Today, with the development
of scientific civilization, the human spirit, which
should be making use of material things, has steadily
weakened, while the power of material things, which
human beings should be using, has daily grown stronger,
conquering that weakened spirit and bringing it
under its domination; humans therefore cannot help
but be enslaved by the material. How would such
lives avoid the billowing sea of suffering?
Consequently, our founding motive is to lead all
sentient beings, who are drowning in the sea of
suffering, to a vast and immeasurable paradise by
expanding spiritual power and conquering material
power through faith in a religion based on truth
and training in morality based on facts.
Buddhism is the unsurpassed, great path; its truths and expedients are immense, so that numerous spiritual mentors have taken them as the basis of various schools and sects, thereby opening the gates of propagation and teaching countless people. The fundamental principles of all the worlds religions are also essentially one, but as different religions have long been established with different systems and expedients, there have een not a few incidents of failure to reach harmony and dialogue between these religious groups. Allthis is due to ignorance of the fundamental principles underlying all religions and their sects. How could this be the original intent of all the buddhas and sages?
Looking especially at the Buddhism of the past, its institutions were organized mainly in terms of monastic orders, which were not well suited to people living in the secular world, so that anyone who wished to be a true buddhist had to ignore ones duties and responsibilities to the secular life and even give up ones occupation. In such a situation, no matter how good the buddhadharma, it would be difficult for all the many living creatures in this boundless world to gain access to the buddhas grace. How could this be the consummate, great way?
Therefore, we have enshrined as the object of faith and the model of practice Il-Won-Sang (One Circle Image), the dharmakaya (law-body) buddha, which is the original source of all things in the universe and the mind-seal of all the buddhas and sages. We have laid down as the main principles of faith and practice the Fourfold Grace of Heaven and Earth, Parents, Fellow Beings, and Laws, and the Threefold Study of Cultivating the Spirit, Inquiry into Human Affairs and Universal Principles, and Choice in Action. Our aim is to become adherents of a broad and consummate religion by incorporating and making use as well of the doctrines of all the worlds religions.
Il-Won (One Circle) is the original source of all things in the universe, the mind-seal of all the buddhas and sages, and the original nature of all sentient beings; the realm where there is no discrimination regarding great and small, being and nonbeing; the realm where there is no change amid arising and ceasing, coming and going; the realm where wholesome and unwholesome karmic retribution has ceased; the realm where language, names, and characteristics are utterly void. Through the light of the void and calm, numinous awareness, the discrimination regarding great and small, being and nonbeing, appears; whereupon the distinction between wholesome and unwholesome karmic retribution comes into being; language, names, and characteristics also become bvious, so that the triple worlds in the ten directions appear like a jewel in hand; and the creative transformations of true voidness/marvelous existence freely conceal and reveal themselves through all things in the universe throughout vast eons without beginning: this is the truth of Il-Won-Sang.
[Section Two: Faith in Il-Won-Sang]
To believe in the truth of Il-Won-Sang as the original source of all things in the universe; to believe in it as the mind-seal of all the buddhas and sages; to believe in it as the original nature of all sentient beings; to believe in it as the realm where there is no discrimination regarding great and small, being and nonbeing; to believe in it as the realm where there is no change amid arising and ceasing, coming and going; to believe in it as the realm where wholesome and unwholesome karmic retribution has ceased; to believe in it as the realm where language, names, and characteristics are utterly void; and in that realm of voidness, to believe that the discrimination regarding great and small, being and nonbeing, appears through the light of the void and calm, numinous awareness; to believe that the distinction between wholesome and unwholesome karmic retribution comes into being; to believe that language, names, and characteristics become obvious, so that the triple worlds in the ten directions appear like a jewel in hand; to believe that the creative transformations of true voidness/marvelous existence freely conceal and reveal themselves through all things in the universe throughout vast eons without beginning: this is faith in Il-Won-Sang.
[Section Three: Practice of Il-Won-Sang]
Believing in and, at the same time, modeling ourselves on the truth of Il-Won-Sang, our aim is that we should know our minds, which are perfect and complete, utterly impartial and selfless like Il-Won-Sang; that we should nurture our minds, which are perfect and complete, utterly impartial and selfless like Il-Won-Sang; and that we should use our minds, which are perfect and complete, utterly impartial and selfless like Il-Won-Sang: this is the practice of Il-Won-Sang.
[Section Four: The Il-Won-Sang Vow]
Il-Won is the realm of samadhi beyond all words and speech, the gateway of birth and death that transcends being and nonbeing, the original source of heaven and earth, parents, fellow beings, and laws, and the nature of all buddhas, enlightened masters, ordinary humans, and sentient beings. It can form both the permanent and the impermanent: viewed as the permanent, it has unfolded into an infinite world that is ever abiding and unextinguished, just as it is and spontaneous; viewed as the impermanent, it has unfolded into an infinite world, now as progression, now as regression, here as grace arising from harm, there as harm arising from grace, by effecting transformations through the formation, subsistence, decay, and extinction of the universe, the birth, old age, sickness, and death of all things, and the six destinies in accordance with the mental and bodily functions of the four types of birth. Therefore, modeling ourselves wholeheartedly on this Il-Won-Sang, the dharmakaya buddha, and practicing with utmost devotion to keep our mind and body perfectly, to know human affairs and universal principles perfectly, and to use our mind and body perfectly, we deluded beings make this vow so that, by progressing rather than regressing and receiving grace rather than harm, we may attain the awesome power of Il-Won and be unified with the essential nature of Il-Won.
[Section Five: Dharma Words on Il-Won-Sang]
Once enlightened to the truth of this Won-Sang (circle image), we will know that the triple worlds in the ten directions are our own property; that all things in the universe are not two despite their different names; that this is the nature of all the buddhas, enlightened masters, ordinary humans, and sentient beings; that the principle of birth, old age, sickness, and death operates like spring, summer, autumn, and winter; that the principle of the retribution and response of cause and effect operates like the alternatingpredominance of yin and yang; and that this is perfect and complete, utterly impartial and selfless. This Won-Sang is to be used when we use our eyes; it is perfect and complete, utterly and impartial and selfless. This Won-Sang is to be used when we use our ears; it is perfect and complete, utterly impartial and selfless.
. This Won-Sang is to be used when we use our noses; it is perfect and complete, utterly impartial and selfless.
. This Won-Sang is to be used when we use our tongues; it is perfect and complete, utterly impartial and selfless.
. This Won-Sang is to be used when we use our bodies; it is perfect and complete, utterly impartial and selfless.
. This Won-Sang is to be used when we use our minds; it is perfect and complete, utterly impartial and selfless.
[Section Six: Transmission Verse]
Being into nonbeing and nonbeing into being,
Turning and turning--in the ultimate,
Being and nonbeing are both void,
Yet this void is also complete.
