Through Dharma talks, Q&A, essays on practice, and conversations with leading scholars, Master Jinje speaks with urgency and compassion about the central work of his life: finding one's true self. In a style at once encouraging and uncompromising, he shares his stories and stories of past masters, revealing again and again that realization is possible. We cannot but question whether or not we are ready to embark on this arduous journey. Most vitally important for us to walk this path is having the correct attitude. Infinitely deep faith and ferocious courage reaching the sky are the keys. If you possess these qualities, attaining enlightenment is as easy as touching your nose while washing this face. A lifetime monastic and now the Supreme Patriarch of the Jogye Order, the largest Buddhist order in Korea, Master Jinje guides tens of thousands of monks and millions of laypeople on the path to enlightenment. His work is an expression of his commitment to spread Dharma through Seon practice.

The MK Daily held a press meeting on April 2, 2015 for the special article featuring Master Jinje. The meeting focused on the interview with Seon Master Jinje for the upcoming Ganhwa Seon Conference held May 2015.   

The Supreme Patriarch of the Jogye Order of Korean Buddhism bestowed Dharma Talk to finalize the 2014~2015 Winter Retreat on March 5, 2015. Master Jinje advised the assembly to fervently keep up with the practice.

Master Jine taught, "You must lay down the notion that retreat has ended this very instant. Concentrate and hold the hwadu diligently" and said, "I pray that every single one of you, whether you are a member of the Sangha or a lay Buddhist, practice diligently to conquer what you have came here to do- to become what is called a "Great One."

Master Jinje also emphasized, " Finding a Seon master is very important if you wish to be enlightened through the transmission or close kinship to Master Limji. Thus you must find a an authentic, clear-eyed teacher." He then advised the assembly, "Continue on with your practice with the devotion and firm resolution that you will not leave here until you have gained great awakening."

Many members of the sangha including the council of elders, Jogye Order Central council, governor of Gyeongsangbuk-do province came and paid their respect and celebrated the birthday for the Master Jinje.  

The President of the Jogye Order, Council of Elders and Abbots of District Head Temples join in the

New Year's Greetings and Dharma Talk by the Supreme Patriarch of the Jogye Order. 

 entered Parinirvana. Seon Master Jinje pays his respect at the funeral rites.

 Assignment of Duties (Yongsangbang) Before the Commencement of 2014 Winter Retreat

Among those who participated in the Yongsangbang were the Supreme Patriarch Jinje, along with Ven. Deok-mun (the Abbot of the temple), the Rector (Disciplinary Master), and the Directors of Seon Meditation Center, Monastic College, and Golden Ornament Meditation Center.  

has an audience with Seon Master Jinje, the Supreme Patriarch of the Jogye Order of Korean Buddhism.

If you want to find more about IBC you may visit http://www.ibcworld.org/

Seon Master Jinje is currently the Patron of IBC.  

Dr. Ahn Cheol-soo* Pays Respect to Supreme Patriarch Jinje in the New Year 

*Dr. Ahn Cheol-soo or also known as Charles Ahn, is a South Korean businessman,

former physician and professor.  He is currently a member of the unicameral legislature, the National Assembly of South Korea.  

 Viewing the Wontongbo-jeon (Hall of Perfect Interpenetration) at Haeun Jeongsa Temple in Haeundae

Geummo Seon Center in the Haeun Jeongsa Temple

Geumjang-sil (Gold Ornament Meditation Hall) at Haeun Jeongsa Temple  

Supreme Patriarch Master Jinje and Hon. Dirk Kempthorne in front of the Wontongbo-jeon Hall

 Master Jinje and his main disciples with Hon. Dirk Kempthorne

 Haeundae as a Backdrop

Sculptures of Great Masters of Buddhism as a Backdrop

The Former US Secretary of the Interior, Hon. Dirk Kempthorne,

 was appointed president and CEO of the American Council of Life Insurers in 2010.  

Foreword

  The Korean Seon (Zen) Master Jinje (b. 1934) is the teacher at the major practice monastery of Donghwasa on

Jinje Sunim’s style of meditation is one of the most uncompromising in contemporary Korean Buddhism, making no concessions to the exigencies of the age or the capacities of its practi-tioners. His approach is no intermittent avocation, promising psychological well-being, personal satisfaction, or better relationships through an hour or two of sitting a day. Jinje Sunim instead teaches an arduous meditative way of life, which seeks to free his students from the perpetual cycle of birth and death and demands everything from his students in this pursuit. When the goal is liberation itself, how could we expect him to ask less of his students?

  To achieve enlightenment, Jinje Sunim teaches a time-honored Korean style of meditation called Ganhwa Seon (also seen transcribed as Kanhwa Son): the Seon of investigating (gan) a “topic of inquiry”, or hwadu. This Korean technique is akin to the Japanese Rinzai Seon training in koans (Zen “cases”), which is better known in the West, but it developed prior to, and completely in-dependently from, the Japanese Zen traditions. Ganhwa Seon has been taught in Korea for over 800 years, and Jinje Sunim is considered to be the latest in a long line of Korean Seon masters who trace their lineage back to the final Indian patriarch, Bodhidharma, the putative founder of the Seon tradition, and ultimately to the person of Sakyamuni Buddha himself.

  In Ganhwa meditation, Seon students are given one of the traditional “topics” (hwadu) from the Seon tradition and taught to focus all of their attention on examining what the Seon/Zen masters of old meant by these seemingly enigmatic sayings. Jinje Sunim himself investigated several different hwadus in the course of his training and often confers on his students the hwadu, “What was your original face before your parents gave birth to you?” As the student’s inquiry into this topic deepens, the mind’s inability to understand what the ancient masters meant in making such a statement engenders an intense spirit of questioning and perplexity–what the Seon tradition calls the “sense of doubt” (euijeong). In Jinje Sunim’s presentation of Ganhwa Seon, this questioning component is paramount and distinguishes this Korean style of meditation from other forms of Buddhist meditation commonly practiced in the West, such as Vipassana (insight meditation). Over time, this doubt becomes so intense that the mind becomes utterly absorbed in the hwadu, so that one becomes oblivious to everything in one’s life except this questioning. Jinje Sunim calls this state, in which the hwadu questioning flows continuously and effortlessly like a stream, the single-minded samadhi (illyeom sammae). The fusion of questioning and the hwadu into a single mass eventually creates such pressure in the mind that the doubt-mass shatters, removing the limiting point of view that is the self and opening the mind to the boundless perspective that is enlightenment. In this experience of sudden awakening, the student’s mind becomes identical to the minds of the ancient patriarchs and teachers of Seon and he or she knows intuitively what the Seon masters of old meant by their enigmatic statements in the hwadus. Thus, the mind of the Buddhas and Patriarchs is passed on to yet another generation of Seon students.

  More than three decades ago, I had the privilege of meeting and studying with several of the most eminent Korean Seon masters of the last generation: Gyeongbong Sunim (1892-1982) at the monastery of Tongdosa, Seongcheol Sunim (1912-1993) at Haeinsa, Wolsan Sunim (1912-1997) at Bulguksa, and especially my own teacher Gusan (Kusan) Sunim (1909-1983) at Songgwangsa. Meeting Jinje Sunim is like seeing this last generation come back to life. Even in Korea, Jinje Sunim is the last of his kind and seeing him is like meeting in the flesh one of the classic Zen masters one otherwise finds only in books. His personality embodies the core values of wisdom and compassion that have always motivated the Korean Buddhist tradition and his teachings epitomize the Seon metaphor of the finger that points, unwavering, at the moon of enlightenment. May this book inspire a new generation of Seon students in the sense of questioning that, Jinje Sunim insists, is at the core of authentic religious practice.

Robert E. Buswell, Jr.
Distinguished Professor of Buddhist Studies
Director, Center for Buddhist Studies
University of California, Los Angeles (UCLA)

  It has been my pleasure to know Seon Master Jinje for more than 30 years. We first met at the mountain retreat of Ilta Sunim, who was renowned for his study of Vinaya and his ascetic practices. Since then, Master Jinje has come to hold a unique place in Korean Buddhist life. He was trained in the traditional monastic style of meditation which required retreat from ordinary life, but his subsequent efforts have been directed toward people living in the ever-growing urban areas of Korea.

  The large complex he has developed at Haeunjeongsa is located on a mountainside at the very edge of downtown Busan. Facing the main hall, one has a view of mountains and forests. When one turns in the other direction and looks out toward the sea, there spreads out below a vast complex of high-rise buildings. One feels that his monastery is like an island floating above the busy and vibrant life of the city. The location is an expression of his attempt to preserve the values of the quietude of the mountain for reflection and contemplation while at the same time to maintain easy access for millions of people in the city below it.

  This combination of mountain and city is hard to create and sustain. Master Jinje has accomplished it with skill and a deep feeling of compassion for the people who live their lives in the work and stress of a modern city. One is reminded of the Ten Oxherding episodes where the final scene for the meditator is the ability to reenter the market place of human activity. In many ways the activities of his monastery reflect the need to have the enlightened ones among us. It also shows us a living example of how a contemporary Buddhist master can express the reentry to the “marketplace”.

  Jinje Sunim’s teachings expressed in this volume are traditional and yet contemporary in application. Our mind is ever a focus for his attention because it is the mind that is the seat of experience. However, he reminds us that the search for our “mind” can never result in finding a fixed and unchanging entity. Every moment is a new experience and this is true whether we are in a mountain monastery or standing in the midst of a vast city that roars around us.

  The application of hwadu, a dialogue expressing the wisdom of a questioner and the possibility of awakening this same wisdom in a responder, is at the heart of his practice and instruction. It is the shock of the unexpected, the sharpness of the rejection of normal discourse that is needed to shatter the strong defenses and barriers so deeply embedded in our psyche. In this fashion, Master Jinje presses for the adoption of this particular approach of the Korean Seon tradition. He feels that it is essential to have the moment when sudden enlightenment floods the mind of one who is faced with the intensity of hwadu discourse. While meditation is often a path to this singular event, he wishes to remind us that no activity can ease one into enlightenment.

  A shift of such magnitude in the way our minds process experience must of necessity require a method that is radical and utterly transforming. Often we hear this described as “sudden” enlightenment but it may perhaps best be described as “whole” or “entire”. This means that there is nothing omitted and no exceptions from the transformation of mentality at that moment. In this volume, he shares his thoughts and insights about this method. His goal is to bring awareness of the value of hwadu to people everywhere. This message is presented in poetic formulations that are as pleasing to read as they are instructive.

Lewis R. Lancaster

Chen Professor Emeritus of Buddhist Studies

Department of East Asian Languages and Cultures

University of California, Berkeley 

 

  

Dharma Talk to Conclude 2013 Summer Retreat 

 

"Unlock the Critical Phrase <一句> and Awaken All Men to Discerning Mind" 

Hi Eminence the Most Ven. Jinje, the Supreme Patriarch of the Jogye Order of Korean Buddhism, delivered a Dharma talk on August 21 in conclusion of intensive summer retreat for the Buddhist Era of 2557.

 
His Eminence affirmed, “We must awaken to the critical phrase even the thousands of Seon Masters may not have realized. In this summer retreat, abide to the absolute non-substantiality all the past Buddhas and eminent teachers had awakened to,” Urging all monastics to steadily exert their effort in practice.     

Master Jinje also addressed in his teachings, “Do not give yourself into hindrances but find poise, fervently investigating critical phrase whether in your highs or in lows. Thus, each must awaken to the True Self and not be divergent to what comes before and after.” He then continued, “Practitioners in every direction must reach such level. Only then, can you finally become a Great Seon Master to help beings to open their eyes to attaining great wisdom.”

Approximately 2190 Bhikkhus and Bhikkhunis from over 96 Seon Centers nationwide have entered this year’s Summer Retreat to investigate on hwadu.

 

============================================================  

Three Transformative Teachings (三轉語) by Master Yunmen (雲門)

Supreme Patriarch, His Eminence the Most Ven. Jinje 

[His Eminence the Most Venerable Jinje, the Supreme Patriarch of the Jogye Order of Korean Buddhism entered the Dharma Hall and raised the Dharma staff to the assembly.]

Under the scorching summer sun

Our body feels hot and is dampened with perspiration

The critical phrase inspires all humans and celestial beings

How could I acknowledge my existence this early on

If the current carries you into Samadhi in realizing the True Self

Everything in this world is nothing but priceless treasure

====================================================

Establishment of Mt. Palgongsan’s Donghwa-sa Comprehensive Monastic College in conjunction with sojourning of the summer retreat of water snake year will not only help achieve perfect unification in Buddha-dharma but will help it to flourish all the more. This is most auspicious contribution in revival of Buddhism and world peace, truly a blessing for the fourfold assembly and of all sentient beings.

The critical phrase residing on the peak may not have been realized still by thousand saints. Only if you have penetrated and had gone through the phrase in piercing through the crown, can you finally say to have attained the ordinance of youngsimcheo (where mind functions). Hold on to tongs and hammers as done by the Buddhas and spiritual patriarchs to cut off the torrent of afflictions. Sometimes rising to the east but sinking to the west, going vertically and then horizontally, emancipating in between giving and receiving. Therefore, combine ways in looking into the minds of the practitioner to see through his or her capabilities, then with skillful means assist students to gain enlightenment. Gathering and dispersing, a great function is instantaneously present and there is no need to set any archetypes.

Sometimes taking hold of a blade of grass through a form of grand Buddhist statue, at other times taking on a grand Buddhist statue in as simple as a blade of grass. Holding on to the strand-removing sword on hand, you will attain unobstructed freedom, finding life at the time of death and yet finding death in the time of life.

Bring out your treasure and fervently investigate the critical phrase, whether in the highs or in the lows. Each one must awaken to their faultless existence, while not become divergent to what comes before and after.

Master Yumen once gave a speech on Three Transformative Teachings to the great assembly.

What is Dharma?

What is the Sata-shastra of Aryadeva?

What is the strand-removing sword of truth?

He trained many young practitioners with such Dharma talk. I urge the mighty practitioners of Donghwa-sa Comprehensive Monastic College at Mt. Palgongsan to train with the Dharma talk. I expect all practitioners from all direction to realize the truth at this level and once and for all put an end to cultivation and striving in the Buddha-way. Become a great master and lead sentient beings to open their eyes to the great wisdom.

How do you reflect on ultimate critical phrase?

A child seen through your own eyes reflect your true self 

The golden crow reflected on water becomes a beautiful sun in the sky.

[Hits the Dharma desk (法床) once with the Dharma staff (拄杖子) and descended from the Dharma seat.] 

 

 

 

 

2014 New Year’s Message by His Eminence the Most Venerable Jinje Sunim

 

 

 

Let Us Forgive and Love One Another   

Is the supreme Truth of the Dharma present

On this New Year’s Day for the Blue Horse year?

It most certainly is.

Then what is the Truth of the Dharma?

The magnificent glow of the New Year shines brightly forth over the entire world.  <日出東山大地明>

The auspicious aura of golden radiance reaches every single village, and the harmonious voices can be heard in every home.

If a tree is attached to its flowers it is difficult for it to bear fruit. Rivers must let go of being rivers in order to become one with the greater sea.  

Faced with a future that surges like waves in the ocean, all past transgressions, feuds, and conflicts that have accumulated should be forgotten with each passing year.

Let us aspire collectively for the blissful future of Korea and of the entire globe.

Together let’s ascend to fresh, new ground on the dawn of this auspicious New Year.

Following their own respective duties,

Let ascetics commit themselves to their spiritual practice and

Politicians work for the benefit of people and dedicate their lives to the welfare of all.

When the farmers cultivate the land, laborers perform their tasks, and students strive ardently to learn, Korea will hear the songs of peace and soar to the ranks of first class nations with first class citizens.       

Dearest brothers and sisters in the Dharma of the Four Seas and the Five Lakes <四海五湖>,

The world is one large family and its infinite manifestations are but one body not separate from any of us. As this is so, how could we possibly make distinctions between the North and the South or the East and the West?

Life is most rare and precious, and the laws of cause and effect clearly demonstrate how enmity and resentment return when one repays life’s generosity with malice. We must understand how holding grudges is infinite and without end. Thus, let us forgive and love one another.

Water nurtures all sentient beings, but once it dries up it will not strive to be full again.

Nothing is as humble and smooth as water when it flows, but there is also nothing more powerful when it encounters something which is strong and immovable.

Abundance results in all creation, with a temperament of everlasting modesty and reservation.

During the year of blue horse, let virtues flow like water in aiding those who are suffering. Prevent bickering between neighbors and treat all as if our own; foster love and forgiveness to swiftly bring unification to Korea and the realization of World Peace.

It is said that, "People live in poverty (人贫) because they lack wisdom (智短); the horse gets enfeebled (马瘦) and its hair gets long (毛长)."

If we aspire for every birth to be victorious and blissful, we must hold the following hwadu in our daily lives:

 ‘What is my True Self before I was born of my parents?’ 

With strong, unceasing doubt, we must discover our True Self. With great wisdom found from our True Self and the supreme blessing and virtue seen within, let us all enjoy eternal bliss and freedom together. 

 

2014 New Year of the Blue Horse (2558 B.E.)

Supreme Patriarch, Jogye Order of Korean Buddhism
Jinje Beopwon 

 

 

 

 

Dharma Talk to Begin 2013 Summer Retreat

His Eminence the Most Ven. Jinje, the Supreme Patriarch of the Jogye Order of Korean Buddhism delivered a Dharma talk on May 24th to proclaim the commencement of the summer retreat season for the Buddhist Era of 2557.

In his address, His Eminence urged all monastics to “Devote all your might into steadily holding a hwadu, investigating it urgently and single-mindedly.” He suggested the hwadu of “What is the True Self before we were born from our parents?” for this courageous endeavor.

His Eminence continued on with his teachings, “Arouse a fervent doubt in mind that propels hwadu investigation day in and day out. Make every single moment of thought only be with hwadu, make it run ceaselessly like a flowing water. Then one day, this current will carry you into samadhi in which all your sense organs will cease functioning and you will be as dumb and immovable as a tree or a rock. This state may last a month or a year until one day your eyes and ears suddenly open to reality and at that single moment, the hwadu will shatter to finally reveal the True Self from endless eons ago. Upon this, you will join the infinite bliss of the Truth.”

The full text of His Eminence’s teaching is as follows:

 

Dharma Talk to Begin 2013 Summer Retreat 

 

 

The Supreme Patriarch of the Jogye Order of Korean Buddhism,  

His Eminence the Most Ven. Jinje 

 

 

  Three Transformative Teachings (三傳語) by Master Yunmen (雲門)

 

 

The place where one attains life in the midst of great death
Cannot be realized or reached even by the Buddha of past.
Hence, I thus pronounce:
Only the old monk can be approved knowing
Knowing of the old monk cannot be approved. 

 

Today opens the summer retreat season for the Buddhist Era of 2557. Devote all your might into steadily holding a hwadu, investigating it urgently and single-mindedly. If you have not received a hwadu yet, take up the hwadu of: 

 

“What is the True Self before we were born from our parents?” 

 

Hold this hwadu a thousand, or ten thousand times. Arouse a fervent doubt in mind that propels hwadu investigation day in and day out. Make every single moment of thought only be with hwadu, make it run ceaselessly like a flowing water. Then one day, this current will carry you into samadhi in which all your sense organs will cease functioning and you will be as dumb and immovable as a tree or a rock. This state may last a month or a year until one day your eyes and ears suddenly open to reality and at that single moment, the hwadu will shatter to finally reveal the True Self from endless eons ago. Upon this, you will reach the ultimate home of the mind and join the infinite bliss of the Truth with Buddhas and Patriarchs of all ages.  

 

Members of the four-fold community who are about to start the summer retreat, life in this corrupt world is plagued by the afflictions of all sizes and shades because one has committed throughout one’s past lives layers upon layers of evil deeds whose ugly shadows darken the brilliant light of wisdom. Therefore, those who dispel all shadows of unwholesome karma of the past will be hindered by nothing and consummate everything with an unspoiled ease and grace. 

