7.
The Great Master said,
"The Truth of Ir-Won is epitomized by Voidness, Roundness and Righteousness. In Fostering the Nature, Voidness is practiced by contemplating the state beyond Being and Non-being, Roundness means to keep a state of mind in which thoughts neither come nor go and Righteousness means an impartial state of mind. In Enlightenment to the Nature, Voidness means to be aware of the absolute state of the Truth of Ir-Won where word and thought have ceased to be, Roundness is the immeasurable depth of wisdom which enables one to look through all Truth and Righteousness is the right understanding which can pierce through everything and judge correctly. In the Utilization of the Nature, Voidness is the state of one's mind where no pride abides when one does good for others. To do everything without attachment is Roundness and Righteousness means to keep the middle way in doing all things."

8.
The Great Master said, "The purpose of people who intend to be enlightened to the abstruse Truth lies in actualizing the Truth in their real lives. Otherwise it is useless to learn it. Let me talk about actualizing the Truth of Ir-Won-Sang, the Dharma-kaya Buddha, in our real lives. First, whenever you chance to see Ir-Won-Sang, take it as a kung-an (abstruse question) necessary for attaining enlightenment to the Nature and for reaching Buddhahood. Second, take it as your standard to practice morality perfectly and constantly like Ir-Won-Sang. Third, through the belief in the Truth of Ir-Won-Sang as your standard of faith, know that all beings in the universe are empowered to bless and punish you directly. Those who know this Truth will pay respect to Ir-Won-Sang as if it were the picture of their parents."

9.
A man inquired, "In your Order who is the original Master to whom you pay respect?" The Great Master answered, "We pay our respect to Shakyamuni Buddha as our original Master." The man asked again, "What, then, makes you alter the image of Shakyamuni Buddha to Ir-Won-Sang as the object of worship in your Dharma Hail?" The Great Master answered. "In teaching people it is difficult to actually prove that the Buddha image itself is the source of our blessedness and punishment, but Ir-Won-Sang is the symbol of Dharma-kaya Buddha, and Heaven and Earth, parents and brethren are its incarnations. Law is also given by Dharma-kaya Buddha. It is easy, therefore, to prove that Heaven and Earth, parents, brethren and law are empowered to bless and punish us. It is with this spirit that we worship Ir-Won-Sang as our object of faith." Again the inquirer said, "But I do not see any actual worship of Shakyamuni Buddha." The Great Master said, "Although we do not have the Buddha image in our Dharma Hall, we inspire the belief in Buddha in our followers and at the same time, we emphasize that real respect or worship to the Buddha is to respect the original spirit of the Buddha faithfully, and we follow after Him in the functioning of our Six Roots so that we may transmit the Law of Buddha and Buddhist achievements and make them perpetually prosperous. Should merely paying respect to the Buddha image in the Dharma Hall be called real worship of the Buddha?"

10.
The man continued his questioning,
"For wise people of this civilized world, isn't it probably more effective to explain Ir-Won-Sang realistically as the source of blessedness and punishment? Throughout history, however, it is true that there have been more people of average intelligence than wise people. If may speak my humble opinion, worshipping a Buddha image seems more effective in inspiring faith in the minds of the masses." The Great Master replied, "The proof that Dharma-kaya Buddha, the Four Graces, is the very source of our blessedness and punishment may be easily explained and believed by even the most foolish person. Those who find it difficult to believe this may go to a place where they can worship a Buddha image. Then, it will be possible to save both the worshippers of a Buddha image and the worshippers of Ir-Won-Sang."

11.
He asked again,
"What is the relationship between It-Won-Sang and Shakyamuni Buddha?" The Great Master said, "Ir-Won is the origin of all truth, while Shakyamuni Buddha is the Teacher who enlightened us to and taught us this Truth. Yet even the existence of Truth will do nothing for one, if one does not find it out and teach others about one's own enlightenment. On the other hand, there could not be the Shakyamuni Buddha if the Truth of Ir-Won-Sang did not already exist in this world; neither could any materials have been supplied for his forty-nine years of preaching. Therefore, we worship Ir-Won-Sang, Dharma-kaya Buddha, as the symbol of the Truth and Shakyamuni Buddha as the original Teacher and we worship equally the Dharma-kaya Tathagata and the Rupa-kaya Tathagata. Such an explanation is also based upon the distinction of Ir-Won-Sang from Shakyamuni Buddha. We should also be aware that the Truth of Ir-Won-Sang and Shakyamuni Buddha are identical when considered from the point of view of the Truth without discrimination."

