1.
On the twenty-sixth of March in the first year of Won Buddhism,
the Great Master,
Venerable Sotaesan, upon the attainment of his great Enlightenment,
said,
"An beings are of one Reality and all things and principles
originate from one source,
where the Truth of No Birth and No Death and the Principle of
Cause and Effect operate
as a perfect organ on an interrelated basis."
2.
After his enlightenment, the Great Master read extensively from
scriptures and sutras of other religions. Upon reading the Diamond
Sutra he said,
"Shakyamuni Buddha is really the sage
of all sages. Although I attained the Truth through self-instruction,
I have discovered many coincidences between my own motives for
following the religious path and those of the old Buddha, up
until the time when I myself attained Enlightenment. For this
reason I will regard the Buddha as the antecedent of my Law."
He concluded by saying,
"In the future, when I intend to establish my great and
perfect religious Order, Buddha Dharma should be the central
Principle."
3.
The Great Master said, "Buddhism is a great and universal Way.
It teaches the Principle of the Nature of sentient beings clearly,
offers solutions to the problem of birth and death, explains
the Principle of Cause and Effect, establishes the perfect Way
of moral practice, and is superior to the teachings of all other
religions."
4.
The Great Master observed the society of that time and announced
as a motto his guiding principle:
"As material civilization
develops, cultivate spiritual civilization accordingly."
5.
The Great Master, before he established his Order, and during
the early months of his teaching, decided unofficially to select
from among forty of his followers nine men who were sincere
and of great faith and who would become model disciples when
he established his order. To them he said,
"Human
beings are the masters of all things and all things are to be
used by human beings. The path of humanity is one based on benevolence
and justice, and scheming is secondary. Naturally, therefore,
as the great Way of benevolence and justice becomes established
in the world, the human spirit should dominate all things. Recently,
however, this main principle has been losing its influence,
and scheming has come to dominate the world, creating obstacles
to the establishment of the great Way. This is the time for
us to cooperate with one common spirit and cure our degenerating
minds. Take this into consideration as you prepare and initiate
the newly founded and everlasting Order."
6.
The Great Master devised a system of organizing people into
groups of ten members through which all the people of the world
can be taught. And he said,
"In this way, quickly
and without exception, each person can be taught and trained
by one teacher. This is such a simple system that, by always
training only nine persons, millions of people can be taught."
Having organized the first group, the members of which he had
already selected, he preached to them, saying:
"The method of organizing this group is in accordance with
the principle of cosmic organization. The group has a head which
corresponds to the heaven of the cosmos, a center representing
the earth, and eight members in accordance with the eight directions
of the cosmos. Broadly speaking, this group symbolizes the whole
cosmos, and narrowly speaking, the whole cosmos is integrated
in the body."
The head of the group was the Great Master, and the Rev. Song
Kyu was assigned as the center. The eight members were Rev.
Lee Je-Chul, Rev. Lee Soon-Soon, Rev. Kim Ki-Chun, Rev. Oh Chang-Keon,
Rev. Park Se-Chul, Rev. Park DongRuk, Rev. Yoo Keon and Rev.
Kim Kwang-Seon.
7.
The Great Master, in preparation for founding his Buddhist Order,
organized a savings cooperative and said,
"Establishing
this Order is not work ordinary people can do. It will require
perseverance and particular effort to achieve something that
ordinary people are unable to do. At present, as we cannot afford
to establish the foundation needed for accomplishing our task,
an especially thrifty and laborious way of living is needed.
We will wholeheartedly observe all articles of the cooperative
and be an example, as founders of an Order for those who follow."
In the first place, cooperative members were prohibited from
smoking, from drinking wine and were told to save rice, which
would be called 'Rice for Requiting Grace,' and were encouraged
to engage in cooperative work.
8.
The Great Master, while supervising his nine disciples building
a dam to reclaim land at Kilyong-ni, said,
"You are
not accustomed to such heavy work. This hardship you are now
suffering, as initiators of the great Order, is quite different
from that of ordinary people. However, you will find unique
pleasure in doing it. It will be more meaningful to initiate
a thing yourself through hardships and difficulties than just
taking over some other person's work. Our Order is to be of
unprecedented greatness, and at the same time, it will be the
last of its kind. To establish such a great Order, we must prepare
a doctrine which incorporates the following teachings: moral
study and philosophy of science should be compatible, which
might bring real civilization to the world; Study in Motion
should be harmonized with Study in Quietness in order that the
study of Buddha Dharma might parallel our practical works; possibilities
for the unity of all doctrines must be found which will bring
the world together in peaceful harmony like a family. Thus,
to accomplish our task perfectly, a great deal of effort on
our part is naturally required."
