Autumn 2011

Korean Buddhism for International Readers


Bubheungsa Buddhist Temple Tea ceremony

Autumn 2011


Supreme Patriarch Most Venerable Beopjeon Sunim President & Publisher Most Venerable Jaseung Sunim Editor Ven. Hyekyung Sunim Contributing Editor 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 : page) Free Subscription available for Buddhist organizations. Please send organization name and mailing address to :

2 Jogye Order Feature Ⅰ

The Lion’s Roar Tears Up Our Mind

4 Jogye Order Feature Ⅱ 8 Cartoon 9 Engaged Buddhism

Opening of a New Chapter Through a Buddhist Exchange

Hot Summer Day’s Sharing Event By Ven. Jaseung and Administrative Staff from the Jogye Order of Korean Buddhism

12 Dharma Group

A Visit to Jogye Order’s Buddhist Training Institute for Foreign Trainees Over 30 Korean American Students Visit South Korea to Learn Buddhist Culture. Temple Offerings When You Let It Go, You Feel Happy Even With Very Small Things 13 Volumes of ‘Korean Buddhist Thought Series’ Published Buddhist Presentation and Ceremony at Jogye-sa Temple National Teacher Bojo Jinul (1158-1210) Buddhas and Bodhisattvas

14 Focus Ⅰ

16 Dharma 18 Essay

20 Buddhist Culture Ⅰ

22 Korean Seon Masters 24 Buddhist Culture Ⅱ 26 Focus Ⅱ

The Third Foreign Monastic Training Forum in Korea All Responded With One Voice “I Want to Attend it Again” When You Let It Go, You Feel Happy Even With Very Small Things

20 Essay Cover Naesosa Buddhist Temple Early morning Oolyeok (community work)

29 Jogye Order News

Jogye Order Feature Ⅰ

Finalizing the Summer Retreat B.E.2555 The Most Ven. Beopjeon’s Dharma Teaching

The Lion’s Roar Tears Up Our Mind


hen Master Ye xian gui sheng (葉縣歸省) prostrated to Master Fen yang shan zhao (汾陽善昭), Master Ye asked the following question: “What did you just realize for you to prostrate to me like that?” “This prostration demonstrates that I am willing to give my life to the practice.” When Master Jing shan zhi yu(徑山智愚) heard this story some years later, he said “The phoenix will give birth to a phoenix and the lion will give birth to a lion.” The Lion’s Roar (The Buddha in certain occasions represented himself as the lion and described his Dharma as the lion’s roar in the spiritual domain) is explained in the book of Jeungdoga as follows: Just like the roar of the lion, your words demonstrate there is nothing that you fear As soon as people hear his roar, their brain will tear apart. As soon as one hears the Dharma teaching by the Master Yong Jia Xuan Jue, their brain will tear apart. When we separate the world’s phenomenon in to this and that category with a doubtful mind, we will fall into the abyss of the foxes. This is because our mind creates appalling opinions. Just as the corpse of the lion is eaten away by the worms living inside it, a seemingly small obsession in our mind will eventually grow to swallow us whole. As such, if one listens to the Dharma with the correct mind, even nonsense could be heard as The Lion’s Roar; if one listens to the Dharma with the incorrect mind, even The Lion’s Roar may be heard merely as a whimpering of a fox. Master Deoksan used to mercilessly beat anyone entering into his room, and Master Imje used to immediately yell at students when they entered into his room. The true Lion’s Roar may only be heard as a cry of a fox if the hearer is not ready for the Dharma. This is the reason why Seon masters in Korea said, developing Bodhichitta is a matter of great importance and great compassion is the way of the great Bodhisattva. After completing this summer retreat, you may be faced with new challenges where you feel you can not go on. But, you much check your own practices and examine whether you can roar like a lion or whimper like a fox. When the lion throws itself up into the air, they will change the position of their body before falling back down to the ground. The hawk never misses their age old nest. L


Summer Retreat Season, B.E. 2555(2011)

Autumn 2011 3

Jogye Order Feature Ⅱ

Opening of a New Chapter Through a Buddhist Exchange


he representatives from Korean and Japanese Buddhism shook hands in hopes of opening a new chapter through a Buddhist Friendship Exchange.

The representatives from the Jogye Order of Korean Buddhism and the Soto Order of Japan met on July 7th in Soji-ji Temple, Yokohama for a Buddhist Exchange meeting. During this meeting, the representatives from both parties agreed to “Resolve disputes around the world and to work toward World Peace.” The meeting was attended by the most Ven. Jaseung (President, Jogye Order of Korean Buddhism) and Ven. Egawa Shinzan (Supreme Patriarch, Soto Order of Japan). Through this meeting, both parties agreed to continue on with the current momentum of great friendship and to further enhance the understanding of each other’s Buddhist Traditions. In addition, they established a mutual agreement that more efforts should be made to promote joint ventures and make more meaningful dedications for the benefit of all sentient beings. Ven. Egawa Shinzan said during this meeting, “The devastating effect of the earth quake still continues in Japan. Thank you for coming to Japan to pray for the deceased to be reborn in a good place” and added, “ We sincerely hope that both lineages will get to know each other and become great friends through this prayer meeting.” In response, Ven. Jaseung commented, “The Jogye Order will do whatever possible to assist Japan, whether materially or spiritually. We hope that our efforts will benefit the victims of the earthquake.” and, “We hope that these friendly exchanges, between the two countries’ Buddhist representatives, will help strengthen the bond between the two Buddhist Traditions. Moreover, Ven. Jaseung said, “The main reason for promoting such exchange is to resolve the disputes around the world and to make World Peace reality.” in addition Ven. said, “Let’s have honest discussion today in order to continue our friendly exchange.” Also, Ven. Jaseung formally invited Soto Order to The Lotus Lantern Festival, the 2012 Buddha’s Birthday Anniversary Celebration, in Korea. This is the first effort for an exchange and collaboration to take place at the level of Buddhist Orders. Until now, discussions usually took place at a national level, between associations, or between the Buddhist Communities of the Nations. This auspicious meeting between the two orders will develop into something beyond a simple exchange.
Offering prayers for the deceased in Yuriage at Sendai city

