SPRING 2011

Korean Buddhism for International Readers Vol.45

Templestay
Lotus Lantern Festival is coming!
Full schedule in this issue.
 Contents

spring 2011

Supreme Patriarch
Most Venerable Beopjeon Sunim

President & Publisher

Most Venerable Jaseung Sunim

Editor 02 Jogye Order Feature Ⅰ 02

New Year’s Message by the Most Venerable Beopjeon,
Ven. Hyekyung Sunim

Contributing Editor Supreme Patriarch of the Jogye Order of Korean Buddhism

Ven. Yongsu Sunim
Art Director
Jogye Order Publishing
Jogye Order of Korean Buddhism
45 Gyeonji-dong, Jongno-gu, Seoul, Korea
TEL : (82)2-2011-1830
FAX : (82)2-735-0614
Email : sun@buddhism.or.kr
www.buddhism.or.kr
www.koreanbuddhism.net(English page)
Free Subscription available for
Buddhist organizations.
Please send organization name and mailing
address to : sun@buddhism.or.kr
04 Jogye Order Feature Ⅱ
Ven. Jaseung Asks Jogye Order Buddhists to Unite for
“Resolution for Introspection and Reform”
0 6 Engaged Buddhism
0 8 “We made friends while doing volunteer work in Cambodia.”
10 Focus Ⅰ
0 Jogye Order Monastics and Laity Offer 1080 Bows for the
Preservation of Korea Culture
12 Focus Ⅱ
0 2011 Schedule of Lotus Lantern Festival
14 Dharma Group
0 8 Celebration Committee for Buddha’s Birthday

16 Dharma
0 8 Faith in Our Inner Buddha-Essence
18 Cartoon

19 Essay Ⅰ
0 8 “What More Could You Want?”
21 Essay Ⅱ
0 8 ‘Different’ and ‘Wrong’
23 Buddhist Culture
0 8 Jijang Bosal(Bodhisattva of the Great Vow) Exhibition
26 Korean Seon Masters
0 8 Seon Master Choui Uisun(1786~1866)
29 Buddhist Books
Cover
templestay 30 Jogye Order News
 Jogye Order Feature Ⅰ

New Year’s Message by the Most

Venerable Beopjeon, Supreme Patriarch of
the Jogye Order of Korean Buddhism

4
“Until the day when eternally inexhaustible suffering
turns into the circle of light”

Today, the light from time immemorial magnificently illuminates the first morning of the Year of the Rabbit in
each household bursting open the gate to immeasurable joy that transcends life and death.

The heaven constellates the elements of the universe so as to grant the world a tender and compassionate energy. All
creations, immersed in bliss, open their eyes to heavenly rapture.

Mountains, rivers and fields spin the flower garland of Dharma out of their innate beauty. Every blade of grass and
each branch of the tree shines and hums with shades and notes of Enlightenment.

Everyone in his heart houses clear Dharma and crystalline blue sky. Everyone is born already knowing how to
reveal it and live it in this samsara. Those who went too far will check themselves to achieve balance; those who are
stuck will brave obscurations and advance only forward on the path to enlightenment.
 
Those who are obsessed can free themselves by emptying their minds,

Those who are possessed by greed can be liberated by putting it down.

Those who know how to use today’s sufferings as the source of compassion tomorrow,

Will see the day when eternally inexhaustible delusions turns into the circle of light.

Let go, and the sun and the moon in your heart will shine.

Embrace and look after your neighbors, and may all the sentient beings live in peace. L

 
January 1, 2011/2555

spring 2011 5
 Jogye Order Feature Ⅱ
Ven. Jaseung Asks Jogye Order Buddhists to Unite for
“Resolution for Introspection and Reform”
Ven. Jaseung held a New Year press conference
where he announced the new “resolution for in-
trospection and reform.” For this, he said that
he will gather the will and feedback from all the
temples and Buddhists of the Jogye Order. He
outlined five major areas of reform: practice, cul-
ture, life, sharing, and peace. The following is an
excerpt from Ven. Jaseung’s exposition on the
6
“resolution for introspection and reform.” The
press conference was held on January 26, 2011
at the Jogye Order administration building (Ko-
rean Buddhist Culture and History Center).
We are walking a difficult path now. The Jogye Order
expresses concern over the current development in soci-
ety of a distorted view of Korean culture, a biased reli-
gious understanding, and the fostering of religious con-
flict. The path of “welfare of the people and preservation
of Korean culture” is not about looking outside rather it
is a path of changing oneself and one’s outlook. In ad-
dition, the destination of the path must be where we are
one with society, one with the Korean people, possess-
ing a modern outlook to make a new history for Korean
Buddhism. The path of Korean Buddhism is Mahayana
Buddhism, which embodies the compassionate mindset
of the Bodhisattva.
It is only right that the temple properties, which are
cultural properties designated by the government and is
managed by governmental law should receive support
from the government. However, it is a time to look for
a fundamental solution no matter how difficult it may
be. Although a temple construction job will take as long
as 10 years (which normally would take 2 or 3 years),
we must do it with our own means. In this process, we
must boldly stop relying on the government and external
sources. We must purify our minds and bodies, which
have been become used to the comfortable situations. In
addition, we must again keep within our heart the impor-
tance of the Buddhist followers and the value of the Bud-
dhist community. We must remake the future of Korean
Buddhism with the interest and inspiration of the Korean
people.
How to Apply the “Resolution for Introspection
and Reform”
From this time forth, we request all the Jogye Order
Buddhists and temples to get together to discuss how to
go forth with the “resolution for introspection and re-
form.”
The order will proceed in making “Committees for the
Preservation of Korean Culture” in the respective areas
and districts. Through this process, we will go forth in
the movement of this resolution. We intend to collect the
viewpoints and the resolve of the elder monastics and all
the monks in the meditation temples, monastic colleges,
Vinaya schools, as well as lay Buddhists from various lay
organizations. We will meet with social organizations
and leaders to hear their advice. In order to look for the
direction for Korean Buddhism and the Jogye Order, we
will hold regular “Revival of Korean Buddhism” sympo-
siums. Through this process of communication, we will
clarify the will of the entire order for this resolution. In
this way, the people, themselves will empower this reso-
lution movement. We will go forth with this in five broad
ways.
1 P
 ractice Resolution: Establish the original station of
Buddhism and properly uphold religious teachings
2 C
 ultural Resolution: Proper understanding of Korean
native culture and preserve it by ourselves
3 L
 ife Resolution: Living together in harmony and the
conservation of the environment
4 S
 haring Resolution: Make the temples a place to
share with our neighbors and society
5 P
 eace Resolution: Peace between religions and peace
between the North and South, leading to world peace
Using this kind of “resolution for introspection and re-
form” as the foundation, we will continually go forth to
oppose, observe, and criticize religiously biased policies,
the fostering of conflict between religions, and the de-
struction to Korean native culture.
Dear Jogye Order members and all Buddhists!
As I became the President of the Jogye Order last year,
I set out our motto of “Buddhism through communica-
tion and cooperation.” I also laid out various plans for my
four-year term. Now a year has passed and we have seen
notable results. However, for the future of Korean Bud-
dhism, we have come to the conclusion that a more fun-
damental remedy and reform are necessary. I am aware
that to begin such a change is an extremely difficult task.
However, I believe in the wisdom of the Buddhist com-
munity. I also believe that living by the teachings of the
Buddha will gain the trust of the people.
Now, the Jogye Order is preparing a reform to sincere-
ly earn the trust of Korean Buddhists and people. Ac-
cording to the direction of the order, I have made some
modifications to the original plans that I presented last
year. We will accomplish the revival of Buddhism by
walking the path as a religion, which has the trust of Ko-
rean Buddhists and people. We rely on your great wis-
dom and support. I pray for the future welfare of Korean
Buddhists and people. I will do my best with the same
sentiment as when I daily offer three bows and incense
to the Buddha. Thank you very much. L
spring 2011 7
 Engaged Buddhism