9.
When members of the group were still building the dam, one of
the wealthy neighbors, seeing them at work, immediately submitted
an application to the authorities so that he might do that same
work for himself, and kept in touch with the authorities. As
this caused some trouble over the question of ownership of the
beach, the members became very concerned about it and deeply
hated the neighbor. Hence the Great Master said,
"This
trouble in the course of constructing the dam seems to be a
trial from Heaven. Don't worry about this and neither hate nor
bear a grudge against our neighbor. Right will win in the long
run. Even if this beach which we are reclaiming should happen
to be owned by our neighbor through unfortunate circumstances,
right will stand on our side. Moreover, as our original purpose
in life is to serve the public, it will not be entirely meaningless
to serve him except that we would regret that the beach would
not help more people, as we intended. Anyway, the poor residents
along the beach will be able to use a considerable part of this
land for farms. From this point of view, our labor will not
have failed to serve the public welfare. During this trial,
do your best if only for the benefit of the public, and transcend
the concept of yourself and the other. Then, naturally, everything
will be settled fairly."
10.
One day when Lee Choon-Poong, one of his disciples, came to
see him, the Great Master asked him,
"Do you understand
why I have told them to construct the dam first before teaching
them anything about morality as they had wished?"
Choon-Poong answered,
"How should I expect to be able to comprehend the immeasurable
depths of your thought? But, if I dare express my understanding,
it seems to me that you have two reasons. First, you want them
to prepare for the financial expense involved in studying, and
second, you want them to know that nothing is impossible to
achieve successfully for those who cooperate and are of one
will."
The Great Master answered,
"Your comment makes sense. In addition, however, let me
say something more. As these people come to me for the purpose
of study, I need to know, first of all, whether they have unswerving
faith or not. Their real faith will be proved when, inexperienced
in hard labor and in the face of mockery from neighbors, they
reclaim the beachfront which has been ignored for thousands
of years. And from the beginning to the end of their task, we
may judge their latent capabilities which will enable them to
achieve success in the future. They will also come to know the
origin of blessedness through the self-sufficiency attained
by a thrifty and economical way of life and by hard work. Moreover,
through this difficult task we will be training in using our
Original Nature and will attain the power to overcome all sufferings
which may face us in the future. It is in light of these considerations
that I told them to do the work."
11.
When they had completed the work, the disciples were talking
among themselves; "At the beginning of the task it seemed
to be such a difficult thing, almost like constructing a high
mountain on flat ground. Now that we have succeeded in this
task, it seems rather easier to construct a dam. But I wonder
how much harder it will be to attain the Way."
Listening to this the Great Master said,
"It may seem very difficult to attain the Way because you
do not know how to do it. However, it is easier than eating
your meals. No more difficulties are involved in the attainment
of the Way than in the construction of the dam, and you may
keep the placid and undisturbed state of mind. If you are not
able to follow what I mean, just keep what I say in your mind
and think about it again when you have become aware of the means
by which to attain enlightenment."
12.
When the first Temple of Won Buddhism of this Order was constructed
at the foot of Oknyobong in Kilyong-ni, the Great Master wrote
the following words on the roof beam of the house:
The alternation of day and night has its source in Won- Truth,
Weaving the Law of the circulation of seasons.
Under the words he added:
A Pine tree stands monopolizing the liveliness of spring;
The confluence of water running from a thousand mountains produces
a thunderous roar.
13.
The Great Master said to the nine in the group,
"At
present, materialism has an increasing influence in the world
today, while the minds of human beings are becoming weak. In
these circumstances, individuals, homes, societies and nations
are not able to maintain equilibrium and must remain in endless
suffering. Can we who have made up our minds to help other people
neglect this situation? We know of saints and sages who, with
utmost sincerity, gave prayers for all living beings and received
a response from Heaven. Now I suggest that this is the time
for us to pray incessantly to Heaven and Earth until Heaven
and Earth respond to our prayers. Then people can be the masters
of material things, instead of being tempted by them. Your mind
is equivalent to the mind of Heaven; your virtue will meet with
the virtue of Heaven and Earth when the last bit of self-centered
desire has left your mind. Everything will then turn out successfully,
as you desired. You should be conscious of the fact that you
possess the ability to impress the will of Heaven and at the
same time should always be aware of your own responsibility
to save all sentient beings." And he assigned the members of
the group specific locations and dates, and bade them start
offering prayer.
