The Ocean of Zen

The Ocean of Zen

五五五五

The Ocean of ZenA Practice Guide to Korean Soen

Buddhism

Ven. Dr. Wonji DharmaSecond Edition

Buddha Dharma University Press

Kansas City, MO

BUDDHA DHARMA UNIVERSITY PRESSKANSAS CITY, MO 64109

http://www.beforethought.com

ALL RIGHTS RESERVED.

COPYRIGHT © 2012

VEN. DR. PAUL WONJI LYNCH

NO PART OF THIS BOOK MAY BE REPRODUCED OR TRANSMITTED IN ANY FORM OR BY ANYMEANS, GRAPHIC, ELECTRONIC, OR MECHANICAL, INCLUDING PHOTOCOPYING, RECORDING,

TAPING OR BY ANY INFORMATION STORAGE OR RETRIEVAL SYSTEM, WITHOUT THEPERMISSION IN WRITING FROM THE PUBLISHER.

PRINTED IN THE UNITED STATES OF AMERICA BY LULU INCORPORATION, MORRISVILLE, NC, USA

COVER PRINTED ON LAMINATED 100# ULTRA GLOSS COVER STOCK, DIGITAL COLOR SILK - C2S, 90 BRIGHT

BOOK CONTENT PRINTED ON 24/60# CREAM TEXT, 90 GSM PAPER,USING 12 PT. GARAMOND FONT

Epigraph

Ocean of Pure Reality

清清清清清 ocean of pure reality,清清清清體substance, and fathomless quiescence,

exists eternally.

Chán Master Fóguāng Rúmǎn (清清清清)

(The Development of Chinese Zen after the Sixth Ancestor)

Dedication

This book is dedicated to our DharmaBrother – Glenn Horiuchi, Poepsanim – wholeft this earthly realm before finishing thegreat work of life and death. We areconfident that he will return to finish thegreat work he started.

Foreword

There is considerable underlying confusionfor Western Zen students who begin to studythe tremendous wealth of Asian knowledge thathas been translated into English from China,Korea, Vietnam and Japan over the lastseventy years. In most large bookstores thereis a section reserved for books on Buddhism,or if the store is smaller it might beEastern Philosophy, and on those shelvesthere will be found literally hundreds oftitles from various sources and authors. AZen aspirant browsing through the brightlybound covers may find an interesting booksuch as The Recorded Sayings of Zen MasterJoshu1 on the shelf; however, if that Zenaspirant starts to leaf through the contents,he or she will discover that the authoractually refers to the book’s subject, ZenMaster Joshu, as Zen Master Chao-chou withinthe contents of his book. The aspirant maythen start leafing through another book, sayThe Compass of Zen2, only to discover thatZen Master Joshu in the last book is referredto as Zen Master Joju in this book. The nexttext might be the Book of Serenity–OneHundred Zen Dialogues3 in which the aspirantwill find more stories about the same

teacher, only this time his name is romanizedas Zhàozhōu.

We now have only leafed through thecontents of three books and are left withfour Romanization’s for one single ZenMaster’s name which are Joshu, Chao–chou,Joju and Zhàozhōu. If the aspirant thenbegins to read more books that refer to thehundreds of other Asian teachers thecomplexity of keeping all of this straightgoing from book to book can be at timesoverwhelming. The Japanese Teachers who cameto the west were literally using the Japaneseway of pronouncing Chinese logographs for aparticular person, place or thing.Furthermore, the Korean Teachers who came tothe West were using their Korean way ofpronunciation. Although originally not aproblem because there were so few books onthe subject when they arrived, the culturesthat were created by the founding Asianteachers have yet to find a common Englishvoice.

Joshu is the Japanese Romanization of thecharacters 清清清清 . Joju is the KoreanRomanization that was invented by the Kwan UmSchool of Zen4 and Zen Master Seung Sahn5;however, the student may also encounterdifferent romanizations from other Koreansources. Chao–chou is the older Wade–Giles6

method for romanization of the Chinese

logographs, while Zhàozhōu is the newerPinyin method of romanization for the samelogographs.

Prior to China opening its borders to thewest in 1979 the principal form of ChineseRomanization was the Wade–Giles method,although the curious Zen aspirant willeventually come across even older works thatmight employ the Yale system in lieu of theother two aforementioned methods. The Pinyin7

Romanization method appeared when thePeople’s Republic of China adopted its ownsystem in 1979 and all official Chinese usesof Romanization now employ the Pinyin method;furthermore, this standard is becoming morepopular as China’s influence in the worldincreases.

Prior to 1979, the capital of China waspopularly known as Peking; today the entireworld refers to the capitol of China asBeijing. Another problem with the Wade–Gilesversus Pinyin debate shows up when one visitsa Chinese Restaurant. I have yet to find aRestaurant in the West that serves BeijingDuck; this unique dish is still referred toas Peking Duck at most Chinese restaurants.On the many trips that I have made to Chinaeach place that I visited utilized the Pinyinmethod for maps, signs, menus, newspapers,etc.

Yet, another determining factor forchoosing a methodology of Romanization is theadvent of new computer software programs.Microsoft Word now has numerous languagefunctions that will transliterate RomanizedPinyin into Unicode Chinese logographs aswell as almost every other language/alphabetin the world. Microsoft Bing and GoogleTranslate have internet sites that will alsomake rough attempts at translating other websites, paragraphs and words from one languageto another. Following the advent of Unicode,along with its two-byte segments, and the subsequential upgrade of the world’s databases,the rendering of Chinese, Korean and Japaneselogographs has become easier than ever.

The Korean government has tried to takethe cue put forth by the Chinese by adoptingan official Romanization methodology forKorean; however, major changes, additions anddeletions have taken place over the lasttwenty-five years. Furthermore, each of theofficially sanctioned systems themselves havebeen totally replaced several times in thatsame existing time frame. There isconscientious debate about the proper use ofwestern characters in the pronunciation ofHangul and many scholars still disagree withall of the methods put forth to date.Following the popularization of KoreanBuddhism at the beginning of the 21st Century,we have chosen to use the current Korean

State method of Romanization. This does notfollow the methods used by the Kwan Um Schoolof Zen, of which we share the same rootteacher; but their methodology does notconform to any system used by any other groupin the world. Their Romanization systemappears to have been invented and has evolvedover time internally by members with noformal language training within theorganization.

Based upon all of this information, wheredoes this leave us in this discussion? I havedecided to utilize the Romanization of aperson or place based upon the country oforigin. Additionally, as Pinyin has begun tocircumvent the use of the Wade–Giles and Yalemethods we have decided to use Pinyin forChinese Romanization. We hope that otherauthors and information databases willeventually follow this method making iteasier on the beginning Students of Zen. Afinal note of the Romanizations utilizedwithin this book. Because of the ease of useof our new Unicode databases and fonts, wehave chosen to employ the use of diacriticalmarks, and we have chosen to render commonSanskrit names, terms and places utilizingtheir technical forms. The reason is that theproper pronunciation of these words is notintuitively obvious to the unseasoned reader,so additionally we have included apronunciation chart in the index section of

this book. Lastly, I want to state that anymistakes or omissions made within this textare purely my own.

EditorVen. Dr. Wonji DharmaFive Mountain Zen OrderHuntington Beach, CA 2008

Contents

Epigraph.....................................7Dedication...................................9Foreword.....................................11Contents.....................................15Introduction to Buddhism.....................19Śākyamuni Buddha............................21The Four Noble Truths.......................23The Noble Eight Fold Path...................32

Iconography—Archetypes for our great aspiration.............................................34Guardians...................................36Buddhas & Bodhisattvas......................38

Buddhas....................................................................................38Śakyamuni (Sogamoni–bul, in Korean)..................................39Variocana Buddha (Pirojana–bul, in Korean)........................40Amitābha Buddha (Amita–bul in Korean)..............................42Bhaisagya Buddha (Yaksayorae–bul, in Korean)...................44Maitreya Buddha (Miruk–bul, in Korean)...............................46

Bodhisattvas................................48Avalokiteśvara (Kwanseum Bosal, in Korean)........................48Kṣitigarbha (Jijang Bosal, in Korean)......................................50Triads.........................................................................................51Guardian Painting (Shinjung Taengwa, in Korean)...............54The Mountain God (Sanshin, in Korean)................................55The Recluse (Toksong–in, in Korean)......................................56The Big Dipper (Chilsong, in Korean)......................................56

Lineage—From India to America................58The Migration of Buddhism...................60The Sayings of Venerable Gyeongheo Soensa...72Seung Sahn Dae Jong Sa......................75Great Vows—establishing our direction.......79

Four Great Vows.............................81Ten Great Vows..............................81Sangha Guidelines...........................83

On Keeping the Bodhi Mind....................................................83On Mindfulness.........................................................................83On Conduct...............................................................................84On Speech.................................................................................85On Eating..................................................................................85On Formal Practice...................................................................86On the Dharma Talk.................................................................86

Precepts....................................89General Information................................................................89Precepts–Lay Students.............................................................89Five Precepts—Lay Practitioner (Haengja).............................90Ten Precepts—Novice Priest (Chosimja).................................91Novice Priest Qualifications.....................................................91

Lay Ordination–Five Mountain Order..........93Sixteen Precepts—Zen Priest (Pŏphaech’o)............................94Forty–Eight Precepts—Bodhisattva Priest (Bŏsal Haech’o)...95

Bowing—tipping the scales of our karma.......98Bowing Practice.............................100

Chanting—connecting our hearts to widercompassion...................................104Chanting Practice...........................106Mantra Practice.............................110

Meditation—creating deep Samadhi and focus...117Sitting Practice............................119Body Practice...............................123

Qigong.......................................................................................123Gungfu Practice........................................................................126

Fifteen Minute Zen Practice.................128Four Great Vows (thirty seconds):...........................................129Bowing Practice (one minute):................................................129Chanting (five minutes):...........................................................129Reading (three minutes):.........................................................131

Guided Meditation Practice..................132

An Explanation of Guided Meditation....................................132How to do Guided Meditation.................................................134First Stage.................................................................................134Second Stage............................................................................134Third Stage................................................................................135Fourth Stage.............................................................................135Fifth Stage.................................................................................136Sixth Stage................................................................................136

Guided Meditation Script....................137First Stage: (breathing exercise)..............................................137Second Stage: (relaxation).......................................................137Third Stage: (concentration on parts of the body)................139Fourth Stage: (countdown for deep Guided meditation)......144Sixth Stage: Awakening from Guided meditation..................145

Nirvana, the waterfall, by Shunryu Suzuki Rōshi.............................................146Interviews and Talks—opening our innate wisdom.............................................150Kōan Interviews.............................152Entering the Ancestral Chán Gate............154Dharma Counseling...........................159Dharma Talks................................161Dharma Speech...............................163Kōan Practice...............................165

Practice Forms—navigating the rituals of Zen. 170The dharma room.............................172Morning Practice............................177Regular Evening Practice....................181Long Evening Practice.......................183

Retreats—deepening practice and discipline...187Yongmaeng Jŏngjin...........................189One Day Retreats............................192

Work practice............................................................................194Kido Chanting Retreats......................194Special Practice............................196Solo Retreats...............................196

Formal Meals................................198Organization.................................204Administrative Organization.................206Zen Center Officials........................209Training Agreement..........................213About Ven. Dr. Wonji Dharma.................215

Appendix 五: Suggested Reading List...........217Introductory Study..........................217Advanced Study..............................219Contemporary Book on Buddhism...............219Women’s Buddhist Study......................219Chinese Chán Buddhism.......................221Korean Soen Buddhism........................222Japanese Zen Buddhism.......................223Kōan Study..................................223Sutras for Chan Study.......................225Zen Poetry..................................226

Appendix 五:: Sanskrit Pronunciation Guide....1Appendix 五: Pinyin Pronunciation Guide.......3Consonants..................................3

Appendix.....................................5

Introduction to Buddhism

Śākyamuni Buddha

Buddhism began in the fifth Centurybefore the Common Era (B.C.E.) whenSiddhārtha Gautama spent seven years in thewilderness searching for an end to humansuffering. At the age of twenty nine he hadabandoned his life as a Prince and left hiswife and newborn child to seek a path whichwould lead to the end of all human suffering.He gave up considerable wealth and power tobecome a sanyasi8 and followed the ancienttradition of the renunciation of desires andattachment to actions. Young Siddhārthavisited and studied with all of the greatspiritual masters of eastern India in theregion that is now present day Nepal andKashmir, sometimes traveling great lengthsand suffering tremendous hardships to findthem, however not one of them satisfied hisgreat question about life, death and humansuffering. He eventually traveled to theprovince of Magadha where, after finding nosuitable teachers, resolved to answer his ownquestions by adopting the practice of extremeasceticism. It was in the Uruvela Forest,which lies on the banks of the NerajaraRiver, where Siddhārtha vowed to himself thatno ascetic in the past, present or futurewould dedicate himself as earnestly as he

would to this practice. After seven years ofdebilitating and intense practice he finallyrealized that he was no closer to finding anend to human suffering than when he hadstarted on his journey. Dejected and tired,Siddhārtha now gave up his ascetic practices,bathed in the Nerajara River and took foodfrom a local maiden named Sujata. At thetime, five fellow ascetics had beenpracticing by his side, and when theywitnessed his actions they abandoned himsaying that he had betrayed his oath andfailed in his quest for enlightenment.

Siddhārtha was now alone and he wasweak and frail from the many years of asceticpractice. Yet, after his meal he felt arenewed dedication and decided to sit beneatha bodhi tree (ficus religiosa9) and vowed toremain in that very spot until he hadattained enlightenment. All through the dayand into the night he struggled with his owndesperate and confusing thoughts. Greatdoubts about his direction in life wouldsurface and with each thought about somemistake or misjudgment, he would examine themand one by one he was able to systematicallylet them go. As he examined his thoughts hebegan to realize that living as an asceticwas no different to living as a Prince, theywere opposite ends of the same universalnature. He began to realize that awakeningcould only exist in the middle way. He sat

all through the night until daybreak underthe bodhi tree and as he gazed out on thehorizon and saw the first star at daybreak,he finally transcended his own limitations.

Siddhārtha Gautama became the Buddha.The word Buddha in Sanskrit means “one who iscompletely awake.” He is also known by manyother names, such as; the PerfectlyEnlightened One, Śākyamuni Buddha, the Sageof the Śākya Clan, the World–honored One, andthe Tathagata (the Thus–come One). Followinghis transformative experience Siddhārthawondered if anyone would believe in hisinsight as it was so simple and obvious.After a further period of internal struggle,he overcame his own doubts and went out intothe world and taught his simple practice toall he met for the remaining forty five yearsof his life. From this humble beginningBuddhism was born.

The Four Noble Truths

The essence of Buddhism lies within thefirst insights of Śākyamuni Buddha as he satunder the bodhi tree and saw the firstmorning star glimmering on the horizon.Following his enlightenment the Buddha wasquoted as saying the following:

“It is through not understanding andnot realizing four fundamental truths that I,disciples, as well as you, have had to wanderfor so long through an endless round ofbirths, deaths and rebirths. These fourtruths are the noble truth of suffering, thenoble truth of the origin of suffering, thenoble truth of the extinction of suffering,and the noble truth of the path that leads tothe extinction of suffering.

This world is driven by pleasure,delighted with pleasure, and enchanted withpleasure. Consequently, all individuals whofollow such a path based in the pursuit ofpleasure will have great difficultyunderstanding the law of conditionality, andwill not understand the dependent originationof all things in the visible and theinvisible realms. It is incomprehensible tothem how to end all formations of thought,

and through this find the abandonment ofevery endless cycle of rebirth, the fadingaway of desire, detachment, and extinctionending in the discovery of nirvana; however,there are beings whose eyes are only a littlecloudy and they may understand the truth.

The first noble truth is the truth ofsuffering. Birth is suffering, old age issuffering, death is suffering, sorrow,regret, pain, grief, and despair, are alsosuffering; not to get what you want, is alsosuffering; in short—these five groups ofexistence are of themselves suffering.

But what is birth? It is the birth ofbeings belonging to all order of beings,their being born, their conception andspringing into existence, the manifestationof all groups of existence, the arising ofsense activity—this is called birth.

And what is growing old? It is theaging of beings belonging to all order ofbeings; their becoming aged, frail, gray, andwrinkled; the failing of their vital forces,the wearing out of their senses—this iscalled growing old.

And what is death? It is the partingand vanishing of beings out of all order ofbeings, their destruction, disappearance, anddeath; the completion of their life period,

the dissolution of all groups of existence,and the discarding of the body—this is calleddeath.

And what is sorrow? It is the sorrowarising through loss or misfortune which youencounter the worrying about yourself, thestate of being alarmed, inward sorrow, andinward woe—this is called sorrow.

And what is regret? It is through allloss or misfortune which may occur, wailingand lamenting, the state of sadness andworrying—this is called regret.

And what is pain? It is the bodily painand unpleasantness, the painful andunpleasant feeling produced by bodily contact—this is called pain.

And what is grief? It is the mentalpain and unpleasantness, the painful andunpleasant feeling produced by mental contact—this is called grief.

And what is despair? It is the distressand despair arising through all loss ormisfortune which one encounters,distressfulness, and desperation—this iscalled despair.

And what is the suffering of notgetting what you desire? To you who issubject to birth there comes the desire: ‘O

that I was not subject to birth! O that nonew birth was before me!’ Subject to old age,disease, death, sorrow, regret, pain, grief,and despair, the desire comes: ‘O that I wasnot subject to these things! O that thesethings were not before me!’ But this cannotbe attained through desires; and not to getwhat you desire, is suffering.

The five skandhas10 (groups ofexistence) are suffering. What are the fiveskandhas? They are form, feeling, perception,impulses, and consciousness.

All mental formations, whether internalor external, coarse or fine, high or low, faror near, belongs to the skandha of form: anyfeelings belong to the skandha of feeling;any perceptions belong to the skandha ofperception; any impulses belong to theskandha of impulses; and all consciousnessbelongs to the skandha of consciousness.

Although your vision may be normal, ifno external forms fall within your field ofvision, and no corresponding juxtapositiontakes place, then there is no formation ofthe corresponding aspect of consciousness.Even if your vision is normal and allexternal forms should fall within your fieldof vision, yet no corresponding juxtapositiontakes place, there also occurs no formationof the corresponding aspect of consciousness.

If however, your vision is normal, and theexternal forms fall within the fields ofvision, and the corresponding juxtapositiontakes place, in this case there arises thecorresponding aspect of consciousness.

Therefore, the arising of consciousnessis dependent upon conditions; and withoutthese conditions, no consciousness arises.Furthermore, upon whatever conditions thearising of consciousness is dependent, afterthese they are called: consciousness, whosearising depends on sight and forms, is called‘eye–consciousness.’ Consciousness, whosearising depends on hearing and sound, iscalled ‘ear–consciousness.’ Consciousness,whose arising depends on smell and odors, iscalled ‘nose–consciousness.’ Consciousness,whose arising depends on taste, is called‘tongue–consciousness.’ Consciousness, whosearising depends on touch and bodily contacts,is called ‘body–consciousness.’Consciousness, whose arising depends onthinking and ideas, is called ‘mind–consciousness.’

It is not impossible to explain thepassing out of one existence, or the enteringinto a new existence, nor of the growth, theincrease, and the development ofconsciousness, which are independent of allforms, feelings, perceptions, and impulses.

All formations are transient; allformations are subject to suffering; and allthings are without an ego–entity. Form istransient, feeling is transient, perceptionis transient, impulses are transient, andconsciousness is transient. And that which istransient, is subject to suffering andchange, so it is functionally impossible tosay: ‘This belongs to me; or this I am; orthis is my self.’

Therefore, whatever there is that isform, feeling, perception, impulses, orconsciousness, whether they are internal orexternal, whether coarse or fine, high orlow, far or near, understand, that accordingto reality, and true wisdom: ‘This does notbelong to me; this is not me; and this is notmy substance.’

Imagine that a man with normal sightwere to notice the many bubbles on the GangesRiver as he is traveling along its banks; ashe watches these bubbles, they will appear tohim empty, unreal, and insubstantial. Inexactly the same way, does the dharmapractitioner behold all formations, feelings,perceptions, impulses, and states ofconsciousness—whether they are of the past,the present, or the future—whether they arefar or near. As he watches them, and examinesthem, they appear empty, void, and withoutsubstance.

Those who take delight in forms,feelings, perceptions, impulses, orconsciousness, also, take delight insuffering; and those who delight insuffering, will not be freed from theirsuffering.

Have you ever seen a man, or a woman,of eighty, ninety, or a hundred years old,who is frail and crooked as a gable roof,bent down, and resting on crutches, withtottering steps, infirm, youth long sincefled, with broken teeth, gray and scantyhair, or bald–headed, wrinkled, with blotchedlimbs? And did the thought not arise that youare also subject to this same old age, andthat you cannot escape it?

Have you ever seen a man, or a woman,who is sick, afflicted, or grievously ill,wallowing in their own filth, who was liftedup and put to bed by others? And did thethought arise that you are also subject tothis same old age, and you cannot escape it?

Have you ever seen a corpse, one, two,or three days after death, swollen up, blue–black in color, and full of decay? And didthe thought never come to you that also youare subject to death, that also you cannotescape it?

The second noble truth, the truth ofthe origin of suffering arises from desire,and leads to rebirth, which brings delightand passion, and seeks pleasure here andthere, and seeks out every fresh delight—thedesire for sensual pleasure, the desire forcontinued life, and the desire for power.

There is sensual desire, desire foreternal existence, and desire for self—annihilation. However, where does this desirearise and take root? Everywhere in the worldthere are delightful and pleasurable things,it is there that this desire arises and takesroot. Consciousness, sense perception,feelings born of sense perception, will,desire, thinking, and reflecting, all ofthese are delightful and pleasurable and thisis where that desire arises and takes root.

When recognizing a sight, sound, smell,taste, touch, or perception, if the object ispleasant, one is attracted; and ifunpleasant, one is repelled.

So, whatever kind of feeling isexperienced—pleasant, unpleasant, orindifferent—if one approves of and cherishesthe feeling and clings to it, lust will oftenarise. However, this lust for feelings,results in grasping; and grasping depends onthe process of becoming; and the process ofbecoming (Karma–process) results in future

birth. Furthermore, dependent upon birth, areagain growing old and death, sorrow, regret,pain, grief, and despair. This whole mass ofsuffering arises once again. Feeling,desire, grasping, becoming, birth, sicknessand death, these are all called the nobletruth of the origin of suffering.

Due to attachment to sensuous desire,and conditioned through attachment tosensuous desire, and impelled by attachmentto sensuous desire, and entirely motivated bysensuous desire: rulers fight with rulers,generals with generals, priests with priests,citizens with citizens; a mother quarrelswith her son, a son with his mother, a fatherwith his son, a son with his father; brotherquarrels with brother, brother with sister,sister with brother, and friend fights withfriend. Thus, given to dissension, quarrelingand fighting, they fall upon one another withfists, sticks, or weapons. And thereby theysuffer pain or death.

Furthermore, through attachment tosensuous desire, and conditioned byattachment to sensuous desire, impelledthrough attachment to sensuous desire andentirely motivated by attachment to sensuousdesire, people break into houses, rob,plunder, pillage whole houses, commit highwayrobbery, and seduce the wives of others.Officials may have such people caught, and

inflict upon them various forms ofpunishment, including but not limited topain, or death. This is the misery ofsensuous desire, the accumulation ofsuffering in this present life, due tosensuous desire, conditioned through sensuousdesire, caused by sensuous desire, andentirely dependent on sensuous desire.

Some may choose the evil path in theirdeeds, the evil path in their words, and theevil path in their thoughts; so by taking theevil path in deeds, words, and thoughts, atthe dissolution of their body, after death,they tumble into a downward state ofexistence, a state of suffering, intoperdition, and the abyss of hell.Consequently, this is the misery of sensuousdesire, the accumulation of suffering in thefuture life, due to sensuous desire,conditioned through sensuous desire, causedby sensuous desire, and entirely dependent onsensuous desire.

For the owner of karma11 are the beingswho are heirs of those actions; and theseactions are the birth place from which karmasprings forth. With each deed they are boundup and their actions become a refuge, forwhatever actions are performed either—good orevil—of this karma they will be the heirs.

This law of causality implies thatwherever beings come into existence, this iswhere their actions will ripen; and wherevertheir actions ripen, there they will earn thefruits of those actions, whether in this orany other future life.

There will come a time, when the mightyoceans will dry up, vanish, and be no more.There will come a time, when the powerfulearth will be devoured by fire, perish, andbe no more. Yet there will be no end to thesuffering of beings, which, obstructed byignorance, and ensnared by desire, arehurrying and rushing through this round ofrebirths.

The third noble truth, the truth of theextinction of suffering is the completecessation of desire, so that no obsessionremains, leaving it, being emancipated fromit, being released from it, and giving noplace to it. The noble truth of theextinction of suffering is the completefading away and extinction of desire; it’sforsaking and giving up, the liberation anddetachment from it.

However how does this desire vanish,and how might it be extinguished? Wherever inthe world there are delightful andpleasurable things, there this desire canvanish, and there it may be extinguished.

Whether in the past, present, or future,whoever perceives delightful and pleasurablethings in the world as impermanent,miserable, and without substance, overcomesdesire. Consequently, being released fromsensual desire, and released from the desirefor existence, there is no return, and thisperson does not enter again into existence.

Through the extinction of desire,grasping is extinguished; through theextinction of grasping, the process ofbecoming is extinguished; through theextinction of the process of becoming,rebirth is extinguished; and through theextinction of rebirth, old age, death,sorrow, regret, pain, grief, and despair areextinguished. Thus comes about the extinctionof this whole mass of suffering. Hence, theannihilation, cessation, and overcoming offeelings, perceptions, impulses, andconsciousness, this is the extinction ofsuffering, the end of disease, the overcomingof old age and death.”

Nirvana12, truly is peace, and is thehighest state attainable through the endingof all formations, the forsaking of everysubstratum of rebirth, and the fading away ofdesire. Detachment and extinction, leaddirectly to Nirvana.

When enraptured with lust, or enragedwith anger, or blinded by delusion, one aimsat his own ruin, at another’s ruin, or at theruin of both. However, if lust, anger, anddelusion are let go, one aspires to neitherhis own ruin, nor another’s ruin, nor theruin of both, this person experiences nomental pain and grief. This is Nirvana;immediate, and visible in this life,inviting, attractive, and comprehensible tothe wise. The extinction of greed, theextinction of anger, the extinction ofdelusion: this, indeed, is called Nirvana.

For a disciple thus freed, in whoseheart dwells peace, there is nothing to beadded to what has been done, and nothing moreremains for him to do. Just as the rock ofone solid mass remains unshaken by the wind;even so, neither perception, sound, smell,taste, nor touch of any kind, neitherdesired, nor undesired, can cause sucha person to waver. Steadfast is his mind, andgained is his deliverance.

He who has considered all the contrastson this earth, and is no longer disturbed byanything whatsoever in this world, isregarded as the Peaceful One and is freedfrom rage, sorrow, and longing, and haspassed beyond birth and old age.

There is a realm that is neither solidnor fluid, neither hot nor cold, neitherstillness nor motion, neither in this world,nor any other world, neither sun nor moon.This is the realm of neither arising, norpassing away, neither standing still norbeing born, nor dying. There is neitherfoothold, nor development, nor any basis.This is the end of suffering. This is unborn,un-originated, uncreated, and unformed. Ifthere were no unborn, un-originated,uncreated, and unformed state of existence,escape from the world of the born,originated, created, and formed would not bepossible. But since there is an unborn, un-originated, uncreated, and unformed state ofexistence, escape is possible from this worldof the born, originated, created, and formed.

The fourth noble truth is the truth ofthe path that leads to the extinction ofsuffering. The two extremes and the middlepath are to give up indulgence in sensualpleasure of common, vulgar, unholy, andunprofitable actions. Furthermore, it isimportant to not engage in self–mortificationthrough painful, unholy, or unprofitableactions. Both of these two extremes, thePerfect One has avoided, and has discoveredthe middle way. The extinction of sufferingallows one to both see and know the path thatleads to peace, discernment, enlightenment,and the resulting Nirvana.”

The Noble Eight Fold Path

Following his discovery of the FourNoble Truths, the noble eightfold path waspostulated by Buddha, as the way that leadsto nirvana. It avoids the extreme of self–torture that weakens the intellect as well asthe extreme of self–indulgence that retardsspiritual progress.

The noble eightfold path consists ofthe following aspirations: rightunderstanding, right thoughts, right speech,right action, right livelihood, right effort,right mindfulness and right concentration.

Right understanding is the knowledge ofthe four noble truths. In other words, it isthe understanding of the truth as it reallyis. The basic principal of Buddhism is thisright understanding; therefore, Buddhism isbased upon knowledge and not upon blindfaith.

Right thoughts are threefold. They are:cultivating thoughts of non–attachment asopposed to thoughts of sensual pleasures.Cultivating compassionate thoughts as opposedto thoughts of ill–will, and lastlycultivating thoughts of equanimity as opposed

to thoughts of cruelty. These right thoughtsthen can purify the mind.

Right speech prohibits lying, stealing,slandering, and frivolous or harsh words.

Right action prohibits killing,stealing and un-chastity, which helps todevelop a character that is self–controlledand mindful of the rights of others.

Right livelihood prohibits the fivekinds of trades which should be avoided by alay disciple. They are: trade in deadlyweapons, trade in animals for slaughter,trade in slavery, trade in intoxicants andtrade in poisons

Right livelihood means earning a livingin ways that are not harmful to others. Righteffort is fourfold: discard evil that hasalready arisen, prevent the arising of un–manifest evil, develop the beneficial whichhas already arisen and promote the beneficialwhich has not already arisen.

Effort is needed to cultivate goodconduct or develop the mind because we areoften distracted or tempted to take the easyway out. Buddha taught that attaininghappiness and enlightenment is directlydependent upon the individual’s own effort.Effort is the root of all aspiration.

Right Mindfulness is fourfold:mindfulness of the body, mindfulness offeelings, mindfulness of thinking,mindfulness of perceptions. Right mindfulnessis the awareness of actions, words andthoughts.

Right meditation is the gradual processof training the mind to focus on this presentmoment and to remain fixed upon theconstantly unfolding present withoutwavering. The practice of meditation helps todevelop a calm and concentrated mind andhelps to unmask our own inherent wisdom andenlightenment.

Iconography—Archetypes for our great aspiration

Guardians

Whether they are huge wooden statues orpaintings housed in gates, or simply twofigures painted on the entrance doors, thefirst images encountered at a Korean templeare the Four Guardians.

If the temple is small, only two gateguardians are passed upon entering the templegrounds. These deities prevent evil spiritsfrom entering the temple. In China they arecalled heng and ha. They boast the power tosend forth deadly Buddhas and Bodhisattvasrays of light, one from his nostrils givingforth the sound “heng,” the other from hismouth with the sound “ha.” The mouth is thedoor of the face, and, symbolically, Ha’sopen mouth indicates that the temple isprotected whether the doors are opened orclosed. The two gods protect on another levelas well, that of wisdom over ignorance.

In the larger Korean temples, one islikely to find, in addition to the two gategods painted on the doors, the Four Guardianshoused in their own gate structure. In statueor painted form, these figures are imposing,often as much as five meters tall.

These protectors are of Hindu origin,and are said to have helped SiddharthaGautama, the Indian prince who became theBuddha, to leave his father’s house on thenight of his renunciation by each taking holdof one hoof of Siddhartha’s horse and liftinghim over the palace walls. In another legend,Siddhartha (now the Buddha Sakyamuni, theSilent One of the Sakya Clan) was setting outon his alms round. The guardians all rushedto present him with bowls made of preciousstones. The Buddha refused them. Theguardians then offered him bowls of ordinarystone. Accepting them as more suitable to hisposition, Sakyamuni piled the four one atopanother, and miraculously, they became onevessel. The guardians served Siddharthathroughout his earthly life.

The Four Guardians all bear a fiercecountenance and trample the opponents ofBuddhism under their feet. Each of themrepresents one of the cardinal directions.

The guardian of the North, Tamun Chon–wang, holds a pagoda, or tower. The towerrepresents a reliquary stupa, symbolizingdeath. The stupa consists of three basicparts: the base, which represents the earth,the dome, which represents heaven, and aconnecting piece, or cosmic axis.

