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.. of Zen Teaching







First attain enlightenment,

j::. ~ ~~

then instruct all creatures.


),4" M.4 U.

Hinayana Buddhism

Il~:Jk ~~

Mahayana Buddhism


Zen Buddhism

:ff1{~ 1fM__


The Precious One -- the

which is the Buddha

OJ~ J ~

Departing from __.

pain and attaining pleasure


The Precious One which is the Dharma

Oyt f


Going from ignorance to enlightenment


object of faith -- emotional)

~ ~ MI' ",b -+ Jft~~

samadhi __ beauty

- faith

--+ prajna -:trtlth -- understanding

philosophical --+ intellectual~

{j ~ ~fJ - j:{) ~'g )

The Precious One - ethical --
which is the Sangha 1.4~~
O~~ !t ~ -7'
Putting an end to - sila - good
evil and
practicing good
Y.~;j/~! ~ ~ ->~ - practice


holiness moksa liberation


,J, Jt )~~
1. Insight into impermanence
/., '$ ~
2. Insight into impurity
~ ~~ ~
3. Insight into non-self
I" *\' .4L
,-4 4

Insight into impermanence (The Eight Sufferings)

~ J$' ~ (A. ~ /'-,t )


Old age



Being separated

t_ -$1

from those you love


Being in the presence of those you dislike

t~ ~ ~~

Not getting what you desire

?tz. 11' ~~ ~

The imbalance of the five skandhas

~--- ,~ ~ ~

The Four Sufferings


The Four Sufferings
\1£} j-<k
The Eight Sufferings
/"- ~ Insight into impurity (The Five Human Desires)
-;f: J~ ~ ( A ~ >}K)
Desire for material wealth
~~ ft~
Desire for sex
~ /HZ
Desire for fame
fo ftt
Desire for food
~ ~Z
Desire for sleep
lilt ftZ 5

All the characteristics Aspects of the mind
of external pbenomena ~m
\~ ~~ 1\5
Arising I~~~ Arising
~ ~.'. At
Stability Stability
1:t A.f..
Decline Differentiation
~ ~
Dissolution Extinction
!J- Y~ cause




Primary cause

~ }lJ

Dependent origination



A good cause leads to a good result.

~~ -~~

A bad cause leads to a bad result.


Dependent Origination


To arise from conditions

A~ ~~ ~

To be extinct from conditions

)JL ~~

If I exist, that exists.

If I cease to exist, that ceases to exist.

IX: ~~ ~J$?__ ~~

The twelve links in the chain of dependent origination
r ~ ~ft:f!_ ~fL
I. Ignorance 7. Sensation
~ e~ .{.
2. Mental formations 8. Desire
.4-t ~
3. Consciousness 9. Clinging
~ R
4. Name and form 10. Existence
~ ~ 1jf
5. The six sense realms II. Life
>- x, 'i
I ,
6. Touch 12. Old age, suffering, death
~tt\ ;t It;*-y~ t'tfz r


The Four Noble Truths

-~ ~ t'

Suffering ~
~ __.;;. All things are suffering.

_,. --m ~. ~

The twelve links of dependent origination, in order.

__,.. ~ n M:_ I}J!J_ ~

Stopping ~~,' ,~

The twelve links of dependent origination, in reverse order.

The Eightfold Path

The Eightfold Path
/' .i£ \f_
1. Right views 5. Right life
J1:. L ~ ~
2. Right thoughts 6. Right practice
sJ;,J!-rlt J1.#)1!_
3. Right speech 7. Right mindfulness
~ u- ~ s-.
4. Right karma 8. Right meditation
.J1:.- 'l _IE- ~ 8

The Three Marks of Existence

All compounded things are impermanent.

~ ~t ~ ~ 1?f

All dharmas are without self-nature.

Nirvana is perfect stillness.


1. Insight into the existence and non-existence of the dharmas.

,t l,;f. ~ ,It ~

2. Insight into the fact that there are no external tangible characteristics and that all is emptiness.

--% ~m el ~ tL

3. Insight into existence, emptiness, and the Middle Way.

1f s: '<f lltL

4. Insight into the true aspect of all phenomena.

5. Insight into the mutual interpenetration of all phenomena.

,f ~ *~~~

6. Insight that sees that phenomena themselves are the Absolute.



The Maha Prajna Paramita Heart Sutra

The perception that all five skandhas are empty saves all creatures from suffering.

