A Lifestyle of Buddhist Temple: a Sustainable Eco-Environmental Community
Ven. Dr. Jinwol Lee
Dongguk University, Korea
Introduction
We have been living together in the so-called “Global Village”, in the age of
“Knowledge Based Society” along with information and culture. We have been facing
the Third Industrial Revolution, driven through new technology and energy as well as
new thoughts and life patterns. The Second Industrial Revolution, based on fossil fuels
and electric and chemical technologies, has shown the shortcomings and limitation of
them. The new paradigm will initiate a change in our past social system in terms of
development and growth. The direction of the new revolution should be oriented to the
green or ecologically sustainable community and the world. Along with the growing
crisis in our society with economic, health and safety, food production, and so on, we
have been often heard through the mass media that our planet is in an environmental
crisis (climate change, desertification, etc.). It is known that in recent decades much air,
water, and earth has been polluted; various species have been driven to extinction; and
the quality of human life has declined in terms of contentment and happiness. Changes
in major ecosystems and the planetary climate system are already causes for alarm, and
environmental cumulative effects have been building across earth systems
demonstrating impacts we cannot anticipate. However, it seems that the environmental
crisis may still be solved, if we initiate rational and cultural adaptation of new life
paradigms as well as transform our energy system. We should try to change our mind
and behavior to deal with the crisis seriously and immediately for sustainable wellbeing
of all lives and Earth as well as ourselves.
Recently, the “Temple-stay” program in Korea has grown in popularity and
garnered attention from people around the world including Koreans and foreigners.
Temple-staying refers to staying at a Buddhist temple to experience the life of a monk.
A part of Temple-staying is to experience “Temple-life,” which basically includes Seon
(Chan/Zen) Practice and Tea-ceremony. The Temple-stay was officially initiated by
Korean government and Jogye Order of Korean Buddhism in 2002, when the WorldCup Competition was held in Korea and Japan, to give an opportunity to understand
and experience Korean cultural tradition as well as to provide moderate
accommodations for foreign visitors who want to learn Korean Buddhism at temples in
mountains or the countryside. Since then numbers of participants have been increasing
continuously, as well as the number of temples where the programs have been managed.
According to feedback from the Temple-stay participants, it is known that their
favorable programs were Seon meditation practice and having traditional meals and tea.
They were touched and moved in their hearts and minds by the programs in terms of
lifestyle related to ecological and environmental perspectives.
As a Seon practitioner and teacher, having sought truth through a Seon Buddhist
tradition and a way to contribute to others1, I believe that it is a way to share the lifestyle
of Seon Buddhist practitioners which might be relevant to make changes in the living
patterns of ordinary people in our society of mass production and mass consumption.
1 Seon (Zen) emphasizes Awakening or Enlightenment not only for oneself but also others and society. Christopher
Ives, Zen Awakening and Society (Honolulu: University of Hawaii Press, 1992), viii.
Therefore, I would introduce the spirit and lifestyle of Soen Buddhist practitioner of
moderation to be considered for applying to people’s lives. It is with conviction that if
the people would personally and communally understand and practice the eco-friendly
lifestyle, then the present situation of the world could be changed to bring about a
sustainable eco-environmentally healthy society in the future.
Origin and Development of Seon
The term “Seon” is the Korean pronunciation of the Chinese letter Chan ⚮
which is the shortened transliteration by sound of Sanskrit dhyāna. It means the spiritual
practice of Buddhist meditation, a way of concentration or contemplation on a certain
point and to achieve a state of mind called samādhi. Through this practice, one can
make one’s mind calm, clear, and bright. From that state of mind one can see one’s
nature or Dharma Nature and the reality of the world, which means attainment of
Enlightenment or completion of wisdom and freedom from the transmigration of
Samsara. Seon sometimes refers to practicing meditation, but the tradition and school
depends on the situation or context. In Seon tradition, its origin has started from the
meditation of Siddhartha just before he attained Enlightenment and became
Shakyamuni Buddha. Therefore, Seon is recognized as the best way of practice to attain
Buddhahood. It is noticeable that the Dharma lineage of China and Korea was also
started from Sakyamuni Buddha.
In East Asia, the Patriarchal tradition of Buddhist meditation has flowered, and
Ganhwa-seon especially has bloomed in Korea where it brings attention from the rest
of the world.2 The Patriarchal tradition of Chan and Seon refers to those enlightened
Patriarchal Masters of Chan or Seon who had directly shown their perfect nature and
transmitted their minds to their disciples’ minds. This tradition had more developed in
China under the given regional and cultural environment, since Bodhidharma, known
as the Twenty Eighth Patriarch of Chan Buddhism which had been counting from
Mahakassapa as the First Patriarch in India, established and transmitted his mind to the
Chinese. Having been known as the First Patriarch in China, Bodhidharma transmitted
the Dharma to Hui-ko, then the Second Patriarch, and so on to the Sixth Patriarch Huineng (638-713) who was known the Patriarch of the Southern school of Chan. Most
Patriarchal Masters of Korea were transmitted the Dharma from Chinese Patriarchal
Masters. The First Patriarchal Seon Master of Korea was Doeui Myeongjeok who
succeeded Hsi-t’ang Chih-ts’ang (735-814), the great grandson in Dharma of Hui-neng.