Autumn 2011 5

Jogye Order Feature Ⅱ

If the Jogye Order represents Korea’s main Buddhist Order, Soto Order would be considered as Japan’s main order. It is possible that when the two countries’ Buddhist representatives meet to discuss development of Buddhism, the ultimate effect will not end simply within Korea and Japan, but will influence Buddhism in Asia and possibly influence the World Religion as a whole. In addition, the meeting between the Jogye and Soto Order could help in globalization of Korean Buddhism. Although the Headquarter of the Jogye Order of Korean Buddhism has a long tradition and teach excellent practices, compare to the level of global religion it would still be seen as ‘a frog within a well.’ Korean Buddhism can adapt to more innovative practices through the exchanges with more proactive Japanese and Chinese Buddhism. Such cooperation between nations is very important for the whole of Asian Buddhism. As a result, the day’s meeting could develop into something very positive and will thrive greatly in the near future. Great attendance by the key persons, such as the Supreme Patriarch along with 20 other Directors made this meeting a great success. The Soto Order’s Chief of Financial Affairs sincerely thanked the Korean delegation with words, “There is nothing else we could possibly say, except to thank you for the visit and for your great contribution.” Earlier this year, the two representatives made a great progress through similar exchanges and got to know each other well during the recovery efforts made for the Japanese earthquake victims. The memorial service for earthquake victims took place on the 8th at Sendai (location where the most devastating effect of earthquake occurred last March) is the direct result of the efforts made in the past. The Jogye Order also donated 20,000,000 Yen ($250,000) to ‘Shanti International Volunteer Association (SVA)’ through Friends on the Path. This money will be used for the earthquake victims. On the same day, representatives had dinner near the Sendai area and deepen the sympathy for the victims. Ven. Hyegyeong (Director, Department of Social Affairs of Jogye Order) stated, “We decided
Jogye order's memorial service for the victims

Ven. Jaseung presents gifts for the Korean Children in Japan

to continue our friendly exchanges” and added “Although we are now taking the first step forward, we should not rush, and build trust and rapport slowly through continuous efforts.” Meanwhile, the Jogye Order representatives held a memorial service for the victims of the earthquake on the 8th, a between visit from July 6th to the 9th. The representatives also visited the students of North Eastern Korean School, a pro-North Korean residents living in Japan called the Jochongnyeon. Also, the main location where the earthquake took place will be visited so that prayers can be offered for a swift recovery to take place. The Jogye Order representatives also attended the 800th Jodo Order Anniversary Celebration on July 6th, which took place at the Homyoji Temple in Kamakura, Japan. The Jogye Order Representatives consisted of approximately 20 Venerables, starting from the most Ven. Jaseung, Ven. Seongta (Abbot, Bulguksa-Head Temple for the 11th District of the Jogye Order), Ven. Jeongnyeom (Chairman, Special Advising Committee of Jogye Order), Ven. Hyegyeong (Director, Department of Social Affairs), Ven. Seonghyo (Director, Central Assembly), Ven. Gyeseong (Director, Department of Dharma Propagation), Ven. Woncheol (Director, Department of Education/ Research Institute for Buddhist Studies), Ven. Jin Gwan (Korea Buddhist Human Rights Committee ) and many others. L

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Much of the leaves are falling away and the endless clouds are fading away in the fall. Our emptying and giving up practices are in one with the nature.

| by Bae Jong-hoon (

Engaged Buddhism

The most Ven. Jaseung offers lunch to the villagers at Baeksa village in Seoul

Hot Summer Day’s ‘Sharing Event’ by Ven. Jaseung and Administrative Staff from the Jogye Order of Korean Buddhism
Autumn 2011 9

Engaged Buddhism

ast July 22nd, the most Ven. Jaseung together with the volunteers from the Jogye Order of Korean Buddhism personally delivered bags of rice and water melons to 200 villagers at Baeksa village in Seoul. While delivering these goods, they also patiently listened and comforted the villagers with their difficult life circumstances. In addition, the volunteers provided other compassionate support, such as repairing houses that are at the risk of collapsing. Out of 5 efforts to demonstrate ‘The resolution for introspection and reform’, this volunteer effort was first initiated to demonstrate Buddhism’s aim to share with those in needs. These Buddhists volunteers worked hard to alleviate the pain of people living in harsh living conditions in Seoul. Approximately 200 recipients with the most basic living conditions received food supplies, such as water melon and bags of rice. Located at the foothills of the Bulam-san Mountain (Junggye-dong, Nowon-gu in Seoul), a small village exists which is known to many Koreans as ‘The Moon Village’. This village is the last of the low income village with over 1,200 low-income families about to face house demolition. Last May, this village was selected to undergo redevelopment housing project. The villagers are made up mostly of elderly people. On July 22nd, around 10 a.m., Ven. Jaseung and volunteers arrived at the village’s town hall and served free lunch for the villagers. Ven. Jaseung also joined the volunteer effort and went around the table to serve lunch to the villagers. He also greeted people with kind words, “Please enjoy your meal and be healthy” and enthusiastically participated in the initiative. After the meal, Ven. Jaseung and volunteers went door to door and delivered bags of rice and watermelons to residents while comforting the villagers. The Head of Administration, Ven. Jaseung, along with other Venerables, such as Ven. Hyechong (Executive Director of Dharma Propagation), Ven. Domun (Director of Dept. of Financial Affairs), Ven. Jinmyung (Director of Dept. of Cultural Affairs), and Ven. Sanggun (Director of Dept. of Regulation), with 60 other Buddhist monks and nuns also delivered rice and watermelons actively.



This volunteer initiative also included dental services for the villagers, provided by the Lay Buddhist Association for Jogye Order of Korean Buddhism and their affiliated dental center. This free dental service was provided for the residents as a part of the ‘Sharing Event’. The Hakdo-am Temple (Abbot, Ven Beopbo), located near Baeksa village, showed their warm support by providing lunch for the volunteers. Mr. Kim Seonghwan, the Mayor of Nowon-gu, also came and supported this event. The residents received 200 of 20 kg rice and 200 water melons in total. The financial support for this event was provided by the employees of Jogye Order of Korean Buddhism (through a voluntary fundraise). In last November, the Jogye Order also visited the ‘Moon village (Ants Village)’ to commemorate the first anniversary of Ven. Jaseung’s inauguration. On this date, approximately 350 bags of rice were donated along with 27,000 coal briquettes for fuel in the winter. ‘Resolution for Introspection and Reform’ (Director. Ven. Do-Beop), which initiated this event affirmed, “To continue on with today’s sharing event, we will put our best effort forward to share with our neighbors in the future’. L

