'Hwadu Meditation'에 해당되는 글 6건

  1. 2018.09.25 About Zen
  2. 2010.04.05 Twitter @hwadu (7)
  3. 2010.04.03 Buddhist Experts Stress Need for Books in English (2)
  4. 2010.02.12 hwadu (3)
  5. 2010.02.10 sudden awakening-gradual cultivation (1)
  6. 2010.02.10 Thirteen Passes of Koans

About Zen


The Right Way of Gong-an Seon

 : Zen meditation is to break through the Gateway to Patriarch (e.g. koan),
 : and delicate enlightenment ultimately demands the stillness of mind.

the scent of apricot tree blossom

 : Getting out of dust and pain is not an ordinary matter. 
: Play a round grabbing it tight. 
 : If apricot blossoms don’t once get over midwinter coldness,
: can they get the scent stirring up the air ?

Zen Master Seung Sahn says :

Zen is very simple… What are you?

In this whole world everyone searches for happiness outside, but nobody understands their true self inside.

Everybody says, “I” — “I want this, I am like that…” But nobody understands this “I.” Before you were born, where did your I come from? When you die, where will your I go? If you sincerely ask, “What am I?” sooner or later you will run into a wall where all thinking is cut off. We call this “Don’t know.”

Zen is keeping this “Don’t know” mind always and everywhere.

    When walking, standing, sitting,
lying down, speaking, being
     silent, moving, being still.
At all times, in all places, without
     interruption — what is this?
One mind is infinite kalpas.

Meditation in Zen means keeping don’t-know mind when bowing, chanting and sitting Zen. This is formal Zen practice. And when doing something, just do it. When driving, just drive; when eating, just eat; when working, just work.

Finally, your don’t-know mind will become clear. Then you can see the sky, only blue. You can see the tree, only green. Your mind is like a clear mirror. Red comes, the mirror is red; white comes the mirror is white. A hungry person comes, you can give him food; a thirsty person comes, you can give her something to drink. Their is no desire for myself, only for all beings. That mind is already enlightenment, what we call Great Love, Great Compassion, the Great Bodhisattva Way. It’s very simple, not difficult!

So Buddha said that all beings have Buddha-nature ( enlightenment nature ). But Zen Master Joju said that a dog has no Buddha-nature. Which one is right? Which one is wrong? If you find that, you find the true way.


Compass of Zen Teaching (by Zen Master Seung Sahn)

* The Purposes of Buddhism : First attain enlightenment, then instruct all creatures.

* The Divisions of Buddhism : Hinayana Buddhism, Mahayana Buddhism, Zen Buddhism

* The 5 Human Desires : Wealth, Sex, Fame, Food, Sleep

* 3 Kinds of Practice : Sila – Precepts, Samadhi – Meditation, Prajna – Wisdom

* 6 Paramitas : Generosity, Precepts, Forbearance, Samadhi, Practice, Wisdom

* Zen Buddhism : If you want to pass through this gate, do not give rise to thinking. Not depending on words, there has been a special transmission outside the sutras. Pointed directly to Mind, see your true nature, become Buddha.

* The Classifications of Zen : Outer Path Zen, Common People’s Zen, Hinayana Zen, Mahayana Zen, Utmost (Vehicle ?) Zen.

* Utmost (Vehicle ?) Zen : Theoretical Zen ( Form is emptiness. Emptiness is form. ) Tathagata Zen ( No form, no emptiness. ) Patriarchal Zen ( Form is form. Emptiness is emptiness. )

* Methods of Meditation : Soto Zen ; Sitting in silent meditation. Rinzai Zen ; Looking into Kong-an. Chogye Zen ; What is this ?

* The Three Essential Elements in Zen : Great Faith, Great Courage, Great Question.


Words & Phrases for Zen

** 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 for true mind covers all the other ways to enlightenment.

**  : When you see that it is not possible for you to see, it is that you see the Dharma-nature. ( Seung Shan : If you understand “don’t know”, just this is enlightenment. )

**  Socrates said ,”Know yourself.” or “The only thing that I know is I know nothing.” That is a way to Zen. There is one Koan asking “What is this ?” Then, what does “this” in the question  mean ?  That is the same question.

What am I ?  If you know yourself, not about yourself, the question has the answer in itself  and can’t be a question. When you think you know yourself, it is not yourself, but about yourself,  that is, your attributes such as things about your body and character.

It is very important that the questioning arise spontaneously. It is possible only to the person who take his life and its intrinsic nature seriously. The questioning is like the friction of wood, which will cause the fire.The fire will at last eat all the wood from which it came. Then what happen ?