As such, all practitioners shall devotedly investigate the Truth and cultivate wisdom of mind at all times by relying on the supreme strength generated by boundless faith and ceaseless effort. If you successfully follow this advice, you will develop the wisdom eye of unsurpassed clarity and conquer all unfavorable conditions.

 

If you do not attain the wisdom eye and see the true nature in this life time, there is no guarantee that you will come upon this Way of Seeing Truth in any of your future lives ever again. All members of the four-fold community! Resolve to attain enlightenment over and over again and make an effort time after time. 

In the old days, Master Yunmen (雲門) delivered a Dharma talk on Three Transformative Teachings (三傳語).

 

First, what is the Way of Truth? 

Second, what is Madhyamaka, or the school of Nagarjuna?

Third, what is the sharp blade that would sever even a falling feather?

 

All members of the four-fold community, why do you think this monk always metes out such difficult teachings, while dismissing all easy and skillful means of teaching Dharma whose number exceeds eighty four thousand? Even if an ordinary being is lucky enough to attain a human body life after life, it is extraordinarily rare and precious to come across a word of the highest and deepest Truth. If this single word of the highest and deepest truth brushes past one’s ear, even just once, countless crimes of past lives will melt away and bright wisdom will be revealed. Therefore, sharpen your attention to catch even a single word of Dharma that passes by fleetingly and cherish it like gold treasure. If any of you grasp and attain the Three Transformative Teachings of Master Yunmen, that person will become a great teacher with clear wisdom sight and guide all beings on the Path to Liberation. 

 

Do you understand?  

 

People do not know how to go directly to the source and cut it.
Alas! How long would it take to put to rest countless karmic deeds one by one? 

 

"Spirit of UN and Seon Buddhism Similar" 

Great Seon Master Jinje meets UN Secretary Ban
  

 

"Helping the suffering and healing the sick, these are the reasons for the religions’ existence. The spirit of the UN and Seon Buddhism is similar." 

 

 

Seon Master Jinje, Supreme Patriarch of the Jogye Order of Korean Buddhism took part in a meeting on October 4th with UN Secretary Ban Ki-moon as reported by global webzine ‘newsroh’ (www.newsroh.com). This time Great Master Jinje emphasized the attitude of the religions for solving humanity's problems such as war, poverty and environmental damage. "The spirit of the UN and that of Buddhism have many things in common," he added. 

 

"The issues of famine, disease, discrimination and oppression, hostility, and environmental pollution cannot be neglected by true religions," and "Fighting and hostility should end, and our environment and the ecosystem must be restored through the activities of the religious leaders," insisted Master Jinje. 

 


 

 

UN Secretary Ban Ki-moon said "I have to apologize since I am late keeping my promise of calling Turkey and Syria to prevent exacerbation of the current situation" and after the secretary excused himself Master Jinje added that "Buddhism is the only religion that has not been engaged in a religious conflict" and he also pointed out that "what the United Nations is seeking and the goals of Seon Buddhism are similar." Master Jinje went on asking Ban to "spread the message of Buddhism through the UN." 

 

"Nowadays a country is considered developed based on its happiness index rather than the economic indicators, therefore the word of a religion such as Buddhism is important," Ban responded while they engaged in a pleasant conversation. 

 


 

 

Master Jinje came to New York through the invitation of the UN Meeting of World Religious Leaders and gave a speech at the UN Plaza Building, titled the "World Peace and the Economical Crisis: Buddhist Wisdom." Master Jinje explained that the issues of war, conflict, oppression, poverty and the destruction of the natural environment are all interrelated and for solution, he suggested the practice of questioning meditation (Ganhwa Seon). 

 

In other words, disease, war, famine, environmental destruction, etc., can be solved through practicing Ganhwa Seon and finding our "True Selves." 

"Mankind is not only facing problems like famine, disease, war, etc., that existed since old, but also as we could not take good care of our planet, new problems have emerged that eventually can put us in a situation where even the future of our existence is questioned," pointed out Master Jinje the issue of serious environmental pollution.

 

"That since wars begin in the minds of men it is in the minds of men that the defenses of peace must be constructed." After introducing a phrase from the Constitution of UNESCO, it was also added that if each individual cleanses their mind through practicing Seon, the conflicts can be dissolved, global peace and the protection of our environment can realized. 

 

Ambassador Kim Suk, representative for Republic of Korea in the UN and Son Se-joo New York Consul General, diplomatic officials as well as Protestant, Catholic and Muslim religious leaders were present adding up to more than a hundred participants. 

 

"Me and you are not two but one." 

 

The Korean Seon Master during the presentation also recited one of his own poems and wished that "Could we all contribute to world peace through every day Seon practice, happiness would fill the world." 

 

The Korean Buddhist leader also introduced the anecdote about the poet Su Dongpo, who lived in Northern Song China, and has realized 'the oneness of person and nature' through the guidance of a master. "We should understand that not only the Holy Scriptures, like the Buddhist Sutras, the Bible or the Koran, but also inanimate objects, such as pebbles and water are teaching us the truth," explained Master Jinje. 

 

"Global peace, equality, and healthy environment can all be achieved if we can realize the truth of 'Me and you are not two but one' through the mind cleansing practice of Ganhwa Seon," emphasized Master Jinje. 

 

     
by Chang-Hyun Roh croh@newsroh.com
(unofficial translation of the original Korean article) 

 

* Full Text of the Dharma Talk ...... Click here

 

 

Dharma Talk to Begin 2013 Summer Retreat

 

His Eminence the Most Ven. Jinje, the Supreme Patriarch of the Jogye Order of Korean Buddhism delivered a Dharma talk on May 24th to proclaim the commencement of the summer retreat season for the Buddhist Era of 2557.

In his address, His Eminence urged all monastics to “Devote all your might into steadily holding a hwadu, investigating it urgently and single-mindedly.” He suggested the hwadu of “What is the True Self before we were born from our parents?” for this courageous endeavor.

His Eminence continued on with his teachings, “Arouse a fervent doubt in mind that propels hwadu investigation day in and day out. Make every single moment of thought only be with hwadu, make it run ceaselessly like a flowing water. Then one day, this current will carry you into samadhi in which all your sense organs will cease functioning and you will be as dumb and immovable as a tree or a rock. This state may last a month or a year until one day your eyes and ears suddenly open to reality and at that single moment, the hwadu will shatter to finally reveal the True Self from endless eons ago. Upon this, you will join the infinite bliss of the Truth.”

The full text of His Eminence’s teaching is as follows:

 

Dharma Talk to Begin 2013 Summer Retreat 

 

 

The Supreme Patriarch of the Jogye Order of Korean Buddhism,  

His Eminence the Most Ven. Jinje 

 

 

  Three Transformative Teachings (三傳語) by Master Yunmen (雲門)

 

〔Mounted the Dharma seat and raised the Dharma staff (拄杖子) to the assembly,〕 

 

The place where one attains life in the midst of great death
Cannot be realized or reached even by the Buddha of past.
Hence, I thus pronounce:
Only the old monk can be approved knowing
Knowing of the old monk cannot be approved. 

 

Today opens the summer retreat season for the Buddhist Era of 2557. Devote all your might into steadily holding a hwadu, investigating it urgently and single-mindedly. If you have not received a hwadu yet, take up the hwadu of: 

 

“What is the True Self before we were born from our parents?” 

 

Hold this hwadu a thousand, or ten thousand times. Arouse a fervent doubt in mind that propels hwadu investigation day in and day out. Make every single moment of thought only be with hwadu, make it run ceaselessly like a flowing water. Then one day, this current will carry you into samadhi in which all your sense organs will cease functioning and you will be as dumb and immovable as a tree or a rock. This state may last a month or a year until one day your eyes and ears suddenly open to reality and at that single moment, the hwadu will shatter to finally reveal the True Self from endless eons ago. Upon this, you will reach the ultimate home of the mind and join the infinite bliss of the Truth with Buddhas and Patriarchs of all ages.  

 

Members of the four-fold community who are about to start the summer retreat, life in this corrupt world is plagued by the afflictions of all sizes and shades because one has committed throughout one’s past lives layers upon layers of evil deeds whose ugly shadows darken the brilliant light of wisdom. Therefore, those who dispel all shadows of unwholesome karma of the past will be hindered by nothing and consummate everything with an unspoiled ease and grace. 

As such, all practitioners shall devotedly investigate the Truth and cultivate wisdom of mind at all times by relying on the supreme strength generated by boundless faith and ceaseless effort. If you successfully follow this advice, you will develop the wisdom eye of unsurpassed clarity and conquer all unfavorable conditions.

 

If you do not attain the wisdom eye and see the true nature in this life time, there is no guarantee that you will come upon this Way of Seeing Truth in any of your future lives ever again. All members of the four-fold community! Resolve to attain enlightenment over and over again and make an effort time after time. 

In the old days, Master Yunmen (雲門) delivered a Dharma talk on Three Transformative Teachings (三傳語).

 

First, what is the Way of Truth? 

Second, what is Madhyamaka, or the school of Nagarjuna?

Third, what is the sharp blade that would sever even a falling feather?

 

All members of the four-fold community, why do you think this monk always metes out such difficult teachings, while dismissing all easy and skillful means of teaching Dharma whose number exceeds eighty four thousand? Even if an ordinary being is lucky enough to attain a human body life after life, it is extraordinarily rare and precious to come across a word of the highest and deepest Truth. If this single word of the highest and deepest truth brushes past one’s ear, even just once, countless crimes of past lives will melt away and bright wisdom will be revealed. Therefore, sharpen your attention to catch even a single word of Dharma that passes by fleetingly and cherish it like gold treasure. If any of you grasp and attain the Three Transformative Teachings of Master Yunmen, that person will become a great teacher with clear wisdom sight and guide all beings on the Path to Liberation. 

 

Do you understand?  

 

People do not know how to go directly to the source and cut it.
Alas! How long would it take to put to rest countless karmic deeds one by one? 

 

〔Hit the Dharma desk (法床) once with the Dharam staff (拄杖子) and descended from the Dharma seat.〕 

 

Congratulations 

During Master Jinje’s recent visit to the United States I was deeply honored to invite the religious leadership of New York City to meet with him, hear his words of peace, and be informed of his unique meditative practice. The response from all there was profound admiration, appreciation, and respect.

Later, in Washington, DC, before the International Leadership Luncheon comprised of leaders of Congress, the Senate and ambassadors from all over the world, I was again grateful to be asked to introduce Master Jinje and to read in English the transforming message he delivered to thousands. Again, the response was extraordinary and his reception warm and generous.

Finally it is the greatest honor for me to be here with you as we pay homage to Master Jinje for all that he is, and for his commitment to peace in the world.

All religions strive for authenticity about truth and about oneself as a means of attaining peace, both within and without. The Ganhwa Seon Meditation of Master Jinje is a significant way of investigating one's true self and of finding realization. Such a practice cannot help but bring about greater peace and justice in the world.

As Master Jinje spread his message of peace in the United States, it is my hope that he will continue to do so in Europe and other areas of the world.

Based on the response so far in the United States, I am sure that he will become recognized beyond borders of Korea. So that all individuals who love, hope and work for peace will be inspired through his teaching.

Thank you very much.  

March 28, 2012
Rabbi Jack Bemporad  

 

Introducing Korean Zen to the West 

 

 

  

Ven. Jinje, one of the greatest living masters of the practice of “Seon (Zen),” gives a Dharma talk at Riverside Church in New York on Sept. 15.  

/ Courtesy of Maekyung Publishing 

 

 

Renowned Buddhist monk's teachings published in English 

 

By Do Je-hae

 

 

One of the most effective means of globalizing Korean Buddhism or introducing it to the West is through good books. 

 

“Open the Mind, See the Light” by “Seon” (Zen) master Jinje is highly recommended for anyone who is interested in learning more about topics related to Korean Buddhism and meditation in everyday life. 

 

Ven. Jinje is a leading monk of the Joyge Order of Korean Buddhism and one of the greatest living masters of the practice of Seon. He was awarded the title of “daejongsa,” meaning “most eminent monk,” by the Jogye Order of Korean Buddhism in 2004. 

 

A book containing Ven. Jinje’s latest interviews and Dharma talks was published in English last month. An impressive feature of this book is that it was translated and edited by non-Korean experts who are exceptionally knowledgeable about Korean Buddhism as well as the Korean language.  

 

It was translated by the American monk Ven. Hyongak, popular author and translator of several books related to Korean Buddhism. He is the leader of a Korean Zen center in Munich, Germany.  

 

In addition, the book was edited by Prof. Robert E. Buswell, a distinguished professor of Buddhist studies at UCLA and founding director of its Center for Korean Studies. In 2009, he was awarded the prestigious Manhae Grand Prize, a major national prize in Korea, in recognition of the monk-turned-scholar’s pioneering contributions to establishing Korean Buddhist studies in the West. 

 

“Even in Korea, Jinje Sunim (monk) is the last of his kind and seeing him is like meeting in the flesh one of the classic Zen masters one otherwise finds only in books.” Buswell wrote in the preface of the book. “Jinje is widely acknowledged as being one of the two most eminent teachers of Korean Seon meditation. Most South Korean Buddhists, in fact, know that adage ‘Songdam in the north, Jinje in the south.’”  

 

Ven. Songdam is a well-known seon master who teaches in western port city of Incheon, while Jinje is the most renowned seon master in the southern part of Korea as the spiritual leader of Donghwa Temple in Daegu. 

 

The combined expertise and fine scholarship of Ven. Hyongak and Buswell have produced a fresh, reliable reading material for those who follow Korean Buddhism. 

 

The contents of the book are from a recent historic visit the 77-year-old monk made to the U.S. in September. The first half of the book is in Korean and the second half is in English.  

 

Meditation in daily life 

 

The English part is the translations of talks and interviews from Ven. Jinje’s New York visit, centering on how meditation practice can be incorporated into daily life and what kind of effects they can have on peoples’ lives. 

 

Shortly after the 10th anniversary of the Sept. 11 terrorist attack at the World Trade Center, the Korean monk gave a Dharma talk at an unlikely venue — a huge Christian church in New York City. 

 

A video of Ven. Jinje’s speech is available on YouTube. But this book is more useful if one is interested in learning about Ven. Jinje’s teachings beyond the 20-minute speech, as it contains additional materials, including an in-depth interview with renowned theologian Paul Knitter of the Union Theological Seminary in the City of New York. 

 

“This mountain monk has come to this sacred site not to compare different religious traditions and figure out which one is superior, but simply to introduce the spiritual culture of Asia as one step in the process of fostering world peace,” Ven. Jinje said at Riverside Church. “All religions must become like friendly siblings and good neighbors who cooperate in purifying the inner life of human beings and making the world a better place to live.” 

 

Letters of welcome from former U.S. President Bill Clinton and New York Mayor Michael Bloomberg were featured ahead of the talk that drew 2,000 people at the Riverside Church, a venue that has a history of uniting religions and races. Respected leaders like the Dalai Lama, the late Martin Luther King Jr. and Nelson Mandela had once spoken at the church as well. 

 

“For 500 years, Seon has been practiced only by monks and nuns in the mountain, not by laypersons. So I had made up my mind to teach this good seon practice to all citizens and people of the world,” Ven. Jinje said. 

 

“When you practice seon meditation steadily in your everyday life, you will be free from all inner conflicts and will live a carefree life; your family and the whole world will live in peace.” 

 
jhdo@koreatimes.co.kr,  

* Conguratulatory Address : Rabbi Jack Bemporad *

* Conguratulatory Address : Park Geun Hye *

* World Religious Leadership Seminar for World Peace (January 30, 2012 in New York) *

* Douglas Coe (Left), Rabbi Jack Bemporad (Right) (January 30, 2012. at Doug's house) *

* Master Jinje's speech for the International Leadership Seminar (Feburary 1, 2012. in Washington) *

* Riverside Church (New York) *

* Six Offerings *

* Greetings : Reverend Robert B. Coleman (Chief Program Minister for the Riverside Church) *

* Greetings : Paul F. Knitter (Tillich Professor of Theology at Union Theological Seminary in New York) *

* Master Jinje's Dharma Talk *

* Simple dinner party after Dharma Talk *

 

2013 New Year’s Message by His Eminence the Most Venerable Jinje Sunim, Supreme Patriarch of the Jogye Order of Korean Buddhism  

--------------------------------------------------------------------------------

The Most Venerable Jinje, the Supreme Patriarch of Jogye Order of Korean Buddhism delivered a Dharma teaching to welcome the year 2013 (B.E. 2557).

His Eminence began his teaching by wishing happiness for all sentient beings, “May all homes be filled with health and happiness; may all rivers and mountains be bejeweled with roses of Sharon in the morning of the New Year.” He then continued on with his teachings, “One lives life in destitute because he falls short of the wisdom, and when a horse becomes gaunt, its hair gets long and shaggy.” He also bestowed the hwadu of ‘What is the True Self before we are born out of our parents?’ and expounded that the hwadu must be held at all times, awake or asleep, fervently investigating and doubting to cultivate wisdom until we discover our True Self.

The full text of His Eminence’s teaching is as follows: 

2013 New Year’s Message by His Eminence the Most Venerable Jinje, Supreme Patriarch of the Jogye Order of Korean Buddhism 

 

Void but numinous,  

Empty yet sublime.

The fundamental luminosity is the essential foundation of the living Buddha,

All worldlings and sages abide and penetrate extensively in all directions.

May all homes be filled with health and happiness; may all rivers and mountains be bejeweled with the roses of Sharon in the morning of the New Year.

One lives life in destitute because he falls short of the wisdom, and when a horse becomes gaunt, its hair gets long and shaggy. ‘What is the True Self before we are born out of our parents?’ Hold this hwadu at all times, awake or asleep, fervently investigating and doubting.

Once upon a time, Congshen (從諗) renounced the world and became a novice monk. When he sought an audience with Master Nanquan (南泉), the Master asked,

“Where are you from?”

 
“I am from the Temple of Auspicious Sign.”

 
“If you are from the Temple of Auspicious Sign, then did you see the auspicious image (相)?”

 
“I did not see any auspicious image, but I saw a reclining Buddha.”

“Are you a novice monk (沙彌僧) with a master or one without?”

“Master, the January moon is very cold. Please take care of your precious Dharma body.”

When Master Nanquan heard this reply, the Master called the monk in charge of the temple affairs and ordered him to set up a clean room for the novice monk.

 

People of Korea, do you understand where the question and answer between the two masters fall on?

若是金毛獅子子

三千里外知問答處

Any legitimate child of a lion with golden fleece would know

Where the question and answer falls on from 3,000 miles away.

January 1, 2013/ B.E. 2557 

 

 

World Peace and the Ecological Crisis:
Buddhist Wisdom
Master Jinje Sunim
October 4, 2012

I am very delighted to meet you all. It is with great openness of my heart and spirit that I greet you.

I would like to express my deepest gratitude to all of you who have invited me and prepared such a precious event. I am very honored to be among you.

This inter-religious dialogue, for which all of you work hard, has been providing a spiritual foundation for peace and prosperity, as well as the hope that is leading the future. In spite of all the world problems of famine, disease, discrimination, oppression, fighting, and environmental pollution, with the help of inter-religious conversation, as well as sharing our wisdom and merit together, we still inspire people to dream about peace.

In short, our raison d’etre as religious leaders, our responsibility and duty, is to help those suffering and heal the world’s ills. We are not truly religious if we do not address these issues. Without the belief and trust of neighbors, who are suffering in anxiety and pain, we, religious leaders cannot be true to our calling.

We, religious leaders, must awaken people, show them a model. We must give first, we must reach out our hands first, we must take care of others first, to relieve hunger and sickness. We must awaken people to cease to fight and hate, awaken people to recover the environment and ecosystem.

I deeply believe that this is the reason we — all religions — exist, trust, and practice. These tasks are the religious leaders’ obligations and also responsibilities. In order to fulfill these duties, this mountain monk will also try to teach Ganhwa Seon practice while also starting to work with relief organizations and environmental groups.