Autumn 2011 11

Dharma Group

Visit to Jogye Order’s Buddhist Training Institute for Foreign Trainees

the majority: Amita already took Buddhist vow and trained in Sri Lanka for the last 16 years; while the other 3 trainees, Ohyeon, Uyeon, and Gwangyeon are still just a teenager. The other trainees’ names are: Gwanseong from the United States, Jinseong from Taiwan, and Beopan from Poland. These 7 trainees are studying South Korea’s Buddhist culture systematically under the instruction of Hyegang Sunim. The trainees’ daily routine is divided into three main categories: instruction on temple etiquette, Korean language, and Buddhist Studies. During the day, the trainees study Korean language at Dongguk University from Monday to Friday. In the evening, they study the following under the guidance of Wongam Sunim: life story of the Buddha, basic Buddhist doctrine, Buddhist services and ceremonies, novice precepts and other Buddhist trainings. Moreover, the monks will learn how to present oneself as a monk, such as how to follow the Buddhist precepts, way to access the temple, how to prostrate, how to tie and wear the robe, along with other basic and advance information one should know about becoming a monk. The weekend schedule is also very busy as well. When the trainees have to review the information learned during the week, 24 hours doesn’t seem enough. One of the most difficult training is chanting. Learning Korean language is difficult enough, but the monks have to memorize the Buddhist texts in Korean. Even when Wongam Sunim interprets the meaning repeatedly, it is not easy for the trainees to memorize the chants. They try to memorize the chants by writing it down a few times, or draw a special symbol when it is time to tap the wooden fish or sound the hand bell. But, they are not used to chanting and tapping at the same time, so it is very difficult to synchronize them together. When they are concentrated on

he Jogye Order’s Buddhist Training Institute for Foreign Trainees is designed for foreign postulants (Buddhist Monastic Trainees) who wish to become a monk in Korea. These trainees learn Korean language, Buddhist doctrine, and Buddhist ceremonies at the institute. The foreign trainees (without Korean nationality) must enter this institute within a month of registering as a postulant. The trainees would live approximately six months at the institute to learn how to chant and perform ceremonies, as well as to study Korean language well enough to communicate with other Koreans. The trainees spend a lot of time in learning the Korean language. However, the institute is not a place where the foreign trainees simply ‘stop by’ to learn the language. This institute is designed for the trainees to receive a consistent and unified Buddhist training, and also to become familiarized with the Jogye Order’s lineage and its formal practices. After opening its door last March, 5 male and 2 female foreign trainees (total of 7 trainees) have entered the institute. Four of the seven trainees are from Sri Lanka, which makes up



tapping, they are forgetting to chant; or when they are concentrated on chanting, they have forgotten to tap. At dawn, the trainees take turn in chanting around the temple, but sometimes they forget how to chant ‘Cheonsugyeong (The Thousand Eyes and Hands Sutra)’ and would halt in the middle. So, Wongam Sunim made MP3 recoding of the chants to make it easier for the trainees. The Sunim knew better than anyone else that in order to improve they must hear and practice as much as they can. Ohyeon, one of the trainees says, “I studied Buddhism since kindergarten, so it is relatively easy to learn the doctrine, but Korean Buddhist terminologies are too difficult to study” and adds, “I keep making mistakes when I recite the texts, but Wongam Sunim is teaching me patiently. I am trying my best to practice.”

stand Korean. However, she can now speak the language quite well. Although she may say “ the three years” instead of “ the third year” or she may say “Come by” rather than “Good Bye”, she can now express herself in Korean. All the Sri Lankan trainees, who arrived a year ago, are attending Korean language level 3. Even Jinseong is attending the level 2, as well as Bup-An who can barely greet people in Korean. Hyegang Sunim, who guides the trainees states, “I think it is great that they came all the way to Korea to become a monk, and I am very thankful that they are trying their best.” and adds, “Although I feel exhausted at times, I am trying my best because the trainees are doing so well. We do not force the foreign trainees to do as much as the Korean monks.” and “We just focus on training how these trainees and monks should act and how to read the Sutras.” Thanks to the Wongam Sunim’s training, these trainees are improving day by day. Amita says, “After studying as a trainee, I would like to receive novice precepts. My ultimate dream is to study Buddhism at the Monastic College.” and adds, “I would like to utilize my knowledge in Sanskrit and Pali and introduce what I learned from Sri Lanka, which is Theravada Buddhism. On August 11th, all the 6 trainees (except for Bupan) will go back to their respective headquarters where they first decided to become a monk. Also, from August 18th to Setpember 2nd (for 16 days) the trainees will participate in Buddhist Initiation Ceremony at the Head Temple for the 7th District of the Jogye Order (Jikjisa Temple). They could polish up their skills as trainees and take the Level 5 Monastic Exam to receive a Novice Precepts and Vows. On their first step to becoming a monk, we asked “Are you ready to face the challenge?” and they responded “We are not worried at all about the Exam”. These smiley trainees seem to brighten the promising future of Buddhism. L

Learning the Korean language is very difficult. In particular, Sri Lankan trainees are especially having a difficult time in learning the language because there is no Korean Sri Lankan dictionary. Therefore, they use Korean-Chinese- Sri Lankan dictionary made in China. Despite these difficulties, their Korean skills are improving greatly by the day. This is due to help from Dongguk University’s Korean language Center and their special Korean Instructor. Last March, when the Institute first opened, Amita could not speak, although she was able to under-

Autumn 2011 13

Focus Ⅰ

Over 30 Korean American Students Visit South Korea to Learn Buddhist Culture.
‘Watch your mind as it arises and subsides’
“I can’t understand my mind because my mind is running so wild.” “Do not force it. If you simply watch your mind you will eventually see the gap in between thoughts.” “Is it possible to attain Enlightenment just by finding that gap?” “Just let go of that thought too. Just put it aside in your secret hiding place and you can open it 20 years later.” This is a wholehearted conversation regarding the way of Seon (Zen) meditation practice, which took place between Lee Jaewon (10 yrs) and Ven. Sangin (Chief Secretary, Korean International Buddhist Network). Ms. Jaewon was very excited about her first Seon experience and poured out various questions to Ven. Sangin. The Ven. was able to teach the students in fluent English, as he studied in Australia and have experience in teaching the students. Other student participants also asked various questions without hesitation, such as “Is there a way to become a monk in the U.S.?”or “Why do we have to eat vegetarian meals?” The Ven. moved the minds of the participants with simple answers, such as “What is important here is not about avoiding the meat, but to appreciate the food offered to us with humble attitude.”


