EXODUS DMC-att-Temples

Temples

Templestay program
The formal Templestay presents a wide range of activities featuring Yebul (The Buddhist Service), Zen meditation, formal monastic meal, tea ceremony, or 108 prostrations. The programs however may vary depending on individual temple situation, but it basically includes Pre-dawn and Evening services - Yebul. Other programs such as lotus lantern making, rubbing, martial arts training, prayer bead making, or Ulyeok can be available. Shorter programs run 1 night and 2 days, while longer retreats last one week or longer.

While Relaxation Templestay, where participants, both Koreans and foreigners, would have time to simply relax and reflect. In this program there are no fixed events to attend, and people are free to enjoy the tranquility of the temple.

Formal Templestay Program
Day 1 Arrival at the temple
At 16:00 arrival at the temple.

Orientation
Desirable appearance, behavior in the temple and general manners in the Buddha Hall are briefed to the visitors.

Temple tour
You will explore the temple for an orientation of the complex.
More than 65% of Korea's cultural assets is Buddhist, and temples are among the most impressive and comprehensive of these. Temples are living museums, preserving a variety of national culture such as architecture, sculpture, crafts and paintings. These represent religious and artistic creations spanning from the Three Kingdoms Period in the 4th century. Temples display and utilize traditional architecture and preserve other historical assets like sculptures, pagodas, paintings, music and dancing. Temples maintain Korean traditions as living art. Still, most Korean temples are located deep in the mountains. This unique aspect of Korean Buddhist culture is an evidence of the Confucian dominated Joseon dynasty's attempt to drive Buddhism away from the city centers and the government. The temples blend harmoniously and ecologically soundly with the surrounding environment. The presence of a temple, with its traditional architecture and serene way of life, seem to enhance the natural environment. One feels peace on temple grounds amid traditional Korean culture. Enjoy your temple stay and learn.

Dinner
The food doesn't have spices and is neither hot nor salty - absolutely vegetarian meal. It is another mysterious experience for the commoners to try.

Dharma Bell Striking Ceremony
It is a part of an evening Yebul, a Buddhist worship. With the approach of sunset, the monks in their Jangsam or surplice slung over the shoulder come to the bell tower and perform a bell striking ceremony - the deep, far-reaching reverberation of a large bell. Next they take turns striking a Dharma drum. After one monk played the drum for a while, another monk took the drumsticks, approaches the big drum, and maintains the simple but pulsating rhythm. They seemed to be dancing because of their nimble, cat-quick strokes in beating the drum. After the drumming, the monk plays a wooden fish-shaped percussion instrument that creates the sound of an object scratching against a wood surface. Then, the beating of Unpan follows, a metallic sound created by a plate in the shape of a cloud. Hearing them reverberating through the universe, you will reflect upon the profound symbolism of the instruments. It is a great vow to save, or enlighten, the creatures in the universe including those on land, in the sea, in the air and in hell.

Evening Yebul
Yebul, Buddhist worship, is offered daily. This worship pronounces the vow that we thank Buddha for giving us the peaceful day and repenting our sins of that day. The second Yebul is at 11:00 and the last at 18:00. The Yebul pays respect to Sakyamuni Buddha and all his disciples. It also provides a chance for self-reflection. During the Yebul, one ponders the Buddha's teaching and his life. Buddhists vow to practice diligently in front of the Buddha. Chanting is done for the Three Jewel, the Buddha, Dharma (his teaching) and Sangha (the community of sunims and lay Buddhists) and to assist all saints attain enlightenment. When performing the Yebul, let your body and mind be calm and quiet. As soon as you enter the main hall, bow three times to the Buddha altar, the guardians' altar and the memorial altar. Then, sit quietly and ready your mind and body for the Yebul. Once it starts, chant Yebulmun (prayer), following the rhythm of the monk's Moktak (wooden gong). If you cannot follow the order of the ceremony, simply follow the others. When the Yebul is finished, bow three times again, and quietly leave the hall. Even if you do not understand liturgy, you will be able to appreciate the harmonious chanting helps your body and mind relaxed.

The Maha Prajna Paramita Hrdaya Sutra is chanted during the Yebul.