12
One of his disciples asked,
"What is the difference between worshipping the Buddha image and Ir-Won-Sang?" The Great Master answered,
"The purpose of worshipping the Buddha image is only to pay respect and admiration, and to remember the personality of the Buddha. By worshipping Ir-Won-Sang, meanings become wider and more profound. As our object of faith, we worship not only the Buddha's personality but also all beings in the universe, regarding them as Buddhas, and we seek for the source of all blessedness and punishment, happiness and suffering, in all things in the universe. We also worship Ir-Won-Sang as the standard of moral practice in order to cultivate a perfect personality like Ir-Won-Sang. These are the general differences."

13.
The Great Master' said,
"Occasionally, it has been useful to worship the Buddha image as a method of teaching Buddhism, but it will not be so in the future. Worshippers of the Buddha image have gradually come to think about the influence of the Buddha image through the experiences of worshiping Buddha images over thousands of years. Yet, when they realize the meaning of worshipping the Buddha image, they can hardly believe in the Buddha image, for such worship is useless and is not part of knowing about the great Truth. How could Buddhism be prosperous in this way? Moreover, there may be many people who will take advantage of the majestic Buddha image in order to seek a means of livelihood. What is more regrettable than this? It is with this in mind that we have made the decision to worship Dharma-kaya Buddha Ir-Won-Sang."

14.
  The Great Master continued,
"Since the mentality of all mankind is in a state of development, there are those who may recognize the existence of a principle of blessedness and punishment whenever they face some happiness or suffering. When they come to recognize the existence of the principle, they will try to search for the source of blessedness and punishment. When they discover the source of blessedness and punishment, the meaning of its principle will become clear to them. When they come to understand the principle clearly, they will believe in it. Anyone, intelligent or ignorant, who discovers an object of worship which can reasonably be believed, will be rewarded with peace of mind. We should not expect some other people to practice Offering Worship to Buddha for the sake of ourselves as was done in the old days, but must practice it for ourselves. Believers are supposed to know how to practice Offering Worship to Buddha. The principle of practicing Offering Worship to Buddha is our doctrine and system. Without constant and steady practice of Buddha worship adequate for each situation, we cannot expect to realize successful results from it. Therefore, whether we have a blessed or faulty relationship with other people, or if we become wealthy and noble or poor and low, all depend upon good or bad practice of Offering Worship to Buddha through our many former lives. A person who is blessed with fortune and wisdom is aware of the Principle of Dharma-kaya Buddha Ii-won-Sang, worshipping all things in the universe as Buddhas. Since one seeks the source of blessedness and punishment in one's practice of Offering Worship to Buddha, one's wishes are fulfilled without fail. Therefore, we worship Dharma-kaya Buddha Ir-Won-Sang in order to respect not only the Buddha image as a Buddha but also all things in the universe as Buddhas."

15.
Once, when the Great Master was in Bongnae Cloister, he heard an old man and his wife, who had dropped in on their way to Silsang Temple, say that their daughter-in-law was so ill-tempered and disrespectful that they were going to make an offering of worship to Buddha for the purpose of turning her into a good-natured daughter-in-law. Hearing this, the Great Master said to them, "Listen, don't you know that making an offering of worship to the living Buddha is more effective than making an offering of worship to the Buddha's image?" Then they said, "Where is the living Buddha?" He answered, "In your home. Your daughter-in-law is a living Buddha." "Why," they wondered, "is she a living Buddha?" Then the Great Master said, "It is because your daughter-in-law has the capacity to offer you filial piety or disrespect. Try offering worship to your daughter-in-law." They said, "How can we do this for our daughter-in-law?" Then he said, "Buy her something she likes with the money which you would have used for offering worship to a Buddha image; also, do your best for her as you would do for the Buddha's image and you will receive the fruits of worship according to your sincerity." Some months later, the old man and his wife visited him again to report that they were able to live with their virtuous daughter-in-law after they had done as the Great Master had advised. Then the Great Master said to his disciples sitting beside him, "In this same way we can practice Actual Worship to Buddha and pray for our blessedness and punishment."

