1.
One of the new disciples asked the Great Master, "As I am living
on Mt. Keryong, I often have opportunities to talk with many
members of other religious faiths who also live on the mountain.
Each of them is proud of the doctrine of his own religion, mentioning
To Tuk (Tao Te, Way and Virtue). However, I still fail to catch
the clear meaning of To Tuk. Venerable Master, please tell me
about its meaning."
The Great Master answered him, "Your mind, which seeks the meaning
of To Tuk, deserves to be complimented. The meaning of To Tuk,
however, is too broad to be explained in these limited hours.
You will gradually come to know To Tuk after considerable training
in it. But now I will try to translate only the literal meaning
of To Tuk briefly, to meet part of your request, so listen to
me carefully. Generally, the To is known as the way, path or
road. The way also means to conduct oneself in the right Way.
Therefore, we call the conduct of Heaven Chun To (Tian Tao,
the Way of Heaven), the conduct of Earth is called Chi To (Dih
Tao, the Way of Earth), and the conduct of mankind, In To (Ren
Tao, The Way of Humanity). In To implies two meanings: one is
the conduct of our body and the other is the conduct of our
mind. The principle of To is originally one, but there are countless
derivations of To. From among the numberless kinds of To, therefore,
I will choose to explain In To. Like the countless ways or roads,
wide or narrow, running everywhere through mountains, across
rivers, fields, and villages for our physical use, there are
innumerable wide or narrow spiritual ways to be observed at
any time by individuals, homes, societies and nations. For example,
there is a way to be followed between parents and children,
between elders and younger people, between husbands and wives,
between friends and between brethren. Thus, we meet the way
everywhere. One who observes this way in doing all things is
one who has been enlightened to the Way. Among the ways, the
Way of No Birth and No Death, which is our Original Nature,
and the Way of Cause and Effect are the greatest ways. If anyone
is enlightened to these ways that one who is enlightened to
the greatest Way because it integrated all the ways, being the
origin of Heaven and Earth and people."
2.
The Great Master continued, preaching, "As regards Tuk (Te,
Virtue), it will be called Tuk when conduct blesses other people
no matter where or when this occurs. When Heaven conducts its
way the benefit of Heaven appears; when Earth conducts its way,
its benefit will appear; when human beings conduct their way,
the blessing of human beings will appear. Thus, the various
To (Ways) accompany the various Tuk (Virtue). If we take examples
from the conduct of human beings, there are various kinds of
Tuk. If parents and children follow the way, Tuk will appear
between them; if elders and younger people follow the way, Tuk
will appear between them; if a husband and wife follow the way,
Tuk appears between them; if friends follow the way of friends,
there will be Tuk among them; if brethren follow the way, the
Tuk of brethren will appear. Individuals, homes, societies,
and nations with this Tuk will live in equilibrium and harmony.
The greatest Tuk among these is found by one who has been enlightened
to the great Way. Then one is able to transcend Being and Non-being,
emancipate oneself from life and death, understand thoroughly
the Principle of Cause and Effect, and lead all sentient beings
who are lost in the Burning House of the Three Worlds into the
Land of Absolute Bliss. Such is one who has attained the greatest
Tuk."
3.
He continued, explaining, "If one talks a lot about To Tuk (Ways
and Virtue) without knowing about the principle of it, and is
merely interested in wicked or mysterious things and does things
which are the reverse of Truth and morality, one is treading
a wicked and evil way. Therefore, those who wish to learn To
Tuk have to understand the principle of To from the beginning;
once they have been enlightened to the principle, they need
to continue to practice Tuk steadily and with sincerity. In
this way they will become versed in and will gradually attain
Tuk. Ordinary people, however, have no knowledge about the essential
meaning of To Tuk, and mistake one who performs magic for one
enlightened to the Way, disregarding whether or not that person
knows the basic principle of the Absolute Unity and its Components,
and Being and Non-being. Or they take a person to be virtuous
if that person has a gentle mind, without thinking whether the
person has or has not been enlightened to the Principles of
the Selection of Right and Wrong, or Advantage and Disadvantage.
What a ridiculous way of thinking! It is natural for you, as
a new member of this Order, to want to learn To Tuk first. I
wish you would imprint the words I have just spoken in your
heart, to understand thoroughly the essential meaning of To
Tuk and not to be tempted to look at its wicked interpretations."
4.
The Great Master said, "If people are to observe In To (Ren
Tao, the way of humanity) they must be constantly on the alert.
How can we observe the way of humanity unless we are always
aware of the In To between parents and children, teachers and
disciples, elders and younger people, husbands and wives, among
friends and among brethren? For this reason, the sages and saints
from ancient times have made up proper rules for people which
showed them the path by which to live as human beings. If people
regard those rules lightly and continue in waywardness they
do not deserve to be treated as human beings. Also, they will
fall in the wicked way in their next lives and will not be free
from the suffering of sins."
5.
The Great Master said, "In doing anything in the world, we must
know first of all what is fundamental and what is incidental,
what is primary and what is secondary. If we try to put emphasis
on the fundamental things first, the incidental things will
naturally be successful. On the other hand, if we put emphasis
on incidental things only, we will naturally become ignorant
about the fundamental things. And also, if we understand the
primary things and place emphasis on them, the secondary things
will become successful. But if we only seek after the secondary
things, we will become ignorant about the primary things. For
example, in mankind the mind is fundamental and the body is
incidental. In the world, morality is fundamental and science
is incidental. One who is able to discriminate between fundamental
and incidental things and between primary and secondary things
can be called one who knows the Way. Only such a one will be
able to lead the world into a righteous Way."
