a drying puddle, put-ting a homeless family into a home, or providing the

school fees that allows a student to finish high school. When she performed such acts and much more, few knew she had done so.

She supported many social welfare projects, found-ed centers in 11 countries around the world (15 centers in Korea, and 10 in other countries), and her teachings have been translated from Korean into English, German, Spanish, Russian, French, Italian, Chinese, Japanese, and Vietnamese.” L

<The Most Ven. Jigwan article from Buddhist Newspaper posted on January 2, 2012 www.ibulgyo.com

Ven. Daehaeng article from www. hanmaum.org>

Pic. The Most Ven. Jigwan’s Dabi Ceremony

ven. Jigwan

Summer 2012 3534

Essay

The Amazing Stories of Korean Temples

Buddha’s Great Head and Bodhisattva’s Tiny Legs

(Author. Mok Gjeongchan, 2011)

Some of you may already be aware that the statues of the Bud-dha did not appear for at least a couple of centuries after the

Buddha’s Paranirvana. This period is hence referred to as “the century of no statues” in Korea. During this time, images of the Boddhi Trees, Dharma Wheels, and Stupas were used as visual alternatives. What reasons have there been for the non-existence of Buddha statues? There

are two main reasons: fi rst is the reason of religious doctrines, and the second is the reason of religious faith. The reason of religious doctrines is as follows. Buddhas that enter Paranirvana have no form, thus they cannot be

seen with our naked eyes. Since there is no form, it is not possible to represent the perfectly enlightened Buddhas in human images. The reason of religious faith is this. During the period without statues, the representation of the Bud-dha in ordinary human form is deemed to be disrespectful. Moreover, it is believed that Buddha who attained perfect enlightenment with unfathomably infi nite merits are not revealed in constrained physical form.

Buddha statues began to appear as our view of the images of the Buddha evolved, and there developed great aspi-rations to see the Buddha’s physical form among Buddhist disciples. This does not mean that the reasons of religious doctrine and faith mentioned above lost their merit. In fact, with construction of the Buddha statues and images, teachings of the Buddha and our respect for him increased. A very good example of this is shown in the images of the Buddhas and Bodhisattvas with particularly large upper bodies. Upon careful observation of the paintings of

the Buddha in Korea, you will notice that most of the representations have disproportionately larger heads in proportion to the rest of the body. This is true not only in paintings, but of the Buddha statues. We must wonder why the heads appear particularly larger than the rest of the body. In fact, there is a very profound teaching on this. Normally, when we view the images of the Bud-dha, we would look up with reverence from the below. Naturally, the object located further away would appear smaller compare to the object which is closer. Therefore, the head must be larger in order for the whole body to appear proportionate.

When I heard this explanation at fi rst, I exclaimed with a great surprise for the thoughtful deliberation, tell-ing this story to people as though I had found a hidden treasure. In fact, there is another good teaching about this precious treasure. Master Shim In Bo showed two different pictures of the Avalokiteshvara, Bodhisattva of Compassion, at Muwi-sa Temple in South Korea. The one picture was taken from the eye level, and the other was taken from the level where the worshippers normally kneel in supplication. The pictures of the Bud-dha taken from the eye level appear to have large upper bodies with much shorter legs, similar to that of many animation characters. However, the pictures taken from the angle of the worshippers are beautifully propor-tioned. Explanation may be that as the Buddha Hall of

the Muwi-sa Temple is quite small, the picture may only be viewed from the vantage point far below. The reason for the small lower body was that the artist kept in mind the worshippers looking up from below. From the hum-ble location beneath the statues, Boddhisattvas appear in perfect wholeness. Master Shim In Bo told the following verse as he described the images of the Buddha. L

“You will see the true beauty of the Buddha When you learn to be humble and lower yourself ”

Summer 2012 3736

Temple Food Recipe

Dubu Yangbaechumarijjim It harmonizes with soft tofu and crunch cabbages

Ingredient: : 1/4 cabbage, 1 tofu, 1 cucumber, 1 green pepper, 1/2 carrot, 10 shiiitake mushroom, 1 ts salt, 1 ts sesame powder, 1 ts sesame oil.