마하반야바라밀다 심경 (마하반야바라밀다심경)
摩訶般若波羅蜜多心經

관자재보살이 (관자재보살)
觀自在菩薩

깊은 반야바라밀다를 행할 때, (행심반야바라밀다시)
行深般若波羅密多時

오온이 모두 공한 것을 비추어 보고 온갖 괴로움과 재앙을 건지느니라. (조견 오온개공 도일체고액)
照見五蘊皆空度一切苦厄

사리자여! (사리자)
舍利子

색이 공과 다르지 않고 공이 색과 다르지 않으며, (색불이공 공불이색)
色不異空空不異色

색이 곧 공이요 공이 곧 색이니, (색즉시공 공즉시색)
色卽是空色卽是空

수. 상 .행. 식도 그러하니라. (수상행식 역부여시)
受想行識亦復如是

사리자여! (사리자)
舍利子

모든 법은 공하여 (시제법공상)
是諸法空相

나지도 없어지지도 않으며, 더럽지도 깨끗하지도 않으며, 늘지도 줄지도 않느니라. (불생불멸 불구부정 부증불감)
不生不滅不垢不淨不增不減

그러므로 공 가운데는 색. 수. 상. 행. 식도 없으며, (시고 공중무색 무수상행식)
是故空中無色無受想行識

안. 이. 비. 설. 신. 의도 없으며, (무안이비설신의)
無眼耳鼻舌身意

색. 성. 향. 미. 촉. 법도 없으며, (무색성향미촉법)
無色聲香味觸法

눈의 경계도 의식의 경계까지도 없으며 (무안계 내지 무의식계)
無眼界乃至無意識界

무명도 무명이 다함까지도 없으며 (무무명 역무무명진)
無無明亦無無明盡

늙고 죽음도 늙고 죽음이 다함까지도 없으며, (내지 무노사 역무노사진)
乃至無老死亦無老死盡

고. 집. 멸. 도도 없으며 지혜도 얻음도 없느니라. (무고집멸도 무지 역무득)
無苦集滅道無智亦無得

얻을 것이 없는 까닭에 보살은 반야바라밀다를 의지하므로 (이무소득고 보리살타 의반야바라밀다고)
以無所得故菩提薩陀依般若波羅密多故

마음에 걸림이 없고, 걸림이 없으므로 (심무가애 무가애고)
心無罫碍無罫碍故

두려움이 없어서, 뒤바뀐 헛된 생각을 아주 떠나 (무유공포 원리전도몽상)
無有空怖遠離顚倒夢想

완전한 열반에 들어가며, (구경열반)
究竟涅槃

삼세의 모든 부처님도 이 반야바라밀다를 의지하므로 (삼세제불 의반야바라밀다)
三世諸佛依般若波羅密多

아뇩다라삼먁삼보리를 얻느니라. (고득아뇩다라삼먁삼보리)
故得阿?多羅三?三菩提

반야바라밀다는 (고지 반야바라밀다)
故知般若波羅密多

가장 신비하고 밝으며 위 없는 주문이며 (시대신주 시대명주 시무상주)
是大神呪是大明呪是無上呪

무엇과도 견줄 수 없는 주문이니. (시무등등주)
是無等等呪

온갖 괴로움을 없애고 진실하여 (능제일체고)
能除一切苦

허망하지 않음을 알지니라. (진실불허)
眞實不虛

이제 반야바라밀다주를 말하리라. (고설 반야바라밀다주 즉설주왈)
故說般若波羅密多呪卽說呪曰

아제아제 바라아제 바라승아제 모지사바하 揭諦揭諦波羅揭諦波羅僧揭諦苦提娑婆訶
아제아제 바라아제 바라승아제 모지사바하 揭諦揭諦波羅揭諦波羅僧揭諦苦提娑婆訶
아제아제 바라아제 바라승아제 모지사바하 揭諦揭諦波羅揭諦波羅僧揭諦苦提娑婆訶

Ma ha ban ya ba ra mil da sim Gyeong (heart sutra)
Gwan ja jae bosal
Avalokitesvara bodhisattva was practicing the profound wisdom which has gone beyond and gazed down from on high and saw that all five components are empty, and was freed from all suffering and distress.

O Sariputra!
Form is emptiness, emptiness is form; form does not differ from emptiness, emptiness does not differ form; whatever is empty that is form, whatever is form that is empty. The same is true of feelings, perceptions, impulses and consciousness.

