1.
The Great Master, attending a monastery discourse, listened
to his disciples who were discussing the brightness of Heaven
and Earth, and said, "Do you think Heaven and Earth have
consciousness?"
Lee Kong-Joo answered, "Obviously they have consciousness."
The Great Master said, "How do you know this?"
Lee Kong-Joo answered, "If one does good, blessedness naturally
returns to one, and if one does evil, naturally one will be
given punishment. Accordingly, these reciprocal processes have
never been incorrect. And if it were not for the consciousness
of Heaven and Earth, there would not be such a distinction of
blessedness and punishment."
The Great Master answered, "Then, give an example which can
prove the ability of Heaven and Earth to distinguish all things
so that everyone may comprehend it."
Kong-Joo said, "Through your teachings everyday I have come
to believe it firmly, but I find it difficult to prove it by
reason."
The Great Master said, "A profound state of Truth is neither
comprehensible nor, even after we are enlightened, is it provable.
Now, in a simple way, I will try to illustrate its proof. You
disciples, in the light of my explanation, attempt to gain insight
into this state which is difficult to explain. Generally, people
think of the Earth as being without feeling, for it remains
silent and motionless. However, in fact, the Earth proves itself
very clearly to be responsive with correctness and subtlety.
In farming, if we sow a seed, the Earth never fails to grow
the seed. In the place where we sow a red bean, the Earth responds
with a red bean. If carefully tended, it responds with an abundant
harvest. But with less care, it gives a poor harvest. Also,
when it is tended incorrectly, the loss of the crop is its response.
Thus the Earth is able to distinguish correctly the kind of
seeds and the method of farming. Someone listening to this reasoning
may say, ?¢Ó??? 'A seed grows merely because it has an element
of life in it, and because people take care of the seed. The'
Earth is merely soil for roots.'. We know, however, that without
the response of the Earth the seed would never grow. If the
Earth did not respond, the laborious work of sowing and fertilizing
would be useless. Moreover, anything that has its roots in the
earth will not be able to exist without its response. Therefore,
the Earth has power to dominate all things, influencing the
life and death or prosperity and decline of all things This
power does not belong only to the Earth, but to Heaven, as well.
The Earth and Heaven are not two but one. The sun, moon, stars,
winds, clouds, frosts and snows; all these are the works of
one Spirit and one Reason. Therefore, the good and evil conduct
of people, no matter how they try to keep it secret, is known
and it cannot avoid being requited. These are the proofs of
the consciousness and of the bright power of Heaven and Earth.
The consciousness of Heaven and Earth, however, is different
from the senses of joy and anger or pleasure and sorrow in human
beings. This consciousness functions without thought or notion,
but it is just, perfect and unselfish. Those who know this dare
not go against their conscience nor commit sins in any trying
situation, being afraid of the brightness of Heaven and Earth.
Furthermore, those who embody the consciousness of Heaven and
Earth may acquire an immeasurable and pure consciousness, and
will be able to exercise the power of Heaven and Earth at their
will."
2.
The Great Master asked his many disciples, "When one cherishes
an evil thought in one's mind or commits a sin, even in secrecy,
and feels ashamed of all things in the universe, what is the
reason?"
Lee Won-Hwa replied, "Even a secret act cannot escape being
noticed by all things in the universe. It is like the human
body which clearly recognizes even a tiny insect crawling on
a part of the body. Likewise, even the smallest evil done by
a person will naturally be noticed by all things in the universe.
This may be the reason why people feel ashamed of themselves
after they commit even a secret sin."
The Great Master said, "You spoke fairly well, but I will
explain further. For example, one scheming an evil plot does
not think that anyone is aware of one's secret intention. However,
one will soon follow one's evil intention and consequently expose
what was secret to the world through one's conduct. Therefore,
even for a concealed sin, one will feel ashamed of oneself.
If people want to know other people's concealed intentions,
they need only wait until they emerge through their conduct,
and it is therefore not necessary to try to inquire beforehand."
3.
One of the disciples asked the Great Master, "Eastern theory
says that Heaven revolves and the Earth is motionless, and in
Western theory they say that the Earth revolves and Heaven is
motionless. Venerable Master, please pass judgment upon these
two conflicting theories."