16.Kim Yung-Shin asked,
"Is there any other way to practice Offering Worship to Buddha besides actual worship to the Four Graces?"
The Great Master answered,
"We have two ways to practice Offering Worship to Buddha. One is, as you have said, to offer worship to the Four Graces directly, which we call Actual Worship. The other is Truth Worship, which means to offer worship to Dharmakaya Buddha through the formless void of the Dharma world. If you practice these two kinds of Offering Worship to Buddha steadily, according to time, place and occasion, you will achieve your desired result sooner or later." She asked again, "How do we practice Truth Worship to Buddha?" The Great 'Master answered, "Observe the precepts and keep your mind and body untainted; you're your prayers to the. Dharma-kaya Buddha and do not admit superfluous thoughts to your mind but practice meditation, or Chanting the Name of Buddha, or chanting sutras with concentration. Then, finally, you will attain what you have sought and at the same time you will be empowered to deliver sentient being from evil ways and lead all the wicked into the blessed way. It will require, however, the utmost painstaking effort and unshakable sincerity to acquire this great power."

17.
When one of the disciples asked about the principle of how Inward Confession could be responded to, the Great Muter replied,
"Inward Confession will naturally and spontaneously be answered with an unimaginably great power according to the degree of sincerity of the one practicing. There are so many ways to illustrate this. For example, when you find wicked thoughts often stirring in your mind which are hard to sweep away, give an Inward Confession with your whole heart, and your wicked mind will naturally become a gentle mind. Or, because of a past habit if you are too weak to refrain from committing wrongs against your will, by making a truthful confession of your sins and faults and practicing Inward Confession for good deeds in the future, you will then naturally be able to lead yourself from wrongs to good deeds. These are simple examples of how the Inward Confession is answered. The well-known legends like the 'Bamboo-shoot and the Filial Son,' the 'Blood Bamboo,' and the miracle of the 'Fingerprints of Blood' involving the nine original members of our Order, are all revelations of the response to confessions. However, such great response and magnificent power appear only when the confession is carried out steadily and without any distraction. This is the point you should remember, and when you have attained a firm mind power through practicing it in this way, you will attain heavenly power, so that you may be able to exercise the great power like that of Heaven and Earth."

18.
The Great Master said,
"Among the Essential Ways of Training, the Threefold Learnings are the indispensable way for training our spirit in each moment to establish a perfect personality. The three can be compared to the three necessities of physical life, which are clothes, food and shelter. In other words, one needs to have food to eat, clothes to wear and shelter to live in. Lacking any one of these, one's life becomes imperfect. In the same way, we need to have three kinds of spiritual power, that is, the power of Cultivation, the power of Study, and the power of Selection. Lacking any one of them, it can hardly be expected that things will be achieved perfectly. Therefore, on the basis of the Principle of the Perfect Integration of Soul and Body, I insist on the perfect integration of these three essentials of food, clothes and shelter for our physical life, and the three essentials concerning the spirit-concentration, wisdom and practice-for our spiritual life. I would call them the Six Great Essentials which are inseparably interrelated in our lifeline. Ordinary people, however, know only that the three essentials for physical life are important, but they are too ignorant to realize that the three essentials for our spiritual life are just as valuable as the three essentials needed for our physical life. We must also realize that if we faithfully study the three spiritual essentials, the three physical essentials will naturally follow them. Likewise, in doing all things it is essential to realize what is fundamental and what is incidental."