Chonjang Chonwang is the guardian ofthe southern quarter. One may identify him bythe sword he bears, usually poised foraction. He is reputed to have the power tomultiply his sword so that he can alwaysoutnumber his opponents.

Chigook Chonwang guards the East. He iseasily spotted by the lute he holds, thestrings of which control wind, thunder, hailand other weather phenomena.

The guardian of the West, KwangmokChonwang, holds a dragon in one hand and ajewel in the other. The original meaning ofthese symbols seems to be lost in time.

The Four Guardians should be looked forin the corners of temple murals wherevariations may be observed between Koryo andChoson style painting, for even within thehistory of Korean Buddhism the objects whichthe guardians hold have changed. (Whichguardian governs which quarter of the worldis often disputed.)

Regardless of iconographic variations,one may identify the guardians by their everpresent battle dress and imposing facialexpressions. Their variety in appearance onlyserves to provoke thought and make us moreaware of their function. They forever remain

routers of evil demons and protectors ofBuddhism and the Buddha’s teachings.

Buddhas & Bodhisattvas

Most of the other statues, which areseen in the temples, are Buddhas, eitherenlightened beings, or Bodhisattvas who arebeings who have given themselves to helpingothers. Most of the Bodhisattvas representone particular aspect of either wisdom orcompassion while the Buddhas are theembodiment of perfect wisdom and perfectcompassion.

Buddhas

Śakyamuni (Sogamoni–bul, in Korean)

The Buddha Śakyamuni is the main statuein most temples. He is the historical Buddha,the Sambhogakaya. He was born as a princecalled Siddhartha Gautama in northeasternIndia in the fifth century BCE.

Frequently, pictures of variousepisodes from his life will be found on the

exterior of the Main Hall. Sometimes thesepictures are housed separately, sometimesthey are found in the back of the Main Hall(Haein–sa). One may follow Siddhartha throughthe process that brought him toenlightenment. Often–pictured are: hismother, Queen Maya, having the auspiciousdream of a white elephant; his birth in theLumbini Garden; his childhood bath in thefire of nine dragons; his meditation in theHimalayas; his struggle with desires; hisenlightenment under the Bodhi Tree; scenes ofhim teaching, and his death.

The mudra, hand position, of “earthwitness” which is most often associated withthe Buddha Śakyamuni, recalls a story aboutthe Buddha (it is found in the Sokkuramstatue in Kyongju). Just after hisenlightenment, he was challenged as to hisright to sit on the small piece of groundthat he was occupying. He called the earth towitness his many good deeds of past lives andso justified his seat in that place. Thefigure is of a seated Buddha, the right handhanging over the knee, palm inward, sometimespointing with one finger, usually with thewhole hand, towards the earth.

Variocana Buddha (Pirojana–bul, in Korean)

Variocana is the Cosmic Buddha whospreads the light of Buddhist Truth in everydirection, the Buddha who embodies the Wisdomof Universal Law. He is the center, Buddha

Incarnate, the Original Teacher, theDharmakaya. Variocana is the embodiment ofTruth and Knowledge. As is the case with allBuddhas and Bodhisattvas, Variocana is notexclusive of other Buddhas but represents aparticular aspect of Buddhahood: in thiscase, the aspect of Cosmic Energy.

Variocana is usually depicted with hishands in one of several positions. A commonexample is the mudra of the “knowledge fist.”This mudra is made up of the right–hand“diamond fist” and the left–hand “diamondfinger.” The “diamond fist” is formed bymaking a tight fist with the thumb at thecenter. The “diamond finger” is the leftindex that is inserted into the right fist.The mudra of the “knowledge fist” dispelsdarkness. One of Vairocana’s names is DiamondBuddha. The diamond represents the supremestrength and durability of Buddhistknowledge. The left index finger representsthe world of sentient beings, the surroundingright hand, the protection of the world ofBuddhas. Generally the left hand refers tothe passive pole and the right hand to theactive pole. The left represents the physicalplane and the right the metaphysical. Thismudra is a divine representation of thepassions, and a comment on the intensity withwhich one aspiring to wisdom pursues thegoal. The mudra represents the union of thesexes with Variocana as the procreator.

Other mudras of Variocana arevariations on the joining of the hands, palmto palm, fingers crossed over one another andthumbs erect, or the right hand encompassingthe left hand which has been closed in onitself. These mudra also represent theuniversal knowledge of the Buddha.

Variocana is sometimes enshrined in hisown building called the Great Light Hall. Heis usually unattended when in his own shrine.In other halls, he is the central figure of atrinity. He is often attended by Mañjuśrī andSamantabhadra.

Amitābha Buddha (Amita–bul in Korean)

Amitābha Buddha emanates from themeditation of the primordial Buddha; he isthe Nirmanakaya. He is the Buddha of InfiniteLight and governs the Pure land, the WesternParadise. In India, where Buddhism began,people felt relief from the extreme heat ofthe day when the sun reached the western sky.Thus, Amitābha’s paradise came to be

associated with the west. Appropriately, hesometimes wears the color red.

Amitābha has vowed to save all beingswho call on him. He assists them by admittingthem to his Pure Land where they will know nohindrances to achieving enlightenment. ThePure Land is no different from the Pure Mind,the state in which one is free from illusion.

Sometimes it is almost impossible toknow if one is looking at a figure ofAmitābha or Śakyamuni because their faces areso similar and their symbolic hand gesturesare often the same. Each is generallydepicted as the central figure of a triad.When trying to discriminate between the two,it is helpful to identify the images whichflank the central figure. For example, if theside figures are Avalokiteśvara andMahastamprapta (Taesaeji Bosal, in Korean)the Bodhisattva of Power, the central Buddhais Amitābha. If there is a separate buildingfor this triad, then it is called the Templeof Supreme Bliss. Amitābha often holds hisleft hand in the “fulfilling the vow” pose,the palm turned outward in a gesture ofoffering. This pose is found most commonly instanding figures. When he is seated, the leftpalm is often simply held face upward in thelap. The right hand is raised, a gesture offearlessness. Three forms of this right handgesture are the thumb touching the index,

middle, or ring finger. The thumb and indexfinger form a circle that represents theperfection of wisdom.

Bhaisagya Buddha (Yaksayorae–bul, in Korean)

Bhaisagya Buddha is the UniversalHealer or Medicine Buddha. He provides reliefnot only from disease and from misfortune,

but also from ignorance, which is thegreatest ill to Buddhists.

Usually Bodhisattvas, not Buddhas, holdattribute objects. The alms bowl and themedicine bowl (which evolved as a symbol fromthe alms bowl) are the only exceptions.Śakyamuni and Amitabha hold the alms bowl, orsometimes hold their hands in a mudrasuggestive of holding the vessel, andBhaisagya Buddha holds the medicine bowl.

The alms bowl is one of the very fewpersonal possessions of Buddhist monks. Itrepresents the sincere offerings of believersand the humility of monks.

Images of Bhaisagya Buddha closelyresemble those of Amitābha except that thelatter is usually golden, while the former isalmost always white. Though Bhaisagya Buddhausually holds the medicine bowl in bothhands, he sometimes holds it in only onehand, the left. In this case, the right handassumes the pose of the “absence of fear”which, although certainly appropriate to hisrole as a healer, is usually associated withAmitābha.

Maitreya Buddha (Miruk–bul, in Korean)

Maitreya Buddha is the Future Buddha.He lives in the Tusita Heaven where he waitsuntil his time to be born on this eartharrives. He is the embodiment of love andcompassion.

Paintings of Maitreya are virtuallynonexistent, but statues of him are stillextant. They were particularly popular duringthe days of the Three Kingdoms (before 668CE) and devotees carried miniatures of thisBuddha in their pockets.

The Korean form of Maitreya is veryspecial and unusual. Most people know thejolly, fat, laughing Buddha of Chineseiconography. He is the Chinese Maitreya,promising plenty in the future. The Koreancounterpart is thin and easily identifiedwhen in the “posture of reflection.” He sitswith his right elbow resting on his rightknee. His right foot or ankle is on his leftknee. The left hand rests on the right ankleor foot. His head is slightly inclined,suggesting contemplation. The index andmiddle fingers of his right hand are slightlyinflected and just touch the face. (Thestatue in the National Museum is hauntinglybeautiful and well worth a visit.)

Many large statues in Korea are calledMiruk–bul, Maitreya Buddha, but there isspeculation about their true identity.

Bodhisattvas

Avalokiteśvara (Kwanseum Bosal, in Korean)

Avalokiteśvara is the Bodhisattva ofCompassion. Although in India, Avalokiteśvarais clearly male, she is most often depicted

as neither male nor female or female bytoday’s artists. A bit of mustache is visiblein some contemporary paintings, but theseworks are generally of an old style. In herBuddhist context, Avalokiteśvara’s gender isirrelevant; the idea is an artisticimpression of the idea of perfect compassion.

Born from a ray of light emanating fromAmitābha’s right eye, Avalokiteśvara is thusclosely related to Amitābha and so assiststhose who request access to the Pure Land.The name means “Hearer of Cries,” and she isoften pictured with her head slightlyinclined as if listening to the pleas of thesuffering. She is frequently pictured with avase and willow spray. The vase containsamrita, the nectar of her compassion, or thewaters of life. The willow branch representsher ability and willingness to liberallysprinkle “sweet dew” on the afflicted. Thewillow, which has long been considered tohave medicinal value, also symbolizes herrole as a healer. She is often shown nearwater, suggesting her paradise, Potala. Inpaintings she wears white clothing and, likeother Bodhisattvas, is sometimes adorned withjewelry, including a crown.

Avalokiteśvara also assumes a thousand–eyed and thousand–armed form. Each hand bearsan eye so that the Bodhisattva can see how tohelp those in distress.

Her eleven–headed and nine–headed forms(the most famous one is behind the Sokkuramstatue in Kyongju) often accompany her multi–limbed depictions and remind us of her all–accepting and all–inclusive nature. In hereleven–headed form the left three heads bearan angry countenance; the right three, aserene smile; the three at the back, anexpression of compassion; the front andlargest face exudes serene equilibrium; andthe eleventh face, at the very back, islaughing: a testimony to her wisdom.

Situated at the apex of a multi–headedAvalokiteśvara is a head or miniature Buddharepresenting the Bodhisattva as an emanationof the wisdom of Amitābha.

Kṣitigarbha (Jijang Bosal, in Korean)

Almost without exception, Korean templecompounds include a special shrine toKṣitigarbha. Interesting and colorfulbuilding containing pictures of the Buddhisthells and heavens, it is also the place wherephotos or memorial tablets of recentlydeceased persons are installed and where

services for the benefit of the dead areconducted.

The central figure is Kṣitigarbha, theBodhisattva who helps the suffering of thenether world. This Bodhisattva is greatlyloved by Mahayanists for his commitment toremain until no more people suffer in hell.Kṣitigarbha is usually bald, or has closely–cropped hair (the surest clue to his identitywhen he is present in a painting of manyfigures) and holds in one hand a staff or asistrum, and in the other, a jewel. This isthe “wish–fulfilling gem,” a magical jewelwhich grants all selfless requests.Kṣitigarbha is usually flanked by one of twosets of figures: two guardians of theUnderworld, Dok–myang Jonja and MudokKweiwang, or Yama and Kṣitigarbha’s motherfrom his former earthly existence –– heoffered to take her to the lowest hell.

On each side of Kṣitigarbha stand fiveimposing figures. These are the Ten Judges.The judges are usually in statue form, eitherstanding or seated. Some more elaborate hallscontain, interspersed among and in additionto the Ten Judges, many smaller statues ofcelestial deities and servants to the judges.

The judge who receives the mostattention is Yama (Yama Daewang, in Korean).He is considered the most powerful of the ten

and sometimes he occupies a prestigiousposition beside Kṣitigarbha. Yama, a deityborrowed from Hinduism, is the Lord of Death.Various Hindu texts describe him as splendid,others as ugly and deformed. Always depictedwith a mirror ready to show us our ownreflection when the time comes, the feelingevoked by Yama is one of dread.

Behind each of the judges is a paintingof the territory each governs. The tenterritories (six belonging to common peopleand four to Bodhisattvas) are not only to bethought of as places the deceased musttraverse, but should be consideredallegorically, as either levels of existenceor stages in an individual’s immediate life–– for we all create our own hells.

Triads

Buddhist triads are composed asfollows: three Buddhas, three Bodhisattvas,one Buddha and two Bodhisattvas, one Buddhaand two historical personages (usuallyenlightened ones), or one Bodhisattva and twohistorical or mythical person–ages. Inaddition to specific attributes, emblems, andmudra, there are some simple ways ofdiscriminating generally between Buddhas andBodhisattvas.

Bodhisattvas are sometimes adorned withjewelry and crowns while Buddhas generallyare not. Though there are certain celestialtrinities of three Buddhas, (often the Past,Present and Future Buddhas) one can oftenidentify Bodhisattvas by their secondaryposition in a trinity, relative to the mainimage.

Buddhas bear the “thirty–two marks,”some of which are easily spotted, forexample: the tightly knotted black hair; theprotuberance on the head; the white, curledhair at the center of the forehead; the longearlobes (without earrings); and three rings,or creases, around the neck. Certain basicconfigurations are apparent in thecomposition of triads of images. Onecombination is Amitābha attended byAvalokiteśvara and Mahastamprapta, theBodhisattva of Power. The two Bodhisattvasare emanations of Amitābha.

Śakyamuni is usually flanked by his twofavorite disciples, the young Ānanda(representing the intellect) and the agedKashaya (representing experience and wisdom)or by Samantabhadra and Mañjuśrī. When alone,Samantabhadra is seen seated on an elephant,Mañjuśrī on a lion. Mañjuśrī is theBodhisattva of Wisdom (knowledge of the true,non–dualistic identity of the world).Samantabhadra is the Bodhisattva of Power and

Compassion. Wisdom is identified with theintellect and with unification or non–duality, while compassion is emotion andmultiplicity. Mañjuśrī often holds a swordwith which he severs earthly attachments,revealing wisdom. Holding a trident, hespreads Buddha’s teaching through thought,speech, and action.

Mañjuśrī and Samantabhadra are frequentattendants of Variocana Buddha as well. Inthis case, the three make up a metaphysicaltriad as opposed to the historical triad ofŚakyamuni, Ānanda and Kashaya.

Variocana is sometimes depicted withŚakyamuni and Bhaisagya Buddha, composing theTrinity of the Preciousness of the Teachings.

Guardian Painting (Shinjung Taengwa, inKorean)

The Shinjung Taengwa, a paintingfeaturing Tongjin Bosal, is commonly found inKorean temples. Its frequent presence,however, in no way seems to make its meaningwell known. The only point, on which mostpeople agree, Buddhists included, is thatthey don’t know much about the ShinjungTaengwa.

There are twelve to twenty figuresdepicted in the Shinjung Taengwa. The central

image is of Tongjin Bosal, who is easilyidentified by his elaborate headdress thatresembles a fan of feathers. One of a numberof beings who guard the doctrine, TongjinBosal is the Bodhisattva who protects theSaddharma–pundarika, the Lotus Sutra of theTrue Law, one of the most revered Mahayanatexts that explains that the truth isconveyed by silence and gestures as well aswords.

There are different interpretations ofthe Shinjung Taengwa. One is that the figuressurrounding Tongjin represent beings that arewell acquainted with the Three Refuges: theBuddha, his teaching (Dharma), and theBuddhist community (Sangha). Another is thatthe figures are historical personages such asConfucius, or lesser deities like the KitchenGod. The four, or sometimes five, figures atthe base of the painting or to the sides ofTongjin Bosal are clearly guardians. Oneguardian often carries a rolled up scroll,representing the doctrine that he protects.

Depending on the size of the temple,and consequently on the number of halls orshrines therein, the Shinjung Taengwa isfound in any one of many buildings, but mostoften on the right wall of the Main Hall.

It is interesting to note that, as thegods are beings in the realm of pleasure,

they cannot attain enlightenment. Therefore,the monks and nuns turn to the Taengwa whenthey chant the Heart Sutra in order to helpthe gods attain a human birth in their nextlife and so reach enlightenment. In addition,as humans need help from the gods, oftenpeople will bow towards the Taengwa as agesture of respect and humility in theunderstanding of the fact that it isdifficult to reach attainment alone.

The Mountain God (Sanshin, in Korean)

Every Korean temple has a place forSanshin, the Mountain God, whether it be apainting and small altar set up in one of thelarger halls, or, as is most often the case,a small separate building off in one cornerof the compound. Sanshin is not depicted instatue form, but instead is always painted.

As belief in mountain spirits precededBuddhism’s entry into Korea, Sanshin is notof Buddhist origin but was absorbed intoBuddhism. Little by little, it came to besuggested that Sanshin had been a Bodhisattvaall along. Sanshin is particularly popularamong women hoping for sons. However,visitors to most temples pay their respectsto Sanshin.

The paintings of the Mountain God allfollow the same basic pattern. Pictured is an

old man seated with, or sometimes on, atiger. Because tigers were a constant threatin mountainous areas, their ferocity came tobe associated with powerful spirits. TheMountain God is not exclusively the old manor the tiger, rather he is both. Perhaps thetiger’s presence also suggests the closerelationship in geomancy between mountainsand tigers. Commonly the old man and tigerare pictured in a deep valley with a stonecliff on the right.

The Recluse (Toksong–in, in Korean)

Toksong–in is commonly known as theRecluse. Toksong–in is not an historicalperson–age or a paradigm of isolation. Herepresents in the Mahayana tradition ofBuddhism what the arhat represents in theTheravada. The arhat is a holy person,perfect being, and a disciple of the BuddhaSakyamuni. Toksong–in is a timeless being, areminder that one should not seekenlightenment outside of oneself, for, “aloneand holy,” he is enlightened within.

Mahayanists are wary of the illusion ofthe ego appropriating external self–definitions. Toksong–in urges us to seek theBuddha within, to realize that everything isinside of us and not external to us.Demonstrating Chinese iconographic andcultural influence, a young manservant is

sometimes present holding tea, a platter offruit, or a fan.

The Big Dipper (Chilsong, in Korean)

Chilsong, the Big Dipper, has roots inTaoism and Shamanism. The Great BearConstellation, which is Chilsong, is visibleyear round, partly accounting for the greatreverence with which he is regarded. Chilsongis thought to control both good and badfortune. He is particularly popular amongwomen hoping for children.

On the left hand side of the Main Hallor the Judgment Hall, a large painting ofChilsong is sometimes hung. The painting iscolorful and impressive. It contains manyfigures and festive scenes. Presumably, whenBuddhism came to Korea, people assumed thatthey were a manifestation of thecompassionate Buddha. Seven Buddhas, one foreach star, run in a row along the top of thepainting. The seven stars pictured as Buddhasdemonstrate the incorporation of originallyShaman concepts into Korean Buddhism.

Some large Korean temples have anentire shrine dedicated to Chilsong. In thiscase, Chilsong is depicted economically inone statue. Like Bhaisagya Buddha, he holds amedicine cup in his left palm that rests onhis left knee. In his other hand, he

sometimes holds a lotus flower. In additionto the statue, he is further depicted inseven paintings, one of each star deity,which are found on the walls of the shrine.In keeping with Chilsong’s celestial nature,to the left and right, respectively, of thecentral Chilsong, are figures of Ilgwang andWolgwang. Ilgwang’s crown has at its center ared sun, Wolgwang’s, a white moon. Both holdlotuses.

Lineage—From India to America

The Migration of Buddhism

Chán is the Chinese transliteration ofthe Indian word chan–na, which is written asdhyāna13 in Sanskrit. The Japanesepronunciation of this character is Zen. InKorean, the pronunciation of the character isSoen and in Vietnamese, it is Thien. Dhyānais a word that has no direct English languageequivalent; additionally, it was also listedby Buddha as one of the six BuddhistParamitas14 but has been loosely translatedsince it appeared in the West as meditation.However, meditation does not come close toexplaining the ultimate meaning of Dhyāna,Chán, Soen or Zen. Dhyāna means somethinglike—become one like this. It is exactly whatyou are doing right now, reading a book inwhich the subject is Zen Buddhism. However,how many readers are paying attention tothese written words one hundred percent? Howmany times have you stopped while readingthis book and realized that you have beenreading the last few pages, but at the sametime, you were thinking about some recentevent and really did not comprehend a singleword you read? How many of you are thinkingabout how your boss might have upset youtoday, or that you should have really spokenup for yourself when your significant othermade that less than complimentary comment

last week. We all spend time; most of ourtime, living in what could be termed a stateof mental virtual reality. If we are notcognitively present in this moment; then weare virtually somewhere else in our minds.This book will examine the ways in which ourminds control us, and by engaging in Zenpractice give us the opportunity to takecontrol of our thoughts.

Zen is one of the major traditions ofBuddhism throughout the countries of the FarEast. In common with the rest of the Buddhistsects, Zen is dedicated to the recognition ofsuffering, first in ourselves and then inothers and then to the relief from thatsuffering through a regimen of self-discipline and introspection. Natural wisdomand compassion are the aspirations of thepractice of Zen. To see clearly the sourceand characteristics of human problems,habits, and life itself is the result of manyyears of dedication to Zen. Both seatedmeditation and constant observance in one’sdaily work, scholastic studies, martial artsand inter–personal situations are majoraspects of our religious practice. Thereligious character of Zen is profoundlypersonal and non–dogmatic.

As a tradition, Zen has been dependenton the teacher–student relationship for overtwo thousand five hundred years. The Zen

Master—a teacher of Zen—is essentially amirror to his or her students, thus allowingthe students an undistorted perspective ontheir own habits, opinions, and difficulties.This essential friendship and fellowshipconstitutes the transmission of everydaywisdom, compassion and love. Thisrelationship is the very cornerstone of theZen tradition. It is mind–to–mind and heart–to–heart. No one has so eloquently penned adescription of this transmission since EugenHerrigel wrote:

The important thing is that an inwardmovement is thereby initiated. The Zen Master pursuesit, and, without influencing its course with furtherinstructions which would merely disturb it, helps thestudent in the most secret and intimated way heknows: by direct transference of the spirit, as it iscalled in Zen circles. ‘Just as one uses a burning candleto light others with,’ so the teacher transfers the spiritof the right practice from heart to heart. That it maybe illuminated. If such should be granted to thestudent, he remembers that more important than alloutward works, however attractive, is the inward workwhich he has to accomplish if his to fulfill his vocationas a Zen Student.15

The lineage of Zen Buddhism, so it isthat our tradition records it, was passedfrom Śākyamuni Buddha to Mahākāśyapa16 in a

famous case from the Wúmén Guān (English: TheBarrier that has No Gate).

“Long ago on Grdhrakūta Mountain (DragonPeak) Śākyamuni Buddha held up one flower beforethe assembly. All were silent. Only Mahākāśyapasmiled. Śākyamuni Buddha said, ‘I have the all–pervading true dharma, incomparable nirvana,exquisite teaching of formless forms. Not dependenton words, a special transmission outside the sutras, Igive to Mahākāśyapa.’ No one understood this actiontaken by Buddha, no one except Mahākāśyapa.”

This communication from ŚākyamuniBuddha to Mahākāśyapa was the firsthistorical transmission of the Dharma; fromthe holding up a flower and the recognitionby Mahākāśyapa a non–verbal mind–to–mindexperience between the master and student wasinitiated.

Many years later, Ānanda17 andMahākāśyapa were beside the Buddha as he laybetween two large Sala trees, he was weak andfrail and close to death. Ānanda was a cousinto Buddha and served as his personalattendant; while Mahākāśyapa was about tobecome the heir to Buddhas teaching lineage.They were both concerned about the future andposed this question to their teacher; “OhGreat World Honored Tathagata18, what will we

do when you have left us? How will carry onthis teaching of perfection in your absence?”Buddha said many powerful things in this lastsermon, but the essence of his teaching was;“Of the myriad tens of thousands of wordsattributed to me… of the myriad tens ofthousands of words attributed to me; don’tbelieve a one of them. Be a light untoyourself.”

This is the essence of Zen Buddhism;but most of us do not understand that thismeans to struggle with our own false sense ofself until we attain the true way.Consequently, this attainment cannot possiblycome from reading a book, or by having someteacher tell us what we should believe or howwe should live our lives. Enlightenment canonly come from years of introspectivestruggle with the meaning of our ownexistence. Zen teaches that we all must reachenlightenment and save this world fromsuffering. However, what does this mean; whatis enlightenment? The Sanskrit term used inthe Sūtras for enlightenment is anuttarāsamyak sambodhi, and loosely translated thismeans, complete unexcelled awakening. Soassuming that we attain anuttarā samyaksambodhi, what are we to do with it, how arewe to help save this world from suffering?Zen practice is this very paradox. How can wehelp, if the helping itself can also become ahindrance?

Buddhism remained in India and wastransmitted from teacher to student untilBodhidharma19, the twenty–eighth Ancestor in adirect line of apostolic succession fromŚākyamuni Buddha, was urged by his teacherPrajñātāra20 to travel to China and transmitthe Dharma there.

For a more complete commentary on thetransmission from Buddha through Bodhidharma,please refer to any of the numeroustranslations of The Transmission of the Lamp.You may also refer to the index section ofthis book, which has a table that charts thetransmission of Zen from Buddha to thecurrent period.

Bodhidharma is attributed with thenactual founding of the Chán or Zen sect ofBuddhism, and he said of this practice:

if you pass through this gatedo not give rise to thinking.not dependant on words and speech.a special transmission outside the sacred teaching.find your own heart/mind and become Buddha.

This leaves us with a paradox, how dowe find our own heart/mind without picking upthe colorings or accents of the others in ourlives? How do we not become a mere

caricature of our own teacher? This is whatthe goal of Zen ultimately leads us to.

There is a famous story aboutBodhidharma and his meeting with the Emperorof China. About fifteen hundred years ago,Emperor Wu who controlled the SouthernProvinces of China at Liang had become agreat patron of Buddhism. He commissioned thebuilding of many temples, created a separatedepartment in the Chinese government for thetranslation of Buddhist scriptures, and sentmissionaries into the outlying provinces.After his many years of dedication to thereligion of Buddhism, he was informed thatBodhidharma, the enigmatic spiritual masterwho would eventually become recognized as thefirst ancestor of Zen Buddhism, was living inhis kingdom and summoned him for a privatemeeting. When they met, Emperor Wu said toBodhidharma,

“I have adopted Buddhism as the nationalreligion for China. I have commissioned theconstruction of countless stupas, pagodas andtemples. I have had the scriptures translated and I amresponsible for converting millions of people toBuddhism. What merit have I thereby attained?”

Bodhidharma replied, “No meritwhatsoever.” The Emperor was confused becausethis response was not at all what he hadexpected. The style of Buddhism being taught

in China at that time emphasized good actionsand good works to accumulate merit and gain agood rebirth in the next life. He was alsointrigued by the Sage’s fearlessness ofdelivering such bad news to the Son of theHeavens. The Emperor then said, “Perhaps Idon’t fully understand the teaching of theBuddha. How do you understand it?”Bodhidharma replied, “In vast emptiness, noholiness!” This confused the Emperor evenmore leaving him completely at a loss forwords, so in desperation and indignation hebellowed, “Who do you think you are?”Bodhidharma’s reply was simply, “Don’t know!”Being satisfied with his clear manifestationof the Buddhadharma, the Sage turned aroundand walked away. He eventually settled in acave on Sung Mountain at what is now the siteof the Shàolín Monastery and recorded in theannals of Zen Buddhism as the First Ancestorof Zen.

Four teaching generations later,Buddhism and the Zen sect began to flourishin Korea having been originally brought toKorea from China by Soen Master Pŏmnang, aKorean disciple of the Fourth ChineseAncestor of Chán, Dàoxìn. Zen Master Dàoxìnwas thirty–first in direct apostolicsuccession from Śākyamuni Buddha. AlthoughPŏmnang Soensa was give formal transmissionof the Dharma from Chán Master Dàoxìn, hislineage eventually died out in Korea.

The hallmark of the Korean SoenBuddhist practice since the time of SoenMaster Chinul’s dharma heir Soen MasterChingak (1178-1234) is the huàtóu or kōanmeditation, a uniquely Chán Buddhisttechnique of “cultivating great doubt”through the contemplation on the exchanges ofthe ancient teachers of the Chán transmissionlineage. Chinul is the one who firstintroduced this technique to Korea althoughhe himself had no direct contact with Chinesemasters but discovered this methodologyindirectly through reading Dàhuì’s (1089-1163) Records, which consequently brought himto his third and final awakening experience.This culminating experience was sotransformative, according to his memoirs,that he concluded that this special techniquewas the most effective short-cut toenlightenment. Even though Chinul consideredthe huàtóu method superior he provided hisstudents of lesser capacity with two otherapproaches. The first method was thesimultaneous cultivation of meditation andwisdom through the study of the PlatformSūtra, and the other was a sudden approachutilizing the student’s great faith throughthe study of Lidong-xuan’s interpretation ofthe Avatamsaka (Huáyán) Sūtra.

This uniquely Korean Línjì style ofpractice followed the modified practices ofDàhuì as well as other aspects handed down

through the Mǎzŭ sects in China. However;Chinul’s triple approach to Buddhahood ortrue humanity consequently accepted, amongthe three approaches, the huàtóu meditationto be the exclusive, effective method forcutting off conceptual adherence to words andform and thereby attaining finalenlightenment.

A partial adaptation of Línjì Chán isfurther witnessed by Chinul’s utilization ofLínjì’s various instructional devices. Chinuluses specifically the so-called threemysteries of dark gates and four processes ofliberation from subjectivity and objectivityas instructional devices as presented in theLínjì-lù. The former was utilized by Chinulto analyze and classify entire Buddhistscriptures including Chán writings, while thelatter was included in the ten kinds of No-mind practice.

In Chán, there are three mysteries(dark gates): first, the mystery in theessence; second, the mystery in the word;third, the mystery in the mystery. Themystery in the essence is the approach todharma which demonstrates the unimpededinterpenetration of all phenomena andinvolves such statements as “throughoutboundless world systems, oneself and othersare not separated by as much as the tip of ahair; the ten time periods of past and

present, from beginning to end, are notseparate from the present thought-moment.” Itis a preliminary approach for inducing anawakening in those of beginning potential.

Since this approach has not yetabandoned understanding based on the verbalteachings, the mystery in the word isemployed. These words have no traces, areordinary, have a cleansing effect, andeliminate grasping so that students cansuddenly forget their conceptualunderstanding and knowledge of the Buddha-dharma.

However, since this approach alsoinvolves cleansing knowledge and vision andcleansing words and phrases, the mystery inthe mystery—the use of pauses, silence, thestaff, and the Chán KATZ—is also employed intraining. When this last approach is used,one can suddenly forget the cleansingknowledge and vision and the cleansing wordsand phrase of the second mysterious gate. Asit is said, “When we get the meaning andforget the words, the path is near at hand.”This is called the sudden realization for theDharmadhatu. For inferior men of beginningcapacity, the Chán school points out thatthere is a sublime mind, pure in nature,which follows along with the stream offalsity and pollution; this enables such mento understand easily and enter into faith.

After they have entered in faith andforgotten their understanding, they canachieve personal realization. However, ifthey do not forget their understanding, theywill fall into the deep pit of liberationunable to use their bodies freely indisplaying the manifold supplementarypractices belonging to the approach ofconditioned arising. 21

An initial attempt to classify all theBuddhist writings can be understood from theprevious section. In the Straight Talk on theTrue Mind, Chinul’s most comprehensive guidefor Soen practice, he quotes Línjì’s fourstages of liberating from both subjectivityand objectivity without directly pointing tothe name of Línjì. For Chinul, Línjì was oneof the Chinese Chán masters who shed light onthe “sublime path of the ancestors.” In thesynopsis of ten different techniques forextinguishing delusions concerning the truemind, Chinul quotes Línjì as one of theancients (sic ancient ancestors in China):

...Three: efface the mind but preserveobjects. This means that when we arepracticing, we extinguish deluded thoughtsand do not concern ourselves with theexternal sense-spheres. We are only concernedwith extinguishing the mind, for when thedeluded mind is extinguished, what danger cansensual object present? This is the teaching

advocated by the ancients” “take away the manbut leave the object.”