“I can’t control of my mind because it is changing so quickly.” They poured out various questions they were always curious about.
The Cultural Experience of Korean Buddhism for Korean-American Youth is hosted by the Headquarter of the Jogye Order of Korean Buddhism (Director of Social Affairs, Ven. Hyegyeong), New York Buddhist Association (President, Ven. Hwi Gwang), and New York Buddhist Network (President, Mr. Go Chang Rye). Celebrating its third year, this program is supervised by the Korean Buddhist International Network (President, Ven. Jeongbeom). Over 30 students participated in this year’s program; participants varying from elementary school through college students. After listening to the instruction from Ven. Myeongbeop, students sat for 2 different sessions for 10 minutes each. Although they were full of energy at first, they suddenly became serious when the meditation session began. Following the meditation session, the participants followed Ven. Sangin to view the Main Buddha Hall and the rest of the Jogye-sa Temple. Most of the students were born outside of Korea, but they all agreed that they “wish to participate in this program over again.” Ms. Yiyera (22 yrs) stated, “Although I felt a little frustrated because there are too many buildings in Seoul, I felt like I travelled back in time when I was inside the temple.” In addition to her testimony, she added “I would like to lead a life of dedication, helping others in need.” Ms. Choe Jihaeng (17 yrs) who came with his brother said, “It’s very peaceful and serene here” and added with a smile, “I want to participate (in this program) again if the opportunity presents itself next time.” Many students from Jogye-sa, Okcheon-am and Mita-sa temple, along with other Buddhist students from Seoul City also participated in this retreat, which made this retreat even more meaningful. Kim Teseong (Grade 2, Geumjeong Middle School) said, “I decided to participate because I wanted to meet Korean friends from overseas.” and added, “It was a little awkward at first. Although we may look alike, we were not able to communicate with each other. But, I would like to keep in touch with the friends I made.” After attending the opening ceremony at the International Seon Center on July 21st, the students visited Sudeuk-sa’s Templestay, and tour the Hwaseungheng Palace (World Heritage Site) and Central National Museum. On July 30th, the students prayed at the Bulguk-sa (Gyeongju City) and Tongdo-sa (Yangsan City), and toured around the Andong and Gyeongju City to learn about Korean Culture. Ven. Sangin commented, “We organized this event for our second generation Korean Americans to rediscover their Korean identity and grow as a Buddhist. We hope the participants will have a chance to understand their unique Korean History and Buddhist Culture.” L

Autumn 2011 15


Temple Offerings
| by Ven. Bopjong translated by Brian Barry

here’s a lot of small talk nowadays in the Buddhist community about what constitutes a temple offering. It originally meant something donated to a temple by a benefactor; but nowadays the term also includes things produced within the temple as well, since everything is a product of the four elements and therefore is, in a sense, an offering to us from the universe. As a result, the temples are terribly severe even about a single grain of rice being washed away during the preparation of meals. Also new aspirants working in a temple garden are reprimanded most frequently about taking proper care of the crops as offerings. In a sense, this all seems overdone to the point of being parsimonious but it is through such attention to detail that one develops proper practice. This is the very way that Korean temples have been able to survive the upheavals of history for well over a thousand years. Traditionally, monks meditate in a temple for three months and then take three months off to travel about seeking out teachers, doing volunteer service or just helping out wherever their feet take them. Once, at the end of a meditation retreat, there were two young monks who had heard about a highly regarded scholar monk, so they decided to seek him out. They had to walk a great distance through the summer heat and humidity to get to the monk’s temple, and by the time they arrived they were exhausted. So they sat down to refresh themselves beside the stream that ran by the temple. Suddenly one of them, with an expression of discouragement, suggested that they turn around and return to their temple. Taken aback, the other monk asked him why. “Take a look at that!” he said as he pointed to a single leaf of lettuce floating down the stream. “What kind of teacher would live in a place that has so little regard for an offering?! Let’s go back to our temple.”



“You’re right about that. But, since we’ve come so far, the least we can do is just stop in the Buddha Hall and pay homage,” said the other. However the first monk protested again. He insisted that they go since there wouldn’t be anything worth seeing in a temple that didn’t have a real practitioner. Then suddenly, as they continued to argue back and forth, an old monk with a cane came teetering down to the stream, fished out the leaf of lettuce, and went back up to the temple. Dumfounded, the two young monks stared at each other for a moment, and then hustled their way up to the temple. They went into the guest quarters, put down their knapsacks, and went into the monk’s room to give the elder monk proper greetings. They wound up studying under the monk for an extended period and made great progress in their practice. ***** At lunar New Year’s, usually in early or mid-February and several days before the end of the winter meditation season, there is a break from regular routines at temples and things are generally relaxed. So many monks climb up the snow-covered mountains, or visit a hermitage to give New Year’s greetings to older monks and seniors. Scholar monks often spend the time in the temple lecture hall playing traditional holiday games. Once, when I was living in a large monastery, a number of scholar monks came into my room one night during the holiday period and turned the oil lamp way up so that we could better see the games as we played. The next morning, an older monk on his way back from duty at the temple office sent someone to tell me that he wanted to see me. I went to his room and he told me that because of our carelessness he suddenly had to resign his position. “When benefactors donate lamp oil to a temple, they expect monks to use it to study hard so that they can make progress and teach the people. Do you think that they donate it so that you can play games all night long?” From this, I learned a really good lesson in the true meaning of temple offerings; and I dropped my head in shame. Every now and then when I think about offerings made to the temple, the old monk’s words flash by like a streak of lightening. It’s rather sad that nowadays it’s hard to find such a wise old monk. (1975) L