O Sariputra!
All dharma are marked by emptiness, they have no beginning and no end, they are neither impure nor pure, they neither increase nor decrease.
Therefore, in emptiness there is no form, no feeling, no perception, no impulses, no consciousness.
No eyes, no ears, no nose, no tongue, no body, no mind; no forms, sounds, smells, tastes, objects of the mind.
No ignorance and or extinction of it, no old age and death, and no extinction of old age and death.
There is no suffering, no origination, no stopping, no path, no cognition, no attainment, nor anything to attain.

Bodhisattvas rely on the perfection of wisdom and are mentally unburdened. With no mental obstacles, they have no fears or fantasies, and they attain the ultimate nirvana, all Buddhas who appear in the three periods rely on the perfection of wisdom, and awake to the utmost, right and perfect enlightenment.
Therefore, one should know the perfection of wisdom is the great mantra, is the unequaled mantra, the destroyer of suffering.
Because of this is true and not false, proclaim the perfection of wisdom mantra;

A je a je ba la a je ba la seung a je mo ji sa ba ha (3 times)
gate, gate, paragate, parasamgate, bodhi, svaha!
Gone, gone, gone beyond, gone utterly beyond, enlightenment, hail!

Meditation
A work for enlightening yourself. You sit cross-legged on the floor. You embrace spirits and take away earthly thoughts and worldly desires. The word Seon originates from Sanskrit word Dhyana, which means contemplation, religious meditation, and intuition. It was originally translated Seonna. But was later shortened to Seon. Dhyana was the method of meditation in India which Sakyamuni Buddha used to attained enlightenment. Chamseon means entering into concentration. A prayer or chanting is easy to practice because it has an external form, but Chamseon has an internal direction only. That is, the principle characteristic of Chamseon is that there is no outward form, but there is simply an inward illumination. First, you sit in lotus position but with both feet pulled upwards on top of your thighs. Then, you put your palms down one on top of the other and made a circle with your thumbs, channeling the energy of the universe to the hottest part of your body by your belly button. The sound of Jugbi, or a bamboo clapper, gave the signal for the start of meditation. Then in a second, the hall is enclosed in complete silence. Neither sound nor motion could be perceived, except for the beams of sunlight pervading through the window. This kind of Buddhist meditation, called Hwadu-seon or Ganhwa-seon, originated in Tang Dynasty, ancient China, about 1,200 years ago. Hwadu is a question that evokes deep doubt of the mind, ultimately aiming to reach peace of mind. Ironically, it is not in China but in Korea that the tradition of Seon Buddhism has been preserved intact and established firmly as a distinctive feature of Korean Buddhism. Bongeun Temple, fitting for its reputation as "the head temple of Seon Buddhism,'' is among the rare temples, which provide meditation space for the public. Chamseon begins with "not think of anything". In other words, it is to take a rest from thoughts of separation and discrimination. From that point, true cultivation starts. The core of Chamseon is to illuminate the fundamental essence of phenomena "the fundamental mind, a true self" that is pure and crystal clean, perfect without being defiled by the dust of the world and with which everybody is endowed. Such a pure and clear nature cannot to be explained in words, therefore only by metaphor is it possible to have a glimpse. For example, "The shadow of bamboo sweeps the stone step, but not a single speck of dust arises. The moon-light penetrates the pond, but there is no trace". Through this meditation, people find their true self. Chamseon is divided into two types, sitting and walking meditation. Choose the posture either full lotus or half lotus position. Gently rock the upper body to the right and left one or two times to position the spine and knees in the right place. Slightly bend the body forward and put buttocks in a comfortable position. Ears and shoulders should be aligned, i.e. face forward. Nose and belly should be aligned, i.e. back straight. Put left hand on the right palm, with both thumb tips touching. While meditating, try to keep thumb tips touching. This will enhance your concentration and prevent drowsiness and delusion. Put elbows at your sides. To avoid drowsiness, do not close eyes. Allow the eyelids to fall only half closed. Look one meter ahead without concentrating on any single point. Full Lotus position - Cross both legs by putting the right foot on the left thigh and the left foot on the right thigh. Hal Lotus position - Put the left leg deep inside of the right thigh, put the right sole under the left thigh. While sitting in a full or half lotus position, you can alternate the position of your legs.