Directions: 1 Remove cabbage’s root, and steam the cabbage shortly.

Then each leaf of cabbage is easily striped.

2 Roast minced shiitake mushrooms, seasoning with a little salt.

3 Squeeze some mashed tofu. Put minced cucumber, carrots, green paprika into the mashed tofu. Add the minced shiitakemushroom and salt in the tofu mixture and beat the mixturefor a long time.

4 Spread steamed cabbage leaf after removing its thick stems on a lever tray. Cover the seasoned mixture on the leaf and roll it in a gimbap shape.

5 When some steam vents from a steamer, steam the cabbage rolls in the pot shortly. Cool and cut them in edible size.

6 Serve them in a plate with some seasoning sauce or hot pepper paste sauce.

Summer Special RecipeTemple Food

Dubu Yangbaechumarijjim( S t e a m e d T o f u - C a b b a g e R o l l )

Master Gyeong-Heo (1826-1912) is esteemed as a great revivalist of contemporary Korean Seon following on from Seon Master Hu-jeong Cheong-Heo (1520-1604). To commemorate the 100th Paranirvana Anniver-

sary of the Master, a memorial service was held in Jogye-sa Temple on May 14, 2012, There were various services to commemorate the passing of the Seon master, including a memorial service attended by the Most Ven. Jinje (Great Patriarch of Jogye Order), Most Ven. Jaseung (President of Jogye order), along with Ven. Beopjeon (Spiritual Master of Haein-sa Temple) and other Seon masters of South Korea.

100th Paranirvana Anniversary of

Seon Master Gyeong-Heo Seong-U

Dharma

International Seon Practice Meeting named, “The Pathless path” was also held from May 7~9, 2012 in Sudeok-sa Temple as part of the commemorative pro-gram. These programs provided opportunities to review the great teachings of the Master Gyeong-Heo and fi nd ways for the modern practitioners to continue on the Seon tradition.

1. Biography of Master Geyong-HeoMaster Gyeong-Heo lived during a particularly vi-

olent, agitated period of the country, when the Joseon Dynasty was collapsing and Japanese colonization was just starting. He began to live as a monk under Vener-able Gye-Heo in Cheonggyesa Temple when he lost his father at an early age. Gyeong-Heo learned and studied not only Buddhist sutras but also the Confucian and Tao-ist texts. When he was 23 years, he was appointed to the post of lecturer and taught the students at the Buddhist academy of Donghaksa Temple. When he was 34 years old, there was a major change in his life. On the way to Seoul to see his previous teacher, Gye-Heo. Unable to fi nd shelter, he was forced to spend the whole night

under a big tree outside the village. He struggled with fear and with death the whole night. At that moment, he suddenly realized the principle of life and death in his heart, the facts that he had only known intellectually un-til then. The next day he returned to Donghaksa Temple, and decided not to teach his students any longer. He shut the door of his room and devoted himself to investigat-ing his Hwadu. After three months of diligent practice, he attained enlightenment on hearing the question of a novice, “A cow has no nostrils? What does that mean?” At the age of 36, he recited his Nirvana poem.

“ I heard about the cow with no nostrils,

And suddenly the whole universe is my home.

Yeonam Mountain in June lies � at under the road.

A farmer, at the end of his work is singing.”

For the next 20 years, from that time on, he founded many Seon training monasteries and had great infl uence on Seon masters, such as Man-Gong Weol-Myen, Hye-

Pic2. "The Pathless path" Seon Practice at Sudeok-sa TemplePic1. 100th Paranirvana Anniversary of Seon Master Gyeong-Heo Seong-U

38 Summer 2012 39

Summer 2012 41

Yeol, Su-Weol, Han-Am and other Seon monks who have been instrumental in developing contemporary Buddhist history. These masters and monks, who suc-ceeded the Seon tradition and lineage, made the founda-tion of the Jogye Order which is the center of Korean Buddhism today.

Master Geong-Ho suddenly disappeared from pub-lic view and the Buddhist world in 1905 C.E. when he was 60 years old. His disciples said that when he was 67 years old, on April 25th, 1912, he entered into Para-nirvana. The following poem is his last hymn before his death.