...Four, efface objects but preservethe mind. This means that when we arepracticing, we contemplate all internal andexternal sense-spheres as being void andcalm. We preserve only the one mind,signaling solitarily and standing alone....Ifthe mind is attached to the sense-spheres itbecomes deluded. However, if there are nosense-spheres, what delusion can there be?The true mind shines alone and isunobstructed in regard to the path. This iswhat the ancients called “take away theobjects but leave the man.”...

...Five: efface both mind and objects.This means that when we are practicing, weinitially make the external sense-objectsvoid and calm and then annihilate theinternal - the mind. Since internal andexternal are both calmed, where can delusionarise...This is the ancestors’ teaching of“take away of both man and objects.”...

...Six: preserve both mind and objects.This means that when we are practicing, mindremains in its place and objects remain intheir place. If there is a time when the mindand the objects come in contact with eachother, then the mind does not grasp at theobjects and the objects do not intrude upon

the mind. If neither of them contacts theother, then, naturally, deluded thoughts willnot arise and there will be no obstacles tothe path.... This is the ancestors’ teachingof “take away neither the man nor theobjects.”22

We have observed two specific uses ofLínjì’s teaching as part of the Chineseancestors’ instruction as to the methods ofeliminating delusions. Hence Chinul’s use ofLínjì was not a total acceptance but apartial application of some of hisinstructional devices. Imje, according toChinul, in terms of Chinese Chán lineage, wasonly one of the ancestors in Chinese ChánBuddhism belonging to Mǎzŭ–Hangzhou line,never the originator of Línjì branch/sect indistinction to other sects like Fayan,Yúnmén, Cáodòng, and Guiyang, forming the so–called five families of late Chinese Chánlineage. In passing, we can also note thatChinul uses tiyung category in twocombinations as expedient means of explainingmethods of eliminating delusions.

This picture of Línjì Chán has beendramatically changed: Línjì Chán became theonly orthodox line of Soen in Koreaimmediately after Chinul’s demise, for hisdirect disciple Hyesim Chingak (edited allthe available Soen stories in an anthology,which later became the standard text for kōan

meditation for all Korean Soen monks.Chinul’s roundabout way of dealing with theproblem of Soen-Kyo controversy by striking abalance between the two tilted towards anextreme and exclusive practice of kōanmeditation.

This exclusive tendency wasstrengthened when T'aego Pou (1301-1382) wentto Yuan China and got a seal of recognitionfrom the Línjì line Chinese master ShíwūQinggong (1270-1352): T'aego emphasized thehuàtóu meditation as the only method ofattaining Buddhahood. Out of the threemasters in the same Koryo period, namelyNaōng Hyegŭn (1320-1377) and Paeku Kyonghan(1299-1375) included, who had any connectionto the Chinese Línjì lineage, T'aego wasselected and his line of transmission becameconsolidated during the ChoSoen period by thefollowers of Sosan Hyujong (1520-1604)specifically by Chunggwan Haean (1567-unknown) who repudiated the nativistic Hokyun(1569-1618)’s claim to include Chinul andNaong to be the legitimate heir to ChineseChán lineage. Under the severe oppression ofBuddhism in the Confucianism dominatedChoSoen society, it is understandable touphold the legitimate lineage of SoenBuddhist tradition to safeguard its authorityby connecting it to the then East Asianuniversal frame of reference, i. e., the onlyliving Chinese Línjì line.

Even in contemporary Korea there stillis a lively discussion as to who deserves tobe the founder or sectarian head ancestor ofthe Korean Jögye Soen Buddhist Order.Conservative and universalism-orientedelements tend toward T’aego while nativisticand progressive, toward Chinul. Six out of 28registered Korean Buddhist denominations listincidentally T'aego as their founding father.To put an end to the controversial matter,Jögye Order statute lists Dàhuì, the firstimporter of Chinese Chán to Korea during theUnified Silla period as the founding father.

At the impending downfall of theChoSoen dynasty, Paekp’a KungSoen (1767-1852)tried to reestablish the Soen Buddhisttradition through careful analysis of thewhole scriptures of Soen. Korean SoenBuddhist taxonomy of triadic Soen is firmlyput into place in the minds of Korean people.The current usage of the Ancestor Soen seemsto stem from Paekp’a and his follower’sprolonged discussion extending well over onehundred and fifty years: a similar feat canbe found in the Korean Confucian debate overfour beginnings and seven emotions during thefirst half of the ChoSoen period. Some maycriticize the overly metaphysicalparaphernalia and pedantic bickering of thedebate. But the focal point of the discussionrests firmly on what kind can be thelegitimate heir to the true spirit of Soen.

The Ancestor Soen is the highest, because itrefers to the state of enlightenment of trueemptiness and subtle beings (namely, manifoldphenomena) comparable to the Buddha mind,while Tathāgata Soen is concerned only withthe One Mind, hence put to the second level.The third and lowest is the intellectuallyratiocinating Soen where discrimination ofphenomena and essence exists, existence andemptiness co-exist and spoken of. Throughouttwo centuries of discussion nobody challengesthe supreme orthodoxy and authority of theAncestor Soen. Hence, the establishment ofKorean Ancestor Soen by multitudes ofscholar-monks starting from Paekp’a,confronted by Ch’oui Uisun (1786-1866),conjoined by Udam Honggi (1832-1881), andSoldu Yuhyong(1824-1889), rebutted finally byCh’ugwon Chinha (1861-1926). All of thisdiscussion was ignited and refueled by thethree phrases in the Imje-rok. Criticized asan empty talk, it still bears graveimportance of the Línjì’s influence over theKorean Soen Buddhist tradition.

The history of Buddhism in Korea duringthe past and present century is riddled withproblems like unification of the many strandsof Buddhism, how to deal with colonialauthority and its edicts and questions ofreform and revival of the Buddhist order.Manhae Ha Yongun (1879-1944), opposing to theJapanese political move to merge Korean Soen

Buddhism to one of the Japanese Soto sect,proposed and created a counter-order/sect,the Imje-chong in 1911 but soon aborted bythe Japanese colonial government. We arereminded of the famous diction in the Storyof the Three Countries: Dead Kongmyon isbetter than the living Chungdal. The nameImje had such an appeal to Korean AncestorSoen Buddhists.

Our current lineage, the Jögye–JŏngOrder of Korean Buddhism, was founded in 1356C.E. by Zen Master T′aego of the Hui Yang SanSchool of Soen Buddhism. This schoolamalgamated with the remaining other eight ofthe Nine Zen Schools of Silla, the JChögyeOrder thus has maintained and transmitted thedirect orthodox teaching of Buddhism.

The Jögye Order is currently thelargest Buddhist sect in Korea, with morethan three thousand temples, and over onemillion monks, priests and nuns under itsjurisdiction. The headquarters of the sect isat Jögye–sa in Seoul. The sect also operatesDongguk University in Seoul Korea with asatellite campus in Los Angeles California,where many of its monks and nuns are trained.

Zen was first introduced to Americaduring the late 1940’s and early 1950’s inbooks and essays, and at that stage becamebasically an exotic philosophical fad. Since

the early 1960’s a number of dedicatedteachers, who came from Japan, Korea Chinaand Vietnam, have founded countless centersthroughout America for the study of ZenBuddhism. In the late 1970’s and early1980’s, American born Zen Teachers began toappear having spent 20 to 30 years studyingwith their teachers. By the mid 1990’sAmerican Zen Master’s and Rōshi’s began toform their own independent American Schoolsof Zen.

Our American Sangha is historicallyconnected with a temple and meditation centerin Rhode Island that was founded by SeungSahn Dae Jong Sa on April 16, 1973. Thetemple and meditation center was eventuallygiven formal status as a church in the USunder federal code 501(c)3 as the Kwan UmSchool of Zen in 1984 and is presentlylocated in Cumberland, Rhode Island. The KwanUm School of Zen is affiliated with many Zencenters and temples throughout the world.

The Sayings of Venerable GyeongheoSoensa

Do not wish for perfect health. Inperfect health, there is greed and wanting.Therefore, an ancient said, “Make goodmedicine from the suffering of sickness.”

Do not hope for a life withoutproblems. An easy life results in ajudgmental and lazy mind. Therefore, anancient once said, “Accept the anxieties anddifficulties of this life.”

Do not expect your practice to bealways clear of obstacles. Withouthindrances, the mind that seeks enlightenmentmay be burnt out. Therefore, an ancient oncesaid, “Attain deliverance in disturbances.”

Do not expect to practice hard and notexperience the weird. Hard practice thatevades the unknown makes for a weakcommitment. So an ancient once said, “Helphard practice by befriending every demon.”

Do not expect to finish doing somethingeasily. If you happen to acquire somethingeasily, the will is made weaker. Therefore,

an ancient once said, “Try again and again tocomplete what you are doing.”

Make friends but do not expect anybenefit for yourself. Friendship only foroneself harms trust. Therefore, an ancientonce said, “Have an enduring friendship withpurity in heart.”

Do not expect others to follow yourdirection. When it happens that others goalong with you, it results in pride.Therefore, an ancient once said, “Use yourwill to bring peace between people.”

Expect no reward for an act of charity.Expecting something in return leads to ascheming mind. Therefore, an ancient oncesaid, “Throw false spirituality away like apair of old shoes.”

Do not seek profit over and above whatyour work is worth. Acquiring false profitmakes a fool (of oneself). Therefore, anancient once said, “Be rich in honesty.”

Do not try to make clarity of mind withsevere practice. Every mind comes to hateseverity, and where is clarity inmortification? Therefore, an ancient oncesaid, “Clear a passageway through severepractice.”

Be equal to every hindrance. Buddhaattained Supreme Enlightenment withouthindrance. Seekers after truth are schooledin adversity. When they are confronted by ahindrance, they cannot be over–come. Then,cutting free, their treasure is great.23

Seung Sahn Dae Jong Sa

Our Zen Order’s Founding Grand-teacherwas born in Korea as Dukin Lee. Aftergraduating from college he decided to abandonlay life and received the name Hangwon uponordination as a monk. Following the SecondWorld War the young monk became disheartened

with politics and academic studies as a pathleading to the truth; so, Haengwon sunimretreated to the mountains to sit an arduousone hundred day retreat. During this retreat,he attained his first great insight into thehuman condition and as a result was toeventually receive Dharma transmission fromZen Master Gobong. Gobong was a very famousKorean Zen Master, who had a very low opinionof the monks practicing in Korea at thattime, but the young Haengwon sunim workedvery hard and the Zen Master eventuallyaccepted him as his only male disciple.Eventually, Gobong Soensa gave Haengwon sunimhis mind–to–mind seal of approval.

As the successor to his teacher, hereceived the name Seung Sahn, by which he isknown today. He was named after the mountainupon which Bodhidharma’s Shàolín Temple inChina was built. For almost twenty years,Seung Sahn Soensa remained in Korea, becomingone of the principal figures in post–warKorean Buddhism. He was the Abbot of thesecond largest monastery in Korea, Hwagesa,which is on the outskirts of Seoul and atthat time had approximately a thousand monksunder his direction. He was also the Provostand a member of the Board of Trustees ofDongguk University, the largest BuddhistUniversity in Korea. He had also been theadvisor on Buddhist Affairs to Chung HeePark, the Past–President of the Republic of

South Korea. All these organizationalactivities in the past served to keep himfrom teaching Zen in Korea. This and otherconsiderations led to his establishingseveral Zen temples in Tokyo, Japan, where helived and taught for seven years, and to hissubsequent move to the United States in 1972.His temple in Tokyo and two associatedtemples in Japan are now carried on by hisJapanese disciples.

After reading an article about Americanhippies while he was in Japan, Zen MasterSeung Sahn decided to journey to the UnitedStates to test his theory that hippies mightmake good Zen Students. In 1972, he came toAmerica with no money or support mechanismsother than a few people he had met in Japan.One of those people was a Professor at BrownUniversity, so after a short stay in LosAngeles he went east and got a job carryinglaundry and repairing washing machines inProvidence, Rhode Island. He lived in a smallrundown apartment in the poorer section oftown and set up a makeshift Zen center in hissmall living room. Eventually he met some ofthe local hippies and a few Brown Universitystudents who were interested in Zen. At firstthey would show up at his apartment wantingto know something about Buddhism; he wouldcook wonderful vegetarian dishes, and thenover dinner teach them meditation, and answertheir questions about Zen practice and life.

From this beginning and these first studentsthe Providence Zen Center was eventuallyformed, it is now the head temple to dozensof Zen Centers throughout the world. In 1974Daesoensanim was offered the directorship ofthe Jögye Order however he declined in orderto stay in America.

Zen Master Seung Sahn has published anumber of books that are listed in the backof this book. Zen Master Seung Sahn hasalways encouraged people of differing faithsto realize their true nature together. Formany years, he led Zen/Catholic retreats withthe monks at the Abbey of Gethsemane and hastaught at scores of Ecumenical gatherings.

Zen Master Seung Sahn, in his almostthirty-year stay in the West, founded overeighty-four centers throughout North America,Africa, Australia and Europe. In thebeginning, he traveled and lecturedfrequently in many of the major cities in theUS, at major universities and at publicreligious conferences. He also lectured andlead meditation retreats in European citiessuch as Berlin, Frankfurt, London, Paris,Warsaw, and many others. As an ordainedBuddhist monk, he initiated some fivethousand Americans and Europeans into theBuddhist laity and has recognized many of hisAmerican students as Zen Masters in hislineage of Korean Buddhism. As a spiritual

advisor, he had interviews weekly with hisstudents, and he was available most of eachday for consultation.

As a master in the Zen tradition,Venerable Seung Sahn came to America in orderto teach Buddhism. Both his religiousexperience and his personal understanding ofhis students made him eminently suited forthe task of teaching Zen. He in turn wasdeeply respected and liked by his studentswho were in close contact with him andobserved his constant expression of theideals of Zen Buddhism. They found in hisactions and words continuous instruction inthe way of Zen and continuous concern for thewell being of others.

On June 7th 1997 in a formal ceremonyat Providence Zen Center in Cumberland RhodeIsland, Zen Master Seung Sahn held the fifthof nine Transmission Ceremonies. In thisceremony one of his senior students, RobertMoore was given the title of Zen Master andthe freedom to form his own school. Thefollowing is an excerpt from an interviewtaken right after one of these ceremonies.

“I came to America more than twenty years ago, sonow my teaching and my disciples are ripe. The process fortransmission is as follows: first my senior students becomeJidō Poepsanim’s (Dharma Masters) after they finish all ofthe kōans. Then in a formal ceremony, many of their peers

come up and challenge them with Dharma Exchange. Wehost a public ceremony where the public is invited and anyone can ask the candidate a question, to which the studentmust answer with no hindrance. This is kōan practice. If thecandidate passes this test, I then give the student Inka,which is permission to teach and lead kōan practice. After aJidō Poepsanim has been teaching for three years, then Ihave the students visit three Zen Masters outside of ourKorean Tradition. They must have Dharma Exchange withthese outside Zen Masters and report on their experience,and then they continue teaching their students as a JidōPŏpsa for another three years. After analyzing theirresponses to these great Zen Masters and if the feedbackfrom this candidate’s own students is positive then receivingtransmission will be no problem. In Korean, this is chung hyesamsu. Chung means not moving mind, hye means wisdom.This means that meditation and wisdom completely cometogether and the student is ripe. I feel that slowly a uniquelyAmerican Style of Zen Practice will appear. Already, ZenMaster Bomun’s (George Bowman’s) style has appeared andhe has founded his own school called the Single FlowerSangha. Maybe other styles will also emerge; then perhapsover time this Korean style will disappear and a newAmerican style will appear.”

Great Vows—establishing ourdirection

Four Great Vows

Sentient beings are numberless,We vow to save them all.

Delusions are endless,We vow to cut through them all.

The teachings are infinite,We vow to learn them all.

The Buddha way is inconceivable,We vow to attain it.

Ten Great Vows

I will always stay far from the three evilways.

I will quickly cut off desire, anger andignorance

I will always listen to Buddha, Dharma andSangha.

I will diligently cultivate precepts,meditation, and cognition.

I will constantly cultivate Buddha’steaching.

I will never abandon the Enlightenment–mind.

I will always be reborn under favorableconditions.

I will quickly see Buddha–nature.

I will project myself throughout theuniverse.

I will freely save all beings.

World after world, life after life, I willfollow the Bodhisattva path and finally gainliberation.

Ma–ha ban–ya ba–ra mil.

Na–mu So–ga–mon–i Bul. Na–mu So–ga–mon–i Bul.

Na–mu shi a pon sa So–ga–mon–i Bul.

If we aspire to set out upon thiscourse of Zen practice, we must first makeour commitment clear. This is why taking vowsare very important; however, don’t deludeyourself in thinking that you are makingthese vows with the Zen Teacher, with the ZenSangha or even with Buddha himself. These

vows are actually a compact with ourselves.It might clarify this point by saying thatreligious practices usually have as theirfocus external issues about proper behaviorand rules of worship; consequently, it iseasy to confuse why we are behaving aparticular way or following certain rules bythinking, we are doing it for Buddha or Jesusor even God. This is why spiritual teachersare always very clear about this point; thefocus of everything that we do is to clarifyour own mistaken views. Zen practice, as withall religious practices, has rules, precepts,rituals and liturgy; however, Zen teachingsusually state that we must not attach tothese rules, precepts, rituals and liturgy.Therefore, it is our job to personallyclarify the reasons why we follow theserules, precepts, rituals and liturgy and oncewe completely attain them we can instantlybecome free of them. So, if we aspire totruly become Zen students we must first makeour direction clear by taking great vows.

By studying these vows carefully, itwill become apparent that they are actuallyimpossible or at least unattainableaspirations. So, if all of this isimpossible, what are we to do? Our Grand-teacher put it this way, “try, try, try, forten thousand years non-stop, getenlightenment and save all beings fromsuffering.”

Sangha Guidelinesas adapted by our Grand–teacher Zen Master Seung Sahn from theoriginal by Soen Master Bojo Jinul – revised by Zen Master Wonji

On Keeping the Bodhi Mind

You must first make a firm decision toattain Enlightenment and to be of assistanceto others. Whether you are a beginner or havealready taken Buddhist precepts, over timeyou will intuitively know when to observeyour vows and precepts and when to deviatefrom them, by realizing when they areapplicable and when they are to beinterpreted for a given situation. However,until you attain this through and through,and you and your teacher both agree on thispoint, you should follow your vows andprecepts as well as these guidelines verycarefully and meticulously. You must let goof your small self to discover your trueself.

in original naturethere is no this and that.the great round mirrorhas no likes or dislikes.

On Mindfulness

Do not cling to your opinions ordiscuss your private views with others. To

attach to and defend your opinions is todestroy your practice. Relinquish all youropinions because this act is themanifestation of true Buddhism. Do notinvolve yourself where you have no businessand do not listen to conversations that donot concern you. Do not create the negativekarma of desire, anger, or ignorance.

if in this lifetimeyou do not open your mind,

you cannot digesteven one drop of water.

On Conduct

Always act in harmony with others anddo not put yourself above or below yoursangha members by acting differently.Arrogance is not tolerated within the Sangha.In addition, money and sex are like aspiteful snake; so put your concern with themfar away. During meditation always walkbehind those practicing and while attendingtalks and ceremonies, be mindful of yourproper posture and dress. Do not speak loudlyor laugh inappropriately in the sacredplaces. When you have business, which maycause you to miss important ceremonies orpractice, be mindful and notify one of theSangha officials before you leave on yourtrip.

Respect those older than yourself,while loving those that are younger; and keepa mind that is always spacious and open tothis very moment. If you should encounterpeople who are sick, you should always try tolove and help them. You must always behospitable to guests and make them feelwelcomed while attending to their needs. Whenrespected visitors are present, bow to themand speak considerately with them;additionally, practice considerate behaviorby allowing others to always go before you.Help everyone you might meet and do not playgames with them. Do not gossip among theSangha members or use their shoes or coatsthat they may have left at the Zen Center.When reading spiritual books do not attach tothe words or try to come up with your ownsystem of enlightenment. If you havequestions about what you may have read, putit to your Teacher and they will help clarifythe teachings for you. In your private life,do not oversleep or indulge in frivolousactions. When attending public events alwayslet the older and more respected people beseated before you, and do not discuss pettySangha matters with guests. If you haveoccasion to visit other organizations outsidethe Zen Center, always speak well of theSangha to others. Taking intoxicants toproduce heedlessness, or acting out of lustwill only create negative karma and destroyyour practice; therefore, you must aspire to

be strong and to think and act correctly. Ifyou can accomplish these things then anydesires will not tempt you.

Do not delude yourself into thinkingthat you are a great and free person for thisis not true Buddhism. Attend only to yourselfand do not judge or arbitrarily comment onthe actions of others. Do not make the badkarma of killing, stealing, or of lust.

originally there is nothing.but Buddha practiced unmoving under the

Bodhi tree for six years.and for nine years Bodhidharma sat silently in Shàolín.

if you can break the wall of yourself,you will become infinite in time and space.

On Speech

Your evil tongue will lead you to ruin.You must keep the stopper in the bottle. Onlyopen your mouth when it is completelynecessary. Always speak well, in the mannerof a Bodhisattva and do not use vulgarlanguage in the sacred spaces. If you comeupon two people who are arguing, do notprovoke them by angry speech; rather use goodwords to soothe their anger. Do not make thebad karma of lying, exaggerating, causingtrouble between people, or cursing others.

once a there was a man who spoke incorrectly

and was reborn a fox for five hundred generations.eventually he encountered the correct speech,

and he shed his fox’s body.what is correct and incorrect speech?

if you open your mouth, I will hit you thirty times.if you close your mouth, I will still hit you thirty times.

you must grab the word–head (huàtóu) and not let go.the dog is barking. woof, woof, woof!

the cat is meowing. meow, meow, meow.

On Eating

An eminent teacher said, “A day withoutwork is a day without eating.” There are twotypes of work: inside work and outside work.Inside work is keeping clear mind. Outsidework is cutting off your selfish desires andhelping others.

First work, and then eat. When you eat,eat in silence and try not to makeunnecessary noise. While eating, attend onlyto yourself and do not be concerned with theactions of others. Accept what is served withgratitude. Do not cling to your likes anddislikes. Do not seek satisfaction in eating.Eat only to support yourself in yourpractice. Though you may eat good food allyour life, your body will die.

the Great Way is not difficult.simply cut off all thought of good and bad.

salt is salty.

sugar is sweet.

On Formal Practice

During formal practice act in harmonywith others, and most importantly do not belazy. During chanting, follow the moktak, andduring sitting, follow the chugpi. Perceivethe true meaning of chanting and sitting andact accordingly.

Understand that you have accumulatednegative karma that is like a big mountain,so keep this in mind as you bow inrepentance. Our karma has no self–nature, butis created by our mind. If our mind isextinguished, our karma will also beextinguished, when we see both astransparent, this is true repentance. We bowto see our own true nature and then to helpothers.

shouting into a valley.big shout: big echo.

small shout: small echo.

On the Dharma Talk

When listening to the words of aTeacher, keep your mind clear. Do not beattached to the teacher’s words and cut offall thought and pierce the true meaning ofthe talk. Do not think, “I already have greatunderstanding; I have no use for this

speech,” this is your delusion. If you have aquestion, ask the Teacher once they arefinished speaking. If a snake drinks water,the water becomes venom. If a cow drinkswater, the water becomes milk. If you clingto ignorance, you create life and death. Ifyou keep clear, you become Buddha.

in the great work of life and death,time will not wait for you.

if you die tomorrow, what kind of body will you get?is not all of this of great importance?

hurry up! hurry!blue sky and green sea

are the Buddha’s original face.the sound of the waterfall and the bird’s song

are the great sutras.where are you going?

watch your step!water flows down to the sea.

clouds float up to the heavens.

Precepts

General Information

Precepts are taken during a formalceremony that usually coincides with aretreat or special event. All categories ofprecepts may be taken at every ceremony thatis held. The postulant (a student seekingprecepts) should be a supporting member oftheir Zen Community and in good standing asan active participant engaged with theirrespective Guiding Teacher.

Precepts are only given by aBodhisattva Priest or Zen Teacher as they areformal representatives of their respectiveDharma lineages. A Zen Priest of three yearsstanding, with the approval of the guidingteacher, may give precepts to prisonersfollowing the rules for each preceptscategory.

It is a traditional Buddhist custom toshow gratitude to the teacher leading theprecepts ceremony (who may or may not be yourguiding teacher) with a small monetary gift.At the time of the ceremony, you may leave asealed envelope containing the donation onthe altar, with the name of the preceptsteacher on it (and your own if you would liketo). A personal note or card is always

welcome along with the gift. (If you wish tomake a gift by check, it should be made outto the precepts teacher personally, not tothe Zen Center.)

Precepts–Lay Students

A practitioner who decides to dedicatehim or herself to Zen does so by taking thefive precepts in a ceremony with a Zen Group.The formal student–teacher relationship isreserved for those who are concerned with“the great question of birth and death,” havea genuine spiritual aspiration to come toawakening, are willing to exert themselves intheir practice including retreat attendance,and feel a genuine rapport with the GuidingTeacher. Entering into a student–teacherrelationship is not necessarily a lifelongcommitment, but represents a deep level ofcommitment to working together spiritually onthe part of both the student and the GuidingTeacher.

Five Precepts—Lay Practitioner (Haengja)

1. I vow to abstain from taking life.2. I vow to abstain from taking things not

given.3. I vow to abstain from misconduct done in

lust.4. I vow to abstain from lying.

5. I vow to abstain from intoxicants, takento induce heedlessness.

When taking five precepts, thepostulant will receive a Buddhist name fromtheir new Guiding Teacher. Taking the fiveprecepts means recognizing the importance ofpracticing, and making it part of everydaylife. It means joining a family of otherpeople who have made the same decision,practicing with them and support. If studentslive near a Zen Group, they can frequentlyjoin others in formal meditation and willfind great support practicing within acommunity of other Zen students. If studentslive at a distance from the Zen Group, theywill find it helpful to come to intensiveretreats periodically.

In order to take the five precepts, thepostulant must be at least eighteen years ofage and have participated in at least fourdays of retreat time at the Zen Center theyare about to join. If the postulant does notalready have his or her own duramagi (shortgray robe), they may obtain one from oursupplier before taking five precepts,although this is not a requirement. The newstudent will need a black kasa, which is anelaborately sewn cloth, representative ofBuddha’s robe, which is worn over the robe or

lay clothes. See you local Guiding Teacher toarrange the purchase of robes and gasas.

Prisoners may take the five preceptsafter six months of regular practice, asdetermined by the precepts teacher. Theretreat requirement is waived and it is notnecessary to have a robe or gasa.

Ten Precepts—Novice Priest (Chosimja)

6. I vow not to talk about the faults of theassembly.

7. I vow not to praise myself and disparageothers.

8. I vow not to be covetous and to begenerous.

9. I vow not to give way to anger and to beharmonious.

10. I vow not to slander the three jewels.(Buddha, Sangha, and Dharma)

There are two important aspects ofbecoming a Novice Priest. The first isdemonstrating an intention to live in aclear, generous, and compassionate waythrough the example of the student’s everydaylife. The second is realizing theresponsibility and relationship to the Sanghaby giving back to the Sangha. This isfulfilled through giving talks, instructionand helping the Zen Community with uniqueskills and energy.

Novice Priest Qualifications

Maintain an ongoing relationship withyour guiding teacher. Attend at least oneregular retreat each year. If not enoughgroup retreats are available in a particularlocation, solo retreats are permissible. Theretreat requirement is waived for prisoners.Continue to be an active member of the ZenCommunity, as determined by the guidingteacher.

There are two ways to enter into thePriest Path, the first is to follow theeducational option and enroll in the FiveMountain Seminary. The Five Mountain Seminaryis an independent Buddhist Program that leadsto a Master’s degree in Buddhism. The secondway is to enroll in the Before Thought ZenSeminary and follow the traditionalliturgical path of a Zen Priest. This path isless strenuous than the scholarly path androots the practitioner in a strong practicecentered environment. This path leads to aBachelor’s Degree in Buddhist Theology.

The Novice Priest should practicegiving dharma talks, and learn to teachmeditation and practice forms to others. Readadditional books as recommended by theguiding teacher. Stay current with theSeminary dues and training.

If a Novice Priest should resign or isdropped from the training program, in orderto become active again the student mustreceive the permission of their guidingteacher and retake the ten precepts at aceremony. A Lay Practitioner may apply tobecome a Dharma Practitioner after a minimumof one year of active participation. Thisoption may be waived at the Guiding Teacher’sdiscretion based upon the practitioner’sprevious training in another Zen Lineage.

Ordination–Five Mountain Order

The Five Mountain Order is an AmericanBuddhist religious order that has beendeveloped within the Zen Group by theFounding Teacher. The student ordains in theFive Mountain Order as a Zen Priest. Thereare two levels of commitment and preceptswithin this category and both are reservedfor only the very serious students. Therequirements for entrance into this order arerigorous and the ongoing responsibilities ofordained members are demanding. Membership inthe Five Mountain Order represents thehighest commitment that one can make as a laystudent through the realization of theBuddhadharma and to live out of that clearunderstanding for the benefit of all sentientbeings.

Members of the Five Mountain Order workwith the Zen Teachers to develop trainingforms and lead the Sangha in spiritualpractice at their local Center. In additionto their own personal practice duties,ordained members lead ceremonies and may beasked by the Guiding Teacher to answerquestions at Dharma talks. Zen Priests alsomake themselves available to perform weddingceremonies, birth dedication ceremonies and

memorial ceremonies for the general public astheir faith moves them. Lay ordination in theFive Mountain Order involves a lifelongcommitment to the practice and realization ofthe Dharma within the context of the life ofthe householder.

The Buddhist ordination vows withinFive Mountain Zen Order are intended to beuniversal. They are both rigorous anddemanding and they are also ultimatelyliberating. Because these vows ask much ofthe person who is receiving them, they mustbe studied and clarified carefully by thosewho are called to them. In greater detail,the five vows are:

Vow of simplicity – A vow of restraint,which means monastics are mindful of theiractions, consumptions and lifestyle.

Vow of service – Following the guidance ofseniors and teachers, monastics vow togive themselves freely.

Vow of stability – This vow requires thatmonastics have completed major lifechanges in order to give themselveswholeheartedly to their vows. (this doesnot preclude stable monogamousrelationships, however parenting must beexamined closely on a case by case basis).

Vow of selflessness – The realization andactualization of one’s life as the life ofall beings, rather than a personal entity.

Vow to aspire to the Buddha way – To actas a model of the manifestation of themoral and ethical teachings of the Buddha,manifesting wisdom and compassion in allactions.

Ordination entails a lifetimecommitment to these vows, and candidates needto personally embrace these vows,investigating their internal motivations andpossible limitations within the guidelinesthat the vows provide.

Bodhisattva Priest—Forty Eight Precepts

Bodhisattva Priests make the ultimatevisible commitment to the teacher, theteachings and practices of the Sangha. Thisposition signifies that they are a seniorelder having fulfilled the additionalrequirements of passing the Advanced Seminaryprogram for Monastics. Monks have theadditional responsibility to perform some ofthe advance Buddhist ceremonies, and areencouraged to enter the service of thecommunity in an interactive role.

To ordain as a Bodhisattva Priest, theapplicant must have been actively practicingas a Novitiate for at least twenty-fourconsecutive months, have completed therequired training as set forth by their

Guiding Teacher and taken and passed theappropriate certification tests.

The first requirement is theBodhisattva Priests should dedicate all oftheir extra energy to helping the Zencommunity by volunteering in every capacityrequired there; and must have the approval ofthe Zen center’s Guiding Teacher.

Ordained Clothing (Kāṣāya)

Fully ordained clergy wear the Hǎiqīng清清 (Long Robe) which is grey in color and hasfull sleeves. Additionally they wear a Jiāshā清清 or summer brown Ban Gasa as well as asummer brown seven panel Full Gasa forceremonial wear.

The Precepts which a Monastic takeshave their origin in the Brahmajala Sūtra andhave been handed down since at least the timeof the Great Indian Ancestor Kumārajīva.