Now in addition to the age-old problems of hunger, sickness and war, there are new challenges because we have not been good caretakers to the earth. As we know, the global changes observed in the last 200 years are far greater than those that have occurred over the previous thousands of years. We do not know whether our earth, our mankind can survive through this new crisis or not. We almost forget that this earth, this nature has been handed down to us from our ancestors, with their special wish for us to keep it healthy and clean.

We must realize how interconnected and how interrelated we are with the earth and one another, with the earth that houses us and the very human beings that provide communities for life. Are we even imaginable without the world and our fellow human beings?

Consider, where do we as individuals begin and end? Where do our lungs end and the air we breathe begin? How can we walk without the earth beneath our feet? I join you with my life-long wish to work harder for the coming generations. Now, some of these changes, these challenges, are extremely detrimental may even be irreversible. But in these challenges are great opportunities as well. This mountain monk believes we can meet these challenges and responsibilities.

By practicing Ganhwa Seon, which is a way to transcend the false self, we discover the way to the true self. This is what must be explained; a way of meditation that uncovers the true self, which provides a proper preparation and orientation for action.

“How can Buddhist teachings of Ganhwa Seon meditation help?” you may ask. Buddhist teaching is ancient, going back more than 2,500 years and contributing to human spiritual and cultural development. Korean Buddhism, since its inception 1,600 years ago, has followed the authentic Dharma lineage; it aims at establishing eternal world peace through a new paradigm, a fresh direction for our materialistic culture. This mountain monk thinks the time has come; Now is the right time.

As you well know, the UNESCO charter starts with this phrase, "That since wars begin in the minds of men, it is in the minds of men that the defenses of peace must be constructed." So if war begins in men’s minds, therefore solutions for peace begin there as well. Seon meditation teaches that global peace, harmony and equality, as well as a healthy ecological environment, can be achieved by keeping our minds right and understanding that You and I are not Two, but One. We must also understand that the same “Oneness” exists between the global habitat and the individual, because human beings and nature are mutually inter-dependent.

When you find your True Self and reach the home of your mind, we understand the mutual relationship between nature and human beings; there will be no environmental destruction and ecological damage inflicted only to satisfy the greed of human beings.

When we find our true selves through meditation, “I” becomes “We,” and there is no selfishness, or arrogance, but, instead, a willingness to help others and this planet, our home.

When you find your True Self and reach the home of your mind, then there will be no “I’m right, you’re wrong; ignorance will disappear and we will be filled with great wisdom. Confrontation, conflict and war will disappear and a peaceful world will naturally follow.

So how can we find our True Selves then? I believe the answer lies in Ganhwa Seon practice, which I would like to share with you. It can be done by anyone who tastes sea water and says it is salty; or by anyone who tastes honey and says it is sweet. Because this practice is not restricted by an individual character, time, or place; the practice is performed during the normal daily life and spiritual life.

Everyone was born from their parents and lives with a concept of ‘This is me' and ‘This is not me’. But since this body dies, decays and returns to nature in less than 100 years, the physical body cannot be the “True Self.”

So how can you find your True Self? Ask this question, "What was my True Self before I was born, before my physical body was born?” We have to ask that question again and again; this question is called “hwadu.”

You have to question it sincerely, over and over again, putting great effort into questioning continuously. In this state, you will forget how much time passes, what you see or hear, even your own body. This single hwadu question will flow in an intense spiritual concentration, called Samadhi, with only the hwadu. You will be absorbed in hwadu samadhi for several days, or even months. Then one moment when you suddenly see an object or hear a sound, your hwadu will shatter and you will find complete your True Self, and arrive to the home of your mind.

Let me illustrate this process as well as our innate ties with nature, with a story:

In ancient China, there was a very famous writer named Su Dongpo. One day he realized the emptiness of all of his fame, talent, and thoughts and so he decided to dedicate himself to Seon Practice. One day, he heard about the brilliant Master Changcong who taught at Xinglong Temple in Mt. Lushan and went to visit him.

After three formal bows, he said, “Master, I came to listen to your Dharma talk.”

But Master Changcong asked him, “How is it that you can only hear the Dharma taught by people, yet you cannot hear the Dharma taught by nature.”

Su Dongpo was astonished by the master’s question. Not only sentient beings with thoughts and emotions, but also non-sentient objects like mountains, rocks, or trees can teach us the Truth of Dharma? The degree of his astonishment was the degree of question. As Su Dongpo left the temple and headed to his house, his mind went back to the master’s word. “Nature teaches the Dharma?” This questioning filled his whole body as well as his whole mind.

While sitting on his horse’s back, Su Dongpo entered the questioning Samadhi, the state of absolute and intense focus, “How can insentient objects teach the Truth? Why can’t I hear it?”

As his horse went around a corner he heard the loud sound of the waterfall, and he was enlightened; he saw the Home of his Mind! He wrote this Gatha, the song of enlightenment:

The roaring of the waterfall expounds 84,000 Buddha’s teachings

How is this green mountain anything but the body of Buddha?

In the dark night, the 84,000 teachings,

How can I show them to everyone the next day?

After that, Su Dongpo enjoyed a blissful life with wisdom at the Home of Mind.

So we must realize that not only the sacred scriptures like the Bible, Koran, and Sutras, but also nature, stones, and streams teach us Truth and Wisdom. Once we can hear the non-sentient, we will answer the problems of our ecological crisis and environmental problems that threaten our earth. Genuine world peace will be right there too.

Brothers and Sisters all over the world, The world cries out for healing from radical individualism, which pits one individual against the other, ideology against ideology and nation and religions against each other – all have threatened the integrity of our planetary environment.

Mountains nurture all kinds of animals and birds, they produce fresh air for people. Water cultivates all kinds of fish and shellfish while providing life for plants and human beings. We must emulate the virtue of mountains, and air, and water by nurturing and protecting our home.

The whole world is just one.

We must not be seduced by the delusion, because ten thousand different things are not separate from me – not separate from you.

For the end of the speech, I would like to recite my poem. This is my prayer for eternal peace, happiness, and prosperity in our future.

It is difficult to distinguish between
The Supreme Truth and Mundane Truth.
You must gain the meaning,
Yet forget all words,
To come close to the Truth.
This one phase of Truth,
Is bright – so bright – it is one with all phenomena.
Chrysanthemums bloom anew in autumn.

Thank you so much for taking your precious time to listen to my words.

2012 Dharma Talk
for the End of the Summer Retreat

 Jinje Beopwon

The Supreme Patriarch

of Jogye Order of Korean Buddhism

(The Master takes the high seat and shows his staff to the assembly,)

Originally there is no dust on the ancient mirror
It is just that people make it dirty and clean it.

On this ancient mirror that everyone possesses, not even a single spot of dust can be found. It is just that foolish people make it dirty and clean it over and over again.
If anyone here can understand what I mean, their work will be all finished and they will enjoy the bliss of Truth forever.

Listening to the Dharma expounding Buddha’s highest Truth and practicing Ganhwa Seon, all of this is only for the sake of finding the ancient mirror that we all possess.

It is already the last day of the summer retreat today. You need to reflect just how sincerely, just how continuously you brought up your hwadu over the last three months. To one who wants to enlighten to the great Tao, the idea of picking up your backpack and traveling around after the retreat should be a fearful one. If you are continuously moving around, wasting time, awakening to the great Way is impossible. Only when you break through your hwadu and receive confirmation from a Master should you consider the retreat to be over. Until then you must establish your mind to be unmoving as a great boulder. Continually practice, practice, and  practice more.

Every time you move your hand or place your foot down (at all times) you should be questioning your hwadu. This question should spring from deep inside your heart like a geyser, wrestle with it until it flows  like a running stream.

If you keep trying for this single thought, one of these days true question will unexpectedly appear. You will forget what you see and hear, you will be oblivious whether it is day or night. You will not be aware of the weeks or months that pass and suddenly, one instant when you see an object or hear a sound your hwadu will break open.
Like a skewer you will pierce the one hundred thousand kongans of the Buddhas and Patriarchs in one moment. In this state, if anyone throws you a question the answer will come out, as quick as a spark, as sudden as lightning. Your life will not be the slightest bit different from that of the Buddhas and Patriarchs and I will hand you this staff, making you the 80th descendent of Buddha’s lineage.
So, all of you practitioners out there, don’t even consider whether it is the retreat or free season. Put all of your mind, all of your effort, into creating this single minded hwadu.

In ancient China, young Yunmen sunim became a monk with the deep aspiration for awakening. He devoted his life for only Seon practice for the profound Truth of Buddha.

At that time the Seon Master Muzhou was a famous teacher that every practitioner wanted to meet at least once.  Master Muzhou lived in a small one room hermitage with a big wall around it to keep any visitors out. Whenever anyone came to pay their respects, the master would open the door halfway. Then, with his towering and powerful build, he would grab the person by the collar and shout,
"Tell me! Tell me!”
If the visitor could not answer or stuttered for a reply, he would push them out, flying head over heels.

When Yunmen sunim heard about Master Muzhou he thought, "I am going to meet him. With his teaching I will certainly awaken to the great Truth."

As he knocked on the door, the master opened it halfway, grabbed Yunmen by the collar and shouted, “Tell me! Tell me!”

Yunmen sunim was startled and didn’t know what to say. As usual the master tossed him backwards and slammed the door.

To the one who has awakened when confronted with this question the answer comes right out. But to someone who has not seen True Self, nothing is clear and they will not respond appropriately.

Yunmen sunim tried to meet the master several times but each time his fate was the same as the first. He never had the opportunity to even meet the master. Finally, one day he was so frustrated he made a vow to himself, “I am going to meet the master even if it kills me!”

At the door, as Master Muzhou reached out to grab him Yunmen pushed his way in, determined not to be pushed out. He got his leg inside but Master Muzhou slammed the door, with all his strength, breaking it.
Yunmen screamed in pain, in that moment when he heard himself his hwadu shattered. His Eye completely opened to the Truth.

Only someone who has given rise to such a fiercely determined mind, like Master Yunmen, will be able awaken.

After this awakening Master Yunmen spent the rest of his life partly crippled because of this broken leg. As he hobbled around the large country of China with his attendant, he spread the great Dharma and his tradition.

One day he visited the monastery of Master Xuefeng who had a following of 1,500 monks in residence. As Master Yunmen reached the main gate he instructed his attendant,
“Go to the Master’s room and ask the master, ‘Master, how is it that you have an iron shackle around your neck?’ and regardless of what he says, insist that they are your own words.”
The attendant went to the master's room and did as he was instructed,
 “Master, how is it that you have an iron shackle around your neck?”
Master Xuefeng threw the door open, grabbed the attendant by the collar and shouted, “Tell me! Tell me!”
Of course the attendant hesitated so the master let him go saying, “Those aren’t your words.”
“No master, they are my words” the attendant insisted.
“Listen here, I know they are not.”
The attendant continued to insist so the Master called the assembly of 1,500 monks together and instructed,
“Until this beggar tells the truth hang him upside down from the ceiling”
The monks tied the attendant up with a rope and as they were about to lift him off the ground he finally cried out,
“They are not my words!”
“Then whose are they?” the master questioned.
“I am just following the instructions of my master, Master Yunmen,” the attendant admitted.
“Where is Master Yunmen right now?”
The attendant pointed and said, “He is right outside the gate.”
Master Xuefeng turned to his assembly and announced,
“There is a great master, with an Eye capable of teaching many people outside the gate. Go out there and reverently escort him in.”

It takes a sage to really be able to recognize a sage. When you open your Eye to the Tao then you will be able to determine the degree of someone's understanding by even one word or one action.
When Master Xuefeng heard, “Master, how is it that you have an iron shackle around your neck?” he knew that it came from a great master with the ability to teach many. If you awaken to the Tao you will immediately know the intended meaning of any question thrown at you.

At this time Seon Master Lingshu Rumin led an assembly of several hundred monks at his monastery teaching Seon. But for 20 years he left the position of head monk open.

The monks would ask him, “When will our head monk come?”
He would reply, “He’s been born and is feeding the ox well” meaning that the future head monk had been born and was practicing diligently. He continued to reply like this for those 20 years.

Then one day he said, “The head monk will be coming, make preparations.” All of the monks cleaned the grounds and put on their formal robe, waiting at the gate of the monastery.

There they saw one monk, it was Seon Master Yunmen who in the midst of his travels came to pay respects to Seon Master Lingshu. Master Lingshu said to the assembly,
“Here is our new head monk!”
One day a monk came up to Master Yunmen and held a sword over his head,
“What are you going to do now?” he threatened, testing the master.
Master Yunmen calmly, and immediately replied, “Blood is overflowing into the heavens.”
The monk put away his sword and bowed to the master.

With an open Eye, regardless of what is asked, the correct answer comes right out. The minute the collar is grabbed, the sword held over the head, the answer is clear. That is how he responded, “Blood is overflowing into the heavens.”

And also that is how, for the 20 years the head monk position was open, the master was able to tell the community about the future head monk: when he was born, how he was practicing, his travels, and when he was coming.
If one awakens clearly then the past, present, and future become transparent. A word or phrase coming from this one is worth more than all the gold in the world.

Since meeting this dharma of enlightenment is so difficult, even once in a million lifetimes, it is my wish that you will be able to take all of this lecture to heart and question your hwadu with single-mindedness that pierces into your bones.

So Assembly, what do you think about the final word?

The red fog pierces to the bottom of the ocean,
The bright sun wraps around Sumeru mountain.

(The Master strikes the seat with his staff once and descends.)

2012 Summer Retreat Dharma Talk (June 4, 2012)

On the road to examine Chinese Seon

Jinje Beopwon

The Supreme Patriarch

of Jogye Order of Korean Buddhism

(The Master mounts the high seat and shows his staff to the assembly)

In front of each and every one of you is True Self. Assembly! Do you see it?

Even though True Self is right in front of one's face, it is difficult to see
Nevertheless it is always there
As light as a tree leaf, blowing over the road
But as heavy as the mountain, Its name is supreme,
Though ten thousand years may come and go

To one who has attained this bright Eye of Truth, they are never far from True Self and are always using it. But to one who has not attained the Truth, even though it is right in front of their eyes it might as well be a thousand miles away.

All Truth of the universe resides in this formless True Self. Once you enlighten yourself, you will become king of the Dharma who can use this all freely. You will be free to give life as well as take it, to spread the Dharma and withhold it as you see fit.

Today is the first day of the summer retreat. Only when the mountain of past, present, and future karma has melted away will you be free from all suffering. Regardless of whether you are a monastic or lay practitioner you  must all think, "Since I have met with the Dharma in this life, I must find True Self before I die!" and wrestle with your hwadu sincerely, never forgetting it. If you do not have a hwadu yet, take this one: "What is my True Self before I was born?" Question this hwadu in your daily life at all times, be it day or night, sincerely bring this hwadu up over and over again.

Whether you are coming or going, sitting or standing, bring the question up, "What is True Self? What is True Self?" Question it one thousand or ten thousand times. If you can perfectly hold your hwadu with your whole heart, all of sudden true question will start of itself, like a motor turning over. It will flow like running water, never ceasing. You will be oblivious to day or night, and forget what you see or hear. This hwadu will ripen and when the time is right, when you suddenly see an object or hear a sound, the hwadu will shatter. True Self, that which is the same as it was a million years ago will be revealed. You will  share the bliss of Truth with all the Buddhas and sages, you will be what is called a "Great One".

This is the way of enlightening, the most valuable and noble work in the world.

Once you enter into the samadhi of meditation, your mind will become comfortable. All conflicts of mind will disappear and consequently, peaceful days will come, your life will be joyful. Eighty four thousand defilements like, hate, love, envy, jealousy, discriminations and conflicts will be gone, a life of peace will appear. This feeling cannot be described. In addition, when your time is done in this world, you can change your body freely, just as you would move from one house to another. How pleasant, what  freedom!

Assembly! Here today, gone tomorrow. This is life. People tend to keep putting things off until tomorrow, next month, the next retreat, next year….you should not be lazy like this. If you put off too long you will have a hard time when death comes because of the accumulated bad karma from past and present lives. Take this talk to heart, don't waste your time in idle chatter, just question, "What is my True Self before I was born? What is my True Self?"  Whatever you are doing, coming or going, sitting or standing, bring up your hwadu, "What is my True Self?" question this over and over again, never forgetting it.

In 2001 I visited 9 of the main Seon temples in China looking for a Seon master who could represent Chinese Seon while preparing for the 2002 International Open Seon Conference as a Dharma offering to the world.
The Dharma of the Buddha that is transmitted from Mind to Mind came to China 1,500 years ago and flourished as the Seon tradition. While this transmission has continued to this day in Korea, it has died in China over the last 60 years of communism. The monks were prevented from meditating in the mountains and the temples were just kept as a formality.

Still I was looking for just one clear-eyed master, or even half of one. So I visited 9 of the head temples accompanied by twenty some monks. Because I was looking for someone to represent Chinese Seon in an International Open Seon Conference I could not ask just anyone. I presented to each master the One Phrase of Truth to see how they would respond.

First we visited Guangde Temple where Bodhidharma resided when he came to China from India. They showed us the water pavilion where Bodhidharma ate and washed. That was it. All they did was tell us stories so we left and went to the place of the Second Patriarch. But the temple was empty. After bowing in respect, we headed for the place of the Third Patriarch. Since we were traveling in such a huge country we did not arrive until 10 PM, but the master was waiting for us with all of the monks. We bowed in respect and then were offered tea. I asked the master,

"The Third Patriarch taught,
 The Great Way is not difficult
 for those who make no distinctions.
 When love and hate are both absent
 everything becomes clear and undisguised.
So I ask you, sunim, how is it when you see without distinction?"

The master replied, "I will try to translate this teaching and make more of an effort to spread it."

If I had been the master of the Third Patriarch's Temple, I would have replied,

"Distinction fills the whole universe."

Next day, we went to the home of the Fourth Patriarch and again I asked to the master there,
"What do you think about Bodhidharma sitting in front of a wall for 9 years?" He could not reply.

If I had been the master of the Fourth Patriarch's Temple, I would have answered,

"In the brilliant light of quietude and extinction, I take and use this samadhi."

At the residence of the Fifth Patriarch, while we were eating I asked the master,

"The Fifth Patriarch sometimes taught 'Gradual cultivation' sometimes 'Instant Enlightenment of the birthless Dharma'. Now, what is taught?"

He could not answer either.

If I had been the master of the Fifth Patriarch's Temple, I would have answered,

"105 days separate winter solstice and hanshik (a Korean holiday in the spring)."

We next went to Baolin Temple where the Sixth Patriarch resided and asked,
"The Sixth Patriarch often taught 'Originally there is not even one thing'. What do you think about this?" The master could not give me a clear answer.

If I had been the master of the Sixth Patriarch's Temple, I would have replied,

"30 strikes of my staff would be correct!"

When we visited Yunmen's Temple where Master Yunmen resided, I asked the master.
"While Master Yunmen was practicing under the guidance of Master Cuiyan, on the last day of retreat Master Cuiyan asked, 'I gave several Dharma talks to the assembly last three months, did you see this old monk's eyebrow?' Master Yunmen answered, 'Kwan (關)'- which is the Chinese character meaning gate or the wooden bolt that locks the gate. What do you think of 'Kwan (關)'?"
He replied, "How could we even talk about the mysteries of the Dharma transmission between the Buddhas and Patriarchs?

If I had been the master of Yunmen's Temple and were asked the meaning of "Kwan," I would have replied,

"Spending eternity in a dark cavern."

This Seon dialogue could not continue so we went to Linji's Temple where Master Linji resided. Linji's Temple was located the edge of the city, it was the end of evening prayer when we arrived. I greeted the master and asked him right away while we were standing.
"No where in the four directions can I see the spirit of Master Linji's tradition. Only in the courtyard does the old pagoda stand tall." For an answer, I expected one word right away but there was nothing.