YJ!L P.1'.i-'f~ It__,~ ~ ~

Form does not differ from emptiness,

. ~~~~

emptiness does not differ from form •


Form itself is emptiness, emptiness itself is form.

~ 1f .)l/~ :J- $f.$:.._ i!..J

No appearing, no disappearing.

;if. t IF- i~

No taint, no purity.

/f\ ~ ~ \11

No increase, no decrease.

-s. :ti /f ;-~

All dharmas are marked with emptiness.

~;~ ~ 1}:)~

No cognition

/ ... ~ ~--fJ

- no attainment

Nirvana 1 Anuttara Samyak Sambodhi)


Unexcelled Perfect Enlightenment




The Diamond Sutra

All things that have tangible characteristics are delusion.

Jt~~~~ tf~~

see that all aspects are not tangible aspects,

~ ~~1

out the soul

You are practicing the wrong path, and you cannot see your true self.

All compounded things are like or a reflection.

_.-- -f;~ ~ it 1~

a dream, a phantom, a bubble,

~11(; ;~-*I

They are like dew or lightening. Thus should you view them.

},! 41 ~tI ~.L


The MahaparinirvanaSutra

All formations are impermanent.

~ ~1--*'

This is the law of appearing and disappearing.

~ t. ;~jl$.

. "-ht\C.~ I\M.tfA'IIlS <\~-\ l-\o\cl '10~2.. ~c.hYl,\" I Chk~ ijo ttl A~"r'''' t'''~ Pl..l~ ,~ All OoWA'

Ow.'", ,~o

S-\-tz ""0\'\+ -lor

10,000 '1~AT$

Y't ' TT'1 • ...,.'"

When both appearing and disappearing disappear,

'i ~;~ C-J

Then this stillness is bliss.

Jk ~~-fi,~

The Lotus Sutra

~l ~ ffb

All phenomena, from their very origin,

*;~ ~~t_

The nature of the dharmas is perfect. It does not have

two different aspects. ~

~ tt't I~ ~ -% ~ ~

All the various dharmas are unmoving and fundamentally still.


They are without name and form, cut off from all things.

4 /rz ~~ ,~" ~

This is understood by enlightened wisdom, and not by any other sphere .

• ~ 1'f~ ~~~t~

The One is in the many, the many are within the One.


The One is identical with the many, the many are identical with the One.

Numberless myriads of kalpas are the same as one instant of thought,

~ ~ "-" 1p ~ ~

And one instant of thought is the same as numberless myriads of kalpas .

.,,- ~ 11 ~:_ ~~ l1V

The Hua-yen (Avatamsaka) Sutra

If you wish to thoroughly understand


All the Buddhas of past, present, and future,

~ ~~~

Then you should view the nature of the whole universe

As being created by the mind alone.

"5' ;~_


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p::: Karma

Bodhisattva karma -- complete compassion

~ rl ~ ~ k_ 1t ;k ~/&

good karma -- happiness

J- 1: ~ ,r,

Primary Cause

accumulated karma

~tf __.

-- predispositions


~ l§


Dependent Origination




bad karma -- suffering


same karma -- same action

Everything appears

~ /fa

through karma,


and disappears through karma.

Mind appears, then Dharma appears; Dharma appears, then form appears; form appears, then suffering appears.

I~ t 'P ~~ ~ ~ ~ ~1t *~~ gp4!:i-

Mind disappears, then Dharma disappears; Dharma disappears, then form disappears; form disappears, then suffering disappears.

All things are created by the mind.

Six Paramitas


Precepts (Conduct)
~f ~
Forebearance (Energy)
f1 ~
I~ Samadhi (Meditation)

Practice (Patience)





~ jf" 4t ~K._

1. If you pass through this gate, do not give rise to thinking.

A Ji:b Y1 \~ .s. ~ b 'It

2. Not depending on words, a special transmission outside the sutras.

-1f: ~ ~~ 1ft 1" Jl1 ~

Pointing directly to Mind: see your true nature, become Buddha.

