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About Paul Lynch

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The Five Mountain Zen Order is a Monastery without walls and consists of members who are living in the world with helping hands. The Five Mountain Zen Order is a religious organization of peers whose members are leaders of Zen Communities in the lineage of Korean Zen Master Seung Sahn. The purpose of the organization is the exchange of information relating to the educational, religious and administrative programs of Five Mountain Zen communities.

The Five Mountain Order is formed for the purpose of establishing and maintaining public worship and teachings in accordance with the principles and doctrines of the Zen Buddhist Faith through a lineage of Masters, culminating in the teaching of Rev. Paul Yuánzhì Lynch, and thereafter through the teachings of Masters and Dharma Holders appointed by him. These teachings are carried on through the formal education and the intuitive realization of the Sangha’s members to save all beings from suffering, through developing charity, love, compassi

 
Before Thought Publications
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Peering through the Clouds
 More Detail 		Peering through the Clouds By Dochong JDSPN
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Written by Dochong, JDSPN. Peering Through the Clouds - glimpses of the present, between the shadows of discursive thought;... More > the prose and poetry of Dochong, JDPSN.
In this second book of poetry Dochong, JDPSN explores the deeper side of spirituality. He explores Zen practice in an effort to transcend the boundries of his own opinions, condition and situation. The reader also may note a transition from the visceral perception of the world, which was the primary mode in the first book, to a more experiential perception in seeing and feeling this world. It is in this transition between the common world and the world of grace that I have found there are infinite ways to approach it. The method really depends upon which one you might like or more importantly which practice you can adopt into your everyday life. Only you the reader can decide their own direction, however, for me I prefer to live in all the infinite realms of all possible worlds. < Less
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Five Mountain Traditional Chanting Booklet
 More Detail 		Five Mountain Traditional Chanting Booklet By Five Mountain Zen Order
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Chanting is a very important aspect of daily Zen practice. At first you may not understand. But after you chant regularly,... More > you will understand. ‘Ah, chanting–very good feeling!’ It is the same with bowing 108 times. At first people don’t like this. Why do we bow? We are not bowing to Buddha, we are bowing to ourselves. Small I is bowing to Big I. Then Small I disappears and becomes Big I This is true bowing.
Chanting meditation means keeping a not–moving mind, perceiving your true self. So when you are chanting, you must perceive the sound of your voice: you and the universe have already become one, suffering disappears, true happiness appears. This is called Nirvana. If you keep Nirvana, your mind is clear like space. Clear like space means clear like a mirror. Red comes; red. White comes; white. Someone is happy; I am happy. Someone is sad; I am sad. Someone is hungry; give them food. The name for this is Great Love, Great Compassion, the Great Bodhisattva Way. This is chanting meditation, chanting Zen. < Less
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Five Mountain Simplified Chanting Booklet
 More Detail 		Five Mountain Simplified Chanting Booklet By Five Mountain Zen Order
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Chanting is a very important aspect of daily Zen practice. At first you may not understand. But after you chant regularly,... More > you will understand. ‘Ah, chanting–very good feeling!’ It is the same with bowing 108 times. At first people don’t like this. Why do we bow? We are not bowing to Buddha, we are bowing to ourselves. Small I is bowing to Big I. Then Small I disappears and becomes Big I This is true bowing. Chanting meditation means keeping a not–moving mind, perceiving your true self. So when you are chanting, you must perceive the sound of your voice: you and the universe have already become one, suffering disappears, true happiness appears. This is called Nirvana. If you keep Nirvana, your mind is clear like space. Clear like space means clear like a mirror. Red comes; red. White comes; white. Someone is happy; I am happy. Someone is sad; I am sad. Someone is hungry; give them food. The name for this is Great Love, Great Compassion, the Great Bodhisattva Way. This is chanting meditation, chanting Zen. < Less
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The Barrier That Has No Gate, Wu Men Guan
 More Detail 		The Barrier That Has No Gate, Wu Men Guan By Paul Lynch, JDPSN
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The Barrier That Has No Gate (無門關, Mandarin. Wumenguan, Japanese. Mumonkan) is a collection of 48 Chan (Zen) koans... More > compiled in the early 13th century by Chinese monk Wumen (無門) with additional comments and questions by Zen Master Seung Sahn. This book contains the original Chinese along with the Author's translations into English. Wumen's preface indicates that the volume was published in 1228. Each koan is accompanied by a commentary and verse by Wumen. A classic edition includes a 49th case composed by Anwan (pen name for Cheng Ch'ing-Chih) in 1246. Wu-liang Tsung-shou also supplemented the volume with three poems relating to case number 47, composed in 1230.