A. The Principle of Indebtedness to Heaven and Earth If we wish most easily to understand the grace we have received from heaven and earth, we first must consider whether we could sustain our existence and live without heaven and earth. Then, even the most stupid or ignorant among us would acknowledge that we could not live without heaven and earth. If there is arelationship wherein we cannot live without the other, then where would there be a grace greater than that?
As a rule, heaven and earth have both a way and a power. The spontaneous motion of the great mechanism of the universe is the way of heaven and earth. The results that are made manifest according to the motions of that way are the power of heaven and earth. The way of heaven and earth is exceedingly radiant, exceedingly meticulous and steadfast, and exceedingly just; it is proper and natural, vast and immeasurable, eternal and imperishable; it is without either good or ill
fortune; and it is free of thoughts in its applications. Within the manifestation of the great power that flows from this great way, the myriad things sustain their lives and preserve their forms.
B. The Gist of Indebtedness to Heaven and Earth 1. Due to the air in the sky, weare able to live by inhaling and exhaling. 2. Due to the support of the ground, we are able to live by having our bodies depend on it. 3. Due to the radiance of the sun and moon, we come to distinguish and know the myriad phenomena in the universe. 4. Due to the beneficence of wind, clouds, rain, and dew, we come to live off of the products created by their nurturing of the myriad things. 5. As heaven and earth neither arise nor cease, the myriad things come to attain endless life in accordance with that way.
C. The Principle of Gratitude to Heaven and Earth
If people wish to show gratitude to heaven and earth, they first must practice by modeling themselves wholeheartedly on that way.
D. An Agenda for Gratitude to Heaven and Earth 1. Modeling ourselves wholeheartedly on the exceedingly radiant way of heaven and earth, we should inquire into the myriad human affairs and universal principles and know them thoroughly. 2. Modeling ourselves wholeheartedly on the exceedingly meticulous and steadfast way of heaven and earth, in all our action we should apply ourselves consistently from beginning to end and achieve our goal. 3. Modeling ourselves wholeheartedly on the exceedingly just way of heaven and earth, in all our action we should avoid becoming enticed by remoteness or closeness, intimacy or distance, joy or anger, sorrow or happiness, and ever keep to the Middle Way. 4. Modeling ourselves wholeheartedly on the proper and natural way of heaven and earth, in all our action we should scrutinize the reasonable and the unreasonable, and choose the reasonable and abandon the unreasonable. 5. Modeling ourselves wholeheartedly on the vast and immeasurable way of heaven and earth, we should be free from any penchant toward partiality. 6. Modeling ourselves wholeheartedly on the eternal and imperishable way of heaven and earth, we should gain liberation from the changes occurring in all things and from the birth, old age, sickness, and death of human life. 7. Modeling ourselves wholeheartedly on the way of heaven and earth that is free from good or ill fortune, we should find the future ill in fortunate events and the future good in unfortunate events, and avoid becoming enticed by good or ill fortune. 8. Modeling ourselves wholeheartedly on the way of heaven and earth that is free of thought in its applications, we should nurture the way that is free of thought in action or rest and harbor no concept or image after rendering spiritual, physical, or material beneficence. And even if the recipient turns ungrateful, we should not hate or make an enemy of that person the more due to the previous act of beneficence.
E. Ingratitude to Heaven and Earth
Ingratitude to heaven and earth means either not knowing the meaning of indebtedness, gratitude, or ingratitude, or, even if we do, not practicing gratitude.
F. The Consequences of Gratitude to Heaven and Earth
If we practice each and every one of the articles in the agenda for showing gratitude to heaven and earth, then heaven and earth and I will not be different things, so that I am exactly the same as heaven and earth and heaven and earth are exactly the same as myself. Even though heaven is void and earth is still, and they do not directly bestow any blessings or happiness, we gain spontaneously an awesome power like that of heaven and earth, long life like that of heaven of earth, and radiance like that of the sun and moon; and all the hosts of humans and heavenly beings and all the world will honor us like heaven and earth.
G. The Consequences of Ingratitude to Heaven and Earth
If we are ungrateful to heaven and earth, we inevitably will incur the punishment of heaven. If we explain the particulars so that they are easily understood, then, to the extent that we do not model ourselves on the way of heaven, we will certainly be ignorant of human affairs or universal principles and will have little meticulousness and steadfastness in everything we do; we will have many occasions when we are either excessive or deficient in everything we do; many occasions when we are irrational in everything we do; and many occasions when we have a penchant toward partiality in everything we do; we will be ignorant of the changes occurring in all things and of the birth, old age, sickness, and death, and good and ill fortune of human life; and even if we exercise virtue, we will be attached to characteristics so that internally we are conceited and externally we are boastful. How would such people not incur transgression and harm? Even though heaven and earth may be void and calm, any suffering that might inadvertently occur or that we have created for ourselves is exactly the punishment incurred by our ingratitude to heaven and earth.
[Section Two: The Grace of Parents]
A. The Principle of Indebtedness to Parents
If we wish most easily to understand the grace we have received from our parents, we first must consider whether our bodies would have appeared in this world without our parents, or even if we had, whether, lacking self-power, we could have matured by ourselves. Then, anyone would acknowledge that neither would have been possible. If, without parents, our bodies could not have appeared or matured, then where would there be a grace greater than that?
As a rule, although the birth and death of humans may be deemed a natural law and a creative transformation of heaven and earth, the great grace of giving us birth and raising us when we are lacking self-power, and of teaching us the great principle of the human way, is precisely our indebtedness to parents. B. The Gist of Indebtedness to Parents 1. Thanks to our parents, we receive this body, which is the foundation of all human affairs and universal principles. 2. With all-embracing love and ignoring all kinds of trouble, they raise and protect us, until we gain self-power. 3. They teach us human duties and responsibilities and guide us into human society.
C. The Principle of Gratitude to Parents
Recognizing this way of our indebtedness when we were lacking self-power, we should offer protection as best we can to those who are lacking self-power.
D. An Agenda for Gratitude to Parents 1. We should follow without exception the essential ways of practicethe threefold study and the eight articlesand the essential way of human lifethe fourfold grace and the four essentials. 2. In the event that our parents become helpless, as best we can, we should offer them mental comfort and physical sustenance. 3. While our parents are living,or after they have passed away, we ought to protect to the best of our abilities the helpless parents of others, as if they were our own. 4. After our parents have passed away, we ought to enshrine their life histories and their portraits to commemorate them for a long time.
E. Ingratitude to Parents Ingratitude to parents
means either not knowing the meaning of indebtedness, gratitude, or ingratitude, or, even if we do, not practicing gratitude.
F. The Consequences of Gratitude to Parents
If we show gratitude to parents, then, even though I have only shown gratitude to my own parents, the world will naturally regard me respectfully. Since it is an unavoidable principle that children will act by modeling themselves after the good or bad conduct of their parents, my childrens filial piety toward me will duly reflect my own way of showing gratitude to my parents. Also, as a consequence of protecting people who are lacking self-power, I will constantly receive the help of others even when I happen to lack self-power while coming and going through numerous lifetimes.