Doeui is also known as the founder of the Jogye Order of Korean Buddhism which
represents Traditional Buddhism in Korea.
Ganhwa-seon refers to the way of contemplating Hwadu, a critical phrase or
words from the Buddha and the Patriarchs, to attain Enlightenment suddenly and
completely. For instance, one practitioner asked Chan Master Dong-shan Shou-chu
(910-990), “What is the Buddha?” and the Master replied “Three pounds of flax.”
Then the practitioner who could not understand it, had to know the intention or mind
of the Master by the questioning himself “Why did the Master say ‘Three pounds of
flax’?” In this case, “Three pounds of flax” is Hwadu. When a practitioner eventually
gets a correct answer through the Hwadu, the person might be recognized as a Buddha
who has seen the nature of oneself and attained Enlightenment. Let me introduce the
lifestyle of Seon by reviewing several Seon (Dhyana/Chan) Masters of India, China,
and Korea.
2
Gou, “The Aim of Seon Practice,” Ganhwa Seon, Illuminating the World (Seoul: Dongguk Institute for Buddhist
Studies Research, 2010), 387.
Lifestyle of Traditional Seon Master Practitioners
Mahakassapa: The Venerable Mahakassapa has been known as the First
patriarch in the Seon tradition and lineage. He was born in Magadha, India, and was of
the Brahmin caste. His body was golden-colored and his name meant “Excellently Holy
Drinker of Light.” He wished to become a monk and to save other sentient beings.
When Siddhartha attained Enlightenment and became Sakyamuni Buddha,
Mahakassapa left home to become a disciple of the Buddha. The Buddha praised
Mahakassapa as leader of the congregation and transmitted his Dharma to
Mahakassapa.3 It is said that Mahakassapa’s smiling, when the Buddha held up a flower
to his audience of Dharma preaching but no one understood his intention, has been the
first occasion of the Dharma transmission between the Buddha and his disciple. It was
beyond any words and ceremonials but of the mind intuitively. It seems unique that the
Dharma transmission has been done only through the master’s mind to the disciple’s
mind.
Mahakassapa has been recognized by the Buddha and people for his living in
moderation and called the “First of Dhuta Practice” among disciples of the Buddha.
The term, Dhuta, here referred to the moderate lifestyle of Buddhist practitioners,
especially in meditation practice. 4 We will talk about Dhuta below. However,
Mahakassapa has been an exemplar of Buddhist practitioners and known as the First
Patriarchal Master of Dhyana (Chan/Seon) after the Buddha. To prevent the loss of
Buddha’s words, Mahakassapa led the first compilation of Buddha’s teachings just after
the Buddha’s Parinirvana, (or the Death of the Buddha). However, at the end of his life
in this world, Mahakassapa transmitted his Dharma to Ananda who attained
Enlightenment under guidance of Mahakassapa and recited what he heard from the
Buddha and contributed to preserving the teachings of the Buddha for future
generations. Therefore, Ananda became the Second Patriarchal Master in Dhyana
tradition and lineage. Ananda then transmitted his Dharma to Sanakavasa, the Third
Patriarchal Master who transmitted it to Upagupta, the Fifth Patriarchal Master, and so
on.
Bodhidharma: has been known as the Twenty-Eighth Patriarchal Master in
India. He was born as the third son of Incense Arrival, the king of a country in southern
India. His original name was Bodhitara but renamed as Bodhidharma by Prajnatara, the
Twenty-seventh Patriarchal Master, after became a monk under Prajnatara who
transmitted Dharma to him. Bodhidharma came to China around the 6th century. He
travelled around China and eventually stayed in a cave at Shaolin Temple in the
northern region. He used to seat for meditation in the cave facing the wall all day long
in silence.5 Therefore, people wondered who he was and called Bodhidharma the WallObserving Brahmin due to his unusual appearance and characteristics of meditation. He
practiced Dhuta and his lifestyle was extraordinary in terms of clothing, eating and
dwelling compared with the ordinary natives. Bodhidharma met Shen-kuang, a Chinese
scholar, and renamed him as Hui-ko after he realized the quality of Dharma and
succeeded his master.6 It is noticeable that Bodhidharma has been recognized as the
3
TaoYuan, The Transmission of the Lamp, trans. Sohaku Ogata (Wolfeboro, NH: Longwood Academic, 1990), 67.
4 Gyeonseong, Bulgyosuhaeng eui Dutahaeng Yeongu (A Research on Buddhist Practice), (Seoul: Janhgyeonggak,
2005), 66-68.
