1.
The Great Master said, "There are many high and low mountains
in this world. Numerous animals live in the high mountains where
trees grow most densely. There are many large and small streams
everywhere, but the greatest number of fishes live in the widest
and deepest rivers. Likewise, among the many leaders of the
world, under one of the highest virtue and the most compassion
can numerous sentient beings enjoy blessed lives entirely by
trusting in that one."
2.
The Great Master said, "The great benevolence and compassion
of Buddha is warmer and brighter than the warmth and brightness
of the sun. It has such power as to melt the evil thoughts of
sentient beings into wise thoughts, a cruel mind into a benevolent
and compassionate one, a greedy mind into a charitable one,
and a mind of discrimination of Four Consciousnesses into a
perfect mind. Thus the great power and brightness of the benevolence
of Buddha is not to be compared to any other thing."
3.
The Great Master said, "If an innocent child is healthy
and genuine, never annoys its parents, has a good disposition
and acts gently, its parents will be greatly pleased and their
love for the child will increase. Likewise, when Buddha sees
one of good character, who is patriotic, observes filial piety
to its parents, loves brothers and sisters, respects teachers,
keeps harmony with neighbors, helps poor people, practices the
great Way, is successful in acquiring Prajna (Wisdom)and in
whom pride never abides when offering benefit, but who has accumulated
inexhaustible merits, Buddha will be pleased greatly and will
lead that person into the blessed Way with increased love. This
is his great benevolence.
On the other hand, a child lacking in prudence, who hurts an
eye by thrusting a finger into it, cuts a hand by holding the
edge of a knife and then cries without knowing why, this child's
parents will take great pity and look after the child with kinder
protection and instruction. Likewise, Buddha, seeing human beings
suffering from covetousness, anger, foolishness, self-destructiveness
and accumulation of deeds deserving punishment, while cursing
Heaven and Earth, ancestors, brethren, and law when punished,
Buddha becomes saddened, doing his best to save such persons
by all methods. This is the great compassion of Buddha.
Ordinary people, however, living in such great benevolence and
compassion of the Buddha, are rarely aware of this. But Buddha
is never concerned with their ungrateful attitude, and devotes
himself to delivering them through thousands of years. This
is why he is called the great teacher in the Three Worlds and
the great compassionate Father of the Four Forms of Birth."
4.
The Great Master said,
"Buddhas and Bodhisattvas know the way to be completely
free in going, staying, sitting, lying, talking, keeping silent,
moving and being quiet. Therefore, without transgressing the
Law, they are able to be quiet when they should be quiet, move
when they should move, enlarge or diminish themselves when it
is necessary, become bright or dull, or retain life or die when
the need arises. Thus, all their deeds are always adequate to
all things and places."
5.
The Great Master said,
"If enough materials are available, talented cooks or tailors
are able to make dresses or to cook food as they please, or
can try again if not satisfied with the results. A great, enlightened
one, versed in all laws, is able to handle all laws, creating
a new law or correcting an old-fashioned one. A less enlightened
person, however, can only make use of the laws which have been
made by other people, or may only transmit them to people, but
is not capable of creating a new law or of remaking an old one."
One of the disciples asked him, "At what Rank of the Law are
we able to attain the power to do this?"
The Great Master replied, "Only an enlightened one whose Dharma
Rank is higher than the Sacred Rank of the Transcendental Mind
Integrated with Dharma may achieve this work. The functioning
of the Six Roots of the enlightened is in accordance with the
Law and is to be the model for thousands of generations."
6.
The Great Master said to Song Byuk-Cho, "Interpret for
us the passage 'the Way of Accordance with Human Nature' in
the book, The Doctrine of the Mean."
He replied, "In Confucianism, the Way of Accordance with
Human Nature means to be in accord with the natural Law of the
universe."
The Great Master said, "Merely to be in accord with the
natural Law is the stage of Bodhisattvas; to utilize this Law
is the stage of Buddhahood. This can be compared to a skilled
equestrian who can handle either gentle or fierce horses at
will. Therefore, unenlightened beings drag themselves into the
cycle of the Six Paths and the Twelve Links (Nidanas), but Buddha
breaks the natural Karma, freely coming and going, progressing
and retrogressing."
7.
One of the disciples asked, "It is said that the Master
Chinmook was fond of wine and women. Is it true?"
The Great Master said, "I heard that the Master Chinmook
liked wine. Yet, one day he mistook strong salt water for wine
and drank a bowl of it and nothing wrong happened; one day when
he was under a persimmon tree a woman approached him and tried
to seduce him. He was about to comply with her desire when he
saw a fully mellowed persimmon falling. Unconsciously he arose
and went to pick it up. The woman, seeing his innocent conduct,
was ashamed of herself and retreated. These stories prove that
neither wine nor women were on his mind. To such a man, wine
was no more than wine and woman no more than woman. He was truly
an Enlightened one."