G. The Consequences of Ingratitude to Parents
If we are ungrateful to our parents, then, even though I have been ungrateful only to my own parents, the world inevitably will hate and ostracize me; and inevitably my very own offspring, too, by imitating my ingratitude, will directly bring woe to myself. Also, I will constantly be abandoned by others even when I happen to lack self-power while coming and going through numerous lifetimes.
[Section Three: The Grace of Fellow Beings ]
A. The Principle of Indebtedness to Fellow Beings
If we wish most easily to understand the grace we have received from fellow beings, we first must consider whether I could live alone in a place that has no people, no animals, and no plants. Then, anyone would acknowledge that it is not possible. If we cannot live without the help of fellow beings, the support of fellow beings, and the provisions supplied by fellow beings, then where would there be a grace greater than that?
As a rule, the world has four categories of occupations: scholars, farmers, artisans, and merchants. People engage in work appropriate to these categories, and, by exchanging all kinds of material goods for their various products, they have helped and become indebted to each other solely by benefiting themselves and benefiting others.
B. The Gist of Indebtedness to Fellow Beings 1. Scholars study and research to edify and educate us in all types of learning and governance. 2. Farmers plant and raise crops to provide materials for our clothing and food. 3. Artisans manufacture all types of goods to provide us with shelter and necessities. 4. Merchants trade all kinds of material goods to help make our lives convenient. 5. Even animals and plants are of help to us.
C. The Principle of Gratitude to Fellow Beings
Since we are indebted to fellow beings by benefiting ourselves and benefiting others, if we wish to show gratitude to that grace, we should wholeheartedly model ourselves on that way and constantly act by benefiting ourselves and benefiting others when scholars, farmers, artisans, and merchants exchange with one another all types of learning and material goods.
D. An Agenda for Gratitude to Fellow Beings 1. Scholars, when edifying through all types of learning or governance, should constantly act in fairness by benefiting themselves and benefiting others. 2. Farmers, when providing the materials for clothing and food, should constantly act in fairness by benefiting themselves and benefiting others. 3. Artisans, when providing shelter and necessities, should constantly act in fairness by benefiting themselves and benefiting others. 4. Merchants, when trading in all types of materials goods, should constantly act in fairness by benefiting themselves and benefiting others. 5. Even plants and animals should not be destroyed or killed without due cause.
E. Ingratitude to Fellow Beings
Ingratitude to fellow beings means either not knowing the meaning of indebtedness, gratitude, or ingratitude, or, even if we do, not practicing gratitude. F. The Consequences of Gratitude to Fellow Beings
If we show gratitude to fellow beings, then fellow beings, moved by acts of mutual benefit, will all love and rejoice in one another, so that I personally will also be safeguarded and honored; and there will be love between individuals, friendship between families, understanding between societies, and peace between nations, so that ultimately we shall have an unimaginably ideal world.
However, if no human beings anywhere in the world show gratitude, or if all fellow beings are lost in the sea of suffering because of the mischief of those who are ungrateful, then those sages who are saviors of this world, by bestowing on us their compassionate expedients, will rescue those sentient beings who are ungrateful, through either their moral force, political power, or military might.
G. The Consequences of Ingratitude to Fellow Beings
If we are ungrateful to fellow beings, then they will all hate and dislike one another and become mutual enemies. There will be quarrels between individuals, ill will between families, hostility between societies, and no peace between nations, and this will become a world at war.
[Section Four: The Grace of Laws ]
A. The Principle of Indebtedness to Laws
If we wish most easily to understand the grace we have received from laws, we must consider whether we could live in tranquillity and order without laws that regulate self cultivation for individuals,domestic affairs for families, social order for societies, national order for nations, and global order for the world. Then, anyone would acknowledge that it is not possible.
And if we cannot live without laws, then where would there be a grace greater than that?
As a rule, what we call laws are equitable rules of the human way and of justice. If these rules shine on individuals, individuals will be helped; if they shine on families, families will be helped; if they shine on societies, societies will be helped; if they shine on nations, nations will be helped; and if they shine on the world, the world will be helped. B. The Gist of Our Indebtedness to Laws 1. Sages appear in response to the times, enabling us, through religion and morality, to follow the right road. 2. Laws enable us to protect our lives and to foster knowledge by allowing us both to establish institutions for scholars, farmers, artisans, and merchants, as well as to exert ourselves in edification and admonition. 3. Laws enable us to live peacefully by reproving injustice and promoting justice through distinguishing right and wrong, benefit and harm, by thus maintaining tranquillity and order.
C. The Principle of Gratitude to Laws
If we are indebted to a statute of prohibition in a law, then we should comply with that way and if we are indebted to a statute of exhortation, then we should comply with that way.
D. An Agenda for Gratitude to Laws 1. As an individual, study and practice laws that regulate self-cultivation. 2. As a family, study and practice laws that regulate the family. 3. As a society, study and practice laws that regulate the society. 4. As a nation, study and practice laws that govern the nation. 5. As a world, study and practice laws that govern the world.
E. Ingratitude to Laws Ingratitude to laws
means either not knowing the meaning of indebtedness, gratitude, or ingratitude, or, even if we do, not practicing gratitude.
F. The Consequences of Gratitude to Laws
If we show gratitude to laws, then we will receive the protection of laws so that gradually restrictions will vanish and freedom will be gained; our own personal character will improve; the world too will be in good order; and scholars, farmers, artisans, and merchants will advance, so that a world of matchless comfort will be created and, furthermore, we shall have requited as well the grace of legislation and administration.
G. The Consequences of Ingratitude to Laws
If we are ungrateful to laws, laws will not pardon us either and we will suffer confinement and constraints; our own personal character will degenerate; and the world too will become disordered until it becomes a chaotic battleground.
A. The Principle of Developing Self-Power
Unless we are helpless infants, decrepit oldsters,
or seriously ill, in all other cases our aim is
to develop self-power as a practice, so that while
fulfilling the personal duties and responsibilities
incumbent on human beings, we also, as best we can,
give succor to people who lack self-power.
B. The Gist of the Life of Dependency in the Past 1. If parents, siblings, spouse,
children, or other relatives lived better than oneself,
one would propose to live idly, depending on them.
And if they would not listen to demands for such
support, one would propose to live in the same household
with them. Also, if one borrowed money from someone
and could not repay it, then ones entire family
would be ruined trying to repay that debt. 2. A woman depended on her parents
in her youth, on her husband after marriage, and
on her children in her old age. Also, due to her
unequal rights, she was not able to receive an education
like that of men. She also did not enjoy the rights
of social intercourse and did not have the right
to inherit property. She also could not avoid facing
constraints in whatever she did or did not do with
her own body and mind.