“We made friends while doing

volunteer work in Cambodia.”

8
Paramita launches a project to build a bridge
of friendship in Myanmar and Cambodia

Paramita Youth Buddhist Association of Korea carried out acts of compassion in

Myanmar and Cambodia, engaging in volunteer activities from December 9 to 29, 2010.
Paramita started its charitable endeavors at Aungparihita Elementary School in Myanmar. The association, in a joint
effort with Dongguk University Medical Center, provided medical services and basic training on hygiene, such as
distributing parasiticides and teaching the children how to brush their teeth. Paramita also arranged recreational and
cultural activities. Visiting volunteers and local residents together made prayer beads, paper lanterns and jegi (a tas-
seled ball used for a traditional Korean sport), and took pictures dressed in traditional Korean costumes, which was
particularly well liked and drew active participation of 1,800 locals thanks to the popularity of Korean TV series
Daejanggeum and Jumong aired in these countries.
Paramita also went bearing gifts from Seoul Senior Citizen Welfare Center, Dasom Kindergarten, and local Param-
ita chapters in Daejeon, Jeonnam and Chungbuk, such as stationery and clothes. The Teachers Buddhist Association
in Seoul and Kyeonggi-do and Paramita also collected cash donations that were passed onto local residents.
In Cambodia, 50 volunteer workers mainly consisting of Paramita leaders and Korean youths visited Kasetipoti-
bong School and neighboring villages located in an underdeveloped and remote region. They helped digging up wells
and building bathrooms for the residents of 3,000 and hosted a party to befriend the community. Volunteers were
enthusiastically welcomed by the villagers as medicines and stationary for children donated by the Senior Citizen
Welfare Center, Dongguk University Medical Center Buddhist Chapel, and other organizations were distributed.
The medical community also jointed Paramita for this project. Seven medical professionals including three doctors
from Dongguk University Medical Center participated in this trip and helped those who were suffering from various
illnesses and medical conditions. L

Paramita Youth Buddhist Association of Korea 1) Paramita’s banner 2) Paramita’s mascot (Pako)

Paramita Youth Buddhist Association of Korea was founded

in 1996. As of 2007, Paramita has 12 local chapters in major
cities with 21 branch offices and 500 sub-groups. There are
30,000 active Paramita members all over the country.

■Contact Phone : 02)723-6165 ■Homepage : www. paramita.org

■E-mail : admin@paramita.or.kr

spring 2011 9
 Engaged Buddhism

Friends on the Path stages

‘Happiness through Emptiness’ campaign
Campaign event staged at Bosingak on third Friday of every month

Friends on the Path is a non-profit organization founded in 2008 to promote the spirit of sharing and compas-
sion in line with the principles of the Jogye Order of Korean Buddhism. The organization is currently helping out
low-income families by extending support to their medical bills and living expenses. Other various activities include
an emergency relief fundraising, “Sonjae’s Gift Giving” and “Rice and Coal Briquette Sharing.” Friends on the Path
also stages a monthly campaign titled “Happiness through Emptiness.”
‘Emptiness’ broadens people’s perspective about the world. Friends on the Path is now promoting the three practices
that help Buddhists implement the principle of emptiness.
The first practice involves body. Reflecting oneself and appreciating everything that helps create his or her life, the
practitioner does the 108 bows every month.
The second practice concerns the mind. The practitioner select 108 objects that are
meant for neighbors and pray for the happiness of one object per month.
The third practice is about the sharing of material wealth. The practitioner do-
nates $10 to a cause for helping out the people in need each month in order to
bring about real changes in society through the spirit of prayer and gratitude.
The campaign was launched by 108 leaders from various walks of life includ-
ing politicians, professors, business leaders and broadcasting professionals. To
join the campaign, visit the campaign’s blog at http://thenanum.tistory.com L

10
Heart-Warming
‘Sonjae’s Gift Giving’
Donators’ direct participation in the program draws positive reviews

“Sonjae’s Gift Giving,” a charity campaign staged by Friends on the Path, aims to offer a sense
of hope and courage to children and youth of low-income families, with the help of those who
donate the gifts.

Sonjae’s gift package includes vitamins, an inspiring book about future dreams, a muffler and a hat,
as well as a heart-warming card -- a set of items that the donators hope will encourage children in need grapple with
the challenges they face.

A total of 2,500 gift boxes have been delivered to Lotus Nurseries, Hwagyesa Temple, Life Shelter in Gyeonchang
County, Children’s Center in the Solnae area and other places. L

■Contact Phone : 02)737- 9595 ■Homepage : www. thenanum.org ■E-mail : threex33@buddhism.or.kr

spring 2011 11
 Focus Ⅰ

Another 1080 Bows for Welfare of the People

Jogye Order Administration’s monastics and employees as well
as other Buddhists offered another 1080 Bows at Nakdan Dam
of the Nakdong River for the preservation of Korean culture and
the welfare of the people on February 18. Over 300 began bowing
around noon and finished around 4 p.m. with the Four Great Vows.
This is the second time 1080 bows have been offered for the welfare
of the people. The first time was on January 10 at Cheongyecheon
Stream in Seoul.
The participants resolved to do their best to contribute to the
preservation of the Korean culture, as well as self-introspection
and reform. The Director of the Committee for the Preservation of
Korean Culture, Ven. Jangjeok said, “In order to preserve Korean
culture and reform, we Buddhists must change ourselves. It is an
aspiration to go forth on the path of the Mahayana with society and
the Korean people. The participants here resolve to walk together
with the Korean people and uphold Korean Buddhism correctly
with the wish to do better.”
This practice meeting was held to repent of the lack of participa-
tion by Korean Buddhism in society in the past and for the res-
toration of democracy for the happiness and safety of the Korean
people. In addition, this meeting was held for the preservation of
Korean culture and to pray for interreligious harmony. The partici-
pants resolve to personally preserve and uphold the Korean culture.
As the participants offered bows to the stone Buddha, it was a

12
time of self-reflection on how they could not stop the environmental damage done by the Four Rivers Project of the
government. It was a time to resolve that they will do their best to preserve Korean culture.
These practices are a part of the 100 days of practice for the welfare of the people and preservation of Korean cul-
ture. There will be another 1080 bows at the end of the 100 days, which will be March 23.