The Great Master said, "These two theories were discussed
a long time ago. Besides, there are many other theories. If
I were to comment on it briefly, I would say that originally
Heaven and Earth were not separate. Therefore, their movement
and immovability are not separate things. When we regard Heaven
and Earth from the point of view of movement, both are moving;
at the same time, when we regard Heaven and Earth from the point
of view of immovability, both are motionless. This can be compared
to one whose spirit and body are inseparable in Motion or in
Quietness. When the spirit of Heaven and the body of Earth are
interrelated and are constantly rotating they will produce harmony
between themselves. If we are to distinguish what is primary
and what is subordinate of the two, the spirit is the primary
and the body is subordinate and follows after the spirit. This
is the perpetually unchangeable principle through eternity."
4.
Seo Dae-Won asked, "The ancient Buddha said, 'In the period
of Destruction the world will be destroyed by fire burning Heaven
and Earth.' Please tell me if we should believe this?"
The Great Master answered, "It is true."
He asked again, "If Heaven and Earth are burnt to destruction,
will the present Heaven and Earth perish entirely into nothing
and a new Heaven and Earth be recreated?"
The Great Master answered him, "The meaning of the burning of
Heaven and Earth does not refer to the destruction of Heaven
and Earth at one time. It is just like the incessant rotation
of birth, old age, illness and death of human beings: while
some are coming into the world, some are getting old, some are
getting sick, and some dying. Thus, in Heaven and Earth the
principle of formation, existence, decay and voidness are in
operation everywhere. At this very moment, some parts are in
the course of formation, some parts exist as they were, some
are decaying, and some parts remain in voidness. This is the
constant rotation of Burning Heaven and Burning Earth."
5.
Seo asked again, "The ancient Buddha said that there are 'Three
Thousand Great Thousand Worlds.' Can it be true?"
The Great Master replied, "They really exist. However, these
worlds are not to be thought of as having been outside the sphere
of this world only; rather, this refers to the manifold divided
worlds established inside the sphere of this world as well,
and if we were to count them, the number 'Three Thousand Great
Thousand' would be too small.'
Seo again asked, "Present astronomy says that there are more
worlds bigger than ours in this universe. What does this mean?"
The Great Master said, "The words of Buddha will be accepted
in different ways according to the view of the interpreter.
Although there are various theories on this subject, some day
in the near future an enlightened great scholar will prove my
words. Anyone who believes me need not allow themselves to doubt
my words again."
6.
Seo Dae-Won asked again, "It is said that Heaven and Earth have
two periods, the progressing period and the retrogressing period.
Which period is Korea in now?"
The Great Master said, "It is in the progressing period."
He asked again, "How long is each period?"
The Great Master answered, "The ancient Buddha estimated the
length of each period to be the years of the great Kalpa (a
period of four hundred and thirty-two million years)."
7.
Seo continued, asking, "What are Heaven and Earth made of when
they are in the process of formation, existence, decay and voidness?"
The Great Master said, "As the ancient Buddha said, they are
made up of triple wheels of water, fire and wind."
8.
Seo asked again, "I have learned that some ancient sage suggested
that the sun, moon, stars and all things in the universe are
the spirit. Is it true?"
The Great Master said, "That is so."
9.
In the course of a conversation, one of the members of a Chonju
Temple of Won Buddhism was asked by a Roman Catholic, "Do you
know who the Creator is?" Hearing no adequate answer, the Roman
Catholic said, "Our Lord, as He is almighty. He is the very
Creator.
Sometime after listening to this report, the Great Master smiled
and said, "Go to him again and ask him if he has actually seen
his Lord. If he says no, then ask him what difference there
is between the two of you. Then, tell him that after constant
thinking you have arrived at this conclusion: the Creator does
not exist in any special place, but his Creator is in him and
your Creator is in you, and all living things are the creators
of their own selves. This is your best answer to him and if
the Roman Catholic comes to understand some of this meaning,
your words will be a blessing to him."
10.
One of the disciples asked, "Where is absolute bliss,
and where is hell?"
The Great Master said, "When your mind remains in a state which
transcends blessedness and sin or happiness and suffering, the
state of mind can be called absolute bliss. On the other hand,
when your mind is chained by blessedness and sin or happiness
and suffering, the state of mind is called hell."