3. The Buddha taught all the dharmas in order to save all minds.

!,t~~..- -eo It; ~il- - -ea n~

When you do not keep all these minds, what use is there for the dharmas?


The Classifications of Zen

Outer Path Zen

Common People's Zen

Hinayana Zen

IJ, *' A~

Mahayana Zen

t ~~,

Utmost Vehicle Zen


Utmost Vehicle Zen

Theoretical Zen

.J,; ~;tif

Form is emptiness •


Emptiness is form.


Tathagata Zen

No form, no emptiness.

h 4 I~ I):; ~~ .~'-$-

Patriarchal Zen

Form is form. Emptiness is emptiness.

Non-attachment to language

The path of scriptural study.

~ ~ V)

The path of calling on the name of the Buddha.

b/~ n

The path of

~ ~


the mantras.

The path of Zen practice.

~~f J1


'l+(2~lA +~i~ GJ~.le, cia V1O\ Cfl'-=€ ~~ +0 ThIy\\(IJ'l~


Three occasions of transmission from Mind to Mind.

~ A.;?J" 1\9

1. Sharing the cushion with Mahakashyapa in front of the Pagoda of Many Children.

~ ~ 1'~~ 4f~

2. Holding up the flower on Vulture's Peak.


3. When he sat with folded knees on the bank of the Niranjana River.

\J \"'C. t'-\ \}.) ~ \ ~ \ N (;, ~T A.N D\ \~c..

S \ TTINb' _

l~\\'-t6 001.0 S?'EA.~\N G-

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~ \LI...

~ AT ~I..\" .,. \ M'i:.-'

,-\ \-\ f-\-LL 1'\ ~~.5

? l-\lS.


Pointing directly to Mind

-t"1~ A.. ,~'

. Mas ter Un-mun:

"Three pounds of flax."

M~ 1

"Dry shit on a stick."

Master Dong-sang:

-_ i~ ~ ~'4'

Master Jo-ju: "The


cypress tree in the garden."

fi_~ 1~ 1tJ 1n

See your true nature, become Buddha

JL ~ ~ I~

1. The willow is green, the flowers are red.

2. The crows are black, the cranes are white.

~ .~. t- ~

3. Do you see? Do you hear?

Kong-an and all Cases

~ ~}14:~

One thousand seven hundred kong-ans

A~e ~* (~-t;'l)

The Pi-yen Lu (Hekigan Roku)

,!j! J! ~*

The Tsung-jung Lu (Shoyo Roku)

~1t f.-. tHt

The Wu-men-kuan (mumon-kan)

~t1 ~

one hundred cases

one hundred cases

forty-eight cases

Sitting in Zen meditation

~ ~



t Il~




(used by all)

To control body, breathing, mind

~~ ~. j~ p~ v.l'~ .

Sitting in meditation

~ ~~

Walking Zen

~ ~,~

Lying-down Zen


The Great Enlightenment

OJ ~

Water mountain mountain water water mountain emptiness.

1K. tA ~ ~ ~~~

~'('e.e~ Heaven heaven earth earth when did they ever revolve? \-\~ 1r1A\S

011:. ~ mountain water water, each is separate from the other •

.._, _,o"< cA tP, 1/<_ 1K. ~~j£ :r\(s"\:~~~

Methods of Meditation

Shikantaza - sitting in silent illumination


(in Soto Zen)

Hit - all become one

.,ff ~ _, '1

Illumination, calming (looking into words)

ttt ~ k ~

If you understand "don't know", just this is enlightenment

Aj.,~~~ ~lfi_f'!.