On January 10, Jogye Order monastics and laity offered the first 1080 bows for the welfare of the Korean
society and the preservation of Korean culture at the Cheonggyecheon Plaza. This event was sponsored by the Jogye
Order Committee for the Preservation of Korean Culture. Jogye Order administration’s monastics and lay employees
(over 300 total) met at the Cheonggyecheon Plaza on a cold Monday morning. They began by chanting the refuge
prayer and heart sutra. Thereafter, an aspiration speech was read. This was written for the citizens of Seoul. Then,
everyone bowed together 1080 times. L

spring 2011 13
 Focus Ⅱ

2011 Schedule of
May 6~8 (Fri~Sun) 2011 (2555 Buddhist Era)

A Tradition of a Thousand Years!

Brightens the Heart and Brightens the World!

2011 Festival Schedule

Event Date
Exhibition of Traditional Lanterns
Eowulrim Madang (Buddhist Cheer Rally)
Lotus Lantern Parade
Hoehyang Hanmadang (Post-Parade Celebration)
Buddhist Street Festival
Stage Performances
in front of Jogyesa Temple
Yeondeungnori (Final Celebration)
Buddha’s Birthday Dharma Service
& Lantern Lighting
Place
May 6~10 (Fri~Tues) Bongeunsa Temple (Samseong-dong)
May 7 (Sat) 4:30~6:00 pm Dongguk University Stadium
May 7 (Sat) 7:00~9:30 pm Jongno Street (Dongdaemun~Jogyesa Temple)
May 7 (Sat) 9:30~11:00 pm Jonggak Intersection
May 8 (Sun) Noon~7:00 pm Street in front of Jogyesa Temple
May 8 (Sun) Noon~7:00pm Performance Stage on the street
in front of Jogyesa Temple in front of Jogyesa Temple
May 8 (Sun) 7:00~9:00 pm Insa-dong~Street in front of Jogyesa Temple
May 10 (Tues) Dharma Service 10 am Jogyesa Temple and All Other Temples
Lantern Lighting 7 pm

Lotus Lantern Festival Guide Map

Suggested schedule for one-day participation : May 7 (Sat)
Suggested schedule for two-day participation : May 7~8 (Sat~Sun)

Suggestion for May 7 (Sat)

・Around 2 pm : Bongeunsa Temple Exhibition of Traditional Lanterns
・Around 5 pm : Around Insa-dong Dinner
・Around 7 pm : Jongno Street Lotus Lantern Parade
・Around 9:30 pm : Jongno Intersection Hoehyang Hanmadang
(Post-Parade Celebration) (finish around 11 pm)

Suggestion for May 8 (Sun)

・Around 2 pm : In front of Jogyesa Temple Buddhist Street Festival
・Around 5 pm : Around Insa-dong Dinner
・Around 7 pm : Insa-dong Street Yeondeungnori (Final Celebration)
・Around 8 pm : Intersection in front of Jogyesa Temple Lotus Lantern Performance Groups
(finish around 9 pm)

Transportation
KTX Train (Arrive at Seoul or Yongsan Station, then take Subway Line # 1 to Jonggak Station) Celebration Committee for
Express Bus (Arrive at Express Bus Terminal, then take Subway Line # 3 to Anguk Station)
Buddha’s Birthday
Car (Parking at Sejongno Parking Lot or Kyeongbok Palace Parking Lot) #45 Gyeonji-dong, Jongnogu, Seoul
Tel : 02)2011-1744~7 Fax : 02)725-6643
Accommodation
Homepage : www.llf.or.kr/eng
Accommodations around Insa-dong, Jogyesa Temple, or Jongno Street
Email : kang@buddhism.or.kr

14
Exhibition of Traditional Lanterns
See the meticulous and exquisite advancements of lantern making.
Each traditional lantern tells a story behind the magnificently formed lantern art.
| May 6~10 (Fri~Tues) Bongeunsa Temple (Subway Line # 2, Samseong Station)

Lotus Lantern Parade

100,000 Lotus Lanterns brighten the heart of Seoul!
A brilliant ocean of light from the countless handheld lanterns and the giant lantern
floats in the festival’s main event. Not to be missed!
| May 7 (Sat) 7:00~9:30 pm From Dongdaemun to Jogyesa Temple, along Jongno
Street (Subway Line # 2, Samseong Station)

Hoehyang Hanmadang (Post-Parade Celebration)

Following the parade, Buddhist entertainers put on a show!
Audience gets into the act and dance hand in hand. Joyful night with a rain of flowers!
| May 7 (Sat) 9:30~11:00 pm Jonggak Intersection(Subway Line # 1 Jonggak Station)

Buddhist Street Festival

Experience firsthand multiethnic culture and festivities!
Make Lotus Lanterns, create Buddhist art, experience Buddhists cultures of Thailand,
Tibet, Mongolia, etc., try temple food, play folk games—don’t miss this experiential
event, a favorite in the festival!
| May 8 (Sun) Noon~7:00 pm Street in front of Jogyesa Temple

Yeondeungnori (Final Celebration)

The final party of the festival features the singing and dancing of the Lotus Lantern
Performance Groups.
It’s a chance to let down our hair, and laugh and dance. A joyful conclusion to a bril-
liant festival!
| May 8 (Sun) 7:00~ 9:00 pm Insa-dong~Street in front of Jogyesa Temple

Buddha’s Birthday
May 10 Tuesday (8th day of 4th Lunar Month)
This is the biggest Buddhist holy day of the year as almost all Buddhists go to the
temple to attend the Buddha’s Birthday Dharma Service. Foreigners are also welcome!

What is Yeon Deung Hoe (Lotus Lantern Festival)?