5 Red Pine, The Zen Teaching of Bodhidharma (New York: North Point Press, 1987), x-xiii.
6 It was said that Emperor Hsia-ming heard about the Bodhidharma and sent a messenger with an imperial invitation
of the palace. Nevertheless, Bodhidharma did not accept but stayed in the mountain. When the emperor sent gifts of
First Patriarchal Master in China and Hui-ko as the Second. Hui-ko transmitted his
Dharma to Seng-ts’an who transmitted it to Tao-hsin. Tao-hsin transmitted the Dharma
to Hung-jen who transmitted it to Hui-neng, the Sixth Patriarchal Master.
Hui-neng: was born to the Lu family, in Hsin County on the southern coast of
China. His father passed away when he was three years old. Although his mother
brought him up with ambition, the family was utterly poor by the time he grew to
manhood, and he had no opportunity to get a formal education. Hui-neng supported his
mother by cutting wood. It was said that one day he took a load of wood to sell in the
town and heard one of his customers reading from The Diamond Sutra and he was
deeply moved by the words. He wished to visit the Buddhist monastery where he could
learn the teaching under the Fifth Patriarchal Chan Master Hung-jen who had taught
the Sutra. Eventually Hui-neng visited Hung-jen and moderately practiced meditation
under the master and received Dharma from him with the robe and bowl. Therefore,
Hui-neng became the Sixth Patriarchal Master of the Chan tradition in China. His
disciples made a collection of his teachings which was named The Platform Sutra and
circulated around the country at that time.7
It is said that one day Hui-neng spoke to the congregation: “Purify your minds
and listen carefully. Your own mind is the Buddha; do not be suspicious about it like a
fox. There is nothing to be set up outside your mind. All of you are the original mind
which produces all things. Therefore the Sutra says that when the mind comes into
being, the various things come into being; when the mind is extinct the various things
are extinct. If you wish to mature the seeds of wisdom, you have to achieve the Samadhi
of one form.” When an imperial messenger invited Hui-neng to the palace, he refused
the invitation, presenting a letter in which he claimed sickness and expressed a wish to
end his life beneath the trees of the forest.8 He showed an exemplary lifestyle of Chan
Master in China for the future generations.
Pai-chang Huai-hai (749-814): was born in Hu County China and left home in
his early age to become a Buddhist monk. He practiced under Chan Master Ma-tsu Taoi and received Dharma along with Hsi-t’ang Chih-ts’ang and Nan-chuan P’u-yuan. It is
remarkable that Pai-chang was the first Chan Master who sought independence of Chan
monasteries from other schools and laid out the monastic rules to regulate the life of
Chan monks, therefore his rules was named as The Pure Rules of Pai-chang which had
been popular and influential around China and East Asia. Drawing on the traditions of
Theravāda Vinaya and Mahayana Vinaya, Pai-chang created a new rule adapted to
Chan in which was used to regulate the simple and rigorous spirit of the ancient
Buddhist monastic community. Pai-chang’s rule included the basic Buddhist precepts
(no killing, stealing, sexuality, lying, or intoxicating drinking) as well as a moderate
lifestyle. We will review the contents of the rules below.
The new rule of Chan monasticism was practiced in the monastery that Paichang himself had established. This innovation made possible the Chan monk’s
concentration on the meditative monastic life. During the periods of ascetic practice the
monks would sleep on the same mat on which they sat in meditation and on which they
also took their meal according to defined manuals. Their ways of eating, clothing, and
two linen robes, a golden bowl, a silver pitcher, silken cloth, and other articles three times, Bodhidharma refused
them. Tao-yuan, The Transmission of the Lamp, 68-69.
7
For the biography of Hui-neng, see Heinrich Dumoulin, Zen Buddhism: A History vol. 1 (Bloomington: World
Wisdom, 2005), 129-137; Philip B. Yampolsky, The Platform Sutra of the Sixth Patriarch (New York: Columbia
University Press, 1967), 58-88.
8 Tao-yuan, The Transmission of the Lamp, 135-139.
sleeping were very moderate but healthy and peaceful. Both the lifestyle that Pai-chang
created and architectural structure of his monastery became models for later Chan
monasteries. Pai-chang’s rule favors the place of manual labor in the life of the monk.
It is remarkable to remember the well-known story that when in Pai-chang’s old age
the monks took away his working tools in order to spare his dwindling strength, he was
true to his own directives and refused to eat until they would return his tools to him,
then he said, “A day without work, a day without eating.”9
Doeui Myeongjeok: To talk about Seon, we should first review the historical
position and characteristics of the Venerable National Master Doeui Myeongjeok, the
founder of the Gajisan Seon School and the Jogye Order of Korean Buddhism, as the
First Patriarch of Korean Seon Tradition. Doeui was born in Silla and became a
Buddhist monk as Myeongjeok (Bright Serenity). He travelled Tang China in 784.