During your stay, you may experience one of the following activities on temple availability
Lotus Lantern Making
On Buddha's birthday, the 8th day of the 4th lunar month (usually in May) Buddhists light lanterns as an offering to the Buddha. All Buddhists wish to spread Buddha's compassion and wisdom throughout the world and live like the Buddha. As candles burn to give a bright light, lanterns do the same. Bright light symbolizes wisdom in Buddhism. Since long ago, incense and lanterns have been highly regarded as valuable offerings to the Buddha. There are various shapes of lanterns. The most popular shape is the lotus flower. Lotus flowers bloom in the mud just as Sakyamuni cultivated his Buddha nature after being born and raised in a world of delusion and ignorance. Through cultivation, all sentient beings will find their own Buddha. Therefore, the lotus flower is a symbol of Buddhism. Make your own lantern with a sincere heart and light it for the Buddha and all the world to see is one way of cultivating your inner Buddha of compassion and sharing.

Prayer Bead making
Buddhist beads come in two forms - strings and wristlets. They have a variety of religious applications, including counting the number of prostrations to a Buddha or bodhisattva and counting chants. Player beads go back to the time of the Upanishads in India and were used in Brahmaism. Buddhists then made use of them as well. Muslims also use prayer beads called "suba" which were introduced to Islam by Sufi Muslims who brought them from India. During the Christian crusades to the Middle East, Christianity then adopted the beads as rosaries. So prayer beads from India became practically universal among the large religions. History tells us that Buddhist monks in India originally used a string of 30 black-and-white beads for counting the days of the month. We are also told that when members of royalty took refuge in the Buddha and then took ordination, they transformed their beaded jewelry into religious beads. As a result, they were given permission to wear these around their necks and on their wrists. The most commonly found set of beads is comprised of 108, representing the 108 mental anguishes as taught by the Buddha. Buddhism teaches that by doing 108 prostrations or chanting the Buddha's name 108 times with the beads while concentrating on an image, one can achieve a complete sense of tranquility free of anguish. The most common chants are to Sakyamuni the historical Buddha, Amitabha (Buddha of Infinite Light and the Western Paradise), and Avalokitesvara (Bodhisattva of Compassion). The beads can be used to repeat any chant or mantra. There are other strands of beads in sets of 1080 and 3000 for people doing more extended chanting or prostrations. Smaller strings of beads can be found in sets of 54 and 27, and wristlets have fewer beads, although they are invariable in numbers that can be multiplied into 108, e.g. 6, 9 or 18. Common materials used in bead production include fruit from various trees such as the Bo tree, various wood including date trees struck by lightning, Chinese bladdernut, Job's tears, etc. and such stones as amethyst, agate, amber, and pearl.

Buddhist Martial Arts
Buddhist Martial Arts is a traditional form of practice in the quest for mental and physical enlightenment that involves the purification of the body, the spirit, and the breathing. In striving for Buddhist enlightenment, a practitioner should necessarily train both the body and the mind equally to reach a total harmony in the quest. Such practice began in India in the same way as Vipassana meditation and Yoga, and it has been handed over through the ages in Korea as a traditional Buddhist form of practice. Training in Buddhist Martial Arts is a recognized way for contemporary people to release mental and physical stresses that can lead to disease and it can greatly help restore balance throughout the body. It is a method for purifying and balancing human trikarma - physical, verbal and mental - so that one can eventually achieve enlightenment.

Rubbings
Korean Buddhist temples contain a broad range of traditional patterns as well as hand-carved sutras. Interesting and distinctively Korean patterns can be found on tiles, pagodas, and stupas, while sutras on woodblocks or bronze plates feature a number of patterns as well as beautifully carved ideograms. Rubbings can be taken from many of these sources with traditional mulberry paper, ink and a stick of cotton. Simply cover the desired object with the mulberry paper and tap around the area, following the curves and lines, with the ink-stained cotton stick. Then remove the paper and the rubbing is finished. The process becomes highly creative, depending on the material to be rubbed, the use of light and dark, and different technique. Many of the temples in the program have monks who are well-versed in taking rubbings, and objects for rubbing vary from a simple piece to national treasures. The monks can demonstrate the technique for you and help you try it for yourself. And participants can bring their works back with them as souvenirs.

Lodging
All lights are turned off at 21:00. Apart from the moan of the wind and the music of insects, silence falls in a whole temple. The warm Ondol floors (heated from below) of the temple are clean and large enough to accommodate a small group of visitors. Rooms are sparsely furnished with mattress, quilt and pillow with no beds, TV sets, Phones or internet. Single or twin room is not the word for the temple. It is advisable to bring your towel. However, the slight inconvenience is more than compensated by the tranquil and introspective atmosphere of the temple.