Yeon Deung Hoe (Lotus Lantern Festival) is a thousand-year old Korean folk festival. It
began in the Shilla Period and lasted through the Goryeo and Joseon periods to its full
grandeur of modern times.

spring 2011 15
 Dharma Group

Celebration Committee for

Buddha’s Birthday

The Lotus Lantern Festival is from May 6~8, 2011. All Korean temples will be busy in
preparation for the biggest Buddhist celebration of the year. However, the busiest group will be
the Celebration Committee for Buddha’s Birthday. This committee is in charge of preparing for
the Lantern Parade, Buddhist Street Festival, Post-Parade Celebration, and all the other festivi-
ties of the Lotus Lantern Festival. The committee also oversees the regional festivals held by
temples all across Korea.

If you were to enter the offices of the celebration committee at the basement of the Jogye Order
Administration Building, you might think it’s already festival time due to the light and joyful
atmosphere with posters and lanterns all over the place.

The motto of the committee for the Lotus Lantern Festival is “Voluntary Participation.” Each
year, the committee wants to increase the volunteer participants. The committee is firmly re-
solved in bringing to the world this time-worn festival and showing the importance of Ko-
rean Buddhism. They want to show off the beauty of the Buddhist tradition in a dynamic way
through the Lotus Lantern Festival.

Park Sang-hee is the Event Planning Coordinator. She is in charge of the preparation of the
Lotus Lantern Festival and its events. She said, “The participants of the festival must be enthu-
siastic and joyful so that the festival-goers will be enthusiastic and enjoyable.” She continued,
“The events should have some correlation with Buddhism yet must be fun and joyful.” She also
admitted that dancing and music are not strong points for Buddhists. However she added, “As
much as the Buddha’s Birthday is a joyous occasion, I hope that many people will participate in
the events and sing and dance happily.”

The Lotus Lantern Festival, which celebrates the Buddha’s Birthday, is no longer just for Bud-

16
dhists. This is because not only Koreans but also numerous international guests come to the
festival. Every year, international guests experience traditional Korean culture by making lan-
terns and the like at the Buddhist Street Festival. They even make early reservations for seats at
the Post-Parade Celebration to take part in the revelry of dancing under the traditional rain of
flowers. The festival offers Koreans and foreign guests alike a unique opportunity to partake in
Buddhist culture and the distinctive Korean way of having fun.

One foreigner had attended festivals in both North and South Korea. He observed, “The festi-
vals that represent the North and South would be ‘Arirang’ for the North and ‘Lotus Lantern
Festival’ for the South. These are the biggest festivals of both countries. The North’s festival,
an event of great scope, is a government festival whereas the South’s Lotus Lantern
Festival is a grand festival with volunteer partici-
pant.” The Lotus Lantern Festival has come to
represent Korea in the eyes of the world.

The Lotus Lantern Festival in now making new

history. It is a festival of the ordinary people.
They are the stars of this traditional Korean folk
festival. It can now match any festival in the world
for splendor and excellence.

During festival time, from kids who can barely walk

to the elderly grandmothers, all light a lantern to
walk in the lantern parade. The festival has become
a folk tradition where mans participants naturally
gather to join in. L

spring 2011 17
 Dharma

Faith in Our Inner

Buddha-Essence
| by Seon Master Daehaeng

Above all else, you have to believe that you have Buddha-nature, the power within yourself that enables you to
become a Buddha. Then, like a gardener taking care of a plant, you have to make this Buddha-nature bloom. However,
most people have forgotten about this Buddha-nature. Even though flowers bloom and drop according to the season,
everyone knows that there is the power inside of plants to bloom again the following year. But people have forgotten
that there is also such ability within themselves. If we can realize that we are at the greatest moment of transforma-
tion after having gone through innumerable lives, then we will truly know that inside ourselves there is the power to
become a Buddha.

If you do not believe in yourself, you cannot receive the key to

this fundamental mind. How can the key to the treasure store-
house be given to you if you do not believe in it? You already
have every kind of treasure there is, so believe in yourself and
throw away those thoughts that you are great or no good. True
self can do all things, even things that you imagined were impos-
sible. If you have faith that true self can do it, you can survive
even on top of a barren rock. If you believe that your true self
does everything and can resolve everything, then your true self
can instantly manifest as Avalokitesvara Bodhisattva and teach
the Dharma, or can manifest as the Medicine Bodhisattva and
show the Dharma. Thus there’s no need for calling out “Buddha,
help me!” or “Avalokitesvara Bodhisattva, save me!” All Bud-
dhas and Bodhisattvas, all awakened beings, and all the profound
ability and power of the universe exist inside of belief.

18
Unenlightened people do not know what is truly good and what is not good. Therefore, the best thing for people to
do is to strongly believe that their fundamental Buddha-nature is always taking care of everything. However, many
people ask, “What happens if I believe and entrust things to my Buddha-nature, but then they don’t turn out the way
I want them to?” This is not belief. Once you truly have faith, entrusting something takes only an instant, and there’s
nothing left over for you to worry about. Your Buddha-nature never ignores your faith. Everything is done through
sincere belief; belief is the key.

Belief rewards you in proportion to your faith. It gives everything to those people who wholeheartedly believe, and
it gives half to those people who halfheartedly believe. This is why complete belief in your fundamental, true nature
is emphasized. Don’t be discouraged when hardships confront you. Even if hardships arise from your foundation, as
long as you have faith, your foundation can also solve those problems.

When you have unwavering faith that “Buddha-nature can solve it,” you begin to find your true self. When you have
strong faith like this, you will be free from fear and doubt, and you will be unshakable yet open to whatever confronts
you. If you don’t have faith in One Mind and your Buddha-nature, no matter how well you are able to do things there
is still an unseen fifty percent that you haven’t taken care of. When the root is healthy, the stalk will be sturdy, and
when the stalk is sturdy, the seeds will ripen.

By Seon Master Daehaeng, adapted from “No River to Cross,” Wisdom Publications, 2007. L

spring 2011 19
 Cartoon

Cartoon
While freshening up the wardrobe for the spring cleaning
I found a closet full of clothes woefully out of fashion.
Once flashy and stylish, now they are mere embarrassment for
their owner.

Suddenly, my mind races to the things I presently cherish and

treasure.
I wonder if I am vainly clutching on to things of transitory
nature Out of momentary and futile desire.