If I had been the master of Linji's Temple and I had heard that question,

I would have given off a thunderous shout.

We were just offered a meal. Once again we left for Zhaozhou's Temple which was far away from there. The temple of Zhaozhou was in the village also like Linji's Temple. Next day, the master invited us for tea. On the wall of tea room, there was "Have a cup of tea" which is a Dharma talk of great Master Zhaozhou.

One day when a meditator came to his room Master Zhaozhou asked,
"Have you arrived here?"
"No, I have not."
The master said, "Have a cup of tea."
Then another meditator came in, the master also asked him,
"Have you arrived here?"
"Yes, I have."
The master said same thing to the second meditator, "Have a cup of tea."
The attendant, who listened to it all, asked Master Zhaozhou.
"Master, one of the meditators said they had arrived, the other one said they had not. Why did you tell them both to Have a cup of tea?"
The master said to his attendant, "You too, have a cup of tea." Whenever people came to ask about the Dharma the master would say, "Have a cup of tea."

So, I asked,
"Master Zhaozhou said, 'Have a cup of tea.' when people asked about the Dharma. What did he mean?" The master lifted the teacup and gave it to me. So I said,

"I will accept the tea, but it is only right for you to accept a cup from me." If he understood what I meant he would have answered but he didn't say anything.

Even though we had visited all 9 main temples in China it was as if none of them could speak, they had no Dharma. With no other choice, we invited Master Jinghui from Zhaozhou's Temple, who at least answered by holding out a cup of tea, to represent China for the International Open Seon Conference in 2002.

Throughout the history of Korean Buddhism there were many practitioners who traveled to China. They went to have their enlightenment confirmed and received transmission. But this time we traveled there to examine the depth of Chinese Dharma.

Next, we made a trip across the East Sea looking for a master to represent Japanese Seon. Master Seo-ong studied in Japan for several years, so we delivered his invitation letter to Master Shoken who would speak for the Linji (Rinzai) tradition. But when the International Open Seon Conference was held, and I heard all of the masters' Dharma talks I was a little disappointed. It seems that the transmission of the Buddha's Dharma exists only in Korea.

It is sad that after 60 years of communism there is no longer clear-eyed master in China, the country where the Seon tradition first flourished.
Everyone here should learn correct meditation and put more effort in practice to continue the transmission of the Buddha's mind seal forever.

A long time ago there was a great master named Lingyun. He was firmly determined to awaken to True Self. He had practiced 30 years under Master Weishan's teaching, never leaving the temple and putting all his effort into Seon. Finally he had a great awakening to True Self when he saw the blooming flowers of a peach tree. He wrote this Gatha and presented it to Master Weishan.

For thirty years the one who was seeking the precious sword of truth:
How many times did I watch the leaves fall and the new branches grow?
But after seeing the blooming of the peach tree, in one instant,
There will never be any doubt again.

Master Weishan praised his disciple and said,
"The one who has awakened through nature and karmic affinity will never again be in darkness."
But Master Xuansha saw this Gatha and had a different opinion. He commented,

This is right, it is profound
but my elder brother's (Master Lingyun) enlightenment is still not complete.

You must know the meaning of Master Xuansha, why didn't he approve while Master Weishan, a great master teaching over 1,500 disciples, gave immediate recognition?

Assembly! Do you know the Dharma of Master Xuansha, who disapproved of Lingyun's enlightenment?

(The assembly stayed in silence, so the Master said,)

I allow the old Barbarian (Bodhidharma) to know
But I don't allow him to get knowledge

(The Master hits staff once and dismounts.)

Buddha's Birthday Dharma Talk

Queen Maya holds the Ashoka(sorrow-less) tree, the sound of thunder fills the world;
The Prince takes seven steps, an auspicious flowers blooming.
Pointing to the heavens and to the earth, Mara is startled
In heaven and on earth only I am holy, the world is boundless peace.

Today is a glorious day, it is the day that Sakyamuni Buddha came to the world. Buddha came to give freedom and equality to all living beings as well as hope for happiness. A beautiful world where everyone can live together in joy.

Greed, anger, and ignorance are at the root of all disagreements and conflicts happening in the world today. Greed creates conflict, anger leads to fighting, and ignorance hinders reason. Consequently, we continue to reap the same painful fruit and remain trapped in this ocean of suffering.  All social and regional conflicts, disputes between ideology and religion, the wealthy and the poor, they all turn into quarreling and fighting, affecting politics, economics, and the society in general. Instead of acquiring happiness this results in more suffering and torment for everyone.

In order to get rid of the greed, anger, and ignorance lurking in everyone and recover our innate, bright Wisdom (Prajna), then each and every one of us must find True Self.

There is nothing more precious than finding your True Self. This True Self is the origin of life, it is the body where is complete understanding, freedom and equality that transcends all form and ideas. If you desire to live happy, with wisdom and harmony after finding your True Self then sincerely question, "What is my True Self, before I was born?" in your daily life. Never forget this, practice with your whole heart until this one thought continues on its own accord.

Brothers and sisters,
Inwardly, diligently meditate in order to find True Self; at the same time outwardly, help others and perform good works without any hesitation. There is no way to be free from defilements and conflicts of mind without finding True Self. If you don't make merit, it will never come.

If anyone here practices like this, while endeavoring to help others, then all defilements and conflicts of mind will disappear just as the snow melts under the spring sun. Just enjoy this happiness and wisdom together, there is no distinction between Self and Others, how I not love and cherish my neighbor as I do my own body?

Today, this mountain monk would like to add one more thing:
To all of our growing young students, I would like to suggest these five precepts which will be a part in completing your education in humanity, and contribute to making a brighter future.
First of all, become a valuable person to our society and our country. Second, fulfill your filial duties to your parents and respect your elders. Third, build friendship based in trust, love and respect. Fourth, work diligently whatever task is given. Fifth and finally, keep your body and mind pure and healthy, respect and love all life. If any student, if any person keeps these five precepts, then your home will be in harmony and all will live in happiness.

Like the fragrant lotus which blooms from the mud, let us all meditate and seek True Self, light the lamp of compassion and bright wisdom, and move forward to making a happy family, a beautiful society and peaceful world.

Do you understand the Dharma of Buddha?

Countless people follow the Buddha
But how many attained the Right-Eye?

May 28th, 2556 BCE

Jinje Boepwon
Supreme Patriarch
Jogye Order of Korean Buddhism

Supreme Patriarch Inauguration Dharma Talk

March 28, 2012

Break through by stepping on the heads of the thousand sages
Impossible to understand the realm of enlightenment
Clearly achieve the unborn Truth sitting under this staff
In one leap! Straightaway arrive at the place of the Buddha.

 

Nirvana is benevolent, righteous, polite, and wise
Benevolent and righteous, polite and wise; in itself this is Nirvana

 

Act according to truth.
The grass lays down in the blowing wind.

  "People live in poverty because of lack of Wisdom; the thinner the horse, the longer the hair." Everybody wishes to enjoy fortune and success in life; question this hwadu, "What is my True Self, before I was born?" never forgetting it until you can continue single-mindedness. If you do not enlighten in this life, which lifetime will you ever escape the chains of life and death?

  Within True Self, there is illuminating wisdom; within True Self, there is great merit; within True Self, there is great loving-kindness and compassion; within True Self, there is great bliss and peace. If you realize your True Self, arriving at the home of mind, you may reveal or contain the Truth according to your will as is necessary.

  These days people all over the world are interested in Ganhwa Seon. By transcending the concept of "religion," they see it as a means in which we can recover our humanity.

  So why do we have to practice Seon? It is the fastest way to reach the Truth, as well as free your mind from conflicts and distress. Practice diligently in your daily life: you will cultivate wisdom and peace. You will become a great Teacher in heaven and on earth.

If you fight over it, a pile of gold seems insufficient
But if you share, a few ounces are more than enough

  Brothers and sisters of the earth!
  The whole world is one household, everything we see is not separate from our selves. We must be with those, all living beings, who are suffering, we should love the sick and poor as we do our own body.

  Mountains nurture all kinds of animals and birds, they produce fresh air for people. Water cultivates all kind of fish and shellfish while providing life for plants and human beings. If we practice the virtue of mountains and water, the day in which we see our peninsula is reunited and world peace will come soon.

  Through non-violence and compassion as well as keeping our hwadu, the practice which is the foundation of the spiritual culture of Korea, wisdom will shine through and the walls of confrontation will crumble. Peace will fill the land, North and South Korea will become one again. We can pass on our flourishing nation to the future generations, our contribution to World Peace.

  What do you think about this final Truth?

Where can you find this "thing" that beautifully illuminates the ages?
Every object, every form reveals this Truth of Old.

Jinje Beopwon
Supreme Patriarch
Jogye Order of Korean Buddhism

The Korea Times

Ven. Jinje named spiritual leader of Jogye Order
 

An eminent monk of the Jogye Order of Korean Buddhism was appointed Wednesday as the "jongjeong," or highest spiritual leader, according to news reports.

Ven. Jinje, one of the greatest living masters of the practice of “seon (Zen)," will officially begin his 5-year term on March 25, 2012.

The 26-member senior council of the order held a private meeting in Seoul, which unanimously voted Ven. Jinje as the 13th jongjeong. The 77-year-old succeeds Ven. Beopjeon.

Ven. Jinje was awarded the title of “daejongsa,” meaning “most eminent monk,” by the Jogye Order of Korean Buddhism in 2004.
To become a jongjeong candidate, one must be a daejongsa over 65 years in age and have more than 40 years of experience as a monk.

A jongjeong is the most authoritative spiritual leader and bears no administrative responsibility in the sect.

Ven. Jinje has been widely acknowledged as being one of the most eminent teachers of Korean seon meditation. He has also been active in promoting Korean Buddhism overseas.

He recently published an English-language book called “Open the Mind, See the Light," aimed at introducing the benefits of seon practice in daily life.

He made headlines here when he had a Dharma talk at Riverside Church in New York on Sept. 15.

By Do Je-hae, The Korea Times

jhdo@koreatimes.co.kr

 (Original Article)

Maeil Business News
Thursday, December 15, 2011

Jinje Sunim, the new Supreme Patriarch of Jogye Order

Jinje sunim (77, pictured) was appointed as the 13^th Supreme Patriarch of Jogye Order in Korean Buddhism.  He is Josil (Master) of Donghwasa Temple in Daegu.

On December 14^th, at the Center for Korean Buddhist History and Culture in Seoul, the Council of Elders unanimously appointed Jinje sunim to be the 13^th Supreme Patriarch. He will succeed the present Supreme Patriarch, Beopjeon sunim, and be the next spiritual leader to represent the Dharma tradition of the Jogye Order.

The election took only 20 minutes with the Ven. Jaseung (President of Jogye Order), Ven. Boseon (The Head of Central Council) and twenty two other elders in attendance.  After the appointment Deokmun sunim (Secretary of Council of Elders) announced, “Jinje sunim was the only recommended candidate and he was elected immediately by unanimous consent…The ceremony will be held after March 25^th  when the present Patriarch’s term will end.” The term of Supreme Patriarch is 5 years and can be repeated once for a total of 10 years.

Jinje sunim, the 13^th Supreme Patriarch of Jogye Order
"What is my True Self?" The Seon master of our time.

Jinje sunim (front third from left), the Josil at Donghwasa, is walking out of the Center for Korean Buddhist History and Culture in Seoul on 14^th after he was elected Supreme Patriarch accompanied by Ven. Beopdeung (Executive Director of Precepts Council), Ven. Jaseung (President of Jogye Order), and Ven. Boseon (The Head of Central Council).

Joined monastery at age 20…79^th Dharma Descendent of Buddha
Interested in propagating Buddhism, focusing on globalizing Ganhwa Seon

"Young man, the worldly life is ok, but try to think as if you had never been born. How about becoming a meditation monk?"
"What is good about becoming a monk?"
"There is a way in which an ordinary man can become a great Buddha."
 
In the winter of 1954, just after the end of the Korean War, he was 19 years old, living in a small village in Namhae. He visited a small temple, Haegwanam where the Master Seogu sunim- the First Supreme Patriarch of the Jogye Order- resided, with his relatives. Master Seogu suddenly suggested the young man become a monk.
 
"An ordinary man can become a great Buddha." This phrase filled the young man’s mind as he became a monk at Haeinsa after receiving his parents' permission.
 
This is the story of how Jinje sunim, unanimously appointed to be the next Supreme Patriarch, became a monk.

There are two eminent Seon masters in Korea. There is saying “Jinje in South, Songdam in North”. Jinje sunim resides in south as the Josil at Donahwasa temple, Songdam sunim (84) resides in north as the Master of Yonghwasa temple.
 
Songdam sunim rarely shows himself in public, on the contrary Jinje sunim always keeps an open door for people who are interested in the Dharma. This year Jinje sunim had two Inter-Religion Conversations with Professor Paul Knitter and also he went to New York for a unique Dharma Talk at Riverside Church, spreading Korean Ganhwa Seon. 
 
In 1967 when he was 32 years old, 13 years after he become a monk, Jinje sunim received formal approval of enlightenment from his master, Hyanggok sunim- a close friend of the Supreme Patriarch of the time, Seongcheol sunim.

Jinje sunim broke the “Up a tree” hwadu in 2 years 5 months after receiving it from Hyanggok sunim. After that he had to wrestle with "Sun-faced Buddha, Moon-faced Buddha" for 5 more years before completely breaking through. He received formal approval a few years later.

In Buddhism, the unique tradition of approval is continued by requiring the disciple to receive confirmation of their awakening from a master who has had their enlightenment thus confirmed.

Master Hyanggok carried on the Dharma lineage from the Masters Unbong, Hyewol, Gyeongheo, all the way back to Mahakashyapa when he received his transmission from Sakyamuni. The tradition started in India, moved east to China with 28^th Patriarch Bodhidharma, and brought to Korea by the 57^th Patriarch Taego Bou. Jinje sunim is the 79^th Dharma Descendent from Sakyamuni Buddha. Him being elected the next Supreme Patriarch of the Jogye Order is especially significant in the history of Korean Buddhism as he is also a master who has received this transmission.

Jinje sunim once said, “The most difficult time in my life was 13 years before I could not break my hwadu up.” His Dharma name “Jinje” was given to him by the Master Hyanggok.
 
The Dharma conversation between Seongcheol sunim and Jinje sunim is also famous. When he was younger he visited Master Seongcheol asking about Dharma, but was chased away with the instruction to "go ask to your father (meaning Master Hyanggok)." Later, after Master Hyanggok entered Nirvana, and Jinje sunim met with Master Seongcheol, he was asked four questions which he answered clearly and immediately. Jinje sunim was awarded the title of Daejongsa, "most eminent monk," by the Jogye Order in May, 2004. He resides at Donghwasa in Daegu and Haeunjeongsa which he founded in 1971.
 
Most past Patriarchs were Seon masters who had practiced long and had powerful Dharma. Even though the Jogye Order officially represents all different kind of Buddhism in Korea, basically Ganhwa Seon has the greatest influence. That’s why the Jogye Supreme Patriarch is usually considered to be a Seon master also.
 
The Buddhism community will put more effort spreading Ganhwa Seon to the world with Jinje sunim as the Supreme Patriarch.
 
After elected Supreme Patriarch, Jinje sunim sent a message through the Secretary Deokmun sunim , “In the future I will listen to the advice of the venerable elders for the unity and practice of Jogye Order, and put effort in spreading Ganhwa Seon, the essence of Oriental spirit culture.”
 
Jinje sunim has been actively teaching the laity. He asks “What is your True Self, before you were conceived?”
 

When we interviewed Jinje sunim last March, he sent a message to our readers, “In your life, you will get what you give. Fortune will come when you are charitable; your business will improve as you gain virtue. If you are in high position you should not show off, it never lasts long. If you are poor, don’t blame others, instead work diligently every day then wealth will accumulate.”
 

What does the Supreme Patriarch do?

The Supreme Patriarch is the “face” and spiritual leader of Korean Buddhism. The President has actual power on administration and foreign activity, but the Supreme Patriarch has power since he has the right to dissolve the Central Council which makes regulations in emergency situations.
 
More importantly the Supreme Patriarch gives Dharma talks at important ceremonies and retreats for teaching the laity as well as priests.
 
The term is 5 years and can be repeated once. The qualifications for Supreme Patriarch: over 45 years priesthood, 65 years old or more, and known for their rigorous practice. So far, only Seon masters have been appointed.
 
The Jogye Order represents 1,700 years of Korean Buddhism history as the presently united order was established in 1962.

The Past Supreme Patriarchs and their terms:

1^st : Hyobong,  2^nd : Cheongdam,  3^rd & 4^th : Go-am,  5^th : Seo-ong  6^th & 7^th : Seongcheol,  8^th & 9^th : Seo-am,  10^th : Hye-am,  11^th & 12^th : Beop-jeon

The present Supreme Patriarch, Beopjeon sunim’s term will end March 25^th, 2012.

[Written by Hyang-hwi Lee / Photographed by Jae-hoon Kim]

- Unofficial Translation -

Supreme Patriarch Acceptance Speech

To the virtuous elders, the 20,000 monks and nuns in the Jogye Order, and the laity who have selected me as the Supreme Patriarch: this mountain monk sincerely hopes to fulfill this huge calling and responsibility to brighten and carry on the transmission of Buddha’s Wisdom.

All citizens and Buddhist laity:
The master of us, the True Self is our spirit. These days material objects govern us, greed and selfishness have perverted our values, the natural order of the earth is being destroyed and society grows more corrupt. There is no eternal satisfaction in materialism; however the absolute value of our spirit will last forever. As the role of spiritual leaders today we should practice the bodhisattva’s compassion, bend down to help our neighbors who have difficulties, sentient beings who are suffering, and share their pains. 

All citizens and Buddhist laity:
We now find ourselves in the center of the world. When everyone attains innate great freedom and bright wisdom we can achieve true peace with others and unite the world. Make Seon meditation our daily practice while we are doing our work. There is no East or West in this Seon Dharma, it is beyond time or ideologies; it is the essence of our spiritual culture. Through this practice, anyone can find their True Self, awaken to the Truth of the universe, and find the Absolute in this everyday world. Here we can create a world which there is no discrimination, suffering, defilement, and conflict, one of great wisdom and fortune leading all people to happiness.

大智如愚人莫測(대지여우인막측)이요
收來放去亦非拘(수래방거역비구)로다

A person who has great wisdom looks foolish, that’s because people cannot recognize him
Spreading the truth, or folding it up; there is no obstacle.

December 14, 2011

  Jinje

 

Jogye Order names Ven. Jinje as new chief spiritual leader

Ven. Jinje (center) heads to the main sanctuary with other monks after being elected the new spiritual leader, or Jongjeong, of the Jogye Order of Korean Buddhism on Wednesday. (Yonhap News)

Ven. Jinje was elected as the new spiritual leader of the Jogye Order of Korean Buddhism, Wednesday.

The 77-year-old succeeds Ven. Beobjeon and will serve for five years as the 13th Jogye Order spiritual chief. Twenty-three senior members unanimously approved of Ven. Jinje, who was the only candidate, according to the order.

The new leader will officially take the post after March 25, when his predecessor’s term ends, it said.

The post “jongjeong,” or spiritual leader, is considered the core of the Jogye Order and heads the education of the monks. The spiritual leader, however, does not take part in administrative affairs.

The Jogye Order is the biggest Buddhist order in Korea with 2,501 temples and 13,860 monks around the country. It has been practicing for over 1, 200 years, since the Unified Silla Kingdom (57 B.C.-935 A.D.), but it was officially established in 1962.

Ven. Jinje was born in 1934 in South Gyeongsang Province and became a Buddhist monk in 1954.

Ven. Jinje, who gave a speech on the spiritual aspect of the Jogye Order at the Riverside Church in New York in September, is considered one of the leaders of Korean Buddhism.