19.
The Great Master continued, "People generally pursue only clothes, food and shelter, and are not actively concerned with seeking the source from which they issue. This is really unfortunate. We need clothes, food and shelter for our physical life, but concentration, wisdom and practice are more important because the spiritual life controls our physical lives. With a spirit which has acquired these spiritual powers it will become easier to take care of physical needs and a perfect personality will also be established. When we are able to know our original minds and can control them at our own will, the righteous way of getting clothes, food and shelter can be practiced; we are able to deliver ourselves from the cycle of birth, old age, disease and death and we can seek for wisdom and blessedness through the Principle of Cause and Effect. This is the true and everlasting way to provide for our clothes, food and shelter. Therefore, the three principles for our spiritual life become the original source of our physical needs."

20
The Great Master said to those who had assembled at a monastery,
"In traditional Buddhism the Chanting Buddha School practiced nothing but chanting the name of Buddha; the Teaching Sutra School, nothing but reading sutras; the Meditation School, only Sitting Meditation, and the Vinaya(Precepts) School did nothing but teach and keep the precepts. At the same time they all criticized each other. Each, therefore, was practicing only a part of Buddhism which included Precepts, Meditation and Wisdom. In our Order, however, we are carrying forward these three disciplinary courses together, practicing Sitting Meditation in the early morning, scriptures, lectures, discussions, Abstruse Questions, the Principle of the Original Nature, keeping a diary and Chanting the Name of Buddha in the daytime and evening. Anyone who regularly follows these practices will find the result many times more effective than that attained from the old Buddhist training."

21.
He continued, saying,
"The Threefold Learnings in our scripture are explained by different names respectively, but in actual practice the Threefold Learnings are interrelated inseparably like the three forks of a rake. For practicing the Cultivation of Spiritual Stability, both the Study of Facts and Principles and the Selection of Right Conduct are indispensable assistants. For practicing the Study of Facts and Principles, both the Cultivation of Spiritual Stability and the Selection of Right Conduct must accompany it. For practicing the Selection of Right Conduct, both Cultivation of Spiritual Stability and the Study of Facts and Principles also must accompany it. Therefore, the reason that we practice the Threefold Learnings together is to use the integrated power in order to make the most rapid progress in our study. In studying at a monastery, the exchange of various opinions on study is designed to increase, without any harder discipline, necessary understanding for us to attain great wisdom."

22.
The Great Master said,
"Those practicing the Law should always be conscious of the teaching of the Threefold Learnings in facing all trying situations. The Threefold Learnings may be compared to the compass and helmsman of a ship. Just as a ship without a compass and helmsman cannot sail across the ocean, one can hardly be expected to carry out one's life safely without the instruction of the Threefold Learnings."

23.
The Great Master said,
"My teaching methods may be explained in two ways: first, like a tree my teaching goes from the leaves and branches and finally reaches down to the roots; and second, also like a tree it starts from the roots and extends up to the leaves and branches. The purpose is to train people in the Law adequate to the fundamental ability of each person."

24.
Song To-Sung asked,
"I often used to read the scriptures and had someone interpret them for me. At that time I simply learned the scriptures by heart and could not comprehend the true meaning of morality. But since I became your disciple, I have found myself gradually following the Truth formed in the scriptures even though they are described in just the same phrases and teachings as before I met you. I ask you to explain this new understanding of the meanings of scriptures which I had already read."
The Great Master answered, saying;
"An old scripture can be compared to a ready-made dress which cannot be the right size for everyone. On the other hand, however, the learning method through direct explanation or through mind to mind may be compared to a dress made to order. It is needless to say that this learning method of cultivating our mind through the Law, suitable for the fundamental ability and situation of each person, is superior to the method of study which merely depends on expounding scriptures."

