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Temple Bell Chime +82-2-736-5583 www.PGsori.net 010105 - 08 - 2009 - 113

Korean Buddhism for International Readers Autumn 2009 Vol.39

Patience

When a childish person becomes angry and hurls insults at me,

overcome him with silence and patience.

Please listen well.

Usually, we are patient with superiors,

because we are afraid of them regardless of the fact that our actions
and opinions may be right.

When we are patient with equals,

it is because we don’t want a confrontation.

Thus, being willingly patient with inferiors is the supreme patience.

From the Agama Sutra

Woodcut_ Jung Byung-rye

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www.thenanum.org

Sharing
begins with a small offering
“Friends on the Path” is a Jogye Order public welfare foundation. It
is the first Buddhist foundation of its kind. Its objectives are to help
society through a transparent collection and distribution of funds
helping the underprivileged class, restoration of ethic unity,
environmental preservation, and supporting the development of
the international community.

F r i e n d s o n T h e P a t h

One becoming two or more is the meaning of sharing.

Just as each person has his own unique look,
each person hurriedly follows his own ideas and goals.
Sometimes we even compete fiercely not to lose.
Although, it’s clear we live together breathing the same air.
Take a good look at yourself. Webster defines sharing as dividing one into two or more.
To give only what is left is not sharing.
Transcend time and space, and you’ll see that you are eternal, you are infinite.
To give even when there is not enough is sharing.
Should the universe collapse and disappear, you would still be immovable.
Sharing is to live together in love.
You are all forms and all formlessness in the universe itself.
You are the twinkling stars and the dancing butterflies you are everything.

Friends on the Path: A Public Interest Foundation

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CONTENTS
Autumn 2009

Supreme Patriarch
The Most Venerable Beopjeon Sunim

President & Publisher

The Most Venerable Jaseung Sunim

Editor
Ven. Seyoung Sunim
2 Dharma Talk
Translator
“Forget about collapsing and not collapsing.
Ven. Yongsu Sunim
Do you even know properly what ‘that thing’ is?”
Art Director
Youngsu Jeong 4 Special Report-I
New Stupa and Monument Completed at Jogyesa Temple

8 Special Report-II
Jogye Order of Korean Buddhism Construction of School Complete in Myanmar by the Jogye Order
45 Gyeonji-dong, Jongno-gu, Seoul, Korea
TEL. (82)2-2011-1830 10 Focus-I
FAX. (82)2-735-0614 Researching New Renewable Energy to Resolve Global Warming
Email: hableconella@buddhism.or.kr
www.buddhism.or.kr 12 Buddhism Art
www.koreanbuddhism.net(English)
13 Focus-II
For a Free Subscription:
Please send name and mailing address to
New Buddhist Bookstore Opens
“hableconella@buddhism.or.kr”
14 Korean Temple
Restoration of Naksansa Temple is Complete
17 Essay--I
Temple Dragons and Monster Masks
20 Education
Hangja (Postulant) Training Course
22 Dharma Fellow
Four Great Vows
24 Focus-III
Oxford University to Publish Seon Master Seongcheol’s Teachings
25 Practice
Cover Story Bongeunsa Temple Abbot Conclude 1000-day Prayer Retreats
Autumn Scene in Buseoksa
Kyungbuk Province 26 Jogye Order News
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dharma talk

Dharma Talk to End the Summer Retreat 2009

Supreme Patriarch, Most Ven. Beopjeon

“Forget about collapsing and not collapsing.

Do you even know properly what ‘that thing’ is?”

A monk approached Seon Master Daesu Beopjin and asked, “It is said the fires at the end of time will
rage and everything will collapse. At that time, will ‘that thing’ also collapse?”
The master replied, “It will collapse.”

The same monk asked the Seon Master Yongje Sosu the same question, “It is said the fires at the end
of time will rage and everything will collapse. At that time, will ‘that thing’ also collapse?”
The master replied, “It will not collapse.”

The meaning of the word “collapse” here could not be expressed in writing even if the oceans were
filled with ink, and we were to use all of it. If we were to establish the view with words, we will be 10
million miles farther from “that thing.” When the fish swims, the water will turn cloudy. When a bird
flies, feathers will fall. To those whose wisdom eye is not open, saying it will collapse will be a
hindrance, and saying it will not collapse will also be a hindrance. Even if Master Daesu says it will
collapse, there is a way to know. Even if Master Yongje says it will not collapse, there is a way to know.
It cannot be known by always being without thoughts. It cannot be known by always trying to know
with our thoughts.

If someone were to ask this mountain monk, “It is said the fires at the end of time will rage and
everything will collapse. At that time, will ‘that thing’ also collapse?”
I would reply, “Forget about collapsing and not collapsing. Do you even know properly what ‘that
thing’ is?”