The Fifty Eight Precepts:

11. I vow to respect my teachers andfriends in the Dharma

12. I vow to abstain from entering intointoxicating situations or consumingsubstances intended to distract from thismoment.

13. I vow to be conscious of what Iconsume, the way in which it was produced,

and what harm might result from myconsuming it. I vow to bring awareness tothe impact of what I ingest and take carenot harm myself or any other beings in theprocess.

14. I vow to maintain the integrity andsanctity of the teacher/clergy to studentrelationship by never entering into asexual or otherwise inappropriaterelationship and thereby violating thetrust of the student as well as the entiresangha.

15. I vow to encourage others to view pastmistakes as learning opportunities thatenable them to make better choices in thefuture.

11. I vow to always request the Dharma andmake offerings to visiting Sangha members

12. I vow to attend Dharma talks and eventsthat will open my heart and mind; thusenabling my practice to grow stronger andallowing me to be of better service toothers.

13. I vow not to divide the Dharma intoseparate vehicles or doctrines by placingone classification as higher or betterthan another.

14. I vow to always give care to the sickand the needy

15. I vow to abstain from the storing ofweapons used to intentionally take awaylife.

16. I vow to abstain from serving as anemissary of the military, except in non-violent roles such as Chaplaincy, MedicalPositions, and other roles that do notdirectly engage in the violent expressionof military service.

17. I vow to conduct my livelihood in a waythat that is helpful to myself and othersand refrain from business practices thatlimit the freedom or happiness of others.

18. I vow to communicate in a way that istrue, accurate and helpful and to refrainfrom speech meant to plant seeds of doubt,misinformation, or gossip.

19. I vow to support life by behaving in away that respects and protects theenvironment as well as all beings and torefrain from activities that may causeharm.

20. I vow to teach the Dharma in a mannerthat inspires awakening and well-being formyself and others.

21. I vow to fully understand the Dharma sothat I may teach it in a manner that istrue, accurate, and helpful.

22. I vow to share the Dharma as freely asI have received it, with no personal gainas my motive.

23. I vow to serve others with commitment,kindness, and integrity.

24. I vow to communicate in a direct andcompassionate manner that promotes harmonyand to refrain from speech that contains

hidden or implied messages meant to causeharm or unhappiness.

25. I vow to liberate all sentient beingsfrom suffering and the causes ofsuffering.

26. I vow to treat others with respect andto refrain from behaving in a manner thatviolates, harms, or imposes revenge onothers.

27. I vow to conduct myself in a mannerthat is consistent with the Dharma: toremain humble and accessible and torefrain from arrogant or self-importantbehavior.

28. I vow to teach the Dharma withgenerosity and an open heart

29. I vow to put the teachings of theBuddha-Dharma into practice in my everydaylife and to teach others how to do thesame.

30. I vow to be a Sangha member that actswith integrity and accountability.

31. I vow to share all offerings made tothe Dharma or the Sangha

32. I vow to accept invitations givenequally to all others and refrain fromaccepting invitations that exclude anyonebased on gender, race, religion, physicalcondition, age, or sexual orientation.

33. I vow to be inclusive and to invite allpeople equally regardless of gender, race,religion, physical condition, or sexualorientation.

34. I vow to conduct my livelihood in a waythat that is helpful to myself and othersand refrain from business practices thatlimit the freedom or happiness of others.

35. I vow to give all Sangha members equalconsideration and respect and to refrainfrom engaging in any actions that mightcause division or conflict.

36. I vow respect all clergy members andDharmic objects.

37. I vow to extend loving-kindnessindiscriminately to all sentient beings,and to greet all experiences withopenness, curiosity, and acceptance.

38. I vow to approach all beings withrespect and dignity and refrain fromobjectifying others.

39. I vow to always keep a clear and openmind.

40. I vow to make great vows 41. I vow to make firm resolutions42. I vow to keep myself safe whenever

possible and to refrain from puttingmyself or others in environments whereharm is more likely.

43. I vow to respect all members of theSangha equally.

44. I vow to cultivate wisdom and goodjudgment.

45. I vow not to unfairly discriminateagainst others when conferring theprecepts.

46. I vow equanimity in teaching the Dharmaand will not to enter into teachingarrangements for the sake of profit.

47. I vow to offer the precepts only tothose that wish to take them with ansincere and open heart.

48. I vow to uphold all of these precepts.49. I vow to value the Sutras and the

ethical guidelines set forth by theBuddha.

50. I vow to teach and serve all sentientbeings in ways that are appropriate forwho they are.

51. I vow to teach the Dharma in ways thatare appropriate and helpful and to refrainfrom teaching in ways that cause harm.

52. I vow to consistently support theDharma in my daily life.

53. I vow to keep the Dharma fresh, alive,and vibrant and to refrain from anyactions that might cause its destruction.

NOTE: These Fifty-Eight Precepts are additions to theprevious Ten Precepts.

Bowing—tipping the scales ofour karma

Bowing Practice

Bowing practice or prostrations are aneffective means of processing our life’skarma. Bowing helps us truly understand theZen aspiration of “how may I help you” in avery real and physical sense. Performing onehundred and eight prostrations every morninghelps us to balance the scales of our ongoingaccumulated karma; however, if ouraccumulated karma begins to weigh heavily onus, then prostrations can be used as an‘emergency measure’ for clearing the mind.They are a very powerful technique for seeingthe karma of a situation because both themind and the body are involved. Somethingthat might take days of sitting to processmay be digested in a much shorter time withprostrations. The usual practice here is todo one thousand and eighty bows a day. Thiscan be done all at once or as is usually thecase, spread out through the day.

Here is a suggested schedule for onethousand and eighty bows:

1 set for morning bows, 2 sets before breakfast, 2 sets at lunch time, 2 sets mid–afternoon,

1 set before evening practice, 2 sets after evening practice.

At first it may be difficult tounderstand why we are bowing. But afterbowing regularly, most students come to acommon understanding, which is somethinglike, ‘oh, during bowing sometimes the mentalchatter in my head actually stops!’ Theexperience helps cut through our karmiclayers quickly if we perform the one hundredand eight prostrations every morning. In thebeginning students may not like the structureand most wonder why we bow at all. When webow, we are not bowing to Buddha, we arebowing to ourselves. This can be explainedsimply as our small I is bowing to our big I.Eventually, our small I disappears andbecomes this big I and then this is truebowing.

There are eight basic forms of bowingwhich are either integrated into some otherform of practice or performed independentlyas a separate practice, these forms are knownas: the basic hapchang form, the standingbow, the standing half bow, the seated bow,the full prostration, the half prostration,the series of three full prostrations andlastly the one hundred and eight fullprostrations. Each type of these bows has a

particular use and it is important for thestudent to understand the various uses.

The Korean word Hapchang literallymeans “palms together” and has the exact samemeaning as the term Gassho which is used inJapanese Zen Centers. The basic hapchang formis carried out by placing the palms of bothhands together in front of body, whileholding the fingers together and pointingupward at approximately chest height. Thearms should be relaxed with the elbowspointing down. The Hapchang form is reallythe fundament form of bowing because it iscontained in all the other forms of bowingthat follow. Some various utilizations ofperforming hapchang without a bow signal arequest to be hit with the stick duringsitting meditation, or during formal meals,hapchang literally means “no, thank you, Ihave enough.” The hapchang form is also usedwhile standing during sitting periods and bythe member who collects the remaining waterat the end of a formal meal.

The next form is the standing bow whichis performed while standing erect with bothhands held in hapchang, then bending forwardat the waist and stopping the body when it isat a ninety degree from the waist and legs.While the body is moving forward the handswhich remain together should be dropped tothe knees. Following the end of this movement

the body is then raised and returned tostanding position while both hands arereturned to the hapchang position. Whenperforming a bow it is considered correctform to always keep your head down. Thestanding bow is utilized when greeting ateacher, when entering or departing thedharma room, prior to being seated formeditation in the dharma room, as well aswhen distributing or collecting the chantingbooks.

The next form is known as the standinghalf bow and is performed by standing erectwith both hands held in the basic hapchangform, while bending the upper body forwardand stopping when the torso reaches anapproximate angle of forty-five degrees.During this movement the hands are notdropped but held in same position relative tothe chest. Once the torso is at the forty-five degree angle there is a brief pause andthe entire process is reversed and thestudent returns back to the original standingposition. The standing half bow is utilizedwhen greeting Lay sangha members, or whengreeting close friends. This bow is also thereception bow which is used by a Zen Teacher.

The next bowing form is known as aseated bow which is performed while seated,either on a cushion or in a chair, by holdingboth hands in the basic hapchang form and

bending forward from the waist, being carefulto keep the back curved and the head down.When you have bent as far forward as yourbody allows, drop both the hands forward,remaining in the basic hapchang form, untilthe hands come in contact with your legs, andthen return to an erect sitting positionwhile keeping the hands still in the basichapchang form. The seated bow is sometimesused at the beginning or the ending ofchanting periods, before standing up in themiddle of a meditation period, at the endingof a meditation period, and before and afterbeing tapped with the stick duringmeditation.

Another bowing form is the fullprostration which is performed while startingthe bow from an erect standing position. Bothof the hands are held in the basic hapchangform, the back is straight and both knees areheld together. The form begins by bendingboth knees forward until they come in contactwith either a sitting mat or the floor,depending on the use. Depending on eachindividual’s flexibility you may either siton your heels or flatten your feetperpendicular to the floor and kneel on them.The form then continues by bending the trunkforward on both hands and knees and keepingthe trunk of the body parallel to the floorthen lower the body to the floor in acrouching position. The toes are either still

curled under or held out straight with theleft big toe over the right as you attempt totouch your forehead and hands to the floor.Now rotate the palms ninety degrees towardsthe ceiling, keeping them shoulder–widthapart and near the ears with the forearmstouching the floor. After this bring the bodyup by rocking forward onto both hands andknees, and then back onto the heels with thetoes tucked under. Raise the body to astanding position trying to use the strengthof your legs. If this is not possible it ispermissible to use hands on the floor to pushup and when the body is stable return thehands to the basic hapchang position. Whenperforming one prostration, it is correctform to always begin and end with a standingbow; when doing more than one fullprostration it is important to remember toalways execute a standing bow at thebeginning and ending of the series.

The half prostration is performed whenthe head is already on the floor during afull prostration, by rising to a kneelingposition with the toes still crossed ratherthan tucking the toes under the feet, andthen returning back down, with the foreheadtouching the floor as in a prostration;afterwards, rising to a standing position asin a full prostration. At the end of a seriesof prostrations, a half prostration is alwaysdone. The following series is used—one

prostration (a standing bow, a fullprostration, and a standing bow)—whengreeting a Zen Teacher after a short absenceand each time before formal practice, or whengreeting the Abbot of the Zen Center.

The use of three full prostrations (astanding bow, three full prostrations, onehalf prostrations, and a standing bow)—takesplace when greeting a Zen Teacher after along absence, while bowing to the Buddha whenleaving the Sangha for an extended period orreturning to the Sangha after an extendedabsence, and bowing to the Buddha at allother temples when visiting.

Finally the one hundred and eight fullprostrations (a standing bow, one hundred andeight full prostrations, one half prostrationand a standing bow)— is performed every dayusually in the morning and more often bypeople doing special practice. This practiceis always done facing the center of thedharma room.

Chanting—connecting our heartsto wider compassion.

Chanting Practice

Chanting practice is an extremelyimportant aspect of the Zen student’s dailyliturgy. Newer students sometimes have greatdifficulty understanding the efficacy ofchanting practice. Usually, these doubts andquestions subside after chanting for aregular period of time, and most of thesestudents eventually arrive upon a similarunderstanding of this chanting practice,which is something like, ‘oh! When Icompletely focus on my voice and the voicesaround me during chanting I sometimesexperience the stopping of all the mentalchatter in my head!’

This simple act of chanting meditationmay result in achieving a not–moving mind,and consequently perceiving your trueundefiled nature. The process is simplyexplained that when we are completely focusedon chanting meditation, we will perceive thesound of our own voice and the voices ofthose chanting with us which sometime resultsin an experience of unity with the cosmos. Weand the universe become one in this verymoment, then all suffering disappears, andtrue presence appears. Buddha referred tothis state of mind as Nirvana and if we only

exist in the realm of Nirvana, our mindbecomes clear like space. To have a mindwhich is clear like space means that ourperception is like a perfectly polishedmirror. If someone around us is in goodcheer; we also become happy. If someonearound us is sad; we also become sad. Ifsomeone with us is hungry; we perceive ourcorrect function and we give them somethingto eat. Buddha called this; Great Love, GreatCompassion, and the Great Bodhisattva Way.This is the explanation of chantingmeditation, and chanting Zen practice.

The following is a listing of thevarious chants performed at the Zen Centereach morning and every evening prior toseated meditation. For the printed chantsplease refer to the local Zen Center Chantingbook or the Zen Liturgy book published by theFive Mountain Zen Group.

Morning Chanting:

The Morning Bell Chant

Homage to the Three Jewels

Heart Sutra in Korean

Heart Sutra in English

The Great Dharani

Evening Chanting:

The Evening Bell Chant

Homage to the Three Jewels

Heart Sutra in Korean

Heart Sutra in English

The Great Dharani

Special Chanting:

Ten Thousand Eyes and Hands Sutra

Kwanseum Bosal Chanting

Special Ceremony Chanting:

Kwanseum Bosal Chanting

Sogamoni Bul Chanting

Jijang Bosal Chanting

Every Zen student will have somedifferent kinds of karma; and although thismay seem obvious to you, all Zen studentsalso have different situations, differentconditions, and different opinions. Onestudent may be a Bodhisattva Priest, another

is a Lay Practitioner, another may be anAssociate Member and works as a Lawyer; oneZen student may always keep a clear mind,another may often be troubled ordissatisfied; one Zen student relates to thewomen’s movement, while another is afundamentalist; however, each one of themactually believes that their opinion iscorrect! Zen Masters, as well, are not exemptfrom having opinions and we are allfundamentally like this. If you meet ten ZenMasters they may have ten different styles ofteaching, and each Zen Master will mostlikely believe that their way is the best.American Zen students have American Zenopinions; Korean Zen students have Korean Zenopinions and Japanese Zen Students will haveJapanese Zen opinions. All of these differingopinions result in differing actions, whichthen result in different karma. Consequently,if we hold on to our own opinions, it becomesvery difficult to control our karma, and ourlives will remain difficult. As our wrongopinions continue, so our bad karma continueson forever. At the Zen Center, we practicetogether, and all of us abide by the SanghaGuidelines. New students arrive with manystrong likes and dislikes, but gradually,with diligence and practice they manage tocut them off. During morning practice we allbow together one hundred and eight times, weall sit in silence together, during retreatswe eat together, and during work periods we

all work together. Occasionally we may notfeel like bowing; but this is a sanghaguideline so we just bow. Sometimes we do notwant to chant, but by following the group, wejust chant. Other times we are tired and donot feel like practicing, but when we get tothe Zen center we can use other sanghamembers energy to help us practice as well.

The group practices together as well asacts together. The means of acting togetherallow us to cut off our opinions, cease ourattachment to our condition, and not attachto our life situation. Eventually we becomean empty mind and return to blank paper. Atthis point our true opinion, our truecondition, and our true situation willappear. From this point forward when we bowtogether or chant together or eat together,our individual minds become one mind. This issimilar to the ocean as the wind comes up theresult is many waves; and when the wind diesdown, the waves become much smaller. However,if the wind stops, the water becomes amirror, in which everything is reflected–mountains, trees, and clouds. Our mind is thesame. When we have numerous desires and manyopinions, there are many big waves. Howeverafter we sit Zen and act together for sometime, our opinions and desires disappear. Thewaves become smaller and smaller. Then ourmind is like a clear mirror, and everythingwe see or hear or smell or taste or touch or

think is the truth. At this point it is veryeasy to understand another’s mind. Theirminds are reflected in my mind.

Mantra Practice

A Mantra is a formula or a word withspiritual significance; however, whenstripped of their Tantric undertones theybecome meaningless syllables, which can helpus to detach and relax very deeply. Mantrameditation is very easy to learn andeffective in letting go of our attachment tothinking. Just repeating a mantra helps us tofocus our attention on a single point andeventually reach a state of very deep rest.The regular practice of meditation can reduceour irritability and thus the feeling ofbeing stressed, but more importantly is thatcontinued mantra practice will reduce thetime of recovery following all kinds ofdistressing situations.

Mantra practice in juxtaposition withbowing practice can help cut through ourkarma very quickly. Mantra practice should bedone with a firm commitment by the student;however, it must not be looked upon as somesort of compulsion, this practice should beentered into lightly and with a strongcommitment. During the first few weeks ofpracticing mantra meditation, some studentstend to become more sensitive to events thatdid not used to bother them. This is one

reason why after beginning this type ofpractice it is important to consult yourteacher to ensure the correct practice andeffect.

This practice should be undertakenduring all quiet periods of the day whencognitive attention is not required. Exampleswould be while driving a car, eating lunch,waiting for a bus, any time that doesn’trequire us to use our conceptual thoughtshould be filled with our mantra. Over timethoughts will emerge spontaneously and wewill be tempted to follow them (this is ournormal habitual pattern) and when we realizethat we have strayed from our practice wemust gently return to it repeatedly and overagain. Try not to become judgmental aboutyour practice. Thoughts and perceptions aresimply allowed to come and go like single,detached events. During practice, you justcome back to repeating the mantra againwithout forcing yourself.

Following are listed some of the commonmantras used in our Zen practice. Theexplanation of their meanings and use arelisted below the mantras.

Clear mind, clear mind, clear mind... Don’tKnow

This is the mantra given to beginning students to relievethe mind of a lot of thinking. The mantra is used inconjunction with a breathing execise used to focus boththe mind and the body on something solid and tangibleand therefore diminish the habitual patterns of thinking.On the in breath repeat repeat clear mind, clear mind,clear mind to a count of three, then on the exhalationstretching out the don’t know to a count of seven.

gaté, gaté, paragaté, parasamgaté, bodhisvaha

Literally this mantra means: “gone, gone, gone beyond;opposites disappear, absolute appears”

Jijang Bosal

Jijang Bosal is the Korean transliteration of KshitigarbhaBodhisattva which is his sansrkit name and literallymeans earth store Bodhisattva. One of the four GreatBodhisattvas in Asian Buddhism. He is venerated in folkbelief as a savior from the torments of hell and helper ofthe deceased. Sometimes he is also regarded as aprotector of travelers. He is the only bodhisattvaportrayed as a monk, however also with an urna (one ofthe thirty-two marks of perfection) on the forehead. Hisattributes are the wish-fulfilling gem and a monk's staffwith six rings, which signifies that Jijang Bosal stands byall beings in the six realms of existence. Chanting hisname is the Great Vow: “I vow to save all beings”; andhelps the dead and the suffering.

Kwanseum Bosal

The Great Love and Great Compassion mantra whichwhen invoked removes all kinds of suffering.

Namu Amita Bul

The Pure Land Mantra used to invoke the WesternParadise of Amitabha Buddha.

Namu–ata–shiji–nam–sammota–guchi–nam

Om–ajana–baba–jiri–jiri–hum

This mantra is used to save all sentient beings stuck inHell. If you try this, then Hell’s gates will be broken andall beings can come out.

Namu–bo–bo–jeoli–kali–dali–tata–adaya

This mantra is used to invite all the Buddhas of the tendirections.

Namu–chilguji–bul–modae–junje–bosal

This mantra evokes the Great Love and Greatcompassion of a mother’s mind and anytime there is aproblem, if you try this, the problem will disappear.

Namu–de–bang–kwang–bul–hwa–um–gyung

Buddha taught that this world is complete, but it is ourminds that are not complete. So this mantra helps ourminds become complete and strong.

Namu–samanda–motdanam–abarji–hadasa–sananam–danyata

Om–kaka–kahe–kahe–hum–hum–abara–abara–bara–abara–bara–abara

Jita–jiri–jir–jir–badu–badu–sanjika–shiri–e–sabaha

For those with heavy karma this mantra will take awayall good and bad, and all opposites, then cuttingthrough this karma will become easy.

Namu–samanda–motdanam–om–doro–doro–jimi–sabaha

The Gods of the five directions (North, South, East, Westand Center) are said to like the sound of this mantra, sowhen we do it, every god will hear our voice, and thesegods will keep a clear mind and help us with ourproblems.

Namu Sogamoni Bul

This mantra for Śākyamuni Buddha is done to save allbeings from suffering.

Om

This is the universal mantra of truth. Chanting thismantra takes away everything.

Om–aranam–arada

This is the mantra of opening the Buddha’s trueDharma; it helps us to perceive the truth of this verymoment.

Om–aridara–sabaha

This literally means; correct eyes, correct ears, andcorrect mouth. So if we have a problem seeing clearly,hearing clearly or speaking clearly, this mantra will helpus.

Om–ba–ara–mil

A Pure Land Mantra that can assist in you in beingreborn in the Western Paradise.

Om–ba–ara–minaya–sabaha

This mantra is used to clean the entire cosmos, so whenyour life seems cloudy and dark, this will clean all thedarkness and bring forth brilliant illumination.

Om–ba–ara–tobiya–hum

When the mind is chasing thoughts constantly thismantra opens the mind and results in a wide andspacious mind.

Om–biro–gije–sabaha

This mantra takes away all of your karma and allowsyou to see the truth and act appropriately.

Om–chi–lim

This will protect the body so no bad energy can enter it,used when there is a sickness or to gain energy.

Om–gara–jiya–sabaha

This mantra shatters the gates of Hell and opens thegate to nirvana.

Om–horo–horo–saya–moke–sabaha

This is an extra mantra (like an extra button on a shirt)it is used as a preventive measure even if things aregoing well.

Om–ja–rye–ju–rye–junje–sabaha–burim

This mantra is used for universal mystical energy; it canhelp you see through to your aspirations.

Om–maha–ka–babada–shiche–a–sabaha

This is a mantra to begin ceremonies.

Om–mani–padme–hum

This is for when your mind is dark or small, when youcannot perform the correct actions. When cannot seeand cannot hear correctly, this mantra will make yourmind wide.

Om–maro–ruke–sabaha

This is another mantra to clear away your karma andthereby help you to make changes in your life.

Om–nam

This mantra is for purification, when you need to purifythe energy of a place that seems to have bad karma.

Om–salba–motcha–moji–sadaya–sabaha

This is the universal mantra of repentance and is usedto help correct an incorrect situation.

Om–samara–samara–mimara–jarama–jagura–bara–hum

This is the last mantra in a ceremony – it is theceremony is completed mantra.

Suri–suri–maha–suri–su–suri–sabaha

This mantra will clean your mouth like your mom didwhen you were younger – it can rid you of bad speechand uncontrollable desires.

Meditation—creating deepSamadhi and focus

Sitting Practice

Traditionally, in the Buddhistcountries of Asia, only monks practiced Zenon a regular basis; however, since Zen hascome to the West and there is no deeplyingrained established tradition of Monks andNuns, lay people have begun to practice Zenon a regular basis. This event has changedthe character of Zen practicing here in theWest. Now the ancient teaching aboutmanifesting Zen in everyday life takes on amore important role with the student. SittingZen in a strict regimented way is not alwayspossible for lay practitioners. Everyday–lifeZen practice means learning how to practicemind–sitting in the midst of disturbances,and mind–sitting means keeping a not–movingmind in all places, at all times. Yet, how dowe keep a not–moving mind in the midst ofdisturbances? This is very easy, just putaway your opinions, your condition and yoursituation each moment of your life. When youare doing something, just do it. This iseveryday Zen. For lay people the teaching ofgreat love, great compassion and the GreatBodhisattva Way is very important. To attainthis Great Bodhisattva Way, it is vitallynecessary to keep a not–moving mind, and onlythen will the correct situation, the correct

function, and the correct relationship appearby themselves in everyday life.

Sitting Zen is practiced while seatedon a large rectangular mat upon which one ormore smaller support cushions are placed.Daily sittings are done facing towards thewall, and with the exception of long sittings(generally one evening a week), all of ayongmaeng jŏngjin (retreat), and shortsittings before a Dharma Talk, thepractitioners face in towards the center ofthe Dharma room. If there is a question aboutwhich way to face, the practice leader willalways indicates the correct direction.

Sitting periods begin when the practiceleader hits the chukpi three times. If youarrive at the dharma room while practice isin process, please enter as silently aspossible so as not to disturb the studentsalready sitting. As a general rule we try notto enter or leave the dharma room duringsitting periods. You may enter the room whenthe chukpi is hit again, either once tosignal walking meditation or three times tosignal the end of a sitting period.

There are many acceptable sittingpositions that can be used for meditation.The legs may be in half lotus, full lotus,Burmese style, Indian style, kneeling, or ina chair, but most important is that the back

be kept straight and shoulders relaxed. Thechin is tucked in and eyes are half–open,looking down at a 45° angle. The hands areheld in the “universal mudra” which is doneby resting the hands in your lap, palmsfacing up, with the left hand on top of theright, and the thumbs touching lightly,forming a beautiful ellipse.

Attention to the breath is importantfor beginners so breathing should be centeredin the lower abdomen. It can be helpful tobegin sitting by taking several long deepbreaths. Then the breathing should be relaxedand natural; the breath should breathe you.Also, don’t rush into the sitting. Be patientand try to pay attention to everything thatmight cause you to want to move later on.Take your time centering, adjusting and payattention; then try hard not to move oncesituated.

Beginning students are given abreathing exercise. On the inhalation isthree counts, repeating on each count, “Clearmind, clear mind, clear mind.” The exhalationis a big sustained release of the breath“Don’t know....!” for seven counts. Yourbreathing should be deep and relaxed andnever forced. The length of the count willvary with each individual; the importantpoints are that the breath comes from thelower abdomen and that the exhalation is a

slightly more twice as long as theinhalation.

All students—whether practicing with amantra, breathing exercise, or just sitting(Japanese: shikantaza)—are instructed to akeep a “huàtóu” the Great Question, “What amI?” The spirit of this practice is keeping aquestioning or don’t–know mind. Thoughts comeand go and should be neither followed norrepressed. They all are the landscape of thisquestioning mind. Let go of all thinking,opinions, and desires and continually returnto the questioning mind.

Some students keep a mantra duringsitting. Mantras may be counted on a shortset of beads held in the lap; long strings ofbeads are usually not to be used for mantrain the dharma room. Please be mindful withbeads and use them quietly.

During sitting periods there is nomoving unless you are very sleepy or in greatpain; then getting up from your cushion andstanding quietly is permitted. To do this,perform one sitting bow and slowly get up andstand behind your cushion, holding the handsin the hapchang position. This is the onlyacceptable way to change body position duringsitting. Before sitting back down, perform astanding bow and return to your sittingposition quietly.

When any sitting period is scheduled tolast more than forty-five minutes, there is awalking meditation period scheduled so thatthe sitting periods last for twenty–five toforty five minutes each. Walking meditationbegins when the practice leader hits thechukpi once. At this signal, everyone standsand lines up in close order behind thepractice leader in the same order as theywere sitting. Everyone then follows thepractice leader and begins to walk slowlycounterclockwise around the dharma room,keeping hands folded in front at stomachlevel. The practice leader carries the chukpiand sets the pace for the walking meditation.Everyone follows, keeping the same pace sothat the distance between people is the sameas it is when they first lined up behind thepractice leader.

Walking meditation lasts forapproximately ten minutes. During this timestudents may leave the dharma room to go tothe bathroom or get a drink of water.Everyone stays in place in line until walkingpast the dharma room door; then, if someonewishes to go out, they may step out of linemaking sure to perform a standing bow beforeleaving the dharma room.

When using the bathroom during walkingmeditation, always remove your kasa and robebefore entering the bathroom. When returning

to the dharma room, enter quietly, perform astanding bow, and wait near the door untilyou can enter the walking meditation linebetween the two people next to whom you sit.If the walking meditation is almost over,wait until everyone stops walking and thenquickly walk to your place behind yourcushion.

The practice leader again hits thechukpi once to signal the end of walkingmeditation after everyone has stopped walkingand taken their places behind their cushions.When the chukpi is hit, everyone againresumes their sitting position. No bow isdone at this time

At the end of the sitting period, thechukpi is hit three times and everyone does asitting bow before standing. At the end ofthe formal practice period, everyone brushesoff and straightens their own cushions andmat.

Body Practice

Qigong

Qigong is the art of developing vitalenergy particularly for health, vitality,mind expansion and spiritual cultivation.“Chi kung” is the Wade–Giles spelling,whereas “qigong” is the pinyin spelling. Inpinyin Chinese, q is pronounced like theEnglish ch’; and o like the English u. Hence,both “chi kung” and “qigong” should bepronounced like the English “ch’i gung”.

Depending on how we would define“types”, there are two, three, four, five,six, hundreds of or thousands of types ofqigong. Some people divide qigong into twotypes: quiescent and dynamic, or internal andexternal. Some into three types: quiescent,dynamic, and quiescent–cum–dynamic. Othersinto four types: standing, sitting, lyingdown, and moving. Still others into fivetypes: Buddhist, Daoist, Confucian, medical,and martial. Some add populace qigong to thefive to make six types. There are variousschools of qigong, such as Shaolin CosmosQigong, Shaolin Dámó Qigong, Taiji EighteenSteps Qigong, Flying Crane Qigong, FragranceQigong and so on. Sometimes, people may refer

to different qigong techniques as differenttypes of qigong, in which case there arethousands of them. Hence, it isunderstandable that there are also differentlevels of attainment in the various types ofqigong.

Is Qigong the same as Taiji Quan? Thesimple answer to this question is that theyare different, although Taiji Quan (if it ispracticed the way traditional masterspracticed it) makes extensive use of qigong.Basically, Taiji Quan is a martial art,whereas qigong is a collective term forvarious parts of energy, which may or may notbe used for martial art purposes. Themovements of some qigong types resemble thoseof Taiji Quan, whereas many other qigongmovements are totally different from typicalTaiji Quan movements.

There are many wonderful benefitsderived from practicing qigong, and they maybe generalized into the following fivecategories:

Curing illness and promoting health. Enhancing vitality and developing internal

force. Promoting youthfulness and longevity. Expanding the mind and the intellect. Spiritual cultivation.

Many qigong types focus on only one ortwo of the above categories, but a few coverall the five. For example, most types ofmedical qigong aim mainly at curing illness,virtually all sexual types of qigongemphasize solely on youthfulness, whereasShaolin Cosmos Qigong touches on all theabove five categories of benefits.

According to Chinese medical thought,practicing qigong can cure as well as preventall kinds of illness, including diseases likeasthma, diabetes, hypertension and cancerthat are generally considered “incurable” byconventional medicine. Practicing qigong isalso very effective for overcomingpsychological problems. (Please see thefollowing section.)

One must, first of all, realize thatthe conventional medical paradigm is only oneof many ways to look at health and illness,and it is not necessarily the only correctway. According to the Chinese medicalparadigm, there is no such a thing as anincurable disease, although a patient may beincurable if his disease, even a simple one,has done damage beyond a certain threshold.No disease is incurable because it is ournatural birthright to overcome all types ofdiseases––if our psychological andphysiological systems are working the waythey should work. Illness occurs only if one

or more of these natural systems fail intheir functions. When all our systems arefunctioning naturally, the Chinesefiguratively describe this condition asharmonious qi flow, i.e. the energy flow thatsupplies the right information to every partof our body (and mind), that provides theright defense or immunity when needed, thatrepairs all our wear and tear, that channelsaway toxic waste and negative emotions, andthat performs other countless things to keepas alive and healthy, is functioning the wayit should. If this harmonious qi flow isdisrupted, illness occurs. The forte ofqigong is to restore and enhance thisharmonious qi flow, thus overcoming illness,irrespective of the labels one may use todefine its symptoms, and promoting health,which the Chinese have always considered tobe more important than curing diseases. It issignificant to note that the claim of qigongto overcome illness and promote health is notbased just on the above philosophicalexplanation, but on thousands and thousandsof practical cases.

All great gungfu makes use of energytraining (which is qigong) to developinternal force, without which it remains atits external, mechanical level, considered byChinese martial artists as rough and low–class. Hence, a gungfu master may look, andactually is, gentle, yet with his internal

force he can cause much damage to hisopponent if he wishes. Moreover, his internalforce does not diminish with age, and he canapply it for peaceful use in his dailyliving. Unlike in many other systems ofmartial arts where the training itself oftenresults in physical as well as emotionalinjuries, gungfu training with qigongenhances harmonious qi flow, thus promoteshealth, vitality and longevity.