6.
The Great Master said to Lee Ton-Jin-Hwa, "There are two great
things in the world for one to do. One is to find a Master of
the great Way and attain Buddhahood. The other is to deliver
all sentient beings after being enlightened to the great Way.
These two things are the greatest and the most fundamental of
all things."
7.
The Great Master complemented Tong Choong-Seo on his verse,
which went as follows:
He thinks of justice only,
And for profit has no regard.
He thinks only of the Way,
And seeks not for merit as its reward.
The Great Master added a phrase at the end of the lines:
If he thinks of justice only,
And for profit has no regard,
Then greater profit will accrue to him.
If he thinks only of the Way,
And seeks not for merit as reward,
Then greater merit will accrue to him.
8.
The Great Master, seeing a horse pulling a cart, asked a question
of one of his disciples, "Is the cart itself moving forward,
or is the horse moving forward?"
The disciple answered, "The horse is moving forward and the
cart is merely following." He asked another question, "If the
cart stopped moving, would we whip the horse or the cart?"
The disciple said in answer, "The horse would be whipped."
The Great Master said, "You are right. In this case, by whipping
the horse we can settle the fundamental problem. Likewise, in
doing things we must know the fundamental thing to be dealt
with first. This is the key to being successful in all things."
9.
Kim Ki-Chun asked, "How can we understand the principle of Rationality
and Irrationality?"
The Great Master said, "By Rationality we mean to act or do
everything in order, just as the four seasons, spring, summer,
autumn and winter, circulate in perpetual order. By Irrationality
we mean acting or doing things unreasonably when they are beyond
our ability and we are ignorant about the order of doing things,
or it means to insist that other people do things that they
are not willing to do, or it means always to act contrary to
other people. If people were able to differentiate between Rationality
and Irrationality before they started doing things, and followed
mainly after Rationality, nothing would be left unsuccessful."
10.
The Great Master said, "It is quite common for all people
to wish good for themselves, but the ways to attain this depend
upon degrees of wisdom and ability. Some follow Rationality,
others Irrationality; some deal with reality, others illusion.
These are the starting points for success or failure in achieving
their wishes. Those who seek happiness through Rationality can
find an unbounded land of happiness, because, in seeking their
own happiness, they make others happy. Those who choose Irrationality
in seeking for their happiness are apt to fall into the boundless
world of sins, because they insult other people for their own
ends. The one who expends effort in seeking all blessedness
and happiness reasonably and realistically will be successful.
On the other hand, the one who seeks them through illusory or
superstitious methods will attain nothing in the long run. Yet,
we find more people seeking what they desire through irrational
or illusory methods than people who use the methods founded
upon Rationality and reality. This is because the right Law
is still not widely known, and the spirit of human beings in
general still remains unenlightened. When the way of attaining
what is desired through Rationality and reality is clearly illuminated,
it will bless all people in many ways just as the sun overhead
brightens all people."
11.
The Great Master said, "One who offers filial piety to one's
parents and loves one's brothers in one's home rarely acts wickedly
toward other people. But one who never offers filial piety and
causes trouble and hatred between one's brothers and sisters
cannot do good for other people. Therefore, in Confucianism
it is said that 'filial piety is the basic conduct among all
conduct,' and 'a loyal subject is sure to be found in a home
which is well-known for a son upholding filial piety.' This
is surely a well-spoken truth."
12.
The Great Master said, "The thing which displeases you may displease
others, and the thing which pleases you may please other people.
If a thing done by others displeases you, never do the same
thing to others. If a thing done by others satisfies you, do
the same thing for others. This is one way to understand the
minds of other people by judging your own mind. If you continue
training in this way, the sense of discrimination between yourself
and others will disappear, and you will produce empathy between
yourself and other people."
13.
The Great Master said, "An immensely talented person is able
to make use of the talent of other people. If such a person
is a member of a family, that person can make a home prosperous;
if one is a member of a nation, one can make a nation prosperous,
and being a member of the world, one can make the world prosperous."
14.
The Great Master said, "Occasionally a thing which was intended
to be good for others results instead in harm. Therefore, when
we attempt to do good for others, we should take full precaution
against such an accident. On the other hand, those who have
been harmed should not blame others, but should consider the
original good intention and be appreciative."
15.
Once the Great Master was at Ryungsan monastery and a new member
served him food and offered him a valuable present. The Great
Master said, "I should appreciate your cordiality, but someday
this attitude may change according to your way of thinking.
Can you comprehend the reason why?"
The new member said, "Venerable Master, how should my mind come
to change without a reason?"
The Great Master said, "According to what you expect from me,
our relationship will last permanently or be a short-lived one.
If you expect from me something that I have, our relationship
will last; but if you expect a thing I do not have, our relationship
may not last long."
16.
The Great Master said, "By being mindless when they are supposed
to be mindful, or by being mindful when they are supposed to
be mindless, people have had their good relationships broken.
One is mindless when one is supposed to be mindful if one neglects
to recognize a benefit which other people have given one, or
repays the benefit in an ungrateful manner when one's benefactor
happens to fail to satisfy one. One who is mindful when supposed
to be mindless expects to be rewarded as a benefactor once having
given some benefit to another person in some way. If the other
person fails to satisfy one's expectation, as a benefactor,
one has hatred toward that person and it is difficult to maintain
a steady and friendly relationship and in worse cases, friendship
changes into grudges and indignation. You must understand this
principle and do not fail to be mindful or mindless according
to each situation, maintaining friendly relationships constantly."