8.
The Great Master said, "Ordinary people, in using their
minds, are dominated by their feelings of joy and anger or pleasure
and sorrow, which are disadvantageous for themselves or for
others. Bodhisattvas, however, transcend the feelings of joy
and anger or pleasure and sorrow in using their minds and never
create hardships for themselves or others. Buddhas, in dominating
joy and anger or pleasure and sorrow, bring forth many advantages
for themselves and for others."
9.
The Great Master said, "Even one in the Sacred Rank of
the Power of Dharma to Overcome All Evil will be recognized
and respected by Heavenly Beings and asura. However, if once
the enlightened follower of the Way intends to hide, such a
one will never be recognized by any but those who are in a higher
Dharma Rank.
10.
The Great Master said, "When your practice of the
Law reaches its highest degree you will achieve three kinds
of mastery. One is Mastery of Spirit, which means complete understanding
of the transiency of all beings in the world and of Cause and
Effect in the Three Worlds of human beings without seeing, hearing
or thinking. The second is Mastery of the Way, which means to
be versed in the Truth of the Absolute Unity and its Components,
and of Being and Non-being of the universe, the Truth of Right
and Wrong, and of Advantage and Disadvantage of human beings.
The third is Mastery of the Law, which means to establish the
Law as worthy of being considered a model by all sentient beings
for thousands of years in which Right and Wrong, and Advantage
and Disadvantage of human beings are illustrated on the basis
of the Truth of the Absolute Unity and its Components, and of
Being and Non-being. Of the three masteries, the Mastery of
the Law is not to be acquired until one reaches the great, perfect
and right Enlightenment."
11.
The Great Master said, "There will never be a bigger household
than the one integrated with the household of Heaven. There
will never be a bigger person than one whose spirit is integrated
with that of Heaven."
12.
The Great Master said, "One who catches the Truth of the
Universe and makes use of it in the functioning of the Six Roots
is a very Heavenly Being, a sage and a Buddha."
13.
The Great Master said, "Heaven and Earth, even if they
are filled with immeasurable principles and great power, will
be nothing but an empty shell if human beings do not perceive
and make use of the principles of Heaven and Earth. Human beings
are called masters of Heaven and Earth because they have dominion
over all other beings and because they perceive the principles
of Heaven and Earth, and make use of them as their instruments.
Even though human beings are not able to follow all that Heaven
and Earth are practicing, and vice versa, Heaven and Earth are
being utilized by human beings through Facts and Principles.
Therefore, Buddhas and Bodhisattvas who are freely utilizing
the Way of the Universe through perfect enlightenment to the
Truth of the Absolute Unity and its Components, and Being and
Non-being, are exercising the great power of the Three Worlds.
In coming days, the power of human beings will be more valued
than the power of Heaven, and the great power of Buddhas and
Bodhisattvas will be revered by all people."
14.
The Great Master said, "Ordinary people with limited minds
are liable to fall into excessive complacency by obtaining new
things or new knowledge, and they behave rashly, often exposing
themselves to danger. However, Buddhas and Bodhisattvas of boundless
mind are never affected by an increase or decrease in their
possessions. No one is able to imagine what they have. Therefore,
they can secure perfectly what they have and can protect their
lives safely."
15.
The Great Master said to an assembly at a monastery, "Ordinary
people only adhere to worldly pleasures which do not last long.
However, Buddhas and Bodhisattvas who enjoy formless heavenly
pleasure can also enjoy worldly pleasures. Heavenly pleasure
includes that pleasure of mind which can be acquired from practicing
the Way. Worldly pleasure implies the pleasure acquired from
the five worldly desires; in another words, the pleasures which
can be derived from any thing or circumstance having form, such
as one's wife and children, property or position. In ancient
times, the prince Siddhartha, as a king to be, was in the position
of being able to please himself by having any desire fulfilled.
These things were worldly pleasures. Yet, on the contrary, after
his enlightenment he transcended all formed things and circumstances,
and liberated himself from birth and death, happiness and suffering,
good and evil, and Cause and Effect, keeping his mind always
peaceful in any situation. This is heavenly pleasure. The words
of Confucius, 'Greens are my food, water is my beverage, and
an elbow my pillow.. My pleasures can be found in them; unrighteous
wealth and fame are not close to me, as though they were a floating
cloud, express the mind of a Heavenly Being who, even in a human
body, enjoys heavenly pleasures. The worldly pleasures never
last long; coming is the beginning of going, prosperity is the
cause of wanting and birth is the cause of death. This is the
universal way of the principle of nature. Wealth and fame are
powerless before old age, illness and death. Wives, children,
property or positions to which one becomes desperately attached
are nothing but floating clouds in the face of one's death.