Zen Song by Na-Ong Zen Master (1320-1376)

Zen practice doesn’t need much talk,
just like whipping a running horse on.

Once the question mass cracks,
your eyes will open wide and light up the prior time to the universe.

Just stick to whadu (= koan) and don’t loose it.
Struggling with it, just continue questioning ‘What is this ?’

Endless questioning will be like a fireball,
and suddenly you will awake from the long dream of life and death.

Innumerable years of quiet zazen
made the thinking walllike and all the others forgotten.

With keen questioning through millions of thoughts,
I passed rivers and mountains, not knowing spring had come.

Raise the question of whadu every way.
Don’t keep anything but whadu.

Nothing is left, so mind is free.
All is silent, so no dust arises.

In a street or thick woods, on a plain or the seashore,
only Nirvana ecstasy is always for him absorbed in whadu.

Go right ahead without looking elsewhere.

When you take one step forward where you cannot go further,
there will truly not be any matter at all,
and you can pass through a thorny thicket, even swinging your arms.

The integrity of proud loneliness is lofty
like a great mountain,
and dhyana is free like a sea gull, forever.

Reverse a round desperately with all your strength,
and passion-free world will be clear beyond in and out.

The essence of whadu lies in great questioning.

When the question defeats the blue eyes of Boddhidharma,
you will be free to kill and revive others, hence notorious all over the world.

The subtlety of zen is from keenness.
Dull questioning cannot solve the life and death problem.

When the question cracks, space will split,
and time will fuse in a beam of cold light.

Be always earnest in pondering over whadu,
and sweep out worldly idle thoughts by the question.

Only after you let go the hold on the bottomless cliff,
the earth and space will disappear all together.

As the question cracks and passions die suddenly,
there is no shade in every direction all the way.

As the spacious spirits void all directions,
you can stroll about and relax even on the way to Eternal Hell,
accompany various people and pass like a wind.

Liberation by zen practice is not so hard,
only if you turn a thought round instantly.

Where waters end and mountains are passed,
there is no water and no mountain,
yet mountain is mountain and water is water.

The Human Route

Coming empty-handed, going empty-handed — that is human.
() When you are born, where do you come from?
() When you die, where do you go?
() Life is like a floating cloud which appears.
() Death is like a floating cloud which disappears.
() The floating cloud itself originally does not exist.
() Life and death, coming and going, are also like that.
() But there is one thing which always remains clear.
() It is pure and clear, not depending on life and death.

Then what is the one pure and clear thing?

Looking for a Cow on the Very Cow

Monk Soyo was clever from his childhood and learned a lot of Sutras, so he became a famous teacher of Sutra. However, he was not sure he would be delivered from life and death, so he went to the great zen master Seosahn to learn Dharma. From then, he learned each Sutra phrase day by day from Seosahn. The phrases had been familiar to him long before. However, he kept learning them for 3 years and was frustrated. One day when he came back from outing for a while, he noticed that Seosahn was hiding an old small book into his inner pocket, stopping to read it. This happened often. When Seosahn fell asleep, Soyo tried to steal and read it. However, Seosahn woke up startled and hid it more secretly. Soyo was angry at last and decided to leave. Then, Seosahn said, “If you want to leave, please do with this book you wanted.” There was a Buddhist song in the book like this :

 Cut a tree having no shade,
and burn down foams in water.
What a laughing stock, you mounted on a cow,
trying to look for a cow on the very cow.

Soyo went to southern part of Korea with the book and meditated the song for 20 years, but in vain. When he was 40 years old, he went to Mt. Myohyang to look up Seosahn. Then, tears flowed from his eyes. He had never been able to forget his teacher for so many days. Seosahn said, “How is it going ? Did you get it ?” Soyo said, “I don’t understand the song yet.”

Then, Seosahn said, “What a laughing stock, you mounted on a cow, trying to look for a cow on the very cow.” Just then, Soyo became fully enlightened.

True Practice (an old monk)

It was winter retreat. Just one day before the beginning of the session, an old monk asked to participate in the retreat. Although he begged so much, all the monks objected to it, because he was married and he said that he had to stay and work in his own temple at night. In fact, it was violation of the rule in the temple. However, the zen master in the session told them to accept his request, saying that his willingness to study should not be broken. Thus he could study there together.

When there was a tea party in the middle of the session, one monk asked the zen master what meaning it had to “look for a cow, on the very cow”, after bowing 3 times to him courteously. He answered, “Now that you say you are looking for a cow, being mounted on the cow, please don’t look for it, but set forth the cow you have mounted.” Upon hearing this talk by the side, the old miserable monk shouted clapping his hands, “Now, got it,” Then, all the other monks laughed saying that he had gone mad at last. However, the zen master said that it was not a laughing matter and took him to his room. After quite a while, the zen master came out and announced his getting the ultimate truth. The old monk hit the ground and cried before the zen master, saying, “I should live in the darkness forever, if you had not accepted me.”