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

20
 Essay Ⅰ

“What More Could You Want?”

| by Ven. Beopjeong translated by Brian Barry

If you asked me when I feel best in my daily routines, I would unhesitatingly answer that it’s right after
shaving my head and bathing. Instinctively I feel clear and clean both inside and out, and that’s when I
feel most lighthearted. It feels like just having been born.
The significance of shaving the head is the severing of secular attachments. Monastic regulations call
for shaving the head and bathing twice a month, on the days before the new and full moons, respec-
tively. But depending on the season and one’s own considerations, it doesn’t matter if monks do it more
often. There are some Zen monks who do it everyday as part of their routine. The attempt to be totally
spotless results in a very splendid, lighthearted feeling of innocence, and you feel like you’re about to
take off and soar like a bird. It’s totally exhilarating.
About ten years ago I was staying at the Zen center of a large monastery. There was a large bathing
facility on the first floor. On one of the walls in the bath, someone had written in candle wax, “What
more could you want?” He had written it as a kind ofhumor after shav-
ing his head and bathing; but it makes you wonder how exhilarated he
must have felt if he had made the effort to write that on the wall. We’re
supposed to be greedless, but could there be anything greedier than
this, than wanting the statewhere there’s nothing left to be desired?

* * * * *

There’s an old adage that “a monk can’t shave his own head.” In
a broader sense, it means that there are some things in his own
field that even a professional can’t do. For example, a writer finds

spring 2011 21
it hard to proofread his own work so others have to do it for him. But concerning a monk not being
able to shave his own head, nothing could be more further from the truth. In the temples monks shave
one another’s heads so everyone knows how to do it, even if they had never been a barber. Just about
everyone can shave his own head. But how could you ever convey the feeling of satisfaction the first
time you do it yourself?
A few years ago, the monk who had usually shaved my head for many years was hospitalized. I
thought of asking another monk to do it for me, but I didn’t want to impose so I decided to give it a try
myself. To tell the truth, I had felt bad all those years bothering this or that monk to shave my head for
me. And sometimes it occurred to me that I would have to do it if I ever were to go and live alone in an
isolated hermitage.
I sat down and shaved very carefully, and contrary to expectations I did quite a fine job. I felt as good
as if I were having my head shaved for the first time upon entering the temple. And really, there was
nothing more that I could have wanted. Out of gratitude, I put on my robes and went up and paid hom-
age to the Buddha.
I was so delighted the first time that I shaved my own head that, to commemorate the event, I went
out the next day and bought a mirror and wrote on the back of it, “Shaved my own head on such-and-
such a date”.
Ever since then, whenever I feel like it, I shave my own head in front of that mirror. It doesn’t matter
what kind of a mood I’m in. Each time I do it, it’s like being reborn. And sometimes if something’s re-
ally bothering me, I’ll shave my head again just to scrape and wash those cares away. (1975) L

22
 Essay Ⅱ

‘Different’
and Diversity is a part of the unavoidable reality in the world we live
in. However, we often have a hard time accepting it, and contemporary
Korean language usage reflects this attitude. It has been observed for
some time that people confuse ‘different’ and ‘wrong’ and often use
them interchangeably.

‘Wrong’ When they should have said, “you are different,” people say instead “you
are wrong,” and say “you think wrongly,” instead of “you think differ-
ently.” I do not know when and how this has started in Korea, but it has
| by Mok kyoung chan become one of the most common mistakes. People nowadays make this
error too consistently and frequently to dismiss it as a mere slip of the
tongue. It perhaps signifies a notion deeply rooted in Korean’s psyche
that oneself is the center of the universe and the ultimate standard by
which everything else should be judged.

Koreans often joke about this. ‘If I do it, it is a romance; if others do it, it
is an affair (adultery).’ Koreans also say, ‘If I drive slowly, I am driving
safely; if others drive slowly, they are driving like a coward,’ ‘If my son
speaks in a loud voice at a public place, he is being a positively asser-
tive young adult; if another’s son does it, he is being a loud-mounthed,
spoiled brat,’ or ‘If I do it, it is a legitimate investment; if others do it, it
is shady speculation.’ There are many more jokes in this vein.

If people can have a good laugh and forget about them just as jokes, it
would be fine. However, these thoughts, if repeated, are likely to de-
velop into an embedded conviction that any ideas or concepts different
from our own are wrong. More often than not, such entrenched beliefs
will be translated and manifested into actions and habits, which make

spring 2011 23
‘Different’
and people implicitly force others to do what is right according to what they
‘Wrong’ themselves think. One assumes his or her views are shared by all others,
they are universal, thus right, and therefore others must follow them too.

I have a friend who is a small business owner. When sales are strong
and profits are high, he would take his staff out and treat them with
fancy dinners and visits to karaoke bars. He prided himself on being a
nice and generous boss who knew how to have a good time and shared
his good fortune with his employees. But one day, he started doubting
his self image. He thought that company dinners and drinking parties
were what his employees wanted; but he eventually found out that some
of them would rather go home to their families early. He realized that
he might have spent money not for his employees’ happiness but for
their discomfort in the form of forced gaiety. He wondered that perhaps
it would have been wiser if he had given out cash bonuses instead of
spending rather large sums of money for dinners and drinks.

Parents also do everything in the name of love, what they think is best
for their children. However, it may be perceived only as fetters and
shackles by the children on the receiving end. Everyone is different,
living a different life; therefore, it is only natural everyone has different
characteristics and different views. It would be naively stupid to believe
others will like what we like. Even identical twins grow up to be differ-
ent personalities. Assuming people born of different parents in different
time and space will all share the same thoughts and preferences is as
absurd as believing there are rabbits with horns or turtles with hairs.

Language mirrors our ingrained habits and thought patterns. On the

other hand, we may be able to change our behavior and way of thinking
if we change our language use. It may be a slow process and difficult
journey, but it is definitely worth trying. L

<Very Special Happiness, from A Three-leaved Clover>

24
 Buddhist Culture

Jijang
Bosal
(Bodhisattva of the Great Vow)

Amrita Painting, Joseon 1682, Colors on Hemp, 204×236.5㎝,

Exhibition
Chungyongsa Temple, Treasure No. 1302

The theme of this exhibition was Jijang Bosal (Kstigarbha Bodhisattva) who is one of the four main Bodhisattvas
of Zen Buddhism. Jijang Bosal made a great vow to not enter Nirvana until he saves all the suffering beings in the hell
realms. This exhibition focuses on Jijang Bosal and the Korean Buddhist view of the afterlife for sinners.

This exhibition includes a seated Jijang Bosal bronze statue from Seonunsa Temple Seongbo Museum. The exhibition
has six Cultural Treasures and 76 artifacts total. The exhibition is divided into four sections.

Section 1 Myeongbu World (afterlife realm where

judgment takes place for sinners)
By the calling of the Ten Kings of the Myeongbu
World, Yama the Lord of Death will bring the sinner
with all of the negative karma accumulated in one’s life
to the Myeongbu World, which is the afterlife for ac-
cording to Korean Buddhism. It is a dark and treacher-
ous world without light. Here the Ten Kings will judge
the person according to one’s sins. Each king judges
different aspects with different methods, and different
punishments. Buddhist Sculptures of Myeongbujun Hall
in Yongmunsa Temple , Joseon 1684

spring 2011 25
Ten Kings of Hell Painting Gilt bronze king, Late Goryeo, Karma Mirror,
Joseon 1744, Okcheonsa H.26.2cm Dongguk University Late Joseon , H. 96.5cm
Temple Museum Jikjisa Temple Museum

In this section, we can see the Ten Kings and the Bud- our understanding of the various forms of Jijang Bosal. We
dhist view of hell. can also learn about the figures in Jijang Bosal’s retinue.