Day 2 Temple
Doryangseok
At 03:00, temples usually begin their day when the sound of the moktak awakens the residents. A monk or nun walks throughout the entire monastery, hitting a wooden Moktak to announce the time to listen to the Buddha. The tradition is called Doryangseok, and the Moktak's sound is supposed to wake up everything in the universe, as well as purify the temple grounds.

Pre-dawn Yebul
The pre-dawn Yebul takes place between 03:00 and 4:00 in the morning. Every day at the wee hour of three o'clock in the morning, the monks wake up and assemble at a main worship hall for a predawn service in accordance with the time-honored regulations of monastic life. With their hearts cleansed of all worldly concerns, the monks from all ranks of the community worship the Buddha and chant holy sutras to the beating of wooden gongs as the pious sound echoes along the still pitch-dark mountain valley. Listening to the chanting at the break of dawn was like an otherworldly experience.

108 Prostrations
The bowing means to pay homage to the Buddha, his teaching, and the Sangha and it is a practice towards becoming more humble and so lowering ourselves. Bowing in itself is a good practice, so we make full bows 108 or 1080 or 3000 times as repentance or for particular purpose. A full bow is the right etiquette to pay homage to the Three Jewels. In this case we should touch ground with five points of our body; these are our two elbows, two knees, and our forehead. By offering prostration, 108 passions and delusions, a mental function that disturbs and pollute the mind and body, would disappear.

In Buddhism, it is said that there are 108 kinds of sufferings of mankind. The 108 Prostrations of Repentance is a humbling experience that enables us to recognize our mistakes, and to become more mindful and aware of our own actions. Through following the 108 Prostrations of Great Repentance as a daily practice, one is able to repent on their own body, speech and mind of Karmic defilements. With each prostration, one is able to clear their mind for a much healthier lifestyle. Making 108 prostrations to the Buddha can be a strenuous yet liberating experience. During this zen practice we reflect on our lives, acknowledge mistakes and refresh our resolve to live truly.

How to do a prostration
1. Stand straight and bring your palms together in front of your rib cage
2. Sink down to your knees and tuck your toes under your feet.
3. Put your right hand down
4. Put your left hand down
5. Touch your forehead to the ground thereby establishing five points of contact with the earth
6. Flip your hands palm upward and lift them to your ears
7. Then, the hands go back down
8. The left hand comes up to you chest
9. Followed by the right, and palms touching
10. Rock back on your heels and stand up slowly