The three Essential Elements in Zen

Great Faith

Great Courage

"- .. 119

Great Question

Energy in Zen

~,~ f<t'tL

When walking, standing, sitting, lying down, speaking, being silent, moving, being still,

~~~~ t-6~~~

At all times,

in all places,

Without interruption - what is this?

4 r~ tAr ,)l,i_/l

One mind is infinite kalpas.



True emptiness Nothing I attachment to emptiness





No rov-vW I Y\o Gw f'hHe$S \00D -« 0 '::. 0

1 )( 0 - 0

Absolute existence

270 Freedom I

a~achment to freedom

"TrEed 0114 ----I"',

'. ,.... 14'(.

Freedorrl e/?!;:rtIHess.

3)'..3::.1 /0(70X/00 d /0015;«(

Existence and non-existence

Karma I 90

attachment to thinking n:::,Rwt 16 Cml'tu/e'SS, € in/, -t; ne~,'~ j~/#i

t):. / , I::: 0

~~&' ~@"'~ ~100~

The common dust (clinging) Small I attachment to name and form 1 + 2 = 3



The Absolute

Big I non-attachment thinking jus t like this

3 x 3 = 9


~r4.( is FOrM. r

E ",?b l1esf;; I~ PPlfjJ ti;eeF:;,S

The Human Route

Coming empty-handed, going empty-handed - that is human.

~,t..~f* ~}.'t

When you are born, where do you come from?


When you die, where do you go?

It is pure and clear, not depending on life and death. /f. 7lL ~~ i 1tJ

Life is like a floating cloud which appears.

'!. ~ -1 ;., ~ ~

Death is like a floating cloud which disappears.

lIbJlJ..-Jf ~~;~

}t Then
\1_ the
_.". one
#tJ pure
;ii and
? The floating cloud itself originally does

Y$ ~ fJ 1f ~~ ~

Life and death, coming

t{ {L;~ t

not exist.

and going, are also like that.

;tj: ~4 E-

But there is one thing which always remains clear.

~14 _'~i'~~~


Just Seeing is

If you want to understand the realm of Buddha,

-ti"A,k,,~ +~~

Keep a mind which is clear like space.

~ ~~~ ~;z. ~ ,!.

So, let all thinking and all external desires fall far away.

tL-.. .Jr~ l-_~ ~

Let your mind go anyplace, with no hindrance.

k/~ 1ff ~ ~ ~.~


Then, what is keeping a mind which is clear like space?

If your mind is not clear, listen to the


It is enlightenment-



Above is the dwelling place of all Buddhas

y ~ ~~I,~


One by one, each thing is complete

.; ~ 1$ ~

One by one, each thing has it


It is already apparent in all things

;t# I( j;. ~

So, without cultivation, you are already complete

-s. ~~lIt ~

(Holding the Zen stick:) Do you see?

(M~~i~~) ~.LJl.

(Hitting with the Zen stick:) Do you hear?

Already you see clearly.

~1'r L

Already you hear clearly.

~/ ~ rm

Then what are this stick, this sound, and your mind?


Are they the same? Or different?

Iii 1f · ,; ~ 111 .

If you say "same," I will hit you thirty times.

~~ ~ ~ -r 1~

If you say "different," I will hit you thirty times.

~Jt Lh. ~ ~*

,,~~ -1'1 ~ -r 1f'T'




3 x 3 = 9

~ ~ ,ju


Below are the six realms of existence

It and dust interpenetrate

A~ ~~~

Understand, understand Clear, clear


The four elements (earth, fire, water, air) disperse as in a dream.


The six dusts (perceptions), roots (senses), and consciousnesses are originally emptiness.

To understand that the Buddha and the place of light:

~ ~/~;t,l- ~~4

~o~~The sun is setting over the west~n mountains.

\~ ~ ~ Ji '1 fj: "'--

eminent teachers return to the

~u..""6 or The moon is rising in the East. t.\~ -t"\o\\So

The spirit remains clear and light. The six roots (senses) and the six dusts (perceptions) are taken off and thrown away.

*~C:;t)~*~ ® ~~#..)J

The original body remains clear constantly.

/J~ ;t l/~

Speech and words cannot hinder it.

True nature has no tint,

t! Jf't.A£k

and is already a perfect sphere.

~'? Ill~'

Only, without thinking, just

A~ ~j.AA.

like this is Buddha.

~ ~Jt..b-/f

Where are you going?


Ancient Buddhas went like this.

Present Buddhas go like this.

~+~ 4f.~

You also go like this.

I also go like this.

~~~ Af)ti.

