Chapter two: Eternal Truth
Gulukhan Bucheonimke Gwiuihamnida
Gulukhan Galeuchime Gwiuihamnida
Gulukhan Sunimdulke Gwiuihamnida
- The Three Refuges
The Bangkok Seon Club met again last Saturday night to discuss chapter two of Kun Daehaeng Sunim's book 'No River to Cross', and I was struck by just how rare and valuable an opportunity this is. Not only is it amazing to be able to continue studying Seon Buddhism at a Korean temple while living in Thailand, the friendliness and support of the group is something not often encountered, and very precious.
We started by chanting the three refuges, though in the Korean tradition it's more of a song than a chant, bowed, and took our places for a short meditation. The sit was led by Kun Hyaedan Sunim, who marked the start and finish with three strikes of the seon stick, and then we placed our cushions onto benches, which had been moved into a square, to briefly read again the first few pages and start the discussion.
The chapter opens with definitions of Hanmaum and Juingong, and I talked about how this book, and especially this chapter, has been important for me personally. I have a naturally devotional approach, and this teaching - to believe in, let go to, and observe the workings of Buddha-nature - has provided a better understanding of my faith, and a beautiful and adaptable practice I can go back to again and again.
Many of the people in the group have been studying Zen for decades, and although I admit the discussion sometimes became a little too complicated for me to follow, I enjoyed what I was able to understand and I was impressed at how a discussion at that level, concerning theories of perception and consciousness, was carried out regardless of language differences. Kun Young, the translator, deserves huge thanks.
But, of course, discussion has its limits. As Kun Daehaeng teaches in chapter two, "The eternal self cannot be described by words, and it cannot be revealed through discussion. Trying to know it conceptually is like trying to know the world while trapped inside of a barrel." Kun Hyaedan Sunim described it as being like a bird which has flown into a room. Banging its head against the window won't free it.
Rather, the bird must stop its frantic activity, rest, and examine how it came to be in the room in the first place. Then the way out will be clear. It reminded me a lot of Phra Cittasamvaro Bhikkhu's comments last week in his talk on wisdom. He also warned against too much conceptualisation and also suggested that simple resting, using time in practice to observe rather than engage, leads to peace and liberation.
People then talked about just that, about exactly how to practice. And, as nine o'clock approached, there was a fabulous and energetic discussion in response to a Korean visitor, in Bangkok for just the weekend, on why we need to practice at all. The meeting finished with the Four Great Vows, and the discussion continued in a nearby restaurant. Thank you again to everyone who made the evening possible.
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