(Excerpt from Buddhist Television Network)
With utmost devotion, I earnestly repent and pray before all Buddhas, Bodhisattvas, and Predecessors, of the past, present and future in all the ten directions. I now repent for living relatively virtue less and ignoring the real truth of the Buddha's teachings. I prostrate with utmost devotion and take refuge in Three Jewels.
1. With complete devotion, I take refuge in the Shakyamuni Buddha
2. With complete devotion, I take refuge in the Dharma
3. With complete devotion, I take refuge in the Sangha
4. I prostrate in repentance for being ignorant of where I came from and being unmindful of where I will go
5. I prostrate in repentance for being ignorant of my true self and true situation
6. I prostrate in repentance for having taken this body for granted
7. I prostrate in repentance for having neglected my original mind
8. I prostrate in repentance for having taken my ancestors for granted
9. I prostrate in repentance for having taken my parents for granted
10. I prostrate in repentance for having taken my relatives for granted
11. I prostrate in repentance for having taken for granted all those who contributed to my learning and
education
12. I prostrate in repentance for having taken for granted all those who have provided my sustenance
13. I prostrate in repentance for having taken for granted all those who have helped to provide my clothing
14. I prostrate in repentance for having taken for granted all those who have helped to provide my shelter
15. I prostrate in repentance for having taken all those around me for granted
16. I prostrate in repentance for having ignored all of my misdeeds
17. I prostrate in repentance with complete devotion to eradicate my unfavorable Karma throughout eternity
18. I prostrate in repentance to all those whom I have harmed through fits of anger
19. I prostrate in repentance to all those whom I have hurt with harmful words
20. I prostrate in repentance to all those whom I have harmed through arrogance
21. I prostrate in repentance to all those whom I have harmed through avarice
22. I prostrate in repentance to all those whom I have harmed through jealousy
23. I prostrate in repentance to all those whom I have harmed through rage
24. I prostrate in repentance to all those whom I have harmed through stinginess
25. I prostrate in repentance to all those whom I have through resentment
26. I prostrate in repentance to all those whom I have alienated
27. I prostrate in repentance to all those whom I have harmed through slander
28. I prostrate in repentance to all those whom I have looked down upon
29. I prostrate in repentance for my cowardly thoughts, words, and deeds
30. I prostrate in repentance for all my hypocritical deeds and lies
31. I prostrate in repentance to all those I have mentally and physically stolen from
32. I prostrate in repentance to all sentient beings that I have harmed or killed for entertainment
33. I prostrate in repentance for being selfish
34. I prostrate in repentance to all those I have harmed through foolish thoughts
35. I prostrate in repentance for all those I have harmed through foolish words
36. I prostrate in repentance for all those whom I have created bad relationship with my foolish actions
37. I prostrate in repentance for all thoughts, words, and deeds which create attachment
38. I prostrate in repentance for having though that only what I saw was right
39. I prostrate in repentance for having though that only what I heard was right
40. I prostrate in repentance for having though that only what I smelled was right
41. I prostrate in repentance for having though that only what I tasted was right
42. I prostrate in repentance for having thought that only what I felt was right
43. I prostrate in repentance for my self-righteous thoughts
44. I prostrate in repentance with utmost devotion for all sentient beings of all eternity
45. I prostrate in repentance for having disregarded our home, Earth
46. I prostrate in repentance for polluting the air
47. I prostrate in repentance for polluting the waters
48. I prostrate in repentance for polluting the heaven and the land
49. I prostrate in repentance for polluting the mountains and the oceans
50. I prostrate in repentance for destroying the flowers and trees
51. I prostrate in repentance for having discriminated between the abundant and the scarce
52. I prostrate in repentance for having discriminated between the superior and the inferior
53. I prostrate in repentance for having discriminated based between the good and the bad
54. I prostrate in repentance for having discriminated based on absolute rights and wrongs
55. I prostrate in repentance for my lack of compassion to the sick
56. I prostrate in repentance for my lack of compassion to the depressed
57. I prostrate in repentance for my lack of compassion to the needy
58. I prostrate in repentance for my lack of compassion to the stubborn
59. I prostrate in repentance for my lack of compassion to the lonely
60. I prostrate in repentance for my lack of compassion to the criminals
61. I prostrate with gratitude for having come to take refuge in the Buddha
62. I prostrate with gratitude for having come to take refuge in the Dharma
63. I prostrate with gratitude for having come to take refuge in the Sangha
64. I prostrate with gratitude for having come to realize that all beings are interconnected as one
65. I prostrate with gratitude for having come to realize that all beings can communicate and sympathize
with one another
66. I prostrate with gratitude for having come to realize that all beings live in accordance with the
Universal Law
67. I prostrate with gratitude for having come to realize that all beings are one
68. I prostrate with gratitude for having come to see the beauty of this world
69. I prostrate with gratitude for having come to know the wonders of all life forms
70. I prostrate with gratitude for having come to hear the pure beauty of the birds' singing
71. I prostrate with gratitude for having come to know the peaceful sound of the wind
72. I prostrate with gratitude for having come to hear to the cooling sound of the streams
73. I prostrate with gratitude for having come to feel the energy of new life in Spring
74. I prostrate with gratitude for having come to see the beauty of rainbows
75. I prostrate with gratitude for having come to see that true peace of mind comes from being in
harmony with nature
76. I prostrate with gratitude for having come to see that nature is Universal Law
77. I prostrate with gratitude for having come to see that nature is our greatest teacher
78. I prostrate with gratitude for having come to see that compassion is the greatest blessing of all
79. I prostrate with gratitude for having come to see that heart filled with hatred and resentment is
the greatest misfortune of all
80. I prostrate with gratitude for having come to see that love is the greatest power of all
81. I prostrate as a vow to live in the embrace of the Buddha
82. I prostrate as a vow to live in accordance with the Dharma
83. I prostrate as a vow to follow the teachings of the Shangha
84. Lord Buddha, I prostrate as a vow to refrain from greed
85. Lord Buddha, I prostrate as a vow to refrain from anger
86. Lord Buddha, I prostrate as a vow to refrain from arrogance
87. Lord Buddha, I prostrate as a vow to refrain from jealousy
88. Lord Buddha, I prostrate as a vow to refrain from saying harmful things
89. Lord Buddha, I prostrate as a vow to refrain from hypocrisy
90. Lord Buddha, I prostrate as a vow to refrain from slandering
91. Lord Buddha, I prostrate as a vow to refrain from looking down on others
92. Lord Buddha, I prostrate as a vow to refrain from resenting others
93. Lord Buddha, I prostrate as a vow to always be humble
94. Lord Buddha, I prostrate as a vow to do my best in all my endeavors
95. Lord Buddha, I prostrate as a vow to be honest in everything I do
96. Lord Buddha, I prostrate as a vow to be positive in everything I do
97. Lord Buddha, I prostrate as a vow to live with a compassionate heart
98. Lord Buddha, I prostrate as a vow to always have a bright and happy heart
99. Lord Buddha, I prostrate as a prayer so that all beings may live in peace
100. Lord Buddha, I prostrate as a prayer for an end of all wars
101. Lord Buddha, I prostrate as a prayer for an end of poverty
102. Lord Buddha, I prostrate as a prayer for an end of all diseases
103. Lord Buddha, I prostrate as a vow to always practice the disciplines of the Bodhisattva
104. Lord Buddha, I prostrate as a vow to cultivate transcendental wisdom
105. Lord Buddha, I prostrate as a vow to never regress in practice
106. Lord Buddha, I prostrate as a vow to meet eminent teachers
107. Lord Buddha, I prostrate as a prayer so that Buddha may appear in this world
108. Lord Buddha, I prostrate as a vow to transfer all merits I have accumulated to all the ten directions
Embrace me with your compassion and plant the seed of enlightenment within my mind so that my true
Buddha nature may sprout forth. May my sincere vows be heard as I pray before all Buddhas,
Bodhisattvas, and Predecessors, of all the past, present and future in all the ten directions.