The disciple continued, asking, "How can I remain in the state
of absolute bliss always, keeping away from hell?"
The Great Master answered, "If you understand the principle
of your Original Nature and keep your mind in this state, you
will remain in absolute bliss, keeping your life out of hell."
11.
One of the disciples asked, "It is said that the ancient Buddha
said that there are thirty-three Heavens in the celestial abodes.
If so, are these Heavens arranged in that empty space like a
staircase?"
The Great Master explained, "These thirty-three Heavens merely
denote the degrees of practice of the Law. A place, either Heaven
or Earth, wherein virtuous people reside can be said to be a
celestial abode."
He asked again, "Buddha also said that the celestial beings
would grow taller when they approached the higher celestial
abode, while the weight of their garments would, become lighter.
Please tell me what his words mean." The Great Master said,
"The growing height means that the more one's degree of moral
power increases, the stronger one's spiritual power becomes.
The lighter garment implies that the more one's degree of moral
power increases, the more one's evil spirit recedes and one's
spirit becomes lighter. However, even celestial beings. who
have reached the highest degree of the thirty-three Heavens
will lose their blessedness and fall into degradation if they
do not acquire the great, perfect, and right enlightenment to
the Law."
12.
Cho Jeon-Kwon asked, "I have seen men suffering as a result
of cutting down old trees or hurting them. Are those things
without senses able to influence the power of Cause and Effect
upon us?"
The Great Master said, "The suffering is not directly connected
with Cause and Effect between the tree and the men. In the ancient
period of uncivilized spirit, numerous evil spirits or ghosts
which failed to be reborn in some new bodies dwelt instead around
such old trees, village shrines, or well-known mountains or
rivers. These spirits were worshipped by ignorant people and
often took revenge against the weaker persons who injured them
by causing some disease or disaster. It being the period of
civilized spirit nowadays, none of these wicked beings will
be able to hurt the human realm."
13.
One of the disciples asked, "What kind of chantings will be
helpful and how should we practice them to become enlightened
to the Way in a short period?"
The Great Master said, "The chantings have little to do with
great study, but your sincerity plays a very important part.
For an example, there is the following story. In ancient times,
an illiterate shoe peddler decided to practice the Way and asked
a master what the Way was. The master answered, 'Jeuk Shim Si
Bool,' 'This very mind is Buddha.' The illiterate one took the
phrase as 'Jip Sin Se Bul' which means three pairs of straw
shoes. The shoe peddler continued chanting the phrase for years
and one day suddenly came to recognize the Truth that mind was
Buddha. Here is another story. One of the Buddhist disciples
went to a butcher and asked him to give him a pound of meat
cut from the cleanest part. The butcher, thrusting his knife
into the meat, replied, "What part is clean and what part is
filthy?" This question led the disciple into sudden enlightenment.
These stories are obvious examples which show that the attainment
of the Way does not depend upon any conditioned places, times
or chantings. However, we have already been practicing some
given chantings, and it will be more effective to attain the
Truth by practicing them with sincerity."
14.
One of the women lay disciples asked the Great Master, "Like
your devoted disciples, I also wish I could perform purification
of my mind and body before praying, but I am too busy with household
affairs and can't act of my good intention. Please, give me
good advice."
The Great Master said, "The ordinary laity may purify their
minds as well as the ordained followers. Just be mindful of
purifying your own mind and pray with all your heart. Then your
prayers will be answered to the degree of your sincerity."
15.
A man asked Lee Je-Chul, "I have heard that your master is a
sage. Is he well-versed in Facts and Principles?"
Lee said, "Yes, he is."
The man questioned further, "Does he know how to build an airplane
or a train?"
Lee answered, "A sage is expected to know about the generality
of Facts and Principles: technicians in those fields should
know how to make them."
The man said again, "Then, isn't it unreasonable to say that
he is well-versed in Facts and Principles?"
Lee answered, "The generality here speaks of the fundamental.
In the end, all things will be understood by the one who is
well-versed in the fundamental. For example, when a local governor
or president of a country, who may not be acquainted with the
business of a clerk or technician but who, knowing the fundamental
policy of management, governs each section well, should the
official be regarded as intelligent or ignorant about the work?