There are three aspects in all types ofqigong, namely form, energy and mind. If youpractice only the form, without the energyand the mind dimensions, then you are merelyperforming physical exercise, strictlyspeaking not qigong, for there is no trainingof energy. For an effective control ofenergy, you have to enter what is called inmodern terms “a qigong state of mind”. In thepast, this was called “entering Zen” or“entering silence”. When you are in Zen or ameditative state of mind, you can, amongother things, tap energy from the cosmos anddirect the energy to flow to wherever youwant in your body. It is this mind aspect ofqigong, even more than its energy aspect,that enables qigong masters to perform whatlay people would call miracles, or, dependingon their attitude, fakery.

Gungfu Practice

Internal Gungfu

The internal kung fu program includestraining in hand and weapons forms, neigung,and shen (spirit) practice. The two coreforms for advanced students are qang guan(long boxing) and Lui Ha Ba Fa (six harmoniesand eight methods). These are the oldest andrarest forms in Chinese Martial Arts. Inaddition, the hand and weapons forms from theYang, Chen, Wu, and Sun family Taiji systemsare taught. The neigung (internal work)training includes several systems of qigongand tien hsueh work. Students receivingneigung instructions are also required toparticipate in the Daoist and Buddhist (Zen)meditation classes.

External Gungfu Program

The core style for the external kung fuprogram is a southern Chinese temple systemnamed Pang Gai Nun (half hard–half softsystem). It is a dragon, crane, and tigerstyle. In addition, training is offered inadvanced qigong (ironshirt, I ch’uan [mindboxing], etc.), and iron palm for students atadvanced ranks. The Pang Gai Nun system isbest known in the U.S.A. by the name Uechi–

Ryu. Master Kanbun Uechi brought the style toOkinawa from China in the early 1900’s. Afterhis death the style was named Uechi–Ryu inhis memory throughout the Ryukyu Islands.Sifu George Matson brought the style fromOkinawa to Boston, Mass. in the 1950’s.

Aikido

Often called Moving Zen, Aikido is anart of self-defense. Using Aikido properly,violent aggression can be neutralized swiftlyand clearly, so effective self-defensebecomes possible without inflicting seriousinjury.

Aikido means the way of harmony andcoordination with the forces and principlesof nature. It seeks not victory over others,but rather, in the founder's words, “theloving protection of all beings.”

Aikido is more than a physical art.Elements of philosophy and dynamics are woveninto its techniques. It is a way of lifethat unifies energy (Qi), while striving toattain personal and universal harmony. Aikidois also eminently practical, with nearlyendless applications for home, school, andoffice–for every aspect of our physical,emotional, social and spiritual life.

Fifteen Minute Zen Practice

What should we do if we are living avery busy life and can’t find the time topractice the traditional one to two and ahalf hours per day?

This is a common question from Sanghamembers who live active lives as laypractitioners of Zen Buddhism. We allstruggle to make Zen practice an integralpart of our daily activities. For many of us,finding the time to do a complete formalmeditation practice each day can bedifficult. We say, “I’d like to practice, butI can’t find the time” and then we becomeconsumed with our busy lives. Therefore, evenif you have severe time constraints in yourlife right now, you can surely set asidefifteen minutes every day for formal Zenpractice.

Whether we practice for two and a halfhours or fifteen minutes every day there arefive components to Zen practice as I teachit. It is important to keep each one of theseelements alive in our daily practice. Thesecomponents are: the Four Great Vows which areancient vows to confirm our direction to helpall beings; bowing practice which helps us to

balance the scales of our accumulated karmaevery day; chanting practice focuses ourenergy and opens the compassion in ourhearts; sitting practice that calms the mindand develops our focus and a strong center ofbeing or (Samadhi); and finally reading Zenteachings, such as those found in the bookDropping Ashes on the Buddha, which sharpensour cognition so that our Dharma wisdom andcompassion might appear.

Below is a simple fifteen-minutepractice that each student should be able todo every day. The most powerful time toperform this practice is in the earlymorning, when you first arise, but othertimes are possible. Try setting your alarmclock twenty minutes earlier than usual. Getup, stretch and loosen your body for a fewminutes, then begin the practice.

Four Great Vows (thirty seconds):

Sentient beings are numberless; we vow to save them all.Delusions are endless; we vow to cut through them all.The teachings are infinite; we vow to learn them all.The Buddha way is inconceivable;

we vow to attain it.

Bowing Practice (one minute):

The full prostration is performed while

starting from standing position, with thehands in hapchang. Keep your back straightand knees together, bend the knees until youare sitting on your heels, continue with toesturned under, bend forward on both hands andknees. This is done while keeping the trunkof the body parallel to the floor, and lowerthe body to the floor in a crouchingposition. The toes are out straight with theleft big toe over the right. Then touch yourforehead and hands to the floor and rotatingthe palms ninety degrees towards the ceiling,keeping them shoulder–width apart and nearthe ears with the forearms touching thefloor. Come up by swinging forward again ontothe hands and knees, then back onto the heelswith the toes tucked under, and swinging to astanding position using the strength of thelegs. If one cannot swing up by the strengthof the legs alone, use one hand on the floorto push off and keep the other in thehapchang position. When performing the nineprostrations, remember to always execute astanding bow at the beginning and end of theseries.

Chanting (five minutes):

The Maha Prajna Paramita Hrdaya SūtraAvalokitesvara Bodhisattva when

practicing deeply the Prajna Paramitaperceives that all five skandhas are emptyand is saved from all suffering and distress.Sariputra, form does not differ fromemptiness; emptiness does not differ fromform. That which is form is emptiness, thatwhich is emptiness form. The same is true offeelings, perceptions, impulses, andconsciousness. Sariputra, all dharmas aremarked with emptiness; they do not appear ordisappear, are not tainted or pure, do notincrease or decrease.

Therefore, in emptiness no form, nofeelings, perceptions, impulses,consciousness. No eyes, no ears, no nose, notongue, no body, no mind; no color, no sound,no smell, no taste, no touch, no object ofmind; no realm of eyes… and so forth until norealm of mind consciousness. No ignorance andalso no extinction of it… and so forth untilno old age and death and also no extinctionof them. No suffering, no origination, nostopping, no path, no cognition, also noattainment with nothing to attain.

The Bodhisattva depends on PrajnaParamita and the mind is no hindrance;

without any hindrance no fears exist. Farapart from every perverted view one dwells inNirvana. In the three worlds all Buddhadepend on Prajna Paramita and attain AnuttarāSamyak Sambodhi. Therefore know that PrajnaParamita is the great transcendent mantra, isthe great bright mantra, is the utmostmantra, is the supreme mantra which is ableto relieve all suffering and is true, notfalse. So proclaim the Prajna Paramitamantra, proclaim the mantra which says:

gaté, gaté, paragaté, parasamgaté, bodhisvahagaté, gaté, paragaté, parasamgaté, bodhisvahagaté, gaté, paragaté, parasamgaté, bodhisvaha

Sitting Meditation (ten minutes):

Sit quietly for ten minutes.

Reading (three minutes):Read a short passage from Dropping

Ashes on the Buddha, The Whole World is aSingle Flower, or another book of Zenteaching. As your practice becomes steady andyour center (dantien) grows in strength, youmight want to extend the ten minute timeinterval allotted for meditation to twenty to

twenty five minutes. Psychological andphysiological research has identified twentyto twenty five minutes as the optimum timeframe for the mind to become calm, clear andcreative.

The Zen Ancestors have stressed thatthe primary components of a strong practiceare great faith, great courage, and greatdoubt (question.) Perhaps, the mostmisunderstood of these is great courage.Courage in practice essentially meansconstancy of effort, frequently referred toas ‘try mind.’ There will certainly be manydays as you try this fifteen—minute practicewhen it will be inconvenient or, even,difficult to keep the vow to practice everyday. Our minds are quite good at inventingexcuses of all sorts to justify missing a dayor two or more. However, if we keep ‘greatcourage’ mind day by day, month by month;then, we will have cleared the first reallydifficult hurdle in the process of creatingan effective and enduring Zen practice.Please, try this fifteen—minute practice. Itwill change your life.

Guided Meditation Practice

An Explanation of Guided Meditation

Buddhist Theology teaches us that eachperson has eight levels of humanconsciousness. The first five levels ofconsciousness are connected directly to thesenses of sight, sound, smell, taste, touchand thought. The sixth level which describesour human thought process is usually definedas our intellect, and it is through ourintellect then, that we create an illusoryself that functions separate from theuniverse it perceives, and this separate selfwe call ‘I.’ The separate self is thereforeheld apart from the objective and perceivedoutside world, which causes our sixth levelof consciousness (thinking and intellect,) tonot be aware of this persistent habit ofconstantly creating a separate self.

In terms of the Buddhist theory ofmind, this type of guided meditationfunctions in the following manner. Buddhateaches that the sixth level of consciousnesscontrols our body and our will mind, theseventh level of consciousness controls ouremotional (or our like and dislikediscriminating consciousness) and the eighthlevel of consciousness is referred to as ourstorehouse consciousness, and controls our

memory. During the first stage and the secondstage of this guided meditation we use thesixth, seventh and eighth levels ofconsciousness to bring stillness to the sixthlevel of consciousness. After this has beendone, then in stage three we use the seventhand eighth levels of consciousness and bringall three of them together. Then in stagefour we still the seventh level ofconsciousness. At this point we are usuallyready when we get to stage five to acceptseeds of change (changing karma) into oureighth consciousness; and finally, at stagesix we connect the sixth, seventh and eighthlevels of consciousness so that they begin tofunction in harmony as a single unifiedconsciousness.

Many individuals have problems infocusing their consciousness and especiallyin controlling their thinking. Seung SahnDaeSoensa would often teach that these kindsof people were suffering from a brokenconsciousness. What he meant was that theperson’s eight levels of consciousnesses wereall functioning independently and wereconstantly involved in separate actions. Hewas especially referring to the affectedindividual’s lack of integration betweentheir sixth, seventh, and eighth levels ofconsciousness, which ultimately caused theperson to become somewhat schizophrenic.Buddhist theory espouses that each person’s

mind is only one mind, and Seung SahnDaeSoensa realized that some of his studentswere not able to control their minds, andtherefore could also not fully control theirbodies. Achieving this Buddhist ‘one mind’means that our sixth, seventh, and eighthlevels of consciousnesses all become unified.In the Heart Sūtra Buddha said,“Avalokitesvara Bodhisattva when practicingdeeply the Prajna Paramita perceives that allfive skandhas are empty.”

Buddha concluded that it is only in theseventh level of consciousness, (Sanskrit:manas) that the awareness of a discreetconstruct of a separate ‘I” can becomeconstant. The seventh level of consciousnessalso acts as the communication vehicle of ouressential nature as well as the universe’sessential nature up to our eighthconsciousness (Sanskrit: ālaya-vijñana,) fromwhich, in response to causes and conditions,specific insights are communicated back tothe six senses. New perceptions are in turnconveyed up to the sixth and seventh levelsof consciousness and the cycle continuesendlessly.

How to do Guided Meditation

Guided meditation usually takes placein a warm, darkened room. The participantsmay be lying on mats placed out on the floor,sitting cross-legged on the floor, or perhapsseated in a soft comfortable chair. Theparticipants are instructed to keep theireyes closed during the entire guidedmeditation. If they are sitting, have themplace their hands on their knees, with palmsfacing up. The clothing is loose with beltsand zippers loosened, as required, forcomfort.

First Stage

Breathing may be varied depending uponthe individual; however, it is important toemphasize to the participants to keep theirexhalations long. The breathing exercise isnormally repeated ten times for newparticipants; and may be shortened to threeto five times for more advanced participants.An example of a possible suggestion might be:“Close your eyes and keep them closed until Iask you to open them. Just relax. I will nowdescribe a breathing exercise (describe it).Do this exercise three times and when youhave finished nod your head from side toside.”

Second Stage

Relaxation suggestions are typicallyrepeated five times and normally coincidewith the exhalation breath, while theconcentration on the various parts of thebody are repeated about five times and occurduring the participant’s exhalations. Anexample of a possible suggestion might be:“In your mind you can hear the sound of yourheart. Listen to it. Another example of asuggestion is: In your mind you can see yourbreath as it enters and leaves your nostrils.Watch it.” Following this stage, it isimportant to suggest to the participants thatnow the mind is very calm, very clear, happyand that there is a very good, and very happyfeeling pervading everything.

Third Stage

The third stage deals withvisualization and the important element ofvisualization is usually referring tosomething that is in motion and usually getscloser and bigger and then reverses and movesfarther away and becomes smaller. Thisvisualization could also include images ofgoing up and coming down, or consist of asound which is getting louder and then.Remember, that at all times the associatedgood feelings are emphasized.

An example of a possible suggestionmight be: A beautiful beach, on a beautifulday. Far away in the ocean is a ship on acourse directly towards the beach. As theship gets closer, it gets bigger, thenfinally it turns around and gets smaller asit moves further away. Similar treatment canbe given to an airplane, or a bird. Theparticipants might climb up some stairs tothe top of a tower, watch the airplane there,and then descend the same set of stairs, orperhaps the participants are guided throughthe images seen from an outside glasselevator traversing to the top of askyscraper. At the end of the visualization,the participants should get directed back tothe actual situation which should bedescribed and then either go into the bodyaction exercise or into the next stage.

Body action example: Arm(s) go up anddown. Hands come together and apart. Thisexercise should not be tried until Guidedmeditation has been practiced for a while.Except for descriptions, all suggestions inthis stage are given upon exhalation.

Fourth Stage

Countdown for Deep Guided meditation. Asound is made during exhalation. It should bea clear, sharp, sound and the use of a moktakor bell is good for this stage. The sound

normally begins very softly and builds up toloud crescendo before returning back to avery soft and quiet tone. The whole proceduremay take in the range of twenty breaths andthe voice count is done in the same way asthe sound. The count is from zero to ten andback to zero. It goes from soft at zero toloud at ten to soft at zero. Each count laststhe length of the exhalation.

Fifth Stage

At this stage deep suggestions willdepend on individual needs and the nature ofthe group being instructed. One of the basicsuggestions for Zen students might be tobecome a Great Bodhisattva in the future andto save all beings from suffering. Made inthis state of mind the vow may become a verystrong vow, and can serve as a strongerpositive force upon the participant’s outlookand dedication to practice.

Sixth Stage

At the final stage the followingsuggestion might be used: “I will count toten and as I count, you will gradually awakenuntil at ten you will be fully awake, willopen your eyes, will feel happy, refreshed,relaxed and have full memory of this guidedmeditation.”

The count should be sharp and is notdependent on the participant’s breathpatterns any longer. After the count of five,the participants are instructed to clenchtheir fists and tighten them as strongly aspossible, and then they are relaxed as thecount continues to nine where the mainsuggestion is repeated.

Occasionally a participant will notwake up at the count of ten. In such a caseallow the subject awaken with no furtheroutside intervention.

Guided Meditation Script

First Stage: (breathing exercise)

Please lie down with your hands at yoursides and completely relax. Get comfortableand adjust your body so that you feelcompletely comfortable. Close your eyes andkeep them closed until I ask you to openthem. Just relax but try not to fall asleep.I will now describe a breathing exercise thatwe will all do together.

Now we are going to take ten very deepbreaths and each breath will be in to a countof five, and then hold we will hold ourbreath for a count of five and then exhalefor a count of five. We will do this tentimes. So if you are ready:

Inhale to a count of five.Hold for a count of five.Exhale for a count of five.(repeat this ten times)The first time, do this ten times,

later, after someone has done Guidedmeditation before, then three to five timesis enough.

Second Stage: (relaxation)

Now, feel all your energy flowing outof your right arm. All your energy flowingdown your arm, into your hand and out yourfingertips.

All your energy flowing out.All your energy flowing out.Flowing out.Flowing out.Out.Out.Very good feeling.Very good feeling.Completely relax.Completely relax.Now, feel all your energy flowing out

of your left arm. All your energy flowingdown your arm, into your hand and out yourfingertips.

All your energy flowing out.All your energy flowing out.Flowing out.Flowing out.Out.Out.Very good feeling.Very good feeling.Completely relax.Completely relax.

Now, feel all your energy flowing outof your right leg. All your energy flowingdown your leg, into your foot and out yourtoes.

All your energy flowing out.All your energy flowing out.Flowing out.Flowing out.Out.Out.Very good feeling.Very good feeling.Completely relax.Do not fall asleep!Completely relax.

Now, feel all your energy flowing outof your left leg. All your energy flowingdown your leg, into your foot and out yourtoes.

All your energy flowing out.All your energy flowing out.Flowing out.Flowing out.Out.Out.Very good feeling.Very good feeling.Completely relax.Completely relax.

Third Stage: (concentration on parts of thebody)

Now, concentrate on a spot in thecenter of your right palm. You can feel thespot getting warm. It’s getting warmer andwarmer. Warmer and warmer.

It’s getting warmer and warmer.Getting warmer and warmer.Now, it’s getting hotGetting hot.Hot.Hot.Very good feeling.Very good feeling.Completely relax.Completely relax.

Now, concentrate on a spot in thecenter of your left palm. You can feel thespot getting warm. It’s getting warmer andwarmer. Warmer and warmer.

It’s getting warmer and warmer.Getting warmer and warmer.Now, it’s getting hotGetting hot.Hot.Hot.Very good feeling.Very good feeling.

Completely relax.Completely relax.

Now, concentrate on a spot in thecenter of the sole of your right foot. Youcan feel the spot getting warm. It’s gettingwarmer and warmer. Warmer and warmer.


Now, concentrate on a spot in thecenter of the sole of your left foot. You canfeel the spot getting warm. It’s gettingwarmer and warmer. Warmer and warmer.

It’s getting warmer and warmer.Getting warmer and warmer.Now, it’s getting hotGetting hot.Hot.Hot.Very good feeling.

Very good feeling.Completely relax.Completely relax.

Now, concentrate on a spot two inchesbelow your navel. You can feel the spotgetting warm. It’s getting warmer and warmer.Warmer and warmer.


Now, you can feel the warmth spreadingover you whole body. You can feel your wholebody getting warm. It’s getting warmer andwarmer. Warmer and warmer.

It’s getting warmer and warmer.Getting warmer and warmer.Now, it’s getting hotGetting hot.Hot.Hot.

Very good feeling.Very good feeling.Completely relax.Completely relax.

Now, concentrate on the sound of yourheart beating in your chest. In your mind youcan hear the sound of your heart as it beatsin your chest. Only listen to the sound ofyour heart. Hear the sound of your heart asit is beating in your chest.

Only concentrate on the sound of yourheart.

Only concentrate on the sound of yourheart.

The sound of your heart beat.The sound of your heart beat.Heart beat.Heart beat.Very good feeling.Very good feeling.Completely relax.Completely relax.

Now, concentrate on your breathing. Inyour mind you can see your breath as itenters and exits your body. Only picture yourbreath coming in and out of your body.Picture your breath coming in and out of yourbody.

Only concentrate on the breath comingin and out of your body.

Only concentrate on the breath comingin and out of your body.

Picture your breath.Picture your breath.Breathing.Breathing.Very good feeling.Very good feeling.Completely relax.Completely relax.

Now, concentrate on the spot in yourforehead between your two eyes. Concentrateon the spot known as your third eye. You canfeel the spot getting cool. It’s gettingcooler and cooler. Cooler and cooler.

It’s getting cooler and cooler.Getting cooler and cooler.Now, it’s getting coldGetting cold.Cold.Cold.Very good feeling.Very good feeling.Completely relax.Completely relax.

Now picture yourself standing on abeach on a deserted island. It is a warmsunny day and you are standing under acloudless azure blue sky on a warm whitesandy beach. You feel your feet in the warmsoft sand. You wiggle your toes and the warmsand envelopes your feet. You look aroundyou, in every direction and there is no oneelse around. Now look out upon the horizonand you can just barely make out a whitespeck on the horizon. You focus on the speckand you see that it is getting closer andcloser and getting larger and larger.

The white speck is getting closer andcloser

It is getting larger and larger.Getting closer and closerand larger and larger.Now you can see that the speck is

actually a beautiful white bird.It is coming closer and closer.Getting larger and larger.Coming closer and closer.Getting larger and larger.Coming closer and closer.Getting larger and larger.Until now the bird is just in front of

you and now the bird turns around and beginsto fly away.

The bird is getting further and furtherIt is getting smaller and smaller.It is getting further and further

and smaller and smaller.Further and furtherSmaller and smaller.Further and furtherSmaller and smaller.Now it is just a speck on the horizon.You strain to see it, but now it is

gone.Now, you look all around you on the

beach. You look out towards the horizon andyou remember that you are all alone.

Fourth Stage: (countdown for deep Guidedmeditation)

Now, I am going to strike this bell andcount from one to ten and then back down tozero. With every strike of the bell, you willgo deeper and deeper. With every count youwill go deeper and deeper, with every toll ofthe bell you will go deeper and deeper.

OneTwoThree – deeper and deeper.FourFiveSix – deeper and deeper.SevenEightNine – deeper and deeper.TenNineEight

Seven – deeper and deeperSixFiveFour – deeper and deeperThreeTwoOne – deeper and deeperZeroEvery day you will become more aware of

the outside world around you. Everyday yourcenter will become stronger and stronger andyour mind will become clearer and clearer.Things that used to seem to bother you willbecome like bad memories of some forgottentime. In the future you will become a greatBodhisattva and you will help many people.From now on you will find it easy to let goof your thinking and pay closer attention tothis moment. You will feel alive and helpfuland enjoy the life that you have. Everythingin your life will become easier and easier,and small things will no longer seem like bigproblems.

Sixth Stage: Awakening from Guided meditation

Now I am going to count from one toten. As I count you will begin to graduallyawaken until by the time we reach the numberten, you will be completely awake. Then youwill open your eyes, and you will feel very,

very happy. You will be refreshed and relaxedand have complete recall of this guidedmeditation.

OneTwoThree – clench your fists.Four – squeeze them tighter.Five – tighter.Six – tighter.Seven – relax your fists.Eight – feel your body lying relaxed on

the floor.Nine – when I reach ten you will wake

up feeling relaxed and refreshed and yourbody will be invigorated.

Ten – Wake Up!

Nirvana, the waterfall, by Shunryu Suzuki Rōshi

Our life and death are the same thing. When werealize this fact, we have no fear of death anymore, noractual difficulty in life.

I went to Yosemite National Park, and I saw somehuge waterfalls. The highest one there is one thousand threehundred and forty feet high, and from it the water comesdown like a curtain thrown from the top of the mountain. Itdoes not seem to come down swiftly, as you might expect; itseems to come down very slowly because of the distance.And the water does not come down as one stream, but isseparated into many tiny streams. From a distance it lookslike a curtain. And I thought it must be a very difficultexperience for each drop of water to come down from thetop of such a high mountain. It takes time you know, a longtime, for the water finally to reach the bottom of thewaterfall. And it seems to me that our human life may be likethis. We have many difficult experiences in our life. But at thesame time, I thought, the water was not originallyseparated, but was one whole river. Only when it is separateddoes it have some difficulty in falling. It is as if the waterdoes not have any feeling when it is one whole river. Onlywhen separated in many drops can it begin to have or toexpress some feeling. When we see one whole river we donot feel the living activity of the water, but when we scoop apart of the water into a dipper, we experience some feelingof the water, and we also feel the value of the person who

uses the water. Feeling ourselves and the water in this way,we cannot use it in just a material way. It is a living thing.

Before we were born we had no feeling; we were onewith the universe. This is sometimes called “mind-only,” or“essence of mind,” or “big mind.” After we are separated bybirth from this oneness, as the water falling from thewaterfall is separated by the wind and rocks, and then wehave feeling. You have difficulty because you have feeling.You attach to the feeling you have without knowing just howthis kind of feeling is created. When you do not realize thatyou are one with the river, or one with the universe, you havefear. Whether it is separated into drops or not, water is onlywater. Our life and death are the same thing. When werealize this fact we have no fear of death anymore, and wehave no actual difficulty in our life.

When the water returns to its original oneness withthe river, it no longer has any individual feeling to it; itresumes its own nature, and finds perfect composure. Howvery glad the water must be to come back to the originalriver! If this is water it must come back to the original river!If this is so, what feeling will we have when we die? I thinkwe are like the water in the dipper. We will have composurethen, perfect composure. It may be too perfect for us, justnow, because we are so much attached to our own feeling, toour own individual existence. For us, just now, we have somefear of death, but after we resume our true original nature,there is Nirvana. That is why we say, “To attain Nirvana is topass away.” “To pass away” is not a very adequateexpression. Perhaps “to pass on,” or “to go on,” or “to join”would be better. Will you try to find some better expressionfor death? When you find it, you will have quite a newinterpretation of your life. It will be like my experience when I

say the water in the big waterfall. Imagine! It was onethousand three hundred and forty feet feet high!

We say, “Everything comes to emptiness.” One wholeriver or one whole mind is emptiness. When we reach thisunderstanding we find the true meaning of our life. When wereach this understanding we can see the beauty of humanlife. Before we realize this fact, everything that we see is justdelusion. Sometimes we overestimated the beauty;sometimes we underestimate or ignore the beauty becauseour small mind is not in accord with reality.

To talk about it this way is quite easy, but to have theactual feeling is not so easy. But by your practice ofmeditation you can cultivate this feeling. When you can sitwith your whole body and mind, and with the oneness ofyour mind and body under the control of the universal mind,you can easily attain this kind of right understanding. Youreveryday life will be renewed without being attached to anold erroneous interpretation of life. When you realize thisfact, you will discover how meaningless your oldinterpretation was, and how much useless effort you hadbeen making. You will find the true meaning of life, and eventhough you have difficulty falling upright from the top of thewaterfall to the bottom of the mountain, you will enjoy yourlife.

In this Dharma talk Suzuki Rōshi ispointing to sixth, seventh and eighth levelsof consciousness. He is expressing that theriver exists, the droplets exist, and themountain exists and yet at the same time theyalso do not exist is the reality of our ownexperience of life. We are constantly goingfrom ‘birth’ and ‘death’ to ‘birthlessness’

and ‘deathlessness’ and back again in nano-seconds billions of times each minute.

Guided meditation can be a form ofguided imagery that may be done either in agroup setting or by individuals alone andguided meditation is quite different fromsitting meditation as the focus is onconcentrating and resting mind, it can removehindrances which may result in theparticipants experiencing unityconsciousness. Through this practice oursixth, seventh, and eighth levels ofconsciousness become one unified action, andbecome one unified practice. This is veryimportant if the participant’s mind isscattered and fragmented. In the first phasewe experience, “visualize all on your energyflowing out, all of your energy flowing outof your right hand.” This is actually a formof mindfulness meditation and focus. “Thenall of your energy out of your left hand, ofyour right leg, your left leg.” Later wepractice, “your palm is very hot,” and soforth. This helps a scattered consciousnessbecome one mind, and brings the mind back toa single point of integrated focus. Thissection also helps align the sixth level ofconsciousness, which is followed later in theprocess with the participant experiencing avery good feeling. “You can see this sun likea dream, now you can see the ocean (then youcan see the ocean), now you can smell very

good smells.” This is our seventh level ofconsciousness. Finally, the participants aretaken through some form of the eighth levelof consciousness being brought forward intoaction. “Now you are very deep, deep, deep.If the guide suggests, “now you are ten yearsold,” then the participant’s ten year oldstorehouse consciousness may appear. If theguide further suggests, “now you are fiveyears old, now you are before life.” theparticipant’s consciousness could possiblyenter into some before life manifestation.This is the guided meditation’s method ofhelping to straighten out a participant’sdisparate karma; and also, allows the subjectto gain control of their crazy monkey mindand begin to function more normally insociety and within their lives. There aremany types of dysfunctions and someindividuals may abuse consciousness alteringsubstances which sometimes results in theirthinking becoming confused and fragmented.These subjects may aspire to stop takingdrugs or abusing alcohol; however, they mayalso experience the effects of having a splitmind. “I really want to quit doing this but Ican’t seem to stop even though I know Ishould. I feel out of control and thisfeeling makes me feel like I am crazy.” Ifthe guide understands why an individual hasbecome confused with a split consciousness,this problem then becomes very easy to solve.At the end of the Prajñā Paramita Hrdaya

Sūtra there is a mantra which in Sanskrit is,“gaté, gaté, paragaté, parasamgaté, bodhisvaha,” which loosely means that already thefive skandhas (senses or consciousness’) areempty. Form is emptiness, emptiness is form.However, later in the sutra it says, “noeyes, no ears, no nose, no tongue, no body,no mind. No sight, no sound, no smell, notaste, no touch, no object of mind. No realmof mind consciousness” This simply means nomind, and no mind then means no object ofmind; so if the subject can attain no mindthen there will be no Buddha, no God, no you,and no I. Everything in the universe becomesthis no.

Following this guided meditation styleof practicing means that the participantswill only go straight. If the subjects thencan begin to digest their karma, they canpossibly fix their minds. If they don’tunderstand their karma, there is nopossibility of fixing their minds.

Interviews and Talks—openingour innate wisdom

Kōan Interviews

The kōan Interview is a time when theZen Teacher meets with each Zen studentindividually to teach them about ZenBuddhism, to test the student’s mind withkōans as well as answering the questions astudent may have about their currentpractice.

The first person to have an interviewis usually the chanting leader, followed bythe next student sitting clockwise andcontinuing around the dharma room until eachstudent has meet with the teacher. Students,who will not be at the entire sitting duringthe scheduled interview time, may bescheduled to have interviews before otherstudents if necessary.

The Teacher signals for a student tocome for an interview by ringing a bell twotimes (three times for the first interview).The student who is leaving the dharma roomperforms a sitting bow first, rises fromtheir mat, and walks quietly behind otherstudents seated in meditation to the dharmaroom door, does a standing bow in thedirection of the Buddha, and then proceedsdirectly to the interview room.

There is a specific procedure followedwhen one reaches the interview room. First,the student opens the door, steps into theroom, performs a standing bow, and thencloses the door without turning their back onthe Teacher. Then the student walks to thevacant mat in front of the teacher and standsbehind it facing the Zen Teacher, the studentmoves the cushion to the floor and executesone full prostration (which includes astanding bow at the beginning and the end),and then sits down to begin the practice withthe Zen Teacher.

When the interview is over, the studentperforms a sitting bow, stands and againexecutes a full prostrations ending with astanding bow, and walks to the door withoutturning his/her back on the teacher, thenopens the door, performs a standing bow,exits and closes the door to the interviewroom. The Zen Teacher rings the bell twice tosignal that it is the turn of the next personin line for an interview. When returning tothe dharma room, the student returns to theirmat by walking behind students sitting inmeditation, does a standing bow and resumesmeditation on their cushion. If a student’sturn comes for an interview during walkingmeditation, they are to step out of line andwalk directly to the dharma room door ratherthan waiting to step out of line when passingthe door. However, if a student returns from

an interview during walking meditation, theyfollow the same procedure as anyone else whore–enters the dharma room at that time bowingat the door and waiting to step into line atthe proper place.

The Interview is a time when the ZenTeacher sees Zen students individually andtests their minds with kōans, teaches them,and answers questions students may have abouttheir practice. Interviews are given duringeach day of a retreat. During retreats, thenumber and times of interviews is at theprerogative of the Zen Teacher leading theretreat. Interviews begin at the start of theearly morning sitting and continue until theend of chanting. If everyone has not had aninterview by then, interviews are continuedduring the 9:30 to 12:00 noon sitting.

Entering the Ancestral Chán Gate

The question of spiritual authority isa relevant issue facing all Spiritualpractitioners in the West. Interests inBuddhism, as well as other forms of insightpractice, are entering into a renewed cycleof growth, and remembering what Zen MasterSeung Sahn would often say, “A good situationis a bad situation and a bad situation is agood situation,” it has become apparent whymany people are turning to some form ofspiritual or introspective practice. Today,throughout the West spiritual seekers aretraining with first and second generationWestern Buddhist teachers, Western SufiTeachers, Western Qabalah Teachers, as wellas many other spiritually minded faiths thatclaim to have shed the dogma of the oldorganized religions. Unfortunately, thesespiritual sojourners sometimes begin theirpractice without a clear sense of who theteacher they are about to engage withactually is.

