Setction 3. On Moral Practice 31. The Great Master said,  "According to my experience as a master of both male and female disciples, males generally are generous but seem to be insincere and lacking in steadiness, which is their demerit. On the other hand, females are generally scrupulous but are also single-minded and lack leniency, which is their demerit. To establish perfect characters, males must make an effort to foster steadiness and sincerity in their inner minds along with their generosity. On the other hand, females must make an effort to foster a harmonized and generous mind along with their scrupulousness." 32. The Great Master, seeing one of his disciples eat his meals too fast and talk too often, said,  "Even in eating a meal or in speaking a word, we find a chance to practice the Law. if we eat too fast or overeat, we will easily become ill, or, if we talk improperly and unduly, calamity will follow us. Can we, then, be mindless in eating a meal or in speaking a word even if it is a trivial matter? Therefore, those who practice the Law regard all occasions as chances to practice the Way, and whenever they do anything, find pleasure in doing the thing properly. Therefore, you also must try to practice this study"  33. Moon Jung-Kyu asked,  "In a trying situation, what standard should I take in selecting right from wrong?"The Great Master answered,  "Reflect upon three things as your standard in selecting right conduct from wrong. First, reflect upon your original vow. Second, reflect upon the original spirit of the master teaching the Law. Third, judging from the situation at that time, reflect upon whether or not you are one-sided. With this standard, you will not always be lost in practicing the Law, and your management of things will naturally become harmonized." 34. The Great Master, while crossing a steep  mountain pass behind Chungnyun Hermitage with Lee Choon-Poong, said,  "At a steep pass, naturally I can practice concentration of mind. Therefore, on an ordinary path we stumble more easily than on a rough path. In doing things, we make more mistakes in easy situations than in difficult ones. Those who practice the Law must follow steadfastly the standard of study everywhere, whether the going is steep or gentle, or in anything, whether it be easy or difficult. Then the practice of Meditation in Motion will be successful." 35. The Great Master said, "Have you ever seen heavenly ones? Heavenly ones don't abide in Heaven. Babies may be said to be heavenly ones. These little ones are provided with sustenance which came from Heaven through their mothers because their minds are not even slightly tainted with evil. However, in direct proportion to the growth of an evil mind, the sustenance from Heaven ceases to come. Likewise, those of moral training, if all evils are cleared from their minds, will be provided with immeasurable sustenance from Heaven. On the other hand, if their minds become affected with evil, the sustenance from Heaven will cease." 36. One of the disciples asked,  "How should I practice Cultivation of Spiritual Stability in order to get rid of the five desires and concentrate on moral training, so that I may have the life of ease and composure that was the life of Buddha?" The Great Master said, "Those desires should be transformed into a greater wish instead of being eliminated. If you convert those little desires into a big wish and can concentrate your mind upon it, the little desires will naturally decrease. Then eventually you will have a life of ease and composure."  37. The Great Master said,  "I do not teach that you must forcefully eliminate the feelings of joy, anger, pleasure and sorrow, but say that you must control the feelings properly in terms of place and time, and that you may consummate your feelings freely as long as you do not exceed the middle way. I say also that you must not despise common talent or worthless desire, but only regret that the talent and the desire are not put to great ends. Therefore, what I teach you is only that you must turn a worthless thing into a great thing, and that you must turn the effort which you have made for a worthless desire toward a valued one. This is the way to achieve a great work." 38. The Great Master said,  "You must recognize in advance that in both the course of your practice of the Law and in business you will face a very dangerous moment. The dangerous moment for one who practices the Law is the moment when one becomes wiser. The dangerous moment for one in business is that moment when one comes to possess all rights. The reason for this is that if the one who practices the Law is of low fundamental ability, they will easily become satisfied with only a little wisdom, and become less sincere in practicing the greater Truth; while in the case of the business-person with low fundamental ability, sense of self-interest stirs and one becomes arrogant, which prevents one from further development. if one practicing the Law and one in business are not careful at that moment, eventually they will begin an unchecked descent into the depths of retrogression." 39. One of the disciples who had been devout for some decades and had made particular effort in practicing Sitting Meditation came to be able to foresee with his clear mind whether or not a guest would come, or the hour it would begin to rain and the hour it would stop raining.  The Great Master, seeing this, said,  "This is nothing but a momentary phenomenon of false spirit which appears in the course of moral practice like the glow of a firefly. You must be alert and rid yourself of the false spirit. If you become interested in the phenomenon of the false spirit, you will not only fail in becoming enlightened to the great Truth, but you will also be prone to fall into the wicked world of asura. That cannot be permitted in our Order of the Right Law." 40. Song Byuk-Cho, putting emphasis only on Sitting Meditation, wished impetuously to raise the Watery Energy and to let the Flaming Energy fall in his body, but only got headaches for his effort.  