C. An Agenda for the Encouragement of the
Dependent by the Self-Reliant 1. When people who have self-power
make an improper request for support, they should
not be granted that support. 2. When we as parents are dividing
our inheritance among the children, we should distribute
it to all without regard to who is the eldest son,
younger son, or daughter, except in the case of
those who would be unable to retain that property.
3. After marriage, each spouse
should maintain financial independence. Furthermore,
the primary concern should go beyond love alone
and extend also to fulfilling their respective duties
and responsibilities. 4. We should handle all other matters
according to the circumstances and the law and,
not discriminating between men and women as in the
past, should treat everyone according to what they
do.
D. An Agenda for the Development of Self-Power
1. Regardless of whether we are
men or women, we should not live a life of dependency
as in the past, unless we cannot help but be dependent
due to infancy, old age, or illness. 2. Women too, just like men, should
receive an education that will allow them to function
actively in human society. 3. Men and women should all work
diligently at their occupations to gain freedom
in their lives and should share equally their duties
and responsibilities toward family and nation. 4. A younger son also should discharge
his filial duties to the parents both during their
lifetimes and after their deaths, just as did the
eldest son in the past.
[Section Two: The Wise One First]
A. The Principle of the Wise One First
Since it is obvious as a basic principle that the
wise teach the foolish and the foolish learn from
the wise, whenever we wish to learn in any situation,
our aim is not to be led on by a system of unreasonable
discrimination, but to strive only to attain the
goal that we seek.
B. The Gist of Unreasonable Past Systems
of Discrimination 1. Discrimination between gentry
and commoners. 2. Discrimination between legitimate
and illegitimate children. 3. Discrimination between old and
young. 4. Discrimination between male
and female. 5. Discrimination between different
races and ethnic groups.
C. An Agenda for the Wise One First 1. We should regard as our teacher
anyone whose way of commanding the nature and whose
moral conduct in human affairs is superior to our
own. 2. We should regard as our teacher
anyone whose governance of human affairs is superior
to our own. 3. We should regard as our teacher
anyone whose knowledge of life is superior to our
own. 4. We should regard as our teacher
anyone whose scholarship and technical skills are
superior to our own. 5. We should regard as our teacher
anyone whose common sense of all kinds is superior
to our own. We should not inherently set apart as
our teachers those who fit the above categories,
but only while we are seeking something.
[Section Three: Educating Others Children]
A. The Principle of Educating Others Children
If educational institutions are narrowly focussed
or their spirit does not transcend the boundary
between self and others, then the worlds civilization
will be held back. Therefore, our aim is to advance
the worlds civilization by expanding educational
institutions, transcending the boundary between
self and others, and widely educating all the latecomers,
and to enable all fellow beings to live a paradisal
life.
B. The Gist of Faults of Education in the Past 1. The lack of active commitment
and encouragement in government and society regarding
education. 2. An educational system in which
women and lower-class people could not even conceive
of receiving an education. 3. At the individual level, the
dearth of people who have widely made manifest the
benefits of the education they received. 4. The rarity of an exchange of
ideas regarding education due to inconveniences
in the organs of the press and communications. 5. As the spirit of education could
not transcend the boundary between self and others,
where there were wealthy persons without children,
they tried just to have their own child and, failing
in that, neglected to teach at all; while the poor,
despite being eager to educate their own children,
could not teach them due to financial inability.
C. An Agenda for Teaching Others Children 1. We, who have come upon an opportunity
for the above-mentioned faults of education to be
removed, should help all educational institutions
as best we can in order to educate even others children
as if they were our own, whether we have children
or not and, as far as circumstances permit, should
educate at least a few people, just as if we ourselves
had given birth to them. 2. The nation and society too should
widely establish educational institutions and actively
promote education. 3. A religious order, society,
nation, and the world should recognize people who
are carrying out this agenda for educating others
children and should honor and reward them according
to their achievements.
[Section Four: Venerating The Public Spirited
]
A. The Principle of Venerating the Public
Spirited
If the world cordially venerates the public spirited,
many will appear to serve the world. If the nation
cordially venerates the public spirited, many will
appear to serve the nation. If society or religious
orders cordially venerate the public spirited, many
will appear to serve society or religious orders.
Hence, let us venerate according to their achievements,
in the way that a child is filial toward its parents,
people who from various standpoints have served
the world, the nation, society, and religious orders.
Let each of us also, by modeling ourselves wholeheartedly
on that spirit of public service, be actively engaged
in public service.
B. The Gist of Faults in Public-Service
Activities in the Past 1. A dearth of specialized education
for scholars, farmers, artisans, and merchants,
which was to provide the principles of life and
the foundation for public well being. 2. A dearth of institutional facilities
for scholars, farmers, artisans, and merchants.
3. The inability to make religious
doctrines and institutions accessible to the masses.
4. A dearth of recognition to the
public spirited by either government or society.
5. The inability of all types of
education to gain self-power or to abandon other-power. 6. The intensity of thoughts seeking
personal profit even at the expense of others and
that are enticed by remoteness and closeness, intimacy
and distance. 7. A dearth of experience and common
sense. 8. A dearth of people who understood
the difference between receiving veneration from
the family for dedication to the family and receiving
veneration from the masses for dedication to the
public.
C. An Agenda for Venerating The Public Spirited
1. We, who have come upon an opportunity
for the above-mentioned faults of public-service
activities to be removed, should distinguish between
family and public-service activities and, all things
being equal, should engage in public-service activities
by transcending the boundary of self and others.
2. We should support those who
have dedicated themselves to public service on behalf
of the people when they become feeble with age and,
after they have passed away, should act as their
bereaved offspring and pay for their funerals and
enshrine their portraits and life histories to commemorate
them for a long time, in accordance with their achievements.
[Section One: Cultivating the Spirit (Chongsin
Suyang)]
A. The Essential Purport of Cultivating
the Spirit
Spirit (chongsin) means that state in which the
mind is clear and calm and free from a tendency
toward discrimination and a penchant toward attachment.
Cultivating (suyang) means nourishing that clear
and calm spirit by internally letting go of a tendency
toward discrimination and a penchant toward attachment
and externally not being enticed by distracting
sensory conditions.
B. The Objective of Cultivating the Spirit
Sentient creatures instinctively have a congenital
ability to know and a desire to do certain things.
Humans, the most intelligent of beings, have a tendency
to know in their seeing, hearing, and learning and
a desire to do certain things that is many times
greater than that of other animals. So, if they
decide to seek out those things they to know and
want to do, then, while satisfying themselves through
their own prerogatives, skills, and might, regardless
of etiquette, shame, and just laws, they ultimately
will destroy their families and ruin themselves;
they may feel a pessimistic disgust toward the world,
through their distress and idle thoughts and their
wrath and anxiety; they may become weak of nerve,
lose touch with reality, or, in the most extreme
of cases, some might even commit suicide. Therefore,
our aim is to engage in cultivation that nurtures
our autonomous power by removing this desire that
spreads its tendrils widely and attaining a sound
spirit.
