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Extra info for The Collected Works of Chinul: The Korean Approach to Zen
Once, in the spring of 1231, Hyesim was visiting the room at Pomun sa where Chinul had stayed before forming the retreat at Kajo sa. A poem he wrote there tells of his sorrow that Chinul did not live to see the full success of his experiment: In this quiet room, I think long on myoId master. His cocoon remains in these mountains. I am still sorrowful that he died when not yet even half a hundred, robbed of his old age, And was unable to see the time when our path would flourish. I67 Hyesim's successors continued to build the Susan sa tradition.
ChinuPs progress in Buddhist practice was, therefore, based on using scriptural instructions to perfect formal Son practice. This accommodating attitude toward the written teachings, unusual for Son students in his time, and his simultaneous study of both siitras and meditation, contrasted sharply with the strong sectarian climate of his age and anticipated the future trend of his thought. gha examinations. ,•• Although he passed his tests, he apparently became disgusted with the worldly climate surrounding them.
0' The young monk's relationship with his preceptor does not seem to have beeJ;! ent teacher. '0' Chinul's intellect and his natural inclination toward solitude 'and retreat had been noticeable since his youth; with the fractious climate of the church in his days, he probably felt more comfortable learning to get along on his own considerable talents in seclusion. From early on in his vocation Chinul made up for the lack of personal instruction by drawing in- 21 The Life and Thought of Chinu/ .
The Collected Works of Chinul: The Korean Approach to Zen by Chinul