The Great Master, seeing this, said, "This headache is a result of an incorrect study method. The perfect way to study should include constant practice in. Motion and in Quietness. In Motion, the study of Selection of Right Conduct should be practiced mainly when facing all situations, thus obtaining the Three Great Powers. In Quietness, the Cultivation of Spiritual Stability and the Study of Facts and Principles should be practiced mainly to obtain the Three Great Powers. Those who know this way of studying and practice it will find little difficulty in their study, and may keep their easy and composed state of mind like the calm surface of a great and windless sea. Eventually, they may naturally let the Watery Energy rise and the Flaming Energy fall in their bodies. On the other hand, those who are ignorant about this way of studying will foolishly become ill and continue to suffer from it for the rest of their lives. You should be most careful of this." 41. The Great Master said,  "My Law is formed on the basis of the essential ways of humanity into a more perfect and easier style than the old prejudiced and difficult ones, so that all people may enter the Great Way without any difficulties. Some people, however, without understanding my intention, still harbor the old way of thinking, saying that those who want to practice the Law must go to a quiet mountain and must acquire such supernatural power as to be able to transplant mountains, cross river by walking on water and bring forth the wind and rain freely. They also say that scriptures, sermons and discussions are not necessary, but the practice of Chanting the Name of Buddha and Sitting Meditation alone are needed. Thus, some occasionally do not practice correctly, as I taught them to. This is really regrettable. Many people in temples, monasteries or in the remote, high mountains are still wandering without any occupation, but seek only for supernatural power which can gain 'Insight into Spirit and into the Way.' If one seeks the Law apart from our mundane world, or tries to attain only supernatural power, ignoring the way of humanity, one is seeking a wicked way. Therefore you disciples, as I have taught you, practice the principles of the way of humanity and the principles of training in your everyday life. Then eventually you will be blessed with both fortune and wisdom, and at the same time the supernatural power and the power of meditation will be contained in it. This is the reasonable way of practicing the Law and the Great Way rooted in the source of Truth." 42. The Great Master said,  "In an order of the Right Law, supernatural power is not valued, for it is not practically advantageous and has proved to be rather harmful to the work of saving people. Those who seek for supernatural power often go to the mountains, avoiding the mundane life, and spend all their lives chanting incantations or esoteric words, being attached only to the idea of nothingness. If all people in the world come to adore such a way of life, who will do the work of scholars and officials, farmers, artisans and merchants in the world? The principle of human morality will be destroyed. Also, because they are seeking to acquire unusual faculties in order to fulfill unreasonable ideas and unrighteous desires, without knowing the source of morality, they will use miracles which may appear as momentary false spirits, deceiving and harming other people. Therefore, the saints said that 'supernatural power is incidental,' and that 'such power which is not founded on morality is no more than witchcraft.' However, when people practice the righteous Way and act decently with little avarice, the light of one's Nature occasionally may be accompanied by some mysterious phenomena. These are natural results that were obtained without any intention, and are beyond comprehension by ordinary people whose minds are full of incorrect thought." 43. The Great Master said, "Occasionally, one who has made a decision to study the Law cannot judge one's own fundamental ability, but tries just to become enlightened to the great Principle by momentary efforts alone. If one studies with such an attitude, one will become susceptible to serious physical disease. Or, when things go against one's wishes, one will quickly become tired of the study of the Law, and will give up the life of moral training. You should be careful of this. But some practicing the Way may attain Buddhahood at once. Such is the one of superior fundamental ability who practiced moral discipline in many former lives. Those of middle or low fundamental ability must do their best and strive to practice the Law over a long period of time. The sequence of the practice necessary to attain enlightenment starts with establishing a great wish. When a great wish is established, great faith comes after it, then great courage, followed by great doubt, and then great sincerity; and after this great sincerity, finally great enlightenment will be attained. This will not happen at once, but there will be thousands of enlightenments before attaining the final Enlightenment." 