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When You Let It Go, You Feel Happy Even With Very Small Things
by Mok Kyoung Chan veryone understands what is being taught so far. We all know it through reading the texts and hearing the teachings. However, people tend to say, “That was a very good teaching, but is not applicable in real life.” and look outwardly. If we all know this, then why do we continue to look outward rather than to look within? Why a discrepancy between what we know and what we do in real life? People talk about what reality is, but if you think more carefully it is due to greed rather than reality. We just do not want to admit that it is because of the “greed”. “We all live like that, what’s wrong with you?” “Who lives without greed in this world?” Without looking within ourselves, we try to blend in with the rest of the world. Unintentionally, we try to justify this “greed”. It is not true that “Everyone all live like that.” There are people out there “without such greed for the world”. However, people who lead this kind of life is often ignored or seen as a “special case”. Perhaps, people may feel that “Soyokjijok (you will know satisfaction with less greed)” is a luxury they can not afford. But, there is a saying in Korean, “Even with a thousand rooms in the palace only one room is needed for a good night’s of sleep, even with a ten thousand acres of land only a quart of rice is needed for a day’s meal (from the book ‘The Mirror of Zen’).” Some may say, “If I had a thousand acres of land and a thousand rooms, I could easily accept this teaching as well.” or some may say the following: “They may go on about finding satisfaction with small things, but they could only say that because they are rich.” “All these speeches about needing only one room, that explains the reason why they are so poor.” We hear again and again about “the reality” or “the world”, but we do not “see” the reality or the world, but rather bury ourselves in reality or the world. Also, the elders often talk about “being non possessive” or say that “blessed are the poor”. The most likely reason why they say this is because most of us can not handle such a difficult life. It may be true that humans always look outwardly because of greed. However, greed will not bring true happiness, so the elders often teach us to be “non possessive” or that “blessed are the poor”. Since we can not find satisfaction through greed, we can not fulfill ourselves simply by “filling it”. So, we need to look at our own greed. The meaning of “the poor” here is to be “humble”. In other words, we must ‘let it all go.” But, we can not let ourselves go as long as there is greed.



Let’s take a deep breath and look up to the sky. Sometimes we reminisce about the past and say, “Those were the good old days.” or we pressure ourselves for a better tomorrow. But, whatever happens to today? Today is better than the past, but we say those were the good old days; we put great pressure on ourselves for a better tomorrow, but that tomorrow never comes and only the nagging voices remain. What about today? Why should only the past and the future be beautiful? Is it not possible to have a beautiful present? The happiness could not be found just by “filling” it. Actually, when we let go of our greed and free our mind, we will find happiness even with just small things. We all have this experience. There were moments when we found happiness with just small things. We found happiness, simply by changing our mind. Just by the fact that we can look up to the sky could bring us happiness. But, we often forget this in our day to day life. Only when we lose happiness of today do we realize that we were too greedy. We soon realize that this seemingly very small happiness should not be underestimated. This is like when we realize the importance of health after falling seriously ill. Let’s begin by finding small happiness. Remember the happy moments and learn to appreciate those moments. A great strength can be achieved through this. Empty all and it will begin to overflow. Happiness of today means happiness of yesterday and happiness of tomorrow. Through the happiness of today, the memories of the past can be recalled and the plans for the happy future can be made. The past does not remain as the same past. The past can also change. Today’s happiness exists because the past difficulties transformed themselves. When now is happy, the poverty of the past can be remembered as precious moments. Do your very best and accept the results with humility, this is the way to empty your mind. When you empty all, you will find happiness even with very small things. L <Very Special Happiness, from A Three-leaved Clover>

The Sound of our Warming hearts...

Autumn 2011 19

Buddhist Culture Ⅰ

13 Volumes of ‘Korean Buddhist Thought Series’ Published Buddhist Presentation and Ceremony at Jogye-sa Temple

he Korean Buddhist Thoughts and Traditions have been passed down for the last 1700 years. 13 volumes of ‘Korean Buddhist Thought Series’, containing the important works of leading authors in Korean Buddhism have been translated and published into Korean language. On July 12, 2011, Compilation Committee of Korean Buddhist Thought (Ven. Jaseung, President of Jogye Order of Korean Buddhism) performed the ‘Buddhist Ceremony of Book Dedication to Buddha’ to celebrate this auspicious moment in Seoul Jogye-sa Temple. This translation work began in December 2006 and will continue until June 2012. The series will contain both the Korean and English translations, with 13 volumes in each language in total of 26 volumes. The principal purpose for the Jogye-sa Temple Ceremony was to offer the successfully published Korean series to the Buddha. Korean Buddhist Thought Series include the following 13 Volumes: <Wonhyo> <Jinul> <Hyujeong> <Hwaeom I> <Hwaeom II> <Doctrinal Treatises> <Gongan Collections I> <Gongan Collections II> <Seon Dialogues> <Seon Poetry> <Buddhist Culture> <Mahayana Precepts> < Selected Inscriptions of Eminent Korean Monks >.


A special multilateral translation system is in use to prevent any arbitrary interpretation, which often occurs when 2 or more people work together simultaneously. After the joint translation and proof reading periods, the Korean and English translators will go through a crossreviewing period. This strict verification and validation period will ensure that the result of the translation and research will be flawless. The current translation system is similar to that of our ancient translation system, which employed 9 academic posts to verify ancient Buddhist scriptures. The current translation system demonstrates the attempt to restore and modernize Korea’s ancient translation system. Approximately 40 writers were involved in completing this work and 23 secondary researchers have participated in clarifying the final work. This translation system will ensure that a successful translation work will take place in the future. Also, this work provided a chance to reexamine the Korean Buddhist Culture and improve the status of Korean Buddhist Academics. The presentation and ceremony at the Jogye-sa temple consisted of: taking refuge to the Three Jewels, recitation of Heart Sutra, translation progress report, presentations, and congratulatory messages.Ven. Yeongdam from the Department of General Affairs stated, “Korean Buddhist Thought Series may open the door to endless possibilities in how Buddhism can be propagated.” and added, “We hope that the English translations will also be published successfully.” The former publication Chairman, Ven. Jikwan (Former Head of Administration, Jogye Order of Korean Buddhism) stated, “Translating the classical Korean Bud-

dhist texts, from traditional Chinese characters to more modern Korean language, could help the general public to understand the difficult Classical Chinese Buddhist texts. Additionally, we hope that the English translation will allow the world to understand 1700 years of Korean Buddhist heritage. The Chairman of Publication Committee, Ven. Jaseung (President, Jogye Order of Korean Buddhism) stated during the ceremony, “The revival of Buddhism through education and propagation depends largely on how well our ancestral Buddhist wisdom and compassion will be pass on to the next generation. This is the reason why the publication of Korean Buddhist Thought Series is an important historical event, since this will decide the future direction of Buddhism.” Mr. Jeong Byeongguk (Minister, Ministry of Cultural Tourism) stated in his congratulatory speech, “Translation of these important texts allow the spirit of Buddhism to be preserved and developed, as well as to be propagated to the people of Korea. Moreover, English version will allow the rest of the world to understand Korean Buddhism”. The Minister promised that “The government will work to preserve Korean Buddhist Traditional Culture and arrange for various supportive activities which will be helpful in the modern world.” In the meanwhile, the Publication Committee will continue to work hard to publish the English version successfully. The future plan is for the Korean texts will be translated into English by October 2011, and editing and other corrective actions will continue until the final copy is published in June 13, 2012. L

