'분류 전체보기'에 해당되는 글 21건
- 2010.04.05 Twitter @hwadu 7
- 2010.04.03 Buddhist Experts Stress Need for Books in English 2
- 2010.03.20 Making Pilgrimage and Buddhist Art
- 2010.03.20 불교미술 트위터 @buddhistart
- 2010.02.20 The Jogye Order of Korean Buddhism 조계종 주요사찰 주소 1
- 2010.02.15 Jogye Order Head Ven. Jaseung Leaves for Pyongyang, North Korea
- 2010.02.12 hwadu 3
- 2010.02.11 Lotus Lantern
- 2010.02.10 sudden awakening-gradual cultivation 1
- 2010.02.10 Thirteen Passes of Koans
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.jpg) Ven. Chung An, center, talks at the seminar titled ``Outlook and Meaning of the Globalization of ``Ganhwa Seon’’’ at the Korean Buddhist History and Culture Memorial Center last week. Along with the Buddhist master, other Buddhist experts stressed the need of more translated Buddhist works in English. / Courtesy of the Jogye Order of Korean Buddhism |
By Han Sang-hee
Staff Reporter
Buddhist experts agreed on the need for more English-language books on and translations of Korean Buddhism, and even an English newspaper on the subject during an annual seminar last week.
The 12th seminar for the ``Outlook and Meaning of the Globalization of Ganhwa Seon'' was held at the Korean Buddhist History and Culture Memorial Hall, Friday, with Buddhist experts, monks and writers in attendance.
``Ganhwa Seon'' is a method of Buddhism aimed at seeing one's original nature through the use of ``hwadu,'' or key phrases given to practitioners to help them achieve that goal. If one sees his or her original nature, then that person is considered enlightened. It is known as one of the most developed meditation methods in the Buddhist world and has been the primary method carried out by the Jogye Order, the largest Buddhist sect in Korea.
This year's priority issue was how to bring Ganhwa Seon to the international level through various means, especially books.
``In terms of information, it is hard to find. There are a number of books translated in English, but it's hard to know where to start,'' Roger Shepherd, who has been visiting Korean temples and studying Korean Buddhism for the past year, told The Korea Times.
Compared to Japanese Zen and Chinese Chan, Korean Seon is not well known outside of Korea, mostly because there are less English translations of the methods compared to its two counterparts. ``It is a shame that Korean Buddhism is less known in the world. That is why it is important to translate Korean Buddhist scripts and methods,'' said Ven. Won Chul, director of the Research Institute for Buddhist Studies.
Jhin Jean Woo-kee, the director of the Korea Institute of Buddhist English Translation and one of the speakers, has been working on a translation of ``Ganhwa Seon,'' the Order's method guidebook for monks and Buddhists.
``Ganhwa Seon has been translated into English as to share the teachings with the world. We have been working on the translation for the past two years and we are finished with the first draft,'' she said.
Jhin offered ideas on how to bring Ganhwa Seon closer to the West, mentioning the need for translations, an English Buddhist dictionary and even an English Buddhist newspaper.
Along with Jhin, French meditation expert Martine Batchelor and Ven. Chung An from Wonkwang Temple in Hungary also expressed their thoughts and ideas on spreading Korean Buddhism and Ganwha Seon effectively. Living as a Buddhist nun for 10 years in Korea, Batchelor said she benefited greatly from Ganhwa Seon and that she tried her best to share the knowledge and experience of the method. One of Batchelor's ideas was to publish not just one translation of the Buddhist method, but also follow-up books that could help everyone, from children and beginners to longtime practitioners.
``I suspect that a small book of Korean (Seon) stories could prove to be popular. Life stories of great Korean (Seon) masters could also be inspiring for practitioners. It would be interesting to have more translations of classical texts by important Korean Buddhist masters as well as contemporary writings of modern Seon masters,'' she said.
Meanwhile, Ven. Chung An stressed the importance of the overall practice of Ganhwa Seon and effective ways to teach it to foreign Buddhists.
``Though there are a multitude of books about the practice, they turn out to be unsuitable substitutes to living teaching and a realized teacher. To teach Ganhwa Seon, the methods have to be simple, clear and gradual,'' he said.
``The key factor to gain general recognition in the West is to emphasize the importance of mind quality. The concept of mind quality serves as a bridge to look inside, looking for our basic nature in the high quality, clear mind.''