C. The Consequences of Cultivating the Spirit
If we continue for a long time with the work of
cultivating the spirit, our spirit will become as
solid as iron or stone, and, in applying ourselves
to the myriad sensory conditions, autonomous power
will arise in the mind, and ultimately we will gain
the power of cultivation.
[Section Two: Inquiry into Human Affairs and Universal
Principles]
A. The Essential Purport of Inquiry into
Human Affairs and Universal Principles (Sari Yongu)
Human affairs (sa) mean the right and wrong, benefit
and harm, among human beings. Universal principles
(-ri) mean the great and small, being and nonbeing,
of heavenly creation. Great means the original essence
of all things in the universe. Small means that
the myriad phenomena are distinguished by their
shapes and forms. Being and nonbeing mean the cycle
of natures four seasons of spring, summer, fall,
and winter, as well as wind, clouds, rains, dew,
frost, and snow; the birth, aging, sickness, and
death of all things; and the transformations of
creation and destruction, prosperity and decay.
Inquiry (yongu) means studying and mastering human
affairs and universal principles.
B. The Objective of Inquiry into Human Affairs
and Universal Principles
This world is constructed through the principles
of great and small, being and nonbeing, and is driven
by the affairs of right and wrong, benefit and harm.
Therefore, as the world is vast, there are infinite
types of principles; as there are many people, there
are limitless types of human affairs. However, the
suffering and happiness that might inadvertently
occur and the suffering and happiness that we create
for ourselves are the consequences of our own making
through the operation of the six sense organs. If
we act whenever we please and stop whenever we please,
ignorant of the right and wrong, benefit and harm,
of our actions, then the activities of our six sense
organs at every instant will turn into transgressions
and suffering, so that our future will become a
boundless sea of suffering.
If we live ignorant of the principles of great and
small, being and nonbeing, we will not understand
the causes of the suffering and happiness that might
inadvertently occur; our thoughts being myopic and
precipitous, and our minds being biased and narrow,
we will not understand the principles of birth,
aging, illness, and death and the retribution and
response of cause and effect; unable to distinguish
the factual and true from the false and spurious,
we constantly would fall into falsity and wishful
thinking, until ultimately we face the destruction
of our families and the ruin of ourselves. Therefore,
our aim is, by inquiring in advance into the unfathomable
principles of heavenly creation and the multifarious
affairs of humanity, to know them through clear
analysis and quick adjudication when confronted
by them in real life.
C. The Consequences of Inquiry into Human
Affairs and Universal Principles
If we continue for a long time with the work of
inquiry into human affairs and universal principles,
we will generate the power of wisdom that knows
without obstructions in analyzing and adjudicating
the myriad human affairs and universal principles,
and ultimately will gain the power of inquiry.
[Section Three: Choice in Action (Chagop Chwisa)]
A. The Essential Purport of Choice in Action
Action (chagop) means the functioning of the six
sense organs of eye, ear, nose, tongue, body, and
mind in whatever one does. Choice (chwisa) means
choosing what is right and abandoning what is wrong.
B. The Objective of Choice in Action
Even if we have gained the power of cultivation
that comes from cultivating the spirit and the power
of inquiry that comes from inquiry into human affairs
and universal principles, cultivation and inquiry
will come to naught and will hardly gain any real
efficacy, if we cannot put them into practice in
actual operations. This would be like a tree that
has good trunk, branches, flowers, and leaves, but
that bears no fruit.
As a rule, why is it that we human beings do not
practice good even while knowing the good and do
not sever evil even knowing the evil, so that we
abandon the tranquil paradise and fall into the
perilous sea of suffering? This is because we either
are deficient in our practice because of ignorance
of right or wrong in actual situations, or, even
though we know what is right or wrong, we cannot
control our desires, which flare up like a fire;
or, we are enticed by habits that are solid like
iron or stone, so that we do not put into practice
our choice of good and forsaking of evil. Therefore,
our aim is to work at putting into practice the
choice of right at all costs and the forsaking of
wrong at all costs, so that we may avoid the odious
sea of suffering and welcome the yearned-for paradise.
C. The Consequences of Choice in Action
If we continue for a long time with the work of
choice in action, we will gain the power of putting
into practice the valiant choice of the right and
the valiant forsaking of the wrong in applying ourselves
in any situation, and ultimately will gain the power
of choice.
1. Belief
¡°Belief¡± means faith, which is the motive force
that settles the mind when we try to accomplish
anything.
2. Zeal
¡°Zeal¡± means a mind that heroically moves forward,
which is the motive force that encourages and pushes
us along when we try to accomplish anything.
3. Questioning
¡°Questioning¡± means wanting to discover and know
what we do not know about human affairs and universal
principles, which is the motive force that reveals
what we are ignorant of when we try to accomplish
anything.
4. Dedication
¡°Dedication¡± means an unremitting state of mind,
which is the motive force that will achieve the
objective when we try to accomplish anything.
[ Section Two: The Four Articles to Abandon]
1. Unbelief
¡°Unbelief¡± means the lack of belief that is the
opposite of faith, which causes the inability to
reach a decision when we try to accomplish anything.
2. Greed
¡°Greed¡± means the excessive clinging to something,
beyond any normal degree.
3. Laziness
¡°Laziness¡± means the aversion to act when we try
to accomplish anything.
4. Foolishness
¡°Foolishness¡± means acting as we please or stopping
when we please, completely ignorant of great and
small, being and nonbeing, as well as of right and
wrong, benefit and harm.
The
Fourfold Grace and the Four Essentials are the essential
ways of human life; the Threefold Study and the
Eight Articles are the essential ways of practice.
As for the essential ways of human life, people
would not be able to follow them without the essential
way of practice. As for the essential ways of practice,
people would not be able to manifest fully the efficacious
power of that practice without the essential ways
of human life. To explain their connection through
an analogy, the essential ways of practice are like
the medical arts by which a physician cures a patient,
while the essential ways of human life are like
the medicine that cures the patient.
The
Four Great Principles are right enlightenment and
right practice; awareness of grace and requiting
grace; the practical application of the buddhadharma;
and selfless service to the public.
As for right enlightenment and right practice, it
is to engage in that fully adequate practice free
from bias or reliance, excessiveness or deficiency,
whenever we make use of our six sense organs of
eye, ear, nose, tongue, body, and mind, by gaining
awakening to the truth of Il-Won, which is the mind-seal
rightly transmitted by the buddhas and enlightened
masters, and modeling ourselves wholeheartedly on
that truth.
As for the awareness of grace and requiting of grace,
it is to put gratitude into practice by deeply feeling
and knowing the content of the grace we have received
from heaven and earth, parents, fellow beings, and
laws, and modeling ourselves wholeheartedly on that
way of indebtedness; at the same time, even if there
is a situation in which we might become resentful,
it is to respond gratefully by discovering first
and foremost that from which all grace derives and
giving thanks for that situation.