Heavenly happiness is originally a matter of formless mind.
Therefore even if your body is transformed into another form
the happiness will remain forever. This can be compared to the
story which says that a talented person will still be talented
even after moving to another house."
16.
The Great Master continued his talk, "Therefore an ancient
sage said, 'Cultivation of mind for three days will last as
a treasure for a thousand years, but material things which were
amassed for a hundred years will crumble into dust in one morning.'
Ordinary people, however, do not know about this principle,
placing value only on their body and neglecting to cultivate
their minds. But on the other hand, the followers of the Way,
being aware of such a principle, neglect their bodies in order
to cultivate their minds. Therefore, you disciples, refrain
from adhering excessively to transient things with form, but
rather, try to acquire heavenly happiness. If you retain heavenly
happiness for a long time, you will acquire freedom of both
mind and body, you will dominate the Three Worlds and you will
transcend Being and Non-being and the cycles of the Six Paths.
You will be able to be everywhere in the Universe without body
but with soul, and will be free from the changes of birth and
death, going and coming at will even in the world of animals
and insects; you will exist apart from bodily change and will
retain unchangeable happiness. This is absolute bliss. That
which keeps you from being in eternal heavenly happiness is
the desire for worldly pleasures and for material things. Even
one who has been enjoying heavenly pleasure will suddenly be
deprived of the freedom of mind and body once the mind turns
toward the desire for material pleasures without doing things
which deserve to be blessed by heavenly pleasures. That one
will again become a victim of the endless cycles of the Six
Paths and of the turning wheels of nature."
17.
A man conversing with the Great Master said in an envious manner,
"Stockholders of a small railway which runs between Chonju and
In use the train without charge all the time."
The Great Master said, "You are really a poor man. You
still do not own even a train?"
The man looked astonished, saying, "To own a train, a big
amount of money is needed. I am not wealthy enough to afford
a train."
The Great Master said again, "That is why I called you a
poor man. Even if you were in possession of a train, I would
not call you a wealthy man. Now let me tell you about my possessions.
I have owned not only the Chonju train but also all trains of
our country and of the world for a long time. Haven't you heard
about this?"
The man was even more astonished, and answered, "Your words
are really beyond my humble comprehension."
The Great Master continued, saying, "An owner of a train
needs a vast amount of funds at one time, and it is a lot of
work to be responsible for its management. I take a rather different
approach. I neither invest a large amount of money in a train
at one time nor am I in charge of its management directly, but
pay a small amount of money whenever I use the train.
Thus, in view of the hard work by those who operate the train
for us even at midnight, who take care of the railways and who
administer official affairs concerning it, the fare for the
train is very cheap. As another example, a few days ago I went
to a park in Seoul and while strolling here and there I took
my fill of the fresh air and the pleasant atmosphere. Nobody
told me to leave the park or no one warned me not to come back
again. We need a considerable amount of money to keep even a
small villa at some resort every year, but without much expense
we can own the pleasant park, making use of it at will. People
in general want to be the sole owners of things for the purpose
of their own comfort. Are there then any more convenient ways
to make use of the train or park than my own? Therefore I said
that they all belonged to me. Moreover, we can regard everything
in this world, including even this great earth, as our own.
Nobody will complain or interfere if we use them in the fight
way. Can there be any fuller way of living? The ordinary people
in the world, however, being of limited mind, are not satisfied
until they register all things in their name, uselessly pushing
themselves in toilsome work and in heavy obligation. This is
because they have failed to find the limitlessly great way of
living."
18.
The Great Master, after a winter meditation session, went on
foot to Bongsu Temple with several disciples. One of the disciples
said in a pathetic tone, "I feel sorry that we cannot afford
to take our Great Master by car, but must see him walk this
way."
The Great Master, hearing his words, said, "If people make
use of their Six Roots properly, they can be in accord with
all laws and can make money. Therefore, our minds and bodies
can be said to be an organization to make money, and all things
in the world, according to the way they are used, will be sources
of money. Therefore, lack of money is not to be regretted. As
persons of moral training, however, you should not be attached
to money, but should keep peaceful minds in any situation when
you either have money or are in need of it, thereby cultivating
your lives. This is the proper attitude of one of moral training
and it is such a one who is really a wealthy person."
19.
One of his disciples said, "A great exhibition is being
held in Seoul these days. I thought our Great Master would like
to visit it."