Having visited Mt. Wutai, he went to Mt. Caoxi (Korean Jogye) in Guangdong Province
to pay homage to the shrine of Hui-neng, whereupon he had the most mysterious
experience. On his arrival, the door to the shrine was opened of its own accord, and
after he bowed three times in obeisance, the door then closed again on its own. He
visited Hsi-t’ang Chih-ts’ang (735-814) at Kai-yuan Temple in Hong County and
received Dharma from him. Then he visited Pai-chang Huai-hai (749-814) at Mt. Paichang and was praised “the entire Chan lineage of Ma-tsu Tao-i is now moving to
Korea.”
In 821, Doeui returned to Korea to propagate the teaching of the meditation
tradition. However, Gyo as the tradition of scholasticism had become so firmly
entrenched in Korea at that time, the people considered Doeui’s Seon to be rather absurd.
Accordingly, judging that the circumstances were not yet ready for the acceptance of
his teachings, Doeui retired to Jinjeonsa in Mt. Seolak, where he cultivated a line of
disciples. His Dharma was transmitted to Yeomgeo and bloomed in the next generation
through his Dharma grandson Chejing (804-880), who led to the establishment of the
Gajinsan Seon School in Jangheung.10 It is noticeable that Doeui sought monastic life
in his early age, and made great vows for Dhuta practice to achieve Buddhist ideal. It
could be said that Doeui’s characteristics of the First Patriarch of Seon Tradition in
Korea seems to the same as the First Patriarchs of China.
Bojo Jinul (1158-1210): The Venerable National Teacher Bojo succeeded the
tradition of Sagul School of the Nine Mountain Seon Schools of Korea. Bojo set up
“Jeonghyegyeolsa (The Retreat Community of Meditation and Wisdom)” at Suseonsa
Temple on Mt. Jogye. He taught three meditative ways to practice:
Seongjeokdeungjimun, Wondonsinhaemun, and Ganhwagyeoluimun. It is generally
known that Bojo’s teachings were based on the theory of Sudden Awakening and
Gradual Cultivation. He emphasized the communicating mind and rejuvenation of
Buddhism. Based on his “Retreat Community of Meditation and Wisdom” he cultivated,
purified, and managed Buddhism in Korea at that time. To adjust to capacity of a person,
he established various ways of practice depending upon individual capability. He
introduced and adopted the Ganhwaseon which based on the question and answer
system based on Hwadu or Gongan. He set the Rules of Seon with the Admonitions to
9
It is known that prior to Pai-chang, Chan monks lived for the most part in monasteries of the Vinaya School.
Generally, they followed the rule of the Vinaya School and there was some discord between the Vinaya and Chan
traditions. Dumoulin, Zen Buddhism: A History vol. 1, 170-171; Kenneth Ch’en, Buddhism in China: A Historical
Survey (Princeton: Princeton University Press, 1964), 363-364.
10 Jogye Order of Korean Buddhism, The Great Seon Masters of Korea: Their Birth, Life and Death (Seoul: Eastward,
2007), 23-28.
Beginning Practitioners and it became the guidelines for the retreat community. Bojo
demonstrated a truly practical form of cultivation in his Retreat Community, and so he
called himself “Moguja (an ox herder).”11
Cheongheo Hyujeong (1520-1604): Cheongheo has been called commonly as
Seosan Daesa (Great Master of Western Mountain) because he spent most of his last
years on Mt. Myohyang in the north-western part of the Korean Peninsula. He is
recognized as the reviver of Buddhism in the Joseon period of Korea. Cheongheo was
a very religious person who unified many worlds: he came into the world as an ordinary
person but transcended the world and came back to the world again through the way of
non-duality showing there are no boundaries between Confucianism and Buddhism,
Seon and Gyo, secularity and religiosity, life and death, etc. as the great authentic
freedom. It can be said that Cheongheo lived a Seon Master’s life through a
Bodhisattva’s way. He had practiced and lived in moderation. Cheongheo used the
‘mind’ as his lifelong Hwadu. The main theme of his many books including the
Seongagwigam, Seongyoseok, Seongyogeol, and others, is ‘mind’. His view is that
Mind alone is the mother of the universe, that it is the foundation of humanity, heaven
and earth. He noted how the division of good and evil, along with all ideologies and
assertions began within the mind. To him, the Buddha and all sentient beings originated
as well from the Mind. In terms of practice, Cheongheo especially advocated
Ganhwaseon.12 He said that if one carries on hwadu with sincerity as a thirsty person
thinking about water, the mind will be awakened.