Baru Gongyang
The Baru signifies a precise amount of food that is needed for bodily sustenance and given to a person. Participants should only get the rice and food (mostly vegetables and kimchi) that they can eat, and not a grain of rice should remain in the bowls. It is the method of preparing a meal. Through this practice we reflect on ourselves and how each individual has the potential to awaken to a pure life. Baru Gonyang is an active zen meditation that lets us understand the need for order, harmony and ultimately respect within the temple and thus we attain a deeper sense of compassion for the people who have made the meal possible. In Buddhism, eating is called Gongyang. Baru are bowls containing moderate of amount of rice and vegetables that are emblematic of the monks' eating and life style in general. It is therefore also called Beop (Dharma) Gongyang. The spirit of Baru is in Equality, Cleanliness, Thrift and Togetherness. Everybody shares the same food equally, food is cooked in a clean environment, there is no waste and social unity and harmony can be enhanced through such eating style. Buddhism absolutely forbids killing any animals so it was strictly vegetarian. During the meal, you were not allowed to talk except for the special recitation and strictly requested to finish absolutely everything on your plate as any unconsumed food would feed the devils. You sit straight and eat slowly and quietly; you only ask for as much food as you think your body needs and finish everything. You use four bowls, each one specifically designated for rice, soup, side dishes, and clear water. At first, water is poured on the bowl and used to clean each of the bowls. Then, rice is placed on the biggest bowl, soup on the second bowl, kimchi and vegetables on the third bowl, while the last bowl is filled with water. When everybody is ready, the bamboo stick is struck three times and the monks recite a chant or Gatha. When the chant ends, the bamboo stick is struck once. After a bow, you can begin eating. When the bamboo stick is stuck twice at the end of the meal, the drinking water will be brought around. When you finish eating, place the spoon and chopsticks in the second bowl. Receive water to drink and to clean the bowls. A single piece of kimchi or yellow radish is dipped in the water in place of a sponge, you must later carefully scrub your bowls and eat it, of course and drink rice tea from them. Remove the food containers and the clean bowls. When the bamboo stick is struck once, the water is collected. Then, you rinse once again with your clean water this time at which point the bowls should be squeaky clean. Wrap the Baru. And put the Barus in their places. For someone new to the Buddhist meal, the process is difficult to follow because of all the specific rules. Monks believe that eating is a form of meditation, but for beginners the experience can be tedious and stressful because of the pressure not to leave a single morsel in your bowl. The story goes that the rinsing water is the only form of sustenance for those who were greedy during their time on earth, and as a consequence are currently residing in hell with their throats thin as a needle.