One master said ‘that thing’ will collapse, while the other said ‘that thing’ will not collapse. It is false to
say that it will collapse, and it is false to say it will not collapse. Then what is to be said? Always think
on this deeply during the off-season as you travel around the countless worlds.
In the remote field, the crane has wings difficult to fly.
The horse will never travel a thousand miles with no reason.

Buddhist Era 2553(2009) Last Day of the Summer Retreat

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special reportI

New Stupa and Monument Completed

at Jogyesa Temple
A new stupa and monument have been erected
at the Jogye Order’s main temple in Seoul, Jogyesa Temple.

n October 8, a completion ceremony was held

O for the stupa called, “Stupa of the Relic of the
World Honored One” and “Historical Monument of
Jogyesa Temple, the Headquarter Temple of the
Jogye Order” Jogye Order head Ven. Jikwan began
this project in February 2008 in preparation for the
100-year anniversary of Jogyesa Temple in 2010. It
took one year and eight months to complete. The
completion ceremony was attended by more than
5000 people including many eminent monks and
nuns.

The stupa contains an actual relic of Shakyamuni

Buddha, brought to by Sri Lankan monk Dhammapala
in 1913. The monk brought one actual relic of Buddha
from the collection of relics of the royal family of
Thailand. The relic was housed in a 7-tier stupa at
Jogyesa Temple in 1914 during the Japanese occupa-
tion. After Korea’s liberation from Japan in 1945,
there were constant complaints about the stupa being
of Japanese style. The new stupa is octagonal
(symbolizing the eight-fold path) and ten tiered (symbolizing
the ten virtuous actions). It also contains 14,000 small
Buddha statues, a set of 7-volume Lotus Sutra from

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1660, and a Buddhist ceremonial robe (kasaya) with 25

sections. On the exterior, eight Buddhas and eight
Buddhist deities are carved in relief to set a new
standard for a distinctly Korean stupa.

In addition, a historical monument, celebrating the

history of Jogyesa Temple, was also unveiled this day.
This monument contains the contemporary history
of Jogyesa Temple from the struggles during the
Japanese colonization of trying to establish a
headquarters for Korean Buddhism to the modern,
over 80-year-old history of the Jogye Order. The more
than 9000-character inscription was written by
Ven. Jikwan, the administrative head of the Jogye
Order. L

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special reportII

Construction of School Complete

in Myanmar by the Jogye Order
A Myanmar elementary school was destroyed by Cyclone Nargis in May, 2008.
Now the school has been completely rebuilt thanks to the aspirations and support of Korean Buddhists.
By Um Tae-gyu

n August 29, a completion ceremony for the

O Aungjabu Elementary School was held at
Aungjabu Temple near Yangon, Myanmar. The funds
for the construction was raised by the Jogye Order
with an emergency relief fund raising. Over 200
children will attend the new school.

Monks from the Jogye Order, Myanmar monks,

dignitaries and over 4000 in total attended the
ceremony. Ven Seyoung read a message from the
head of the Jogye Order Ven. Jikwan, “Having heard
about the destruction caused by Cyclone Nargis,
Korean Buddhists took the suffering of a fellow
Buddhist nation as their own to raise the funds for this
school. Although the school is not very big, we can
take this as a symbol of the friendship and
cooperation between our nations’ Buddhists and a
starting point (for future collaboration).”
Korean Ambassador to Myanmar Pak Gi-jong said,
“Myanmar has great potential since it has wonderful
human and natural resources. As much as Myanmar’s
future depends on education, I hope that Aungjabu
Elementary School would produce great leaders.”
The Myanmar Sitagu International Buddhist
Association of the Laity’s President Winaung said, “I
would like to express our gratitude to the Korean
Buddhist community on behalf of Aungjabu Temple
and the school children. We will do our best to watch
over the school with great interest, now that the
children have a better place to study.”
Ven. Seyoung of the Jogye Order offered a donation
of school supplies at the end of the ceremony. The
Jogye Order is building another school in the
Irrawaddy region of Myanmar to be completed at the
end of this year. The completion ceremony is to be
held at the beginning of 2010. L

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focusI

Researching New Renewable Energy to

Resolve Global Warming

sing fossil fuel has caused climate change and other global problems resulting in global warming. The
U Jogye Order is now researching using new renewable energy in temples to help the global warming trend.
Jogye Order’s Department of Social Affairs is working together with researchers to improve energy usage and
renewable energy usage in temples. The Jogye Order will assess energy usage in temples. With this assessment,
they will prepare measures to use energy more efficiently. They will research ways to use renewable energy. Ten
temples have been selected for the assessments. Mountain temples, city temples, and some of the main temples
have been selected including temples like Tongdosa (solar energy, geothermal energy), Cheongoksa (solar energy,
geothermal energy), and Geumsansa (biomass) that are already using renewable energy. The assessments are to be
completed by October. From then, there will be research on policies in cooperation with the advisory council.
With the research completed, the final report is to be submitted by January.