The wisdom of a sage is likened to this. A sage is considered
to be versed in all Facts and Principles because of being thoroughly
enlightened to the principle of the Absolute Unity and its Components,
Being and Non-being, Right and Wrong, Advantage and Disadvantage,
and not because of being versed in all these technical fields.
As all knowledge is included in the principle, the sage who
is thoroughly versed in this principle knows all things." When
Lee Je-Chul came back, he reported this story to the Great Master.
The Great Master said, "On the whole, you answered correctly."
16.
While the Great Master was in Seoul, Min Ja Yun-Hwa used to
serve the Great Master's food and he noticed that she was willing
to eat the rice that remained in his bowl. The Great Master
asked the reason.
She answered, "In Buddhist scripture I have read that one who
serves Buddha with food and eats the remains will be able to
be saved and to reach Buddhahood. This is why I eat your leftover
food."
The Great Master said, "It shows your utmost reverence and faith
in me, but do you really understand the genuine meaning of the
word in the scripture, or do you just believe it in a superstitious
way?"
Ja-Yun.Hwa said in answer, "I simply believe the word without
understanding the real meaning of it."
The Great Master illustrated "When one serves Buddha with food
and eats the leftovers, it tells of one's intimacy with Buddha.
In this intimate relationship with Buddha, naturally one will
have the opportunity to see how Buddha conducts himself, will
hear Buddha's words, will understand the Buddha's right Law
and will be accustomed to the Buddha's habits. These will help
one and make it easier to be saved and to acquire Buddhahood.
This is the genuine meaning of the word."
17.
One of the disciples asked, "It is said that if people walk
around a pagoda in a temple many times they will be reborn in
the Land of the Absolute Bliss. This is why so many followers
often worship at a temple by walking around the pagoda. Is it
truly so?"
The Great Master said, "It means not only the walk of the body
around the stone pagoda but the walk of the spirit around the
body, which is a pagoda made of earth, water, fire and wind.
If the spirit inspects the body pagoda constantly, people will
enjoy absolute bliss. If only our body walks around a stone
pagoda but the spirit neglects to walk around the body-pagoda,
we are still ignorant about the true conception of this fact."
18.
One of the disciples asked, "Among the words of the ancient
Buddha it is said that when one's practice of the Law has matured,
one will acquire the Three Insights and Six Supernatural Powers.
To what Rank of the Law should we rise in order to acquire them?"
The Great Master said, "Two of the Three Insights: Insight into
the Mortal Conditions of Self and Others Through Lives and Supernatural
Insight into Future Mortal Conditions, and five of the Six Supernatural
Powers: Instantaneous View of Anything Anywhere in the Form-Realm,
Ability to Hear Any Sound Anywhere, Ability to Know the Thoughts
of All Other Minds, Knowledge of All Former Existences of Self
and Others, and Power to be Anywhere or Do Anything at Will
may all, or in part, be acquired even by those who have not
entirely reached the Rank of the Law of the Sacred Rank of the
Power of Dharma to Overcome All Evil. But occasionally even
one who stands above this sacred rank fails to acquire them.
One of the Three Insights, that is, Nirvana Insight, and one
of the Six Supernatural Powers, that is, Supernatural Consciousness
of the Waning of Vicious Propensities, are not to be acquired
by anyone but Buddhas or Bodhisattvas who have achieved the
great, perfect enlightenment of the right Truth."
19.
One of the disciples asked, "Please tell me about the Four Consciousnesses
in the Diamond Sutra."
The Great Master said, "There have been many different interpretations
by scholars on these Consciousnesses. I will briefly explain
them in a practical way. The Consciousness of Self is self-conceit,
based upon self-centered thinking and regarding everything as
worthless except oneself and what belongs to one. The Consciousness
of Human Beings is the man-centered attitude of human beings,
regarding themselves as masters of all beings and treating other
beings as subordinates. The Consciousness of Unenlightened Beings
is the discrimination of ordinary living beings from Buddha,
thereby labeling them as worthless beings and discouraging their
attempts to improve. The Consciousness of Age means the concept
whereby seniors do not care to be reasonable but merely put
emphasis on their longevity, experience or position. Without
casting off these Four Consciousnesses, nobody can be expected
to reach Buddhahood."