44. The Great Matter said,  "Ordinary people, as soon as they cherish a desire to study the raw, promptly try to attain great wisdom which is outstanding and surpasses that of others. This is an unreasonable way of thinking. The water of a great ocean is the result of the convergence of many little water drops; and great fields and mountains are also the result of the convergence of little pieces of soil. The great achievement of Buddhas and saints was attained by the accumulation of their spiritual efforts which are formless and invisible. People who attempt great study and have started a great work are due first of all to start their effort with little things." 45. The Great Master said,  "Some people who become Buddhist disciples in order to search for the Way occasionally forget about their original purpose in the course of their study and occupy their minds in seeking outside learning and knowledge. Such people may become possessors of wide knowledge, but their mental power will become rather weak, making it harder for them to acquire true wisdom. People who seek the real Way should reflect upon their original purpose of study and must concentrate their effort upon establishing the Three Great Powers. Then, as a result, they naturally will be able to acquire ability which outside learning and knowledge might provide them" 46. The Great Master said,  "Before I had acquired awakened thought, I sometimes gave prayers, chanted extemporaneous incantations which unexpectedly sprang out of my head, or fell into contemplation unconsciously. However, since an idea - the awakened thought - arose in me, and the gate of the soul was opened, my mind darkened or lightened. This occurred sometimes at night, sometimes during the day, and sometimes for a period of a month. In the course of these changes, when wisdom became brighter, everything seemed to be clear to me and I became self-confident in my ability to know and do anything in the world. On the other hand, when the wisdom became darker, r was at a loss to know what to do with myself and was suffering with anxiety about my future life. Eventually, however, all these changes ceased, and the awakening thought remained unchangeable." 47. The Great Master suffered from coughing every winter and the coughing always interrupted his preaching. He said to the assembly, "My birthplace, Kilyong-ni, as you know, is noted for the unusual poverty and ignorance of its people. Fortunately, however, according to my habit from former lives, I made a decision to study the Law in the early part of my life. But although I sought the way with sincerity, I had to think by myself and had to suffer from various difficult and hard ascetic disciplines because I had no teacher to inform me about the way to become enlightened to the Law. Sometimes I went to the mountains, staying there overnight, or sat up on a road or in a mom until dawn. I took baths with ice water, abstained from food, and made my room icy cold. My ascetic discipline was so severe that I became unconscious. Finally all doubts were solved, but a disease had deeply rooted itself in my body and it is growing serious according to my declining physical condition. I had no choice at that time for I did not know how to study. You are greatly blessed people because from my past experiences you have been taught the perfect way of Mahayana moral practice, without suffering from a difficult and hard ascetic discipline. Generally, the practice of constant Zen and omnipresent Zen is the shortcut in Mahayana moral practice. If people practice in this way, they will achieve twice as much with half the effort. Also, no disease will affect them. I beseech you not to practice the wrong way and hurt your body, but remember the useless sufferings that I had when I could not find the right way of study." 48. The Great Master said,  "As students in a school have tests at the end of each term, those of moral training, when they are to be elevated in their Law Ranks or attain Buddhahood, must pass various tests which are presented to them through favorable or adverse trial situations. Therefore, when Buddha was attaining Buddhahood, the Evil One, Papiyan, attacked Buddha with his countless wicked subordinates. After this, many others of moral training also faced such trials. According to my observations, some of you have been given a test and are still fighting hard against it. Some are defeated by the test, leading themselves into eternal destruction. Some are having a promising life by passing the test with satisfactory accomplishments. Each of you, reflect upon your own degree of study and do your best not to fail the test." 49. The Great Master said, "One studying technique needs an appraisal of one's technique from the teacher. Likewise, one practicing the Way must have a master who can appraise right and wrong in one's actions. Without the appraisal by a teacher the technique of a trainee cannot be expected to be correct, and one practicing morality cannot be expected to acquire the essentials of practice. Therefore, my purpose in appraising your Study of Facts and Principles is based upon my desire to lead you into a right path and away from a crooked one. If some of you are afraid of being appraised or are dissatisfied with my appraisal, I must ask you what your original purpose was in coming to me, and how you expect to make progress in your study? Correct criticism and advice not only from me but also from other people will be a great help in your course of study. If there are some who complain about those people who help them in cleaning their future way, they will become ungrateful. You disciples, therefore, be grateful to those who give you opinions, whether it be me or another person, and make more efforts to discover the real essentials of your study." 