As for practical application of the buddhadharma,
it means we should not as in the past be incapable
of handling worldly affairs because of being attached
to the buddhadharma, but instead be able to handle
worldly affairs even better because of being disciples
of the buddha. In other words, our aim is that we
should not be useless in the world by being buddhist
disciples, but, through our practical application
of the buddhadharma, we become useful people who
can help individuals, families, societies, and nations.
As for selfless service to the public, it is to
devote ourselves with sincerity and dedication to
saving all sentient beings through a Mahayana practice
that ever seeks to benefit others, by abandoning
thoughts only of ourselves or our own families and
conduct that is self-indulgent and capricious.
1.
The mind ground is originally free from disturbance,
but disturbances arise in response to sensory conditions;
let us give rise to the absorption (dhyana) of the
self-nature by letting go of those disturbances.
2. The mind ground is originally
free from delusion, but delusions arise in response
to sensory conditions; let us give rise to the wisdom
of the self-nature by letting go of those delusions.
3. The mind ground is originally
free from wrong-doing, but wrong-doings arise in
response to the sensory conditions; let us give
rise to the precepts of the self-nature by letting
go of those wrong-doings. 4. Let us remove unbelief, greed,
laziness, and foolishness by means of belief, zeal,
questioning, and dedication. 5. Let us turn a life of resentment
into a life of gratitude. 6. Let us turn a life of dependency
into a life of self-reliance. 7. Let us turn a reluctance to
learn into a readiness to learn well. 8. Let us turn a reluctance to
teach into a readiness to teach well. 9. Let us turn a lack of public
spirit into an eagerness for the publics welfare.
In order to have practitioners receive training
in the dharma for fixed terms, the following subjects
of fixed-term training are established: reciting
the buddhas name, seated meditation, scripture,
lecturing, conversation, cases for questioning,
the nature and the principle, keeping a fixed-term
diary, keeping a daily diary, heedfulness, and deportment,
and so forth. Reciting the buddhas name and seated
meditation are the training subjects for Cultivating
the Spirit; scripture, lecturing, conversation,
cases for questioning, the nature and the principles,
and keeping a fixed-term diary are the training
subjects for the Inquiry into Human Affairs and
Universal Principles; keeping a daily diary, heedfulness,
and deportment are the training subjects for Choice
in Action.
Reciting the buddhas name means to recite repeatedly
the single incantatory phrase we have designated,
in order to concentrate our spirits that are distracted
in myriad directions on this single incantatory
phrase and to transform the myriad thoughts into
just single thought. Seated meditation means to
settle both the mind and the energy on the elixir
field (tanjon) in order to correct the energy and
guard the mind and yet, letting go even of the attachment
to abiding in a single thought, to rest only in
that genuine realm of nondiscrimination and consummate
quiescence. This is the method for nurturing the
pristine, fundamental spirit of human beings. Scripture
refers to our designated texts and other scriptures
used for reference, so that practitioners may know
the road that goes in the right direction of practice.
Lecturing refers to settling on a certain issue
regarding may hone their human affairs or universal
principles and explaining its significance, so that
practitioners wisdom while exchanging opinions in
front of the congregation with due formality. Conversation
means to allow practitioners to talk freely about
the impressions they have each received from among
the various things they have seen and heard, so
that they may hone their wisdom while exchanging
opinions vigorously and without restriction. Questioning
means to inquire into, and be evaluated on, a case
that creates doubt regarding the universal principles
of great and small, being and nonbeing, and the
human affairs of right and wrong, benefit and harm,
as well as regarding the critical phrases (hwadu)
enunciated by past buddhas and enlightened masters.
This is intended for practitioners who are engaged
in a profound stage of inquiry to attain a clear
analysis of human affairs or universal principles.
The nature and the principle means to enable us
to resolve and understand the original principle
of all things in the universe and the fundamental
principle of our self-nature. Keeping a fixed-term
diary means having practitioners record for that
day their hours of work, income and expenditures,
the specific handling of the functioning of their
bodies and minds, and their awakenings and impressions.
Keeping a daily diary means having practitioners
record whether that day their handling of affairs
was mindful or unmindful, the state of their study,
and whether or not they transgressed the precepts.
Heedfulness means that state of mind in which we
do not forget in each situation to do what we have
resolved to do and not to do what we have resolved
not to do, when their six sense organs are active.
Deportment means that human conduct incumbent on
human beings. This is all intended to enable practitioners
to gain the real effect of practice by constantly
assessing (taejo) practice and carrying it out.
[Section Two: The Dharmas of Daily Training]
In order that practitioners may train themselves
daily in their practice, six items of heedfulness
in daily applications and six items of heedfulness
regarding temple visits are established.
A. Items of Heedfulness in Daily Applications
1. In all your applications, be
heedful to make choices with sound thought. 2. Before engaging in an application,
be heedful to study for it in advance by observing
the circumstances of the application. 3. If you have free time, be heedful
to deepen your acquaintance with the scriptures
and the regulations. 4. People who have substantially
achieved a deepened acquaintance with the scriptures
and regulations should be heedful to study cases
for questioning. 5. Be heedful to practice reciting
the buddhas name or seated meditation in order to
cultivate the spirit either during the time that
is left before going to sleep and after completing
any remaining household affairs after supper, or
else in the early morning. 6. After handling any matter, while
thinking about how you handled it, be heedful to
assess whether or not you have carried out the items
that you resolved both to do and not to do.
B. Items of Heedfulness regarding Temple
Visits 1. Whenever you come to temple
while practicing the articles of heedfulness in
daily applications, be heedful to engage in questions
and answers about each and every aspect of those
activities. 2. If you have awakened to some
matter, be heedful to report that awakening to a
spiritual mentor and to obtain his or her appraisal.
3. If you encounter a matter that
raises a special doubt, be heedful to submit it
to a spiritual mentor and gain the awakening of
understanding. 4. Be heedful to set aside in advance
each year the training fees for zen retreats, so
that you may pursue specialized practice in the
zen center. 5. On the days of the regular dharma
meeting, be heedful to come to temple and dedicate
yourself exclusively to practice that day, after
settling in advance any outstanding matters. 6. Once you have returned from
temple, and after reflecting on whether or not you
had some sort of awakening or had any specific doubt
clarified, be heedful actively to utilize without
fail those lessons in real life.
[Section Three: The Relationship between the Dharmas
of Fixed-Term Training
and Daily Training ]
If we were to explain the relationship between the
dharmas of fixed-term training and daily training,
the former, as the practice in times of quietude,
is the method of practice that, taking as its main
subjects Cultivation and Inquiry, prepares the material
for daily practice; the latter, as the practice
in times of activity, is the dharma of practice
that, taking as its main subject Choice, prepares
the material for fixed-term training. These two
dharmas of training thus assist and ground each
other and become a road that enables both lay and
ordained practitioners not to leave practice for
even a moment.