Who is it that is eternally indestructible?

-)t_ t~ ~ ~ t!l

What is the thing which is not broken?

/'4f jf~ /I, ~k 1j_

Do you understand?

(The Zen stick is held overhead, and hit on the ground:)


In the three worlds, all Buddhas of past"present and future simultaneously become the Path.

JIt ~ ~ ~~ ItJF ~ ~~L

On the ten levels, all beings on the same day enter into Nirvana.

~ -r njf~ liJ ~ 1'~3:k

If you don't understand this, check the following:

~ ~ ti£-

The statue has eyes, and tears silently drip

l' t9~;tJ)..._ ~ '1 ;/J(

The boy sniffles wordlessly in the dark.

~~~~ '*~~~.


Buddha said that all things have Buddha nature.

I,+~ -~ if ~ I.JY t;~

Jo-ju said that the dog does not have. Buddha nature.

Which one is correct?

Which one is wrong?

~~~ ~;f~

The ten thousand dharmas return to One.

Where does the One return?


Three Things Outside Form

The ground is not dark or light.

-% rtr4,-tNU-1

The tree has no roots.

~ "'~ ~f1

The valley has no echo.

~ ",if!t ~ ~

Spring comes. grass grows by itself.

~t)f, {~ 'f-

The blue mountain does not move.

White clouds float back and forth.


Go drink tea.

Watch your step.



Zen Master To Sol's Three Gates

'16 ~ ~ ~

Cutting ignorance grass and sitting Zen is wishing to see nature.

*,J1~~ r: It\l~

Then where is your nature now?

~ ~_k:. A tft ~~

You already understand your nature and pass beyond life and death •

• 4 ~ l(~ ~ Fll ~ It-J

When you die, how then will you be reborn?

\~l ~\I'-1iaJ h'F * ~ ~

You you

already have freedom over life and death, and also understand where

r~iAf tit) lit ~ J. 4

When the four elements disperse, where do you go?

\1t1 )__ 4 ~ ea ~ Ii .t.

Which of the following four sentences is freedom .fromlife and death?

Under the sea, running cow eats the moon.

~i~~~t~' 14 *-

In front of the rock, the stone tiger sleeps, holding a baby in his arms.

~ 1iii Ai 1L~ ~ 8AJ

The steel snakes drills into the eye of a diamond.

/tk i~4f »; ~Wl'l ~l_

Mount Kun-Lun rides on the back of an elephant pulled by a little



~ ~~

\ ~Sitting in silence in a mountain temple in the quiet night:

~ 'f ~ il. ..1t~ ~

o 'PVO~ \'TES \,.\ 'te.. ,"\$

Extreme quiet and stillness are original

Jk ~ "( ~1n ~~

w/o L\ ~ \~'S

9a~ ~ '-\~ T'"\-\' ~


Why then does the Western wind shake the forest?

I,q • WJ ~ tft 11 '1

\ f>@;';.~ ~ A single cry of the cold-weather geese fills the sky. \.-~


Zen Master Ko Bong's Three Gates


The sun in the sky shines everywhere.

~ e!f~ ~~if'JlL

Why does a cloud obscure it?

'f!1 VtLif ~ e: ~r

Everyone has a shadow following them. How can you not step on your shadow?

~ ~ 7if ~ t1~ 1";f~ J~~~;f {

The whole universe is on fire. Through what kind of samadhi can you escape being burned?


by Seung Sahn Soen Sa

Yong Maeng Jong Jin, Summer, 1977

First Gate Joju's Dog

A monk once asked Joju, "Does a dog have Buddha-nature?" Joju answered, "Mu!"

1. Buddha said everything has Buddha-nature. Joju said a dog has no Buddha-nature. Which one is correct1

2. Joju said, "Mu!" What does this mean?

3. I ask you, does a dog have Buddha-nature?

Second Gate Joju's Washing the Bowls

A monk once asked Joju, "I have just entered the monastery. Please

teach me, Master."

Joju said, "Have you had breakfast?" "Yes, I have," replied the monk. "Then," said Joju, "wash your bowls." The monk was enlightened.

Y\That did the monk attain?