50. The Great Master said,  "One of moral training who tries to train the mind in quiet places only, and who avoids facing all trying situations, is like one who avoids water to catch fish. How can such a one achieve the purpose? Therefore, those who wish to follow after the real morality should be trained in the midst of thousands of trying situations. Then they may attain great power which does not waver even in the midst of thousands of trying situations. People who have always trained their minds in situations without trial will waver as soon as they face a trying situation. This is like the mushroom which has grown in shade but fades when exposed to sunbeams. Therefore, the Vimalakirtinirdesa Sutra said, 'A Bodhisattva keeps the mind placid in noisy places, while a non-Buddhist has a clamorous mind even in a quiet place.' This teaches us that our study depends upon the attitude of mind, not upon the particular outward situation." 51. The Great Master said to many disciples,  "Try to make the best of Buddhism, and improve your life through Buddhism, but do not spend your life uselessly by being tied to Buddhism. Buddhism is originally a great Truth which is designed to save the world. However, if some of you would rather avoid the mundane world, going to the mountains, doing nothing but practice Chanting the Name of Buddha, reading sutras, and practicing Sitting Meditation for the rest of your lives, then you are tied by Buddhism without any achievement towards saving others. You will not be successful personally nor of any use to the world." 52. The Great Muter said to the assembly,  "People want to know the Way in order to make use of it. If we are unable to make use of it when it is required, what good is it and what is the we of knowing the Way?"  He continued his words, holding up his fan to the disciples,  "If I do not know how to we this on a hot day, of what use is it to me?" 53. The Great Master said, "Outwardly, one who practices the Law must cut off one's attachments to all relationships; and inwardly all attachments, even to the concentration of mind, should be discarded. The attachment to the concentration of mind is called 'Restraint by the Law'. Once people are restrained by the Law, they will never be free from it, for it restrains them even in the blink of an eye or smallest bodily movement. How then can the great emancipation be obtained? Human Nature, therefore, should be fostered by a natural Way, by functioning in an active fashion, by getting rid of unnecessary thoughts while the Six Roots are at rest, and by exterminating injustice while the Six Roots are at work. Why should we be especially attached to concentration of mind when our every action depends on the concentration of mind? Let me compare this situation to that of a baby-sitter An excellent babysitter leaves the baby free to play and move about, which makes the baby livelier. The baby-sitter only watches the baby, preventing it from wandering near a dangerous place or picking up dangerous things. If the babysitter holds the baby all day long to protect it from danger, the baby will eventually suffer from this restraint. The attachment to concentration of mind will cause the same undesirable result." 54. The Great Master said to Kim Nam-Chun,  "One day I saw a man riding on the back of a cow. He was not leading the cow but was being taken by the cow through thorny fields, depressions in the path, and even to a mountain. Sometimes he fell off and sometimes tumbled until his clothes were torn to pieces and his body miserably hurt. Watching this, I told him to hold the reins tightly and direct the cow only along the road, thus keeping himself safe from harm. The rider answered that he wished he could do so, but that he had been too ignorant to tame the cow, and had entrusted to the cow all right to determine direction. He was getting old and the cow was getting rougher, and now it was entirely impossible for him to control the cow. Now, Nam-Chun, I see that you came here riding on your own cow, too. Tell me where the cow is." Nam-Chun answered, "I am still on its back." The Great Master said, "How does your cow look?" Nam-Chun replied, "It is six feet and yellow. It wears hempen shoes. Its beard is black and white." The Great Master said, smiling, "You seem to know about the features of your cow. But is your cow obedient to you or are you driven by it?" Nam-Chun said,  "On the whole, the cow is obedient to my orders. I push the cow when it is too lazy to accomplish something, or, when the cow is attracted by something unrighteous, I scold the cow against doing it." The Great Master said,  "You have already discovered your cow, are acquainted with the way to tame it and moreover, your cow on the whole is obedient to your orders. Therefore, try to tame the cow further so that it may become more obedient to your words in doing many things." 55. The Great Master said to the assembly at a monastery, "To train in the intensive regular training session at a monastery can be compared to taming a cow. One whose behavior is wayward, simply following after what one sees, hears and thinks without any moral training, deviating from the right path of human beings, is like a wayward calf which still sucks from its mother's breast and runs around as it pleases. One who leaves home and goes to a monastery to attend the intensive regular training sessions, and tries to observe all regulations and precepts yet still suffers from old habits, and improper and unnecessary thoughts, becomes uncomfortable in study of the Law and in work and thus causes one's master to worry. Such a one is like a calf tied to a stake, writhing and crying for its mother. While studying the courses everyday, one gradually becomes interested in the meaning of what one's teacher says, in the meaning of Facts and Principles, and in eliminating wicked and unnecessary thought little by little. This one can be compared to a cow not yet perfectly