Won Buddhism founded in Korea
excerpts from the website wonbuddhism.info
1 : The Essential Dharmas of Daily Practice..
1. The mind ground is originally free from disturbance, but disturbances arise in response to sensory conditions; let us give rise to the absorption (dhyana) of the self-nature by letting go of those disturbances.
2. The mind ground is originally free from delusion, but delusions arise in response to sensory conditions; let us give rise to the wisdom of the self-nature by letting go of those delusions.
3. The mind ground is originally free from wrong-doing, but wrong-doings arise in response to the sensory conditions; let us give rise to the precepts of the self-nature by letting go of those wrong-doings.
4. Let us remove unbelief, greed, laziness, and foolishness by means of belief, zeal, questioning, and dedication.
5. Let us turn a life of resentment into a life of gratitude.
6. Let us turn a life of dependency into a life of self-reliance.
7. Let us turn a reluctance to learn into a readiness to learn well.
8. Let us turn a reluctance to teach into a readiness to teach well.
9. Let us turn a lack of public spirit into an eagerness for the publics welfare.
7 : The Dharma of Timeless Zen
As a rule, zen is a practice that leads to the achievement of freedom of mind through gaining awakening to ones own nature, which is originally free from discrimination or attachment. Since time immemorial, those who have been determined to achieve the great way have all practiced zen. If people intend to practice genuine zen, they first should take true voidness as the essence and marvelous existence as the function and, externally, be unmoving like Mount Tai when in contact with the myriad of sensory conditions, and, internally, keep the mind unsullied, like empty space. Let the mind function so that it is not acting even in action and not resting even at rest. If we do so, then all discrimination will not depart from absorption, so that the functioning of the six sense organs will tally with the self-nature of the void and calm, numinous awareness. This is what is called Mahayana zen and the method of practice in which we progress in concert through the Threefold Study. Therefore it says in a sutra, Give rise to a mind that, while responding, does not abide anywhere. This is precisely the great dharma of practice that remains unmoved amid the myriad of sensory conditions. This dharma may seem extremely difficult, but if only we come to understand in detail the methods of practice, then even a farmer wielding a hoe can practice zen, as can a carpenter wielding a hammer, a clerk using an abacus, and an official seeing to an administrative matter; and we can practice zen even while going about or staying at home. What need is there to bother with choosing a specific place and with talking about action or rest?
However, for people who are first beginning to practice zen, the mind is not easily controlled according to their wishes; it is like training an ox where, if the reins of the mind are dropped even for a moment, it will instantly harm ones commitment to the way. Therefore, if you keep exerting yourself without letting go of that spirit which is ready to fight to the bitter end no matter how alluring the sensory conditions you face may be, the mind gradually will become tamed and you will reach a state where the mind will do what you wish. Each and every time you are in contact with a sensory condition, do not forget to keep the thought in mind that an opportunity for practice has arrived, always roughly ascertaining only whether or not you are affected by that sensory condition. Thus, once there is a gradual increase in instances of behavior in which the mind does what you wish, you may from time to time let yourself be put in situations that you normally would find extremely attractive or abhorrent. If the mind is moved as before, then your commitment to the way is immature; but if it is unmoved, then you will know that this is proof that your commitment to the way is ripening. However, at the very time that you realize that the mind is unmoving, do not let down your guard, for it is unmoving by employing the mental powers, rather than naturally unmoving. The mind has been well tamed only when it is unmoving even if left unguarded.
If a person continues for a long time to practice zen so as to put an end to all the defilements and free the mind, then, you will be centered like an iron pillar and defended from the outside like a stone wall, so that neither wealth or status, or honor and glory, can coax the mind, nor can anyone make that mind submit through weapons or authority. Practicing all dharmas in this wise, you will never be enticed or obstructed, and even while residing in this dusty world, you constantly will attain hundreds and thousands of samadhis. Once you reach this stage, the entire world will be transformed into the one genuine realm of reality, and right and wrong, good and evil, and all the defiled and pure dharmas will become the single taste of ghee. This state is called the gateway of nonduality. Freedom in birth and death, liberation from the cycle of rebirths, and the ultimate bliss of the pure land all emerge through this gateway.