“Light from the moon of clear mind

Drinks up everything in the world

When the mind and the light both disappear,

What is this?”

2. Writings of Master Geyong-HeoThe existing writings of Master Gyeong-Heo were

compiled by his disciples rather than written personally by him. In 1942, thirty years after his death, his disciple Mangong collected the late Gyeong-Heo’s materials and published a book called, A Collection of Gyeong-Heo. In 1981, The Dharma Talks of Master Gyeong-Heo was published and this book included new material which had never been published before, such as Hymns of Geumgangsan Mountain Travels and The 40 Verses of Seon. Seonmun chalyo (The Essential Sayings of the Seon House), a collection of the Seon Masters’ sayings compiled by Master Gyeong-Heo in early 1900 C.E., is well known as a text of Seon.

3. Characteristics of His ThoughtsMaster Gyeong-Heo showed himself as a mirror of

Seon practice as he made special efforts to improve the Seon tradition through the foundation of a retreat com-munity and the re-opening of many closed Seon monas-teries. He continuously taught Seon, yet he was not lim-ited to Seon practice; he openly enjoined the practices of chanting and mantra recitation and considered them as equally benefi cial. In particular, he insisted on the unifi -cation of the Seon and Doctrinal approach.

Master Gyeong-Heo was a reformer of Seon who made Seon practical and popular; he is revered as one of the great pioneers of Seon in showing the ultimate stage of enlightenment. He always extolled the virtues of Seon not only in his dharma talks but also in his dia-logues and encounters of Seon questions and answers. His unusual behavior and written message were expedi-ent means for spreading the teachings of Seon. L

<Pictures from The whole world is a single Flower Issue.16>

40

Dharma Culture

Pic. Ven. Munjong renunciated in 1995 under Ven. Chungu. He has been engaged in practice and Buddhist propagation in the New York area since 2004.

Ven. Munjong

The Meeting of Techno and

Buddhist Scriptures

Summer 2012 4342 Summer 2012 43

It may be a new instrument. It may be a unique vocalization style. The fi rst listen of the album Zenbient is momentarily startling in its foreign

sound. Listen a little closer to the vocal melody fl owing within the electronic rhythm and...Ah, it is the Great Dharani. With the backdrop of fast tempo rock or electric guitar, the Avatamsaka Sutra and the Heart Sutra among other Sutras are being recited. This unique new sound has got me listening again and again and soon, I fi nd myself humming along to the sutras. I feel as though I should not dance to the sutras. In elation, I am unsure what to do. The voice behind the sutras is Ven. Munjong of Bulguang Temple in New York. This is his attempt at speaking the language of the second generation Korean Ameri-can youths who are unfamiliar with Buddhim. He is hoping to make sutras easier to understand for the young generation. This Buddhist album created for the emerging generation of Buddhists has been titled in the combination of Zen (Seon) and the German word ‘bient’ (environment). Seon and envi-ronment; it is the essence of Buddhism. The track titles give clarity as well: Dancing Raindrops, Pure Land, Clear Water... Gaining in popularity, the mu-sic has been played at the Zen Fashion Show and was released in Japan. The experimental album is a collaborative work of Tsutomo Nishimura, a music producer, K.Park, a fashion designer, and Ven. Munjong.

Some may wonder, “Why Techno Buddhism?” For 2500 years, individu-als have worked towards enlightenment through various means. The Buddhist community largely consists of practitioners in India and Asia, although it has recently gained followers in Europe and North America. As Western Buddhist practitioners adapt to the new strains of practice, Buddhist tradition based on the ideas of the Buddha expands and changes. As the West turns to the East for new approaches to spirituality, the new Buddhists have begun to adopt Bud-dhist teachings and wisdom into their culture and make it their own. Music is often one of the strongest elements of a given culture and study of music can play one of potentially large importance in the study of the Buddhist move-ment’s evolution and expansion.