The Director of the Department of Social Affairs Ven. Seyoung said, “This research is to prepare measures
from the Buddhist community to deal with climate change and environmental problems stemming from the use
of fossil fuel.” He also said, “In accordance with Buddhist principles on life, we are committed to find a way to
resolve environmental issues and realize a way for the survival of society.” L

From Wikipedia, the free encyclopedia: Renewable energy

Renewable energy is energy generated from natural resources—such as sunlight, wind, rain, tides, and geothermal
heat?which are renewable (naturally replenished). In 2006, about 18% of global final energy consumption came from
renewables, with 13% coming from traditional biomass, such as wood-burning. Hydroelectricity was the next largest
renewable source, providing 3% of global energy consumption and 15% of global electricity generation.

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buddhism art focusII

New Buddhist Bookstore Opens

The Jogye Order opens a new Buddhist bookstore on October 15 in the
basement of the new Templestay Information Center across the street from
Jogyesa Temple. The Jogye Order’s Buddhist Cultural Corporation will provide
30,000 books in 6000 categories for the bookstore. There will be books on
Buddhist practice, philosophy, history, art, as well as yoga, tea tradition, fiction,
and children’s books. There will also be some books in English. L

Gilt Bronze Incense Burner from the Baekjae Period

National Treasure 287 | Height 61.8 cm | Diameter 19 cm | Weight 11.85 kg

Made in the early 7 th century, this incense burner has many intricately carved figures
on the main body and a dragon below supporting the burner with its mouth.

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korean temple

n April 2005, Naksansa Temple with most of the

I surrounding temple buildings were burned to the
ground. Even the metallic temple bell melted in the
fire. The fire could not be contained. Many national

Restoration of treasures and precious artifacts were lost forever. The

abbot of Naksansa Temple Ven. Jeongnyeom took the
responsibility upon himself, and now with the

Naksansa Temple Completed donations of Korean Buddhist and government

assistance, the temple has been fully restored. The
new temple compound resembles the original temple
of a thousand years ago. This is the completion of
phase two with 12 buildings and facilities being
restored. Phase one was completed in November 2007
with also 12 buildings restored. The completion
ceremony was on October 12 with Ven. Jikwan, head
of the Jogye Order in attendance.

Naksansa Temple is the temple of Avalokiteshvara

(Kwanseum Bosal). The name Naksansa comes from
“Potalaka,” the abode of Avalolkiteshvara. Naksansa
Temple is on Naksan (Potalaka) Mountain, which is
topped by an Avalokiteshvara statue 15 meters tall.
This immense statue facing the East Sea (Sea of Japan)
along with a small seaside hermitage, Hongryeonam
were not damaged by the fire. Naksansa Temple has