The disciple asked again, "How can we eliminate the Four Consciousnesses?"
The Great Master said, "To eliminate the Consciousness of Self,
we must penetrate into the truth of transiency; our bodies,
properties, positions and powers which we value and love most
but which do nothing for us on our deathbed, are all temporary
possessions. For the elimination of the Consciousness of Human
Beings we must recognize the principle of the incessant cycle
of the Six Paths and the Four Forms of Birth in which all earthly
beings transfer their bodies. To eliminate the Consciousness
of Unenlightened Beings we must understand that originally there
is no distinction between Buddha and an ordinary person. Buddha
will no longer be Buddha when he develops illusions and at the
same time an ordinary person will become a Buddha only after
attaining enlightenment. For the elimination of the Consciousness
of Age we must recognize the principle that there is bodily
age, youth, and high and low rank, but that these don't exist
in one's Nature. If a person of moral training is able to eliminate
the Four Consciousnesses completely, at that moment one becomes
Buddha."
20.
When Lee Choon-Poong left his old Confucian life and became
a devoted disciple of the Great Master, he said, "It was with
a great ecstatic feeling that I saw you first. It was as if
I saw Confucius accompanied by his three thousand disciples.
However in Buddhism there are some teachings which Confucian
masters have not agreed with and this makes me somewhat uneasy."
The Great Master said, 'Tell me about them."
Choon-Poong answered, "They say that as Buddhism emphasizes
only Nothingness and Voidness, consequently Buddhists ignore
their homes and countries.''
The Great Master said, "The original purpose of Buddha was to
save numerous parents, sons and daughters through eternity.
It is known that some of his succeeding disciples may have committed
wrongs against his original purpose. In the future, however,
I intend to make all my Laws most adequate for the times so
that by believing in Buddhism, domestic, social and national
affairs may be improved. Therefore, you don't have to worry
about it. Moreover, the concept of the Wu Chi and Tai Chi in
the Book of Changes is the true state of Nothingness or Voidness,
and the essential concept of benevolence of Confucius is that
very Truth of Nothingness and Voidness, where no egoistic desires
exist. The serene and stable state of equilibrium of mind before
stirrings of joy, anger, pleasure and sorrow which was described
by Tsu-Ssu, is nothing but the state of Nothingness or Voidness.
The state of Nothingness or Voidness also illustrates the 'bright
virtue' as it is in the book of the Great Learning. As these
examples show, even though the sects and schools use different
words and names, the origin of the Truth is one. However, if
you seek only Nothingness or Voidness you will not be enlightened
to the great Way. The followers of the perfect great Way are
those who will be able to make Nothingness and Voidness the
standards in practicing the Way and utilize th?¢Ó??? e ways of
benevolence, justice, propriety and wisdom as its functions
in everyday life. This will be called the perfect great Way."
21.
One of the disciples said, "A certain man came and asked me
who the Great Master's own master is. I replied that our Great
Master attained his own self-enlightenment and that he had no
private teacher."
The Great Master said to him, "If anybody comes and asks about
my teacher again, answer in this way: 'He is our teacher and
at the same time we are his teachers.'
Another disciple asked, "Among Buddhas, who is the spiritual
antecedent of your Law?"
The Great Master said, "Now the world is in a transitional stage,
but Shakyamuni Buddha is my spiritual antecedent."
22.
One of the disciples asked, "As the way of not worshipping a
Buddha image is one of our great innovations, should we then
never erect a memorial statue to our Great Master and the succeeding
Dharma masters?"
The Great Master replied, "To remember their contributions you
may erect statues, but they should not be the object of worship."
23.
One of the disciples asked, "When we speak of the Graces of
Heaven and Earth and of Parents as being in the position of
protecting us, while we call the Grace of Brethren and of Laws
as being in the position of responding to us, is there meant
to be any difference in the degree of importance of each of
the Four Graces?"
The Great Master replied, "It is not necessary to differentiate
their differences in importance. However, from the point of
order of the Graces, Heaven and Earth and Parents are in the
parental position and Brethren and Laws are in the position
of brethren. Therefore, we simply distinguish them by the words
'In the position of protecting us,' and 'In the position of
responding to us.'
24.