25.
A Christian minister said to the Great Master,
"From ancient times all religious Orders, almost without exception, have been taught to observe Precepts. Yet to me, it seems to spoil the innocent, Original Nature of human beings if they are put under restraint. This will probably become a considerable impediment to missionary work." The Great Master, in turn, asked the question, "What makes you think that way?" The missionary replied, "There are some people who are against religions without any reason, because they lack an understanding of the Truth of religion. Many people, however, fail to believe in religion due to a lack of self-confidence in keeping the Precepts, even though they mostly approve of the sacredness of religious doctrine. These people, then, will accept religion without hesitation if the Precepts do not bother them." The Great Master said in answer, "You feel sorry only for those people who are not going to be delivered, but you do not consider that some of them have influence on other people. In our Order, we have thirty Precepts which are supposed to be equally observed by my followers, and these thirty Precepts are given to them separately in accordance with the degree of progress in their Buddhist study. At first, the novices who have difficulties in rooting out worldly habits receive the ten Precepts which are adequate for them. If these ten Precepts of the first step are practiced satisfactorily, the followers will be given the ten Precepts of the next step and finally, of the third step. Often the thirty Precepts are practiced perfectly, in which case no more Precepts will be given. We do this because the people who have completed the thirty Precepts are trained enough to discriminate wrong from right in their actions. But it is dangerous for the novices to abandon the Precepts during the course of their training. The well-trained aspirants and the novices are also disciplined in different ways. The comment that you made a moment ago suggests an adequate teaching method for only one or two out of thousands of people. We must be aware that we have many uneducated people in this world, so it is not fair to teach thousands of people in the way which is proper only for a few people. If we lived by ourselves in this world, we could act as we please without any ill effect on others. However, to the contrary the world keeps order through rules and regulations and if we violate these laws we cannot avoid social criticism and we will not be accepted by anyone. Hence, I have drawn the conclusion that we human beings will be saved from straying from the right way only when we pay careful attention to our every action as if we were treading on the thin ice of a river. This is why I declare that we have to give Precepts to those who practice the Law."

26.
When the Great Master paid a visit to regional temples in the Pusan area, several followers came to him and said, "We have the utmost veneration for your Law, but we always feel ashamed at being forced to break the first article of the Thirty Precepts because of our occupation as fishermen. We are ashamed of this and it has discouraged us greatly." The Great Master answered, saying, "Never mind. It is not easy to change one's occupation in a short time. You still have twenty-nine Precepts out of thirty even though you have to break the first article. If you try to keep the twenty-nine Precepts strictly and sincerely, then you will be contributing a great deal to society through the twenty-nine kinds of good conduct. It is not wise for one to be discouraged because one is unable to keep only one of the Precepts which are to be observed, consequently driving oneself into a life of suffering from sin. On the other hand, you will find a way to observe the first articles as a result of your faithful practice of the rest of the Precepts. I urge you to have such confidence and don't hesitate to carry out your study."

27.
Once the Great Master visited a monastery and said,
"Lee In-Ieu-Hwa has made a great decision to study the Law, almost to the neglect of her livelihood,. by attending Regular Dharma Meetings and by visiting our monastery continually. To compliment her devoted faith, I will share this hour especially with her, giving her an opportunity to ask any question she wants." Lee asked "Please instruct me how to answer questions asked by a stranger, such as 'What are the people learning there?" The Great Master replied, "Buddhism originally encouraged people to become enlightened to the truth of the mind as the creator of everything. You may answer the stranger by saying that you are learning this truth. Once we are enlightened to this truth, the Principle of No Birth and No Death and that of Cause and Effect will be entirely explained." She continued, asking, "When we become enlightened to the Truth, what do we have to study?" The Great Master replied. "We train our mind not to be disturbed, stupid or wrong in facing any trying situation."

28.
The Great Master asked Kim Yung-Shin a question, "What are the most indispensable things in our physical lives?" She answered, "I think, Venerable Master, they are the clothes we wear, the food we eat and the shelter we live in." The Great Master continued, asking, "Then, what do you think was the most important course in your school curriculum?" She replied, "The course on morality was thought to be most indispensable." The Great Master then commented on what had been said. "You are right. We need clothes, food and shelter for our body, but the course on morals must be the center of our study. This is because both the former and the latter are the fundamental elements of our lives and study. The course on morality in the school curriculum, however, is not satisfactory as the way of moral training. Perhaps nowhere but in the place for moral practice which insists on the training of the mind can the essentials of morality be taught and practiced. You disciples, therefore, must be mindful that moral study is the center of all scholarly arts and the foundation stone of all studies."