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numerous images and statue of Avalokiteshvara
including a thousand-hand Avalokiteshvara statue.
Naksansa is one of the few large temples located on
the eastern coast facing the East Sea. This scenic area
has been designated one the Eight Great Scenic Sites
of eastern Korea. The great master Uisang founded
Naksansa Temple in 671 during the Shilla Period. He
was meditating near the seashore when
Avalokiteshvara told him to build a temple there. Now
a pavilion (Uisangdae) commemorates the very spot
where the master meditated.
Ven. Jeongnyeom said, “I bow my head and humbly
thank all the monks and nuns of the Jogye Order,
Buddhists faithful, and Korean citizens for helping in
the difficult four-year restoration process. We will do
our best to continue in the restoration to return
Naksansa Temple to the hearts of the Korean people.
It is important to not only restore the buildings, but
the 1000-year cultural heritage and the spirit of the
ancestors.” L
16
T
Korean Temples are good places to see
dragons and monsters.
You can always see dragons at Korean temples.
They’re everywhere. They can be colourful and bright,
or graceful and elegant, or even grotesque and
frightening _ but they are always awe-inspiring. For
many people, these mythical creatures are
synonymous with Buddhist art. For many people, the
generic, stylized dragon is a symbol representative of
Asian art and culture in general. However, despite
their resemblance to the more familiar, traditional
essayI
Chinese dragons _ with horse-like heads, deer antlers,
flowing whiskers, and long serpentine bodies _ the
dragons in Korean temples do not share the same
origins.
According to Heo Gyun in Korean Temple Motifs,
ancient Indian snake spirits were adopted by early
Buddhists as protectors of the Dharma truth. Often
depicted as king cobras or many-headed snakes, they
were changed into dragons as Buddhism and its
imagery moved from India to China, and from China
to Korea. To this day, the dragons seen in temples all
Temple Dragons
and Monster Masks
Words and Pictures by Kelly Shepherd
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over Korea are direct descendants of those snake
spirits from 6 th century India (24).
These same guardian dragons are found outside
Dharma Halls and other temple buildings, on the tops
of pillars and the sides of staircases, and under eaves.
Inside the temple structures, they are always associ-
ated with the canopies found over Buddha altars, and
can also be seen on the altars themselves, on the inner
walls, crossbeams, and ceilings. In addition, they are
sometimes carved under the stone bridges that lead
to the temple grounds. Depending on the setting,
dragons might be painted, carved out of wood, or
hewn out of stone. The dragon’s role here, again, is
that of guardian. From the vantage point of the bridge,
it can keep watch over the stream and prevent evil
forces from entering the temple via the water. In
Korean temples, the dragon preserves the sanctity of
temple buildings and protects the halls where there
are Buddha images and teachings.
Heo Gyun points to another role for the dragon,
though, aside from that of guardian or protector. He
describes the “Wisdom Dragon Ships” that sail to
Paradise. These ships carry believers across the sea of
samsara (illusion; the endless cycle of birth and
rebirth) to the other shore, where the
Pure Land is said to exist (26).
Heo suggests that temple
buildings themselves rep-
resent the cabins of these
symbolic vehicles, and
that the dragon heads
represent the ships’
prows. Indeed, on
many temple build-
ings the dragon heads
do project forward
from the top central
pillars like a ship’s
figurehead, and
18
T
sometimes the tail of the dragon is even seen pro-
jecting from the back of the building like the stern of
a ship. When people come to prostrate, pray, or chant
in a temple, according to this symbolism, they are
embarking on a journey on a Wisdom Dragon Ship
(28).
Dragons are said to be shape-shifters, and indeed
they do serve a great many ritual and symbolic
purposes in Korean temples. Dragons are believed to
control the weather, including fog, dew, clouds, and
rain. Furthermore, the countless scales of dragons are
a metaphor for eternity. The bell-hook is yet another
example. At the deep and melodic sound of the temple
bell, all sentient beings are invited to awaken. These
huge, heavy bells are hung with a hook shaped like a
small dragon. It is always facing downwards, with its
mouth wide open as if crying out in fear. This is the
dragon “Poroe” and in fact he is afraid _ of whales!
The log bell striker was traditionally carved or painted
to resemble a fish or a whale, and examples of these
can still be seen in some temples today. As the story
goes, Poroe would cry out in terror whenever a whale
struck him, and so it was decided that his loud voice
would be perfect for the ringing of the temple bell.
As if all of these watchful and versatile dragons
weren’t enough, Buddhist temples in Korea are also
decorated with “Monster Masks.” These glaring,
grimacing faces peer out at visitors from under rooftop
eaves, from the tops of pillars, and from temple altars.
They have bulging eyes, wide noses, unruly manes of
hair, horns or antlers, and fearsome teeth or tusks.
Like the dragon, the monster mask can also be spotted
outside of temples: have another look at the “Red
Devils” face of the Korean national soccer team! Their
appearance is occasionally humorous, but more often
frightening or even disturbing. They are also seen as
both carvings and paintings. The monster masks
might bear some resemblance to the faces of the
dragons, but as Heo Gyun points out, they are nearly
always depicted with foliage (in particular, lotus plants or
flowers) in their mouths, which sets them apart (38).
Not as impressive or as well-known as dragons,
these demon or monster figures nonetheless have an
interesting history and an important purpose. Like the
dragons, they also serve as temple guardians; and they
also originate in ancient India. Heo Gyun relates the
myth of the Indian god Siva, who once allowed his
vengeful anger to take on a life of its own. It took the
form of the horrible lion-headed demon Kirttimukha
(39 - 43). This beast had an insatiable hunger. When it
was finished serving Siva, it remained hungry, and
proceeded to feast upon its own body! Soon only its
head remained, and Siva rewarded its faithful service
to him by appointing it as the ferocious guardian of his
temple doors. Like the snake spirits, this image was
adopted by early Buddhists who brought it with them
to Eastern Asia. It is this same personification of Siva’s
anger that we see today throughout Korean temple
buildings, still serving as a guardian and preventing
the entrance of evil. Indeed, there are often several
monster masks present in one place, and their eyes are
carved or painted to stare in different directions,
thereby keeping watch over as wide an area as
possible.
Dragons and Monster Masks are only two of the
countless potent and fascinating symbols hiding
within the intricate histories and architectures of
Buddhist temples in Korea. Statues of Buddhas and
Boddhisatvas, paintings depicting mythical or
historical people, murals that tell the life story of the
Buddha _ these are just the beginning. There are
birds, flowers, fish, tigers, turtles, specific patterns
of latticework on doors and windows. The number of
levels on a pagoda, the seemingly abstract patterns
painted on wooden beams and pillars, even the colors
of paint used, all of these are imbued with specific
meanings and metaphors. And the temples them-
selves are everywhere, of course, from the most
remote peaks to the busiest cities. These particular
photographs were taken recently at the beautiful
mountain temple Beomeosa, located in the southern
city of Busan, but similar beasts lie in wait at every
corner of Korea. L
Heo Gyun and Timothy V. Atkinson (trans.). Korean Temple
Motifs: Beautiful Symbols of the Buddhist Faith. Paju-si,
Gyeonggi-do: Dolbegae Publishers, 2005.
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education