By Shin Hae-in (hayney@heraldm.com)

 <Original Article>

Dharma Talk by Seon Master Jinje

on the first day in Lunar August

August 29, 2011

Jinje Seonsa held up his staff and hit the table one time,

How odd, it is said that,
“Insentient objects teach the Dharma”
This is truly an odd phrase!

 “Insentient objects teach The Dharma”; a house teaches, a rock teaches, a mountain teaches, a tree teaches, the earth teaches …

How can these insentient things teach the Dharma?
Only when you can hear through your eyes and see through your ears will you be able to understand how “insentient objects teach the Dharma.” If you understand this Truth you will attain the greatest freedom.
Without the eye of Truth, one will continue to follow the karma of greed, anger and ignorance, the three poisons from which all 84,000 defilements arise. Once you pull up the roots of these three; greed, anger and ignorance, all 84,000 defilements will disappear without a trace. Only Seon practice can pull up the roots which bring forth all of the defilements.

How can we find our True Self through Ganhwa Seon meditation?

In your daily life, focus on questioning the hwadu, “What is my True Self, before I was conceived?” Raise questioning thousands of times a day. Hwadu questioning will replace all other discursive thoughts which usually consist of things like hate, love, jealousy, envy, fear, and anxiety.

So all of you, when the time comes to face death, if you want to attain the freedom that allows you accept death and give up your body as you would move from one house to another, just questioning the hwadu “What is my True Self, before I was conceived?” If all discursive thoughts disappear while your hwadu question flows like running water, then finally you will arrive at the home of your Mind without even taking a step. This hwadu meditation is unique to Buddhism.

In this life we have a good opportunity to practice with our hwadu. After pulling up the roots of greed, anger, and ignorance, you will enjoy bliss in every life. Listen to my Dharma talk and then question your hwadu everyday in order to find your True Self. You will live in the land with all the Buddhas and Patriarchs and know contentment though ten thousand years may pass.

In the Dang Dynasty of China, there was a very famous writer named Su Dongpo (蘇東坡). He is considered to be one of the best 8 writers in ancient China; a distinguished scholar as well as an eminent poet.
One day, he heard about the brilliant master Cheng-hao(承皓) who taught people Buddhism in his mountain temple. He decided to visit the master thinking, “I should judge this monk by myself.” After riding for several miles, he arrived at the temple. As a famous writer and scholar, Su Dongpo was arrogant and underestimated the master Cheong-hao.
Master Cheong-hao noticed this and asked,
“What is your last name?”
Su Dongpo  answered “Cheng!(秤)”, which also means a measuring scale, a pun indicating his intention to judge the master’s ability.
“You are coming here to measure the Dharma?” The master then let out a loud shout, “Aak-!”
“How much does my shout weigh?” the Master asked.
A famous scholar, Su Dongpo had studied all the classics but he was shocked by the master’s words, “you came here to measure the Dharma, then weigh my shout!” He was speechless and lost his confidence. He bowed his head and asked,
“Master, give me one teaching please.”
Master Cheong-hao said,
“You can hear the Dharma taught by people, why can’t you hear the Dharma taught by all objects?”
Not only sentient things, that which have sensation, but also non-sentient objects like a Dharma hall, rocks, or trees teach us the Truth of Dharma. How come you, as an eminent scholar, only hear the Dharma taught by sentient beings? Su Dongpo was astonished by the master’s question. He couldn’t answer.
As Su Dongpo quietly left the temple and headed to his house, his mind went back to master’s word, “Insentient objects teach the Truth of Dharma” He had read all the classics but he never had heard about this before. A stone teaches the Truth? A house, a tree, a mountain, they all teach the Truth? His mind became blank. Once an arrogant scholar Su Dongpo now felt ignorant!
He was very angry himself. “Insentient objects teach the Truth of Dharma” This questioning filled his whole body as well as his whole mind. While sitting on horse’s back, Su Dongpo entered questioning Samadhi, “How can insentient objects teach the Truth?” “Why can’t I hear it?” The master’s word had become his hwadu questioning.
 “Insentient objects teach Dharma” questioning flowed through Su Dongpo’s mind every moment on the way home. When his horse turned a curve, there was a big waterfall. Su Dongpo’s question about how insentient objects could teach the Dharma was solved when he heard the loud sound of the waterfall!
All meditators will awaken when questioning becomes so intense that it pours out from all 84,000 pores. If there any small distinction or distraction exist then single-minded questioning breaks. All this time will pass to no avail. When single-minded questioning begins, your whole body becomes one gigantic question; you sit for days or months without noticing it, in this kind of state your hwadu will shatter.
Even though Su Dongpo was a very famous scholar and writer, his knowledge couldn’t help him understand the master’s question. “Mountains, stones, houses, the earth and even trees teach the Dharma! How didn’t I know about this?” This questioning led him into Samadhi and upon hearing the waterfall, his hwadu broke open. He wrote this Gatha,

瀑布流水廣長舌(폭포유수광장설)이요
靑山豈非淸淨身(청산기비청정신)가
夜來八萬四千偈(야래팔만사천게)를
他日如何擧似人(타일여하거사인)고

The roaring of the waterfall expounds 49 years of Buddha’s teaching
How couldn’t the green mountain be the body of Buddha!
As dark night comes,
How can I show 49-year Dharma talk of Buddha to everybody in next day?

This is the poem of enlightenment after hearing the Dharma taught by insentient objects.

Ganhwa Seon is worth more than a mountain of treasure because once you attain the Truth you will use and enjoy it forever.
In Diamond Sutra, there is a phrase “The number of grains of sand in the Ganges…”
The Ganges River is one of the biggest rivers in the world. So there must be so many sand grains. When I traveled India 20 years ago I crossed a bridge over the Ganges. It is hard to explain just how big it was. Sakyamuni Buddha used this comparison many times during his Dharma talk. “Even if you do good deeds like the number of grains of sand in the Ganges and sacrifice your body for thousands of millions of kalpas this is not comparable to the virtue of …”
How long is one kalpa?
Imagine there is a huge rock, 10 miles in circumference. Every 100 years a heavenly maiden comes down and walks around this rock, brushing the end of her silk skirt up against it. One kalpa is the amount of time it would take for this maiden’s skirt to wear down this rock. Think about how long thousands of millions of kalpas could be?
Spreading the Dharma has more value than good deeds including scarifying your own body for thousands of millions of kaplas. The virtue of Dharma offering can cover heaven and earth. Bring your friends and neighbors to Dharma talk. Share with them.

One word from master Cheong-hao made a distinguished scholar speechless. Becoming like a fool, his all knowledge melted away, Su Dongpo entered the state of single-minded Samadhi. When he heard the sound of the waterfall, he awakened. All of you should rise questioning like Su Dongpo did, then enlightenment will be very close to you.
In our Mind Nature, there exists every Truth. Only one who opens the Eye of Wisdom through meditation can arrive here, where they can live in bliss and wisdom.

Master Zhaozhou had been teaching about 10 meditators. He was a famous Seon master but didn’t like to teach many people at once. He always accepted only about 10 students. One day, a monk came to visit the master.
Master Zhaozhou asked,
“Where are you coming from?”
“I am from Wutai mountain.”
The visiting monk started talking about one old lady near Wutai mountain. The old lady lived in the hut on the corner of Wutai and would give people direction to the mountain. Whenever monks or lay people came to pay respects to the holy sites on Wutai mountain they had to ask the old lady the direction because there was no sign.
 “How do I get to Wutai mountain?”
“Go straight.” Old lady would reply, but when they took a few steps she would tease,
“That monk can walk well.” She made fun of everyone who asked her directions.
Hearing about this old lady, master Zhaozhou said,
“I should go to teach that lady a lesson!”
The master Zhaozhou resided a few hundred miles away from Wutai mountain. I’ve been to both places and it is a long distance. But Master Zhaozhou walked toward Wutai mountain. The old lady was sitting on her hut near the mountain.
Master Zhaozhou asked, “How do I get to Wutai mountain?”
“Go straight.” Old lady said. Master Zhaozhou walked a few steps and the old lady teased as usual,
“That monk walks well.”
Without saying a word Master Zhaozhou returned to his temple and said to the assembly, “I scolded that old lady.”
In order to give this excellent Dharma talk, the old master had walked for several hundred miles. Even one Dharma talk is this precious. To leave behind a teaching that would open 10,000 people’s eyes, the master walked back and forth to Wutai mountain.
Master Zhaozhou did what every other monk did, and then returned to his temple. But he said “I scolded the old lady.” How did he scold her? If you can understand this, you have ability to talk about the Truth of Buddha.

Master Hyanggok opened a meditation hall in the east coast to teach the one road to the Truth. It was during the last Dharma lecture of the summer retreat in 1967 when I asked Master Hyanggok,
“I’m not asking about what the Buddhas and Patriarchs know, but tell me what they don’t know.”
“Nine times nine is eighty one,” the Master replied.
“All of the Buddhas and Patriarchs know that.”
“Six times six is thirty six.”
I bowed and left the hall without a word.
“I finished my Dharma talk today,” the Master said as he descended from the Dharma seat and returned to his room. In this Dharma talk, the profound Truth exists.
The next day I put on my robes and asked the Master again,
“I’m not asking about the Eye of the Buddha or the Eye of Wisdom, please tell me what the Eye of the enlightened monk is.”
“The duties of a Bhikkuni (Buddhist nun) are those done by women,” the master responded.
“Today, I have truly seen you for the first time, Master.” Even though I lived under him for 8 or 9 years this was the first time I really saw him.
“From where are you seeing me?” the Master asked.
“Attendant, latch the door!” I shouted.
Master Hyanggok was delighted, “You are right! You are right!”
At this time the Master Hyanggok made me his Dharma successor and the 79th Patriarch with transmission Gatha:

Entrusting this Dharma to my successor, Jinje Beopwon:
The great, living Dharma of the Buddhas and Patriarchs,
Can neither be given nor received.
As I am transmitting this living Dharma,
To gather or to spread, it is up to you.

This tradition continues from Sakyamuni Buddha to today. Only enlightened one can get approval. Only in Ganhwa Seon do we have a living tradition of approval.
A person cannot just get approval like a crying baby receiving cookies. Approval will be given to the person who is totally awakened. “Don’t make everybody in the world go blind.” Only an awakened master can lead people to the right way.
I will give Dharma talk at Riverside church in New York on Sempember 15 to thousands of people, in order to globally spread this unique Korean Ganhwa Seon. And after the event, we are going to print 20,000 copies of the English book on Korean Ganhwa Seon, and will distribute to 2,000 libraries in 6 countries including America.  I hope everybody practices hwadu questioning in their daily life and achieve world peace through it.

Everybody here today, I hope all of you practice diligently to find your True Self.
Keep my words in your mind.

The master hits the table one time and descended.

The story of "enlightenment of Su Dongpo", "Seon Master Zhaozhou in Mt. Wutai"

2002 International Open Seon Conference Dharma Talk

The Master mounted the platform and hit his staff one time

천지여아동근(天地與我同根)이요,
만물여아동체(萬物與我同体)로다.

 

Heaven and earth share same roots as I
Everything in the world and I are one body together

 

Though this may be true there is still one more gate.

The Master hit his staff one more time

춘생하장추수동장(春生夏長秋收冬藏)이로다.
인빈(人貧)함은 지단(智短)이요, 마수(馬瘦)면 모장(毛長)이로다.

 

In the spring everything comes to life, in the summer it grows.
Fall is the time to harvest; the winter is the time to store
There is lack of wisdom in poverty; long hair grows on a skinny horse

If you say Seon is just Seon, it is like piling more shit on top of shit, if you say Seon is not Seon, you will get 30 strikes.

So, what is the right way?

대야정금(大冶精金)이요, 징담교월(澄潭皎月)이로다.

Pure gold in the boiling pot, bright moon over the clear lake

Assembly,
You should keep questioning your hwadu with your whole heart. Raise a great question in your daily life in order to find your True Self and enjoy success and fortune.
"What is your True Self before you were conceived?" Bring up this question over and over again until this single hwadu flows continuously through your thoughts.

There are many different kinds of meditation but Ganhwa Seon is the most direct way to enlighten. Anyone who practices single-minded hwadu in one’s daily life can instantly awaken and be a Buddha, the enlightened one.

The beauty of Ganhwa Seon lies in penetrating the one phrase that was located right on the forehead of all the sages. If you can attain this state of mind, you will gain true resting land and enjoy the happiness of enlightenment with along with these wise ones.

Once you enlighten then with every birth you will be born with Right Eye of Buddha forever. Ganhwa Seon is the Right Way to attain the greatest wisdom. I hope all of you practice this meditation in your daily life, so you will awake the Truth and enjoy success and fortune.

In the Tang Dynasty of ancient China, Zhaozhou Sunim became a monk when he was only 10 years old. Soon this young monk outpaced his old master. This young monk visited the Great Master Nanquan to learn more practice. The Master asked,
“Where are you coming from?”
“I am from Rui Xiang Yuan (瑞祥院)," the young monk replied. Rui Xiang Yuan means the temple of auspicious form.
“You are coming from Rui Xiang Yuan, so did you see any auspicious form?”
“I didn’t see any auspicious form but I see the reclining Buddha.”
Master Nanquan sprang up and asked him,
“Do you have your own master or not?”
“The master resides” the young monk said.
“What is master residing?”
“Master, January is still cold, so you must take care of yourself.”
Master Nanquan was very satisfied with this answer and called his attendant,
“Take this young monk to the special guest room.”

How could the young monk give the right answer to the master without any hesitation? Because once you open the Right Eye of Dharma, this Truth will radiate forever.

Master stayed in silence for a moment then said,

문재답처(問在答處)요, 답재문처(答在問處)로다.
The answer is in the question, the question is present in the answer.

When Zhaozhou sunim met the Master, about 700 monks were practicing under master Nanquan’s teaching. There was one cat in the monastery. One day the monks started fight over whose cat it was. The Master rang the bell to call all the monks in the hall, he climbed up to the platform and said to his attendant,
“Bring the cat and a knife”
Master took the cat and the knife and said to the monks,
“You have been fighting over this cat for the last few days. If anybody can speak correctly about this, I will let the cat go free. Otherwise, I will cut it into two pieces!”
But nobody said a word.
“One word!”
Master urged monks to say something but no one among the 700 monks understood the Master. The master killed the cat and went back to his room.
This happened while Zhaozhou sunim was out. When Zhaozhou came back, Master asked.
“If you were there what would you have said?”
As an answer, Zhaozhou sunim immediately put his shoes on the top of his head and went out.

Do you understand? What did master Nanquan mean when he asked 700 monks to speak correctly? What did it mean when master Zhaozhou put his shoes on the top of his head and left?

Master sat in silence for a moment then said,

태평본시장군치(太平本是將軍致) 나
불허장군견태평(不許將軍見太平)이로다.

 

Times of peace are essentially achieved by generals.
However, these generals are not allowed to see the peaceful times.

The Master Jingyuan Hangsi was a disciple of the Sixth Patriarch. The Master Jingyuan Hangsi had one disciple , Shitou sunim, who served him for decades. One day he called Shitou sunim and said,
“Deliver this letter to the Master Huairang, when you come back I will give you a dull ax and let you live in Nanyue mountain.”
When Shitou sunim arrived at the temple which the Master Huairang resided he bowed three times and immediately asked the question,
“How is it when one does not serve Buddha above, or even care about their own soul?”
“Why are you asking only about the highest Truth not the common Truth?” Master Huairang replied.
“Even if I fall into the eternal cycle of life and death I will not seek the Dharma of Nirvana .”
Master Huairang turned his back to Shitou sunim.

If I were master Huairang, I would not have simply turned my back but would have said “Seon meditator! Carry a wooden panel at your side, go out to the world and look around!” 

Shitou sunim immediately returned to his temple and greeted his Master Jingyuan.  The Master asked,
“Did you deliver my letter?”
 “I neither delivered the letter nor connected with the master there.” Shitou sunim replied and asked,
“Master, you said you would give me dull ax when I came back. Please give the ax to me.”
Master Jingyuan put his one foot out and Shitou sunim bowed.

If there is anyone here today who can understand this story I will transmit to them my staff. Why did Master Jingyuan put his one foot out when he was asked “Give me an ax.”? What is the meaning of this conversation?

Master stayed in silence for a moment then said,

One Phrase of Enlightenment

before Mounting the Platform

A cloud arises from the ocean
A few blue waves embrace the rock as they pass

 

一片白雲海上來 (일편백운해상래)
幾條綠水岩前過 (기조녹수암전과)

If somebody asks me about the Truth of Buddha, I will strike him with my staff like the falling rain and scold him like thunder. If, at the tip of my staff, they enlighten to the meaning of my rebuke, they will have instantly solved the work of life and death and enjoy perfect contentment though one hundred thousand years may pass.

One layman brings 100 pounds rice every month on payday regardless of the bad economy. He just brings it without any word. One day I ran into him and asked,
“It probably is hard to support your family and educate your children with your wage. But still you bring the rice every month.”
“I am making offering for all the monks at the meditation hall. I pray that they will enlighten and teach the Dharma of Buddha forever.” He replied with great faith.

It is through the offerings and support from the lay people that allow us, monks, to practice Seon and meditate. It is very important that we are sincere in our practice. All of the Buddhas and Masters of the past emphasized the meaning of accepting offerings. “If you don’t awaken to the Truth, all the offerings you received will be a big burden which you have to pay back!”

A long time ago, one layperson heard about a monk meditating diligently in a small cave. He decided to visit this monk with an offering of gold.

“Sunim, please accept this gold as an offering.”

The monk hesitated and refused,

“I am not worthy to accept this gold,”

The layperson asked,

“Then, where can I find a monk who can accept my offering?”

“Go to the next cave. There another monk is practicing.”
The layperson went to the next cave and offered the gold.
“Sunim, I wish you accept my offering.”
This monk accepted gold with pleasure and used for foods and clothes. But this monk passed away a few years later.

One day the monk who refused the gold passed by the layperson’s village. There was a big ox in the yard of the person who offered the gold. He recognized this ox was as his fellow meditator in the next cave! The monk who accepted gold became an ox and was paying his debt back. The monk who refused the gold said,
“Are you still repaying your debt?”
With a big “moooo!” the ox died and the monk who accepted the gold was released from the ox’s body.

We should think about this story carefully. The first monk refused gold, “My practice is not worthy” and the second monk accepted the offering, “My practice deserves this gold!” So why did the second monk become the ox of that layperson after his death? Even more interesting is how is it that he was freed from the ox’s body when his fellow monk said, “Are you still replaying your debt?”
This story shows us the power of meditation and teaches us the gravity of accepting offerings. Some of the ancient meditators could use 1,000 nuggets of gold a day without making any debt, but others without that practice have to pay back every grain of rice and every drop of milk.

Time passed quickly, our winter retreat is almost done. Only ten days left. During winter retreat we were able to meditate thanks to these precious offerings. Has your practice been worthy of all the offerings you received? If not, you have ten days left. Let all of your discursive thoughts, distinctions, and preconception blow away like the ocean wind over the Haeundae beach, and practice with your whole heart. If you do, you will be close to the truth and be free from life and death in a few months.

In our recent history there were four great Seon Masters Hye-wol, Man-gong, Chim-un, Han-am who succeeded Seon master Kyeong-heo. Master Gobong and Geumo, disciples of master Man-gong, became Seon masters after the Korean liberation from Japanese occupation.

One day as master Gobong was about to sit on the platform to give a Dharma talk, master Geumo pulled his robe and said,
“Say one word before you climb up the platform!”
Giving a Dharma lecture is truly difficult.
If someone asks for one word, then without any hesitation a master must be able to respond quickly and accurately, like a spark or flash of lighting. But master Gobong said,
“Let go of my robe!”
Mater Geumo asked again,
“Say one word before you climb up the platform!”
“Let me go!”
“Say one word!”
“Let me go!”
Anyways this is what happened.