The other monks were frustrated. Some one said he felt as if he were blind and food in mouth were sand for three days. One of them meditated for 16 days without drinking a drop of water and sleeping a wink. At last he was on the brink of death and he recovered with the aid of the others. There is no senior or junior in zen practice.

What to Polish

Master Majo is said to have made holes in 7 mats by sitting on for meditation, when he was in Master Whoeyang’s temple. He was so addicted to sitting that he looked like a dead man or a statue. Then, noticing that he made no progress, Whoeyang asked, “What are you doing ?” Majo answered, “Zazen.” Whoeyang asked again,”What for ?” Majo answered, “To become a Buddha.”

Whoeyang was polishing a brick one day. Majo heard the noise and asked, “What are you polishing the brick for ?” Whoeyang answered, “To make a mirror.” Thinking that it is not possible anyhow, Majo asked, “How can you make a mirror with a brick.” Whoeyang answered, ” Then, can you make a Budda by sitting on a mat ?” Majo asked, “What shall I do ?”

Whoeyang answered, “When an oxcart doesn’t go, do you have to hit the ox or the cart ? Under this word, Majo became fully enlightened.


Once in China, there was a great lecturer of Diamond Sutra, Ducksan, who went to the south to teach right Buddhism, because he learned in a Sutra that it takes numberless lives of polishing for a man to become a Buddha, but monks in the south taught that by pointing to one’s mind directly, they can make you become a Buddha. When he got in a restaurant for lunch, an old lady looked at him for a while and asked, “What is it you are carrying on the back ?” He answered, “It is Treatise of Diamond Sutra.” She said, “Ah, is that right ? The book reads that you cannot get past mind, present mind and future mind. If you have lunch, on which mind will you have it ?” If you answer correctly, I will serve your lunch.” He was stricken and come out of there without having lunch. As instructed by her, he looked up master Yongdam and stayed together in his room until midnight, so it was dark outside when Ducksan was coming out of the room. When Yongdam lighted a candle and would give it to him, Ducksan was trying to receive it. That moment, Yongdam blew the light out and Ducksan became fully enlightened.

A Bee

Shinchan was a Chinese zen master, whose teacher was a lecturer of sutra. When Chinchan was traveling, he met Backjang and got enlightened. Now, he came back to his teacher and was washing his teacher’s body at the request of his teacher. He said, touching his teacher’s back, “The buddha is not holy in an excellent sanctuary.” Then, his teacher turned and looked back at him. He said again, “Even if not holy, it can shed light.” Furthermore, when his teacher read a sutra and a bee was trying to get out of a window, he sang,

 ” Not going out through the open,
you are foolish to hit the screen paper of the window, instead.
Even if touching old paper for one hundred years,
when can you get out ? “

His teacher said, stopping reading the sutra, “Did you meet any one during the travel ?” Chichan said, “I learned from Backjang and want to repay you the favor.” After performing purification, his teacher asked Shinchan to preach Dharma. He rose to a seat and sang,

 “The spiritual light shines alone, so it got far out of (subjective) roots and (objective) dusts.
The (Dharma) body exposed its true shape, so it is not restricted by letters.
The true nature cannot have defect, and it is originally entire and perfect by itself.
Just leave the false fate, then it is the very, very Buddha. “

Thereupon, his teacher got enlightened.

Heavy Sacks

Kyungheo and Mangong, his disciple, were returning to their temple in the evening after getting some rice for their food. Especially that day, they got rice full of sack. Apart from their satisfaction, the sacks were heavy and it was still distant to their destination. Mangong felt tired and got pain on the shoulder, so it was very difficult to follow his master. Noticing this, Kyungheo said, “I will use one method to get fast. Please see.” They were passing a certain village. Then, a beautiful young woman was coming from the opposit side of them with a water jar on the head. She was apparently a bride just over 20 years old. When Kyungheo faced her, he held her both ears and kissed her lips. The woman screamed, dropped and broke the jar, and ran back into her house. A distubance arose. Villagers ran out of their houses with sticks or clubs and shouted, “Wicked monks, stop there.” The two monks began to run away. They ran so desperately that villagers couldn’t follow them to the last. After a while, when they took a rest, Kyungheo said, “Was the sack heavy ?” Mangong said, “Regardlessly, I don’t know how I could run so long way with it.” Kyungheo said, “Don’t I have talent ?” They laughed together looking at each other.