The English translation of ``Ganwha Seon'' will be out in stores in late 2010.
sanghee@koreatimes.co.kr
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Excerpt: Curator Adriana Proser on the relationship between Buddhist art and sacred site. (1 min, 57 sec.)
Watch the complete program
Learn more about 'Pilgrimage and Buddhist Art'- Symposium, 4/17: The Art of Pilgrimage
NEW YORK, March 15, 2010 - Throughout the Buddhist world, the objects that resonate most closely with Buddhist pilgrims are those related to the sacred sites, the journey, merit, mementos and sacred bonds, says Adriana Proser, Asia Society Museum curator.
At a lecture held on the opening night of Asia Society Museum’s Pilgrimage and Buddhist Art, and introduced by Tom Phelps, director of the Division of Public Programs at the National Endowment for the Humanities, Proser spoke on the sites, the pilgrims, and the journeys that have inspired Buddhist art across Asia.
The historical Buddha Shakyamuni was “the quintessential Buddhist pilgrim," said Proser. She presented sculptures from India and ancient Gandhara that depicted the Buddha at the sites of his enlightenment at Bodh Gaya, and his first sermon at Sarnath. These major places of pilgrimage are “teeming with pilgrims,” to this day. When the Buddha passed away, his remains were placed in beautifully crafted reliquaries and enshrined in funerary mounds known as stupas. The stupas and reliquaries became new, widespread pilgrimage sites.
Proser showed images of pilgrims and examples of the precious equipment they carried to sacred stupas, mountains, and monasteries. A print by Katsushika Hokusai depicted climbers on Mount Fuji, making the pilgrimage understood as “travel from this world of the living to the world of the dead and back.” Tibetan pilgrims carry prayer wheels that generate spiritual merit and offer protection from “falling off of cliffs or being attacked by wild animals.”
What is a pilgrim to do if a pilgrimage site is inaccessible? Mandalas, diagrams of sacred sites, allowed a Buddhist believer to carry out a journey “without his or her feet ever touching the ground.” Those who did make a demanding trip brought back mementos, such as votive plaques stamped with images of the Buddha. Devout Buddhists might be buried with their souvenirs. As Proser concluded, “a pilgrim’s journey … will continue past death to enlightenment.”
Reported by Lara Netting
http://www.asiasociety.org/arts-culture/visual-arts/making-pilgrimage-and-buddhist-art