Music plays a very special role in our lives because it gives us the capac-ity to express the deepest feelings within our soul. It can lift our minds to an almost ecstatic state, thus play an important role in propagating the Dharma. In fact, the Buddha mentioned music on different occasions. In the Amitabha Sutra, it is said that heavenly chants are heard all throughout the day and night in the Pure Land, as fl ower petals softly rain down from the heavens. It

is also said that gentle breeze, which bring movements to the jewel trees sounds as though if thousands of gentle tunes are being played together in harmony. Upon hearing these sounds, we can immediately become mindful of the Buddha, Dharma, and the Sangha. The Mahaprajnaparamita Sutra (Treatise on the Perfec-tion of Great Wisdom) also states, “The Bodhisattvas make use of beautiful music to soften people’s hearts. With their softened hearts, people’s minds become receptive to the teachings, thus it is easier to educate and transform people. For this reason, music has been established as one of the auspicious offerings made to the Buddha.” As such, all Buddhas and Bodhisattvas are thought to be skillful in utilizing music as a tool to guide sentient beings to enlightenment.

In recent years, there has been an increase in the popularity of Buddhist Music as a means to promote the Dharma. Buddhist songs have been composed in a way for people to be deeply inspired, yet easy enough for the average person to sing along with. There are times when the “traditionalists” strongly oppose this new inspirational tool, saying that such methods could destroy Buddhism. But, strategies best fi tted to the minds of people (especially in this degenerative era) could not only encourage, but transform people to enter into the Buddhist path. At the very least, people will be exposed to the words of the Dharma. At a time when novel teaching tools for the second generation Buddhist Koreans living abroad are in need, it is hoped such new experimentations and creations may open the next chapter of the Buddhist communities and allow talented youth to become active in Buddhism. So, provided artists have right intention, young talented souls should record Buddhist music inspired by the dharma. As such, the Venerable Master Hsing Yun stated in “Sounds of the Dharma: Buddhism and Music (2005)” the following fi ve guidelines:

1. Buddhist Music should not be something unique to temples and monastic life, but should move towards spreading out to the general public.

2. In addition to Buddhist verses and chanted prayers, we need to continue creating more andmore new musical pieces.

3. Those propagating Buddhism should from now on do more to advocate the use of music, and should use music to attract the public to study Buddhism.

4. Buddhists can start to form bands, choirs, orchestras, classical music troupes, etc. to use music to spread and teach the Dharma.

5. I hope that from this day on, we can see new musical talent make a mark in Buddhist historyin the same mold of the likes of Asvaghosa Bodhisattva.

<Articles from Buddha Link Vol. 1 website address is http://www.zenbient.jp>

Culture

Summer 2012 4544

1. The Day of Buddha’s Birthday Ceremony

The Day of Buddha’s Birthday for 2556 B.E. was celebrated on May 28th in all 20,000 Buddhist temples of Korea,

including at the Jogye-sa Temple. The Ceremony, held at the Great Hero Hall of Jogye-sa Temple at 10 a.m., was

attended by 5,000 members of the fourfold assembly, among them the administration of the Order including the

Supreme Patriarch Ven. Jinje and President Jaseung, representatives of the neighbouring faiths, and various govern-

ment offi cials. The Ceremony took place in the order of the Bodhi-mandala Boundary Ceremony, Six Laws Veneration

Ceremony, Drums, Gong Ceremony, Water Sprinkling of Buddha, and Incense Off ering.

In his Dharma-talk, the Supreme Patriarch Ven. Jinje emphasized that “as the clear fragrant lotus fl owers in mud, let

the humanity fi nd its true self in practice, alighting in wisdom and mercy, creating a happy home, beautiful society,

and peaceful world.”

The Jogye Order News

2. Commemorating the 10th Anniversary of the Templestay “A Happy Habit for Myself, the Templestay”

On May 11th of 2002, members of the diplomatic corps in Korea gathered to experience a “Templestay” in Jikjisa Temple.

This was the fi rst Templestay ever to be held, with the intent to off er prayers for the successful hosting of the World Cup and

introduce Korean Buddhist culture to the rest of the world. It has been a decade since the fi rst Templestay, and nearly 1.9

million people have participated in this cultural program to date. The Cultural Corps of Korean Buddhism, which supervises

the Templestay Program (Director. Ven. Jihyeon), celebrate the “10th Anniversary of the Templestay, the New Season 2” this

past May 9th.