17.Lee
Kong-Joo said to the Great Master, "Ever since I helped a neighbor
in need, he has devoted himself to helping me take care of my
house. I have become aware that we need to do good for others
and that the good deed will be repaid."
The Great Master said, "You now realize the reality of the concept
that you will be rewarded for the good deeds which you do for
others. But do you understand that in some cases your good deed
will turn into a sin?"
She asked, "How can that be?"
Then the Great Master taught her, "I do not mean that the good
deed itself will turn into a sin, but that your mind which has
done the good deed for others may change into a mind that will
commit sin. Ordinary people, when they have done good deeds
for others, never become free from the feeling of pride, and
when their good deed is not rewarded by some kind of recognition
from the persons who were favored, or when the persons repay
their favors with ungrateful deeds, they conceive more serious
grudges and hatred against the ungrateful people. As devoted
love often changes into extreme hatred, and as a small good
deed can cause serious mutual enmity, even practicing good works
is often dangerous, and it is rather apt to create some sins.
Therefore, Bodhidharma said: 'A mind in which no feeling of
pride abides when one does good deeds for others is called virtuous!
Lao Tzu said, 'Virtue in its highest forms is unconscious of
virtue itself.'
Those who practice the Law must know such principles and apply
them in everything they do. Then grace will remain as grace,
their good deed will remain as a good deed forever, and their
virtue will be united with that of Heaven and Earth. Try constantly
to be virtuous in the highest form and to create unchangeable
blessedness."
18.
Lee Jung-Won asked the Great Master, "How can I keep my mind
in a perfect state undisturbed by hatred or love?"
The Great Master replied, "You can keep your mind undisturbed
by controlling your mind adequately at every moment. For example,
if someone hates you, do not hate that person thoughtlessly
in return, but search for the cause of the person's hatred toward
you. If you find that the cause is in your own deeds, try to
eliminate the cause. If you find no reason in yourself, do not
worry about it, but regard the hatred as a result of your own
deeds in your former life. On the other hand, think about your
own agony when someone hates you, and make up your mind not
to hate anybody. Regard a person who hates you as a teacher
who teaches you how to use your mind. If you admit that person
as a teacher, you will not be able to hate the person. This
is one way to keep your mind from hatred. When someone loves
you, do not be thoughtlessly exultant but consider the cause.
If you find out the cause of the love toward you, try to retain
it, and if you find out that the love is caused by nothing,
regard the love as a debt to be paid. You must also be aware
that there are two kinds of love: righteous and unrighteous.
If the love is unrighteous, you must learn to stop loving. On
the other hand, even though the love is righteous, if it seems
to be an obstacle to carrying out your work, you must control
it with courage. This is the way to keep your mind undisturbed
by love. If you practice these two teachings constantly, you
will acquire a perfect mind."
19.
The Great Master, seeing one of his disciples seriously reproaching
a man under his tutelage, said, "Your words will become a law
if you have reproached him with a mind unbiased by hatred. But
if your mind was biased, your words will not become a law. It
is a principle of Heaven and Earth that when the heat or the
cold reaches its summit, it starts to change. Likewise, in doing
anything, if a person's conduct is extreme it will become a
cause of his own weakness afterwards."
20.
The Great Master, hearing one of his disciples speak rashly
to a child, said, "There is a way to respect adults when we
meet them, and when we meet children, there is a way to love
them. According to the situation, there may be some differences
in the way we treat adults and children, but both of them must
be treated with the same fundamental spirit of respect and love.
How then can you take a harsh attitude toward children?"
21.
The Great Master said, "When the Korean proverb says, 'He is
blowing a bugle,' it refers to one who is spreading gossip.
Everyone has a bugle to blow. Some play a tune which comforts
others, while some play a tune which makes others uneasy, sad
or pleasant; some bring people together in peaceful harmony
and some lead people to fight. Thus, some are creating blessedness
and others sins. You disciples, when you blow a bugle in various
situations, be very careful to play a pleasant tune which will
bring many people peace and harmony and will promote the public
welfare, but do not play a tune which brings conflict and disaster
to the public. Then your bugle will be the instrument which
creates immeasurable blessedness. Otherwise, it will be an evil
source bringing forth countless misfortunes."
22.
The Great Master said, "Even the most intimate sons and daughters
will not accept advice from their parents if the parents themselves
do not follow their own advice. Even one partner in a couple
that is intimately close must practice something first before
persuading the other partner to do it. Therefore, to practice
first oneself, what one would teach, is the best way to teach
others."
23.
One midnight the Great Master, on hearing a disciple yell at
a dog which was barking terribly at some noise, said, "The dog
is doing its duty by barking at things. Why do you interrupt
it? All people and things in the world have their respective
duties. Even the eyes, ears, nose, tongue, mind and body are
doing their duties which are different in each case. if all
people, high and low, superior and inferior, do their duties
perfectly, our world will be in order and will make much progress.
Therefore, you must be very faithful in fulfilling your own
duty and at the same time do not interrupt other people from
doing their duty. Among other duties there is the central duty
which is to control each duty. In the case of human beings,
the duty of mind becomes the central duty over the body. In
societies and nations the duty of leaders takes the central
duty, running and controlling all institutions. If one who is
under the charge of the central duty is negligent of one's duty
even for a moment, people under that person's control will also
lose the sense of duty, and the organization will be in disorder.