One of the disciples asked, "In our Canon I have read a passage
on the Principle of Requital of the Grace of Heaven and Earth:
'In order to requite the Grace of Heaven and Earth, one ought
first of all to practice the ways of Heaven and Earth, following
them as one's models.' In order to requite the Grace of Heaven
and Earth, would it be enough to return the great Grace bestowed
by Heaven and Earth only by following their example?"
The Great Master said, "I will answer with an example. Suppose
the disciples of Buddhas or sages and saints understand and
practice what they were taught, and at the same time successfully
follow their teachers' work. Even though they do not return
the Grace in a material way, are they returning the Grace or
are they ungrateful? With this story you will be able to comprehend
why it is a requital to the Grace of Heaven and Earth to follow
after a teacher's actions."
25.
One of his disciples asked, "As one of the Articles of Requital
of the Grace of Parents says, 'One is to practice the Essential
Ways of Training and the Essential Ways of Human Life.' Why
is this the way to return Grace to Parents?"
The Great Master replied, "When you thoroughly practice the
Essential Ways of Training, you will obtain the Buddha's Wisdom;
when you observe the Essential Ways of Human Life, you will
acquire the Buddha's power to practice the Buddhist life. If
you obtain the powers of Buddha's wisdom and Buddha's practice,
and succeed in the Buddha's work, your honorable name will be
widely known and naturally your parents' names will be known
to the world. Then your parents' names will be remembered and
revered for thousand of years by the people of the world. How
can short-term service for parents during this life be compared
to requital of this kind? This is, indeed, boundless requital
of the Grace of Parents."
He asked again, "You taught us even to protect other parents
who were not able to live independently as if they were our
own parents. How can this be the requital of the Grace of Parents?"
The Great Master answered, "In the process of rebirth of which
the ancient Buddha spoke, we are and will be related to numerous
and uncountable past or future parents through the thousands
of ages from the past and on into the future. It is not reasonable
to think that we can return the grace of only one or two parents
in this life. Therefore, whether your parents are now alive
or have passed away, protect even other parents within the reach
of your ability who need help. This, then, is requital of the
Grace of Parents through the Three Worlds."
26.
One of the disciples asked, "What is the relationship between
each Item for Constant Application, and the Threefold Learnings,
in the Canon?"
The Great Master said, "The Items for Constant Application are
made up of the details of the Threefold Learnings: the fifth
Item is the way to follow in order to make progress in the Cultivation
of Spiritual Stability; the second, third, and fourth Items
are for making progress in the Study of Facts and Principles;
the first Item is for progress in the Selection of Right Conduct;
the sixth Item is a way to review and examine whether the Threefold
Learnings have been practiced or not."
He asked again, "Is it possible to separate the Items for Constant
Application into the two kinds of training ways, in Motion and
in Quietness?"
The Great Master replied, "The third, fourth, and fifth points
are the way for training in Quietness which then provide guidance
to prepare the basis for training in Motion. The first, second,
and sixth Items are the ways for training in Motion, which then
provide guidance to prepare the basis in training in Quietness.
These Items are the ways to promote your learning and to keep
learning constantly.
He asked again, "What is the relationship between the Items
for Constant Application and the Items to be Noted at a Temple
of Won Buddhism?"
The Great Master replied, "The Items for Constant Application
are shortcuts which enable the intelligent and the ignorant,
male and female. young and old, good and evil and the high and
the low to continue learning in their daily lives; while the
Items to be Noted at a Temple of Won Buddhism help you to understand
and to practice these Items for Constant Application."
27.
The Great Master listened to his disciples having a discussion.
One of the disciples said, "When we serve rice for ten persons,
the merit will be much more than if we serve it for only one
person."
Another disciple argued against this. "when we satisfy even
one person with rice, the merit will be more than serving ten
persons who are dissatisfied with the share of rice.
The Great Master, seeing the disciples could not reach an agreement,
made this judgment: "If one person is served with something,
he will be willing to return the favor. If a town or a nation
are served with the same thing, the town and the nation will
be willing to return the favor. If the world is served with
the same thing, the world will be willing to return it. Therefore,
the merit of a thing which is used for unlimited people will
be incomparably more than the merit of the thing which is used
for only limited people."
28.