Autumn 2011 21

Korean Seon Masters

National Teacher

Bojo Jinul (1158-1210)

National Teacher Bojo succeeded the tradition of the Nine Mountain Schools of Korean Seon (Ch’an in China, Zen in Japan) and led the Doctrinal School to be involved in the Seon School. He received Ganhwaseon (investigation of a topic of meditation) from Ta-hui Tsung-kao from China and re-founded Korean Seon by settling the Seon tradition of the Jogye Order.
1. Biography

The biographic records of National Teacher Bojo are recorded on the “Inscribed Stele of National Teacher Bojo at Songgwangsa Temple on Jogye Mountain” as well as in the “Record of the Reconstruction of Suseonsa Temple belonging to the Seon School of the Mahayana,” and “A Series of Biographies of Eastern Masters.” His original family name was Jeong; his ordained name, Jinul; his pen name, Moguja (lit. an ox herder); the name given to him by the nation after death was Buril. He left his family at the age of 16 in 1173 C.E. (the third year of King Myeongjong’s reign), and received precepts from Zen Master Jonghwui of Sagulsan Mountain School, one of the Nine Mountain Schools of Korean Seon. He passed the royal examination for monks at 25 years of age in 1182 C.E. (the 12th of King Myeongjong’s reign). At that time, the exam was held on a national level as a system for qualifying monks to take up higher positions. These positions included official positions or becoming chief monk of a temple. Passing this exam was, thus, a gateway to a successful career in the Buddhist community. Yet, Jinul gave up the career offered to him and went to Bojesa Temple in Pyongyang in order to attend the Seon assembly. It was at this time that he suggested to participators to form a retreat community. He recommended “a retreat community dedicated to the development of samadhi (contemplation

or meditation) and prajna (wisdom).” As there was no resulting meeting, Bojo went down to Cheongwonsa temple at Changpyeong, and diligently studied various texts; in particular, he read The Platform Sutra of the Sixth Patriarch. Eventually he had his first awakening and so made greater efforts to form a retreat community. In 1885, he moved to Bomunsa Temple on Hagasan Mountain and read the entire Tripitaka (Three baskets of the Buddhist texts). He turned to the study of the Avatamsaka Sutra for three years, and, when he came across a passage in “Appearance of the Tathagathas” chapter, he had his second awakening. In 1888 (the 18th year of King Myeongjong), he stayed at Geujosa Temple and founded a retreat community called “The Retreat Community of Samadhi and Prajna.” After some time he moved to Sangmujuam Hermitage, and continued with the retreat community for three years. When he read on The Record of Ta-hui, he attained complete enlightenment. From that time on, he left his hermit-like life-style and participated in ordinary life, thus enacting the reality of bodhisattva action – compassion towards all beings. In 1200 (the 3rd year of King Shinjong), he settled at Gilsangsa Temple on Songkwangsan Mountain (present-day Songkwangsa Temple on Jogyesan Mountain), and taught three primary types of meditation practice based on the philosophical view of sudden awakening and gradual cultivation. The three meditation types are “seongjeok dungji mun,” “wondon sinhae mun (faith and understanding according to the complete and sudden teachings),” and “ganhwa gyeongjeol mun (Shortcut approach to observing the hwadu),” which are practices combining Seon and the Buddhist Doctrine. Bojo taught the union of practices to the Buddhist community through chanting, repentance and dharma talks depending on individual capability. King Huijong of Goryeo, who respected National Teacher Bojo, ordered a change in the name of the mountain Songaksan to Jogye-san, then the name of the temple was changed from Gilsangsa Temple to Suseonsa Temple; King Huijong bestowed a special stele as a mark of his respect. In 1210 C.E. (the 6th year of King Huijong), Bojo put on his robe and delivered a series of lectures. During one of his dharma talks, he passed away (attained final nirvana) while holding his staff of office. The pagoda named “Sweet Dew” was set up and he was given the title of “National Teacher.” Among his disciples, there were many who became national teachers. They included Jingak, Hyesim, Jeongseon, Suwoo, and Chungdam.
2. Writings

National Teacher Bojo’s writings are Advisory writing on the Retreat Community of Meditation and Wisdom (Gweonsu jeonghye gyeolsa mun); Moguja’s Secret of the Practice of the Mind (Moguja susimgyeol); Straight Talk on the True Mind (Jinsim jikseol); Admonitions to Beginning Students (Gyecho simhak inmun); Exposition of the New Translation of the Avatamsaka Sutra Vol.3 (Hwaemnon jeoryo); Excerpts from the Dharma Collection and Special Practice Record with Personal Notes (Bepjip byeolhangnok jeoryo byeong ipsagi); Essay on the Complete and Sudden attainment of Buddhahood (Wondon Seongbullon); Studies of Ganhwaseon (Ganhwa gyeolui ron); Essential Approaches to Recollecting the Buddha (Yembul yomun); and A Selection of the Platform Sutra of the Sixth

Autumn 2011 23

Korean Seon Masters

Patriarch (Yukjo dangyeong balmun). In addition, he wrote Jinul’s Formal Dharma Lectures (Sangdang nok) and Verses of Dharma and Moguja’s Poems which have unfortunately been lost. Debates of Solving Doubts in Ganhwa was compiled after Jinul’s death in 1215. This book emphasized the pursuit of true knowledge as followed by the Seon and the Doctrinal schools. We know that Bojo managed to quell the long-term argument that had waged between the Seon and the Doctrinal schools, and led the Seon to accept the Doctrinal School, at the same time he founded a new system of Seon teaching, as testified to in his book.
3. Characteristics of His Thought