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The Jogye Order takes the teachings of the Buddha Sakyamuni as its basis and its principles are transmissional Seon, realization of Buddha nature, and propagation. The order relies on the Diamond Sutra as a guiding text and though sutra study, chanting and devotional practices are integrated into the program, the most important and widely known practice is hwadu or koan meditation.
5대 적멸보궁 사찰
1.강원도 설악산 봉정암
2.강원도 영월 백덕산 법흥사
3.강원도 태백 함백산 정암사
4.강원도 평창 오대산 상원사
5.경남 양산 취서산 통도사
6.옥포 용연사 (8대 적멸보궁사찰)
7.선산 도리사 (8대 적멸보궁사찰)
8.고성 건봉사 (8대 적멸보궁사찰)
5대사고지 사찰
1.서울대 규장각
2.오대산 영감사
3.강화도 전등사
4.적상산 안국사
5.태백산 각화사(봉화 각화산)
3대 보물사찰
1. 법보: 합천 해인사
2. 불보: 양산 통도사
3. 승보: 순천 송광사
4대관음기도 사찰
1. 양양 낙산사: 홍련암
2. 남해 금산: 보리암
3. 강화도 석모도: 보문사
4. 여수 돌산도: 항일암
5대 사찰
1. 합천: 해인사
2. 부산 동래: 범어사
3. 양산: 통도사
4. 강원고성: 건봉사
5. 영주: 부석사
비구니 승가대학 사찰
1. 수도산: 청암사
2. 청도: 운문사
3. 계룡산: 동학사
4. 수원: 봉영사
5. 남원: 남고사
조계종 24교구본사 사찰 주소록
1교구:조계사 서울시 종로구 견지동
2교구:용주사 경기도 화성군 태안읍
3교구:신흥사 강원도 속초시 설악동
4교구:월정사 강원도 평창군 진부면
5교구:법주사 충북 보은군 내속리면
6교구:마곡사 충남공주군 사곡면
7교구:직지사 경북 금릉군 대항면
9교구:동화사 대구시 동구 도학동
10교구:은해사 경북 영동군 청통면
11교구:불국사 경북 경주시 진현동
12교구:해인사 경남 합천군 가야면
13교구:쌍계사 경남 하동군 화계면
14교구:범어사 부산시 금정구 청룡동
15교구:통도사 경남 양산군 하북면
16교구:고운사 경북 의성군 단촌면
17교구:금산사 전북 김제군 금산면
18교구:백양사 전남 장성군 북하면
19교구:화엄사 전남 구례군 마산면
20교구:선암사 전남 승주군 태고종으로 바뀌었음
21교구:송광사 전남 승주군 송광면
22교구:대흥사 전남 해남군 삼산면
23교구:관음사 제주도 제주시 도남동
24교구:선운사 전북 고창군 아산면
25교구:봉선사 경기도 남양주군 전접읍
5대 총림사찰
1.수덕사,
2.해인사,
3.통도사,
4.백양사,
5.송광사
9산 선문 사찰
1.희양산문(봉암산문) 신행 스님 문경 희양산 봉암사
2.가지산문(북악산문) 도의 스님 장흥 가지산 보람사
3.실상 산문(남악산문) 홍척 스님 남원 지리산 실상사
4.봉림 산문(혜목산문) 현목 스님 창원 봉림산 봉림사
5.성주 산문(승암산문) 무엄 스님 보령 성주산 성주사지
6.사자산문 도윤 스님 영월 사자산 법흥사
7.연사자굴 산문 범일 스님 강릉 굴산사지(국내최대 당간지주가 있음)
8.수미산문 이염 스님 황해도 해주 수미산 광조사
9.동리산문 혜철 스님 곡성군 봉두산 태안사
특별히 경치가 아름답고 유서 깊은 사찰
경기도 1.강화도:전등사 2.동두천시: 소요산 자재암 3.서울 관악산:연주암
4.여주:신륵사 5.양평:용문사(동양 최대 은행나무)
6.용인:와우정사(열반종 본사) 7.양주 :화암사(화암사지)
충북 1.단양군:구인사 2.괴산 낙영산:공림사 3.괴산 칠보산 각연사.
4.월악산 덕주사 5.천태산:영국사 6.부봉:세계사 7.만뢰산:보탑사
충남 1.공주 계룡산 갑사 2.천안 태조산:각원사(동양 최대청동불상)
3.서산 천수만:간월암(무학대사) 4.서산 일락산:개심사. 5.칠갑산:장곡사
6.논산 바랑산:법계사. 7.부여 부소산:고란사
8.논산:관촉사(국내 최대 석불) 9.부여 만수산:무량사
강원도 1.홍천 약수봉:수타사 2.춘천 오봉산:청평사. 3.원주 치악산 :구룡사.
4.속초 신선봉:화암사 5.양양 점봉산:성국사(주전골)
6.인제 설악산:백담사 오세암 7.평창오대산:상원사
8.동해 두타산:삼화사 9.영월 발산:금몽암 보덕암
전북도 1.완주 위봉산:위봉사,송광사 2.익산 미륵산:미륵사. 3. 정읍 내장산: 내장사.
4.변산반도:내소사, 월명암 5.변산 우금산:우금사. 6. 순창 강천산:강천사.
7. 진안 마이산:은수사, 금당사
전남도 1.승주 조계산:선암사 2.곡성 동악산:도림사 3.화순 천불산:운주사
4.화순 :쌍봉사 5.해남 달마산:미황사 6.강진 만덕산 :백련사 (동백꽃)
경남도 1.경남의령 :일봉사(국내 최대 석굴) 2.칠선계곡입구:서암 벽송사
3.언양 가지산: 석남사.4.사천와룡산:백천사 5.사천 봉명산:다솔사 보안암 .
6. 울주 시명산:장암사 7.고성 연화산:옥천사 8.진주 월아산:청곡사
9.합천 매화산:청량사. 10.양산 천성산:내원암 11.밀양 천왕봉:표충사
12.부산 기장:용궁암 13.합천 모산재:영암사 14.남해 호구산:용문사.