Many questions should appear in themind of the novice, and these questions mustbe answered honestly if any eventual openingor insight is to occur. In addition, as thestudent matures in his or her practice, they

questions must maintain their relevance andimportance. Too many wise minded studentslook the other way in light of the errantbehavior that their teachers exhibit. A brieflist of some of the questions that spiritualpractitioners might what to contemplate arenoted here to stimulate further thought anddiscussion. Is the teacher qualified to teachwhat he or she claims to have mastery over?Is there a way to know this for certain? Isspiritual authority something that can begiven or something that can be received? Isthere a difference between spiritualempowerment and spiritual power? Is itpossible to have spiritual authority and nospiritual power? Is it feasible for someoneto have spiritual authority and be a fraud?Can someone who has been spirituallyempowered be an impostor? What is spiritualpower? What is spiritual authority?

In the ancient Western religioustraditions there was a clear outwarddelineation in the process of grantingspiritual empowerment. Seekers wishing tobecome religious teachers might go to aseminary or a philosophical institute. Theybecome educated in religious matters and uponcompletion of the training would be ordainedinto priesthood, a rabbinate, or a ministry.There are institutions within each religionwhich recognize and appoint these candidatesto teaching posts. These kinds of educational

institutions and organizational controls inmodern spiritual practices do not currentlyexist in the West. To a certain degree theyexist in some Asian countries, yet thecurrent efficacy of the institutions of theEast have been questioned by almost everyAsian Teacher who came to America in theTwentieth Century.

So what about American Buddhistteachers? What are their qualifications? Whattraining have they received? AmericanBuddhism is still very new and very diverse.The depth, breadth and diversity of Buddhistpractices can be very confusing. There aresome teachers who have never studied with alegitimate teacher and who are self–proclaimed progenitors of the dharma; thereare also highly qualified teachers who havespent years studying with either one or manyAsian teachers; yet how are we to know thedifference? Many of the new American Buddhistorganizations are struggling with thisproblematic issue. The training of theseearly Asian teachers varied greatly as theyinadvertently infused some of their owncultural idiosyncrasies and biases with theirstyle of teaching Buddhism. In some of theseorganizations the student become a monasticwhile still living a secular life; they mayraise a family, and would surely have a jobto survive the demands of Western society. Itcan become hard to distinguish such a

monastic from a lay practitioner who takessimilar vows and trains identically to themonastic practitioner. Why is one called amonastic and the other a lay practitioner? Isthere any real difference in theircommitments? Is there a difference in theirtraining?

At a small number American trainingcenters becoming a monastic means taking avow of celibacy and poverty, full–timeservice to the teachers and the sangha, whileliving in a center or monastery that isisolated from the world. Needless to saythere are diverse spectrums of trainingrequirements. How are students to know whenthey go to a teacher what the teacher’sbackground and qualifications are? Becausethere is no thousand year old AmericanBuddhist council or Buddhist Governing Bodythere are no guidelines to help studentschoose an authentic teacher. In America, anindividual needs a license to become aPsychologist or Social Worker; and thisperson would go to college for many years,consequently investing thousands of hoursinterning under a licensed professional pier.Surely, a spiritual teacher dealing withvulnerable students should have some kind ofverifiable qualifications. There arecurrently over one thousand individuals whoclaim to be Zen teachers in America. Who arethey, what are their qualifications, how long

have they trained, who are their teachers anddo they have any credibility?

Because of a long standing tax exemptstatus, in China, Japan and other Asiancountries, government control was enforced torecord the comings and goings, as well as thestatus of all Buddhist monastic training.Ordained monks were registered and specialgovernment agencies kept track oftransmissions between teachers and students.Even though the government officials didn’tmeddle in the transmission process, theynoted who transmitted the teaching lineageand to whom. American Buddhist associationsare just now beginning to document similarfacts and make them available to the generalpublic on the Internet. Published informationon teachers willing to participate willinclude: names of their teachers, the lengthof their training, whether their training wascompleted by the standards of their teacher,presence of the documents of transmission,and extent of their teaching experience. Thatis the least we can do.

Spiritual empowerment in all Zentraditions is based upon the particularteacher’s ancestral lineage. This focus onthe lineage exists partially because of aChinese cultural fascination with ancestry.This preoccupation with one’s link to thepreceding generations introduced certain

amount of improvisational creativity in theformation of the Chinese Chán lineage charts.Does this improvisation mean that mind-to-mind transmission is not authentic?Absolutely not. Mind-to-mind transmission isbased upon the specific student’s realizationand the teacher’s formal verification.Furthermore, transmission is not a one-wayprocess; therefore, the transmission needs tobe verified by the student as well.

Fundamentally, Western students shouldunderstand the process by which Zen spiritualempowerment takes place. When Zen Buddhismfirst came to America, many of the Asianteachers arrived with a limited vocabulary inthe English language. In the mid twentiethcentury there was less talking and moreaction going on in the interview rooms. Thebest that some of the pioneer teachers coulddo was to present the Dharma using mostlymeditation. In the Interview Room some ofthese teachers they would yell, or point, orhit the student, usually followed up with thebroken English phrases that they tried tolearn as responses to these kōans in English.Many of the early American students lovedthis kind of interplay, and they imaginedthat this was truly the way of the ancient’s.However, the first and second generation ofAmerican teachers will not gain their

students respect by emulating their teacherswith similar behavior. American Zen Teachersmust find a way to communicate in a mannerthat is relevant and helpful to theirstudents. These first generation Zen Mastersknow their students problems; and have anexcellent grasp of their own language.American teachers are aptly equipped to guidetheir American students and should not try tomimic their teachers by grunting, pointing,hitting or speaking in broken Englishphrases.

Within the Five Mountain Zen Order,spiritual empowerment comes from realization,actualization, and verification. Teachers andstudents depend on their own realization,actualization, and verification. In ourcommunity, practice and training are twoimportant aspects of empowerment, and we havedrawn a clear distinction between them.Practice is what a student does on his or herown, without some outside force demandingsomething. In practice, you aspire to takethe mind of sitting into everyday activities.Training, on the other hand, is what happensto the student. Training begins when thepostulant declares to an institution such asthe Five Mountain Zen Group: I would like toenter training here. In doing that, thestudent places his or herself in the hands ofthe masters, senior teachers and ordainedpractitioners who help them navigate and stay

on the path. In training, there is a form, amatrix within which everyone trains. Trainingis about realizing who you are, what yourlife is, and how to manifest your life inaccord with the harmony of the universe.

Dharma Counseling

Dharma counseling is a time when a ZenPriest meets with each Zen studentindividually to teach them about ZenBuddhism, as well as answering the questionsa student may have about their currentpractice. Dharma counseling may also take theform of teaching wide gate kōans withbeginning students as are taught in publicforums such as at talks or during ceremonies.Specific kōan practice is the purview of theZen Teacher and should not be discussedduring Dharma counseling. Dharma counselingis a time to share the experience of thesenior members of the Sangha and to learnmore about Zen and Buddhism in general.

The first person to have entercounseling session is usually the chantingleader, followed by the next student sittingclockwise and continuing around the dharmaroom until each student has meet with theteacher. Students, who will not be at theentire sitting during the scheduled interviewtime, may be scheduled to have interviewsbefore other students if necessary.

The Priest signals for a student tocome for counseling by ringing a bell twotimes (three times for the first session).The student who is leaving the dharma room

performs a sitting bow first, rises fromtheir mat, and walks quietly behind otherstudents seated in meditation to the dharmaroom door, does a standing bow in thedirection of the Buddha, and then proceedsdirectly to the interview room.

When the session is over, the studentperforms a sitting bow, and walks to the doorwithout turning his/her back on the priest,then opens the door, performs a standing bow,exits and closes the door to the interviewroom. The Zen priest rings the bell twice tosignal that it is the turn of the next personin line for an interview. When returning tothe dharma room, the student returns to theirmat by walking behind students sitting inmeditation, does a standing bow and resumesmeditation on their cushion. If a student’sturn comes for a session during walkingmeditation, they are to step out of line andwalk directly to the dharma room door ratherthan waiting to step out of line when passingthe door. However, if a student returns froman interview during walking meditation, theyfollow the same procedure as anyone else whore–enters the dharma room at that time bowingat the door and waiting to step into line atthe proper place.

Counseling is offered during each dayof a Zen Priest retreat. During theseretreats, the number and times of counseling

is at the prerogative of the Priest leadingthe retreat. Counseling can begin at thestart of the early morning sitting andcontinue until the end of chanting. Ifeveryone has not had an opportunity by then,counseling is continued during the 9:30 to12:00 noon sitting.

Dharma Talks

On occasion, there is a formal DharmaTalk at each of our Zen Centers. A studentwho has taken the Five Precepts, has beenpracticing steadily for some time, and isfamiliar with our particular style ofteaching usually gives the talk. The talkshould last about twenty minutes, after whichthere is a period for questions. When theGuiding Teacher is at the Zen Center, theGuiding Teacher will answer them. When theGuiding Teacher is not, a Senior DharmaTeacher answers them. Questions are directedto the Dharma Teacher but may also be askedof the student who gave the talk, so thereare always two people involved in thepresentation.

There is no prescribed form for aDharma Talk as there is for a Dharma Speech,(Dharma Speech form is described in thechapter on Ceremonies.) but there are someguidelines. A Dharma Talk is often the firstintroduction a newcomer has to our practice,so when giving a talk it is most importantthat you present the teaching correctly.These talks are not to be about Zen in theabstract, we should use our own experiencesand thoughts in the context of our practice

to explain and portray what practicing is ina down–to–earth way.

The purpose of having a Senior DharmaTeacher answer questions when the GuidingTeacher is not present is two–fold. One isthat it makes the talk not simply oneperson’s opinion about Zen practice. Theother is that the Senior Dharma Teacher hasbeen practicing longer than other studentsand has more experience to draw from. When,someone asks a question, they really wantsomething, so it is important that they begiven the correct teaching.

Giving Dharma Talks is an importantpractice for all of the Zen Center’sstudents. Being in the position of giving atalk allows our cognition to grow. The gapbetween our cognition and our action becomesclear and enables us to see the necessity forcontinuous practice.

When a Dharma Talk is given, allstudents attending wear robes and sitcorrectly. Everyone should listen withrespect and attention. If guests are present,the schedule of the Zen Center is announced,and guests are told that they are welcome tocome to the Center at those times. TheGuiding Teacher’s schedule and yongmaengjŏngjin schedules are also announced.Instruction in sitting meditation is given

after the question period, followed by a ten–minute sitting period. Participants do notface the wall for this sitting period; theyjust remain seated where they were for thetalk. After this, guests are invited to stayfor more informal talking and refreshments.

Dharma Speech

The Dharma Speech is a formal talkabout Buddhism given at ceremonies and duringspecial events. The Dharma Speech is ateaching speech and is given only by a ZenMaster or Jidō Pŏpsa. There are three partsto a Dharma Speech–the head, the body and thetail. Its form is like erasing a blackboardof all the words already written on it,creating a don't know mind and presenting theteaching.

The Head may consist of actions, wordsor a combination of both designed to cut offthinking. An example of action-only would beto hold up the Zen stick and hit the tablethree times. An example of words-only wouldbe the verbal presentation of a kōan. Finallythe combination would contain actionsfollowed by a verbal question or kōan suchas: Holding up the Zen stick and asking, “Doyou hear this? Are they the same ordifferent? If you say the same...” Sometimesat the end of this part of the speech, theKōan is answered with a just-like-thisanswer, or it may be left hanging to beanswered in the tail end of the speech.

The Body has the purpose of restoringthinking and giving rise to correctmeditation and cognition. It is through thevehicle of this section that the mainteaching is conveyed. The content and styleof this section is the most dynamic qualityof Zen practice. Like the diamond sword, itshould cut in all directions, leaving noshelter for conceptions or misconceptions andallowing no complacency to remain. Itspurpose is to inspire the growth of greatdoubt, great faith, and great courage. Theseare the three most important ingredients forcorrect understanding and completeattainment. To continue the blackboardanalogy, this part presents new material tothe mind that has had all thoughts wiped awayby the kōan in the first part.

The tail is similar to the first part.It may repeat the first part or say somethingnew, but the question is always answered witha just-like-this answer. This answer closesthe Speech completely.

Kōan Practice

There are five principal aspects of Zentraining. First, we must find our direction.We reinforce that direction by two processes:the first is through our vows and the secondthrough our taking of precepts. Each morningwe recite the four great vows to remindourselves of the basic components of ourpath. As we mature as students, we take thevarious precepts, which establish more firmlyour obligations to the Buddha, the Dharma andthe Sangha. Perhaps the greatest vow that wemust take is with our teacher. This allows usto slowly release our attachments to ouropinion, condition and situation during theextended process of training. The teacherresponds by sharing his or her unconditionalcompassion (bodhicitta), thereby allowing thetransmitted Dharma Light to shine into thestudent’s hearts and minds.

The second aspect of training is theprocess by which we cleanse our karma, sothat we are able to fully receive that DharmaLight. In support of this aspect, we bow onehundred and eight times (or some reducednumber when one’s health does not permit)every day. Correct bowing means that we must,with each prostration, allow our “small”

(karma) I to repent and take refuge in our“big” (universal) I. In addition, we performmany acts of “together action” at our ZenCenters and in the extended community. Everydeed of merit helps to cleanse our karma. Itis very difficult to change our karma if liveand practice in isolation.

The third aspect of training involvesleaning how to focus our attention, so thatwe may experience “before–thinking” mind.This allows an experiential contact with ouroriginal nature, and is sometimes called“kensho” (the perception of one’s nature).Seated meditation, walking meditation,various types of yoga and martial arts areall useful in our Zen training. We feature“sitting Zen” as the core of the training.

The fourth aspect of training involvesexpanding our “generosity of spirit.” In Zen,we call it refining our “Bodhisattvaintention.” Chanting helps to open ourhearts, which is the seat of our “Bodhisattvaintention.” Zen Master Seung Sahn once toldme that we must chant for years in order to“develop a tear” in our voice. Literally, weare able to move the focus of attention inour dantien (belly) gained from sitting Zen,upward, so that it is able to energize ourchest (and heart) through the process ofcorrect chanting. It is also necessary toshare that feeling of generosity by being

helpful to other people in our Sangha (andthe extended community) through genuineservice.

The fifth aspect of training is,essentially, wisdom training. This is thearea of interviews, kōan study, and dharmatalks. Our dantien energy and heart energymust already be strong if wisdom training isto be truly effective. In addition, we musttake our vows quite seriously and be willingto work hard on cleansing our karma. Once wehave completed all the previous steps, we areready to enter into the process of kōantraining.

Kōan training is multi-faceted. Kōansare used initially to give us a map of theterritory of Zen. The training acquaints uswith the culture and the history of Zenthrough its primary teachers and leaders. Italso brings us into a relationship with thebasic cognitive aspects of Zen teaching.However, please realize that the actualattainment of insight is not the same ascreating the map of the territory of Zen. Asecond purpose of kōan training is that itwill, most assuredly, show us those placeswhere our karma prevents us from seeingclearly. Kōans function like acupuncture forthe intellect; opening up those areas of yourthinking and behavior that are hidden fromour view. Finally, kōans (particularly, our

homework kōans) create the sense of greatdoubt (DON’T KNOW) that is so essential toZen insight! Be thankful when you arecompletely stuck. It is only from that place(and it can be very uncomfortable) that wecan truly begin to wake up.

The student and the teacher mustapproach kōan training in the correct spirit.There is no room for arrogance. There isalso, no “secret knowledge” associated withpassing particular kōans. Arrogance alwayscomes from “dry cognition;” a cleverness,which only creates more karma. And, thiskarma is usually more difficult to overcomethat any previous karma accumulated by anindividual. Conversely, genuine insightresults in a widening of the “generosity ofspirit” of the student. A second problem inkōan training can arise around the potentialcreation of “dead word” answers. We mustrealize as Americans that our culturalsituation, language and social mores arequite different from those of China, Koreaand Japan. It is possible for kōan answersthat are translated literally from Asiancharacters (which always imply multiplemeanings) to be confusing to Americanstudents, particularly if they violate insome significant way the grammaticalstructure of the English language. We shouldall remember that the basic goal of kōantraining is to awaken the intuition and

activate the creative potential in ourselves.Our primary job as first and second–generation American students is to preservethe “bone” of the teaching, while allowing itto become relevant to our own rich culture,language and social situation. Above all, bepatient with yourself and celebrate theprocess of your individual maturation in kōanstudy with a sense of wonder and joy. Theenclosed kōan book uses as sources the IronFlute, the Wúmén Guān (No Gate Checkpoint),the Pi Yen Lu (Blue Cliff Record), theTransmission of the Lamp, Ten Gates and theWhole World is a Single Flower.

In our lineage, kōans are classified inseveral ways. Perhaps, the most usefuldivision crates the following categories:(1): “without like this,” (2): “become onelike this,” (3): “special energy,” (4): “onlylike this,” (5): “subject just like this,”(6): “object just like this,” (7): “attackstyle” kōans. “Without like this” is our truenature, universal substance and beforethinking. An example of this type of kōan iscase # 2 in the preliminary gates; NationalTeacher Zhong’s Seamless Memorial Monument.“Become one like this” is demonstratingprimary point. But, primary point has noname, no form and no speech. A good exampleof this type of kōan is case #1 from thepreliminary gates. “Special energy” kōansexplore the consciousness and the language of

freedom mind, which can only be attainedbeyond normal conceptual thought. An exampleis case # 48 The Stone Lion’s Roar in theAdvanced Kōan list. “Only like this” istruth. If we keep primary point, then when wesee, when we hear, when we smell, when wetaste or when we touch, all “like this” istruth. An example is case # 6 Dòngshān’s 3Pounds of Flax & Yúnmén’s Dry Shit on a Stickin the Preliminary gates list. “Just likethis” is just doing, which means correct lifefrom moment to moment. This means alwayskeeping correct situation, correctrelationship and correct function. A clearexample of “subject just like this” is thetwenty-second gate; Xiāngyán’s Up a Tree.“Object just like this” on the other hand isconcerned with the object’s correctsituation, correct relationship and correctfunction. An example is the twenty sixthgate; Nánquán Kills a Cat. “Attack style”kōans are quite varied. They are like freesparring in the martial arts. An example isthe twenty first gate Bodhidharma Has NoBeard. There is also an entire sectionfeaturing various kinds of attack kōans.

Almost all Zen students are full ofopinions about “how good” they are a kōanpractice. Those opinions are usually wrongand they are always inappropriate. Please,please put down your opinions aboutenlightenment, kōans, and your “talents.”

When you can truly release your attachment toyour opinions, condition and situation, thenyou will discover you “true talents.” Try,try, try for 10,000 kalpas! I look forward toworking with your for at least a few more ofthose years.

Practice Forms—navigating therituals of Zen

The dharma room

The dharma room is the heart of the ZenCenter, and is the room in which formalpractice is conducted. Formal practice iswhat we do in order to find this presentmoment and can be distinguished from ourother everyday activities; however, it isimportant to remember the teaching of Zenemphasizes that every moment of our lives ispart of our practice.

The practice leader of each Zen centeris in charge of all matters concerning formalpractice as well as what takes place in thedharma room. The practice leader is in chargeof leading the formal practice periods; aswell as, setting an example of self–discipline and right–mindedness. The practiceleader fields the questions students may haveabout formal practice.

The practice leader assigns a member ofthe Zen Center to be the chanting leaderdepending on how many students are intraining for Priest at any particular time.This position may be rotated constantly, fortraining purposes, or assigned to anindividual for extended periods of time. Themoktak is a traditional Korean percussion

instrument used to accompany and pace thechanting. As the practice leader’s assistant,the chanting leader maintains the care of thealtar, strikes the moktak five minutes beforeformal practice begins to call everyone topractice, is responsible for arranging thedharma room, seeing to the Zen Master’sneeds, and assuring the interview room isprepared when it is being used. The chantingleader’s main duty is leading the chants andstriking the moktak in time during chantingperiods.

As the dharma room is the heart of theZen Center, the altar is the central focus ofthe dharma room. The altar is placed againstone wall, at the center, with sittingcushions to each side and then continuingaround the room to form a rectangle, leavingabout eighteen to twenty inches behind themats to allow for prostrations during morningpractice and chanting.

The altar traditionally has threelevels or tiers. The highest tier is calledsang dan, which means high stand, this levelis reserved for the Buddha and/or Bodhisattvafigures. The second tier is called jung dan,meaning middle stand, and it is for the godsand celestial beings. The lowest tier, hadan, meaning low stand, is for photographsand names of people when a ceremony is beingperformed for them.

These represent the top three levels ofthe six levels of existence in Buddhistcosmology. The jung dan and ha dantraditionally will hold flowers, incenseburner, bells, candles, incense, matches,candle snuffer, and fruit for ceremonies,usually arranged symmetrically or centered.The encouragement stick is placed on thefront of the altar, with its handle to theright, parallel to the front of the altar.The chanting leader waters the flowers andreplaces them and the candles, incense, andmatches when necessary.

Sitting cushions and mats arepositioned around the room in a rectangularpattern beginning at one side of the altarand ending at the other. The chanting leaderalways sits to the altar’s immediate right,and the moktak is stored on the lowest tieron the altar’s right side. The practiceleader occupies the cushion to the immediateleft of the altar. The practice leader usesan instrument called the chukpi (incensestick or wooden clapper) to indicate thebeginning and end of meditation periods. Thisinstrument is also used during formal mealsand allows for non verbal communication ofbeginning and ending of formal periods. Thechukpi is stored on the lowest tier on theleft–hand side of the altar.

The central cushion, exactly acrossfrom the Buddha, is the Zen Master or GuidingTeacher’s seat; whether or not present no oneelse is to ever occupy this cushion. Theteacher’s cushion is larger and of adifferent color than those of the students.If there are visiting teachers or visitingmonks present, they sit to the right side ofthe Zen Master. If there are Dharma Masters,they also sit to his right. The Abbot’s seatis immediately to the left of the Zen Master.The Abbot’s seat and the Guiding Teacher’sseat are not given to anyone within theorganization. If guest from outside visit, itwould be customary to give one’s seat to thevisiting teacher or abbot.

Visitors or guests who comeinfrequently are shown to a free cushion. Ifit is one of their first visits, they shouldbe instructed how to tie a robe, are given achanting booklet, and are shown how to bow asthey come into the dharma room and beforethey sit down. The practice leader orchanting leader should be available beforepractice to initiate guests to theseprocedures. Putting on and tying a short robeis something that guests often need helpwith. After a bowing robe is put on, it istied with a small half–bow inside the robeunder the left arm. Then it is tied on theright side with one half knot and then a half

bow, with the loop pointing up and toward theheart.

Priest robes are tied in the same way,but the second tie, with one loop, is tied atthe right side. Then the kasa is put on andthe long tie for the waist is folded in halfand then tied around the waist in a doubleknot in front, over the middle of the kasa.

All articles used in the dharma roomare treated with the utmost respect andreverence. Being mindful and attentive ispart of the practice of Zen and Buddhism.Cushions are moved and brushed off only withthe hands, and two hands are used wheneverpossible. Beads are handled quietly andcarefully; they are not stored in the dharmaroom, but are always carried with theindividual practitioner. Beads are known bythe term mala or yom ju, which literallytranslated mean, “think beads,” reminding usto “always keep Buddha mind,” so always keepthem with you. They can also be kept on analtar in your room or home meditation space.

Robes and gasas are also handledcarefully and with respect. Bowing robes canbe folded and hung on a robe peg in two ways.First, after holding the sleeves togetherbehind the robe, the robe is hung on the pegunder the armpits, allowing the robe to hangin folds. Second, after holding the sleeves

out together behind the robe, fold thesleeves in the middle, toward the body of therobe. The doubled–over sleeves’ are thenfolded against the main portion of the robe,and the whole robe is folded one more timelengthwise and placed over the peg. The kasais draped over the bowing robe, facing out.

The long robes are folded neatly, withthe sleeves together, first folding thesleeves in half, then folding the sleevesagainst the body of the robe, and folding thewhole robe in half lengthwise again. Afterthese three folds, the whole robe is placedover the peg, and the sash is symmetricallyplaced over the robe, with the kasa over it,facing out.

Long robes are hung in order ofseniority; the first is the Zen Master’srobe, and then Sa Bu Nim’s, followed by SonDok Pŏpsa’s, the Abbot, the Rector, thePrior, and the Director, if they have longrobes. If not, Dharma Practitioners withoutZen center positions come before them; if so,they are followed by the other Priests inorder of seniority. Seniority is calculatedby the length of time since a Priest hastaken precepts. If a Priest visits onlyoccasionally they may be given a peg fortheir robe, but at the end of the row, not inthe order of seniority. After the Priestrobes are the robes of the Dharma

Practitioners followed by members who havetaken the first Five Precepts, and afterthose, of other Zen Center members and thenmembers of the community.

This hierarchical order after thepractice leader is important. When thepractice leader is not present, the Secondpractice leader performs the duties. If boththe practice leader and the Second practiceleader are absent, then the next seniormember who has taken Precepts performs thefunctions of the practice leader.

When referring to the practice leader,it is assumed that the next person in linewill take the place in the event of anabsence.

The dharma room is a place for quietmeditation not only during the scheduledsitting periods; it is available to Zenstudents for sitting or special practice byspecial arrangement with a Zen CenterOfficial. Use of the dharma room during theday can be coordinated through any Zen CenterOfficial.

At night, after formal practice hasended, the dharma room may be available forsleeping depending on the Zen Center’s statusand zoning rights. Please reserve thesequestions for a Zen Center Official as they

will be intimate with the Zen Center’scurrent status within the community. Assumingthe correct zoning status for the center–visiting guests may sleep there; everyonesleeps with their heads toward the Buddha.One person may light incense before turningout the lights, doing a standing bow threesteps in front of the altar both before andafter lighting the incense.

Morning Practice

During early morning retreat practicethe chanting leader, or someone the chantingleader designates arrives at the Zen Centerand strikes the main bell at 5:45 AM toinform waiting members that practice willbegin in fifteen minutes. After the main bellis struck the chanting leader is to make therounds of the center with a hand bell for 5more minutes waking those who may be too farfrom the main room to hear the bell.

Five minutes before bowing begins, thechanting leader removes the moktak from thedharma room to a central location in the ZenCenter and hits it in a prescribed rhythm,indicating that bowing will begin in fiveminutes. Upon returning to the dharma room,the chanting leader turns up the main altarlight. During bowing, the dharma room isgenerally dimly lit with as few lights aspossible.

Upon entering the dharma room, studentsexecute one standing bow (each time a studententers or exits the dharma room they shouldperform a standing bow), dons a bowing robeor appropriate garb, stands behind an opencushion, performs one standing bow and sits

down. If new students are visiting thepractice leader or chanting leader sees to itthat each guest is given a bowing robe and isshown to an available cushion.

If the Guiding or a Visiting Teacher ispresent, after settling on the teacher’scushion and only after adjusting their robe,the sangha should perform one sitting bow andthen rise and move to the center of thedharma room and while facing the teacherperform one full prostration. If there are alarge number of students, they may formseveral rows, one behind the other. Wheneveryone who is ready is in line, the seniordharma teacher, usually the Abbot, in thefront row begins the bow, which is done inunison. Everyone performs one standing bow,then one prostration, then one standing bow,and returns to their seat. Each sangha memberthen stands at their cushion, executes onestanding bow and sits down. Latecomers bow tothe teacher, in groups if possible, and taketheir seats.

The one hundred and eight Prostrationsbegin fifteen minutes after the opening bell;all present for practice should be seated inthe dharma room. The practice leader does onesitting bow, gets up and approaches thealtar. Directly in front of the altar, stopsone–step from the incense burner, perform astanding bow and then take one step forward

to the altar to light a stick of incense.Reaching for and lighting the matches andincense are done standing erect, not slouchedover the altar. The incense is traditionallylit by placing it horizontally over theincense burner, facing front to back. Theflame on the incense is then extinguished byfanning the stick with the hand or waving thestick incense, matches, and candles are notblown out. Spirits are said to live in andaround the flames, and blowing out the flamemight singe them. Being mindful is always thegoal of Zen Buddhism.

The incense is placed in the incenseholder and the practice leader, hands inhapchang position, takes three steps back,right foot, then left, then right, then stopswith feet together. All assembled perform onesitting bow as the practice leader does onestanding bow. While the practice leaderreturns to the practice leader’s cushion,everyone else stands up and takes theirsitting cushion with two hands and placestheir cushion with the right hand on thefloor in back of their mats, halfway betweentheir mat and the one to the right.

The Teacher or Senior student beginsthe series of one hundred and eightprostrations and sets the pace throughout theseries. It is important that every part ofbowing meditation be done in unison. One

hundred and eight prostrations begin with onestanding bow; followed by one hundred andeight full prostrations, a half prostration,and then one standing bow. Then the largemats are straightened and the sittingcushions are placed back on their respectivemats. One hundred and eight prostrationsgenerally take fifteen to twenty minutes.

In the time before the chanting period,usually fifteen minutes, people may sitfacing the wall on regular practice days andfacing the center of the room duringretreats. Those who are not sitting walkbehind those seated in meditation to hang uptheir robes and leave the dharma room. Thereshould be no talking in the dharma roomduring this time. At five minutes before thesitting period begins, the chanting leadertakes the moktak out of the dharma room andstrikes it, indicating that formal practicebegins again in five minutes. At this time,those sangha members who will be sitting puton their robes and gasas do a standing bowbehind their cushions and sit. More lightsare turned on.

When the chanting period begins, thechanting leader performs a seated bow, standsup, approaches the altar and bows one stepback directly in front of the altar. Standingerect, takes the matches, and with the matchin the right hand lights the front right–hand

candle. Then, switching the match to the lefthand, the chanting leader lights the frontleft–hand candle and waves or fans the matchto extinguish it. Next, taking a stick ofincense and lighting it from the flame of theright–hand candle, fans or waves it out, andplaces it in the incense holder. After takingthree steps back (right foot first, thenleft, then right, then together), thechanting leader performs a standing bow whileall assembled perform a sitting bow. TheChanting leader goes back to the altar, picksup the moktak, and returns to their cushion.The chanting leader then performs a standingbow and sits down and then places the moktakon the floor directly in front of the mat.

After the sangha bows together at theend of sitting, the practice leader or dharmapractitioner designated to hit the bell forthe morning bell chant stands and walks tothe bell stand. Before sitting down, theyperform one standing bow facing the bell;then the individual waits until the chantingleader is seated before beginning the morningbell chant. The annotations for the morningbell chant and the daily chanting are in thechapter on chanting.

At the end of the morning bell chant,the chanting leader strikes the moktak oncewhile it is on the floor; at this point thesangha performs one sitting bow. Then the

assembled sangha stands, picks up theirsitting cushions with both hands, placingthem on the floor to their right, like wasdone earlier for the one hundred and eightprostrations. All assembled should bestanding with their hands held in hapchang.When the bell striker has returned to theircushion and assumed the proper position, thechanting leader begins. A person learning thechants from a chanting book holds the bookwith their thumbs, with hands in hapchang.Chanting books are scriptures and shouldnever be placed on the ground.

During the next chant, Homage to theThree Jewels, there are many standing bowsand full prostrations, which are annotated inthe chanting chapter. The Heart Sūtra inKorean then follows, and is done standing,except for a few standing bows indicated bythe roll of the moktak. During and in betweenthese chants, hands are held in hapchang. Atthe end of the Heart Sūtra in Korean, thechanting leader strikes the moktak anadditional time and the assembled sanghaperforms another standing bow and then sitson their mats for meditation.

When the moktak is struck in a roll,signaling the beginning of a bow, the handsare held in hapchang, but after the bow theyare put back in the universal mudra duringthe English Heart Sūtra. Between chants,

hands are held in hapchang, and after thebeginning bow of the Great Dharani they arereturned to the universal mudra. If a noviceis using a chanting book, it is again heldwith the hands in hapchang, supported by thethumbs – it does not rest on the floor.