The Cultural Corps announced that, “The gate to the mountain temple that had once been fi rmly shut has now been

opened. It has been opened to embrace other religions, all races, and every class of people for the last 10 years. The Tem-

plestay has developed into a cultural activity which represents Korea with over 1.35 million foreign participants.” The Corps

also said, “As the keeper of traditional culture beyond the simple sightseeing, and as a new alternative space embracing the

neglected classes of our society, the Templestay will continue in the movement for change.”

The Cultural Corps changed the slogan of the Templestay from “A Journey in Search of Myself” which had been its motto

for the past 10 years into “A Happy Habit for Myself, the Templestay,” as part of an eff ort to actively include “my life.” There

will be broad-scale events for the 10th anniversary of the Templestay, from May 11th to the end of October, 2012.

<Article from Buddhist Newspaper Vol. 2820/ May 26, 2012 www.ibulgyo.com>

Jogye Order News

Summer 2012 4746

3. The Thousand Days of Viriya Society for National Reconciliation, Peaceful Reunifi cation, and Community of Peace

Most Ven. Jaseung (President of the Jogye Order of Korean Buddhism) participated in ‘the Thousand Days of Viriya in

Devotion of Life in Peace’ on May 2, 2012, with the Jogye Order having alighted the Viriya Association lantern. At the Thou-

sand Days of Viriya Platform set up at the Main Gate of the Jogye-sa Temple, Most Ven. Jaseung joined ‘the Thousand Days

of Viriya Association for the Realization of National Reconciliation, Peaceful Reunifi cation, and the Community of Peace’ on

May 2 at 7 a.m., the 5th day of the Viriya. Along with two Buddhist participants of the Jogye-sa Temple, Most Ven. Jaseung

recited the vows of the Thousand Days of Viriya and the Diamond Sutra.

The Society stated, “Most Ven. Jaseung recited the Diamond Sutra at the completion of his Viriya, with a prayer for all liv-

ing in the Korean Peninsula and the health and safety of the fourfold assembly participating in the Thousand Days Viriya.”

The Thousand Days Viriya Association which opened on April 28 at 3 p.m. closes on December 22, 2014. Following is the

writing of intent from the Thousand Days of Viriya Association in Introspection and Reformation.

Embarking on a new road at dawn, as a pilgrim in prayer for that which is deep within, the association in intro-

spection and reformation takes its steps one after another. Introspection is the seeing of the road past, reforma-

tion is the seeing of the road ahead, and association is the act of walking together. The route of the association

opens inwards on one side. It is the baring of one’s challenges, diffi culties, and troubles in introspection, and

fi nding the answers and solutions oneself, with the agency of the fourfold assembly. The route of the association

opens outwards on the other side. It is the viriya of thousand days for the life of peace. Beyond the prayer for

self and what is within one’s fence, it is the supplication and viriya for the comfort and happiness of all living and

breathing life forms. The society walks the two roads, the transformative road of refl ecting upon one’s inner faults

and the healing road of sharing in the pain of the society.

As it is a diffi cult road requiring the fi rm supplication and participation of the fourfold assembly, the attention of all out-

side of Korea is expected.

4. The Jogye Order of Korean Buddhism 50th Anniversary

The Jogye Order is celebrating its 50th anniversary on April 11. In ending the Japanese Buddhist tradition of the marriage

in monks, the Jogye Order of Korean Buddhism began in its purifi cation of the Buddhist temples. The instatement of the

Supreme Patriarch and the Administration took place during the Order of Assembly at the Main Buddha Hall of the Jogye

Order on April 11, 1962. The Jogye Order carries the responsibility of continuing the Korean Buddhist tradition in its 50 year

history representing the 1,700 year lineage of Buddhism in Korea.

The Jogye Order is holding various events in its 50th anniversary for the establishment of the fi rm foundation and the

future of Korean Buddhism. The Museum of Korean Buddhist History and Culture has held the exhibition ‘Conversing with

the 50 years of the Jogye Order’ between April 4-10. For the exhibit, the Central Archives of the Jogye Order has collected

various Buddhist historical records of handwritten correspondences, diaries, records of ascetic practices, awards, photogra-

phy, and recorded tapes.