15.통영 미륵산:용화사. 16.거창 덕유산 :송계사
경북도 1.봉화 백천계곡:현불사 2.청송 주왕산:대전사, 주왕암 3.포항 오천면:오어사
4.안동 천등산:봉정사 5.문경 희양산:봉암사 6.예천 용문산:용문사
7.예천 회룡포:장안사(비룡산) 8.봉화문수산: 취서사
9.경주:기림사, 골굴사(함월산) 10.청하:보경사 11.울진 천축산:불영사
12.영주 소백산:희방사 13.경주 건천 :만불사
14.대구 팔공산:파계사,제2석굴암,선본사 15.영천 무학산:불굴사, 홍주암
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Jogye Order Head Ven. Jaseung Leaves for Pyongyang, North Korea
| Buddhist News 2010. 2. 15. 20:53 |“To lay the fertile ground for mutual understanding.”
Ven. Jaseung left on the 9:15 a.m. plane on January 30 from Incheon to arrive in Pyongyang at 3:20 p.m. via Beijing. Before departure, he held a service at the Incheon International Airport dharma center to present the Aspiration Prayer for Mutual Understanding and Harmony.
From the prayer Ven. Jaseung read, “Our fatherland is the only nation in the world that is divided and live oppose to each other. The Korean people and all the world’s people wish for the South and North to meet without conditions to walk the path of sincere understanding and harmony and to walk the path of unification.”
Ven. Jaseung said, “Today I leave with the conviction that understand and harmony must be applied in the actual place. I follow the example of Lord Buddha who through out his life, showed the path of happiness in the actual suffering world.” He continued, “I hope this will be a turning point for cultural and Buddhist exchange between the North and South, and lay the fertile soil for all the citizens of the North and South to open their hearts with gladness for mutual understanding. I hope that all Koreans can come together in union to break open the stream of mutual exchange to establish genuine peace and unification.”
This visit came about at the invitation of North Korea’s Committee for Ethnic Reestablishment. Ven. Jaseung, Ven. Yeongdam (head of Dept. of Administrative Affairs), Ven. Hyekeong (head of Dept. Social Affairs), Hainsa Temple abbot Ven. Seongak, and other Jogye Order leaders visited Pyongyang for four days and three nights. The trip finished on February 2. The group met with members of the Committee for Ethnic Reestablishment and the North’s Joseon Buddhist Association to devise ways to increase activity between the two nations. The group also visited several Buddhist temples in Pyongyang. The group also will visit major landmarks in Pyongyang.
Ven. Jaseung discussed the restoration and active maintenance of North Korean temples, collaborative restoration of Buddhist cultural artifacts, construction of a facility for humanitarian causes in Pyongyang, a pact for active inter-exchange between the main temples of the North and South, and the invitation of North Korea to the 2011 Celebration of 1000 Years of Triptaka Koreana.
Ven. Jaseung and group returned to South Korea on February 2.
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- 趙州和尚、因僧問、狗子還有佛性也無。 州云、無。 http://china.buddhism.org
- A monk asked Joju, "Has a dog the Buddha Nature?" Joju answered, "Mu"
- Buddhism makes mind its foundation and no-gate its gate.
- A monk asked Haryo, "What is the sharpest sword?" Haryo said, "The moon sits on each branch of the coral."
- Unmon, instructing the assembly, said, "Medicine and disease correspond to each other. The whole earth is medicine. What is your true self?"
- Zen meditation is to break through Patriarch Gate (e.g. koans), : and delicate enlightenment ultimately demands death of mind.
- Zen meditation for true mind covers all the other ways to enlightenment. http://sungag.buddhism.org/zen.html
- When you see that it is not possible for you to see, it is that you see the Dharma-nature.
- Five Disciplines for Ascetic Zen Praticians: Don't talk much, Don't sleep much, Don't read books, Don't eat much, Don't hang out.
- Zen meditation is to break through the Gateway to Patriarch (Hwadu), and delicate enlightenment ultimately demands the stillness of mind.
- Getting out of dust and pain is not an ordinary matter. Play a round grabbing it tight.