Hangja (Postulant) Training Course

The
The Hangja
Hangja (candidate
(candidate preparing
preparing to
to become
become aa monk
monk or nun) training
or nun) training course
course took
took place
place from
from
September 5~18 at the newly built Korean Buddhist Cultural Center near Magoksa
September 5~18 at the newly built Korean Buddhist Cultural Center near Magoksa Temple Temple
and
and Gongju
Gongju City.
City. One
One hundred
hundred fifty
fifty one
one Hangjas
Hangjas participate
participate in
in this
this year’s
year’s course.
course.

Hangja Life
The hangjas (monastic prospects) put aside their past lifestyle, to begin life as a renunciate at a new and unfamiliar
temple. There is a need for the elder monastics to show exceptional interest, consideration, and guidance, so that
the postulants acclimate well to temple life and correctly pursuit the monastic path.
The temple’s elder monks, while living together with the postulants, must observe whether they have what it
takes to make future monastics by thoroughly examining the hangja’s resume, maturation process, past awards
and reprimands, family situation, and health history. After closely observing the attitude and behavior of the
postulants to determine that they have the sincere motivation of a renunciate, only then are they allowed to stay
as postulants.
The hangja (postulant) who has taken the first step, must choose a vocation master (Unsa Sunim) that will lead
them, and guide them properly as practitioners. Once the vocation master is selected, the relationship cannot be
cancelled without mutual agreement. Therefore, this selection should be done cautiously. The vocation master
must have been ordained for at least 10 years, is over 30 years old, passed the third level monastic examination,
and must be of at least a Joong-deok or Jeong-deok monastic rank.

Hair-cutting Ceremony and Hangja (Postulant) Robes

Hair-cutting ceremony is meaningful because it officially confirms the hangja as a member of the order.
Therefore, this is a formal ceremony, which follows ceremonial procedure with the monastic community in
attendance. After this ceremony, the male hangjas wear the brown robes and the female hangjas wear orange
robes.

Admission into the Hangja (Postulant) Training Course

The hangja’s (postulant’s) qualifications are: high school graduate, over 15 years old, and under 50. Once the
hangja is trained at the home temple for at least five months, he/she enters the group hangja training course.
The main contents of the training course are: novice vows, the “Admonitions to beginners” text, life of Buddha,
elementary doctrine, and Buddhist ceremonies. After the completion of the training course, by passing the fifth
level monastic examination, the postulant takes the Shramanera/Shramanerika (Sami/Samini) vows and becomes
a novice. L