[Section One: The Essential Purport of Reciting
the Buddhas Name]
As a rule, reciting the buddhas name is a method
of practice that focuses the spirit that is distracted
among myriad things into a single thought and settles
the mind that is wavering in favorable or adverse
sensory conditions. Nammu Amitabul (Homage to Amitabha
Buddha, the Buddha of Limitless Life), the phrase
that is used in recitation of the buddhas name,
means to take refuge in the Limitless Life enlightenment.
In the past, one recited the holy name of Amitabha,
vowing to be reborn in the Western Paradise of Ultimate
Bliss by relying on the spiritual power of the Buddha.
But we aim to discover the Amitabha of ones own
mind, thus to return to the Ultimate Bliss of the
self-nature. Ours minds may be termed Limitless
Life because they are originally free from both
arising and ceasing and enlightenment because, moreover,
within that state, they are ever-bright and ever-numinous,
and free from darkness; this is what we call the
Amitabha of our own mind. Our self-natures are originally
pure, utterly void of both transgressions and merits,
with all suffering eternally extinguished; this
is precisely the Ultimate Bliss of our self-natures,
which is just as it is and unchanging. Therefore,
people who are reciting the buddhas name, by first
understanding this principle, by taking as their
foundation ones own mind that is without arising
or ceasing, and by being aware of the single thought
that is free of coming and going, should let the
spirit that is distracted among myriad things rest
on the single thought of Amitabha, and have the
mind that is wavering in favorable and adverse sensory
conditions return to the realm of effortless and
calm bliss; this is the authentic practice of reciting
the buddhas name.
[Section Two: The Method of Reciting the Buddhas
Name]
The method of reciting the buddhas name is so extremely
simple and easy that anyone can do it: 1. When reciting the buddhas name,
maintain an erect posture and settle your energy,
and dont swing or shake the body. 2. Dont make your voice either
too loud or too soft, but keep it at a level appropriate
to your energy. 3. Concentrate your spirit only
on the one sound of the recitation of the buddhas
name, watching over the one thought in conjunction
with the recitation phrase so that the one thought
and the voice will continue on together. 4. When reciting the buddhas name,
let go of each and every thought, and maintain a
relaxed mentality and an effortless state of mind.
Do not entertain other thoughts, such as seeking
the buddha outside, or imagining the physical characteristics
of Amitabha or the splendors of the land of Ultimate
Bliss. 5. To get hold of the mind, it
may be helpful to count with meditation beads or
to keep a rhythm by striking a wooden instrument
or drum. 6. If the mind is troubled by various
distracting thoughts whenever you are working on
a certain matter or in various postures such as
walking, standing, sitting, or reclining, it may
be helpful to counteract those distracting thoughts
by reciting the buddhas name. However, when, to
the contrary, the recitation does not become one
with the spirit of what you are doing, it is better
to stop. 7. Reciting the buddhas name constantly
reflects on the original state of ones mind nature.
When you are faced with vexations or when greed
arises, settle yourself by reciting the buddhas
name. When you are drawn by favorable sensory conditions
or repelled by adverse sensory conditions, settle
yourself by reciting the buddhas name. For persons
who know the truth of reciting the buddhas name,
the one sound of the recitation will enable them
to conquer myriad of perverse demons; and although
reciting the phrase with their lips but without
one-pointedness will have very little effect, they
will realize samadhi if they have one-pointedness
even while reciting the buddhas name silently.
[Section Three: The Merit of Reciting the Buddhas
Name]
If one recites the buddhas name for a long period
of time, one will naturally gain the samadhi of
buddha-recitation and be gratified by ultimate bliss,
which is ones goal. The specifics of these merits
are identical to those of seated meditation.
However, since recitation of the buddhas name and
seated meditation are two aspects of the single
subject of spiritual cultivation, if a practitioners
defilements are excessive, the distracted spirit
is first to be counteracted by buddha-recitation
and the practitioner is subsequently to be led into
that genuine realm of consummate quiescence through
seated meditation. Furthermore, as far as the time
of day is concerned, recitation of the buddhas name
is more appropriate during the daytime or when one
is faced with various kind of external sensory conditions;
seated meditation is more appropriate in the evening
and in early morning or when one is far from such
external sensory conditions. If practitioners apply
well the recitation of the buddhas name or seated
meditation at the appropriate occasion by constantly
examining their particular surroundings and by assessing
their mental states, the two will form one continuous
practice until they easily attain the great power
of absorption.
[Section One: The Essential Purport of Seated
Meditation]
As a rule, seated meditation is a practice that,
in the mind, calms deluded thoughts and manifests
the true
nature. It is also a method that, in the body, causes
the fiery energy to descend and the watery energy
to ascend. As deluded thoughts are calmed, the watery
energy will ascend
as the watery energy ascends, the deluded thoughts
will be calmed. Consequently, ones body and mind
will be in perfect harmony, and both the spirit
and energy will be refreshed. However, if deluded
thoughts are not calmed in ones mind, the fiery
energy will constantly ascend, burning up the watery
energy in the entire body and obscuring the light
of the spirit. The operation of the human body is
like a steam engine; without the energies of fire
and water, not even a finger can be lifted. A humans
six sense organs are all controlled by the brain;
whether seeing, hearing, or thinking, whenever one
uses the six sense organs, the entire bodys fiery
energy will naturally become concentrated in the
head, burning up the entire bodys watery energy,
just as the oil is burned when a lamps wick is lit.
Therefore, whether we think long and anxiously on
something using our mental powers, look carefully
at something using our visual powers, or raise our
voices to talk energetically about something, our
faces will perforce become flushed and our saliva
will dry up. This is precisely what we mean by the
phenomenon of the fiery energy rising upwards. We
should use our six sense organs sparingly even with
things that must be done; how much less should we
let the wicks of our heads burn continually day
and night with useless deluded thoughts! Therefore,
seated meditation is a practice that aims to remove
all these deluded thoughts, to manifest the original
nature of true suchness, to bring down all the fiery
energy, and to raise the pure watery energy.
[Section Two: The Method of Seated Meditation]
The method of seated meditation is so extremely
simple and easy that anyone can practice it: 1. After spreading out the sitting
mat and seating oneself comfortably in a cross-legged
position, align head and spine in an upright, seated
posture. 2. Casually bring down all the
bodys strength to the elixir field without abiding
in even a single thought, be aware only of the energy
that has settled in the elixir field. If the mind
becomes distracted, then that energy becomes diffuse;
do not neglect then and there to pull yourself together
and bring that energy to rest. 3. Keep your breathing smooth,
making the inhalations a little longer and stronger
and the exhalations a little shorter and weaker.