14.
The Great Master, when he witnessed the miracle of the Fingerprints
of Blood which appeared on a paper on the twenty-sixth of July
in the fourth year of Won Buddhism, interpreted it as symbolizing
the spirit of the utmost devotion of the nine aspirants, a spirit
standing above life and death, and said:
"Heaven and
Earth have already made a response to your devoted minds, and
this miracle shows the judgment of the invisible world of Truth.
This is the first step in our successful project. From this
moment you do not belong to yourselves, but to the Universe.
In spite of any hardships and difficulties which you might face
in the future in carrying out your work, do not change your
minds from what they are at this moment. Be reminded of this
moment whenever you are tempted by the pleasures of home and
by the five desires. Thus, with a free and concentrated mind,
be faithful in your study and work." Then he conferred Dharma
titles and Dharma names on them, saying,
"Your name, which has been used before, is a worldly name
and a name for an individual. You may suppose that you who have
been called by the worldly name have died, but are reborn with
this universal Dharma name. Do your best to save numerous sentient
beings from suffering by using this Dharma name."
15.
The Great Master said,
"What we now need to know and
teach is Buddha's morality. Study the essential meaning of Buddha
Dharma and strive for enlightenment to its Truth. It has been
a long time since I was enlightened to Buddha Dharma, and since
then I have been putting emphasis on inspiring religious faith
into the minds of people only by means of an unorganized teaching
system, according to their intelligence. I have done this because
I observed that your understanding of the Truth is still far
from complete. On the other hand, because Buddhism has been
ill-treated in this country for several hundred years, and because
consequently the people lack reverence for it, I fear that ignorant
people might be very indifferent to my Buddhist teachings. If
you are to be enlightened to the genuine Truth and seek after
the goal of the true discipline, leading all sentient beings
into the path of wisdom and blessedness, Buddha Dharma should
be the main principle in your teachings.
Moreover, true Buddhism will become one of the major religions
practiced in the world. In the future, however, Buddhism should
not be the same system as that of the old Buddhism, but should
be practiced by scholars and officials, farmers, artisans and
merchants. It should be a Buddhism not only for monks, but for
all laity. As for the way of worshipping the Buddha, we should
not regard a Buddha image as a real Buddha, but we should know
that all things in the universe are Buddhas and everything we
are doing is the practice of Buddha Dharma. When we do ordinary
things faithfully, we are practicing Buddha Dharma faithfully.
The one who studies Buddha Dharma successfully can accomplish
worldly affairs as well. As to the way of offering worship to
Buddha, there is no particular Dharma Hall or Buddha image for
offering worship to the Buddha. Every place is to be our Dharma
Hall and everything is to be our Buddha image for offering worship
to the Buddha. Then, we will be living in Dharma Halls and surrounded
by Buddhas, and, at the same time, the benefactions of Buddha
will spread over the whole universe, making this world an unimaginably
blessed Buddhist paradise. My disciples, you are fortunate enough
to have an opportunity which rarely comes to one, that is, to
become one of the initiators of this new religious Order. Do
not think that my words are groundless, even though they are
not proved at present. They will be proved in the near future."
16.
The Great Master said,
"Buddhism has had a close relationship
with Korean society, and several hundred years ago was prosperous;
recently, however, it has been ill-treated. It has been forced
to hide in the mountains due to changes in the ruling power
and the prevailing influences of Confucianism, and, therefore,
has carried out a transcendental and meaningless life. This
is why Buddhist teachings have not been widely recognized by
the general populace. Some people who think they know about
Buddhism say that in some scenic places in the mountains there
are Buddhist temples with monks and Buddha images, and that
the ordinary people go to these temples to give offerings before
the Buddha images for the purpose of being blessed or excused
from being punished.
It is also said that the monks are disciples of the Buddha's
image, remaining unmarried, with shaved heads, in ragged robes
and with beads in hand chanting the name of Buddha and reading
sutras, going around with sacks on their backs begging alms
from donors, paying their respects even to the lowest and poorest
persons among ordinary people, refraining from smoking and eating
meat or fish, and refraining from killing things. It is also
said that it is not the people of the higher class, the rich
and the blessed, who are supposed to become monks but those
who are born with an unfortunate situation. Furthermore, among
the monks who are versed in the Buddhist Truth there are supposedly
those who can tell a place for the best homesite or burial ground.