You must try to fulfill your duty with utmost sincerity whatever
your duty may be. You also must be very careful in using your
mind, which takes the central duty among all other duties in
leading yourself and the public into a bright future."
24.
The Great Master, speaking before many disciples, said, "The
world is composed of the weak and the strong. if the weak and
the strong live in harmony and practice their way, an eternal
world of peace will be established. Otherwise, they will all
suffer from disasters and there will be no lasting peace in
the world. An old sage once advised that if the strong would
treat the weak as they would treat their own sons, the weak
would look up to them as if they were their own parents. On
the other hand, if the strong make light of the weak, the weak
will regard them as if they were enemies."
25.
The Great Master said, "Everyone desires to be respected by
other people, but what they are doing results in their being
more despised than respected. How, then, can you attain your
desire? If you wish to be respected by others, respect and love
other people first. Then they will respect and love you in return."
26.
The Great Master said, "It is always regretable to see the strong
who do not know how to act like the strong. The strong will
not have lasting power, nor be respected as seniors and leaders,
until they have tried to encourage and help the weak so that
they may grow up to be equal to the strong themselves. Nowadays,
it seems that too often the strong are apt to oppress or deceive
the weak. Under such circumstances, how can the strong retain
lasting power? The weak will not always remain weak. Someday
the weak will gain enough power to equal the strong. When the
weak equal the strong, the strong who once oppressed and deceived
the weak will be overthrown. Therefore, the truly enlightened
person knows one must help and protect the weak in their need
in order to retain one's lasting power."
27.
The Great Master, seeing a skinny swine in a pig pen at an industrial
center, asked for an explanation. Lee Tong-An answered, "While
they were fed on barley which had gone a little bad during the
long rain, they grew fat. But since we started feeding them
bran, they could not readjust themselves to the bran and have
lost their appetite, losing their weight."
The Great Master said, "This story is the very living sutra.
The suffering of a rich person who has suddenly lost all possessions
or the suffering of one of power who has been suddenly deprived
of all power is the same as the suffering of these swine. Therefore,
from ancient times, sages and saints haven't desired the wealth
and fame that some human beings have desired, nor rejoiced at
gaining wealth and fame, nor worried about losing them. The
Emperor Shun, once in ancient times, as a lowly laborer farmed
and made pottery, and when he came to the throne he was never
arrogant nor abused his power. Gautama Buddha, who laid down
his crown and leaped over the wall to escape his royal house
in order to be enlightened to the Truth, never felt in any way
attached to the throne he had given up. These examples illustrate
the virtue of being indifferent toward wealth and fame, and
the unyielding power which transcends happiness and suffering.
Therefore, if you are going to learn the Truth and the teachings
of saints and sages, do not allow yourself to be tempted by
a temporary comfort, pleasure, or power, but rather, be cautious
to receive them. If you should accept them, be careful not to
become attached to, nor be degraded by them. Then you will receive
the real everlasting comfort, fame and power."
28.
The Great Master gave an explanation of the meaning of 'Being
Contented with Poverty and Enjoying the Way': "In general, poverty
means a lack of something. If a face lacks perfection, it is
a face in poverty. If we are lacking in learning, it is called
poverty of learning. When we are lacking in properties, it is
called the poverty of properties. To be contented means to try
to be satisfied with what we have and what we are. We will only
make ourselves more irritable and increase our suffering if
we are bothered by pre-ordained poverty too much, and struggle
to escape from it unreasonably. But, if poverty is unavoidable,
we must accept it with equilibrium, while taking pleasure in
preparing for wisdom and blessedness in the future. One practicing
the Law can usually keep one's mind peaceful, and is contented
with one's share or what one is. This is because one knows the
truth that all present poverty and suffering is transformable
into blessedness and happiness in the future. Moreover, one's
pleasure usually comes from constantly using one's mind in accordance
with Truth, and from being able to enter into a real state of
moral power which transcends happiness and suffering. All sages
and saints, from ancient times, were well-versed in this principle
and practiced it in their real lives. This is why they were
able to enjoy their lives in poverty."
29.
The Great Master said, "One who wants to have all things in
the world just as one wishes them to be is just as foolish as
a person who builds a house on sand and wishes to live in splendor
for thousands of years. Wise persons will be contented and grateful
if only six-tenths of all things in the world satisfy them.
They will also be thoughtful enough not to monopolize the things
that please them, but to share them with other people. Thus
the things that satisfy them will never become a cause of suffering,
but their blessedness will be infinite."
30.
The Great Master said, "The little wrongs of human beings often
result in greater crimes. You should reflect upon your own conduct
now and then, and if you find even a slight wrong, try to correct
it immediately. Orangutans in southern countries are too strong
and quick to be caught by humans, but they like wine. To catch
them, people make wine and put it where the orangutans frequent.
When the orangutans pass the wine, they scorn it at first, but
soon come back to it, sipping it a little. They pass it by again,
then come back to sip some more. After they repeat this action
many times, they will drink up all the wine and become drunk.
Then people come and catch them easily. They only drank a little
at first, but then took the whole bottle, and finally lost their
lives or were caught. Likewise, human beings, if they allow
themselves to commit a little wrong first, will find that the
accumulated little wrongs will result in larger sin Karma which
may destroy them. How careful they must be in their conduct!"
31.
The Great Master spoke with concern about some young disciples
who were still groping in their studies. "Some of you study
quite well at the beginning, but after a period of time become
neglectful of your studies. On the other hand, some neglect
to study at the beginning, but later begin to study well. As
I have foreseen this, I have been instructing in a way adequate
for each of you. My real concern, however, is for those of you
who are over thirty but still behave imprudently. You also must
take this problem very seriously."