Choeui Euisun (1786-1866): Choeui was a representative Seon master of the
late Joseon Dynasty, Korea. He became known as the “Tea Sage” for reviving Korea’s
traditional tea practice. In addition, owing to his remarkable skills in poetry, calligraphy
and painting, he is highly respected both as an artist and writer from a Buddhist point
of view, who was erudite in all aspects of the culture of his times. Choeui’s view of
Seon was based on his approach to Buddhism. He emphasized a balanced practice
between Seon meditation and Gyo study. In addition his Seon was on the same track as
his Seon method, called Samadhi/Vipassana meditation, which equitably takes both
concentration and wisdom with mindfulness as an important part of Seon practicing.
Choeui said that Seon and the others are not separate as non-duality, such as Seon and
tea as well as arts. In drinking a cup of tea, he experienced the joy of Seon and Dharma,
known as “Daseonilmi (the one exquisite flavor of tea and Seon).” It can be said that
Choeui was a sincere truth seeker, enjoying his Seon practice in asceticism in a nondual spirit. He tried to place the world of enlightenment in accordance with the world
of our daily life. Choeui lived by this simple and moderate lifestyle for about 40 years
at Iljiam, a small hermitage in Mt Duryun. However, he was a Seon master who
responded to the contemporary intellectual thoughts led by the scholar-officials of
Silhak (Practical Learning) like Dasan Jeong Yak-yong and Chusa Kim Jeong-hi.13
11 Shim Jae-ryong, Korean Buddhism: Tradition and Transformation (Seoul: Jimoondang Publishing Company,
1999), 147-158.
12 In Ganhwaseon, (observing a Hwadu meditation), the Hwadu is a highly original and critical question created by
the awakened Patriarchs to guide their disciples on the path to Awakening; namely a Hwadu is “a finger to point the
moon,” or “a mass of doubt.” A practitioner of Ganhwaseon performs investigation to find an answer to the Hwadu
question. Investigation here means thinking about the Hwadu while practicing Seon meditation.
13 Young Ho lee, Ch’oûi Ûisun: A Liberal Sôn Master and an Engaged Artist in Late Chosôn Korea (Fremont: Asian
Humanities Press, 2002). 305-315.
A Common Lifestyle of the Seon Masters: Dhuta (Moderation) Practice
As we have seen above, the most exemplary Patriarchal Masters had practiced
Dhuta not only for themselves but also for other practitioners and lay people. We should
review and appreciate the meaning and contents of it more in detail. The term of Indian
Dhuta, originally means dusting or shaking to clean and clear up defilements and
desires for attaining Nirvana or emancipation of Samsara, and especially refers to
precepts or morality in Buddhism.14 Therefore, this spiritual and religious practice in
Buddhist tradition can be traced back to Siddhartha who practiced it for attaining
Awakening or Enlightenment. It has been basically related with a lifestyle of clothing,
eating and dwelling in moderation with contentment for religious practice to
concentrate on meditation practice. It seems like asceticism in a sense, but it is also a
spiritual practice of the Middle Way with satisfaction in a moderate life of unattachment. We can find examples of Dhuta from the Sakyamuni Buddha and
Mahakassapa who was one of the best disciples of the Buddha. Mahakassapa has been
known as the champion of Dhuta practice. Dhuta is not a Sīla (Precepts) and Vinaya
(Rules) but a support to them. If one practices Dhuta, one would have an easier time
keeping the Sīla-Vinaya to manage situations.
Generally, it is known that there are 12 Dhuta practices which are mentioned in
many scriptures. However, let’s see how Mahakassapa practiced his 12 Dhutas as an
example: firstly, “dwelling or staying at a quiet place” where practitioners can
concentrate on spiritual and religious practices; secondly, “always begging” for
practicing moderation as well as good for donors; thirdly, “begging in order” to give an
equal opportunity to the donors; fourthly, have “a meal once in a day” for health and
economy; fifthly, have “a small meal” for sharing with others; sixthly, have “no
drinking or eating in the afternoon” for considering others and economy; seventhly, “to
wear rags” which demonstrate a symbolic of moderate life of Buddhist monks and nuns
as practitioners for attaining Enlightenment; eighthly, have “only the three robs”
without storing more; ninthly, “staying between graveyards” for observing the
impermanence of life; tenthly, “staying under a tree” for meditation; eleventhly,
“seating on an open ground” for meditation; twelfthly, “seating only and not laying
down” for meditation practice mindfully. However, it can be said that in brief
Mahakassapa maintained his eating, clothing and dwelling in moderation and practice
meditation.15
It is said that when the Buddha asked Mahakassapa to quit his Dhuta practice
concerning his weak health, Mahakassapa gave the Buddha two reasons: one is that he
wants to let people know how to attain a comfortable Dhuta, and the other is to hand
down his way of Dhuta for future generations. It seems that Mahakassapa wanted all
people to live in comfort and bliss through the Dhuta practice which he had
experienced, and to help people realize his ideal in achieving altruism as well as
personal contentment. Dwelling at a quiet place under a tree in the forest or on the open
ground might remind people of the oneness between human being and nature in terms
of eco-environmentalism. Begging for food and ragged clothes might produce a kind
of frugality and recycling which can spare resources and overcome greed and avarice.