29.
The Great Master asked a question to those assembled in a monastery.
"If you are asked by someone what you are learning at this place, how will you answer?" One of the followers answered, "I will tell them that we are learning the Three Great Powers." Another said, "I will say that we are learning the Essential Ways of Human Life." In addition to these answers, a number of different opinions were given. After listening to these answers, the Great Master said. "Each of your statements makes sense. But let me say a few more things in addition. In making questions and answers, we must be very careful to choose answers pertinent to the personality and attitude of the other party. Generally speaking, however, in response to that particular question, I will say that I am teaching you how to use your minds. Furthermore, I will say that I am teaching those of knowledge how to use knowledge, those of power how to use power, wealthy people how to use material possessions, those ungrateful for life how to live life with a sense of gratitude, the unblessed person how to create a blessed life, one of dependence how to live independently, one indifferent to learning how to become willing to learn, one indifferent to teaching how to become willing to teach other people, and one lacking in public spirit how to bring forth one's mind for the public benefit. In a word, I am teaching them to make we of all their talents, possessions, or positions only in a righteous way."

30.
He continued, saying,
"With the development of the material civilization, scholarship and technology in official affairs, in farming, in industry, and in commerce have made great progress, while many luxurious materials have been produced for use in our lives. Having been attracted by these dazzling materials, our spirit becomes extremely feeble, losing dominance over and becoming the slave to material things. We should be very concerned about this. However fantastic material things may be, if used by a wicked mind they will be used only in a wicked way. Even the most skilled technique and broad knowledge can only do harm to the public when used by a wicked person. Good position sometimes becomes merely a supplementary tool in committing a crime when misused by a wicked person. Therefore, even though the outside civilization is glittering, how we control our minds will determine if we will make the world better or worse. When the mind is used righteously, all civilized circumstances fulfill their roles as assistants in establishing a garden of happiness. Otherwise, civilization becomes like a weapon in the hand of a robber. You disciples, therefore, enlighten yourselves again and become the master of all Law by learning diligently how to use your minds. That is the prime Law of all laws. At the same time, learn to control your mind so that you may make use of your circumstances, doing good for others as well as for yourself. Do your best spiritually and materially to establish a genuinely civilized world, teaching many people how to control the mind."

31.
The Great Master said,
"The perfect world, in which the spiritual and physical life are well-integrated, will be constructed when, inwardly, moral study develops through the progress of spiritual civilization, and when, outwardly, the philosophy of science develops through the progress of material civilization. However, if we continue as now to be prejudiced in putting emphasis only on materialism and ignore the importance of spiritual cultivation, we will be like a careless child playing with a sharp-edged tool, being exposed to the threat of constant danger. In other words, the world which emphasizes only materialism may be likened to a cripple whose body is healthy, but who has an ailing spirit. And the world where emphasis is placed only on spiritual civilization may be compared to a cripple whose spiritual condition is perfect but who has an ailing body. How can a one-sided world be called perfect? Therefore, when the development of the inward spiritual civilization can keep pace with the outward material civilization, perfect peace and tranquility will be brought forth in this world."

32.
The Great Master said,
"People are enjoying conveniences and advantages in their lives from both the material and the moral civilization, for which we are most grateful to the many inventors and to the great moralists. The material civilization gives convenience to our physical lives, and it takes little time to demonstrate its effectiveness, but there is a certain limit to its merit. On the other hand, as the spiritual civilization trains formless human minds, it takes a considerable period of time to notice its effectiveness, although its merits are limitless. Its great ability to save sentient beings and to remedy the ailing world cannot be compared with that of the material civilization. This great influence does not cease with only this one world. People these days, however, still seek only for the trappings of material civilization, and there are only a few who care to know the formless moral civilization. This is the deeply regrettable problem facing us."