1 : The Essential Dharmas of Daily Practice..
1. The mind ground is originally free from disturbance, but disturbances arise in response to sensory conditions; let us give rise to the absorption (dhyana) of the self-nature by letting go of those disturbances.
2. The mind ground is originally free from delusion, but delusions arise in response to sensory conditions; let us give rise to the wisdom of the self-nature by letting go of those delusions.
3. The mind ground is originally free from wrong-doing, but wrong-doings arise in response to the sensory conditions; let us give rise to the precepts of the self-nature by letting go of those wrong-doings.
4. Let us remove unbelief, greed, laziness, and foolishness by means of belief, zeal, questioning, and dedication.
5. Let us turn a life of resentment into a life of gratitude.
6. Let us turn a life of dependency into a life of self-reliance.
7. Let us turn a reluctance to learn into a readiness to learn well.
8. Let us turn a reluctance to teach into a readiness to teach well.
9. Let us turn a lack of public spirit into an eagerness for the publics welfare.
7 : The Dharma of Timeless Zen
As a rule, zen is a practice that leads to the achievement of freedom of mind through gaining awakening to ones own nature, which is originally free from discrimination or attachment. Since time immemorial, those who have been determined to achieve the great way have all practiced zen. If people intend to practice genuine zen, they first should take true voidness as the essence and marvelous existence as the function and, externally, be unmoving like Mount Tai when in contact with the myriad of sensory conditions, and, internally, keep the mind unsullied, like empty space. Let the mind function so that it is not acting even in action and not resting even at rest. If we do so, then all discrimination will not depart from absorption, so that the functioning of the six sense organs will tally with the self-nature of the void and calm, numinous awareness. This is what is called Mahayana zen and the method of practice in which we progress in concert through the Threefold Study. Therefore it says in a sutra, Give rise to a mind that, while responding, does not abide anywhere. This is precisely the great dharma of practice that remains unmoved amid the myriad of sensory conditions. This dharma may seem extremely difficult, but if only we come to understand in detail the methods of practice, then even a farmer wielding a hoe can practice zen, as can a carpenter wielding a hammer, a clerk using an abacus, and an official seeing to an administrative matter; and we can practice zen even while going about or staying at home. What need is there to bother with choosing a specific place and with talking about action or rest?
However, for people who are first beginning to practice zen, the mind is not easily controlled according to their wishes; it is like training an ox where, if the reins of the mind are dropped even for a moment, it will instantly harm ones commitment to the way. Therefore, if you keep exerting yourself without letting go of that spirit which is ready to fight to the bitter end no matter how alluring the sensory conditions you face may be, the mind gradually will become tamed and you will reach a state where the mind will do what you wish. Each and every time you are in contact with a sensory condition, do not forget to keep the thought in mind that an opportunity for practice has arrived, always roughly ascertaining only whether or not you are affected by that sensory condition. Thus, once there is a gradual increase in instances of behavior in which the mind does what you wish, you may from time to time let yourself be put in situations that you normally would find extremely attractive or abhorrent. If the mind is moved as before, then your commitment to the way is immature; but if it is unmoved, then you will know that this is proof that your commitment to the way is ripening. However, at the very time that you realize that the mind is unmoving, do not let down your guard, for it is unmoving by employing the mental powers, rather than naturally unmoving. The mind has been well tamed only when it is unmoving even if left unguarded.
If a person continues for a long time to practice zen so as to put an end to all the defilements and free the mind, then, you will be centered like an iron pillar and defended from the outside like a stone wall, so that neither wealth or status, or honor and glory, can coax the mind, nor can anyone make that mind submit through weapons or authority. Practicing all dharmas in this wise, you will never be enticed or obstructed, and even while residing in this dusty world, you constantly will attain hundreds and thousands of samadhis. Once you reach this stage, the entire world will be transformed into the one genuine realm of reality, and right and wrong, good and evil, and all the defiled and pure dharmas will become the single taste of ghee. This state is called the gateway of nonduality. Freedom in birth and death, liberation from the cycle of rebirths, and the ultimate bliss of the pure land all emerge through this gateway.
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