National Teacher Bojo set up “The Retreat Community of Meditation and Wisdom” at Suseonsa Temple. This community was a movement for restoring the foundations of practice through the three learnings -- precepts, meditation and wisdom; the philosophy that inspired the community came from his three awakenings. As a result of his experience, he taught three meditative techniques: Seongjeok dungji-mun for general Seon practitioners, which is based on The Platform Sutra of the Sixth Patriarch’; faith and understanding according to the complete and sudden teachings (Wondon sinhae-mun) for people having doctrinal knowledge especially Hua-yen thought; the shortcut approach of observing the hwadu (Ganhwa gyeongjeol-mun) for Ganhwaseon practitioners based on The Record of Ta-hui. Bojo believed in the theory of Sudden Awakening and Gradual Cultivation and so developed the practices of the Three Gateways as the practical methodology. The meaning of this philosophy is to awaken the mind first to its True Nature and then gradually to cultivate the mind. Bojo thought that sudden awakening and gradual cultivation is the best way of practice. In Secrets of Cultivating the Mind he said, “ One should awaken to the fact that one’s mind is truly the Buddha, and the nature of mind is no different from that of the buddhas…. Although one has awakened to the fact that one’s Original Nature is no different from that of the buddhas, the habit energies are extremely difficult to remove and so one must continue to cultivate while relying on the awakening experienced.” He emphasized again the importance of gradual cultivation. Bojo said the mind, which is the object of sudden awakening, is void, calm and the numinous. “Since all dharmas are like dreams or phantoms, deluded thoughts are originally calm and the sense-spheres are originally void. At the point where all dharmas are void, the numinous is not obscured. That is, in this mind of void and calm, numinous awareness is the Original Face.” He said that though there are many ways to cultivate the mind after awakening, all of them involve meditation and wisdom. The core is characterized by the essence and function of Self Nature; this is the very “mind of void and calm and the numinous awareness.”


The characteristics of Bojo’s Seon thought are as follows: 1) The first is the communicating mind. As is clear from his words, “the teaching consists of the words spoken by the World Honored One, while Seon is what the great masters transmitted.” In this way, he pursued the standard points with Seon as the essence and teaching as the function. Master Uicheon sought the standard points of Seon and Doctrine by teaching. It was Bojo who combined the Nine Mountain Schools of Korean Seon into the Jogye and, as the tradition of the Jogye was highly valued, his efforts gave rise to the inner unification of Buddhism in Goryeo, together with the Cheon tae (Tien Tai in China) School; these were the two directions that Buddhism took during the Goryeo Period. 2) The rejuvenation of Buddhism based on “The Retreat Community of Meditation and Wisdom” and the foundation of cultivating Buddhism. 3) The establishment of various ways of practice depending upon individual capability. 4) He was the first monk to introduce and adopt Ta-hui’s Ganhwa Ch’an. Great Master Ta-hui Tsung-kao (1088-1163 C.E.) was the seventeenth patriarch of the Lin chi school. The great master was the first person to teach Ganhwa Ch’an with the question and answer system based on kongan (koan), a methodology that had been conventionally practiced in the Chinese Ch’an lineages (Five Families and Seven Orders). Bojo vigorously introduced this Ganhwa Ch’an to Korea, and it was later fully established by his disciples and called “Ganhwaseon.” 5) He formulated the rules of Seon and made the Jogye Order into a direct Seon tradition. This is evident from Admonitions to Beginning Students which became the required rules for “The Retreat Community of Meditation and Wisdom.” This work came to be seen as a compass to help practitioners to follow the discipline of the Buddha and it became an important dimension of the formation of the Jogye Order’s image and reputation. Bojo called the cultivation of the mind after awakening “Action of the ox herd after awakening.” This means that even though one initially has had a sudden awakening, if defilements or delusions arise, one should get rid of them until they completely disappear, then this state can be called “complete awakening.” As previously mentioned, Bojo claimed and also demonstrated a truly practical form of cultivation in his Retreat Community of Meditation and Wisdom, and so he called himself an ox herder. L

Autumn 2011 25

Focus Ⅱ

The Third Foreign Monastic Training Forum in Korea All Responded With One Voice “I Want to Attend it Again”
by the Buddhist Newspaper


Foreign monks and nuns from 19 nations gathered at the Center for Korean Buddhist Culture and Tradition near Magok-sa Temple in Chungcheong Province to learn more about Korean Buddhism and to build stronger network between other foreign monks. From August 24~26th, International Team from the Department of Social Affairs in Headquarters of Jogye Order hosted the Third Foreign Monastic Training Forum. Approximately 60 foreign monks from various countries, including U.S., Russia, Bangladesh, Nepal, and Thailand participated in the forum. At the forum, the monks shared their personal experiences on how they became monks/nuns and shared information on their practice. On the second day, each of the countries presented the special features and strengths of their respective Buddhist practices. The Abbot of Anguk Seon Center, Ven. Subul taught “Korean Ganhwa Seon Practice” and Ms. Gu Mirae from Seongbo Cultural Center presented “Korean Traditional Practices and Life Time Rites”, which received round of applause from the participants. On the last day of the forum, participants visited Sudeuk-sa Temple and learned more about the history of the temple. Most of the monks stated that they would like to attend this annual forum again. Ven. Beupsang from Nepal currently attending Dongguk University stated, “It was great to meet other foreign monks to discuss the future direction of Korean Buddhism.” and added, “This forum provided opportunity to learn more about things I was not aware of. It was very helpful.”

Discussion on Life as a Monk

Autumn 2011 27

Some monks with their first experience inGanhwa Seon Practice expressed very strong interest as well. Ven. Neungta from Bangladesh stated, “Although we could not understand 100%, he explained it in a way we could understand easily” and “I will work hard and become a Bhikku in Korea in order to help people in Bangladesh and Korea.” L

Lecture on Ganhwa Seon by Ven. Subul

On the way to the Magok-sa Temple

Morning Chanting at Magok-sa Temple

Presenting the feature and virtue of each Buddhist tradition

Jogye Order News




1. UN Secretary General Ban Ki-moon Visits Jogye Order
UN Secretary General Ban Ki-moon, often referred to as the “World President”, made his visit to the Jogye Order to converse with Ven. Jaseung. Ban Ki-Moon requested the Korean Buddhist Community to show more support and interest for restoration of Buddhist ruins and temples in Lumbini Nepal, the birthplace of the Buddha. Ven. Jaseung warmly welcomed Ban Ki-Moon on his first visit to Korea after being elected for his second term as a UN Secretary General. The meeting took place on August 10th on the 4th floor of Center for Korean Buddhist History and Culture. The main topic for discussion included “Peace for Mankind” and “Restoration efforts for the Buddhist ruins and temples in Lumbini”. Ban Ki-Moon stated that he will personally visit Lumbini next year to meet with Irina Bokoba, the Secretary General of UNESCO to discuss the restoration of Buddhist ruins in Lumbini. He then formally requested Ven. Jaseung to join next year’s meeting. Ven. Jaseung paid a great attention to this proposal and responded sincerely, “I will try my best to attend this meeting.” As a devout Buddhist, Mr. Ban had intimate and private relations with the Most Ven. Jikwan, the former Head of Administration and formed a special bond with Ven. Jaseung as well. When Ban was first elected in 2006 as a UN Secretary General, he visited Ven. Jikwan before he left for NY, United States. Moreover, Ban also met with Ven. Jaseung last September and agreed to work together to achieve World Peace, resolve conflicts between religions, and support children in developing countries. Ven. Jaseung also sent a letter to the Secretary General to wish for him to be re-elected for his second term which strengthened the bond between them.