The Great Master answered, "Through exhibitions we learn
of developments in scholarly and official works, agriculture,
industry and commerce by comparing those in the past with those
in the present day. Also, an exhibition contributes to the development
of human wisdom, giving people opportunities to hear and see
widely, which bring forth very fruitful results when one's attitude
is very sincere. Today, however, let me introduce a truly great
exhibition. The whole universe is the exhibition ground which
is limitlessly wide and vast. All beings in the universe without
exception are nothing but exhibits. The exhibition has been
taking place for millions of years. Compared with this exhibition,
the one in Seoul you have mentioned is like a feather. It may
have many exhibits, but will never be able to display Mt. Pae,
Lake Hwang-deung or the widely known Mt. Diamond in the exhibition
ground. There must be various antique objects displayed in the
exhibition ground, but nothing can be more antique than the
mountains or rivers on the earth. The fish in an aquarium or
the crops in the granary exhibit are only small portions of
the number of fish in the five oceans, less significant than
a grain of rice among six continents. Using this way of thinking,
this kind of artificial exhibition in Seoul gives only a narrow
and unnatural impression to one of profound wisdom and broad
view. Therefore, those who discover the immeasurable exhibition
surrounding them, and always look into it with a broad mind,
will be benefited immeasurably from what they have seen and
what they have heard. From ancient times, therefore, all Buddhas
and sages, observing this everlasting exhibition, followed as
their model the Truth of the Absolute Unity and its Components,
and Being and Non-being, which are displayed in the exhibition
ground of the limitless universe. As they establish the Law
of Right and Wrong, and Advantage and Disadvantage of human
beings on the basis of this Truth, they will never become destitute."
20.
The Great Master, accompanied by two disciples, Cho Song-Kwang
and Chun Eum-Kwang, went for a walk in Namchoong-ni, a suburb
of Iri City. Cho Song-Kwang, seeing several beautiful pine trees
at the roadside, said, "Oh, such beautiful trees! I wish I could
transfer them to our temple."
The Great Master, hearing his words, said, "You still are not
able to transcend your limited thought and narrow viewpoint.
The temple never stands apart from the tree and the tree does
not stand apart from our temple. Both are within our fence.
What should we transfer them for? You still have a conception
of discrimination and have not found the great homestead of
the universe."
Cho asked, "What is the great homestead like?"
The Great Master replied, "It is before you at present, but
as you are unable to recognize it, I will draw its symbol for
you:" Then he drew a circle, Ir-Won-Sang, on the ground, and
continued his talk, "This is the homestead of the universe,
in which infinitely mysterious principles, immeasurable treasures,
and infinite capabilities, are stored."
Chun Eum-Kwang asked, "How can we get into the homestead, and
can we be the master of it?"
The Great Master replied, "You must get the key, the Three Great
Powers, to gain entrance to it. The key is made of Faith, Courage,
Query and Sincerity."
21.
When a Christian minister came to see the Great Master, the
Great Master said, "How may I be of service to you?"
The minister said, "I came to receive some of your great teachings."
The Great Master asked, "Have you ever liberated yourself from
the boundary of the Christian realm and looked around the. wider
world?"
The minister asked, "Where is the wider world?"
The Great Master said, "You will find a wider world when you
break the boundary of your mind. Those who do not open their
minds wide stubbornly insist only on their own concerns and
are confined within the boundaries of their old rules and habits,
despising and rejecting the works and habits of other People
Therefore they finally fall into prejudice, making a barricade
like the thickest and hardest wall or mountain between themselves
and other people. The conflicts between nations, churches, and
individuals are caused by this prejudice. Should we divide the
original, perfect and whole community into parts or the limitless
great Law into pieces by our prejudices? We should destroy the
barricade or thick iron wall between people and establish perfect
and active new lives, making harmonized relationship with all
other people. Then we will find everything utilized."
22.
The Great Master continued his talk, "If you are able to make
adequate use of all things in the world, valued or unvalued,
in any situation, all things will be for your advantage and
all Laws in this world will become your protectors. For example,
among all the merchandise displayed at a marketplace there will
be many valued and unvalued articles, but we never throw away
all the unvalued articles. According to the situation, even
a highly valued article may not be needed while an unvalued
article may be necessary. A precious stone is a highly valued
article, but to save a starving person immediately, a bowl of
food will be more necessary than the precious stone. Caustic
soda may hurt the human body, but it is a good detergent for
laundry. Thus, each article has its own benefits if used in
its own way. If one lacks understanding of this principle and
takes a limited perspective, saying that all merchandise at
a market except articles for one's own use at a particular moment
are not necessary, what a narrow-minded and stupid person one
is!"
The minister was moved, and said, "What a broadminded Master
you are!"
23.
The Great Master said, "Some Buddhas and Bodhisattvas regard
the world as a comfortable resting place, some regard it as
a workshop and others as a playground where they can enjoy their
lives free from worldly cares."
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