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dharma fellow
Seon (Zen) Master Dae Bong
Four Great Vows
Every morning in our international Zen temples and centers and at the end of ceremonies in Korea,
we all recite the Four Great Vows.
So, it is important to understand the meaning and how to use them in our practice.
The First Great Vow: Sentient Beings are numberless; we vow to save
them all. This means our correct direction.
When practicing, many people worry about what technique they should
use; which is the best, which is the fastest. But most important is our
direction. If our direction is clear, then everything will help our practice.
Then, any technique, any situation, any condition will benefit our effort.
But if our direction is not clear, even the best technique will not bring the
correct result.
It is like this: you are in Seoul and you want very much to visit your
mother who is in Busan. You can take a plane, a train, a bus. You can drive
a car or walk. You can go in a wheelchair. Any vehicle will help you. If you
direction is correct, then you will eventually arrive. But if your direction is not correct, even if you have
a Ferrari, you may arrive in Pyongyang.
This vow teaches us the correct direction. Why do you practice? For yourself? To feel peaceful? To be
happy? To be famous? For your family? For your country? Why? For Enlightenment? If you get
Enlightenment, then what?
We don’t practice Buddhism for myself. We practice to realize our true nature and save all beings
moment-to-moment. That means, when you are with your spouse, help them. When you are with
your children, don’t just push your idea. Understand their mind and help them. It means help nature.
Help the air, the water, the animals, the insects, all beings. Human beings think this is “my world.”
That is crazy. This world belongs to all beings. So we must appreciate, help and take care of all beings.
That is human beings’ true job. If you find human beings’ true job, then any kind of body job is OK.
We practice Buddhism to realize our true nature and help all beings.
The Second Great Vow: Delusions are endless; we vow to cut thru them all. This means everything
is made by our thinking, but originally our thinking is empty, everything has no self-nature.
22
Avatamsaka Sutra says, “The whole universe is created by mind alone.” This world is made by
thinking. You make your world. I make my world. Dogs make dog’s world.
Buddha taught all suffering comes from craving and attachment. Craving and attachment come from
our thinking. If we cut off our thinking, then this world is already paradise. We can use all things to
help others. This brings great happiness and peace.
Buddha said, “Everything is appearing and disappearing. That is the law of appearing and
disappearing. When appearing and disappearing both disappear, that stillness is bliss.” Jesus said,
“The kingdom of God is within.” Many people think paradise is some place outside they go to, like
Hawaii. But Buddha and Jesus taught paradise is inside. So when you cut thru delusions, that is
paradise.
The Third Great Vow: The Teachings are infinite; we vow to learn them all. This does not mean the
84,000 sutras. It means every moment is a great teaching, I vow to attain them all. So this means we
vow to pay attention moment-to-moment.
The Diamond Sutra says, “Past mind cannot get Enlightenment. Present mind cannot get
Enlightenment. Future mind cannot get Enlightenment.” Past, present and future are not yours. Also
your body, your family, your house, your country, your things are not yours. Only one thing in this life
is yours: moment. This moment. That is zero divided by infinity second. Very short. If this moment is
clear, your life is clear. If this moment is not clear, your life is not clear. All wisdom, love and
compassion appear in this moment. If we want to attain Great Love, Great Compassion and Great
Wisdom, the Great Bodhisattva Way, we must pay attention moment to moment, non-stop. That is
our practice.
The Fourth Great Vow: The Buddha Way is inconceivable; we vow to attain it. Buddha had a Great
Question: What is life? What is death? What is human being? What am I? And he didn’t know. He
only went straight don’t know for six years. One morning he saw a star and got Enlightenment. So this
vow means only go straight don’t know.
So, Buddha’s “Don’t Know,” Bodhidharma’s “Don’t Know” and your “Don’t Know,” are they the same
or different? If you say “same,” you become blind. If you say “different,” you lose the way. If you say
“don’t know,” you are only a parrot. So what can you do?
Outside, the mountains are high; white clouds float back and forth.
A young person helps a halmoni cross the road. L
Seon (Zen) Master Dae Bong was born in Philadelphia, USA in 1950. He studied psychology at the university. He
later met Zen Master Seung Sahn and became his student. He has lived in Zen centers and temples in the US,
Europe and Asia since 1977. He became a monk in 1984 and received inka from Zen Master Seung Sahn in 1992
and Transmission in 1999. Since 1999, he has been Guiding Teacher (Joshil) of Mu Sang Sa Gyeryong San
International Zen Center in South Korea.
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focusIII practice

Bongeunsa Temple Abbot Conclude

Oxford Univers 1000-day Prayer Retreat
ity to
Seon Master Seo Publish
ngcheol’s Teachin “Everyday has been a little nerve-wracking trying to keep the promise of the 1000-day prayer retreat.
However, now, I’m a little sad that it’s coming to an end. I will endeavor to finish my duties as an abbot
gs with a prayerful heart,” said Abott Ven. Myeongjin.