20 years ago the Master Hyanggok asked me about this,
“If you were master Gobong, what would you have said when you were asked to say one word before mounting the platform?”
 I gave off a great shout.
Master Hyanggok scolded me,
“If you say that from your narrow mind, you could make all the people in Busan go blind.”
I replied with my head bowed,
“This is my fault.”
Master Hyanggok said,
“It is my fault.”

Do you understand?
If you want to understand this conversation between master Hyanggok and me, you must open the Correct Eye of the Buddha. When you practice hard and enlighten you will see and know the Truth. 

January 3, 1991, Haeunjeongsa

The Tradition of Approval

When you open the door of Truth
Sages and sentient beings live under one roof together
When you close this door of Truth
Beakdu mountain to the north, Halla mountain in the south
(*Baekdu mountain in Korea’s northernmost mountain, Halla mountain is the southernmost mountain.)

This place right here is where enlightened ones and sentient beings are separated. If there is anyone here who meditates diligently on this Original Problem, clarifying and brightening all that was covered then they will pass through this gate that separates the sage and sentient beings. They will receive confirmation, or approval, for opening the Right Eye of the Buddha.

It is unacceptable if someone fails to pass through this gate and then believes they are enlightened. The Truth of Buddhism is boundless and beyond our intelligence or comprehension. That’s why you need an enlightened master who can teach and evaluate your progress in practice.

If you meditate by yourself and one day you think that you are enlightened then you have already fallen into the wrong path. Once Buddha said, “Without an enlightened master they are an outsider to the Way.” So the Buddha and Patriarchs set up this tradition of approval to protect Dharma and Right Eye from being tarnished by wrong ideas.

In ancient China the famous Seon Master Amdu, grew out his hair and made a living as a boatman who would ferry people across a river. He hung a wooden bell up on both sides of the river and whenever somebody came and struck this bell he would grab his paddle and come dancing out of his straw hut. 

One day a lady with a child struck the bell and the Master Amdu came dancing out of his hut as usual but suddenly this lady took hold of her child’s collar and asked,
“I am not asking why you are dancing with a paddle, just tell me where this child comes from.”
Without a word, the master Amdu hit the boat three times with his paddle.
The lady said,
“I’ve given birth to six other children and no one could answer me. No one can give me a good answer after this seventh one either.”
She then threw her child into the river, and the master Amdu quit being a boatman.

Let’s think about this story. Why did this lady throw her precious child into the river? What kind of answer would have saved the child? So was the Master Amdu wrong to have hit the boat 3 times? How was the lady using her mind when she threw the child in the river? 

This is very difficult Dharma lecture. If you can pass through these gates then you will continue this tradition of receiving confirmation and be a master who can teach the Truth of Buddhism.

Can you understand Master Amdu and the lady?

Nobody here answers, so I will recite a poem,

Two most fearful hunters meet

Name all different ways how they hunt a tiger

兩個惡賊相逢(양개악적상봉)

各設陷虎之機(각설함호지기)

The true meaning of nirvana

After ascending the Dharma seat and raising his Seon staff to show the audience, the Master said:

If you know the Truth of this staff
Then Sakyamuni Buddha never entered nirvana under the Bodhi tree
Maitreya never waited in Tusita heaven to descend to earth in the future.

As long as this universe has cycled through being formed, existing, declining, and returning to emptiness to start again countless Buddhas have come to teach the Dharma. However, if you look at this with the Eye of Truth, then verily, not even one Buddha has come to the world. Since this is the case how could Buddha have entered Nirvana?

What is the Truth?

After the warm spring days
The yellow nightingale on the green branch sings its song.

 

二月寒食淸明後(이월한식청명후)
綠樹枝上黃鶯啼(녹수지상황앵제)

Samadhi of Absolute Quietude

After ascending the Dharma seat and raising his Seon staff to show the audience, the Master said:

All of the Buddhas in the past, present, and future as well as the Patriarchs of old, all find their place of rest in the Samadhi of Absolute Quietude. One might ask how this Samadhi is achieved. It is made up of “non-thinking (無念)”. If it seems that you dwell peacefully in this Samadhi then:

One thought spans over countless kalpas
Countless kalpas pass in one thought.

Three thousand years of this world pass in an instant. The whole universe as well as all of the time from past, present, and future can be found within this one thought. Not only the Buddhas, but all sentient beings as well, possess this Samadhi of Absolute Quietude. But sentient beings are unable to enjoy this because of a dark cloud of defilements preventing them. Neither knowing nor believing, they cannot use it.

In ancient China, a monk named Niutou Farong (牛頭法融) once visited the Fourth Patriarch Daoxin (道信). In Niutou’s youth, whenever he would meditate alone all sorts of different birds would come to his place of meditation and place flowers at his feet. When it was time to eat heavenly maidens would come, bringing offerings. When Daoxin heard of this he reproached Niutou, “You come with these deluded thoughts and opinions, how dare you talk about understanding Buddhism!”

If people heard about birds bringing flowers and heavenly maidens bearing offerings, most of them would think that this monk was indeed a great and eminent master to have such a supernatural experience. However to someone who understands the essence of Buddhism this is clearly mistaken practice. Because if someone is practicing the Samadhi of Absolute Quietude then not even all the sages can see this person’s practice because they are in such a state of “non-thinking”. Of course then, lesser heavenly guardians and other such spirits, cannot recognize this one, how can we even talk about birds and other such animals being able to?

Several hundred years later a monk asked Seon Master Nanquan (南泉) about this incident,
“What do you think about the birds bringing flowers and heavenly maidens presenting offerings to the meditator Niutou?”

The master replied, “Step by step up Buddha’s ladder.”
“After Niutou met Daoxin, birds didn’t bring flowers and the heavenly maidens stopped presenting offerings. What do you think of this?”
“Even though the birds or the heavenly maidens didn’t come, he still cannot understand my Tao.”
Like this there is a deep and shallow understanding of Buddhism. I hope that all of you will remember this lecture well so that if you have some sort of curious experience like Niutou had while you are meditating you will not believe to have achieved something significant. Things like this should not interrupt your search for the Truth. When it comes to enlightening to the Correct Eye of the Buddha you must practice completely and exhaustively.

The Sutra of Forty Two Chapters (四十二章經) says,
“The merit of giving offerings to one Arahat is greater than giving offerings to all other sentient beings. The merit of giving offerings to one Bodhisattva is greater than giving offerings to all Arahats and making offerings to one Buddha has more merit than making offerings to all of the Bodhisattvas. However the merit of giving offerings to one “MuShim Toin”, a practitioner of the way who dwells in a state of no-mind, is greater than making offerings to all of the Buddhas.”

You can see how there is a different depth between a Hinayana practitioner, a Mahayana practitioner, a Buddha, and a MuShim Toin. Of course all of the Buddhas dwell in the “no-mind” state of the Samadhi of Absolute Quietude but the state of a MuShim Toin is even something greater.

In the past one monk asked the Seon Master Luopu (洛浦),
“What does one MuShim Toin have that none of the Buddhas have? What does one Mushim Toin have that surpasses all of the Buddhas?”
The Seon Master answered by reciting a poem,

One white cloud nestled between the mountains
Blocking the view of a valley.
How must the birds search
When flying back to their homes?

Do you understand? In my opinion this only clarifies one side but fails to clarify both sides. I would like to try to clarify the other side to add next lines,

Late last night 
Under the bright moonlight
Two stone men meet
And share a hearty laugh.

So, am I clarifying the side of all of the Buddhas, or am I clarifying the side of one MuShim Toin?

Recently there have been two masters who lived the life of a MuShim Toin. They were the Seon Master Suwol (水月) and the Master Hyewol (慧月). Master Suwol primarily lived at Sangwonsa Temple on Odae Mountain but then in his later years traveled to Manchuria and stayed there until he entered Nirvana. One day two laypeople, a husband and a wife, brought offerings to Sangwonsa after they heard about this great Seon Master. When they arrived at the temple the master Suwol was chopping firewood. His appearance was so ragged and the two were so disappointed they turned around, not even meeting him. They were misled by the master’s appearance.

The Seon Master Haewol was always busy working also, whether it was in the rice fields, at the market, making straw sandals or making brooms. Whatever he was doing however he was always in the state of “no-mind”, for this Samadhi of Absolute Quietude isn’t something that comes with sitting and leaves, or is forgotten with activity. When he was very old he would go up into the mountains to collect pine cones for the fire. One afternoon after gathering pine cones he rested in his usual spot. A few minutes later he put on his backpack and right while he was standing up he entered Nirvana. Because these masters lived in Samadhi of Absolute Quietude although their appearance was nothing special they were able to pass away calmly. Ordinarily one will pass away lying on their death bed, sometimes one will collapse grasping their chest. It is a rare ability to enter into Nirvana so quietly in the middle of movement.
Once one gains this kind of ability, even though they give up their body the enlightened truth will follow without any interruption and they will be born knowing, in other words they will be born a saint. This is only possible after enlightening to the Dharma. It is the reason in Buddhism we say, “The past, present, and future are all void, empty,” or “They become all one.”
So, you may ask, what is my point?

Don’t say that the state of “no-mind” is the highest Truth
Beyond this there is still one more gate blocking the Way.

Questions and Answers after the Dharma Talk
 

Question1 : What does Enlightenment feel like?

Jinje Seonsa : Imagine you are trying to find someplace in the dark. If you can’t see anything, how can you find your way? Enlightenment is like the sun and the moon which allows you to see everything clearly. Nothing can compare to this great joy. Since this profound feeling of enlightenment does not rely on “doing” and “thinking”, you will enjoy the perfect quietude of Samadhi forever.

Question2 : Are you afraid of Death?

Jinje Seonsa : If you enlighten to your True Self you will realize there is no Death. Sentient beings circle through life and death because they are hindered by karma, but if you open the world of Truth, no hindrance exists anymore.

Question3 : What was the most difficult thing you’ve done and what was the happiest moment in your life?

Jinje Seonsa : What was the most difficult thing you’ve done and what was the happiest moment in your life?
The most difficult time was during the 13 years after I became a monk, when I wrestled with my hwadu, "What is my original face before I was born?"  You may ask why that was so hard.  I had to overcome the habits acquired over countless lifetimes. Likes and dislikes, envy, jealousy, and pride, all of these impede one’s meditation. Only single minded hwadu can overcome all these habits. It took me 13 years to get over all habits and break my hwadu open.  Afterwards I wanted to find someone who “can understand the state of awakening.”  If somebody possesses The Right Eye of Truth they can answer like lightning without any barriers. Hwadu practice and enlightenment is the lineage of Sakyamuni Buddha. This is happiness.
 
 
Question4 : Who is the most important person in your life?

Jinje Seonsa : The most important person would be my master, Hyanggok Seonsa who helped me open the Eye of Truth through our Dharma Talk.  There is no precious treasure in the world that can even compare with the joy and happiness of this discussion. I am looking forward meeting another enlightened one in the near future.
 

Question5 : I want to practice meditation, but I have never practiced before. What practice can you recommend for complete beginners?

Jinje Seonsa : Anyone who is able to eat when they are hungry and drink when they are thirsty can practice meditation. Take instruction and correction about how to meditate and then just practice and wrestle with your hwadu at all times; while you are doing laundry, eating, taking a shower, walking, and working. So, “what is your original face before you were born?" The key to Ganhwa Seon and enlightenment is this question, or this “sensation of doubt”. Without this sincere question one will always be hindered by their karma and unable to truly enlighten. Just bring up this question 1,000 or 10,000 times a day, all discursive and illusory thoughts will disappear. You will become oblivious to hearing or seeing when hwadu flows continuously like water running downstream. This one thought flows day and night –the actual time until you enlighten is not important- and when the time is right the hwadu breaks wide open. You will enter the gate of the Truth and have ability to use the Dharma of Buddha. This is the course of Ganhwa Seon Practice and enlightening to the Truth.

The True Message of Jogye
(*Jogye is the name of the mountain where the Sixth Patriarch resided in China).

If anyone here has completely enlightened to the Truth, that which Was before time began, I will serve them some of my finest tea. If there is anyone who has personally experienced the Truth, that which will continue to Be after the end of time, then I will also serve them some of my finest tea.

Do you understand?
If there is anyone who understands this deep meaning, then we can say that this person has the “Eye of Buddha.”

One day the Sixth Patriarch gave a Dharma lecture to the assembly.
“One thing exists, right in front of you. It is brighter than the sun and the moon; it is darker than the darkest obsidian. It supports the heavens above and upon it, rests the earth. It has no past, no present, or no future; neither male nor female, it is free from name or form. We are always using this ‘One thing’ whenever we come or go; speak or stay silent, but we cannot grab ahold of it. What is this?”

The long time attendant of the Sixth Patriarch Heze Shenhui(荷澤神會) spoke up, “It is the True Nature of the Buddhas. It is my Buddha Nature.”

The Sixth Patriarch rebuked him, “I said that it has no past, no present, or no future and that it is free from name or form! How dare you call it the ‘True Nature of the Buddhas’ or your own ‘Buddha Nature’? Even if you do manage to become a teacher you will only be able to teach intellectual understanding.”

True to the Sixth Patriarch’s prediction Heze Shenhui(荷澤神會) never managed to free himself from simple intellectual understanding and this is what he later taught. One must rid themselves of the tendency to grasp after “understanding” or “knowledge” if they are to open to the Way. If there is even the slightest bit of grasping then the “True Eye of the Buddha” is far away.

Shenhui stayed with the Sixth Patriarch for several more years and one day he went to pay respects to one of the Sixth Patriarch’s two transmitted disciples, the Seon Master Jingyuan Hangsi(靑原行思).
The Seon Master asked Shenhui, “where are you coming from?”
Shenhui replied, “I am coming from Jogye.”
“Have you brought the true message of Jogye?”
At this Shenhui stood up and shook his body off.
The master responded, “That is not the true message of Jogye! That is nothing more than a broken piece of tile!” In other words this was not the treasure that the Sixth Patriarch taught.
“Is there any such thing that can be called ‘giving people this treasure’?” Shenhui asked.
“Even if there was, from where would you receive it?” the master responded. Shenhui was speechless.

Shenhui later became the founder of his own school where intellectual understanding is at the root of its teaching. To this day this school of thought has erroneously influenced many other schools and practitioners. From the standpoint of the Buddha’s True Dharma there is actually no place for such teaching. The Sixth Patriarch, who inherited this True Dharma and the True Eye of Buddha taught that if there is true “sudden enlightenment” then cultivation is instantly complete. This is known as the doctrine of “Sudden Enlightenment and Instant Cultivation.” But Shenhui’s doctrine of “Sudden Enlightenment and Gradual Cultivation” has taken root and because of this many practitioners, unable to throw away their “understanding”, fail to enter the door of the True Dharma.
If the Master Jingyuan Hangsi(靑原行思) had more thoroughly reproached Shenhui when he asked, “Is there any such thing that can be called ‘giving people this treasure’?” then it is conceivable that the mistaken practice of “gradual cultivation” would not plague practitioners today.

Had I been there when Shenhui was left speechless, I would have firmly reproached him and then chased him out of the temple with my staff. Thus nipping the problem in the proverbial bud and assisting all practitioners in their practice.

If I had been Shenhui when the master asked, “Even if there was, from where would you receive it?” instead of being speechless I would have hung my head and left the room swinging my arms. Even the master’s sharpest rebuke or reproach could not have touched me.

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Professor of Theology, World Religions and Culture, Union Theological Seminary

A Buddhist Example of Interfaith Dialog

Earlier this year, my wife Cathy and I spent eight days being gently rushed around the South Korean peninsula as part of a project aimed at promoting a more fruitful dialogue between Buddhists and Christians. The seed of this idea was planted by my Korean doctoral student, Kyeongil Jung. But because of unexpected political and religious tensions, the seed blossomed into unexpected lessons of compassion in the wake of this unrest: earlier this year, fundamentalist Korean Christians over the course of several months, invaded and desecrated Buddhist temples in Seoul and Daegu, in an effort to exorcize the "demonic powers" there and proclaim the eventual triumph of Christianity.

But what is my purpose in choosing now to share my Korean experience with the reader? As another unexpected result of my trip, on September 15, you too, will have a privilege that I had while in South Korea: to "see in action" the compassion of Korea's most renowned Seon (Zen) Master and dharma descendant of Buddha, when he comes to the US for the first, and perhaps only, time.

So there I was, in the midst of this Christian violence, a septuagenarian Christian scholar from New York arrives in Korea to talk about the value and need of Buddhist-Christian dialogue and to speak about my recent book "Without Buddha I Could Not Be a Christian." To talk about dialogue and academia in the midst of such conflict had the semblance of urging relaxation in the midst of an earthquake. Still quaking, the Chogye Order of Korean Seon (Zen) Buddhists held to their invitation and asked this foreign Christian to come and talk.

The Korean media reacted with what seemed to me a journalistic feeding frenzy. We were swarmed by interview teams and cameras almost constantly, eager to determine not only what I, the Christian theologian and foreigner had to say; but also, and especially, what the Buddhist monks and laypersons were asking and how they were responding, in light of the recent violence.

There were formal panel and community discussions with monks at leading temples in Seoul, Daegu, and Busan; and many more casual, open and sometimes intense conversations, over meals. Then there was what became the centerpiece of my experience: one-on-one dialogues with Korea's greatest living Seon (Zen) Master. Enlightened Seon Master Jinje, a direct dharma descendant of the Buddha, is the pre-emininant teacher of Ganhwa Seon, the distinctive Korean questioning-style of Zen meditation practice handed down from the Buddha.

The core of our conversations first crystallized for me at a packed Temple event. I was asked to follow the official Dharma Talk of this Buddhist Seon Master and address packed audiences of Buddhist laypeople. One of these first talks took place at the very spot where Christians had invaded and desecrated. So here was the Buddhist community responding to Christian hatred by inviting a Christian theologian and practitioner to speak to them -- to enter into a dialogue with them!

I assured them that many, many Christians disagreed with what these extremist Christians had done. I asked them to forgive and have compassion on them. I was moved, almost to tears, when they responded with affirming bows and applause.

Another moment crystallized for me at HaeunJeongsa Temple, which Master Jinje founded in 1971 in the mountainside above the bustling city of Busan, to provide a respite to both monks and the laypeople who live below. The abbot of this Temple asked my wife Cathy, who teaches a form of Tibetan meditation that is very different from Korean Seon practice, to lead the monks and an assembly of about 50 laypeople who were there for a 30-day retreat. They wanted to show their hospitality -- and their openness to learn.

I realized over the course of these few but intense days, the Korean Buddhists of the Chogye Order had invited me not only to learn more about Christianity, but also to ask that I help make their teachings better known in the United States. Having witnessed the seriousness of their practice, having been moved by the openness and compassion with which they reacted to the outbursts of hatred shown by some of their Christian citizens -- I am extremely happy to do so.

I find myself writing this with a sense of re-affirmed openness and hope. As a result of my trip, Master Jinje will travel to the west for the very first time and share his vision of inner peace and global understanding at the historic Riverside Church in New York City on September 15, to an expected audience of 2000. His focus is the mind, which he calls "the flower of peace" and says, "Ganhwa Seon is the way of meditation practice to reach the home of heart: the mind....마음의 고향에 이르는 수행법." "By reaching the home of the heart, the flower of peace can blossom."

With the passing of the 10th anniversary of 9/11, I know New Yorkers especially will welcome his words for a compassionate, peaceful world. Compassion is something Master Jinje possesses, even for those who seek to destroy. He is a great teacher not only in Korea, but a great teacher for us all. [For more information: www.jinje.us]

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Open the Mind, See the Light:

On World Peace through Ganhwa Seon

A Dharma Talk Delivered at Riverside Church, New York City

by Great Seon Master Jinje

September 15, 2011

After ascending the Dharma seat and raising his Seon staff to show the audience, the Master said:

Mind, Mind, Mind! So difficult to find,

Try to find it and you’ll never see it.

Just sit in no-mind,

And the Mind will be sitting right there in no-mind, too.

Raising his Seon staff, the Master said:

Ladies and gentlemen, look, look!