One of the disciples asked, "What is the difference in merit
between offering benefit with a specific notion and offering
benefit without any notion?"
The Great Master replied, "Offering benefit may be compared
to fertilizing soil for trees. Offering benefit with a specific
notion is just like fertilizer which is only spread on the ground,
while offering benefit without any notion is like the fertilizer
which is spread and covered. The value of the fertilizer which
is uncovered will easily be lost; while the value of the covered
fertilizer will remain for a long time. The difference in merit
between offering benefit with a specific notion and offering
benefit without any notion is like the difference in the effectiveness
of fertilizer."
29.
Cho Won-Sun asked, "A song of the Tonghak religion says 'Benefit
exists in Kung Kung Eul Eul. What does it mean? The Great Master
replied, "People interpret this in various ways. Kung Kung (two
bows), as the things suggest, indicate Wu Chi, that is, Il-Won
(the perfect circle); and Eul Eul make up the Tai Chi, which
illustrates the source of morality. In a word, the song means
that if you are persistent in following this perfect morality
and maintain harmony with other people, you will be blessed."
Cho asked again, "It says also that if we keep singing this
song the gate of fortune will be opened. Pray tell me what this
means."
The Great Master replied, "It means this. If you believe in
morality, constantly practicing Chanting the Name of Buddha
and incantations, the grudges or evil thoughts in your mind
will be melted away and accordingly you will find the universe
purified and peaceful. Therefore, what song is more profitable
than this song? Sing the song as much as you like."
30.
Choi Soo-In-Hwa, who was a believer in the Tonghak faith through
long family tradition, became a Won Buddhist. One day she asked
the Great Master, "When I was a believer in the Tonghak religion,
I looked forward to seeing the resurrection of the Master Soo-Woon.
When I saw the Great Master it was as if I saw the Master Soo-Woon.
This increased my feeling of intimacy toward you and my pleasure
was uncontrollable."
The Great Master answered in a smile, "A sage like him freely
controls the going and coming of his mind and body. When necessary
he will be reborn in his former country, or in the East or West,
at his own will and without any restriction. In the past there
were many outstanding virtuous masters in this country and in
the future, many spiritual masters will gather and prepare the
greatest moral world of all time. When you believe in me, look
to my morality but do not believe in any other things with a
spirit of dependency."
31.
One of the disciples had a habit of criticizing others recklessly.
One day the Great Master, hearing the disciple say that Master
Cheung-San was a lunatic, said, "You cannot criticize predecessors
recklessly. It is not fair to criticize a teacher due to the
faults of his disciples. Only a wise person knows a wise person.
People cannot criticize other people at random unless their
understanding is perfect.
The disciple asked, "Then, what kind of man is he?"
The Great Master replied, "Cheung-San deserves to be called
a pioneer of the Truth, or a god-man. In the future, when our
Order is known to the world, he as well as the Master Soo-Woon
will be venerated and remembered by people forever."
32.
Kim Ki-Chun asked 'Could we compare the process of the Opening
of the Future which our ancestors mentioned to that of the dawn
of a new day, the role of Master Soo-Woon being to tell the
news of the first dawn while the world is still in sound sleep,
the role of Master Cheung-San being to bring the news of the
situation right after the dawn and the Great Master's role being
to start working as the dawn comes?"
The Great Master said, ''Your words seem to make sense.''
Lee Ho-Choon then asked, "What do you think? Could we also compare
this work to the farming done in a year? In farming, the Master
Soo-Woon took the role of telling the farmers to prepare for
spring work after the thaw, the Master Cheung-San took the role
of instructing the farmers the right seasons for farming and
the Great Master took the role of instructing people directly
how to farm."
The Great Master said "It could possibly mean that."
Song To-Sung also asked, "Both Master Soo-Woon and Master Cheung-San
themselves are recognized as god-men, but still they are criticized
in various way by people due to the conduct of their disciples.
What would the people of coming generations say about them?"
The Great Master replied, "A person who is recognized by an
eminent person will become recognized by the world. As we recognize
them today, they will be recognized by the world when our Law
is recognized by people. These past masters assisted many future
masters of the Way, and their succeeding masters of the Way
will assist them in return."
33.
One of the disciples asked, "One of the esoteric legends of
our country says that Chung To Ryung will become a sovereign
on Mt. Keryong and rule over the world. Will that truly happen?"