M aster Seongche
Hundred Day
ol’s teachings
s Part One.” It
have been tran
is to be publis
slated under th
e title of “Serm
on of One
20,000,000 w hed on Decem
on (US $16,368) be r 31
fu nd ing from the M , 20 09 . It received n December 5, 2006, Ven. Myeongjin began the 1000 days of prayer. It ended on August 30, 2009. Except
Department fo
University of O
r the Translati
xford, Richard
G
on
om
of K or
inistry of Cultu
ean Literature
brich is the ed
re, Sports, an
. Boden Profes
so r of
d Tourism’s
Sanskrit at th
O for attending the funeral of former President Roh Mu-hyun on May 29, 2009, Ven. Myeongjin did not
Hwang Soon-i itor in charge. e leave Bongeunsa temple. He offered 1000 bows everyday to make Bongeunsa Temple a place of genuine
l is the translat Dongguk Unive
or of the text w rsity professor practice.
of proofreading ith Oxford Uni
and editing. Th versity’s Dr. Li
by a Korean Se is is the first tim nda Covil in ch Ven. Myeongjin said, “To keep this promise with Bongensa Temple members as well as Korean Buddhists, I
on master. e a major fore arge
ign University
publishes a bo would often set two alarm clocks on the days I went to bed late. There has not been a single day that has passed
ok
Oxford Centre in leisure.” He continued, “There were times of distress, but with the faith and support of the faithful I will finish
for Buddhist St
Equinox Publis udies (OCBS) w in good shape.”
hing. The book ill publish the
is already on A book through
31, 2009. The m az the well-know Within the 1000 days of prayer, there were noticeable changes at
book’s conten on.com with th n
t is from the 10 e publish date
1967 at Hains 0 days of teac on Dec ember Bongensa Temple. All financial records have been made available to
a Temple afte hings during th
r master Seon e summer retr the public, making for transparent accounting. Members of the laity
(Bangjang). M
aster Seongche gcheol was ap eat in
ol covers such pointed the sp
Only School, M important topi ir it ual director attended important temple meetings. The number of Bongeunsa
adhyamika, Chi cs as Theravad
ne se Chan Buddhism, an an Bud dh ism, Mind faithful increased as did the temple income. In 2006, there were
around the M d the future of
iddle Way ap Buddhism all
proach. The te centered
knowledge of B xt will demon 200,000 faithful members of Bongeunsa Temple. Currently, there are
uddhism poss strate the exte
essed by maste nsive and thor
also a great sa r Seongcheol. ough 250,000 members. In 2006, the fund was 8.6 billion wons (US $7 million).
ge of high spir He was not on
itual realizatio ly a great scho
He was arguab n. He was resp lar but There’s been an increase of 20% each year. Now, the fund is at 12.2 billion
ly the greatest ected by Korea
Korean Buddh ns of ev er y religion.
ist master of th wons (US $10 million).
e last century.
An expert on There were some events, which the abbot wanted to attend like the
Korean Buddh
Buddhism’s lo ism, UCLA pr candlelight vigils and the Yongsan incident. He did finally exit Bongeunsa
ng history, it ofessor Rober
has not been t Buswell said
literature to w noticed by the , “Despite Kor Temple to attend the historic funeral of former President Roh Mu-hyun. The
esterners.” He world due to ean
added that this th e lack of av
Seongcheol to would be an im ailable former First Lady, Kwon Yang-sook is also a member of Bongeunsa Temple.
the foreign acad portant text to
emic world. introduce mas
ter Ven. Myeongjin had a Dharma service on the morning of August 30 for an official end to the 1000-day prayer
The second vo retreat. He took 1000 sacks of rice that has been collected for underprivileged children in the “1000 bags of
lume is to be pu
blished at the en compassionate rice” campaign to Gangnam District and Gyeongi Provice Departments of Education. He also
d of 2011. L
visited Yongsan to console the bereaved of the Yongsan incident. He also had plans to do a two-month retreat at
Yonghwa Meditation Temple. He said, “I want to use the energy from the 1000 days of prayer for meditative
introspection. It’s something I decided to do a long time ago.” L