tamed, but adjusting itself gradually to its situation. One who never deviates from the right path in expounding our doctrine and in practicing morality, whose power of Cultivation of Spiritual Stability and Study of Facts and Principles and Study of Selection of Right Conduct is maturing, who serves spiritually, physically and materially for the sake of the public welfare wherever one happens to be, such a one can be compared to a well-tamed cow that can do well, everything it is ordered to do, thus making profit for its master. Thus, the purpose of a farmer's taming a cow is to use it when ploughing the fields. My purpose in giving you these intensive courses in the training of morality is to have you make use of it in your social activities. Therefore, you disciples, do not waste your time but study hard, making use of this opportunity to train so that you may serve the whole world as a Mind-Cow which is tamed well, and become apostles who can save sentient beings and cure the world." 56. The Great Master, at the opening ceremony of a meditation session at a monastery, said to the assembly, "To attend an intensive regular training session at a monastery can be compared to a patient who enters a hospital. A physical disease is treated at a hospital with medicine, while a spiritual disease is treated at a religious order with moral training. Therefore, as Buddha is called the King of Doctors, so His doctrine may be called medical materials and His temple a hospital. People, however, think only of physical disease and try to remedy it by spending time and money. They do not recognize spiritual disease, and are indifferent to its treatment. This is what a person of wisdom is concerned about. A physical disease, however serious the accompanying suffering may be, will remain only during one life, or, in the case of a slight illness, a short term will be enough to cure it. A disease of the mind, however, will become a seed of suffering for eternal life if it is left without treatment. Once infected with such a disease, the person loses freedom of mind, falls into temptation from the surroundings, and begins speaking, doing and thinking improper things. Such a one will often wander into the jaws of death, the self-made target of contempt from others, and the creator of one's own sufferings. One's crime will be followed by another crime and one's suffering will be followed by more suffering, thus making it impossible to recover oneself. However, people of unaffected mind can transcend all happiness and suffering, come and go freely through the whole universe, and can enjoy all blessedness and happiness at their own will. Therefore, you disciples, do your best to discover your spiritual disease and its treatment." 57.  He continued talking,  "In order to find out the spiritual disease and treat it, those practicing the Law, first of all, must know how to do it. First, like a patient who would tell the symptoms to a doctor, the spiritual patient should honestly confess the symptoms to the teacher. Secondly, like the patient who should fully comply with the instructions of the doctor, the spiritual patient should fully comply with the teachings of the teacher. Thirdly, as the patient who is physically ill should faithfully continue the treatment until the disease is completely cured, the spiritual patient also should sincerely continue the treatment of the spiritual disease. Thus, by practicing in this way with sincerity, the spiritual patient will eventually be perfectly cured of the disease. In addition, one will acquire the medical technique to treat other patients suffering from spiritual diseases. Then, through eternity, one will successfully accomplish the great task of the salvation of suffering people of the world." 58. The Great Master said to the assembly at a monastery,  "Our method of practicing the Law is like the tactics which subjugate the chaotic world, and you are like trainees who are learning the tactics. This chaos means the mind chaos which is constantly occurring in our mind realm. Our mind realm is originally serene, peaceful, bright and clear, but the troops of selfish desire make the mind realm dark, impure, complicated, confused and almost without peace for eternity. Such a life for unenlightened people is called chaos of the mind. Tactics are the methods by which one subjugates evil in the mind and the method is our practice of moral training, namely, Meditation, Wisdom and Precepts, and the way by which we discriminate between the Law and evil. This method of moral training is the perfect way to subjugate the chaos of the world. It is regrettable, however, that the people of the world do not regard the chaos of the mind as chaos. How, then, can they be said to know about both the fundamental and the incidental in anything. An sorts of conflicts or wars, large or small-sized, between individuals, homes, societies or nations, originate from the chaos in the minds of human beings. Therefore, the chaos of the mind is the source of all other chaos and is the largest one. The method of subjugating the chaos of the mind is the principal Law of all laws and the greatest tactic. I hope, therefore, that you disciples understand what I mean, and will practice Meditation, cultivate Wisdom faithfully and make your best effort to observe the Precepts. By constant practice, eventually you will be able to subjugate all evil in your mind and you will then be qualified to acquire the Sacred Rank of the Power of Dharma to Overcome An Evil and, doubtlessly, you will become like a general about to subjugate the chaos of the suffering world." 