In general, the necessities of food, clothes, and shelter are common basic elements to
survive. However, Dhuta practitioners are satisfied with their simple and thrifty lives
and realize the conservation of natural resources peacefully. It can be said that Dhuta is
a way of Bodhisattvas who try to attain Enlightenment not only for oneself but also for
14
In Sanskrit, a verb dhû means Shaking and so dhûta means shaken off or liberated one’s self from (defilement)
but as a noun it means morality in Buddhism. See Monier-Williams, A Sanskrit Dictionary (Oxford: The University
Press, 1960), 517.
15 Gyeongseong, Bulgyosuhaeng eui Dutahaeng Yeongu, 37-83.
others and the society. We should understand and appreciate the spirit of Dhuta and try
to apply it to live in moderation for the sustainable wellbeing of all living beings and
the Earth.
A Communal Lifestyle of Seon Practitioners: Cheonggyu (Pure Rules)
It is known that when the tradition of Buddhist meditative practice was
introduced from India to China by Bodhidharma in the 6th century, there were no special
monasteries or communities for Chan practitioners in terms of independent
management. The rules for Chan practitioners and monasteries first appeared at the time
of Pai-chang in the 8th century. Therefore, it was called Pai-chang ch’ing-kuei (Pure
Rules of Pai-chang which was made by Pai-chang) and it influenced the following
generations in setting the regulations depending on the situations.16 Generally in Korea,
Seon communities had used the Chinese Pure Rules as well as made similar rules
adjusting to Korean conditions. 17 However, the contemporary Seon community
provided a new rule recently as Daehan-bulgyo-jogyejong Seonwon-cheonggyu (The
Pure Rules of Seon Monastery of Jogye Order of Korean Buddhism) which considered
and included modern situations as well as ancient traditions. 18 I will introduce the
contents of the Pure Rule based on the Korean text.
Cheonggyu (Pure Rules in Korean) systemically regulates the lives of Seon
practitioners as well as monastic communities. The new edition of Cheonggyu consists
of several chapters, such as the history and purpose of the order, scriptures of Precepts,
education for practitioners, the structure and system of Seon monastery, the Retreat and
system of practice, ways of the manual labor for community, communal lives and
Dharmic instruments, ceremonies and rituals, welfare, funeral and life sharing. 19
However, let me focus on eating, clothing and dwelling at the Seon monastery. At first,
it is important to understand the intention and purpose of taking food, clothes, and the
seating place. It is not merely for eating, dressing, seating and sleeping but for
sublimating them into the meditation practice to attain Enlightenment. For Seon
practitioners, taking a meal is not for enjoying food but only for health as a medicine;
wearing robes is not for comfort but for practical and sacerdotal purposes; getting a
dwelling place is not for sleeping but for meditation; they are not for merely physical
and material ends but for really for mind and the spirit.
When Seon practitioners have a meal in the day time, they should remember the
following: where the meal came from and how much people have worked for it;
reflecting that I am fortunate to receive the meal; it is for purifying greed and ignorance;
it is for healing my body as a medicine; it is for practicing to attain Enlightenment. The
meal should be simple and vegetarian. Seon practitioners should not eat food to satiety
but to be satisfied in moderation. The robes of the Seon practitioner should not be made
of luxurious materials but cotton or flax; their color should not be original and colorful
but mixed and gray except Kasaya which is brown for ceremonial purposes. Seon
practitioners should dwell at a common place together except for people who are old or
sick. They do not use luxurious beds but simple and thrifty ones. They should take care
of each other and live in peace for the common good. The lifestyle of Seon practitioners
in Cheonggyu is not individual and personal but communal and spiritual. If we apply
the spirit of moderation of the Pure Rules in our lives, the world could be more pure
16 Singong, Cheonggyu wa Seonwon-munhwa (The Pure Rules and Culture of Seon Monastery) (Busan: Budagaya,
2008), 27-49.
17
Choe Beob-hye, Goryeopan-Seonwoncheonggyu yeokju (A Translation and Commentary of Goryeo Version of
Pure Rules of Seon Monastery) (Seoul: Gasanbulgyomunhwayeonguwon, 2001), 20-34.
18 Jeongukseonwonsujoahoe, Daehan-bulgyo-jogyejong Seonwon-cheonggyu (Seoul: Jogyejong chulpansa, 2010).
19 Ibid., 14-25.
and sustainable in terms of eco-environmental concerns.