32.
When the Great Master was at Bongnae Cloister, rainy weather
continued, filling a dried-up pond with water. Many frogs gathered
there, producing countless tadpoles in the pond. Afterwards,
when the rain stopped and the weather turned hot, the water
in the pond began to evaporate and it did not seem that it would
remain in the pond for more than a few days. The tadpoles, however,
were wiggling their tails and playing around in the pond, knowing
nothing about their fate.
The Great Master, seeing them, said, "This is really a pitiful
sight. They are simply enjoying themselves cheerfully without
realizing that the end of their lives is imminent. However,
it is not only tadpoles, but also some human beings who are
in the same situation. The wise know that the future of those
who just consume their possessions without income, or who abuse
their power without reason, is like that of the tadpoles in
the pond where the water is rapidly drying up."
33.
The Great Master said to an assembly, "Today I am going to tell
you of the most important ways to keep guard over your own mind
and to protect your body. Listen to me carefully and let my
words be the motto to be practiced in every trying situation.
The motto is to have a sense of respect on every occasion. In
other words, whenever, wherever, or whomever you happen to meet,
or whatever you come to manage, you must have respect. If people
act without a sense of respect, some complaint and resentment
will undoubtedly arise even in the closest relationship, as
between parents and their children, between brothers or between
couples. We often see that people suffer from restraint and
harm caused by situations and things of little worth. This is
because people often behave recklessly, without respect, in
close relationships and in unimportant matters. For example,
suppose one is caught in the action of stealing a box of matches
by the proprietor of a stationery store. Will the proprietor
let the thief go without accusation because the matches are
a trifling thing? Even a generous proprietor will accuse the
culprit of the act, and if the proprietor is not so generous,
then there will certainly be more serious consequences. This
means that even something so trifling as a match has power to
accuse or insult one. We may think that the desire to take the
match has caused the accusations and blame, but the desire also
has arisen from the mind lacking in respect toward the match.
Even a senseless and trifling match has that much influence
when it is not treated with respect. What, then, happens when
a mighty human being is treated without respect?
Therefore, I tell you to have respect in your mind. If you meet
everything with this mind of respect and practice right, you
can make use of all things in the universe, and all regulations
and laws in the world will protect you. On the other hand, if
you conduct yourself imprudently, without proper respect, all
things in the universe will become instruments which may bring
you harm, and all regulations and laws will be like ropes which
bind your conduct. You disciples, therefore, if you are going
to keep your mind and protect your body from harm in this difficult
world, hold this motto to your heart and practice it on every
occasion."
34.
On a New Year's Day, the Great Master said to an assembly, "Today
I received New Year's greetings from many people. People in
mundane life return such greetings by entertaining people with
food or gifts. But, in return for your greetings let me offer
you a key to carrying out your lives safely in this troublesome
world." Hence, he introduced an instructive free verse written
by an old sage, which read as follows:
Of value is pliability in the conduct of life,
And uprightness answers a disaster in life.
Speak in a tone of stammering,
And act timidly with the air of an idiot
Be more calm in an emergency,
Yet remember danger in your moments of calm.
Should you carry out your life as this verseis pointing.
Then as a man you shall be truly great.
And then the Great Master added another phrase at the end of
the verse:
One who acts this way
Will enjoy a constantly blessed life.
35.
The Great Master, hearing his disciples arguing for and against
articles in a newspaper, said, "You should not make comments
at random concerning something that is not your own business.
Those who have a true opinion are prudent enough not to criticize
other people lightly. In reading newspapers, study carefully
the cause and the effect of the happenings of good or evil,
and take them as examples for your future life. For one practicing
the Law, this is the most proper and truly profitable way to
read the newspaper. In this way all laws can be used to brighten
our minds. The newspaper is the very living sutra for those
who read it with this spirit, and it will offer you chances
to cultivate your wisdom and create blessedness in your life.
But many who read a newspaper without this spirit merely sharpen
the blade of criticism with their shallow minds and are apt
to create misfortune. You should be very careful."
36.
The Great Master reproved Kim Nam-Chun for some of the things
he had done, then said to Moon Jung-Kyu, "My reproof goes not
to Nam-Chun alone. How do you react to it? When I reprove someone
you should reflect upon your own deeds, and if you find the
same wrongs in your own deeds try to correct them. If not, engrave
the reproof on your mind as your future precept, and never make
light of, nor laugh at, anyone who suffers from my reproof.
The foolish always try to expose other people's faults, but
are never prepared for the future. The wise, however, never
have time to look at other people's wrongs, as they must reflect
on their own faults."
37.
The Great Master said, "One who tries to establish something
in the world often becomes the target of compliments or criticism.
If you simply feel flattered or depressed by such comments,
you are still like a child. If you believe in what you are doing,
keep doing your work steadily with the power of your own will
and do not listen to criticism from others. On the other hand,
if your conscience is troubled with what you are doing, do not
hesitate to give up the work as one gives up old shoes, and
do not listen to compliments from other people. This is the
method used by one practicing the Law who has self-ability in
studying the Way."
38.
The Great Master said, "One carrying out one's work, before
one has made any mistakes, acts with sincerity. But after one
makes mistakes once or twice in the course of the work, one
becomes careless of one's original intention and suffers the
consequences. This can be compared to being careful to keep
one's clothes clean when they are still new, but becoming careless
when the new clothes get dirty and wrinkled. How can one achieve
things successfully in this way? One with steady faith and a
great Law will never be discouraged by mistakes made in the
course of work but will regard the mistakes as lessons in exploring
the future. To such a one, a little fault will become a lesson
leading to great success."