Tea ceremony
The dado or tea ceremony may seem simple enough, but it is not just about drinking tea. The act of brewing and drinking the tea involves practicing Buddha's teaching of “proper mindfulness and concentration.'' There is even a Buddhist saying “da-seon-il-me,'' meaning tea and Seon taste the same. It is about enjoying life more fully. Like Buddhism, tea was brought to Korea from China around the 6th century. A Korean monk returning from a pilgrimage to China was the first to introduce tea to Korea. Tea is one of the six offerings to the Buddha. Others are incense, flowers, lanterns, fruit and rice. Brewing and drinking tea integrates the Buddha's teaching of proper mindfulness and proper concentration. Without proper concentration you cannot appreciate the tea's true flavor, color and aroma. You should sit quietly in the right posture while drinking tea. Therefore, tea ceremony is likened to a form of meditation. The ritual is really precise. First, the tea master or Paengju pour hot water in the tea pot, swish it out, and dump it in the waste bowl to cleanse it. Turn over the tea cups. Then, you pour hot water in the preparation bowl and do the same thing, followed by the tea cups. Pour more hot water into the bowl. Then, you put two and a half scoops of tea in the tea pot, swish and quickly dump it into the waste bowl to wash the dust from the tea. Then, fill the bowl with hot water and pour that hot water into the tea pot from a decent height to produce the bubbly, aerated sound. While it brews, grab the three tea cups with tongs and stack them inside the bowl. Fill it with hot water until it spills over the lip of the third cup over the second and first to the bottom of the bowl. Then, turn the third cup over on its axis and spin the rim through the water now collected in the second cup, shake it off, and put it on its saucer. Repeat for the second and first cups and dump the water. Then, pour the tea into the bowl so it mixes properly. Fill the first cup a third of the way, the second cup a third of the way, and the third cup a third of the way, then fill the third cup the rest of the way, the second cup the rest of the way, and the first cup the rest of the way, to ensure everyone gets tea of comparable quality. The tea master hands a cup to the most honored guest first, usually the adult male, who takes it with both hands and raises it up and then down to thank the tea master. The rest of the cups are handed out, the tea master is thanked, then the tea master tells everyone to enjoy it. Drinking tea engages all five senses. Ears hear the boiling the water, the nose smelling the aroma, eyes see the beautiful tea color, and the tongue tastes the flavor while the fingers feel the warmth of the cup. You also taste five distinct flavors. The tip of the tongue first tastes bitterness, but you subsequently taste astringency, sourness, saltiness, and sweetness.

Pohaeng
It is called Haengsoen. Walking around slowly to comfort and ease tired and stiff body after remaining in a same position while meditating. It is done during long sitting meditation to give your body a break. You slowly walk around the meditation hall or courtyard. When you do this meditation, your steps should follow your breathing; your steps and breathing should be harmonious. Try to walk at an even pace without disturbing others. While you do this, your eyes should be fixed ahead of you. Do not look at anyone else. Try not to brush against anyone. This type of meditation is solitary as is sedentary meditation. When the monk slaps the Jukbi - bamboo clapper again, it is to announce the end of Haengseon.

Ulyeok
Ulyeok effectively represents the Korean Zen tradition. One rule of Zen is that a day without work is a day without food. All Korean temples keep this rule, and it is not merely an admonishment, but in the self-sufficient life in a remote Buddhist temple, an axiom of practicality. Normally Ulyeok starts after breakfast. The Ulyeok agenda includes farming or upkeep. However, if there is no particular agenda, one normally does ordinary sweeping of court yards or cleaning the buildings. This is not just physical work, but should be seen as another way of practicing, developing patience and discipline. While not as intensive as Zen meditation, the tedium and mundanity of basic work provides a strong foundation for the monks practice. Also, after meditation, sutras reading, and worship, monks find Ulyeok relaxing. Washing gowns you wore during the stay, sweeping autumn leaves from the courtyard or snow from the pathways provides an opportunity to relate quietly with the nature, and with each other in the community of work. With all these benefits, you should join Ulyeok with pleasure. It is a good way to express gratitude to your hosts. Practitioners also find themselves refreshed through Ulyeok.