A Case of Applied Seon lifestyle into Community: Temple-stay
We have seen a lifestyle of Seon (Dhyana/Chan) meditation masters above
focused on the Dhuta practice starting in India as well as Cheonggyu in Korea. Here let
me introduce a case as examples in which the Seon lifestyle is applied. It is the
“Temple-stay” program, which has been exercised at Buddhist monasteries for visitors
in Korea since 2002. According to the Temple-stay administration, the term ‘Templestay’ means, as the statement of the organizer, “Temple-stay is a unique cultural
program which lets you experience the life of Buddhist practitioners at traditional
temples which preserve the 1700 year old history of Korean Buddhism.” And it
introduces some programs of it: “one can realize the Buddhist method of eating
ecologically, called BaruGongyang (monastic formal meal), which allows one to live
in harmony with nature. Through the practice of Dado (tea ceremony) you can find true
stillness and tranquility in a cup of tea. While walking along a peaceful forest path, you
can listen to your inner voice, and through the practice of 108 prostrations you can learn
the technique of putting down your inner desires and attachments.” Then, it suggests “a
time to search for your True Self and become one with your Original Nature.”20 Let me
examine some aspects of the Temple-stay regarding the lifestyle of practitioner.
Beopbok-chakyong, Dressing Robes of Practitioner
Dressing at a Seon Monastery is almost the same for all practitioners in terms
of shape and color as well as the quality of clothes. Temple-stay robes are basically
made of cotton and shaped similarly to a monk’s. The color is usually gray or brown
depending on the monastery. Therefore, participants of the program should change their
clothes to robes when they arrive at the monastery and continue to wear them during
their stay. It seems good that all participants are treated equally without discrimination
between men and women, the rich and the poor, the young and the old, but live in
communal lifestyles which overcome egoistic or self-centered individual living
customs or habits. It is expected that if one changes one’s clothes and appearance then
one’s mind and behavior also are changed as well. Therefore, participants of the
Temple-stay could have a good experience of moderating their dressing styles and
transform their lifestyle by reflecting on themselves and by appreciating Seon
practitioners’ way of clothing.
Balu-goyang, Eating by Monk’s Bowls
Balugongyang literally means “having a meal (gongyang) by Balu (pâtra, a
bowl of a Buddhist monk).” Balu is originally derived from Sanskrit in which it refers
to a bowl or any receptacle (cup, dish, pot, plate, utensil, etc.).21 It is known that a
Buddhist monk has to carry a Balu as one of his required items and uses it to receive
and contain food which is given by donors for his meal. In East Asia a set of Balu
consists of 4 bowls in which the biggest one contains smaller ones in order. In Korean
the bowl is called Eungyanggi (Bowl for taking food depending on needs as much as
for health). Korean monks used a set of Balu for eating, as the biggest one for rice, the
second for soup, the third for vegetables, and the fourth for water which is for washing
the all bowls after finishing eating. It is a tradition that Buddhist monks should not leave
anything in Balu and never waste food. Through using Balu, one has to wash the Balu
just after eating by the provided water. It can be said that Balu is the one instrument a
20
21
See http://eng.templestay.com
Monia-Williams, Sanskrit Dictionary, 612.
Buddhist monk needs to survive. Moreover, using Balu to have a meal is good for
simple and thrifty life without waste. Therefore, participants of the Temple-stay
program should join the Balugonyang to experience the lifestyle of the Seon
practitioner and learn the ways and meaning of the tradition.
Daebangsaenghwal, Living at a Communal Room
Daebang or Keunbang in Korean means a traditional big room where monks
stay together in terms of eating and sleeping as well as practicing meditation on the
floor at the same place. Therefore, in general, participants of Temple-stay program
should stay and live in the big room together for their eating, meditating and sleeping.
They should consider the others and take care of each other for managing the situation
in peace and compassion. Seon practitioners are expected to be quiet and practice
meditation in silence. Therefore, participants of Temple-stay should keep in mind that
they should speak and listen to their inner voice for seeking oneself in meditation. They
should not bother others but try to help or serve others for the common good. It seems
uncomfortable in terms of privacy but it might be a good opportunity to cultivate one’s
mind and attitude with others for improving one’s humanity and dignity. We need
endurance and patience to understand and appreciate others in various situations. In
fact, there is possibility to check out that one could stay alone at a monastery depending
on the circumstances of oneself and the monastery.
Chamseon-suhaeng, Seon Meditation Practice
Chamseon-suhaeng in Korean means Seon Meditation Practice. This is a core
part of the Temple-stay program. Most participants of the Temple-stay expect to have
time to practice it. Generally, the participants are practicing Joaseon, sitting meditation,
on a mat or a cushion on the floor of the Seon Meditation Hall. In addition to Joaseon,
Haengseon, or walking meditation, is partially taken after sitting. The walking
meditation is performed in the forest or on the road around the monastery as well as in
the Seon Hall or on the ground around the Hall. It is expected that no matter how the
practitioners sit or walk, they should be quiet and keep quiet during the meditation
period. They must not bother others or make troubles in the community. It is a matter
of mind which influences all circumstances. It is said that genuine Seon practitioners
realize oneness with others and the world including their environmental nature. They
have no selfish mind or behavior but care about others with compassion.