Section 2 (part 1) Until all the hell beings are saved
The role of Jijang Bosal is to save and teach the beings in
hell, which is one of the six realms of Samsara (worldly
existence). Therefore, he is the main Bodhisattva of the
Myeongbu World.
The artifacts here in part 1 of section 2 are to help our
understanding of Jijang Bosal. Buddhist scriptures about
Jijang Bosal are displayed here as well as artifacts to help
Section 2 (part 2) Ceremonies for the Dead
Ceremonies for the dead have existed for a very long
time. These ceremonies are to console and send the de-
ceased to a better place. However, they also serve the liv-
ing as a way to send off their loved ones and comfort the
grief of loss. These ceremonies for the dead were first
widely performed in the late Goryeo Period. Then in the
latter Joseon Period (when Confucianism dominated),
these ceremonies again gained popularity as evidenced

Gilt Bronze Seated Ksitigarbha Wooden Seated Ksitigarbha Wooden Half Sitting Sutra of the Ten Kings, Late Goryeo
Early Joseon, H. 100cm, Early Joseon , H. 53cm, Ksitigarbha, Early Jo- 27.5×11cm, Kirimsa Temple Museum,
Seonunsa Temple Museum Yongmunsa Temple Museum seon , H. 49cm, Dong- Treasure No. 959
Treasure No.279 guk University Museum

26
Tripitaka Painting, Joseon 1758, Colors on Silk, Hyeonwang Painting, Joseon 1887, Amrita Painting, Joseon 1887, Colors on Silk,
173×280㎝, Silleuksa Temple Colors on Cotton, 167.5×175㎝, 166.8×174.8㎝, Gyeongguksa Temple
Dongguk University Museum

by the numerous ceremony manuals published at this time. Confucianism’s lack of ceremonies for the dead as well
as a lack of understanding of the afterlife was supplemented by Buddhist ceremonies. These ceremonies for the dead
took on various forms according to the purpose and people. This section contains various ceremonial artifacts and a
recreation of a ceremony for an easy to understand presentation.

From Hell to Paradise

Since death is unavoidable, human beings have always been curious
about the afterlife, and have prepared for death. Therefore, in order
to avoid the hells and go to Paradise, Koreans have held ceremonies
and contributed to temples. This section has artifacts that deal with a
human being’s wish to enter Paradise after death. L

Gilt Bronze Seated Avalokitesvara and

Ksitigarbha from Pagoda in Muryangsa Temple
Late Goryeo or Early Joseon,
H. Avalokitesvara 25.9cm Muryangsa Temple
Chungchengnamdo Tangible Property No. 100

Gilt Bronze Amitabha Triad Late Shrine of the National Preceptor Gobong Bronze Shrine and Gilt Bronze Amitabha Triad and
Goryeo(14C), H. 21.5cm Goryeo H.23cm, from Pagoda in Maegokdong, Joseon 1468,
Dongguk University Museum Songgwangsa Temple Museum H. Amitabha 12.2cm, Avalokitesvara 11.4cm
Jeollanamdo Tangible Property No.28 Ksitigarbha 9.7cm, Gwangju National Museum

spring 2011 27
 Korean Seon Masters

Seon Master Choui Uisun

(1786~1866)

A representative Seon master of the late Joseon dynasty, Seon Master Choui became known as the “Korean
Tea Sage” for reviving Korea’s traditional tea ceremony. In addition, owing to his remarkable skill in poetry,
calligraphy and painting, from the Buddhist perspective he is judged highly as both artist and a man of letters, erudite
in all aspects of the culture of his age.

Career
The late Joseon era society of Master Choui’s age, founded on the world view of Sung Confucianism, had devolved
to the squabbling of power politics and the correctives offered by the appearance of “practical knowledge” (silhak)
were losing their power. In addition, with the second wave of nationwide suppression against the burgeoning religion
of Catholicism having inflamed the public sentiment, the king’s power was also in decline, bringing about a state of
affairs that could not easily be rectified. Buddhism as well barely survived, lacking any energy for vital reform or self-
strengthening, owing to the Joseon dynasty’s policy of sungyu eokbul, “revere Confucianism, suppress
Buddhism.” It was during such times that one monk showed exceptional skill in both his
writing and actions, excelling even among those traditional scholars imbued with the
wide-spread bigotry of arrogance and contempt that most held toward monks at
that time. This monk was none other Master Choui Uisun.
Master Choui was born April 5, 1786, in Samhyang township, Muan County,
Cheonnam Province. At the age of five, he fell into some water and was on the
verge of drowning before a monk rescued him, thus forging his intimate connection
with Buddhism. At the age of 15, he was tonsured under Master Byeokbong
Minseong at Unheung Temple in Nampyoung. At Daeheung Temple in Haenam, he
studied the Tripitaka (Buddhist Scriptures) and at 21 he concluded his studies of the
monastic curriculum.
In 1801, Dasan Jeong Yagyong, the consummate scholar of the “practical knowledge”
(silhak) school of late Joseon and exceptionally erudite author of a compendium