On April 25th at 2 p.m., the commenorative seminar of ‘Refl ections and Contemporary Tasks in the 50 years of the Jogye

Order of Korean Buddhism’ was held at the Museum of Korean Buddhist History and Culture. The Jonghak Research Centre

of the Dongguk University has held the seminar on ‘Korean Buddhism and the Jogye Order’ in the Dahyanggwan Hall on

April 28th at 1 p.m. The Buddhist Council Conference to be held in October is to be a meeting of reconfi rming the collective

and collaborative eff orts in working towards the future. In October to November, the installation of the Bodhisattava statue

of the Sixth Patriarch of the Chinese Ch’an Buddhism, Most Ven. Huineng, has been planned. The statue is to be presented

by the Guangxizosi Temple of China, the Tonsure Temple of Most Ven. Huineng, in its collaborative work for the Korean and

Chinese Buddhist Relations with the agreement of the Jogye Order.

The Jogye Order has maintained its traditon throughout the confl icts of the transformative purifi cation period. The Ko-

rean Buddhist community, inclusive of all sects, prepares for the next fi fty years in its hopes and trust of Korean Buddhism,

opening and growing into the world.

Jogye Order News Jogye Order News

The International Seon Center is a Seon(Zen) meditation and Buddhist training center as well as a learning facility for Buddhist practice and Korean traditional culture. Both locals and international visitors can experience the essence of Korean Buddhism and Korean traditional culture through a variety of Templestay programs. The Center is equipped with facilities including the Seon(Zen) meditation hall, Templestay center, the Grand Buddha hall and Education & Culture hall. The Center provides Templestay programs, Seon lectures, Dharma talk, cooking classes of traditional Buddhist temple cuisine, tea ceremony, and many other programs and activities which aim to provide a living experience of traditional Korean Buddhist culture. To cater for the needs of international visitors, interpretation is provided throughout the center's activities. The center is continuously developing a residential Templestay and Templelife program to offer direct experience of Korean Buddhist culture for both Koreans and international visitors.

Program - Regular Seon Meditation Templestay- Cultural Experience Templestay - Saturday Meditation and Dharma Talk- Pine Tree Templestay for Teens - Holiday Templestay- Long-term Residence for Researchers- GEP (Global Empowerment Project)- B-GEP (Bikkhuni-Global Empowerment Project)

319-11, Shinjung-Dong, Yangcheon-Gu, Seoul, 158-076, Korea tel. 02)2650-2242 fax. 02)2650-2201■ English Website : www.seoncenter.com English Mobile Website : www.seoncenter.com/m ■ Korean Website : www.seoncenter.or.kr Korean Moblie Website : www.seoncenter.or.kr/m

6

5. Foreign Monks of Jogye Order Seminar

The Monastic Training Centre of the Jogye Order (Executive Director, Ven. Hyeon-Eung) held ‘the Foreign Monks of the

Jogye Order Seminar’ on May 11, 2012 at the International Seon Centre in Sinjeong-dong, Seoul. The foreign monks who

joined the Jogye order upon renunciation held discussions on their roles in the development and understanding of the

Korean Buddhism internationally. Attending the seminar were 60 foreign bhikkhu, bhikkhuni, and novice monks and nuns

from 22 countries including those from the U.S., Great Britain, Australia, Czechoslovakia, and Sri Lanka. The Monastic Train-

ing Centre outlined the Order’s programs for the international development of Korean Buddhism, including the Foreign

Special Districts, the Templestay Program, the international NGO activities, and the Order of Assembly for emigrants, en-

treating the foreign monks’ participation in the programs. The challenges experienced by the foreign monks, as in the

Buddhist Priesthood Examination and its administration, along with their suggestions for improvements were registered

to map out working solutions to the di� culties. The Centre shared the Order’s supporting policies with the monks who are

planning strategic missionary works. There have been previous seminars of foreign monks by the Jogye Order, with this

seminar being the � rst of the Jogye Order foreign monks in particular. The Monastic Training Centre plans to hold annual

Foreign Monks of Jogye Order Seminar around the Day of Buddha’s Birthday.

<Photos and Article from The Whole World is a Single Flower Issue 15>

Jogye Order News