39.
The Great Master said, "All people wish to receive benefits,
but by their acts they deserve to receive harm; all wish to
live in wealth and honour, but by their acts they deserve to
suffer from poverty. All wish to receive compliments from other
people, but by their acts they deserve to be ridiculed. Thus,
all people by their acts often experience results contrary to
their intentions, and this is because they have not learned
about the course of happiness and suffering, nor practiced what
they learned. You disciples, think hard about the reason. Make
correct judgments, and by practicing the principle try to do
your best not to make your wishes and acts contradictory to
each other. Then your wishes will be achieved."
40.
The Great Master said, "Among people's occupations, some bring
blessedness while others create harm. An occupation which is
not only profitable to society, but which also makes our minds
gentle, is a blessed occupation. An occupation which is not
only harmful to society, but which also leads our minds into
a wicked way, is a sinful occupation. Therefore, careful selection
of occupation should not be neglected. Of all occupations, the
best is the Buddha's work, which seeks to correct the minds
of all sentient beings while leading them to a garden of happiness
from a tormenting sea."
41.
The Great Master said, "The prosperity or the ruin of a home
depends somewhat upon the state of mind of the head of the family.
First of all, to make a home prosperous, the spirit of the head
of the family must be faithful and diligent.
Second, all members. of a family must be harmoniously cooperative
in doing all things. Third, an enterprise should not be started
until enough experience or knowledge about the business is obtained.
Fourth, enlarge the enterprise, step by step, remembering the
basic premise: start from a small thing and progress to the
full-grown.
Fifth, consider how to utilize waste materials.
Sixth, have some other productive side-lines besides the main
job, and keep a firm relationship between them.
Seventh, do not use funds recklessly before the planned goals
of production are reached. Eighth, even after reaching the goal,
never try to gain excessive profits, and invest your funds in
some other sounds and reliable business.
Ninth, continually examine income and expenditures so that you
spend your money properly and keep from being wasteful. If you
do your best to control your home economy in this way, you will
naturally become wealthier. This advice will also be helpful
for training our minds."
42.
The Great Master said, "A home is like a nation in reduced size,
and a nation is a gathering of homes. A home is like a small
nation and at the same time is a basic unit of a large country.
Therefore one who is able to manage a home perfectly may rule
over a society or a nation well. Furthermore, if each member
of a family can manage a home well, a nation will naturally
be governed in an orderly manner. Therefore, the head of a home
should recognize that one's role or obligation as the head is
an important and great one."
43.
The Great Master said, "There are some requirements for establishing
a model home. First, all members of a family must have a religion
which is worth believing, constantly reaffirming their lives
with a new mind.
Second, the head of a family should have virtue, wisdom and
moral practice in order to control the family.
Third, the head of a family must put emphasis on the education
of the family, becoming a model in learning and in deed.
Fourth, all members should be diligent and must continuously
check income and expenditure so that even a small amount of
money will be saved.
Fifth, they should try to avoid having an occupation which takes
life from living things or deadens the feeling of the human
spirit. They should not abuse their official authority, threatening
the property of other people or causing them grief.
Sixth, economic independence between a couple should be practiced
as much as possible, and each should cooperate to make the society
and the nation, as well as their home, wealthier.
Seventh, the head of a family must faithfully fulfill obligations
and duties to society and the nation, and especially should
cooperate fully with educational and religious institutions
and with institutions where dependents are protected.
Eighth, children should be taught morality as well as science,
and should serve the nation, society, or a religious order for
some considerable period after they have finished their education.
Ninth, the head of a family should not leave excessive property
for children to establish a foundation for their livelihood,
but should contribute to public institutions such as the nation,
the society and the religious order.
Tenth, in order to restore spiritual or physical strength consumed
through the trials and tribulations of life, it is necessary
to have recreation several times a month."
44.
The Great Master always warned pregnant women, "Never allow
your mind to become hard. Never use harsh words. Never act unrelentingly."
He especially prohibited them from taking the lives of living
things, saying, "While a fetus is still in the mother's womb,
the spirit of the unborn baby is developing. Therefore, it is
in this period that the mind, words and behavior of a mother
will easily have effect upon the future character of the baby.
In this period, the pregnant mother should conduct herself most
carefully."
45.
The Great Master said, "There are four ways for parents to teach
children. The first is called Teaching through the Mind. First
of all, have your children follow after their parents' minds
and keep their minds righteous, gentle and placid through religious
faith.
The second is Teaching through Action. The parents themselves
must first practice and conduct themselves reasonably, so that
their practice and conduct naturally become the model for their
children.
Third is teaching through Word. This is a way to teach children
by explaining to them the many wise dicta and the exemplary
conduct of Buddhas, Bodhisattvas, sages, saints, and great and
far-sighted persons, and it is a way of leading children by
giving them reasonable explanations for Facts and Principles.
The fourth is Teaching through Strict Dignity. This teaching
is not to be used often, and only on thoughtless children. Therefore,
in teaching children at home, as they grow from infancy to adulthood
these four ways of teaching may be of great help for parents
in educating their children to be good."
46.
The Great Master said, "In teaching children, first, parents
should be an example for the children of how to respect their
elders and how to guide younger people. If parents themselves
are disrespectful or undutiful to their own parents, or act
in any unreasonable way before their children, they will lose
their dignity and their influence upon the children. Second,
parents should behave with propriety before their children.
