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Syllabus

Zen Practice

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Zen Practice using the Hwa-du Method What is Gan-wha Seon?

Gan-hwa Seon can be defined as “investigating a critical phrase”, “investigating a topic”, or more simply “questioning meditation”. The intent and purpose of Gan-hwa Seon is to cre- ate a sense of doubt which arises from investigating the phrase or topic. Hwa-du literally means “question head” or “speech head”. More accurately, it is the non-conceptual point “before thought or speech”.

For instance, two sticks strike together and you hear the clack of wood. Thus, you ask: What made this sound? You cannot say the wood, nor I, nor mind made the clack. Then, you ask: What caused me to hit the sticks together?

Once the question is given, the hwa-du becomes the object of meditation. However, it is important not to question repeatedly because doing this will sidetrack the practice. Rather, suspend judgment, abide, and look for an answer in the doubt. As the question is exam- ined, frustration will increase, or an unknown dissatisfaction becomes lodged in the chest area. This indicates progress. Why does such a feeling appear?

Think of the feeling as being thirsty, which progressively worsens when the search for wa- ter produces no result. The more one longs for an answer, the more desperately one wants to know. Virtuous matters will spur a practitioner onward in their investigation of the phrase. So keep searching for an answer to the question, and doubt with the whole of one's being.

Zen Master Subul Teachings

Students should arouse doubt on a hwadu based on a given to them by a virtuous teacher. Once this doubt arises, it must be cultivated meticulously.

A teacher with a clear and discerning wisdom eye establishes a means for their students who have, a causal connection with them to see their self-natures. This mean is Ganhwa Seon, the "Seon of examining the hwadu."

The teacher guides them to arouse correct doubt on a hwadu and then shatter this doubt. Therefore, a Gongan cannot be given by just anyone, as this would make the hwadu ques- tionable.

when students have generated a fervent aspiration to seek the Dharma, the teacher can give them one of the 1,700 recognized Gongan that can produce the opportune conditions that have helped generations of Patriarchs attain enlightenment. Upon hearing the Gongan their teacher gives them. students may either awaken to truth instantly or begin working to establish doubt on the content of the gongan.

At this time doubt begin to arise from the Gongan given by the teacher. Only when "doubt arise from the Gongan" in this way does the Gongan become a hwadu. Then the Gongan, which is a tool intended to make students arouse doubt, becomes a "living phrase"(活句),and must be sustained in clear alertness.

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What is most essential for Seon practitioners is whether or not they "build doubt
on a living phrase," that is, whether or not the hwadu is properly investigated and
doubt is dynamically sustained." This cannot be emphasized enough In hwadu practice, a proper beginning ensures smooth progress through the entire process.

if you just recite the Gongan without arousing doubt, the gongan remains a "dead

phrase"(活句) Then you cannot save even yourself, let alone others. If this happens, your practice will never succeed, even if you practice for 10 or 20years.

Upon hearing your assigned Gongan, you must arouse doubt on its content and formulate a hwadu right away. You must work with your hwadu tenaciously, like
a vicious dog that won't let go of whatever it has bitten even if its teeth are pulled out or its neck is broken.

Once doubt is aroused, it can't be resolved through reasoning or conceptualization. You must confront it with your whole being. This doubt, experienced by generations of Patri- archs, cannot be penetrated by thoughts or ideas. It also can't be penetrated by practicing in the total absence of thought.

once you arouse doubt on your hwadu and you are clearly on the path, you become con- nected to the conditions of study that propel you toward enlightenment. if you have the faith that pushes you to do your best until the end, there are no barriers you overcome.

when doubt is vigorously sustained, you should concentrate on it until your practice is deeply integrated with your body. When practitioners reach this state, the teacher, as a protector of the Dharma, will push them harder to become one with their doubt.

Without breaking through the Patriarchs' checkpoint at least once by confronting
it with your whole being you are still in the cycle of birth and death, and thus, the realm be- yond birth and death is out of your reach. Therefore, this checkpoint
is the shortcut to resolving the great matters of birth and death.

The task of breaking through the Patriarchs' checkpoint cannot be delegated to others. this task can only be doubt by you. To break through the mental block or wall that hinders you, you should throw your whole being into it.

On your own, you have no hope of breaking through the "gateless gate" which is blocked on all sides. you must meet a "clear-eyed teacher' who has already broken through this gate. and is thus qualified to guide geginners. Then you must follow his/her guidance.

Only when you break through the Patriarchs' checkpoint can you see albsolute reality





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