Along with the Blue Cliff Record and the oral tradition of Hakuin Ekaku, The Gateless Gate is a central work much used in the Linji/Mazu Schools of practice. Five of the koans in the work concern the sayings and doings of Zhaozhou; four concern Yunmen. < Less
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Zen Liturgy - Korean Zen Practice Forms
 More Detail 		Zen Liturgy - Korean Zen Practice Forms By Paul Lynch, JDPSN
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A book on the function and ceremony of ritual. This is a collection of important ceremonies, including daily chanting, that... More > comprise the life of a Buddhist Practitioner. < Less
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The Barrier That Has No Gate, Wu Men Guan
 More Detail 		The Barrier That Has No Gate, Wu Men Guan By Paul Lynch, JDPSN
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The Barrier That Has No Gate (無門關, Mandarin. Wumenguan, Japanese. Mumonkan) is a collection of 48 Chan (Zen) koans... More > compiled in the early 13th century by Chinese monk Wumen (無門) with additional comments and questions by Zen Master Seung Sahn. This book contains the original Chinese along with the Author's translations into English. Wumen's preface indicates that the volume was published in 1228. Each koan is accompanied by a commentary and verse by Wumen. A classic edition includes a 49th case composed by Anwan (pen name for Cheng Ch'ing-Chih) in 1246. Wu-liang Tsung-shou also supplemented the volume with three poems relating to case number 47, composed in 1230.

Along with the Blue Cliff Record and the oral tradition of Hakuin Ekaku, The Gateless Gate is a central work much used in the Linji/Mazu Schools of practice. Five of the koans in the work concern the sayings and doings of Zhaozhou; four concern Yunmen. < Less
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Five Mountain Sangha - Training Guide
 More Detail 		Five Mountain Sangha - Training Guide By Jiun Foster, Osho, Paul Lynch, JDPSN
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A booklet intended for prospective students of the Five Mountain Sangha. This handbook reviews basic membership information... More > as well as general information about the Sangha. < Less
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The Ocean of Zen
 More Detail 		The Ocean of Zen By Paul Lynch, JDPSN
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An exploration of Korean Buddhism as practiced in the 21st Century America.

Practicing at a Zen center, we begin to... More > realize how our opinions create our problems, by coming between us and the situations we find manifest in our lives. When we have to courage to let go of these opinions, it is possible to live our everyday lives with clarity and harmony. Over time we learn to cooperate, to see clearly, and to accept people and situations as they are, with this our minds become strong and wide. Then it becomes possible to act, in the manner of a Bodhisattva for others with no trace of ourselves.

The forms practiced in Zen are designed to help us see our opinions, and our minds that don't pay attention, in each situation that we find ourselves. If we keep a mind that wishes to leave no trace of our passage, these forms fall easily into place. We hope that your training here will help your spiritual growth, and through that help bring about a peaceful world. < Less
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Blue Cliff Record, Bìyán Lù
 More Detail 		Blue Cliff Record, Bìyán Lù By Paul Lynch, JDPSN
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The Blue Cliff Record is a collection of Zen Buddhist koans originally compiled in China during the Song dynasty in 1125 and... More > then expanded into its present form by the Chan master Yuanwu Keqin (1063 – 1135). The book includes Yuanwu's annotations and commentary on Xuedou Zhongxian's (980 – 1052) collection 100 Verses on Old Cases — a compilation of 100 koans. Xuedou selected 82 of these from the Jingde Chuandeng Lu (Jingde (era) Record of the Transmission of the Lamp), with the remainder selected from the Yunmen Guanglu (Extensive Record of Yunmen Wenyan (864 – 949). Yuanwu's successor, Dahui Zonggao (1089 – 1163). wrote many letters to lay students teaching the practice of concentrating on koans during meditation. But Dahui did not explain and analyze koans. Oral tradition holds that Dahui noticed students engaged in too much intellectual discourse on koans, and then burned the wooden blocks used to print the Bìyán Lù. < Less
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Buddhist Precepts - a Guide for Western Buddhist Lay Practitioners
 More Detail 		Buddhist Precepts - a Guide for Western Buddhist Lay Practitioners By Paul Lynch, JDPSN
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Written & Translated by Paul Lynch, JDPSN. In this 21st Century Quantum Physical World why observe Buddhist Precepts? Taking... More > refuge in the 3 Jewels is the initial step in becoming a Buddhist and following the precepts forms the foundation of the path. Buddhists practitioners observe various levels of precepts, depending upon each individual’s level of commitment to the path. The initial refuge in the 3 Jewels signifies the starting point on the path of the eradication of suffering and the awakening of not just one’s self but all sentient beings. Taking precepts can be compared to military personnel adhering to the rules of military law or citizens of a particular country abiding by the common law of their society. The difference between the first two approaches and the Buddhist approach is that the military rules or the common laws are external restrictions whereas the Buddhist precepts spring forth from a practice of self–discipline which eventually can become self regulated. < Less
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