Third Gate Seong Am Calls Master

Master Seong Am Eon used r.o call to himself everyday, "Master!"

and would answer,"Yes?"

"You must keep clear!" "Yes!"

"Never be deceived by others, any day, any time!" "Yes! Yes!"

Seong Am Eon used to call himself, and answer himself, two minds. Which one is the correct Master?

Fourth Gate Bodhidharma Has No Beard

Master Hok Am said, "Why does Bodhidharma have no beard?"

1. What is Bodhidharma's original face?

2. I ask you, why does Bodhidharma have no beard?

Fifth Gate Hyang Eom's Up a Tree

Master Hyang Eorn said, "It 1s like a man up a tree who is hanging

from a branch by his teeth; his hands cannot grasp a bough, his feet cannot touch the tree. (Tied and bound.) Another man under the tree asks him, 'Why did Bodhidharma come to China?' If he does not answer, he evades his duty (will be killed). If he answers, he will lose his life. If you are

in the tree, how do you stay alive?


Sixth Gate Dropping Ashes on the Buddha

Somebody comes to the Zen Center, smoking a cigarette. He blows smoke and drops ashes on the Buddha. If you are standing there at that time, what can you do?

Seventh Gate Ko Bong's Three Gates

1. The sun in the sky shines everywhere. Why does a cloud obscure it?

2. Everyone has a shadow following them. How can you not step on your shadow?

3. The whole universe is on fire. Through what kind of samadhi can you escape being burned'?'

Eighth Gate Duk Sahn Carrying his Bowls

One day Duk Sahn came into the Dharma Room carrying his bowls. Seol Bong, (Housemaster) said, "Old Master, the bell has not yet been rung and

the drum has not yet been struck. Where are you going, carrying your bowls?"

Duk Sahn returned to the Master's room. Seol Bong told Am Du (Head Monk). Am Du said, "Great Master Duk Sahn does not understand the last word."

Duk Sahn heard this and sent for Am Du. "Do you not approve of me?"

he demanded. Then Am Du whispered in the Master's ear. Duk Sahn was relieved.

Next day on the rostrum, making his Dharma Speech, Duk Sahn was really dif~rent from before. Am Du went to the front of the Dharma Room,

laughed loudly, clapped his hands and said, "Great joy! The old Master

has understood the last word! From now on, no one can check him."

R\.V-~~ ~~ ~ ~ ~~. •• tf~ \.\~ ~ ~ 0 ~ 1=lo-,c'

1.· What was the last word?' tx, c;;\..~t ,.,... 0.. "i~e"-.

2. What did Am Du whisper in the Master's ear?

3. How was the Master'~ speech different from before? <.i __ IiIIItIl __ \

Ninth Gate Nam Cheon Kills a Cat

Once the monks of the Eastern and Western halls were disputing about

a cat. Master Nam Cheon , holding up the cat, said, "You! Give me one

word and I will save this cat! If you cannot, I will kill it!" No one could answer. Finally, Nam Cheon killed the cat. In the evening, when Joju returned from outside, Nam Cheon told him of the incident. Joju took off his shoe, put it on his head, and walked away. Nam Cheon said, "If you had been there, I could have saved the cat."

-I . Nam Cheoh said, "Give me one word!" At that time, what can you do?

2. Joju put his shoe on his head. What does this mean?


Tenth Gate

The mouse eats cat. food, but the cat bowl is broken. What does this mean?

/Oa/l;-/er ~'!1 ;(-V:~ ;;(G"',t Ii.,. /(!,e 0l4t1-

\.. .L'...L J~ " ''''_A~' '?n / ~~#An

(po'h'l ~ I' -. yv c;n~ . .,

Don't make anything. The you will get everything.

If you don't understand, only go straight, don't know.


by Zen Master Seung Sahn

1. On Keeping the Bodhi Mind

You must first make a firm decision to attain Enlightenment and help others. You already have the five or the ten precepts. Know when to keep them and when to break them, when they are open and when they are closed. Let go of your small self and become your true self.

In original nature

There is no this and that.

The Great Round Mirror Has no likes or dislikes.