28
exceeding 500 volumes on the fields of chemistry, history,
politics, military affairs, economics and others, was exiled
to Gangjin in Cheonnam Province, accused of being a
leading figure in the Catholic church. Master Choui’s life
and thought were deeply influenced by Dasan. Through
his relationship with Dasan, he learned Confucianism
and matured in his prose and poetry, developing a close
friendship in the process. Even after his thirties, Master
Choui exchanged intellectual discussion and friendship
with a wide range of the highest Confucian intellects of
his age, men who had participated directly in the cultural
and political history of late Joseon. One of his closest
friends was Chusa Kim Jeonghui (1786~1856), scion of
a prominent traditional Confucian family, and pioneer of
the imported Ching culture, based primarily on the fields
of epigraphy and textual study. Upon Chusa’s banishment
to Jeju Island, Master Choui even went so far as to visit
him five times to offer him consolation. Coming into his
forties, as his own fame began to spread, Master Choui
returned Daeheung-sa Monastery in Duryun Mountain,
where he built the Ilji-am Hermitage on a valley on the
east side of the Monastery. There, he spent roughly forty
years writing and practicing samatha/vipassana (jigwan)
meditation until on August 2, 1866, at the age of 81, he
passed into nirvana.
There are also many other surviving works written by
Master Choui, whose time of composition is unknown.
These works include the representative critique, the
Sunmun Sabyeon Man-eo; the Choui Seon-gwa (Choui’s
Seon Teachings), a gloss on the main points of Hyesim’s
Seonmun Yeomsong; the Jinmuk Josa Yujeokko (A
Biography of Master Jinmuk); and others. After the
Master’s death, a compilation of his prose works, the Ilji-
am Munjip (Collected Works from Ilji-am), came out in
1890, and a two-volume collection of his poetry, called
the Choui Shigo (Anthology of Poems by Master Choui),
was published in 1906.
Doctrinal Distinction
Master Choui’s ideas can largely be separated between
his ideas on Seon and his ideas on “the way of tea.” To
begin with, we can examine his Seon thought through his
Seonmun Sabyeon Man-eo, written as a critique of the
Seonmun Sugyeong, a work written by his contemporary,
Seon Master Baekpa (1767~1852), addressing practice
methods and theories based on the capacities of
practitioners. Master Baekpa’s argument, based on his
estimation of the respective merits of Seon, divides the
“three categories of Seon” in a hierarchy of patriarchal
Seon (Josa Seon), tathāgata Seon (Yeorae Seon), and
theoretical Seon (Uiri Seon), and classifies patriarchal
Seon and tathāgata Seon as “extraordinary Seon”
(Gyeogoe Seon). It is this categorization itself that Master
Choui refutes as fundamentally incorrect. He argued his
difference of opinion with Master Baekpa, that there
should be four categories of Seon—patriarchal Seon and
tathāgata Seon, extraordinary Seon and theoretical Seon.
The controversy regarding the different approaches
to meditation that began in the late 1700s with Master
Choui’s critique of Master Baekpa’s Seonmun Sugyeong
would rage for almost a century.
Though the differences between their fundamental
viewpoints were quite distinct, both of them shared a
common goal to both sincerely clarify and offer solutions
to the problems faced by the Buddhist community.
They offered significant contributions in arousing an
atmosphere committed to clarifying the core tenets of
the sect and rediscovering the “Seon spirit.” Having
spring 2011 29
developed this type of Seon theory, in being neither
partial only to Seon meditation or doctrinal study (gyo),
Master Choui’s practice of samatha/vipassana meditation
(jigwan) reveals the distinguishing characteristic of his
Seon thought. This fact is expressed in the following
passage taken from Sin Heon’s Choui Daejongsa
Tapbimyeong (Stone Pagoda Engravings about the
Lineage Master Choui):
The other day, a monk asked me, “Master, are you
solely devoted to the practice of Seon?” to which
I replied, “As there in no difference whether I
devoted myself only to Seon or to studying the
scriptures, why would I insist upon only Seon?
For those who devote themselves only to the
scriptures, it is very difficult not to forget the
principles of the teaching, those who insist upon
only practicing Seon, it is difficult to acquire the
principles of Seon.”
In this way, Master Choui advocated the practice of
jigwan together with a combination of doctrinal study
and Seon, more than a devotion solely to the practice of
Seon.
We can observe Master Choui’s other main line of
thought in his view on the way of tea, as expressed
in the Dongdasong. As it was cast in the form of a
Buddhist song (gesong, or gatha) that praised the tea
(da) produced in Korea, which the Chinese referred to
as Dongguk (Nation of the East), this work was called
the Dongdasong, or Ode to the Tea of the East. With few
references to the proper methods for preparing tea or the
proper implements used therein, Master Choui reveals
his intention to avoid the formalistic complexities of the
30
tea ceremony. His “way of tea” was an ordinary routine
of life that involved lighting a fire, boiling some water
and then drinking the properly prepared combination of
well-steeped water and quality tea. He noted also that
the nature of tea was inherently unselfish and impartial
to desires, and he said that this nature was something
likened to a “pure original source.”
Master Choui stated that it was in this way that tea
possessed a sublime and exquisite essence, and if one
did not become attached to that essence, one could
arrive at a perfectly free state of transcendent perfection
(Sanskrit: pāramitā). Accordingly, he stated, “Since you
drink of tea’s undefiled spirit and energy, the day of great
enlightenment can’t be far off.”
In addition, Master Choui said that tea and Seon
are not two separate things and that in drinking a cup
of tea, one must experience the “meditative bliss of
experiencing the joy of the dharma” (beophui seonyeol).
Such words reveal the thought in the dictum, “the one
exquisite flavor of tea and Seon” (daseon ilmi). Like this,
Master Choui’s “way of tea” stands as a testament to
his image as a sincere truth seeker, enjoying his Seon
practice while simultaneously engaged in asceticism. We
can say that this Seon master’s modern attitude, one that
does not separate but rather seeks to connect the world of
enlightenment and the world of our daily life, shown to
us by a Seon monk, is a Buddhist response to the modern
thought that was being led by the Confucian school of
silhak. Moreover, it could also be said that his Buddhist
practice was a means by which the Buddhism that had
previously been cast to the mountains and kept a distance
from the mundane world, could creep just a little closer
to the masses. L
 Buddhist Books

The Colors of Korean Buddhism(30 icons and their stories)

The Korean Buddhism Promotion Foundation, in collaboration with The Korean Times pu-
lished a series of newspaper articles from February to August 2010, entitled “Icons of Korean
Buddhism”, which introduced thirty of the greatest or most typical Korean Buddhist cultural
items, personages or symbols. This series aimed to explain these icons in straightforward
language for an international audience interested in Korean culture.
Consequently, The Korean Buddhism Promotion Foundation published the whole series
of articles in a guidebook for reader who have an interest in the Buddhist aspects of Ko-
rean culture. The foundation hopes this volume will be valuable in navigating this vibrant
culture, and that it will also contribute to further support people to experience Korean Buddhism.
Such as in the popular Templestay program and beyond.
■ Published by Korea Buddhism Promotion Foundation / Contact Phone : 02)719-1855 / Homepage : www.kbpf.org

Diary of a Korean Zen monk

Diary of a Korean Zen Monk is a three-month record written by Ven. Jiheo

of his experience in the Seon(Zen) retreat at Sangwonsa Temple on Odae
Mountain in 1973. Not only is this a good record in which each episode reveals
the feel and view of Seon meditation retreats in the 1970s, but also we can re-
ally sense the intense energy of the meditation monks seeking enlightenment.
Likewise, we can satisfy our curiosity of what happens behind the doors of the
mysterious world of the Seon meditation retreat.
■ Published by Bulkwang Publishing / Contact Phone : 02)420-3200 / E-mail : bulkwang_c@hanmail.net