Following the end of the Great Dharani,the chanting leader stands and places themoktak on the right side of the altar andthen executes a full standing bow; thenextinguishes the candles with a snuffer,standing erect, first doing the right candlewith the snuffer in the right hand, and thentransferring the snuffer to the left hand andputting out the left candle. Replacing thesnuffer on the altar, the attending chantingleader takes three steps back (right, left,right, together) and performs one standingbow while the sangha does one sitting bow.The practice leader then gets up and standsone step in front of the altar on the leftside of the Buddha, and then takes one stepforward and picks up the chukpi. The practiceleader takes one step backwards and bowsraising the chukpi to head height.

After returning to the designatedcushion the practice leader strikes thechukpi three times to signal the beginning ofthe sitting period. At the end of the sittingperiod, the practice leader hits the chukpieither one time to signal the beginning of

walking meditation, or three times toindicate the end of the sitting period. Whenthe chukpi has been struck three times, thegroup does one sitting bow and remains facingor turns to face the center of the room.

All practitioners then remain at theircushion in the dharma room while the practiceleader reads from a kōan book. When thereading is finished and the practice leaderhas given a short talk on the Koan or story,the group performs a seated bow. Formalmorning practice is over. If individualschoose to sit or bow following the kōanreading, there should be no talking in thedharma room as everyone straightens theircushions, hangs up their robes, and performsone standing bow at the dharma room doorbefore leaving the dharma room.

During the day, when no ceremonies orspecial events are planned for the dharmaroom, it may be available for anyone to usefor formal practice. Individual practice isdone using the same forms used during formalmeditation periods

Regular Evening Practice

At most Zen Centers evening practicebegins at 7:00 pm starting with the EveningBell Chant and regular chanting, followed bysitting, a kōan reading, and a short talk. At6:55 pm, the chanting leader takes the moktakto a central location and hits it in theprescribed ( ) manner to indicatethat chanting will begin in five minutesafter striking the moktak, the chantingleader enters the dharma room, bows, lightsthe candles and incense as described in thesection on morning chanting. At this timethose people who are seated perform a sittingbow as the chanting leader does a standingbow. By this time, the person striking thebell for the Evening Bell chant has takentheir place at the bell, doing one standingbow before sitting. The person performing theEvening Bell Chant begins the chant exactlyon time, whether or not everyone is seated(after the candles and incense are lit). Atthe end of the bell chant, the chantingleader hits the moktak; the group performs asitting bow and the person doing the bellchant then returns to their seat as quicklyas possible so chanting can begin.

At the end of chanting, after thecandles have been extinguished and everyonehas bowed, the chanting leader returns, doesa standing bow facing the wall behind thecushion, mean while everyone else turnsaround on their cushions to face the wall for

sitting. The sitting period proceeds in themanner described for morning sitting.

Following the sitting, everyone remainsat their seat, for a kōan reading and a shorttalk. The practice leader takes the kōanbook, bows, turns it around, and gives it tothe person who will read the kōan, who thenbows to the practice leader, reads the kōan,and gives the talk. The talks may be a minuteor two, on up to ten minutes, and are usuallyreflections on a personal experience withinthe context of practicing. When the speakeris finished, the group performs a sittingbow, and evening practice is over.

Some Zen Centers may include specialchanting, the Ten Thousand Eyes and HandsSūtra and Kwanseum Bosal Chanting, as part oftheir daily practice and usually schedulethis before or after regular eveningpractice. Forms used for entering and leavingthe dharma room have already been describedthe form for special chanting is included inthe chanting chapter.

Long Evening Practice

Once a week each Zen Center usuallyschedules a long evening sitting. Soensa–nimsays that this is necessary, but each ZenCenter has a different situation, so thesangha directors decide whether or not tohave it and which evening is best. Afterchanting from 7:00 to 7:30 pm, there arethree—half hour sitting periods interspersedwith two ten minute walking meditations inbetween. This is then followed by the lasttwo chants again at 9:20 pm. The form usedduring this long sitting is also used duringyongmaeng jŏngjin, or silent meditationretreats.

During the long sitting, everyone facesthe center of the dharma room rather thanfacing the wall, and the changgung chukpi isused if there are more than six peoplesitting. The practice leader hits the chukpito mark the beginning and end of the sittingperiods.

The practice leader who is sittingrises at about thirteen minutes into thesitting period. The practice leaderapproaches the altar and stops three steps infront to perform a standing bow. The practice

leader then approaches the altar and stopsafter three steps. Using both hands thechanggun chukpi is picked up horizontallykeeping it parallel to the floor and held infront with both elbows locked. The practiceleader then takes three steps back from thealtar and then does one standing bow, holdingthe stick out in front and as high as the topof the head. When bowing with the stick, theflat end is always in the left hand and thehandle in the right.

The stick is then taken in an uprightposition. The hands hold the handle of thestick at waist height, one fist–width fromthe bottom with the right hand above theleft. The practice leader faces the flat partof the stick rather than the edge, and if thestick is curved, the flat side faces awayfrom the person carrying it.

The practice leader carrying the stickwalks slowly counterclockwise around the roomin front of, those seated in meditation. Thepractice leader has two jobs; one is tocorrect the posture of those seated by usingone hand to straighten a person’s back, or tocorrect a tilted posture while the other handkeeps holding the stick upright.

The other job is to motivate people whoare sleeping, or who ask to be invigorated byputting their hands in hapchang. The strikes

are done in a spirit of compassion to helppeople stay awake and alert during medi-tation. If someone is nodding or the eyes arecompletely closed, the practice leader tapsthe sleepy person on the left shoulder withthe end part of the stick. This tap is alwaysacknowledged by the sleepy person by puttingtheir hands in hapchang, the same positiontaken by people more actively asking to behit.

On seeing a student place their handsin hapchang, the practice leader steps infront of the sitter, moves the stick into thebowing position (parallel to the floor, flatpart in the left hand), and they bow to eachother, with the student remaining seated.

The sitter then leans forward withcurved back, head down, and hands still inhapchang, so that the upper half of his/herbody is at a forty five degree angle to thefloor. With the flat end of the stick, theperson with the stick then gives the sittertwo sharp blows on the back muscle halfwaybetween the neck and shoulder, below theshoulder–blade, above the kidneys. It isimportant to avoid hitting the backbone andkidneys. If a sitter is leaning down onto thefloor or is too high to hit, the practiceleader adjusts the angle of the students bodybefore hitting so s/he can hit in the correct

area. The purpose of hitting is to wake aperson, not to hurt them.

After striking the student, thepractice leader takes one step back, puts thechanggun chukpi into the bowing position withthe flat part in the left hand, and thesitter comes to an upright position withhands still in hapchang. Then they bow toeach other again, and the student resumes thesitting position. The practice leadercontinues to walk slowly in front of thoseseated in meditation, counterclockwise aroundthe room, until one full rotation is madearound the dharma room. The practice leaderthen faces the altar and turns the stickparallel to the floor with the flat part inthe left hand, takes three steps toward thealtar while facing it, and bows with thestick. Still holding the stick parallel tothe floor, walks to the altar and puts thestick gently on the front of the altar, stillkeeping the flat part of the stick to theleft. The practice leader then takes threesteps back, with hands in hapchang stillfacing the altar, does a standing bow, andreturns to the practice leader’s seat.Everyone else remains in the sitting positionand does not bow with the person returningthe stick. Before sitting, the practiceleader stands behind the cushion and bows.Then the practice leader returns tomeditation. After thirty minutes has passed

the practice leader hits the chukpi once tosignal the beginning of walking meditation,described in the chapter on Sitting Zen. Thelast (third) sitting period of the eveningends differently than the above description.At 9:20 pm, the practice leader strikes thechukpi three times to end the long sittingand the group performs does a sitting bow.

Without getting up to light the candlesor incense, the chanting leader takes themoktak from the altar and begins the HeartSūtra in English with a double roll ( )as everyone bows down, and again ( ) asthe group comes up instead of a single roll,which is the way to begin all chantingperiods regardless of which chant is first.Everyone chants together the Heart Sūtra inEnglish and the Great Dharani, and themeditation period ends at about 9:30 pm.Chanting has finished the group places theirhands in hapchang and recites the four greatvows in unison. When this is finished, thechanting leader gets up and faces the altarone step in front of it. The Moktak is placedin its position on the right side of thealtar. The chanting leader then takes threesteps back in the prescribed manner and allassembled bow together.

Retreats—deepening practice anddiscipline

Yongmaeng Jŏngjin

Yongmaeng jŏngjin, to leap like a tigerwhile sitting, is a two, three or seven–dayintensive meditation period held at ZenCenters under Soensa–nim’s direction. Elevenhours of formal practice each day includesitting, chanting, bowing, a work period, andinterviews with the Zen Teacher who isleading the retreat. Interviews are usuallygiven once a day during a yongmaeng jŏngjin.New students may receive either group orindividual interviews daily at the discretionof the leader of the retreat. The schedulefor all yongmaeng jŏngjin follows:

5:45 am Wake–up bell 5:55 am Bow to teacher 6:00 am — 6:15 am one hundred and eight prostrations 6:30 am — 8:10 am (2 Periods) Sitting Zen 8:10 am Breakfast 8:30 am — 9:00 am Work period 9:00 am — 9:30 am Rest Period 9:30 am— 10:10 am Chanting w/interviews10:10 am—12:00 pm(3 Periods) Sitting Zen w/interviews

12:00 pm—12:40 pmLunch12:40 pm — 1:30 pm Rest Period 1:30 pm — 4:00 pm (4 Periods) Sitting Zen w/interviews 4:00 pm — 5:30 pm Rest Period 5:30 pm — 6:10 pm Dinner 6:30 pm — 7:00 pm Special Chanting (optional) 7:00 pm — 7:30 pm Chanting 7:30 pm — 9:20 pm (3 Periods) Sitting Zen 9:20 pm — 9:30 pm Chanting then sleep

Guests are asked to arrive on theevening before the yongmaeng jŏngjin beginsin time for dinner, to receive instruction oneating with four bowls, registration, andorientation. The practice leader is usuallyin charge of registration, which includesassigning jobs for the working meditationperiod after breakfast each morning, showingguests where to keep their belongings, andcollecting the yongmaeng jŏngjin fee. Priestsfrom any affiliated Zen Centers receivereduced fees at yongmaeng jŏngjins and kidos,and members of any affiliated Zen Centersreceive a lesser discount. Each guest isassigned a job to help with meals or clean–upon the cooking schedule posted in thekitchen.

Regular evening chanting begins at 7:00pm, followed by a short sitting period and anorientation to the yongmaeng jŏngjin. At thistime the sangha rules are read aloud and theZen Master, Dharma Master, or Dharma Teachergives a short talk.

Everyone is expected to participatefully in the schedule, and at some ZenCenters there are a minimum number of days ofsitting required in order to have anInterview.

The sitting style is the same as thatdescribed in the section on the long sitting:everyone faces toward the center of thedharma room, and the changgun chukpi is usedwhen more than six people are sitting. Guestsas well as members keep the same seatthroughout the retreat, and everyone faces inwhether or not they are sitting during aregularly–scheduled period.

All three meals are served in the four–bowl style. People are not required to be atmeals, but the same rules apply to guests asto members: if someone wants to miss a meal,they must sign out one and a half hoursbefore the period to be missed. Silence iskept from the first morning of yongmaengjŏngjin through the afternoon of the lastday. Telephone calls are discouraged. Ifsomeone is having a problem with their

practice, they may talk with one of theDharma Teachers in charge and necessarytalking during work period is permitted.Otherwise talking is limited to theindividual interviews.

Yongmaeng jŏngjin ends after a DharmaTalk, usually given by the Zen Master or oneof the Dharma Masters, or a circle talk atwhich all participants share some experienceof the yongmaeng jŏngjin at the end of theafternoon sitting period on the last day. Thedharma talk is followed by an informal mealand party.

One Day Retreats

A one day intensive meditation periodheld at the Zen Centers under Soensa–nim’sdirection or under the direction of a SeniorDharma Teacher. Seven hours of formalpractice include sitting and interviews withthe Zen Teacher who is leading the retreat.Interviews are given once during a one-dayretreat. New students may receive eithergroup or individual interviews daily at thediscretion of the leader of the retreat. Theschedule for all one-day retreats is asfollows:

9:30 am to 12:00 noon Sitting Zen (and interviews)12:10 pm Lunch1:30 pm to 4:00 pm Sitting Zen (and interviews)

The practice leader is usually incharge of registration, which includesshowing guests where to keep theirbelongings, and collecting the yongmaengjŏngjin fee. Priests from any affiliated ZenCenters receive reduced fees at yongmaengjŏngjins and Kidos, and members of anyaffiliated Zen Centers receive a lesserdiscount. Each guest is assigned a job to

help with meals or clean–up on the cookingschedule posted in the kitchen.

The sitting style is the same as thatdescribed in the section on the long sitting:everyone faces toward the center of thedharma room, and the changgun chukpi is usedwhen more than six people are sitting. Guestsas well as members keep the same seatthroughout the retreat, and everyone faces inwhether or not they are sitting during aregularly–scheduled period.

The lunch meal is served in the four–bowl style. People are not required to be atmeals, but the same rules apply to guests asto members: if someone wants to miss a meal,they must sign out one and a half hoursbefore the period to be missed. Silence iskept from the start of practice through theafternoon of the last sitting period.Telephone calls are discouraged. If someoneis having a problem with their practice, theymay talk with one of the Dharma Teachers incharge and necessary talking during workperiod is permitted. Otherwise talking islimited to the individual interviews.

The one day retreat ends after a DharmaTalk, usually given by the Zen Master or oneof the Dharma Masters, or a circle talk atwhich all participants share some experienceof the yongmaeng jŏngjin at the end of the

afternoon sitting period on the last day. TheDharma Talk is followed by an informal mealand party.

Work practice

The Directors of a Zen Center maychoose to occasionally hold a workingyongmaeng jŏngjin, usually for a weekend.This means that everyone at the Zen Centerfollows the yongmaeng jŏngjin schedule,sitting during the early morning and eveningmeditation periods and working together onZen Center projects rather than sittingduring the late–morning and afternoonperiods. The details vary according to thesituation at each Zen Center.

Work practice, the cultivation of workas spiritual practice, is one of the sixprincipal components of Zen practice alongwith sitting, chanting, bowing, dharma talks,and face to face interviews. It is essentialthat we learn to enter into work as an act ofself-purification and realization. Workpractice includes the practice of dana(giving or generosity), mindfulness, anddevotion. Work practice sessions are heldfrequently on Saturday mornings from 9:00 amto 1:30 pm as indicated on the calendar. Workpractice includes a half-hour of sitting, asimple formal tea ceremony in the dharmaroom, a talk on work as practice andrealization, followed by an hour and a halfof light work. Then a formal meal is servedand eaten in a modified formal meal style–

serving and eating a meal as a meditationpractice.

The session concludes in the dharmaroom with a question–and–answer periodregarding work practice and discussion. Thesework practice training sessions are crucialas they provide a way of taking one’spractice off the mat into one’s daily life.Work practice is not a substitute for sittingmeditation, but is rather the extension ofmeditation to its function. Work practice andsitting meditation are therefore highlyinterrelated and interdependent.

Kido Chanting Retreats

The Kido is a chanting retreat led by aSenior Student, Dharma Master or Zen Masterand usually held from one to three days. Itis a form of action Zen. The combination of alarge number of people (thirty to forty isgood), loud chanting, and the use of drumsand percussion instruments makes a lot ofnoise, so thinking cannot come up. Conse-quently, it is possible to attain clear mindmore easily than during a sitting yongmaengjŏngjin. Because of the noise, it isnecessary to find a secluded location for aKido so as not to disturb neighbors.Preparations for a Kido are the same as for ayongmaeng jŏngjin, with these additions: twoor three large drums should be obtained as

well as enough other percussion instruments—moktaks, tambourines, small drums, triangles,sticks or blocks of wood which can be hittogether—so that each person can have aninstrument. Also, fruit is placed on thealtar each morning, to be eaten later thatevening after the day’s chanting is finished.

The schedule for a Kido is the same asthat of a yongmaeng jŏngjin. Silence,however, is not kept during the breaksbetween chanting periods. In the eveningbefore the Kido begins there is eveningchanting, the meeting where the Sangha rulesare read, and a short talk about Kido style.This may be followed by some Kido chanting.The morning begins with one hundred and eightprostrations, and the early morning periodthen follows with regular morning chanting,starting with the Morning Bell Chant. Afterregular chanting, the Ten Thousand Hands andEyes Sūtra are chanted, then Kwanseum Bosalchanting. During the Kwanseum Bosal chanting,all the instruments are used until the signalfrom the Teacher to put them down. Thechanting is continuous for the two hours andfifteen minutes. Everyone either stands orsits down as the Teacher signals. At anytime, one can bow and leave to go to thebathroom. Towards the end of the period,there is a period of quiet Kwanseum Bosalchanting when the instruments are no longerused. Next, the Teacher does some special

chanting alone, and then all chant the HeartSūtra in Korean together to end the period.

During a Kido there are no interviews.The lead teacher conducts the chantingthroughout, setting the rhythm. It isimportant for everyone to follow the rhythmprecisely. This is particularly true for thestudents using the large drums, who shouldwatch the Teacher so they can followcorrectly—otherwise confusion is likely tofollow. During the chanting period, thepractice leader keeps incense burningcontinuously on the altar.

The late morning period follows thesame schedule as the early morning period(excluding regular working chanting),beginning with the Ten Thousand Hands andEyes Sūtra. In the afternoon there is often aDharma Talk, followed by the lead Teacheranswering questions. Afterwards, chantingtakes place for the rest of the afternoonperiod. The Kido ends in the afternoon of thelast day after either the late morning periodor the afternoon period.

Special Practice

The session concludes in the dharmaroom with a question–and–answer periodregarding work practice and discussion. Thesework practice training sessions are crucial

as they provide a way of taking one’spractice off the mat into one’s daily life.Work practice is not a substitute for sittingmeditation, but is rather the extension ofmeditation to its function. Work practice andsitting meditation are therefore highlyinterrelated and interdependent.

Solo Retreats

Many of the teachers of our lineagehave used solo retreats in remote cabins asan important part of their training.Following this tradition, many of Soensa–nim’s students find solo retreats a valuabletime to focus all their energy on formalpractice. These retreats traditionally lastthree days, seven days, twenty one days,forty nine days, or one hundred days. Theideal times for retreats are the cold monthsof late fall, winter, or early springs. Thediet on a solo retreat is kept simple. Itusually includes a grain and perhaps somedried fruit and tea twice or three times aday. Both complete fasting and eating toomuch are discouraged because one can becomeweak from lack of food or sleepy from toomuch. A stomach that is one–fourth full helpsto keep the mind alert.

A retreat is done without readingmaterial or any kind of communication withother people except for emergencies, such as

food shortage or illness. It is a time forcomplete self–reliance. Retreat schedulesusually follow the basic yongmaeng jŏngjinschedule, sometimes with an extra half–houradded on to each of the periods of practicetime and sometimes an extra period ofpractice from 12:00–2:00 am. The schedule andstyle vary with individuals and should beworked out with the Zen Master or a DharmaMaster.

Formal Meals

Eating together is an important part ofthe practice. During retreats everyone eatstogether in the dharma room if there is noother room large enough to be used. The foodis vegetarian. Breakfast, lunch and dinnerare eaten silently in a traditional sanghastyle with four bowls.

Each person has their own set of bowlskept labeled on a shelf in the Zen Center.Each set of bowls consists of four bowls tiedin a cloth that doubles as a placemat andcovered with a small towel. On top of thebowls, under the knot, is a utensil holdercontaining a spoon and a set of chopsticks.All retreat participants are expected to beat each meal unless they sign out on theappropriate list posted in the kitchen oneand a half hours before the meal is served.Guests also sign up to eat with at least oneand a half hours notice.

After the food is brought to the Dharmaroom, a moktak is struck to signal that it ismealtime. The retreat participants get theirbowls and sit at their cushions they aresitting during the retreat. The Zen Master’s

place is at the Head of the mat where thefood is served.

The food is set out on a mat in frontof the Zen Master’s cushion, halfway betweenthe two rows of parallel sitting mats. Thefood to be served first is nearest the ZenMaster, starting with a pitcher of water.Next comes the grain (or bread), then thevegetable, then soup, and last salad (not allof these, of course, need to be served at ameal). After the food sits a teapot full ofhot tea, then a large empty bowl used forcollecting water at the end of the meal. Iftwelve or more people are eating, there istwo of everything. At the corners of the matare condiment trays—always two and at leastone for every six people eating.

When everyone is seated the bowls areunwrapped and the clothes are smoothed out.All cloths and bowls in each of the rows arealigned. The set of bowls is placed in the

lower left–hand corner of the cloth. Theutensils are placed in the bowls and thesmall towel and utensil holder are folded andplaced next to the lower left corner of thecloth, with the small towel on top.

Just as in formal practice in thedharma room, meal–time formal practice is ledby the practice leader or, if absent, theSecond practice leader. In both theirabsences, the next highest ranking Priestleads the meal. When the group’s bowls areout and the cloths are lined up, the practiceleader strikes the chukpi three times whichsignals the beginning of the meal. Everyonedoes a sitting bow and then places the fourbowls out separately on the cloth. The bowlsare placed in the center of the cloth so thatadjacent bowls touch each other.

All participants have monks bowls,which are a set of four different–sizedbowls. The largest (#1) is left in the lowerleft–hand corner; the second–largest (#2) isplaced in the lower right–hand corner; thesecond smallest (#3) is placed in the upperright–hand corner, and the smallest (#4) isplaced in the upper left–hand corner.

Any student may get up to help servethe food. The Zen Master is always servedfirst, and then the Dharma Teacher to theleft (when facing the Zen Master) and on downthe line. If there is only one container ofeach item, the server continues goingcounterclockwise around the room until theperson to the right of the Zen Master isserved last. If there are two containers ofeach item, the second container is servedfirst to the person to the right of the ZenMaster and on down the right–hand line to theend, and the first server stops at the end ofthe left–hand line. All the serving

procedures are carried out with two hands bythe server and by the person being served.

The water from the pitcher is the firstitem served. The server may use two hands onthe pitcher or one, with the second hand everthe wrist of the first hand. Each personseated holds up the lower left–hand bowl (#1)with two hands to receive the water, and whenit is poured, the person signals the serverto stop by rotating the bowl back and forth.Each person then rinses bowls #1, #2, and #4,and then pours it into bowl #3 in the upperright–hand corner, where it is leftthroughout the meal. Bowl #3 is used only forclean water.

Next, the food is served in the orderin which it is placed on the mat, and eachdish is passed twice. When the food is servedthe first time, the food is distributedequally (Bowl #1: Grain, bread; bowl #2vegetable, soup; bowl #4: Salad bowl.) Thesame dish is immediately passed again, evenif the container is empty, to afford eachperson the opportunity to take more if thereis any, or to put some back, since after thesecond serving all food in the bowls must beeaten. When the food is passed for the secondtime, if a person does not want more or less,they signal this to the server with thegesture of hapchang.

While the food is being served, thecondiment trays are passed down the rows,once again starting with the Zen Master whopasses it to the right (the left–hand row).If there are more than two, they aredistributed at equal intervals down the rowsby the servers. If someone plans to put foodback when the containers are passed thesecond time, they do not put condiments onthat food until after it has been put back.

When all the food has been served andthe servers are seated, the practice leaderagain hits the chukpi three times and thegroup does a sitting bow before beginning toeat.

When four–fifths of the people havefinished eating, the practice leader hits thechukpi twice and a volunteer who has finishedeating gets up to serve the tea. If no teastrainer is used, the teapot is held with twohands, or, if only one hand is used, theother hand is placed over the wrist of thefirst. The tea is served first to the ZenMaster, or if not present, to the DharmaTeacher to the left, again counterclockwisearound the room unless there are two teapots.

Each person uses fingers or the spoonto wash the scraps of food from bowls #2, #2,and #4, washes the utensils, and then drinksthe tea and scraps. After drinking the tea,

each person pours the water from bowl #3 intobowl #1 and also rests the spoon andchopsticks in bowl #1.

After the practice leader checks tomake sure everyone has completed this laststep, then hits the chukpi once, signalingthe last rinsing of the bowls. The utensilsand bowls #1, #2, and #4 are rinsed and thewater is left in #4 until someone gets up tocollect the clear water in the water bowl setout on the serving mat. After rinsing eachbowl and washing the utensils for the lasttime, each person uses the small towel to dryand stack bowls #l, #2, and #3, and dry theutensils, which are put into their holder.

While everyone is drying the utensilsand bowls, the first person to finish dryingtheir bowls gets up to collect the clearwater in the large bowl set out for thatpurpose, starting with the Zen Master. Theperson collecting water always uses two handson the water bowl until setting it down onthe floor, first by the Zen Master’s clothand then between the cloths of the next twopeople, and so on, so that both can use itbefore it is moved again. After the personcarrying the bowl puts it down, they standswith the hands in hapchang position whileeach person pours clear water from bowl #4into the collecting bowl. It is thecollector’s job to make sure that no one

pours any scraps of food into the commonbowl. If anyone has scraps of food in theirwater, they drink it after pouring the clearwater off the top. When the first person hasfinished with this process and has wrapped upthe bowls, they replace the person carryingthe bowl.

When the water from each student hasbeen collected, it is taken to the practiceleader. The practice leader checks the waterto see if it is clear and, if so, raises hisright index finger to signal that the watercan be taken to the kitchen and poured downthe drain. The water is emptied from the bowlinto the sink in three portions of increasingvolume. The tradition of collecting only theclear water in a common bowl not onlyactualizes the practice of not wasting foodbut also, according to Buddhist tradition,saves the hungry ghosts in the drain fromsuffering. These beings have throats like theeye of a needle and insatiable appetites, soclear water saves them from the torture ofhaving food caught in their throats, whichsymbolizes saving them from the perpetuationof their endless desire.

If the water is not clear, the practiceleader signals that it is to be redistributedto everyone at the meal to drink so that thescraps do not got caught in the throats ofthe hungry ghosts.

Organization

Administrative Organization

In the daily situations of working,and practicing together, we are forced to letgo of our opinions about ourselves, others,and Zen so that cooperation is possible. Aswe learn to cooperate, see clearly, andaccept people and situations as they are, ourminds become strong and wide. Then it becomespossible to act for other people with notrace of ourselves.

So we are stirred together like so manydirty potatoes in a pot of water. As thepotatoes bump into one another, they cleaneach other more quickly than if there wasonly one.

The regularity of the schedule ofworking, eating, and practicing together actsas a backdrop for seeing our karma appearingand disappearing. We see clearly how ouropinions create problems by coming between usand tie situations in which we findourselves. When we let go of these opinions,it is possible to live our everyday liveswith clarity and harmony.

Each Zen Center member is expected toattend as much of the formal practice as

possible. Members are also expected to sharethe jobs necessary for running the center bysigning up for cleaning up, opening thecenter, doing the bell chants andvolunteering as chanting leader. Helping eachother is a large part of our everyday living.

Each Zen Center has at least threedirectors: the Guiding Teacher, the Abbot,and the Rector. There may also be a Director,Prior, or a Financial Director. They make alldecisions about Zen Center business based onwhat is good for the Center and for ourpractice.

The Abbot is responsible for the long–range planning for the Sangha and overseesthe other directors to make sure they carryout their jobs. The Abbot helps them withlong–range planning and day–to–day planningand trouble spots. The Abbot and the otherdirectors together make decisions about theuse of money and energy. Once the decisionsare made, the Abbot has the finalresponsibility for seeing that these plansare carried out according to the prioritiesset by all the directors. The Abbot isresponsible for the overall financial mattersof the Sangha and makes sure that financesare handled correctly through the Rector orFinancial Director. The Abbot also isresponsible for directors’ meetings, making

sure that all Zen Center business isdiscussed each week.

The Prior serves as the assistant tothe Abbot and helps the Abbot formulate andcarry out long–range planning and helps theother directors carry out theirresponsibility in this regard. The Prioroversees work projects at the Zen Center,including weekend work periods and workmeetings that involve the Zen Centercommunity. The Prior is responsible for theadministration of plans and work forceremonies and special occasions; also, tofill in for an absent director and helps tosee that the job is done.

The Rector is in charge of all formalteaching and assigns people to give thedharma talks, the informal instruction, andtalks for other organizations; talks with newhouse members and new students about ourpractice; and encourages the use of correctstyle In the dharma room. The Rector alsotakes care of the dharma room, keeping itclean and orderly, assigning the jobs, andsetting it up for ceremonies and talks. Thechanting leader assists by keeping the altardusted and supplied with candles, flowers,and incense. The Rector may be assisted by apractice leader who helps with the Rectorsduties and acts as practice leader in theabsence of the Rector.

The Director is in charge of thecommunication between the Zen Center and theworld at large and is responsible forcorrespondence concerning the Zen Center andSoensa–nim. The director is also the gate forinter–Zen Center communications aboutyongmaeng jŏngjins, Soensa–nim’s visits,ceremonies, Zen Center Newsletters, ZenCenter history, and information the directorsof the Zen Center want to pass on to otherZen Centers. The secretary assists thedirector in these areas and also takes theminutes at the directors’ meetings.

The practice leader plans for Soensa–nim’s accommodations when he visits, receivessangha guests and acts as host or hostess atceremonies, organizing food. Each director isresponsible for overseeing their area ofresponsibility and may delegate jobs toappropriate people.

The directors meet together as requiredto make decisions about Zen Center business,to put Soensa–nim’s suggestions into effect,and to make Zen Center policies and plans.Members can submit issues to be discussed atthe directors’ meeting to the Abbot or cancome to a directors meeting to discuss anissue by scheduling a time with the Abbot.

Zen Centers and monasteries throughoutthe world are traditionally kept very clean,

and Soensa–nim says that the condition of ourphysical space reflects the way we keep ourminds. All members are responsible forkeeping the Zen Center rooms clean.

Some Zen Centers have a work period inthe mornings, sometimes just on weekends, inwhich all Zen Center members take part. Thesituation at each Zen Center is different, sothe directors at each Zen Center decidewhether or not a work period is appropriate.A short work meeting follows breakfast whenthe Abbot, Rector, or Prior makes the jobassignments, and then everyone works on ZenCenter projects. After two hours a small bellis rung throughout the house, or moktak ishit, signaling the end of work period.

Keeping our correct situation with allof this activity moment to moment is alreadycutting off all thinking. Keeping clear mindmeans continually taking care of each of ourresponsibilities with the understanding thatthis is Zen practice.

Zen Center Officials

It is helpful to know who you can go towith a specific question or problem. Theserolls are necessary for ensuring the smoothoperation of the Zen Center. The actualpositions have been handed down sinceantiquity and have their root in Zen MasterBáizhàng Huáihǎi’s ( 清清清清 ) original ChánBuddhist code which appears in the Chán yüanQinggui–Zen Monastic Code of Conductoriginally published in 1103 CE and are stilllargely relevant to the ongoing success ofany Zen Center as well as maintaining theestablishment of an authentic Zen Lineage inAmerica.

The Guiding Teacher (Josil-sunim) hasoverall responsibility for practice at theZen center and is the person to talk to aboutserious teaching questions. The GuidingTeacher of the Five Mountain Zen Order isPaul Lynch, JDPSN. Working directly for theZen Master is the sija or attendant.

The (Sija) is the Zen Master’s personalattendant. This has been a very important andrespected position throughout the history ofZen Buddhism and must be viewed as anopportunity for one, or two of the newermembers of the sangha, to serve the guiding

teacher. There can be more than one Sijadepending on the member’s availability toattend all of the Zen Master’s functions.

The Abbot (Juji-sunim) has overallresponsibility for the administration,teaching programs, local outreach andfinancial matters of the Zen Center and isthe person to go to with extremely seriousquestions about your relationship to thecommunity. The (samjik) or “three duties” ofthe office staff, which are the Rector, Priorand Executive Director all work in concertwith the Abbot to create a smooth andefficient Zen center.

The Rector (Yuna-sunim) organizes thetone and flavor of practice at the Zen centerand is the person to go to with questionsabout practice forms, practice programs oryour personal direction in regards toBuddhism. The Rector organizes and carriesout all of the training programs at the ZenCenter and assures that students receive theproper education and training as the sangharequires. The staff required to support theRector are:

The Catechist Master (Kyŏmu-sunim) isthe one who trains students in the liturgy.This individual is responsible forestablishing all the training and classesoffered at the Zen Center.