2. On Mindfulness

Do not cling to your op1n10ns. Do not discuss your private views with others. To cling to and defend your opinions is to destroy your practice. Put away all your opinions. This is true Buddhism.

Do not go where you have no business. Do not listen to talk which does not concern you.

Do not make the bad karma of desire, anger, or ignorance.

If in this lifetime

You do not open your mind,

You cannot digest

Even one drop of water.

3. On Conduct

Always act with others. Do not put yourself above others by acting differently. Arrogance is not permitted in the temple.

Money and sex are like a spiteful snake. Put your concern with them far away.

In the Dharma Room always walk behind those seated in At talks and ceremonies, keep the proper posture and dress. or laugh loudly in the Dharma Room.

meditation. Do not talk

If you have business outside the temple which causes you to miss ceremonies or meals, notify one of the temple officials before you leave.

Respect those older than you. Love those younger than you. Keep your mind large and open.

If you meet sick people, love and help them.


Be hospitable to guests. Make them welcome and attend to their needs.

When respected people visit the temple, bow to them and speak considerately to them.

Be courteous. Always let others go before you.

Help other people.

Do not play games with other people.

Do not gossip.

Do not use other people's shoes and coats.

Do not cling to the scriptures.

Do not oversleep.

Do not be frivolous.

Let older and more respected people be seated before you.

Do not discuss petty temple matters with guests.

When visiting outside the temple, speak well of the temple to others.

Drinking to produce heedlessness, or acting out of lust will only make bad karma and destroy your practice. You must be strong and think correctly. Then these desires cannot tempt you.

Do not delude yourself into thinking you are a great and free person.

This is not true Buddhism.

Attend only to yourself. Do not judge the actions of others.

Do not make the bad karma of killing, stealing, or of lust.

Originally there is nothing.

But Buddha practiced unmoving under the Bodhi tree for six years.

And for nine years Bodhidharma sat silently in Sorim.

If you can break the wall of your self, You will become infinite in time and space.

4. On Speech

Your evil tongue will lead you to ruin. You must keep the stopper in the bottle. Only open it when necessary.

Always speak well, in the manner of a Bodhisattva. Do not use


vulgar language in the temple.

If you come upon two people fighting, do not provoke them by angry speech. Rather use good words to soothe their anger.

Do not make the bad karma of lying, exaggerating, making trouble between people, or cursing others.

Once a man spoke incorrectly and was reborn

a fox for 500 generations. After he heard the correct speech, he lost his fox's body.

What is correct and incorrect speech?

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

You must grab the word-head (kong-an) and not let go.

The dog is barking. Wong, wong, wong!

The cat is meowing. Meow, meow, meow.

5. On Eating

An eminent teacher said, "A day without work is a day without eating."

There are two kinds of work: inside work and outside work. Inside work is keeping clear mind. Outside work is cutting off selfish desires and helping others.

First work. then eat.

Eat in silence. Do not make unnecessary noise.

While eating, attend only to yourself. Do not be concerned with the actions of others.

Accept what is served with gratitude. Do not cling to your likes and dislikes.

Do not seek satisfaction in eating. Eat only to support yourself in your practice.

Though you may eat good food all your life, your body will die.


The Great Way is not difficult.

Simply cut off all thought of good and bad.

Salt is salty. Sugar is sweet.


6. On Formal Practice

During formal practice act with other people.

Do not be lazy.

During chanting, follow the moktak.

During sitting, follow the chugpi.

Perceive the true meaning of chanting and sitting and act accordingly.

Understand that you have accumulated bad karma which is like a big mountain. Keep this in mind as you bow in repentance.

Our karma has no self-nature, but is created by our mind. If our mind is extinguished, our karma will be extinguished. When we see both as empty, this is true repentance. We bow to see true nature and help others.

Shouting into a valley. Big shout: big echo. Small shout: small echo.

7. On the Dharma Talk

When you listen to the words of the Zen Master, keep your mind clear.

Do not be attached to his words. Cut off all thought and pierce the true meaning of his speech.

Do not think, "I already have great understanding; I have no use for this speech." This is delusion.

If you have a question, put it to the Zen Master after he is finished speaking.