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It is a 2007 Lotus Lantern Festival memorial video clip
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[Answer]「Seongcheol Zen master’s critical view on the Theory of Pojo’s Sudden Enlightenment」
The question of students in the Zen school in September 21, 2005:
This is the review request for the paper「Seongcheol Zen master’s critical view on the Theory of Pojo’s Sudden Enlightenment」written by Chung Kyong Kyu. While arranging documents, we found that the contents and the name of writer were missed. We apologize to the questioner for it. The questioner is a student of Zen school. He asked for the review because he wanted to know whether his understanding on the paper of Chung Kyong Kyu is objective or not.
Paper: http://kr.buddhism.org/read.cgi?board=Abhidhamma&y_number=63&nnew=2
The Answer of Buddhist Scripture translation Societies, in April, 19, 2006: We may write a paper lightly or seriously according to our style. In this regard, the paper of Chung Kyong Kyu is sharp in his writing style but his writing responds to the counterpart’s argument too elaborately so that his writing seems to lose his attraction.
Even though we need to match the counterpart’s tone, it will not give the excuse to the unreasonable view and cannot provide a way to escape the heretical view like gradual cultivation theory.
Anyway, the valuable paper「Seongcheol Zen master’s critical view on the Theory of Pojo’s Sudden Enlightenment」must be an established theory that reveals the root of good behavior in his previous life. It cannot be written only with memorizing and learning. In fact, in terms of the Sudden Enlightenment and Gradual Cultivation, the completion of ‘Gradual Cultivation’ was originally impossible because the original word of this Sanskrit, Dhū’or ‘Krt’ is the sound, which is generated when bamboo is split at one time. The meaning of this word puts its origin in the onomatopoeic word, Dhū.
Early translators tried to ensure the equivalence of meaning of a word about Dhū. So, they translated this word with cultivation (修), which is ahead of “Cut-off(斷)” or “Breakdown(破)”. The word, 修 can be translated into practice or cultivation. However, the meaning of it implies the dull sound of bamboo split. Gradual Cultivation is inconsistent because ‘gradual’ represents the gradual flow of time, but cultivation implies the meaning of moment. Gradual Cultivation is just futile words like rabbit horn in which the combination of gradual + cultivation is nonsense.
In terms of the combination of the verb and noun, the single and rightful illustration of Buddhist cultivation in practice is the ‘Sudden Enlightenment’ or ‘Sudden Cultivation’ which is the broad translation of Sanskrit, Dhū. In this, verb Dhū and Krt, implying ‘breakdown’ and ‘cut-off’ are combined. Sudden Cultivation is the entity of causes in mind that puts the observing mind in the absence of the worldly desires. Sudden Cultivation is not the opposing words of Gradual Cultivation, whose meaning is decided in its use. It is the proposition to exchange, satisfying self awakening and awakening of others.
Seeing the context of misrepresentation of ‘Sudden Cultivation’, we can compare it with the blind stanza written by Shen Hsiu, “Our body is the Bodhi-tree, and our mind is the mirror. Carefully we wipe them hour to hour in order to let no dust alight”. Like this, we can misunderstand the cultivation of mind with the study of cut-off(resolution).
Of course, it is interpreted that Dhū, which is the split sound of bamboo, expresses the cultivation or practice as great monk, Gyubong mentioned. However, it is based on Hua-yen-ching, recommending experience of Buddhism doctrine for the establishment of Buddhist law based on the true doctrine. For this reason, we should not be farfetched by saying that Zen school has divided practice into ‘Sudden Cultivation’ and ‘Gradual Cultivation’. Seongcheol Zen master has said that ‘Gradual cultivation is mere succession of words. It is not different from the teaching that the meaning of words in cultivation (修) should be expressed with the hypothesis for delivering its principle to lay people. Accordingly, if we are caught in the thinking ‘the Gradual Cultivation is also the way of study and Zen Buddhist meditation’, it is truly wrong.
To the conclusion,
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1. Recital Koan using Tongue (誦話頭)
2. Recital Koan in Thought (念話頭)
3. Made-up Question Koan (做作話頭)
4. Genuine Question (眞疑頓發)
5. Constancy in inaction (坐禪一如)
6. Constancy in action (動靜一如)
7. Constancy in a dream (夢覺(中)一如)
8. Constancy in a fast sleep (寤寐一如)
9. Constancy between life and death (生死一如)
10. Constancy during entrance into a womb (入胎一如)
11. Constancy in the womb (住胎一如)
12. Constancy during exit out of the womb (出胎一如)
13. Eternal Constancy (永劫一如)
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