On Buddhahood

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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