1. As I begin, I would first like to thank all of you, and particularly the religious leaders, who have taken time out of your busy schedules to be in attendance here tonight at Riverside Church. This mountain monk has come to this sacred site not to compare different religious traditions and figure out which one is superior, but to simply introduce to you the spiritual culture of Asia, as one step in the process of fostering world peace.

The world today has entered an age where we understand each other directly mind-to-mind, rather than through religious doctrines or ideologies. For this reason, all religions must become like friendly siblings and good neighbors who cooperate in purifying the inner life of human beings and in making the world a better place to live.

2. Tonight, this mountain monk will introduce to you “questioning meditation,” what we Koreans call Ganhwa Seon, which is the marrow of Asian spiritual culture. Questioning meditation is a superb mode of practice that will help generate world peace by transcending all religions and ideologies and guiding us to an awakening to the true self.

When everyone awakens to their true selves and arrives at the mind’s true home, then, like a child hugged by its mother, all kinds of arguments, conflicts, jealousy, and envy will dissipate. You will be able to enjoy great peace and freedom, and will display immeasurably great wisdom.

Awakening to the true self means to awaken to the master within, who is listening to this mountain monk’s dharma talk right here and now. This master within then becomes the master everywhere, living a selfless life of perfect freedom. Therefore, by not relying on anything, you are liberated from all value systems, and become a truly free person who has removed all religions, political systems, and cultural restraints. The hope of the human race is in awakening to the true self; indeed, the future unfolds from that awakening.

So, what must we do in order to awaken to the true self and to the mind’s true home, so that all of us may enjoy perfect peace forever?

3. First, the most important thing is to meet an authentic, clear-eyed teacher who has himself awakened to the true self. It is impossible through one’s own power alone to arrive at the mind’s true home, which is vast and boundless, profound and recondite. You must meet a clear-eyed teacher and firmly make the vow that you will attain great awakening and see your own true nature. Then all of you must fervently question the following topic, or hwadu, without ever forgetting it:

“What is my true self before my parents gave birth to me?”

This inquiry is what we call Seon meditation. By constantly maintaining single-minded concentration through Seon meditation, you will arrive at the mind’s true home; and simultaneously with displaying dazzling wisdom, you will become one body with the whole human race and one household with all sentient beings and insentient things throughout the entire world. This is how we will be able to bring about great peace. As an ancient sage said, “The reason people live in poverty is not because of material well-being but because their wisdom is limited.” If all people want to be successful and enjoy good fortune and blessings each time they are reborn, then they must arrive at the mind’s true home and attain the eye of dazzling wisdom.

4. So, how should we practice in order to awaken to the true self?

Seon meditation is best practiced by sitting, so you should first learn to sit correctly. Morning and evening, sit comfortably on your sitting mat in half-lotus posture, straighten your back, expand your chest, and place your two hands in your lap below your belly button. You should look six feet in front of you and focus your concentration on your topic of inquiry, the hwadu, at that spot. Concentrate with your eyes open so that you don’t succumb to drowsiness or mental fantasizing. While continuing to sit, learn to extend your practice so that in everyday life, whether you’re coming or going, sitting or standing, working, or sleeping, you earnestly focus on questioning your hwadu, without ever forgetting it. In this way, if you keep pushing forward again and again with raising a doubt about the hwadu, “What is my true self before my parents gave birth to me?” and continue with it tens of thousands of times without ever forgetting it, then there will be no space for any distraction to arise. To give you an example, it is like a mortar in a water mill: if the water wheel is not turning, the mortar will not pound the grain; but once the wheel starts turning, the mortar will pound all day long. In the same way, I tell you to keep pushing forward with the doubt tens of thousands of times, because, once you become trained in this kind of questioning, then all of a sudden you will reach the point when the true doubt gets going and the questioning of the hwadu will not cease for even a moment, but will flow continuously. This single-mindedness of doubt will keep flowing along day and night, just like a flowing stream. Then, when you are sitting in meditation, you will be unaware whether it is day and night and you will forget everything you see and hear. In this way you become completely absorbed in the single-mindedness of your questioning of the hwadu. As time passes, there will ultimately be an instant when you see something or hear something and the hwadu will unexpectedly shatter.

At that point, the eye of dazzling wisdom naturally opens and will remain forever brilliant for millions of years.  You will then become guide to truth for thousands of people, a great teacher of both the heavenly and human realms, and you will flap your wings, free and autonomous. In this way, if you reach the mind’s true home without taking a single step, then you will be able to enjoy forever glorious freedom and happiness for yourself, and you will bring world peace to all humankind.

5. Ladies and gentlemen, in this true self, there is immutable integrity. In this true self, there is eternal happiness. In this true self, there is great freedom that is devoid of all obstructions. In this true self, there is true peace that comes from complete impartiality. Such integrity, happiness, freedom, and impartiality cannot be obtained merely through how much education or wealth you might have, how sterling your position and reputation, or how devoutly you live your life. Rather, only a person who has awakened to the true self can be so blessed.

Even if in this lifetime they do not attain the state of single-minded concentration on the hwadu, if all human beings were to cultivate Seon meditation continuously throughout their everyday lives, then all discrimination, disputes, and conflicts would disappear and their minds would naturally be at repose. At the moment of death, with a clear mind and dazzling spirit, they will let go of this physical body, just as if they were changing clothes; and in the next life they will definitely attain great awakening and see their true natures.

However, if you neglect Seon meditation practice, you will waste your life in discriminations, disputes, and conflicts. The result will just be suffering and entanglements. On your deathbed, it will be too late to have regrets about how you wasted your life.

Thus, I hope all of you will continuously cultivate this superb meditative technique of Ganhwa Seon, questioning meditation, so that you will learn to hold the hwadu even when you are singing a lullaby to a crying baby, or are engaged in humdrum spousal squabbles. By living this way, you’ll have a commendable family and your household will live in perfect concord. Furthermore, your society and country will then also live in perfect concord, and ultimately you will become a driving force in forging world peace.

6. Now in order to give you confidence about the method of Ganhwa Seon, let me relate to you some of the episodes about how this mountain monk came to practice Seon meditation and eventually attained awakening. 

When I was nineteen, I visited Seon Master Seoku (1875-1958) at Haegwan Hermitage with my relatives on the Lunar New Year. The Seon master looked at me and said, “Look, son! It may be fine to live in the secular world, but how about this time you skip being reborn and think about becoming a monk, instead?”  I asked him, “What’s so good about being a monk?” He replied, “It’s a way for ordinary people to become mighty buddhas.”  I was very curious about his statement, so I responded, “My parents are still alive, so I’ll go and see if I can get their permission.” Then I examined carefully the monk’s life. The monks were doing their own laundry and preparing meals, but during those everyday events, they were also doing Seon meditation practice; this was quite different from how ordinary people lived their lives. What the Seon master had told me about ordinary beings becoming mighty buddhas resonated deeply within me. I returned home that very day and, after receiving my parents’ permission, left the household life to ordain.

Once I become a monk, I received the hwadu “What is your true self before your parents gave birth to you?,” and diligently practiced it. After a while, I thought I had a certain measure of understanding, so I visited Seon Master Hyanggok (1912-1978). When I arrived, Seon Master Hyanggok immediately asked me, “If you answer correctly, you’ll receive thirty blows; if you don’t answer correctly, you’ll received thirty blows. What are you going to do?” I hesitated and couldn’t respond. Seon Master Hyanggok then said, “You’re not ready. Go practice some more.”  So I diligently practiced for two more years all around the country and once again I sought out Seon master Hyanggok and asked him, “Please bestow a hwadu on me. Until I shatter that hwadu, I will not pick up my knapsack again.”  Seon Master Hyanggok then asked me, “How can you break through the barrier of this hard truth?” I answered, “I’ll do it by giving my whole life to the practice. Please bestow a hwadu on me.” Perceiving in this plea my determination to practice, Hyanggok Sunim conferred on me the hwadu “Xiangyan’s Hanging from a Tree.” The hwadu is like this:

A monk climbed up a very tall tree and was dangling by his teeth without any branches to support his hands or feet. A monk who was passing by beneath the tree asked him, “Why did Bodhidharma, the founder of Zen, come from the West?” If the monk answers, he will fall to his death; but if he doesn’t reply, he’ll be ignoring the questioner. If you were there, what would you do?”

After receiving this hwadu, for the next two years and five months, I continued to wrestle with this hwadu, while never leaving the monastery gate. One morning at 3 a.m., I was making my way to the main Buddha hall. In the predawn darkness, I tripped over a stone; and, as I picked myself up, the hwadu suddenly shattered to pieces. I then wrote a verse describing my awakening experience and presented it to Seon Master Hyanggok:

7.

How many people have known the truth of this Seon staff?

None of the sages of past, present, or future recognize it.

This Seon staff transforms into a golden dragon,

Its limitless responses, I wield entirely at my own will.

One strike of this Seon staff topples Vairocana over on his head,

One thunderous shout wipes away the Seon cases of the millions of sages,

In this small thatched hut, I stretch out my legs,

The fresh breeze over the ocean is eternally renewed.

I presented this verse to Seon Master Hyanggok, who then asked me a question about the phrase “the responses of that golden dragon.” [The dragon can lift up mountains or remove mountains; it can send down or stop the rain.] So, the Seon Master asked, “What would you do if you suddenly came across the gold garuda bird that eats dragons?” Right away I responded, “I’d crouch forward in trepidation and take three steps back.” Then Seon Master Hyanggok said, “Right! Right you are! The truth of all the sages may be found in this verse. [In the future, the practice of Seon meditation will flourish immensely because of you.]” He then bestowed on me the following certificate of dharma transmission, which validates that the person is qualified to guide others:

The living truth of the buddhas and patriarchs,

Can be neither transmitted nor received.

Today I entrust this living truth to you,

And leave entirely up to you whether you unveil it or hold it back.

At that time, I was thirty-three. This tradition has been transmitted from teacher to student for more than 2,500 years since the time of Sakyamuni Buddha. 

8. About a hundred years ago, there was an enlightened Seon Master in Korea named Man-gong (1871-1946). One day, as he was sitting on the veranda chatting with several of his disciples, a bird took off from the eaves. Seon Master Man-gong asked, “How many miles will that bird fly in a day? If any of you have an answer, let’s hear it.”  A little later, one disciple stood up and gave this really clever response, “The bird hasn’t traveled even a couple of steps.” What a splendid exchange on truth this was!

Later on, after Seon Master Man-gong had entered nirvana, Gobong Sunim (1890-1961) was selected to be the monastery’s resident Seon master. When the retreat period was about to start, the assembly requested that he deliver a dharma talk. As Seon Master Gobong was about to climb up to the high dharma seat, Seon Master Geumo(1896-1968) grabbed the hem of his monk’s ceremonial robe (changsam) and said, “Seon Master! Please give us a word before you climb up on the high dharma seat.” Gobong responded, “Let go of my robe!” Let go of my robe! Let go of my robe!”

When Seon Master Gobong was asked to give them a word, he should have responded to the request; so, why did he hesitate? It showed he was not qualified to guide others in Seon practice.

Some 30 or 40 years later, my teacher Seon Master Hyanggok tested me with this incident, “At that time, if you were Seon Master Gobong, and Geumo grabbed the hem of your monk’s robe and asked you to give them a word, what would you have said?” I immediately shouted, “Hal!” Seon Master Hyanggok then said, “If you keep shouting out ‘Hal!’ this way, you’ll end up blinding everyone in the world.” [I shouted in order to find out whether the monk requesting it had his own awaking experience or not.] I immediately accepted that I was at fault and replied “This is this humble monk’s error,”. Seon Master Hyanggok replied in grand style, “This is this old monk’s error.”

What a splendid exchange on truth this was! This is how dharma debates are carried out.

Ladies and gentlemen, please reflect carefully on this story.

9. One day, thirty or forty dedicated monks from all over Korea gathered at Mangwol Monastery. [Because they were determined to see their true natures and have a great awakening, they forbade themselves from entering or leaving the monastery, and entered into a period of courageous non-sleeping practice.] They appointed Yongseong Sunim (1846-1940) as the resident Seon master; [Seoku Sunim (1875-1958), who would later become the first head of the Jogye Order, as the senior Seon practitioner; and Unbong Sunim (1889-1944) as the leader of the meditation hall.] When they were halfway through the retreat period, Seon Master Yongseong climbed up on the high dharma seat on the day of the formal dharma talk and challenged them with this splendid question: “My true appearance cannot be seen by any of the sages of past, present, or future, or by enlightened masters over many generations. Those of you in the assembly here today: where can you see this mountain monk’s true appearance?”

Unbong Sunim then stood up and gave this definitive answer: “You’ve hidden your body inside a glass jar.”

Without assessing the answer, Seon Master Yongseong immediately descended from the dharma seat and returned to his residence. Some thirty or forty years after this event, Hyanggok Sunim asked me, “At that time, if you were Seon Master Yongseong, how would you have assessed the response, ‘You’ve hidden your body inside a glass jar’?” 

This mountain monk replied, “I would have given this assessment, ‘A clear-eyed enlightened master has given a tremendous answer,’ and then gotten down.” Seon Master Hyanggok enthusiastically praised my answer.

So, ladies and gentlemen, how would you answer if you were asked, “My true appearance cannot be seen by any of the sages of past, present, or future, or by enlightened masters over many generations”?  If any of you can give me an answer, let’s hear it!

After a long pause, no one answered.

My answer is, “Attendant! Lock the door!”

Do you understand?

Finally, for those spirits still suffering from the memories of 9/11, I would like to offer the following poem and wish them to regain peace and joy in the Pure Land of happiness and clarity.

As the clouds lift from the mountaintop, the ridgeline appears,

Only the bright moon floats atop the ripples.

What is your True Self?

Thank you very much.

Distinguished Professor of Buddhist Studies, UCLA

A Place for Doubt

The 9/11 terrorist attacks were fostered in no small measure by the certitude of a handful of religious zealots that their religious beliefs alone were right and all others wrong. In early Buddhist texts like the Atthakavagga (The Octets), the Buddha bemoaned the pernicious hold that extremist views, and especially religious blind faith, have on people. By presuming that only my beliefs, practices, and perceptions are correct and unassailable implies that all others ipso facto are incorrect and controvertible.

As the tenth anniversary of this heinous act of religious terror approaches, it is perhaps refreshing that an eminent figure in a tradition that places doubt at the very core of religious teaching and practice will be visiting New York City. He is Ven. Jinje Seonsa, the leading Korean Zen (Seon) master of his generation.

In Buddhism, by abandoning the personal point of view that is the self (atman), the Buddhist experiences a state that transcends dichotomies such as enemy and friend, orthodox and heretical, and thus clings to nothing from this conditioned world. Even attachment to "Buddhism" itself, the Buddha says, must ultimately be abandoned to truly understand Buddhism. Attachment to views is considered to be the root source of the disputes that separate one group from another and lead to conflict, a position certainly taken to the extreme by the 9/11 attackers.

But it doesn't take a terrorist to operate from viewpoints of prejudice, hate, or misunderstanding. We are all impeded by thoughts and emotions that affect our understanding and actions. But if we are willing to cut through those value judgments by deploying the tool of doubt, we can experience that fundamental nature that transcends all dichotomies and inequalities.

The Korean Seon tradition places pride of place in doubt rather than faith and the teachings of Seon Master Jinje epitomize the sense of questioning that, he insists, is at the core of authentic religious practice.

Remember those colorful if not blasphemous sayings of the Zen masters?

"'What is the Buddha?' 'A dried sh** stick.'" (Yunmen)

"If you meet the Buddha, kill him!" (Linji).

"'Why did Bodhidharma, the founder of Zen, come from the West?' 'A cypress tree is in the courtyard.'" (Zhaozhou)

These kinds of enigmatic statements of the masters of old are specifically intended to help overcome the attachment to views, even the view of what constitutes "Buddhism" or the "Buddha" himself. The Korean Seon tradition uses these kinds of statements as "topics of inquiry" (hwadu) in order to raise that sense of questioning, which the Koreans call technically "the sensation of doubt" (uijeong).

This Korean technique is akin to the Japanese Rinzai Zen training in koans (Zen "cases"), which is better known in the West, but Korean Ganhwa Seon developed prior to, and completely independently from, the Japanese Zen traditions. In Seon Master Jinje's presentation of Ganhwa Seon, this questioning component is paramount and is what distinguishes this Korean style of meditation from other forms of Buddhist meditation such as vipassana (insight meditation).

Such hwadu challenge one's most deeply held beliefs, including those about religion, by engendering questioning. This sensation of doubt eventually becomes so intense that the mind becomes utterly absorbed in the topic of inquiry. The meditator becomes oblivious to everything in one's life except this questioning, which becomes so second-nature that it flows effortlessly and continuously in one's mind, like water running downstream.

Seon Master Jinje commonly teaches neophytes to Ganhwa Seon practice to contemplate the hwadu "What is your original face before your parents gave birth to you?" By asking this fundamental existential question about what "we" were before we were even conceived, this question opens up a whole series of further questions about what constitutes ourselves if "we" are not our physical bodies, thoughts, emotions, and experiences. The intensity of this questioning eventually creates such pressure in the mind that the doubt shatters, removing the limiting point of view that is the self and leaving the mind receptive to the influence of the unconditioned and open to the boundless perspective that is enlightenment.

On the heels of the tenth anniversary of 9/11, I think it is fitting that we all open our minds to the value of doubt. By challenging our own fundamental beliefs, challenging our own understanding of self and other, right and wrong, orthodoxy and heterodoxy, and enemy and friend, Korean questioning meditation thus opens the possibility of a entirely new way of perceiving the things of this world, a new way of thinking in which clinging to our own views alone does not hold sway.

According to Korean Seon teachings, this is the ultimate paradox of religion: to truly have certitude one must first have doubt.

For more information about Seon Master Jinje's visit to New York City: jinje.us.

Transmitting Mind through Mind

Last year has passed, on the morning of this New Year is Buddha’s Truth present, or not?
I say it is present.
So then, what is the first word?

 

Dressed in their finest New Year clothing
Children play in front of the house
The elders sit in the living room passing around cups of rice wine

These are scenes that we see in New Year’s Day everywhere in Korea, why do I express Buddha’s Truth like this?
This is because if you are enlightened then the world isn’t something to be thrown away in order to seek for Buddha’s Truth somewhere else. To one who is confused then Buddha’s 84,000 lectures become the defilements. Once the eye of Truth opens, however, the 84,000 defilements and obstacles instantly become wisdom.
So dancing, drinking, and children playing-all these things we commonly see are actually Buddha’s Truth.

When Shakyamuni Buddha awakened the Way he showed the highest Truth to the people, but they could not see or hear this Truth. They were like the blind and deaf. To teach these sentient beings Shakyamuni first taught the Dharma of Hinayana.
Hinayana teaches about karma which is the chain of cause and effect. If you sow goodness eventually you will reap goodness; if you sow suffering you will reap suffering. Sakymuni taught people to do many good deeds through this teaching. 

After teaching the Hinayana for 12 years, Shakyamuni began to teach the Mahayana. All things with form are actually empty or void. If you can see the Truth in emptiness, then you will realize that everything is the Truth.

Later on Vulture’s peak Shakyamuni held the flower up to Mahakashyapa, this is known as the flower sutra and was the first instance of transmitting mind through mind, making Mahakasyapa his successor and the first Patriarch.

Shakyamuni taught for 49 years depending on conditions. When his karma in this world was complete he entered into the world of non-doing, Nirvana. Being unable to meet the Buddha or listen to his teaching, disciple Ananda asked Mahakashyapa.

“Besides his robe and bowl, did Buddha give you any Dharma?”

Mahakashyapa responded,

“Ananda, go and break the flagpole!”

Ananda enlightened to the Truth and became the next Patriarch.

Do you understand?