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Jogye Order news
1 2
1 Eulogy for Kim Dae-jung
The Jogye Order of Korean Buddhism offers its deep condolences for the death of former President Kim Dae-jung, a pioneer
of Korean democracy. He is a symbol of freedom, human rights, and democracy on the Korean peninsula. The hardships of
his life parallel the hardships of the Korean people. He overcame imprisonment, exile, and a death sentence by the power of
his resolute faith in democracy and concern for the people. Together with the citizens, he overcame the great economic crisis
and established the IT industry in Korea. He improved human rights and social welfare. He also established mutual respect
between North and South Korea with the Sunshine Policy. There is an emptiness and sorrow that such a being is no longer
with us. However, if there is birth, there is death. If there is coming together, there is parting. May the spirit of the former
President Kim Dae-jung find peace. Through this, may all Koreans unite to become one in spirit.
- By Ven. Jikwan, Head of Jogye Order
2 Seminar Held to Commemorate One-Year Anniversary of the Religious Bias Protest Rally
Over 200,000 Buddhists gathered in front of Seoul City Hall on August 27, 2008 to protest the religious bias of the Lee
Myeong Bak Administration and rally for religious harmony. Now one year later, a seminar was held to commemorate the
event and discuss religious bias.
At the seminar, Ven. Jikwan said, “During my four years (as administrative head), there have been numerous events. However,
I think the biggest event was the protest rally. This rally proved to be a bulwark to stop the flood of religious bias.”
There were awards given to those who have contributed greatly to this cause. Ven. Wonhak, the executive organizer of the
rally received the Supreme Patriarch’s award. Five received the Executive Director’s award. In addition, 20 students from the
Korean Buddhist University Student Association were appointed as “Monitors of Religious Harmony.”
The theme of the seminar was, “Living together in a hopeful world.” The seminar focused on ways we can bring about social
and religious harmony. The following are some resolutions that were made. To resolve religious bias, we must overcome the
combative attitude, and develop actions for religious harmony. Develop a plan to encourage greater tolerance to overcome
sectarianism and the exclusivist attitude that leads to religious discrimination. Preserve Korean traditional culture and
develop ways to preserve the Korean cultural legacy with modern innovations.
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4
3 73 Year-old Buddhist Woman Offers Entire Wealth to Dongguk University
Choi Yeoni, a 73 year-old Buddhist woman will donate her entire fortune, which is an apartment valued at 215,000,000 won
(US $170,000) to Dongguk University, which belongs to the Jogye Order of Korean Buddhism. She also will donate her body
after death to the medical department of the university.
In her 30s, Mrs. Choi made her living working at a textile factory in Busan. After that, she worked in the kitchen of Hainsa
Temple. Her only living relatives are a younger brother who is a monk and a nephew. She hopes the money will be used as
scholarships for underprivileged students. Dongguk University will follow her wishes. Mrs. Choi is granted free medical
examinations among other privileges offered by the university.
4 Korean American Student Korean Cultural Tour
The Jogye Order sponsored a Korean Cultural Experience Tour for Korean American Students from June 26 to July 2.
Twenty students from eastern United States aged from 13 to 26 were invited to experience Korean Buddhism and culture.
The tour was co-sponsored by the Korean government’s Ministry of Culture, Sports, and Tourism, and the Jogye Order of
Korean Buddhism. Junior High School, High School, and University students of Korean descent living in New York, Virginia,
Connecticut, North Carolina, and New Jersey toured Korea, starting with a templestay at Woljeongsa Temple. The tour
included another templestay at Tongdosa Temple, a tour of Hyundai (Ulsan), Samsung (Gangnam), KBS (Yeoeiudo), the
National Museum (Yongsan), Hahoe Folk Village, Kyungjoo area, and Myong-won Tea Ceremony House. The students also
had a diverse array of Korean food such as Samgyetang, Jjim-dalk, Ssam-bap, temple food, and mandu.
The tour was accompanied by members of the Jogye Order, the Association of Korean Buddhist Orders, and the president
of the Korean Buddhist Laity Association of New York.
Most of the students were from Buddhist families, yet none could identify themselves as Buddhists before the trip. After the
trip, the students were more confident of what Buddhism is. They could identify themselves as Buddhist with greater
confidence. This trip clearly indicated that children from Buddhist families had very little knowledge of Buddhism. The trip
proved very informative as to what Buddhism is and how temple life is. Such experience was received very well by the
students.
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Jogye Order news

5 Korean Temple Food Database to be Produced

One of the hidden jewels of Korean Culture is the natural vegetarian food served in Korean Buddhist temples. Temple food
is healthful, delicious, good for the environment, and kind to our animal friends. It is food of the future enlightened civilization.
Temple food is considered to be a healthy alternative, especially in the midst of the worldwide wellbeing trend. It is
considered a “meal of life,” because there is no use of artificial flavor enhancers and refined sugars. Instead, natural flavor
enhancers and fruit are used. With this background, the Jogye Order launched plans to construct a database. Beginning with
Beopjusa Temple, they will collect data from different temples.
Jogye Order Department of Cultural Affairs held the first meeting with the database research team at Beopjusa Temple.
Abbots from Chungcheong Province were also present. There was a presentation of 70 recipes from over 600 temples.
Some recipes were old cucumber soybean soup from Mitasa temple, lotus leaf cold noodles from Jeongtosa Temple,
ginseng preserve from Geuklaksa Temple, and lettuce leaf wrap from Borisa Temple. The need for building a database is
that the recipes have been passed down by word of mouth and there has not been a recorded system with collected data.
The Korean government’s Ministry of Culture, Sports, and Tourism has allotted a budget of more than 2,000,000,000 won to
research for the next five years until 2014. Jogye Order Department of Cultural Affairs Ven. Sukyeong is in charge of this
project. The first area for the research is Daejeon City and Chungcheon Province. From May 1 to the end of this year,
220,000,000 won budget has be allotted to research at over 220 Jogye Order temples and over 380 temples of other order.
The first stage is to survey them through phone and letter inquiries. The second stage is to visit the temples. The third stage
is make menu

6 “Friends on the Path,” Offers 116,000,000 won ($94,000 US) to the Less-fortunate
Jogye Order’s social welfare foundation gave 116,000 won to 111 low-income and disadvantage people in a ceremony on
July 23 at the Jogye Order Administration Building. Jogye Order Head Ven. Jikwan personally handed out the offering along
with a mala to the recipients. The money is to be used for medical and living expenses. Ven. Jikwan said, “The essence of
the Buddha’s teachings is altruism. Although it is a small amount, I hope it will be of some benefit. It has the altruistic and
compassionate will of Buddhists who want to live and share together.” ‘Friends of the Path’ has raised 723,171.440 won to
be used to help the less-fortunate members of society.

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