33.
The Great Master said,
"In old times, Buddha strictly prohibited monks from wearing nice clothes, from eating tasty food, from dwelling in comfortable shelter, and from enjoying worldly pleasure; instead, he encouraged them to find pleasure in keeping the mind tranquil whenever they were attracted by tempting worldly comforts and pleasures. But I teach my followers to be diligent in anything which is right, to wear clothes, eat and live in a manner appropriate to their own situation, and to have recreation to restore themselves from exhaustion. Narrowly constituted doctrines will not be accepted these days by those who are intellectual and who have a high standard of living. Perfectly harmonious Buddhist doctrines should be composed to be used for individuals, households, societies and nations. My teachings are based upon this principle."

34.
The Great Master said to those who had assembled at Yungsan Monastery,
"Although we are living in the most civilized world that has ever been seen, we should not become enraptured by the superficially dazzling and comfortable material civilization, but should take into consideration some of the defects of the civilization and their influences upon our future lives. The more the higher civilization develops outwardly, the more the world comes to suffer inwardly from diseases which are deeply rooted in the world. The diseases, if left as they are, will endanger the world. This should be our great concern. Let me tell you about the diseases which are affecting our world. The first is money. People who think that money is the best means to acquire all desires and pleasures of life act with the thought of money first, sacrificing their sense of righteousness or shame. Consequently, these people jeopardize friendships, and their sense of ethical relationships seriously declines. This is a serious disease. The second is an ungrateful mind. Individuals, homes, societies and nations often criticize the faults of other people, yet are completely blind to their own faults. They remember very little of what others have done for them, but never forget what they have done for others; they hate each other and hold grudges when others fail to satisfy their expectations. All troubles and conflicts, therefore, derive from grudges and hatreds whose source is an ungrateful mind. This is another great disease of the world. The third disease is the dependent mind. It is more serious in this country, Korea, than in any other country, for the people in this country have become effete over the past several hundred years. Some who have been born into a wealthy family have taken it for granted not to have any occupation. Others who have had wealthy relations or friends have wanted to rely upon them; one person, therefore, has to support an average of ten dependents. The fourth is indifference to learning. Character is established mostly through learning; and, like a bee gathering honey, we should learn what we must know from people in any field or any class, with a modest attitude. Some people, however, are too proud to learn from other persons, and often miss good chances to extend their knowledge. The fifth is inattention to teaching. Even scholars who know many things will not be useful if they do not make use of their knowledge or do not teach what they know to others who come after them. Some people, however, are so very proud of their knowledge that they often show indifference to the ignorant and are not interested in associating with them. The sixth is a lack of public spirit. We can see very few people who wish to serve the public with a truly altruistic mind, for selfishness has been deeply rooted in the minds of people for thousands of years. Some who seek only their own fame and honor pretend to devote themselves to serving the public temporarily at some institution which has been established for the public welfare, but their minds are too unstable to sustain their service for public profit successfully. Thus, many organizations, established for public welfare, have seen their effectiveness diminished. This is also a serious disease."

35.
The Great Master continued, saying,
"Against these diseases, there is no remedy but to teach people. First of all, we must encourage them to practice morality; to be content with what they are, to find benefaction on the basis of Truth, to be independent, to learn, to teach, and to foster the public welfare. By teaching these ways we should encourage people to find out and cure the disease lurking in their own minds. At the same time, as in the old saying, one who experiences the disease first is a doctor, we should cooperate to cure the world of the diseases by constantly observing them. One of the greatest prescriptions for these diseases of the world is our creed of the Four Graces and the Four Essentials, which teaches us the Essential Ways of Human Life, and the Threefold Learnings and the Eight Articles which are the Essential Ways of Training. We will have established the perfect world when these teachings prevail over the world and people can enjoy their lives in the ideal heavenly world, becoming themselves like Buddhas."