If the children do not hold reverence toward their parents,
the parents will have difficulty in controlling the children
property. Third, parents should be affectionate to their children
while keeping their propriety. If parents are only serious and
show no affection or love, the children will never respond truly
to the parents. Fourth, parents should be trustworthy and keep
their word at all times. If the children lose confidence in
their parents, the instructions of parents will not be observed
strictly Fifth, proper and reasonable praise or reprimand is
necessary. If children are praised or reprimanded improperly,
parents will not be able to guide them into a true self-awakening.
Sixth, parents should inspire right faith in the minds of their
children. Children without faith will be easily trapped by temptations
in the course of their growth. Seventh, parents should encourage
their children to cultivate public spirit from early childhood.
Otherwise, a sprout of selfishness will start growing naturally.
Eighth, parents should keep their children from criticizing
or slandering other people, or else their attitude will become
imprudent and cause a disaster by misusing their mouths. Ninth,
parents should train their children to refrain from accepting
even a trifling thing unjustly. Otherwise, their impudent habits
will be rooted deeper."
47.
The Great Master said, "People in their childhood usually inherit
the spirit of their parents by hearing and seeing what their
parents do. For the sake of those children, parents should be
careful in the selection of their occupation and should try
to tread the right path."
48.
The Great Master, on the occasion of a memorial ceremony for
all the parents of Won Buddhist devotees, said, "In our Order
we give the honorable title of 'Parents of Devotees' to those
who consecrate their beloved son or daughter to our great Buddhist
work, and in order to honor their great contributions, we observe
this memorial ceremony for them - In general, today as well
as in the past, the minds of human beings have been filled with
selfishness, and very few people have benefited other people
spiritually, physically, or materially. Parents also have usually
forced their children to limit their service only to the home,
in spite of their great capability, wishing only that their
children take care of them. The 'Parents of Devotees,' however,
transcend all such selfishness, and disregard their own luxuries
and comforts in consecrating their precious sons and daughters
to this great universal task. This is truly a deed of a compassionate
Bodhisattva. We are to admire and honor the spirit and contribution
of these 'Parents of Devotees' forever, and must follow after
their purpose, establishing our real personality, so that we
can forever serve the public benefit wherever we happen to be."
49.
At Bongnae Cloister the Great Master, being informed that his
mother was ill, hurried home and took care of her. After a while
the Great Master said to his brother, Tong-Kook, "As a teacher
of morality, how could I be indifferent to the condition of
our mother? At present, however, I am not in a position to nurse
her as much as I want. As you know, those who follow after me
and want to learn have grown to quite a number so far. If I
do not look after them, they will have much trouble in their
lives and all my work now under way will meet serious frustration.
As this is my situation, please nurse our mother with all your
heart on behalf of me. It will help me to be relieved from the
sense of guilt of not offering filial piety and you will become
qualified as one of the great founders of this moral Order."
He also consoled his ailing mother, "The life and death of human
beings depend upon the will of Heaven. Mother, be relaxed and
keep your mind always serene and concentrated." Having said
this, he resolutely returned to the hermitage and devoted himself
to his work of saving people."
50.
One of the disciples asked, "Are we supposed to be economical
in the observance of all occasions such as coming of age, marriage,
funeral and ancestral worship in our Order?"
The Great Master answered, "We should keep from excessive expenditure
in all ceremonies; but merely being thrifty, without any purpose
of contributing to the public welfare, would be contrary to
the spirit of reformed ceremonies in our Order. In regard to
a marriage ceremony, especially, it marks a new life for a couple.
So it is more proper to save the expense of the ceremony and
use the money for establishing a fund of livelihood for the
new couple. A funeral ceremony marks the end of a life and it
will be reasonable to observe it in a way proper to the contribution
of the deceased and with all sincerity rather than needless
expense."
51.
When the Great Master was watching children playing, two of
the children started quarreling over the ownership of a small
thing and finally came over to the Great Master and asked him
to solve the problem. They suggested that another child tell
him about it. The witness, however, thinking that it had nothing
to do with his interests, said that he knew little about the
argument. The Great Master, after solving the problem, said
to his disciples, "Even children will quarrel or fight against
each other for a thing that is related to their own interests,
but not for a thing that has nothing to do with them. Such being
the case, how can we expect people to work for other people's
sake with disregard for their own interests? Therefore, those
who dedicate themselves to work for the public's sake, keeping
away from their own profits or power, deserve to be respected
by the public. Moreover, those whose minds are thoroughly intelligent
and civilized cannot but work for the public's sake."
52.
The Great Master said, "Admiral Lee Soon Shin controlled his
mind in accordance with the Truth. When he was a man of high
rank he never became arrogant, but shared the moments of life
and death, happiness and suffering, with all his sailors in
wartime. When he was deprived of his power and degraded to a
mere groom for horses, he never bore a grudge nor became discouraged,
but did his best to feed the horse well, occasionally saying
to the horse, 'Although you are a mere animal, you also must
dedicate yourself to protect our country at this moment of national
crisis, as you have been fed by this country.' He also conceded
to other admirals the comfortable and honorable role, and took
upon himself the hard or unnoticed work. He was loyal to those
above him and did his best for those who served under him. Thus
he deserves to be called a sacred admiral with wisdom and virtue,
and to be a model for those who intend to serve a nation or
the world."
53.