4. It is necessary to keep the
eyes open constantly to help keep the demon of drowsiness
away. Or, you may try meditating with eyes closed
when the energy of the spirit is refreshed and there
is no danger of invasion by the demon of drowsiness.
5. Keep the mouth always closed.
If the water ascends and the fire descends readily
after lengthy practice, clear and smooth saliva
will flow continuously from the salivary glands,
which you may gather in the mouth and swallow occasionally.
6. The spirit constantly should
be ever-alert in its calmness and ever-calm in its
alertness. If it leans to torpor, refresh the spirit;
if it lapses into idle thought, restore it with
right mindfulness; rest in the realm of your original
face, which is effortless and spontaneous. 7. Novices at seated meditation
may suffer from aching legs or invasion by idle
thoughts. If your legs ache, you may occasionally
switch their positions. In case you are invaded
by deluded thoughts, if you merely recognize them
as deluded thoughts, they will vanish of themselves.
You absolutely must not become vexed or discouraged
by their presence. 8. When first beginning seated
meditation, you may find your faces and bodies feeling
itchy, as if there were ants crawling over them.
This sensation is evidence of the blood flowing
more actively through the capillaries. Be sure not
to touch or scratch. 9. During seated meditation, you
absolutely must not seek bizarre states and mysterious
signs. Even if such sensory conditions occur, think
of them only as freakish; pay them no attention
and look past them unconcernedly. If you continue
practicing in the above manner for a long period
of time, you ultimately will forget the distinction
between self and others and will forget time and
place and, resting in the genuine realm of consummate
quiescence and nondiscrimination, you will rejoice
in an unparalleled bliss of mind.
[Section Three: The Merit of Seated Meditation]
When you have gained the power that comes from long
training in seated meditation, the following ten
benefits will result: 1. Rash and flighty behavior will
gradually disappear. 2. The activities of the six sense
organs will become orderly. 3. The suffering of illness decreases
and your face becomes smoother. 4. The power of memory improves.
5. The power of endurance grows.
6. Attachments disappear. 7. Perverse states of mind change
into right states of mind. 8. Your self-natures light of wisdom
will shine. 9. You will be gratified by ultimate
bliss. 10. You will gain freedom in birth
and death.
[Section Four: The Need for Resting in the Elixir
Field]
As a rule, seated meditation is a common practice
that, since ancient times, removes all thoughts
by resting the mind on a single object. Therefore,
although there are certainly many methods of bringing
the mind to rest depending on the different types
of dogma and expedients, if you rest the mind in
either the head or an external object, the thoughts
will be stirred and the energy will arise, making
it difficult to calm. If you rest the mind in the
elixir field, thoughts will not be readily stirred
and the energy will readily descend, easily leading
to calmness.
Moreover resting in the elixir field is important
not only in seated meditation, but it is also an
extremely important technique for physical health.
If you rest the mind in the elixir field and swallow
plenty of the water that is welling up from the
jade pool, the water and fire [energies] will be
in harmony, the suffering of illness in the body
will decrease, and the face will become smooth.
The fundamental energy will be replete and the mental
elixir will result, protecting ones life span. This
method therefore is in fact a technique that serves
a dual purpose, by perfecting both meditative absorption
and physical health.
Advocates of the zen of observing the critical phrase
(kanhwa son) sometimes criticize this dharma of
resting in the elixir field as falling into the
dead zen of inertness. The zen of observing the
critical phrase may be a temporary expedient for
certain persons, but it can hardly be prescribed
to people in general. If one continues to practice
just the critical phrase for a long time, the fiery
energy will ascend and one may well become ill.
Moreover, people who cannot fundamentally generate
the sense of questioning with regard to the critical
phrase will lose interest in meditation.
Therefore, we schedule separately a time for seated
meditation and a time for study in the cases for
questioning, so that when meditating, we just meditate,
and when inquiring, we just inquire. This will perfect
both absorption and wisdom. One who practices in
this way will not fall into void quiescence or descend
into discrimination and will be able to experience
the nature of true suchness that is free from action
and rest.
1.
It is said that the World Honored One descended
into his royal family without leaving Tusita Heaven
and saved all sentient beings while still in his
mothers womb. What does this mean? 2. At the moment the World Honored
One was born, he said, In heaven above and on earth
below, I alone am honored. What does this mean?
3. In an assembly on Vulture Peak,
the World Honored One held up a flower and showed
it to the congregation. The congregation was silent,
except for Venerable Mahakasyapa, whose face broke
into a subtle smile. The World Honored One said,
I entrust the Treasury of the True Dharma Eye to
Mahakasyapa. What does this mean? 4. When the World Honored One was
about to pass into nirvana, he said, All the while
since I first started at Deer Park up until now
when I have reached this river at Hiranyavati, I
have not spoken a single dharma. What does this
mean? 5. The myriad dharmas return to
one; to what does the one return? 6. What is that thing which is
not associated with the myriad dharmas? 7. Illuminate the one mind by penetrating
the myriad dharmas. What does this mean? 8. Before the buddhas of antiquity
appeared, this one shape was perfectly round. What
does this mean? 9. What body did you have before
your parents conceived you? 10. When a person is in deep, dreamless
sleep, where is the numinous awareness that makes
one sentient? 11. All things are created by the
mind. What does this mean? 12. Mind is Buddha. What does this
mean? 13. Why is it that there is samsara
for sentient beings but liberation for all the buddhas?
14. A person who practices well
is not separate from the self-nature. What is this
practice which is not separate from the self-nature?
15. How are mind, nature, principle,
and energy the same? How are they different? 16. Are all things in the universe
subject to arising and ceasing or free from arising
and ceasing? 17. The karmic retributions of
cause and effect among all things in the present
life occur by knowing one another. But how do the
retributions of later lives occur, when they have
forgotten their past lives and no longer recognize
one another? 18. Heaven and earth know without
knowing anything. What does this mean? 19. The numinous awareness of people
who attain nirvana is merged with the dharmakaya.
How, then, do individual spirits become divided
again and the standard for distinguishing past and
future lives come into existence? 20. I have a volume of scripture
that is written without paper or ink. It does not
contain a single word yet always radiates light.
What does this mean?
[Section One: The General Significance of the
Dharma of Keeping a Diary]
The dharma of keeping a daily diary has been established
in order for everyone, whether lay or ordained,
learned or ignorant, to review the handling of affairs
in a mindful or unmindful fashion, the state of
one's study, and whether or not one transgressed
the precepts. The dharma of keeping a fixed-term
diary has been established in order to have practitioners
who are undergoing training in either a seminary
or a zen hall record for that day the number of
hours they worked, their income or expenditures
that day, the specific handling of the functioning
of their bodies and minds, and their awakenings
and impressions.
[Section Two: The Dharma of Keeping a Daily Diary
]
1. With regard to mindfulness and
unmindfulness, you are to investigate and record
the number of times you
[The Principal
book of Won-Buddhism]