The Great Master replied, "The name of Mt. Keryong is a metaphorical
expression of the approaching of the civilized world. Chung
To-Ryung is a metaphor symbolizing the right-minded leaders
who are going to reign over the world. This suggests that in
the coming civilized world, right-minded persons will dominate
homes, societies, nations and the world."
34.
Kim Ki-Chun asked, "Pray tell me if it is possible for one to
rise to the Sacred Rank of the Power of Dharma to Overcome All
Evil before becoming enlightened to the Nature?"
The Great Master said, "No, it is impossible."
35.
Kim asked again, "Which will require more effort: to make progress
to the Sacred Rank of the Power of Dharma to Overcome All Evil
from the Rank of the Followers of Ordinary Faith, or to reach
the Sacred Rank of the Great Enlightened Tathagata from the
Sacred Rank of the Power of Dharma to Overcome All Evil?"
The Great Master replied, "It is up to the fundamental ability
of each person. Once in a while we see one of supreme fundamental
ability who rises to the Sacred Rank of the Great Enlightened
Tathagata immediately after overcoming evil while there are
many others of different fundamental ability who have to remain
in the Sacred Rank of the Power of Dharma to Overcome All Evil
for a considerable period before rising to the Sacred Rank of
the Great Enlightened Tathagata."
36.
Kim asked again, "They say that in the course of moral training
there will be an occasion when one of moral training becomes
able to separate one's spirit from one's body. In what Rank
of the Law should we be able to experience this?"
The Great Master replied, "Even some who are in the Sacred Rank
of the Great Enlightened Tathagata are not able to do this.
On the other hand, one who has neither become enlightened to
the Nature nor risen to the Sacred Rank of the Power of Dharma
to Overcome All Evil may practice it if one intensively trains
oneself in some particular way. But the achievement of the perfect
Way is far from this. In coming generations, therefore, no matter
how well one is versed in astronomy or geography, or whether
one can separate one's spirit from one's body, or one has the
ability to penetrate into the minds of others, if one is ignorant
about the Facts and Principles of human life one is an imperfect
follower of the Way. Therefore, you followers, practice the
Threefold Learnings and cultivate your personalities perfectly."
37.
Kim continued, asking, "One of the articles to be practiced
in order to rise to the Sacred Rank of the Power of Dharma to
Overcome All Evil says that we should be liberated from birth,
old age, illness and death. Does this mean the ability to die
freely in any form, sitting or standing, which the past highly
virtuous masters of Buddhism have experienced?"
The Great Master replied, "The article means to be enlightened
to the Truth of No Birth and No Death and to be free from birth
and death."
38.
Kim asked again, "What should be the Rank of Law of the person
selected to be Prime Master?"
The Great Master replied, "Even in the world of the third and
last period of Buddha Law, the Prime Master should be selected
from among those who are of higher rank than the Sacred hank
of the Power of Dharma to Overcome All Evil."
He asked again, "If any person exceeds a Prime Master in the
Power of Dharma, who then, can estimate that person's Rank of
the Law?"
The Great Master answered, "It will be decided by agreement
among general members of our Order."
39.
One of the disciples asked, "What Rank of the Dharma will be
required to attain a power of non-withdrawal which turns back
all evil?"
The Great Master replied, "You should acquire the sacred rank
higher than that of the Transcendental Mind Integrated with
Dharma. However, even with this power of non-withdrawal, if
you forget to continue to study the Law, you will consequently
be defeated. No truth in the universe remains unchanged. Even
a Buddha who has attained the power of non-withdrawal needs
to continue practicing assiduously in order not to be defeated
when meeting any hardship, tempting occasion, or any of thousands
of evils. This is the very state of non-withdrawal."
40.
He asked again, "It is said that one of supreme fundamental
ability is able to achieve tire immediate enlightenment and
immediate practice' at one time. Can this be possible?"
The Great Master said, "Of the ancient Buddhas and masters,
some of them were known to have achieved the 'immediate enlightenment
and immediate practice.' In fact, however, you have thousands
of processes and steps to pass through before you achieve them
and their course may be compared to the darkness and brightness
at the dawn: the former disappears and the latter approaches
unnoticed."
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