However, Ganhwaseon tradition is popular in Korea. Since Hwadu (a Critical Phrase)
is not solvable by intellectual reasoning, Ganhwaseon is designed as a shortcut for
direct realization of reality. However, one should always keep a Hwadu in mind with a
sincere query. If the question is sincere and intense enough, (the popular one is “What
am I?”), the answer with Enlightenment is coming soon. Anyone who practices Seon,
must have the intention and resolution to attain Enlightenment not only for oneself but
also for all living beings as the way of the Bodhisattva.
Dado, Tea Way
Dado in Korean means “Tea Way” through which practitioners should practice
the way to eventually attain Enlightenment as well as to achieve physical and mental
wellbeing in terms of health and peace. According to Tea Masters, the Seon practice
and the Tea Way practice are not separated but united as the non-duality.22 The Tea
Way practice includes the ways of making tea and drinking tea. To make the tea there
22 Park Dong-chun, “Dringking Tea as a Form of Buddhist Practice,” in Buddhism and Culture (Seoul: Korea
Buddhism Promotion Foundation, 2011), 46-51.
is a long process starting from the collecting of tea leaves, manufacturing tea, discerning
tea, storing tea, conditioning of the fire, discerning boiling water, infusing tea, and
putting tea into the teapot. To drink the tea, fragrance, color, and taste are appreciated.23
In addition to tea itself, there are many considerations related to drinking tea, such as
house, room, decoration, painting, table, ceramics, and mood and situation for spiritual
and cultural things along with esthetics and appreciation of humanity and nature.
Therefore, it can be said that these making and drinking tea processes are not merely
meant to drink a cup of tea but to appreciate nature in terms of spirituality as well as
eco-environmental conditions and relations. As we have seen above, it is clear that most
contents of the Temple-stay program are parts of the lives of Seon practitioners and
they are also related to eco-environmental issues, such as egoism and consumerism.
Therefore, participants of the Temple-stay or Temple-life could learn and experience
the lifestyle of Seon Practitioners, and appreciate meanings and ways which could be
applied to their own lives.
Bocheong-ullyeok, Manual Labor of Communal Working
Bocheong in Korean means ‘universal inviting’ all members of the monastery,
including the abbot and attendants as well as the senior and the junior monks equally
together. It is for the communal works of the Seon monastery where practitioners
exercise manual labor in the land of the monastery for the purpose of producing
agricultural materials for their meals as well as cleaning temple buildings and grounds.
Ullyeok also means ‘manual working or using physical power’ for managing communal
tasks together. Therefore, it can be said that Bocheong expresses equal participation no
matter what their position in the monastery and Ullyeok indicates manual labor. It has
been known that Seon practice and labor exercise are one in the reality of enlightening
life in terms of Nodongseon (Labor Seon) and Seonnongilchi (Seon and Agriculture is
Identical) as expressed by the Venerable Masters Pai-chang and Yongseong. It is
noticeable that Buddhist meditation practitioners in the West also appreciate farming
such as Green Gulch Farm Zen Center in California, United States of America.24 In
fact, this tradition of labor has been based on the necessity of self-sufficiency in terms
of spirituality and economy. All participants of the Temple-stay are expected to join
some Bocheong-ullyeok for a while to experience the tradition of the working spirit by
cleaning the temple grounds and gardening or cultivating fields of plants. Most
participants who come from the cities or urban areas could have a wonderful time
during the Ullyeok in the fields or forest where they encounter and learn the natural
environment and ecosystem. They could appreciate all their materials of farming and
manufacturing by others as well as the value and reality of labor.
Conclusion
At first, I have briefly reviewed the lifestyle of several Seon Masters and
practitioners from the ancient to the present to find historical examples and to get
inspiration from them. They had shown their lives as living in moderation with
contentment such as Dhuta practice in terms of eating, clothing and sleeping. For the
communal lifestyle, I have introduced the Pure Rule by which Seon practitioners live
together in the monastery in terms of harmony and eco-friendliness. Then, I have
brought a case in which the Seon spirit and lifestyle of the practitioner have applied,
focusing on moderation and communal cooperation. The Temple-stay program has
been remarkable in showing how the participants join and appreciate the events in favor
23
24
Young Ho lee, Ch’oûi Ûisun, 275-282.
Heekyung Ahn, “Eco-practice at Green Gulch Farm Zen Center, San Francisco” in Buddhism and Culture 40-45.
of practical experience and communal benefits and common goods. We need more
study and investment in detail for sustainability and eco-environmental impacts in the
various situations. However, it can be said that in short, the lifestyle of the Seon
practitioner is relevant to contribute toward the creation of a sustainable ecoenvironmental society through the change of minds and lifestyle of people who live to
have things much but not to be in contentment.
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