In the times when Japan ruled the Koreans, there was a zen master called Hyewal who was famous even in Japan. One Japanese knight heard of him and came to Korea to test Hyewal’s Dharma.

He abruptly entered Hyewal’s room and said threateningly with his sword out, “I hear you are an accomplished being. If it is true, you are supposed to survive this sword. Now, please escape from my sword.” Then he was about to hit Hyewal’s neck with the sword.

Then Hyewal said calmly, “If you want to kill me as a skilled knight, you don’t have to be accompanied.” Then the knight looked at the open door to see who was out there. This moment, Hyewal stabbed him with his wand and said, “How absent-minded you are as an honorable knight. If this baton were a knife, you should have been killed.”

The Japanese knight was astonished and ashamed of himself. He bowed to him and disappeared.

Sermon Dirt (A Man in the Moonlight)

Once, there was a man walking in the moonlight in a very cold winter. Then, he saw a glittering thing on the road. It was apparently a gold watch. He looked around him, and found that he was alone. He swiftly put it into his pocket and went home. After arriving home, he took it out and found it was a frozen spittle beginning to melt on his hand.

This is a figurative story about the 49 years’ sermon of Buddha, which is so much dirty when compared to one’s own true mind. Just before his death, Sakyamuni himself said that he had never preached a sermon. All the Buddhist scriptures are said to be a leaf with which parents soothed crying children in old days. They said,”This is money.”

Source of Happiness

Where does so-called happiness come from ?   Following is a figurative story about happiness :   A dog got a bone on the road.  He started eating and biting the bone.  The bone shed delicious broth continuously.  However, in fact, the broth was its blood flowing from its gum hurt by the bone edge.  This means that happiness comes from our own mind, not from the objective like money, status, power, etc.  If you don’t fully agree to this,  please figure out the reason.  It is said that happiness comes from the peace of mind.

One Blind Man

One blind man was walking along the winding road in a valley. One side of the road was steep slope and cliff. Absorbed in fresh air and birds’ songs, he stumbled over his step and fell over the cliff. Fortunately, however, he took the branch of a tree on the cliff and began to shout, “Help me ! Save my life!” After a while, one man heard his voice, looked into what was happening and laughed, because just one foot below his feet was flat ground. The man said to him, “Just let go of it and you will be safe.” He repeated, but the blind man couldn’t follow his word until he was exhausted, because the branch was thought to be as good as his life.

Our zen teachers tell you to let go of your holdings for your eternity, but you don’t.

Comment : Letting go of your holdings is a matter in your mind, not necessarily throwing away actual things. However, the both ways are possible and natural.

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    Buddhist Experts Stress Need for Books in English


    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.


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    1. 趙州和尚、因僧問、狗子還有佛性也無。 州云、無。 http://china.buddhism.org
    2. A monk asked Joju, "Has a dog the Buddha Nature?" Joju answered, "Mu"
    3. Buddhism makes mind its foundation and no-gate its gate.
    4. A monk asked Haryo, "What is the sharpest sword?" Haryo said, "The moon sits on each branch of the coral."
    5. Unmon, instructing the assembly, said, "Medicine and disease correspond to each other. The whole earth is medicine. What is your true self?"
    6. Zen meditation is to break through Patriarch Gate (e.g. koans), : and delicate enlightenment ultimately demands death of mind.
    7. Zen meditation for true mind covers all the other ways to enlightenment. http://sungag.buddhism.org/zen.html
    8. When you see that it is not possible for you to see, it is that you see the Dharma-nature.
    9. 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.
    10. Zen meditation is to break through the Gateway to Patriarch (Hwadu), and delicate enlightenment ultimately demands the stillness of mind.
    11. Getting out of dust and pain is not an ordinary matter. Play a round grabbing it tight.

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    sudden awakening-gradual cultivation


    [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 paperSeongcheol Zen master’s critical view on the Theory of Pojo’s Sudden Enlightenmentwritten 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 paperSeongcheol Zen master’s critical view on the Theory of Pojo’s Sudden Enlightenmentmust 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 (), which is ahead of “Cut-off()” or “Breakdown()”. The word, 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 () 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, is the result of misunderstanding about the transference and it is the mere of a sort of hallucination. Whether it is solemn or not, it is just like the Fruit of Poisonous Tree, which undermines the upright spirit of Zen practice. People who like forming a faction argue Gradual Cultivation. However, it cannot be even dubbed with the succession of words in the Zen school. We can know it if we think a little about the question “How can we lead others’ awakening without self awakening?”

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    1. ghd 2013.07.29 10:19 address edit & del reply

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    Thirteen Passes of Koans


    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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