They are also said to be able to bring winds and rains, move
mountains and walk on water. However, it is also said that such
a one would rarely be seen, even among thousands, and that therefore
Buddhism is an unrealistic religion not suitable for ordinary
people, with temples which are surrounded by beautiful scenery,
but which are just like places to visit for relaxation.
It is also said that if a member of a family is a temple-goer
or a monk, the family will experience bad fortune and their
descendants will never be prosperous because Buddhists practice
cremation. Thus, to the general people, the Buddhist monks have
been regarded as unusual human beings. Actually, however, the
monks have carried out their lives worshipping magnificent Buddha
images in splendid temples constructed at scenic places remote
from everyday society. They have cut off all worldly relationships
while enjoying the rustling of the wind and the loveliness of
the moon, listening to the music of nature, such as birds singing
arid water flowing. Without a worry, they have eaten meals and
worn clothes which were offered by donors. They have had only
to read sutras, practice Chanting the Name of Buddha and Sitting
Meditation, and occasionally stroll in the woods.
Not all of the monks have lived their lives in this way but
generally the monks have had lives of leisure, of cleanliness
and of taste. The Buddha's great Way, however, has remained
unknown to the world while these monks have indulged themselves
in their way of living, being good only for themselves: the
Hinayana method. How, then, could this be the Buddha's original
purpose? Therefore, a part of the doctrines and systems of Buddhism
must and can be changed without bringing any change in the Buddha's
great Principle. Thus, the Buddhism which thus far has only
existed for a few people can now be the Buddhism for the majority.
And also, partial methods of moral practice can be perfected."
17.
The Great Master continued, saying,
"The height, depth
and width of the Buddha's superior Way are immeasurable; his
wisdom and ability cannot be expressed through words written
or spoken. Generally speaking, however, ordinary persons know
only that there exists a birth and a death and are ignorant
of the eternal life, but Buddha was enlightened to the principle
that there is no birth and no death, but rather eternal life.
We are also ignorant of the principle of even our own selves,
but the Buddha thoroughly knows the principle of all things
in the universe. We are not able to differentiate between the
way of good and evil, and usually follow the evil way. But the
Buddha has the ability to deliver himself and to save all beings
in the universe, leading them from the way of evil to the way
of goodness.
We do not know why happiness and suffering comes our way, but
the Buddha knows about the happiness and suffering which naturally
happens or is created by our own selves. When we fall from blessedness
and happiness we can do nothing for ourselves ; but the Buddha
is able to restore his blessedness and happiness. We care little
about our wisdom, whether it is getting bright or dull, but
the Buddha brightens wisdom when it loses its brightness and
can keep it continuously bright.
We are apt to commit many wrongs, from being affected by covetousness,
anger and foolishness; the Buddha, however, is never affected
by covetousness, anger and foolishness. We are too strongly
bound to awareness of Being in the universe to be aware of Non-being,
but the Buddha sees Non-being through Beings or forms, and Being
through Non-being. We are ignorant about the Six Paths: of Heaven,
of human beings, or Sura, of animals, of hungry ghosts and of
hell; we are ignorant of the Four Forms of Birth: viviparous,
oviparous, waterborne, and metamorphic, while the Buddha knows
even the Reason of the transformation of the Six Paths and the
Four Forms of Birth. We never care whether we hurt others for
the sake of ourselves, but the Buddha does things in the spirit
of mutual interest, and when he finds it necessary to give up
all his own interests, he gives them up, even his own life,
for other people as though it were his own blessedness and happiness
to do so. We are in possession of only a limited number of things
such as our own individual homes and our blood relatives. The
Buddha, however, said that all things in the universe are the
Buddha's home and all sentient beings are his family. With this
wisdom and ability of the Buddha, we are to devote ourselves
to delivering all living beings."
18.
The Great Master continued, saying,
"Because old Buddhism
was based upon monk-centered doctrines and systems, it was not
suitable for secular life. As a result, the ordinary laity were
outsiders to the Buddhist religion, and were rarely even listed
as Buddha's immediate disciples or as ancestors of a Buddhist
Order, unless they achieved particular distinction through Buddhist
works or study. Religion has meaning when it teaches people.