36.
The Great Master said,
"Religion and government are like an affectionate mother and a strict father in a family. Religion trains the mind of the people through morality, so that they may keep from committing wrongs and do their best to do good for others. Government administers people with reward and punishment on the basis of laws. If the affectionate mother and the strict father are careful enough to fulfill their roles, their children will undoubtedly have blessed lives. In contrast, we can be sure that thoughtless parents who are ignorant of their roles lead their children into a disastrous life. As the fortune or misfortune of children depends upon their parents' fulfillment or abdication of their responsibilities, so does the fortune or misfortune of the people depend upon the activities of religion and government. How can we ignore our important responsibility to save all sentient beings and cure the world? Hence, what we should do first is to know our doctrine thoroughly, and distribute the teachings over the world; when all sentient beings are able to have blessed lives by being ruled with good and virtuous government which is based upon morality, we may be said to have fulfilled our roles."

37.
The Great Master attended the closing ceremony of a meditation session of a monastery and said to those assembled,
"I have taught you how to bring forth a wind in this session of three months. Do you know what this means? I will tell you. As you know, in this universe we have winds which come blowing from the north, south, east and west. I am comparing morality to the wind blowing from the east and south, and law to the wind from west and north. The two kinds of wind are essential to ruling the world; lawyers take the role of the west and the north winds, discriminating right from wrong. The role of the east and the south wind is undertaken by moralists who are responsible for the education of the people. So, you disciples are to know how to bring forth the east and the south winds, practicing the way of harmonized mutual prosperity of the Universe. Now let me tell you how to bring forth the east and the south winds. This is the very thing that Buddhas and saints meant to have the people practice from ancient times. Our doctrine also teaches how to bring forth the east and the south winds. I have taught you this principle through the many courses in meditation during the last three months. Now that you are through with this training course, what kind of wind are you going to bring forth when you get back to your homes? That wind must be like the balmy east and south winds in spring which give vivid life to all living things which have been suffering from the severe cold of winter; it replaces fear, grudges and conflicts in the mind with peace and a sense of gratitude and love. You must also relieve degraded souls, suffering from uncounted sins, by renewing their lives. Thus, if you can bring forth harmony and peace to the home, the society, the nation and to the world wherever you happen to be, there will be no more sacred and greater work than what you are doing. This is my purpose in teaching you, and it is the very way which I expect you to practice. You must know, however, that mere sermons and preaching will not be enough to relieve all the sufferings of living things like the east and the south winds are doing. Let the east and the south winds blow in your own mind first and harmonize your mind and character by practicing this principle. Now you can become the creators of the east and the south winds in all circumstances and surroundings, studying and practicing all that you have learned in these three months."

38.
The Great Master said,
"Religion and law are like the two wheels of a carriage. If either, or both of the wheels are out of order, or if the driver is unskillful, it will be impossible to drive the carriage. How, then, can we keep the carriage useful all the time so that it may perform its role perfectly? There are two methods. The first method is to check the carriage often so that we may repair it before it is completely broken. The other is to keep a skilled driver who has a good knowledge of driving. Likewise, if religion and law are to control the world successfully, we have to prevent evil or corruption beforehand which is apt to affect religion and law due to the changes of generations. Leaders are also to govern the people by using the most adequate and righteous laws for the general population."

39.
The Great Master posed this question:
"Now that we have established a new religious Order, how can we develop our missionary work, correcting all the wrongs of old religions?"
Park Dae-Wan replied,
"Since everything at hand is to be done first, each of our minds is the thing to be corrected before we start correcting the wrongs of the world."
Song Man-Kyting also replied to the question, saying,
"Since we have already generalized our doctrine and religious systems, we have only to practice them to improve the world"
Cho Song-Kwang also said,
"Although I am still far from comprehending the profound mind of the Great Master, I believe that mankind, influenced by the perfectness and the utter impartiality of your Law, will make natural and spontaneous improvement."
The Great Master said,
"I agree with all your opinions. Those who intend to renovate the world must begin by renovating their own mind. For renovating the mind, we need to know the Law by which to renovate it. However, we have the Law and know the principle of studying the Law. Therefore, try and do not fail to practice what you talked about today with your whole heart. If religions are renovated, the minds of people will be renovated. If the minds of people are renovated, the policy of the nations and the world will be renovated. Religion and policy have different roles, but beyond these differences they have an inseparable relationship, having influence upon the good or evil of the world."

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