Latest edition of Korean Buddhism booklet published

The Jogye Order of Korean Buddhism has published a revised

edition of its PR booklet, reflecting the editing by the 33rd admin-
istration. The booklet sums up the history of Korean Buddhism
and the Jogye Order, as well as other Buddhism-related informa-
tion such as training programs for monks, characteristics of Korean
temples and Buddhist culture, education programs for lay Buddhists
and a wide range of activities. The booklet is published in four lan-
guages: Korean, English, Chinese and Japanese. The Jogye Order
plans to use the booklet as a key introductory material for promoting
Korean Buddhism across the world. L

spring 2011 31
 Jogye Order News

1 2

1. Professor Bae appointed as 7th chairman of IDIA

International Dharma Instructors Association appointed professor Bae Gwang-sik as its 7th chairman.
Professor Bae joined the organization in 2005 and served as vice chairman in the past four years. Profes-
sor Bae plans to secure supporting staff members for the temple stay programs in line with the Jogye
Order’s drive for globalizing Korean Buddhism. In addition to the globalization of temple stay programs,
Bae said he will push for a closer tie with the International Seon Center. Other initiatives Bae will plan to
implement include the development of English-langauge Buddhism education materials targeting children,
and city tour and other events for foreign workers.
■ Contact Phone: 02)722-2206 ■ Homepage : www.idia.or.kr ■ E-mail : ipogyo@buddhism.or.kr

2. Jogye Order Prays for Slaughtered Animals

The Jogye Order held a ceremony for the diseased spirits of the slaughter cows and pigs in the foot-and-
mouth disease epidemic. This service included prayers for the swift ending to this epidemic, which led to
the slaughtering of over two million cows and pigs.
At the beginning of the service, there was a report by the Animal Protection Society on the current status.
Ven. Hyechong said in his speech, “By the merit of offering this service, may the spirits of the slaughtered
animals find rebirth in the Pure Lands by the great compassionate will of the Buddha.” He continued,
“Lord Buddha taught to consider all sentient beings as our parents. If beings were to understand that we
are born in different circumstances according to our karma, then we could create a Pure Land where we
recognize each others’ value.” In this way, Ven. Hyechong emphasized the value of life.
Ven. Hyechong also said taking numerous lives of beings by the great greed of humans is destroying
the natural order of the world. He said, “Let us learn to be content. Let us create a world where all beings
can live together.”

32
 3

Lee Hyeon-su, the President of the Jogyesa Temple Laity Association recited the aspiration prayer called
“Aspiration for World Peace.” Thereafter, Cheongryangsa Temple abbot led the ceremony for the repose
the spirits and to send the diseased to a better rebirth. After the ceremony, participants went around the
Jogyesa Temple grounds in a farewell ceremony. Then, a fire ceremony, burning the names of the dis-
eased, ended the services.

3. The first smart phone application developed by the Jogye Order

The Bureau of Dharma Propagation of the Jogye Order of Korean Buddhism unveiled its first smart
phone applications, which were developed as part of the Jogye Order’s efforts to adapt to and utilize the
ever changing digital space for the propagation of Buddhism.
Ven. Jeongho, Head of the Department of Propagation Research, the Bureau of Dharma Propagation
held a press conference at the meeting room on the 2nd floor of the Korean Buddhist Culture and History
Memorial Hall and introduced new smart phone applications entitled ‘Hello Dharma School’ and ‘Heart
Sutra (chanting).’ Developed by the Department of Propagation Research, these apps will be distributed
and made available for free at Apple’s App Store, Android Market, T Store and KT Olleh Market.
The ‘Hello Dharma School’ app is based on the English program for Buddhist children televised on BTN
(Buddhist Television Network) and English materials for Buddhist youth education published on Buddhist
newspapers. The application is expected to generate much attention due to its unique contents and layout
specially designed to appeal to children. The ‘Heart Sutra (chanting) ’ app is deliberately uncomplicated
and straightforward for ease of use. The pure and clear chanting voice and the beautiful image will serve
as ‘a refuge of the heart’ for many people fatigued by the exigencies of modern life.
The ‘Hello Dharma School’ and ‘Heart Sutra Apps (chanting)’apps can be downloaded free of charge
on all smart phones.

spring 2011 33
 Jogye Order News

4 5

4. 4th Jakata Story Competition Held

The 4th annual Jakata Story Competition was held by Jogye Order’s IDIA (International Dharma Instruc-
tors Association) on January 22. Children make a presentation of a story from the Jakata Tales (stories of
the previous lives of Buddha) in English. The first competition was held in January of 2008. This year, there
were 33 teams and 42 children who participated. From these, 14 teams and 19 children advanced to the
finals. The parents and other audience members looked on with encouragement and enthusiasm.
This competition is to encourage children to learn Buddhism and English together and affords them
an opportunity to make presentations in front of an audience. The children not only improve their English
skills but they can also benefit from the moral message in the Jakata Tales, which teach compassion and
wisdom. Professor Bae, the President of IDIA said that the competition is a natural way for children to learn
about the law of cause and effect, which is one of the main tenets of Buddhism.
After the presentations, last year’s winner Song Da-hyeon made a repeat presentation to the delight of
the audience. Before the competition, there were performances by “Cheong,” a Korean traditional instru-
ment band and a quiz game put on by the Buddhist Recreation Association.
The winner of this year’s competition was Bak Ye-won, a fourth-grader from Munrae Elementary School.
Second place went to Lee Su-yeon (6th grade) and third place was Jang Hyeon-ji (6th grade).

5. Russian Buddhist Republic Seeks Relations with Jogye Order

Ms. Benova, a government official from Kalmykia, a small Russian Buddhist Republic visited Jogye
Order President Ven. Jaseung on February 7 at the Jogye Order Administration Building. They exchanged
pleasantries and spoke about cultural exchange between the two nations. Ms. Benova said, “Korea and
Kalmykia are far away from each other, but through Buddhism we can become one. I hope we can have
cultural exchange for the development of each nation’s Buddhist communities.” In this regard, Ms Benova
requested that monks and nuns from Kalmykia could come to Korea and study with the Jogye Order.
Ven. Jaseung said, “To hear about your nation, arouses my curiosity about Kalmykia. We will do our best
for the development of Buddhism in both our nations and to share Korean Buddhism in Kalmykia.”
Kalmykia is one of 21 Russian republics with the population of over 300,000. It is the only Buddhist re-
public in Europe with 80% of the population being Buddhist.

34
010105-2011-018

Don’t pay attention to the endless thoughts that arise

Only become a person who looks at the imprints that

have fallen from the countless thoughts.

Relax! Let go of life’s stress.

Let things be just as they arise
Don’t block anything, let them drift away.

Thought to Begin Your Day