Monks, however, established temples in the remote mountains.
How, then, could busy people find time to go to the temples
to be taught? The Buddhist scriptures, also, were composed of
phrases and characters which were too difficult to be taught
and understood by ordinary people, intelligent or ignorant,
male or female, old or young. As to their way of living, the
monks, without any occupations as such, lived on the aims and
offerings of donors, which is an inadequate and impossible way
of life for the majority.
Marriage was also strictly prohibited for monks. With regard
to propriety, monks were instructed only in the formalities
of Buddhist worship and not the proprieties which are necessary
for secular life. How, then, could their lives encompass the
totality of existence? Therefore, in this new Order, we will
not make any distinction between monks and laity in their basic
rights as members of the Order, but the degrees of their Buddhist
study and activities will be the standard of distinction. Also,
we will make no distinction between monks and laity as to their
succession to the Law. Temples for moral training will be established
where the believers are living, and scriptures will be composed
of the essentials of the teachings, using easy words, so that
the majority may use and understand them. The monks will be
allowed to have suitable occupations, and marriage for monks
will be optional. We will not observe the all too complicated
proprieties of formal worship of Buddha, but will learn more
about the most appropriate and useful proprieties of ordinary
life by emphasizing the way of offering worship to Buddha everywhere
and in everything.
As for the lives of monks, it is desirable, except on special
occasions, for us to engage in scholarly works during our youth,
and in our middle age to learn moral philosophy while carrying
out missionary works. In our old age we will find a scenic and
quiet place adequate for a secluded life, away from worldly
attachments and desires, and there we may study the problem
of birth and death. In autumn and spring, we may, in turn, visit
the temples in towns and cities, giving our best in missionary
work. And in winter and summer, we will resume our moral training,
thus leading our everyday lives into the perfect Way. We are
also to be on the alert for the trends of modem society, so
that our doctrines will not be left behind by these changing
times and thoughts."
19.
The Great Master said again,
"Old Buddhism taught
the scriptures, methods of practicing meditation by pondering
on the Abstruse Questions (kung-an), methods of Chanting the
Name of Buddha, how to voice incantations, and methods of Offering
Worship to the Buddha. In teaching scriptures, it originally
intended to introduce Buddhist doctrines, systems and history.
By letting the Buddhists practice meditation on kung-an, it
aimed to enlighten them to the profound Truth which is otherwise
difficult to teach through scriptures or verbal explanation.
The method of Chanting the Name of Buddha and other incantations
was taught for beginners of Buddhist study whose minds were
too strongly occupied with worldly desires and attachments to
permit the concentration required to get into the right Way.
The methods of Offering to Worship the Buddha were taught to
help the believers in the successful achievement of their wishes
and to help them in doing Buddha-work. It was necessary, therefore,
that each believer practice all these courses of study; but
it happened that some of them became too attached to only one
or two of these courses.
Holding to the partial ways, they divided into different groups,
which became a hindrance to the true Buddhists in believing
and in practicing their moral training. Hence, we have decided
to integrate all the Buddhist training courses. In order to
cultivate our wisdom in doing these things and in understanding
these principles, we have trained in the many kung-an of the
meditation sects, studied scriptures of the teaching sects,
and have selected the most essential kung-an and scriptures
from those complicated doctrines and kung-an to be the courses
of the Study of Facts and Principles. The practices of Chanting
the Name of Buddha, of meditation, and of incantation have been
selected as the courses of Cultivating Spiritual Stability in
order to integrate the mind: The practice in Precepts and the
training in the Principle of Cause and Effect and in the Four
Graces are the study courses for the Selection of Right Conduct,
which are the most adequate for secular life. Accordingly, we
require the believer to practice these three great courses at
the same time.
Through the continual practice of the courses for the Study
of Facts and Principle, we will attain power to gain an insight
into Facts and Principles without hindrance, as the Buddha achieved.
By practicing the courses for the Cultivation of Spiritual Stability,
we will attain the Buddha's power of Spiritual Stability which
is undisturbed from external circumstances. Through training
in the courses of Selection of Right Conduct, we will acquire
the power of distinguishing between right and wrong, and we
will learn to practice doing righteous things. When we use these
three great powers as the power source enabling us to attain
our wishes or to show us the necessary way for the practice
of Offering Worship to Buddha in our everyday life, then all
doctrines will become united, and the methods of moral training
of the followers will become harmonized."
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