59. The Great Master said,  "We call our human Nature a Mind-Field, because the occurrence of good or evil in our mind, in which originally no sense of discrimination or attachment abides, is just like the growing of crops or weeds in a field. Furthermore, the words 'Cultivation of Mind-Field' originate from the purpose of encouraging people to train their original mind so that they may be blessed by both wisdom and happiness, as if they were cultivating an abandoned field to make it into a rich one. Therefore, one who examines one's mind condition continually, ridding it of evil and fostering only the good, will be blessed with wisdom and happiness as would a good farmer who weeds the field constantly, carefully grows the crops and eventually reaps a good harvest. One who is indifferent to good or evil in one's mind, whose conduct is wayward, will receive only suffering, and wisdom and blessedness will become harder to acquire. This is like the bad farmer who does not care to get rid of weeds which harm the crops in the field or who has left the field uncultivated, and cannot expect a good harvest in the autumn. Therefore, it should not be forgotten that our sins and suffering are not to be found in any outside place, but depend upon either good or bad cultivation of the Mind-Field. How could we be indifferent to this teaching?" 60. He continued speaking, "From ancient times in religious orders they have said that to find the Mind-Field is Enlightenment to the Nature, and to cultivate the Mind-Field is both Fostering the Nature and Utilizing the Nature. All Buddhas and saints regarded mind training as their destined task, and mind training is the basic element of teaching among all peoples of the world. Therefore, in our Order we have established the three essentials - the Cultivation of Spiritual Stability, the Study of Facts and Principles, and the Selection of Right Conduct - as major courses for cultivating the Mind-Field. And in order to teach people how to practice them every day, we have given instructions on the method. The course in the Cultivation of Spiritual Stability is the one that cleans the Mind-Field so that it may be farmed. The course in the Study of Facts and Principles is the one that gives knowledge of farming and ability to distinguish crops from weeds. The course in the Selection of Right Conduct is the one that teaches us how to use knowledge correctly so that the harvest will be great and will not fail. Nowadays, because of the rise of materialism, people are becoming more covetous. Nothing but training in cultivation of the Mind-Field will be able to calm this covetousness, and the world will never have peace without overcoming covetousness. Therefore, in the coming world, people will naturally seek to cultivate the Mind-Field, and then they will be looking for a true religion that will have special qualities to teach people how to cultivate the Mind-Field. People who practice perfect moral training will be highly respected. You disciples, take this chance to make your determination stronger, and try to become model farmers greatly successful in cultivating the Mind-Field." 61. The Great Master said to the assembly at a monastery,  "I have preached so many times in this training session that you may be tired of hearing my preaching again today. But those who still know little about morality need to hear more about it until they naturally come to be enlightened to the truths and practice them. Therefore, ancient saints and sages also made efforts to expound Facts and Principles in beginning to teach their new members, and then led them gradually to practice their teachings. Do not become impatient or irritable after one or two terms of meditation study even if your understanding or conduct is still not satisfactory; neither ridicule such people nor blame them. Henceforth, you people must never think that the Law is easy because of my repeated preaching on it, nor become discouraged when you have failed in practicing all teachings immediately after you have learned them; only try to hear and practice the Law repeatedly. Eventually you will establish a perfect personality, with knowledge and practice in harmony."  62. The Great Master, attending the closing ceremony of a meditation session at a monastery, spoke to the assembly as follows. "The closing ceremony which we hold here today is the ceremony of a minor monastery. But, on the other hand, this closing ceremony may be regarded as an opening ceremony at a universal monastery for moral practice. If anyone thinks of this ceremony as only a closing ceremony, they are still unacquainted with the way of practicing the great Law." 63. Kim Tae-Keo asked,  "In the Three Sacred Dharma Ranks, I do not see any article on the Precepts to be practiced. Have those of the Sacred Dharma Ranks achieved the study of the Selection of Right Conduct?" The Great Master said,  "The Sacred Rank of the Power of Dharma to Overcome All Evil is the first sacred rank to be attained among the other Ranks. People of these sacred ranks do not have to be bound by the Law or restrained by the Precepts. Inwardly, however, they must practice Mind Precepts. First, they should be careful not to fall into a prejudiced way of studying by only thinking about their own moral practice or easy life. Second, they should be careful not to forget about their original vow by falling into a life of wealth and pleasure. Third, they should be careful not to show their supernatural power to ordinary people, which would hinder these people from studying the righteous Law. Besides these, they should also study the Cultivation of Spiritual Stability, the Study of Facts and Principles, and the Selection of Right Conduct. They must accumulate their merits of saving sentient beings by elevating themselves nearer to Buddhahood and by fostering more compassion." back