一拳拳倒黃鶴樓(일권권도황학루)
一踢踢翻鸚鵡州(일척척번앵무주)

 

Golden Stork Pavilion is knocked over with one fist
Parrot Island is turned upside down with one kick

(Golden Stork Pavilion and Parrot Island are the famous places in Yangzi River in China)

- 1987 Jan 3rd. in Haeunjeongsa

Why should we practice Seon?

Why should we practice Seon?

>>>>>>>>>>>>>>>>>>>>>>>>>>>

Jinje Seonsa : The first reason we must practice Seon is to escape the endless distressing cycle of birth and death. In the end, what are the most important things that must be done?

Birth and death are the most important things to people. Shakyamuni Buddha left his family and gave up his right to the kingdom in order to solve this fundamental problem. Every living creature undergoes birth and death, but it is difficult to explain through words just how much suffering is involved here. We have lived countless of previous lives, died countless of times. If we don’t finish the work of birth and death in this lifetime we will continue to turn the wheel of samsara and experience this suffering for countless of lifetimes to come. It is to solve this work that we have come into this world, there is really nothing more. If we do not set out to solve it then we have missed a rare opportunity in receiving this human body.

So what must we do to free ourselves from the chains of suffering, from the wheel of life and death? It is necessary to find an enlightened master who has awakened to the essence of Seon, and be prepared to put a lifetime of effort in finishing this task- in finding True Self. In the scriptures it is said that, “receiving a human body is difficult; meeting with Buddhism is even more so.” The likelihood of receiving a human body is similar to the likelihood of dropping a needle from high in the sky and it piercing a mustard seed. So now that you have the rare opportunity to practice you must take full advantage of it, you may not have such good fortune in the future.

The second reason we practice Seon is to allow our perfect wisdom to express itself so that we may find success and happiness for self and others. The ancient sages would say, “Those without fortune are so because they are lacking wisdom.” Without wisdom it is impossible to live well, and things will never go one’s way. Regardless of what one may inherit, be it royal standing or riches, without wisdom one will not be able to keep this. The practice of Seon allows us to use the wisdom that is inherently our own and from this we will naturally find success and good fortune.

(By Photographer Choi Yun Seok)

The Right Lineage (正脈) of the Supreme Vehicle (向上)

By Seon Master Jinje (眞際法遠 大禪師)
Guiding Teacher of Donghwa Monastery (桐華寺 祖室)

[Ascending the Dharma seat and holding up his Seon stick to the assembly:]

How many people have known this Seon stick?
None of the sages of past, present or future recognize it.
This Seon stick transforms into a golden dragon,
Whose responses are limitless and occur entirely at will.

 

這箇拄杖幾人會
三世諸聖總不識
一條拄杖化金龍
應化無邊任自在

Dragons are spiritual beings; they can create a high mountain one moment or dissolve it the next; they can bring rain or drive it off. Likewise, if you attain the whole truth of this Seon stick, you will acquire total freedom in utilizing the profound truth of the Buddha when beginning or ending a teaching session of the Dharma; giving it to or taking it away from myriads people; or even giving or taking life.
This mountain monk broke through a hwadu (話頭) at the age of 27 and composed the above verse (gāthā). When my teacher Master Hyanggok Hyerim (香谷蕙林 1912-1978) read it, he didn't ask any questions about the first half of the verse, but inquired about the last two lines, "What would you do if a Garuda, which swallows dragons, suddenly appeared before you?"
I answered, "I would bow from my waist out of my perplexity and withdraw three steps."
To this, Master Hyanggok said, "That is so right!"

I would like to offer my sincere congratulations on this great day. This international academic conference on Ganhwa Seon (看話禪) is being held in the presence of many distinguished scholars and Seon practitioners from Korea and overseas. The venue of this significant conference is Dongguk University, which has dedicated itself to the development of Buddhist studies. Korea is especially known to have inherited the Buddha's penetrating wisdom in the form of Seon Buddhism. 
I have offered an attentive ear to the presentations given for the past two days. They clarified the thought and history of Seon practice, the method of practice of the treasury of the true Dharma eye (正法眼藏). Your achievements and dedication will be long cherished. I am glad to share this truly joyful moment with all of you.

Today I would like to say a few words about the practice of Ganhwa Seon. I respectfully ask you to listen carefully and keep these words as a precious treasure in your life. Further, I sincerely hope you will see the true nature of your mind and illuminate your own true self.
The practice of Ganhwa Seon begins with keeping single-mindedly a sincere doubt on the Buddhadharma. It means to have an earnest doubt about these truths, which were given by a virtuous teacher who attained complete enlightenment. Therefore, among other things you must receive a hwadu from a virtuous teacher.
The true Buddhadharma can be yours only when you find your true self. All sentient beings must dedicate their lives to finding their true self. The true self plays the role of "Master" (K. Juin’gong) from time immemorial. Thus, finding the true self is the best hwadu for all people.
If you already have a hwadu given by a virtuous master, please take it up. For those of you who don't have a hwadu, I will give you one today. "What is my true self before I was born to my parents?"
Take up this hwadu and earnestly work with it whether you are awake or asleep. You should persevere in your efforts so that your hwadu may continue like flowing water in your daily lives, without any interruptions. If single-minded concentration does not present itself, there's no prospect of awakening. Through countless previous lives you have accumulated the karmic predispositions (vāsanā) that sentient beings create and are for this reason you are preoccupied all your life with the four kinds of daily necessities (viz., clothing, food, shelter, medicine) and upon arriving at the shore of birth and death, you cannot command perfect freedom.
In order to extinguish karmic predispositions and karmic consciousness, you should develop single-minded concentration on the hwadu (話頭一念) over many days, months and years. When your practice matures enough, you won't notice the time passing whether you are walking, standing, sitting, or lying down. In this way you will forget about everything and immerse yourself in your hwadu, and then suddenly you will penetrate your hwadu the moment you see a certain object or hear a certain sound. Then you will feel an indescribably great power burst out from within.
This power extinguishes all the karma from your past, present and future and gives you clear eyes. Then you will become a person of "The Way" and a Buddha. This path to enlightenment can only be found in the Buddhadharma. Compared to this path, other religions only provide a means of pacifying children's cries. Therefore I advise you not to be slack in your vigilance when you practice so that you may attain great enlightenment.

About 70 or 80 years ago some monks who had aroused the aspiration for enlightenment assembled at Mangweol Monastery in Yangju and organized a 30-year practice movement. Monks with aspiring minds flocked in from all over Korea. They had Master Yongseong (龍城震鍾 1864-1940) as their guiding teacher; Master Seogu (石友 1875-1958), who had been appointed the 1st Supreme Patriarch of Jogye Order, as the senior meditator and Master Unbong (雲峰性粹 1889-1946), the Dharma heir of Master Hyeweol (慧月 1862-1937), as the rector. As it was a time of extreme poverty, they lived on rice and kimchi alone throughout the winter while wholeheartedly engaging in Seon practice.
One day, one and half months into the three-month winter retreat, the guiding teacher ascended the Dharma seat and began his Dharma talk. "Even the Buddha cannot see my true face, nor can all the generations of sages. Monks in this assembly! Where can you see my true face?"
Master Unbong stood and responded to this splendid question, "It hid itself inside the glass pot."
Seon Master Yongseong immediately descended from the Dharma seat in silence and went back to his room.
More than 40 years ago, my teacher, Master Hyanggok questioned me about this incident. "If you had been Master Yongseong at the time, what would you have said to Master Unbong when he responded, 'It hid itself inside the glass pot.'?" My teacher asked me this because if Master Yongseong had examined the answer before descending from the Dharma seat, it would have given an added grace.
So I said, "A lion gave its best roar."
With great joy my teacher said, "That's a wonderful examination."

Master Man’gong Weolmyeon (滿空月面 1871-1946) used to hold Dharma assemblies at Sudeok Monastery teaching many Seon practitioners. One day in early fall he was having a conversation with Seon practitioners when a bird flew over the tip of the eaves. He asked the assembly, "How far does thatbird fly in a day?"
Nobody responded except Man’gong’s student, Master Boweol Seongin (寶月性印 1884-1924): "The bird didn't leave the eaves by even an inch."
Master Man’gong was overjoyed and praised it as a great answer.
Of course it isn't easy to give a correct answer suited to a situation in a spontaneous manner. Master Man’gong passed on the Dharma to his cherished student Boweol. However, as Master Boweol passed away too early, Master Man’gong transmitted the Dharma to Master Geumo (金烏 1896-1968) on behalf of Boweol so that the lineage could continue.

After Master Man’gong passed away, the post of the guiding teacher was vacant for some time. Finally Master Gobong (古峰 1890-1961) was given the post. When he was approaching the Dharma seat for the first time to give a Dharma talk, Master Geumo suddenly rose from his seat and held the lower edges of Gobong's robe and said, "Please say a word before you ascend to the Dharma seat!"
"Let go of my robe!" Master Gobong said.
Master Geumo asked again, "Please say a word before you ascend to the Dharma seat!"
Again Master Gobong only said, "Let go of my robe!"
In a nutshell this confirmed that he was not qualified to be a guiding teacher. If one is requested to say a word, one must readily give it without hesitation. However, if your eyes are not fully opened, this may happen. So rare is it to havethe ability to give a spontaneous response that is correctly adapted to the circumstance that even stone men or iron men would sweat. Among the truths the Buddha taught, there is the truth of the Dharmakaya (法身), the truth of Tathāgata Seon (如來禪) and the supreme truth that leads upwards [toward enlightenment] (hyangsang 向上). The guiding teacher was not able to give a response because he didn't have the true eye that led upwards. Those who have penetrated through a single phrase of this vehicle will not lose their dignity even if they are confronted by 1,000 Buddhas and 10,000 patriarchs. This is seeing the nature of mind and the foundation on which the Buddhas and the patriarchs have carefully passed down the Dharma. Therefore, a teacher whose eyes are not awakened will blind the eyes of everyone else.
About 40 years ago Master Hyanggok also asked me about this incident. "If you had been Master Gobong at the time, what would you have said when Master Geumo held your robe and demanded that you say a word before you ascended the Dharma seat?"
I immediately gave a roar of thunder, "Aaak!"
"With this capacity as a Dharma vessel, you will blind the eyes of all residents of Busan."
Only clear-eyed masters of eminence can examine the advance of a practitioner in this way. So I said, "It's the fault of this young disciple."
Master Hyanggok said, "No, it's the fault of this old monk."

In its essence, the Seon of the Southern Tradition is a world apart from that of the Northern Tradition. The Buddha established the way for his followers by saying, "Those who claimthey became enlightened on their own without any teachers are demons and heretics." Thus you shouldn't say you have seen all of the ten directions when you have only seen the east, and in reality exclude the vast, limitless world of truth. Only when you meet a clear-eyed teacher, can you complete this work in this life. Otherwise, you will have to idle away many more lifetimes. The absence of formal recognition from a clear-eyed teacher means that you are not yet capable of teaching the profound Buddhadharma. If you still teach in spite of having no formal recognition, you will end up blinding ten-thousand people.

Once I investigated the hwadu, "Xiangyan up a tree."
 When I finally broke through this hwaduafter grappling with it for two years and five months, I was able to respond immediately to any Dharma talk. After some time, though, I was stuck again when faced with the Dharma words of Master Mazu (馬祖道一 707-786), "Sun-faced Buddha, Moon-faced Buddha."
 After working with this hwadu for more than five years, I had another breakthrough and recited the following verse.

One strike of this Seon stick knocks Vairocana over on his head,
One thunderous shout wipes away ten million cases
In this a small thatched hut, I stretch out my legs,
A fresh breeze over the ocean is eternally renewed.

 

一棒打倒毘盧頂
一喝抹却千萬則
二間茅庵伸脚臥
海上淸風萬古新

When I wrote down this verse and offered it to Master Hyanggok, he said, "This verse completely contains the legacy of Linji (臨済義玄 d. 866)," and passed his Dharma on to me.

Master Hyanggok established a Seon Hall at Myogwaneum Monastery near Korea's east coast and greatly enhanced the tradition of the "right lineage that leads upwards [toward enlightenment]."
At the end of the summer retreat of 1967 Master Hyanggok ascended to the Dharma seat to give a Dharma talk. I went forward, offered three prostrations and asked: "I'd like to ask a question to the honorable Seon Master. I don't want to ask about what all the Buddhas and the patriarchs knew. However, I humbly ask you to give a word of profound truth that all the Buddhas and the patriarchs did not know."
"Nine times nine equals eighty-one," he said.
"That is truth that the Buddhas and the patriarchs already knew," I said.
"Six times six equals thirty-six," he said.
Without either affirmation or denying his answer, I bowed and withdrew.
"Today's Dharma talk is already delivered," he said.
Then Master Hyanggok descended from the Dharma seat in silence and returned to his room.
The next day, I visited Master Hyanggok in his room and with appropriate respect asked, "I'm not going to ask about the Buddha eye (佛眼) and the wisdom eye (慧眼). However, what is the eye of this patched-robe monk?"
"An old Bhiksuni congenitally performs women’s work" (師姑元來女人做).
Then I said, "Today I saw you in person for the first time."
Master Hyanggok asked, "Where did you see me?"
I said, "Check! (關)."
Saying, "That’s right, that’s right!," Master Hyanggok bestowed on me a Dharma Transmission Verse (傳法偈); I was 33 years old at the time:

Entrustment to the Dharma Successor (Jangsil) Jinje Beobwon

The great live word of the buddhas and patriarchs, 
Can be neither transmitted nor received.
Today I entrust this live word to you,
Whether you hold it or release it is entirely up to you.

 

付 眞際法遠 丈室
佛祖大活句
無傳亦無受
今付活句時
收放任自在

This is the transmission that has been passed down from the Buddha.

Four days before he passed away, Master Hyanggok went around to many monasteries and asked questions about the "Alms Round Conversation" (臨濟托鉢話) from the Dharma talks of Master Linji. Linji was a great teacher from China who inherited the mind-seal of the Buddha.
One day Master Linji went out asking for alms and knocked on the gate of a house. An old woman opened the gate and asked, "What do you want?"
Master Linji said, "I've come to beg for alms."
The old woman said, "You are a shameless monk."
Master Linji said, "How can you say I am shameless when you offered no alms?"
Without a word the old woman slammed the gate on him and went inside the house. Master Linji returned in silence.
Master Hyanggok visited different guiding teachers all over the country and asked about this Dharma talk. "If you had been Master Linji at the time, what would you have said to the old woman when she slammed the gate on you?"
Not a single answer was good enough. One guiding teacher said, "Sages of the past never commented on or examined this Dharma talk."
Master Hyanggok pressed him by saying, "Although ancients never commented on this, you should be able to say something when asked." Only then did he say a few words.
I was walking in the yard of Haeunjeong Monastery in Busan when my teacher Master Hyanggok arrived. The moment he saw me he asked the same question. "If you had been Master Linji at the time, what would you have said to the old woman when she slammed the gate on you?"
Without waiting to be seated in a room and receiving my prostrations, he asked me this question standing in the yard. I could guess that he had not been satisfied with the attainments of those guiding teachers he had visited so far.  So I said the following:

For thirty years I jested at riding a horse,
Today I was gored by a donkey.

 

三十年來弄馬騎
今日却被驢子撲

Master Hyanggok held my hands in joy and said, "Indeed you are my disciple!" This was the conversation we had four days before he passed away. I was 46 years old at the time.
Master Hyanggok once said, "Jinje must have played a lot in this garden of Dharma in previous lives."
Answering readily when faced with these checkpoints of the Buddhas and the patriarchs is not an easy task. It is said that Dharma dialogues make even stone men and iron men sweat. When you truly attain the correct eye of clarity, an answer from the heart can be produced spontaneously,and you can be called an enlightened person who understands this matter. That's why all Buddhas and sages recognized only those who could readily give correct answers when given one phrase from a Dharma talk. They said "No" relentlessly to those who were stuck for an answer.

Participants in today's assembly! When you investigate a phrase from a true Dharma talk in your mind, your enormous karma from the past, present and future will melt away like spring snow. Then this Dharma talk you have investigated will be able to sprout and bear fruit. Therefore you should not waste your precious time driven by worldly matters. Over countless lifetimes, this Dharma of enlightenment is only rarely encountered. If you don't see the nature of mind in this lifetime, it will be truly impossible to meet this Law of Truth again. The Buddhadharma helps you find your true self without discriminating between men or women, old or young,and without being restricted by time and space. As long as you continue to concentrate on a hwadu, there is bound to be a moment of awakening. I urge all of you in this assembly not to waste time being distracted by worldly matters. Rather I earnestly pray that you investigate a hwadu and attain great enlightenment, becoming great men who rank with the 1,000 Buddhas and the 10,000 patriarchs.
What will be the single phrase of the ultimate?

A single bright pearl shines over heaven and earth.
The luster of true gold tempered a hundred times will never change.

 

一顆明珠輝乾坤
百鍊眞金色不變

[Hitting the Dharma seat once with his Seon stick, he descended.]

>>>>>>>>> Original >>>>>>>>>
Title : Is it good for us to be examined whenever we encounter new stages in our practic
Is it good for us to be examined whenever we encounter new stages in our practice?
>>>>>>>>>>>>>>>>>>>>>>>>>>>



Jinje Seonsa : Since the master’s role is to listen to us and give right guidance, it is best to ask.

>>>>>>>>>>>>>>>>>>>>>>>>>>>



Which fault is bigger, to ask or not to ask?

>>>>>>>>> Original >>>>>>>>>
Title : Is it good for us to be examined whenever we encounter new stages in our practic
Is it good for us to be examined whenever we encounter new stages in our practice?
>>>>>>>>>>>>>>>>>>>>>>>>>>>



Jinje Seonsa : Since the master’s role is to listen to us and give right guidance, it is best to ask.

>>>>>>>>>>>>>>>>>>>>>>>>>>>



Which fault is bigger, to ask or not to ask?

>>>>>>>>>>>>>>>>>>>>>>>>>>>



Jinje Seonsa : When you want to go to Seoul, you need to go straight in the right direction, and not allow yourself to be led astray. Therefore you should take instruction from an enlightened master and go straight to Seoul without wasting any time.

Jinje Seonsa : First, those who do not succeed often have not had sufficient faith in an enlightened master. Second, they may not have received correct guidance. Anyone who wishes to reach this supreme goal should cut off all entanglements and make a firm determination to attain enlightenment.

Jinje Seonsa : I mean only that all of your attention must be placed directly in front of your eyes. If you get familiar with placing the hwadu in front, you will be able to practice with ease whether sitting, walking, lying down, or eating: all the time you will never be without your hwadu. If you hold the hwadu in your head, it may cause your qi-energy to rise and make you flushed. It would then be difficult to focus on the hwadu because you would be disturbed by what you see and hear.

Jinje Seonsa : I mean only that all of your attention must be placed directly in front of your eyes. If you get familiar with placing the hwadu in front, you will be able to practice with ease whether sitting, walking, lying down, or eating: all the time you will never be without your hwadu. If you hold the hwadu in your head, it may cause your qi-energy to rise and make you flushed. It would then be difficult to focus on the hwadu because you would be disturbed by what you see and hear.

Jinje Seonsa : I mean only that all of your attention must be placed directly in front of your eyes. If you get familiar with placing the hwadu in front, you will be able to practice with ease whether sitting, walking, lying down, or eating: all the time you will never be without your hwadu. If you hold the hwadu in your head, it may cause your qi-energy to rise and make you flushed. It would then be difficult to focus on the hwadu because you would be disturbed by what you see and hear.

>>>>>>>>>>>>>>>>>>>>>>>>>>>



Are you saying that we should “observe” the hwadu?
>>>>>>>>>>>>>>>>>>>>>>>>>>>



Jinje Seonsa : No, observing is the wrong expression. Hwadu is not an object to watch over quietly, but something that should engender profound questioning. Genuine questioning suddenly creates absorption in the single-mindedness of no-mind samadhi; then, oneself and the outside world vanish and “I” become just a mass of questioning. This mass of questioning is then free from both subject and object.