The Great Master told Yoo Hoh-Il to read the introduction of
the Chinese book Shu Chuan to him. When he read the phrase,
'The two emperors and the three kings are those who kept their
minds. But King Chieh of Hsia and King Shou of Shang are two
who lost their minds,' the Great Master said, "This phrase will
be a great key point in the future. One who loses one's mind
by being covetous of only wealth and power will not only ruin
one's home and oneself, but, if one is the leader of a nation,
will extend the disaster over the nation and over the world.
Therefore, you should not grasp for wealth and power, but should
keep your original mind by leading your life with proper food,
shelter and dress which are adequate for your own situation.
Then you will be safe from danger in any disorderly times, and
you will be the first to be blessed by fortune from Heaven and
Earth."
54.
There was a wealthy man who contributed some money and grain
to a poor neighbor suffering from a bad crop, but who wanted
always to be admired for his virtue. The villagers, after a
conference, erected a monument to him. The man, however, was
not satisfied with the small monument and built himself a larger
monument and a magnificent monument house, spending a large
amount of money. The villagers thought it ridiculous, and they
criticized and laughed at him. Kim Kwang-Seun, having heard
about this, reported it at a discussion meeting. The Great Master,
listening to it, commented, "This is the very sutra warning
people who seek fame compulsively. This man erected his monument
and monument house to ensure a wider reputation, but instead
degraded and hurt his own former reputation. Ordinary people
bring disgrace upon themselves by seeking after fame, while
wise men naturally win great honor only by performing their
roles without any special effort to gain fame."
55.
Lee Choon-Poong asked, "The other day my son was seriously frightened
in the mountains by a bullet accidentally shot at him by a hunter.
Suppose the shot had been fatal to my son. I can't decide how
I should have behaved in such a case."
The Great Master said, "Tell me just how you thought about it."
Choon-Poong answered, "As we have laws to take care of such
things, I would report the incident to the proper authority,
expressing my feelings as a father."
The Great Master then asked Song Chuk-Byuk the same question.
He answered, "As everything happens according to the basis of
the Truth of Cause and Effect, I will regard this case also
as a result of Cause and Effect and will try to settle everything
as if nothing happened."
The Great Master then asked Oh Chang-Keon, and he answered,
"If I were not studying Buddhist Truth, I would ask the law
to punish him; but I will accept the situation as fate."
The Great Master concluded, "Your three opinions have not hit
the middle way. Nowadays, we are expected by law to inform the
authorities concerning any birth or death. In particular, the
one who happens to discover an accidental or unexpected death
is supposed to report it to the authority concerned, even though
one is a complete stranger. Needless to say, the same is true
if the discoverer happens to be the father. Therefore, I would
inform the authorities concerned giving all the details immediately,
as a member of a nation or as a father, and trusting the enforcement
of the law to deal with the accident."
56.
One day the Great Master, listening to an historical novel being read, said, "Too often,
novelists or writers overemphasize the psychology and conduct of rascals and
wordly-minded people who appear in history, in order to provoke the reader into
excitement, creating a far more wicked scoundrel than the real character was. This will
also become the seed of a bad relationship between the living and the dead. Therefore, you
disciples, be very careful not to exaggerate the facts in describing histories of dead people
or in criticizing the conduct of living people."
57.
One day the Great Master, reading the Nam Hwa Sutra, saw a phrase which said that
Confucius himself had tried to deliver Do Chuk but came back m vain after being seriously
insulted by him. The Great Master said, "Confucius is a great sage. He showed the
principle of deliverance by trying to deliver Do Chuk at the risk of all dangers and insults.
However, along with the changes of time, the ways of deliverance become different. In the
deliverance of people today, you should try to make people want to be good naturally, by
showing them what the outcome of being good is, rather than trying to persuade them
through words. This is because nowadays, in general, people persuade other people to be
good without practicing good themselves, and finally drive themselves into hypocrisy.
Therefore, in these times, people who use words only as persuasion are not to be trusted.
This is a different expedient from that of Confucius, who attempted to deliver Do Chuk by
encouragement through words. Whether we attempt to deliver the world through words or
by showing people examples first, the original purpose is the same - The expedients have
become different along with the change in the times."
58.
One day the Great Master commented upon the enthronement of King Wu of Chu (in
China),who dethroned the former King Chou and subdued the country. "If I had been in the
circumstance of King Wu, it might have been unavoidable to expel Chou for the sake of
the people, but I would then have conceded the throne to a virtuous person. However, if a
virtuous person who deserved to be enthroned could not be found, and all people insisted
that I should take the throne, I would have no choice but to take it."
59.
A man who had come back from a sightseeing trip to Mt. Diamond said to the Great
Master, "While I was traveling around the mountain, I saw a man who was able to call or
send away crows or snakes at his own will. It seemed to me that he was a man truly
enlightened to the Way." The Great Master answered, "A crow must flock together with
crows and a snake must join with snakes. Why should a man enlightened to the Way be
among crows or snakes?" The man asked again, "Then what kind of person is truly
enlightened to the Way?" The Great Master answered, "One truly enlightened to the Way
treads only the path of humanity and lives among human beings." The man asked another
question: "Doesn't a man enlightened to the Way have any distinguishing traits?" The
Great Master answered, "No, he doesn't." "How, then, can we know one enlightened to the
Way?" the man asked. The Great Master replied, "Until you yourself become enlightened to
the Way, you will not recognize one who is enlightened to the Way. A good speaker of
foreign languages can recognize another good speaker of foreign languages. A good
musician can tell another good musician. Therefore, it is said that we can know a person
after we achieve equality with one."
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