If a snake drinks water, the water becomes venom. If a cow drinks water, the water becomes milk. If you cling to ignorance, you create life and death. If you keep clear, you become Buddha.

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

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

Hurry up! Hurry!

Blue sky and green sea

Are the Buddha's original face.

The sound of the waterfall and the bird's song Are the great sutras.

Where are you going? Watch your step.

Water flows down to the sea. Clouds float up to the heavens.


I will always stay far from the three evil ways.

I will quickly cut off desire, anger, and ignorance. I will always listen to Buddha, Dharma, and Sangha.

I will diligently cultivate precepts, meditation, and


I will constantly cultivate Buddha's teaching. I will never abandon the Enlightenment-mind.

I will always be reborn under favorable conditions. I will quickly see Buddha-nature.

I will project myself throughout the universe. I will freely save all beings.

World after world, life after life, I will follow the

Bodhisattva path and finally gain liberation.

Maha banya bara mil.

Namu Sogamuni Bul. Namu Sogamuni Bul. Namu shi a pOll sa Sogamuni Bul.

Bo - VJ't OE -(~~) t>~c.,~ ~




48 Hope Street. Providence. Rhode Island 02903 Tel. 401-351-5646

Seung Sahn Soen Sa Nim's Lineage

Shakyamuni Buddha

Indian 1. tiahak.i" s 'yapa 44. T'zu-Ming Ch'u-Yuan
2: Ananda 45. Yang-ch'i Fang-Hui
, ,- 46. Pai-Yu~ Shou-Tuan
3. Sannakava sa
4. Upagupta 47. Wu-Tsu Fa- Yen
5. Dhrtaka 48. Huan-Wu K'o-Ch'in
6. Miccaka 49. Hsu~ch'iu Shao-Lung
7. Vasumitra 50. Ying-an T'an-Hua
8. Buddhanandi 5I. Mi-an Hsi-Chieh
9. Buddhamitra 52. P'o-An Tsu-Hsien
10. Parsva 53. Wu-Chuan Shih-Fan
II. , 54. Hsueh-Yen Hui-Lang
12. " 55. Chi-An Tsung-Hsin
13. Kapimala 56. Shih-Shih Ch'ing-Kung
14. Nag;rjuna
15. Kanadeva Korean 57. Tae-Ko Bo-Wu
16. Rahulata 58: Whan-Am Hon-Su
17. Sanghanandi 59. Ku-Gok Gak-Un
18. GayaS'ata 60. Byeok-Ke Joung-Shim
19. Kumarata 61. Byeok-Song Ji-Eom
20. Jayata 62. Bu-Yong Yeong-Kwan
2I. Vasubandhu 63. Cheong-Heo Hyu-Jeong
22. Manorhita 64. Byeon-Yang Eong-Ki
23. Haklena 65. Pung-Jung Heon-Shim
24. Aryasimha 66. Weol-Dam Seol-Je
25. Basiasita 67. Hwan-Seong Ji-An
26. Punyamitra 68. Ho-Am Che-Jeong
27. Prahnatata 69. Cheong-Bong Keo-an
28. Bodhidharma 70. Yul-Bong Cheong-Kwa
71. Keum-Heo Beop-Cheom
Chinese 29. Hui k'o 72. Young-Am He-Eong
30. Seng Ts'an 73. Yeong-Weol Bong-Yu
31. Tao Hsin 74. Man-Awa Bo-Seon
32. Hung Jen 75. Gyeong-Heo Seong-Wu
33. Hui Neng 76. Mang-Gong Weol-Myeon
34. Huai Jang 77. Ko-Bong Gyeon-Uk
35. Ma-Tsu Tao-i 78. Seung Sahn Haeng-Won
36. Pai-Chang Huai-Hai
37. Huang-Po Hsi-Y~n
38. Linchi I'Hs~an
39. Hsing-Hua Tzun-Chiang
40. Nan-Y~an Hui-yu
4I. Feng-Hsueh Yen-Chao
42. Shou-Shan Hsing-Nien
43. T~i-Tzu Yuan-Shan Cambridge Zen Center

International Zen Center of New York 212-673-2669

203-787- 0912

New Haven Zen Center


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