2. Hollywood Actor and Buddhist Richard Gere Visits Ven. Jaseung
The world’s leading Hollywood actor, Richard Gere came to Korea for his “Pilgrim” Photo Exhibition and made his first official scheduled visit to Jogye-sa Temple.

Autumn 2011 29

Jogye Order News




Richard Gere paid homage to the Buddha in Seoul Jogye-sa Temple on June 21st and went on to visit the Center for Korean Buddhist History and Culture to discuss Seon Buddhism with Ven. Jaseung. The Ven. presented incense burners, prayer beads, and Templestay clothing to Mr. Gere and his family and in return Mr. Gere presented Ven. with flowers and photos he personally took from Tibet. Mr. Gere also visited the Central Buddhist Museum and showed great interest in Korean Buddhist Culture. Mr. Gere stated, “I first came to learn about Buddhism through Zen Buddhism, and I don’t think it is a mere coincidence that I came to learn about the Seon Buddhism from Jogye Order. I heard before that South Korea has a long-standing tradition of Buddhism. It is very important to maintain and preserve the strength of Seon Buddhism,” and said “Thank you (for your work)” repeatedly. After completing the tour of the Museum, Gere and Ven. Jaseung shared Traditional Korean Buddhist Food at the ‘Beans’, Buddhist Restaurant across from the Jogye-sa Temple.

3. Ven. Jaseung Visits the Flood Victims in Seoul
Jogye Order President Ven. Jaseung visited Seoul Woomyeon-san Jeonwon Village to encourage those who lost their homes due to heavy storm and landslides in July. On August 17th, Ven. Jaseung, the Chairman of Friends on the Path Organization, visited the areas affected by the rain storm to comfort the victims and delivered approximately 20,000,000 Korean Won (~US $19,000) for restoration effort and 1 ton of “A Scent of Mountain and Sweetness of Water” mineral water. Jeonwon Village consisted of 90 family housings made up of illegally built vinyl houses. Due to the heavy storm on July 27th, 1 person died and 10 vinyl houses were either destroyed or partially destroyed and many villagers suffered significantly from other unexpected lose and damage. 10 families who lost their home went through especially difficult time adjusting to the situation, but luckily they were able to stay in temporary hous-




ing until they could found their new home. The most important problem was that no compensations were given by the government because all the houses were built illegally; this made it even more difficult for those who lost everything during the storm. Ven. Jaseung makes monthly visits to deprived neighborhoods or community centers to encourage those with difficulties. On this day, the Ven. personally went to examine those who lost their homes and comforted and encouraged them to keep their hopes up and keep living with strong will and mind.

4. “2018 Winter Olympic Games” Confirmed in Pyeongchang … Congratulatory Bell Tolling Event in Jogye-sa Temple
After the second failure to host the Winter Olympics, Gangwondo Pyeongchang City was finally chosen as the 23rd Winter Olympics Venue for 2018. The IOC e-ballot for the venue began on July 6th night and the IOC Chairman, Jacques Rogge, announced the final decision near the midnight. The Pyeongchang venue obtained 63 out of 95 primary votes (66.3%) during the first round of voting for the 2018 Winter Olympics ballots, which took place in Duban, South Africa. In second place was Munich, Germany (25 votes) which received 38 less ballots compared to Pyeongchang City. 63 primary votes for Pyeongchang City set the records for the first round of polling in IOC Olympic history. The very moment the venue was confirmed, t he Bell Tolling Event took place in Seoul Jogye-sa Temple The Headquarters of the Jogye Order of Korean Buddhism (President, Ven. Jaseung) commented on 2018 Pyeongchang Winter Olympic venue through a spokesman on July 7. The Jogye Order commented, “Korean citizens have been waiting to hear the news of Pyeongchang Winter Olympic Games for a long time and now that it is chosen, the Jogye Order would like to offer its sincere congratulations” and added, “We hope Pyeongchang Olympics will open up a new horizon and promote traditional cultures of Korea to the world. This game will touch the hearts of people and bring joy around the world.”

Autumn 2011 31

Jogye Order News


5. Establishment of the First Special District for International Temples in the Jogye Order
The Headquarters of the Jogye Order announced, “Establishment of the First East Regional Jogye Order of North America, which will take on the role of globalizing Korean Buddhism, was approved during the 33rd Central Council meeting on August 9th. At the same time as this approval, the Headquarters of Jogye Order also established the Special Election Committee to elect the Director for the District Temple. This “East Regional Jogye Order of North America” will have jurisdiction over 16 States in Eastern United States including New York, New Jersey, and Massachusetts, along with 6 Provinces in Eastern Canada such as Ontario, Quebec, and Nova Scotia. As planned by the Head of Administration to establish the International Special District Temple, the First Special District Election Committee was formed with the following members: The abbot of NJ Bori-sa Temple, Ven. Wonyeong; the abbot of NY Wongak-sa Temple, Ven. Jikwang; and the abbot of NY Cheonga-sa Temple, Ven. Seokdam. With the approval to establish the District Temple, formation of the Elections Committee also began its countdown for building “East Regional Jogye Order of North America”. The method for appointing the director of the Special District Temple will either be by traditional election method or by general agreement by the Board of Elections Committee.



If there is no time to meditate Take a walk as much as you can Not with all the thoughts on your back But simply walk as you are Walk the lonely path through the forest Where the Mother Nature calls

Accept yourself just as you are There is no better or more successful I Love yourself just as you are In this very moment in this very life

Thought to Begin Your Day

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