The Chanting Leader (Chikse) isproficient in chanting, knows how to carry atune, and is responsible for assigning andtraining students to the roll of ChantingLeader for regular and retreat practiceperiods. The chanting master also leadschanting workshops to develop anunderstanding of the dynamics of chanting asa form of practice and a group function whichleads to ‘one mind.’ The Chanting Leaderassists newer students in their individualefforts to learn the proper chanting form.The Chanting Leader makes available recordedmedia, printed media, and any other tool thatallows the sangha to partake in the ancientand insightful practice of chantingmeditation.

The Minister of Clergy (Wŏnju-sunim)assures that all retreats, dharma talks, andeducation workshops are properly staffed andsupported. The Minister of Clergy mustestablish the menu for all upcoming events,must assure that the groceries and meals aretaken care of and any special dietary needsof attendees are fulfilled. The Minister ofClergy also maintains the rosters forstudents attending all retreats, talks andworkshops and assures that all donationsrequired are collected from the individualsthat attend each event. The Minister ofClergy should also work with the Abbot tomake sure that each event is properly

advertised, and communicated to themembership as well as the local community.

The Prior (Dogam-sunim) is responsiblefor the operation of the physical operationsof the Zen Center in the facilities, kitchen,and grounds. This is the person to talk toabout your volunteer duties, maintenance, andany kitchen questions which can’t be resolvedwith the facilities master. The Prior handlesthe operations of the library, the access ofmembers to the center, the rental of thefacilities, and the maintenance of thephysical grounds. The Prior assures thatsupplies and equipment are available for theongoing operation of the Center. The sanghamembers working in support of the provostare:

The Facilities Attendant (Pyŏlchwa)cleans and arranges the entire Zen Centercomplex and makes sure that adequate suppliesare replenished and that all of the rooms areclean and orderly at all times. Thefacilities attendant assures that adequatesupplies are available for the cleaning andongoing maintenance of the center. Thefacilities master is responsible for thecleanliness of the meditation room, theinterview room, the kitchen, the sangha roomand the bathroom facilities.

The Garden Attendant (Ch’ŏngso) tendsto the plants and vegetation outside of theZen Center. The garden master assures thatthe outside of the facility is presentableand clean at all times. The garden masterassures that the foliage and the outsidefacilities represent the Zen ideal of onenessand beauty.

The Altar Attendant (Chijŏn) attends tothe various altars in the Zen Center. Thisperson makes sure that incense, candles andmatches are always available and in stock.The altar master assures that the altar brassis polished and that the altars are alwaysclean and presentable. The altar masterattends to the Kwanseum Bosal altar, and theJijang Bosal altar as required, assuring thatcards and candles and incense are availablefor members who’s loved one’s are sufferingor who have recently passed away. The altarattendant should communicate any specialneeds that a Sangha member has, as well asattending to all of the shrines located invarious places in the Zen Center.

The Executive Director (Ch’ŏngmu-sunim)manages the office, schedules programs andrentals, and handles communications with thepublic as well as the general membership.This is the director with whom you shoulddiscuss your potential membership, yourfinancial relationship, any problems with

finances, guests that may be visiting, andregistration for yongmaeng jŏngjin retreats,workshops or special events. The memberssupporting the Executive Director are:

The Accountant (Chaemu-sunim) keeps thebooks for the Zen center, and distributes thefinancial reports to the Board of Directorson a monthly basis. The Accountant maintainssound accounting records, updates membershipand precepts records, as well as sends outyearend statements to all members anddonators, and assures that each member iscurrent on dues and training fees.

The I.S. Director (Sŏgi) updates theCenters web site with current information andexpands the content to become a completeteaching tool for those who are seeking theway. This position manages the licensing ofsoftware to volunteers, and maintains thecenters various databases and intra netsites.

The Business Director (Sŏgi) shares inthe responsibilities of the ExecutiveDirector. As a team the two of them help togrow the membership of the center. Thisposition also oversees opportunities toreceive free advertising as well as spendingwisely the centers limited budget onadvertising to attract new membership.

The Publicity Director (Sŏgi) overseesopportunities to get free advertising as wellas spending wisely the centers limited budgeton advertising to attract new membership.This position also maintains control of theZen Center’s books, magazines, tapes andCD’s. The librarian makes sure that all thepublications are controlled and available tothe membership and also solicits volunteersto transcribe talks and lectures inelectronic form. Also makes copies of talksand lectures available for sale to Zen CenterMembers.

The abbot, rector, prior and executivedirector meet regularly as the “ManagementTeam” to discuss administrative matters;often, a question brought to one of them isconsidered in the next management teammeeting before being answered.

The Zen center is governed by a boardof directors which meets annually and as thespecific requirements arises. The board ofdirectors consists of the guiding teacher,abbot, rector, prior, and the executivedirector. The board considers the overalldirection of the Zen Center’s operation andits financial and legal matters.

Training Agreement

Training at Five Mountain Zen Centermeans accepting this Training Guide, which isintended to make clear the expectations forZen Center trainees. Practicing at FiveMountain Zen Center is making a strongcommitment to Zen practice for the benefit ofall beings. As a member of our practicingcommunity, this commitment includes thefollowing:

Making a strong effort to follow theSangha Rules

Fulfilling requirements forparticipation in the Five Mountain ZenCenter practice schedule as directed bythe management team.

Helping in the dharma room as directedby the Rector.

Performing miscellaneous duties,including attending work meetings andwork periods, as directed by themanagement team.

Participating in community mealpreparation and clean-up as directed bythe kitchen master during yongmaengchongjin.

Staying current with all financialcommitments to the Zen Center,including training fees, and membershipdues.

Accepting the decisions and directionsof the management team, in keeping withFive Mountain Zen Center rules, tomaintain the correct atmosphere forpractice and community life.

About Ven. Dr. Wonji Dharma

Founding Teacher Five Mountain Zen Order

Ven. Wonji Dharma is a Bhikṣu in theLam Te Thíen tradition and a Brahmajala Monkin the Kwan Um Jong tradition; additionally,he is a Zen Teacher and the Founder - GuidingTeacher of the Five Mountain Zen Order aswell as the Chancellor of Buddha DharmaUniversity.

Ven. Wonji was ordained by Zen MasterSeung Sahn as a Dharma teacher in 1995, as aSenior Dharma Teacher in 2001 and as aBrahmajala Monk in 2002. He received teachingauthorization from Zen Master Ji Bong, in theGolden Wind Zen Order in April, 2006. Wonjiadditionally received the 250 Bhikṣu vows onNovember 1, 2012 with Bhante Suhita Dharma(Hòa Thượng Thích Ân Đức), who was the first

Dharma Heir of the Hòa Thượng Dr. Thiên Ân.Unfortunately Bhante died suddenly on Dec.28, 2013 in Los Angeles at Chùa Diệu PhápTemple in San Gabriel, California, where heresided. He was 73. Following the agreementmade with Bhante Suhita Dharma to study forat least five years under a Thien Master, onJuly 15, 2014, Wonji was accepted as astudent of Ven. Thích Ân Giáo Roshi who wasBhante Suhita's Dharma Brother and closefriend.

Appendix 五: Suggested Reading List

Introductory Study

An Introduction to Zen Buddhism By Daisetz Teitaro Suzuki Publisher: Grove/Atlantic; Reissue edition November, 1991ISBN: 0–8021–3055–0

Zen in the Art of ArcheryBy Eugen Herrigel and Daisetz T. SuzukiPublisher: VintageISBN: 0–3757–0509–0

Zen Mind, Beginner’s Mind By Shunryu Suzuki RōshiPublisher: Weatherhill ISBN: 0–8348–0079–9

Dropping Ashes on the Buddha – The Teaching of Zen Master Seung Sahn Edited by Stephen Mitchell Publisher: Grove PressISBN: 0–8021–3052–6

Nothing Special – Living Zen By Charlotte Joko Beck & Steve Smith Publisher: Harpers San FranciscoISBN: 0–0625–1117–3

The Compass of Zen Teaching(Original Abbreviated Version)

By Zen Master Seung Sahn Publisher: Before Thought Zen Group

Zen Flesh, Zen Bones Compiled and translated by Paul Reps et al. Publisher: TuttleISBN: 0–8048–3186–6

Advanced Study

Compass of Zen By Zen Master Seung Sahn Publisher: Shambhala Dragon EditionsISBN: 1–5706–2329–5

Contemporary Book on Buddhism

Only Don’t Know By Zen Master Seung Sahn Publisher: Shambhala Dragon EditionsISBN: 1–5706–2432–1

The Mind of Clover – Essays in Zen Buddhist Ethics By Robert Aitken Rōshi Publisher: North Point Press ISBN: 0–8654–7158–4

Open Mouth, Already a Mistake By Zen Master Wu Kwang, Richard Shrobe Publisher: Primary Point Press ISBN: 0–9427–9508–3Currently out of print.

The Roaring Stream– A New Zen Reader Edited by Nelson Foster and Jack Shoemaker Publisher: Ecco, ISBN: 0–8800–1511–X

Cutting Through Spiritual Materialism By Choygam Trungpa Rinpoche Publisher: Shambhala ISBN: 0–8777–3050–4

Women’s Buddhist Study

Meetings with Remarkable Women:

Buddhist Teachers in AmericaBy Lenore FriedmanPublisher: Shambhala ISBN: 1–57062–474–7

Buddhist Women on the Edge: Contemporary Perspectives from the Western

Frontier By Marianne DresserPublisher: North Atlantic Books ISBN: 1–55643–203–8

Turning the Wheel: American Women Creating the New Buddhism By Sandy BoucherPublisher: Beacon Press ISBN: 0–80707–305–9

No Time to Lose: A Timely Guide to the Way of the BodhisattvaBy Pema Chodron Publisher: Shambhala ISBN: 1–59030–135–8

When Things Fall Apart: Heart Advice for Difficult Times By Pema ChodronPublisher: Shambhala ISBN: 1–57062–344–9

The Places that Scare You: A Guide to Fearlessness in Difficult Times By Pema ChodronPublisher: ShambhalaISBN: 1–57062–921–8

The Wisdom of No Escape: And the Path of Loving Kindness By Pema Chodron

Publisher: Shambhala ISBN: 1–57062–872–6

Start Where You Are: A Guide to Compassionate Living By Pema ChodronPublisher: Shambhala ISBN: 1–57062–839–4

Chinese Chán Buddhism

Transmission of the Mind Outside the Teachings By Charles Luk Publisher: Grove Press

The Original Teachings of Ch’ān Buddhism Compiled and translated by Chang Chung–yuan Publisher: Pantheon Books, ISBN: 0–6797–5824–0

Ch’ān and Zen Teaching – Volumes 1, 2 & 3 By Lu K’uan Yu, Charles Luk Publisher: Weiser ISBN: 0–8772–8795–3 Vol. 1, ISBN: 0–8772–8797–X Vol. 2 ISBN: 0–8772–8798–8 Vol. 3

The Story of Chinese Zen By Nan Huai–ChinTranslated by Thomas Cleary Publisher: TuttleISBN: 0–8048–3050–9

The Golden Age of Zen by John Ching–Hsiung Wu Publisher: Image Books, ISBN: 0–3854–7993–X

Sayings and Doings of Pai Chang Translated by Thomas Cleary Center Publications, ISBN: 0–9168–2010–6 Currently out of print.

The Zen Teaching of Bodhidharma Translated by Red Pine Publisher: North Point PressISBN: 0–8654–7399–4

The Zen Teaching of Huang Po Translated by John Blofeld

Publisher: ShambhalaISBN: 0–8021–5092–6

Swampland Flowers– Letters and Lectures of Zen Master Ta Hui Translated by Christopher Cleary Publisher: Grove Press ISBN: 0–3941–7011–3 Currently out of print.

Korean Soen Buddhism

Only Doing It for Sixty Years Publisher: Primary Point Press Currently out of print.

Thousand Peaks–Korean Zen Traditions andTeachers

By Mu Soeng Publisher: Primary Point PressISBN: 0–9427–9502–4

The Way of Korean Zen By Zen Master Kusan Publisher: WeatherhillISBN: 0–8348–0201–5 Currently out of print.

Nine Mountains By Zen Master Kusan Publisher: International Meditation Center,

Korea; 1978 Currently out of print.

The Zen Monastic Experience By Robert Buswell, Jr. Publisher: Princeton University Press, ISBN: 0–6910–3477–X

Tracing Back the Radiance – Chinul’s Korean Wayof Zen

By Robert E. Buswell Publisher: University of Hawaii Press ISBN: 0–8248–1427–4

The Korean Approach to Zen – The CollectedWorks of Chinul

By Robert E. Buswell

Japanese Zen Buddhism Shobogenzo– Zen Essays by Dogen Translated by Thomas Cleary Publisher: University of Hawaii Press ISBN: 0–8248–1401–0

The Zen Master Hakuin–Selected Writings Translated by Philip Yampolsky Publisher: Columbia Univ. PressISBN: 0–231–06041–6

Bankei Zen–Translations from the Record ofBankei

Translated by Peter Haskel Publisher: Grove PressISBN: 0–8021–3184–0

Kōan Study

Wúménguan–Chinese; No Gate Checkpoint–EnglishThe Gateless Barrier– The Wu Men Kuan Translated with commentaries by Robert Aitken

Rōshi Publisher: North Point PressISBN: 0–86547–422–7

No Barrier– Unlocking the Zen Koan the Mumonkan Translated with Commentaries by Thomas Cleary Publisher: BantamISBN: 0–533–37138–X

Gateless Gate– The Classic Book of Zen KoansBy Koun YamadaPublisher: Wisdom PublicationsISBN: 0–86171–382–6

Gateless Barrier– Zen Comments on the MumonkanBy Zenkai ShibayamaPublisher: Shambhala

ISBN: 1–57062–726–6

The World: A Gateway– Commentaries on theMumonkan

by Albert Low, HuikaiPublisher: Tuttle Publishing; 1st ed ISBN: 0–80483–046–0

Pi Yen Lu–Chinese; Blue Cliff Record–EnglishThe Blue Cliff Record Translated by Thomas Cleary and J.C. Cleary Publisher: ShambhalaISBN: 0–87773–622–7

Ts’ung Jung Lu–Chinese; Book of Serenity–EnglishThe Book of Serenity– One Hundred Zen DialoguesBy Thomas ClearyPublisher: Shambhala ISBN: 1–59030–249–4

The Book of Equanimity– Illuminating Classic ZenKoans

By Gerry Shishin Wick Publisher: Wisdom PublicationsISBN: 0–86171–387–7

Iron Flute–EnglishThe Iron Flute– 100 Zen KoansBy Nyogen Senzaki (Translator), Ruth Strout

McCandless, Genro Oryu, Fugai, Steve HagenPublisher: Tuttle Publishing ISBN: 0–80483–248–X

Ten Gates–EnglishTen Gates By Zen Master Seung Sahn Publisher: Primary Point PressISBN: 0–9427–9501–6Currently out of print,

Whole World is a Single Flower–English

The Whole World is a Single Flower – 365 Kōansfor Everyday Life

Edited by Jane McLaughlin, JDPSN and PaulMuenzen

Publisher: TuttleISBN: 0–8048–1782–0

Zen: The Perfect Companion(Perfect Companions!) by Seung SahnPublisher: Black Dog & Leventhal Publishers ISBN: 1–57912–279–5

Various Koan CollectionsThe Zen Koan as a Means of Attaining

EnlightenmentBy Daisetz Teitaro SuzukiPublisher: Tuttle Publishing ISBN: 0–80483–041–X

The Sound of the One Hand– 281 Zen Koans withAnswers

By Hau, Yoel HoffmannPublisher: Basic Books ISBN: 0–46508–079–0

Opening a Mountain– Koans of the Zen MastersBy Steven HeinePublisher: Oxford University Press ISBN: 0–19513–586–5

The True Dharma Eye– Zen Master Dogen’s ThreeHundred Koans

By John Daido Loori, Kazuaki Tanahashi(Translator)

Publisher: Shambhala ISBN: 1–59030–242–7

Straight to the Heart of Zen– Eleven ClassicKoans and Their Inner Meanings

By Philip Kapleau

Publisher: ShambhalaISBN: 1–57062–593–X

Bring Me the Rhinoceros– And Other Zen Koans toBring You Joy

By John TarrantPublisher: Harmony ISBN: 1–40004–764–1

Sutras for Chan StudyThe Flower Ornament Scripture– A Translation of

the Avatamsaka Sutra By Thomas ClearyPublisher: ShambhalaISBN: 0–8777–3940–4

The Diamond Sutra and the Sutra of Hui-Neng By A. F. Price, Wong Mou-lam, W. Y. Evans-WentzPublisher: ShambhalaISBN: 0–8777–3005–9

The Platform Sutra of the Sixth Patriarch By Philip YampolskyPublisher: Columbia University PressISBN: 0–2310–8361–0

The Diamond Sutra– The Perfection of WisdomBy Red PinePublisher: Counterpoint PressISBN: 1–5824–3256–2

A Buddhist Bible Edited by Dwight Goddard Publisher: Beacon Press, ISBN: 0–8070–5911–0

The Holy Teaching of Vimalakirti– A MahayanaScripture

Translated by Robert Thurman Publisher: Pennsylvania State University Press ISBN: 0–2710–0601–3

Zen Poetry Bone of Space By Zen Master Seung SahnPublisher: Primary Point Press ISBN: 0–9427–9506–7

One Robe, One Bowl– The Poetry of theHermit/Monk

and Zen Master Ryokan Translated by John Stevens Publisher: Weatherhill, ASIN 0–8348–0125–6Currently out of print.

Appendix 五:: Sanskrit Pronunciation Guide

Sanskrit’s breadth of expression comesin part from using the entire mouth forpronunciation, and from elongating accentedvowels. With an alphabet of 49 letters, ithas several different versions of familiarsounds such as ‘n’ and ‘s’, each issuing froma different part of the mouth. For thisreason, diacritical marks are generally usedto indicate how and where a consonant orvowel should be sounded.

a pronounced like ‘a’ in americaâ pronounced like ‘a’ in barni pronounced like ‘i’ in bitî pronounced like ‘i’ in literu pronounced like ‘u’ in putû pronounced like ‘u’ in dudee pronounced like ‘e’ in greyai, ay pronounced like ‘ai’ in aisleo pronounced like ‘o’ in overau pronounced like ‘ow’ in cowâ, î, û, ê, âi, âu prolonged for twobeats instead of onek, kh, g, gh, ò gutturals, arising fromthe throatc, ch, j, jh, õ palatals, arising fromthe back of the palateø, øh, è, èh, ñ cerebrals, with tonguetouching the roof of the mouth

Page KY

t, th, d, dh, n dentals, with tonguetouching the back of the teethp, ph, b, bh, m labials, arising fromthe lipsc, ch palatal, always pronounced like‘ch’ in chopë cerebral, pronounced like ‘ri’ in ripå palatal, pronounced like ‘sh’ inshoutæ cerebral, pronounced like ‘sh’ inleashõ pronounced like ‘ni’ in onionä pronounced like ‘n’ in unclejõ pronounced like ‘gn’ in igneoush alone pronounced like ‘h’ in hotï a soft echo of the preceding vowelh after a consonant extra breath afterthe consonant (in Sanskrit there are nocompound sounds like ‘th’ in thief or‘ph’ in phone)

Page KZ

Appendix 五: Pinyin Pronunciation Guide

Consonants

b = same as Englishp = same as Englishc = ts in itsq = ch in chicken, tip of tongue on the lowerteethch = ch in chicken, tongue on the roof of your mouthr = r in red but with the tongue the roof of your mouthd = same as Englishs = same as Englishf = same as Englishsh = same as Englishg = same as Englisht = same as Englishh = same as Englishw = same as Englishj = same as English, tongue on lower teeth.x = sh in hush, tongue on the lower teethk = same as Englishy = same as Englishl = same as Englishz = like the ds in kidsm = same as Englishzh = j in jump, tongue on roof of mouthn = same as English

Vowels and other things...

Page LA

a = as in fatheriu = yo in Tokyoai = ‘eye’o = o in moman = ‘on’ in ‘gone’ong = somewhere between ‘ong’ in Hong Kong and ‘ung’ in hungang = somewhere between ‘ang’ in sang and ‘ong’ in Hong Kongou = ow in mowao = ow in cowu = oo in boo ü = ew in newe = u in full ua = ua in Guamei = ay in payuai = ‘why’en = un in funuan = uan in quantityeng = ung in sunguang = rhymes with stronger = sounds like it is spelledui = ay in way i = after the c, ch, s sh, z, zh, like ‘i’ in‘chirp’ (chi is like chi in ‘chirp’, but stopbefore you pronounce the ‘r’). Following any other letter the i is like ee in beeun = following j, q, x, y, l, n, sounds like ‘une’ in June. Following other letters it is closer to un in punin = similar to Englishuo = wo in worry ing = ing in sting

Page LB

Page LC

Appendix

Page LD

1 Recorded Sayings of Zen Master Joshu (Paperback) by James Green (Translator,) Paperback: 208pages, Publisher: Shambhala (September 18, 2001,) Language: English, ISBN: 157062870X

2 The Compass of Zen (Shambhala Dragon Editions) (Paperback) by Seung Sahn, Paperback: 416pages, Publisher: Shambhala; 1st ed edition (October 28, 1997,) Language: English, ISBN: 1570623295

3 The Book of Serenity: One Hundred Zen Dialogues (Paperback) by Thomas Cleary, Paperback: 512pages, Publisher: Shambhala; Reprint edition (March 22, 2005), Language: English, ISBN: 1590302494

4 Kwan Um School of Zen: The Kwan Um School of Zen is an international organization of more thana hundred centers and groups founded by Zen Master Seung Sahn, among the first wave of Korean ZenMasters to live and teach in the West. The School’s purpose is to make this practice of Zen Buddhismavailable to an ever-growing number of students throughout the world. The heart of the Kwan Um Schoolof Zen is the daily practice, which goes on in its Zen centers and groups. Students and visitors eattogether, work together, and meditate together – gradually attaining a clear compassionate mind, whichmoment to moment is able to help all beings. They offer training in Zen meditation through meditationinstruction, daily morning and evening practice, public talks, teaching interviews, sittings, retreatsand workshops. Their programs are open to anyone regardless of previous experience and are oftenoffered at no cost.

5 Seung Sahn Dae Jong Sa (1927-2004) (KUSZ: Seung Sahn Soen-sa) was a Korean Zen master born inSeun Choen, North Korea. In 1973 he founded the Kwan Um School of Zen in Providence, Rhode Island. ZenMaster Sŭngsan died in at Hwage’sa in Seoul, South Korea. Some of his Zen teachings were recorded inseveral books, including The Compass of Zen, Only Don’t Know: Selected Teaching Letters of Zen MasterSeung Sahn, and Dropping Ashes on the Buddha which was his first book actually was the labor of StephenMitchell, an early student of Zen Master Sŭngsan. Zen Master Sŭngsan also bestowed the title ofTaesŏnsa-nim (KUSZ: Dae Soen Sa Nim) upon himself as a celebration for his sixtieth birthday, whichmean ‘Great Honored Zen Master.’

6 Wade-Giles (Simplified Chinese: 清清清清清 or 清清清清), sometimes abbreviated Wade, is a Romanizationsystem (phonetic notation and transliteration) for the Chinese language based on the form of Mandarinused in Beijing. It developed from a system produced by Thomas Wade in the mid-19th century, andreached settled form with Herbert Giles’s Chinese-English dictionary of 1892. Wade-Giles was the mainsystem of transliteration in the English-speaking world for most of the 20th century, replacing theNanjing-based romanization systems that had been common until late in the 19th century. It has mostlybeen replaced by the pinyin system today, but remains in use in the Republic of China (Taiwan).

7 Pinyin is a system of romanization (phonemic notation and transcription to Roman script) forStandard Mandarin, where pin means “spell” and yin means “sound”. The most common variant of pinyin inuse is called Hanyu Pinyin (Simplified Chinese: 清清清清清清; Traditional Chinese: 清清清清清清; pinyin: HànyǔPīnyīn fāng’àn), also known as scheme of the Chinese phonetic alphabet ((Simplified Chinese: 清清清清 ;Traditional Chinese: 清清清清; pinyin: Hànyǔ Pīnyīn).

8 Sanyasi, (Devanagari: 清清清清清清清) sannyāsa is the renounced order of life within Hinduism. It isconsidered the topmost and final stage of the varna and ashram systems and is traditionally taken bymen at or beyond the age of fifty years old or by young monks who wish to dedicate their entire lifetowards spiritual pursuits. One within the sanyass order is known as a sannyasi or sannyasin.

9 Ficus religiosa, also known as Bo (from the Sinhalese Bo), Pipal (Peepul) or Ashwattha tree,is a species of banyan fig native to Nepal and India, southwest China and Indochina east to Vietnam. Itis a large dry season-deciduous or semi-evergreen tree up to 30 m tall and with a trunk diameter of upto 3 m. The leaves are cordate in shape with a distinctive extended tip; they are 10-17 cm long and 8-12 cm broad, with a 6-10 cm petiole. The fruit is a small fig 1-1.5 cm diameter, green ripening purple.The Bodhi tree and the Sri Maha Bodhi propagated from it are famous specimens of Sacred Fig. The knownplanting date of the latter, 288 BC, gives it the oldest verified age for any angiosperm plant. This

plant is considered sacred by the followers of Hinduism, Jainism and Buddhism, and hence the name'Sacred Fig' was given to it. Siddhartha Gautama is referred to have been sitting underneath a Bo Treewhen he was enlightened (Bodhi), or "awakened" (Buddha). Today Sadhus still meditate below this tree.

10 The five skandhas (Sanskrit) or skandhas (Pāli) are the five "aggregates" which categorize orconstitute all individual experience according to Buddhist phenomenology. An important corollary inBuddhism is that a "person" is made up of these five aggregates, beyond which there is no "self". Inthe Theravada tradition, suffering arises when one identifies with or otherwise clings to an aggregate;hence, suffering is extinguished by relinquishing attachments to aggregates. The Mahayana traditionfurther puts forth that ultimate freedom is realized by deeply penetrating the intrinsically emptynature of all aggregates.

11 Karma (Sanskrit: kárma), kárman- "act, action, performance; literally cause and effect";Pāli: kamma) is the concept of "action" or "deed" in Dharmic religions understood as denoting theentire cycle of cause and effect described in Hindu, Jain, Sikh and Buddhist philosophies.

12 Nirvāna ( Sanskrit: 清清清清清清清; is a Sanskrit word that literally means "to cease blowing" (aswhen a candle flame ceases to flicker) and/or extinguishing (that is, of the passions). It is a mode ofbeing that is free from mind-contaminants (kilesa) such as lust, anger or craving; a state of pureconsciousness and bliss unobstructed by psychological conditioning (sankhara). All passions andemotions are transformed and pacified such that one is no longer subject to human suffering or dukkha.The Buddha in the Dhammapada says of Nirvāna that it is "the highest happiness". This is not the sense-based happiness of everyday life, nor the concept of happiness as interpreted by Western culture, butrather an enduring, transcendental happiness integral to the calmness attained through enlightenment orbodhi. The knowledge accompanying nirvana is expressed through the word bodhi.

13 Dhyāna in Sanskrit or Jhāna in Pāli refers to a type or aspect of meditation. It is a keyconcept in Hinduism and Buddhism. Equivalent terms are "Chán" in modern Chinese, "Zen" in Japanese,"Sŏn" in Korea, and Samten in Tibetan.

14 Pāramitā or Pāramī (Sanskrit and Pāli respectively) means "Perfect" or "Perfection". InBuddhism, the Paramitas refer to the perfection or culmination of certain virtues. In Buddhism, thesevirtues are cultivated as a way of purifying the self, building good merit (karma), and helping theaspirant to live an unobstructed life, while trying to reach the goal of Enlightenment.

15 Zen in the art of Archery (Pages 44–45) by Eugen Herrigel (Random House, 1974)

16 Mahākāśyapa or Kāśyapa was a Brahman of Magadha, who became one of the principal disciples ofŚākyamuni Buddha and who convened and directed the first council. Mahākāśyapa is one of the mostrevered of the Buddha's early disciples. He is often depicted in statuary together with Ananda, eachstanding to one side of the Buddha. Zen purports to lead its adherents to insights akin to thatmentioned by Śākyamuni Buddha in his Flower sermon. Mahākāśyapa smiled faintly, and Śākyamuni Buddhapicked that disciple as one who truly understood him and who was worth to be his successor. The wordsof the Śākyamuni Buddha addressed to Mahākāśyapa are described below: “I posses the true Dharma eye,the marvelous mind of Nirvana, the true form of the formless, the subtle dharma gate that does not reston words or letters but is a special transmission outside of the scriptures. This I entrust toMahākāśyapa.” Thus, a way within Buddhism developed which concentrated on direct experience rather thanon rational creeds or revealed scriptures. Zen is a method of meditative religion which seeks toenlighten people in the manner that the Mahākāśyapa experienced

17 Ananda was one of many principal disciples and a devout attendant of the Buddha. He wasrenowned as the Guardian of the Dharma. The word 'Ananda' means 'bliss' in Pali, Sanskrit as well asother Indian languages. It is a popular Buddhist and Hindu name. Ananda was the first cousin of theBuddha, and was devoted to him. In the twentieth year of the Buddha's ministry, he became his personalattendant, accompanying him on most of his wanderings and taking the part of interlocutor in many ofthe recorded dialogues. He is the subject of a special panegyric delivered by the Buddha just beforehis death (the Mahaparinibbana Sutta (Digha Nikaya 16)); it is a panegyric for a man who is kindly,unselfish, popular, and thoughtful toward others.

18 Tathāgata (Pali and Sanskrit. "one who has thus gone" - tathā-gata; "one who has thus come" -tathā-āgata; or " one who has gone to That") (ch.清清） (jp. 清清） is the name which the historical BuddhaGautama used when referring to himself[1] . The term is deliberately ambiguous, reflecting theineffable ontological status of a fully liberated human being. Some would say that such a one hasattained True Being (Sat) ; others that the liberated soul has transcended categories of being and non-being. Thus Tathāgata reflects these ambiguities having no fixed meaning. Gautama Buddha used this wordas his preferred personal appellation. In the scriptures instead of saying 'me' or 'myself' he says,"The Tathagata is such and such..." emphasizing that as an enlightened being he has gone beyond humanpersonality - the absence of self being a central doctrine of Gautama Buddha's teaching. The term issomewhat analogous to the expression Son of Man used by Jesus to refer to himself impersonally.

19 Bodhidharma (early 6th century CE) was the Buddhist monk traditionally credited as founder ofZen. Very little contemporary biographical information on Bodhidharma is extant, and subsequentaccounts became layered with legend, but most accounts agree that he was a South Indian monk whojourneyed to southern China and subsequently relocated northwards. The accounts differ on the date ofhis arrival, with one early account claiming that he arrived during the Liú Sòng Dynasty (420–479) andlater accounts dating his arrival to the Liáng Dynasty (502–557). The accounts are, however, generallyagreed that he was primarily active in the lands of the Northern Wèi Dynasty (386–534).

20 Prajnatara was the twenty-seventh ancestor of Indian Buddhism, according to the Chinese Chanlineage. He traveled around India preaching the Buddha's teachings. He was the guru, or teacher, ofBodhidharma. The Denkoroku: Record of the Transmission of Light by Keizan Jokin Zenji relates thefollowing legendary exchange between Prajnatara and Bodhidharma. Prajnatara: "What is it that isformless amongst things?" Bodhidharma: "Formlessness is unborn." Prajnatara: "What is the highestamongst things?" Bodhidharma: "The Actual Nature is the highest."

21 The Collected Works of Chinul, translation by Robert Buswell’s, pp. 214-215 Complete andSudden Attainment of Buddhahood

22 (Buswell’s translation pp. 170-171)

23 Thousand Peaks: Korean Zen –– Tradition and Teachers by Mu Soeng (Primary Point Press,revised edition 1991)

The Ocean of Zen

Documents

Transcript of The Ocean of Zen