teachings of daehaeng sunim

7/23/2019 Teachings of Daehaeng Sunim

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Teachings of Daehaeng Sunimfrom: http://cafe.daum.net/sejon/MkAl/54?docid=n6nRMkAl5420040612095946

The world is from one root /()

Kwan

Practicing Kwan is looking inward, not looking outward,

And looking with the mind, not with the eyes.

Looking within oneself means having realized

The root of all problems exists within oneself.

Practicing Kwan is believing

That the place of one"s true master, the foundation of permanent life,

Exists within oneself,And that only Juingong can solve all of one"s problems.

Practicing Kwan is focusing one"s mind

On the fundamental place.

In order to let go of everything to the place of true master,

One"s mind should be focused on that place.

Practicing Kwan is considering

That everything is not separate from oneself,

And wishing to become one

By embracing everything.

To be able to become one with everything,

One should be void of a mind that distinguishes.

To have a mind that does not distinguish, one must die.

Returning everything to Juingong is killing "I."

The universe came into existence because "I" was born in the world,

Because of "me," every problem occurs.

If only "I" can die, everything will subside.

Practicing Kwan is killing "I" and swallowing the entire universe.

If one can vomit all one has swallowed,

There is nothing to entrustAnd also there is no one that practices Kwan.

That is the very stage of Nirvana, the complete freedom.

Practicing Kwan Is Observing in the Right Way and Letting Go in the Right Way

Through Juingong, one"s true self, one can realize that one is not separate from Juingong and

thereby break the vicious cycle of causality. In other words, if one believes in Juingong and becomes

one with it, one can erase one"s karma to lead a life that is free from fate. If you want to solve your

problems and discove your own intrinsic nature, you have to let go directly to one place. That one

place is Juingong. Thus, liking and disliking, experiencing joy and sorrow, blaming and praising must


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all be entrusted to Juingong. This is kwan, the essence of practice.

The term "kwan" has the following literal meanings: to observe, to comprehend, and to contemplate.

The right observation is necessary for practice. We should observe the truth of ourselves, as well as

all things, from an unbiased perspective. Since we have to know ourselves to be able to know others

and the universe, we have to direct our gaze inwardly rather than toward the world. We all originate

from Mind; thus, we must come to know the foundation of Mind. Then, we have to perceive

precisely what hinders our minds and what causes us suffering.

To be able to observe precisely, we have to "let go" and to be able to let go effectively, we have to

believe in Juingong. The place that you observe is the place of Juingong, and it is also the place to

which you let go. Entrusting everything to Juingong means believing in Juingong. When we practice

kwan, we focus our minds and then release everything to the place of Juingong. Unless we release to

Juingong what we are holding on to, we will not be able to focus with a peaceful state of mind. Kwan

also means peacefully, and yet wholeheartedly, observing that one place where our thoughtsoriginate from and dissolve into, the place of Juingong.

Practicing kwan, unconditionally letting go of everything that comes your way, is the beginning and

the end of Maum-Kongbu, the process of mind cultivation. However, not many people practice kwan

in the right way since they do not know how to let go correctly. While thinking that they are letting

go, they often keep holding on instead. This is either because of the tendency to avoid releasing what

they are holding on to or because they don"t fully believe in Juingong.

They can survive only if they release what they are holding on to. However, many people aren"t able

to do this; therefore, they are bound to live a life of suffering. This is a deplorable situation-akin to

one holding a hot potato in one"s hand while frantically exclaiming, "What should I do?" Everything

would be fine if only one would put the hot potato down, but instead one weeps and calls out while

holding even more tightly. Not only will one burn one"s hand, one won"t be able to eat the potato

either. This is the life of human beings.

One only focuses on the pain one is feeling because the potato is hot. One doesn"t understand that

the potato becomes food when it cools down. One should realize that even a disaster might become

a blessing if one knows how to turn things around.

There Is Nothing You Cannot Accomplish with Practice.

Among new practitioners of Maum-Kongbu, many ask questions, such as where Juingong is or how

one can let go. Since Juingong doesn"t have a form, it is not possible to say where it exists. What is

clear is that it undeniably exists within Mind and it exists as one with the wholehearted mind that

believes and longs for Juingong. If we think of Juingong as being deep mind, we can visualize

throwing everything into it while focusing one"s mind on that place. One should remember thatthere is more virtuous merit in entrusting to Juingong once than in praying to Buddha hundreds of


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times.

Even if one knows by heart all the instructions for shooting a basketball into a hoop, it is unlikely that

one will successfully make the basket on one"s first try. One has to practice shooting to be able to get

the knack of making a basket. Any outstanding basketball player has acquired his or her skill through

much practice. Also, when one practices shooting, one will not acquire the right skill if one just

shoots in the air rather than aiming at a hoop. Likewise, one should imagine that Juingong exists

deep within one"s heart, and practice throwing everything into that hole that is not a hole. One will

gradually learn how to let go through practice. As one practices Maum-Kongbu, one will notice that

the strength within one grows. One can transform love into a broader, deeper love. One can even

turn hatred into love.

All that we experience has been generated from that hole that is not a hole, Juingong. If one

spontaneously continues entrusting everything to that hole, a time will come when there is nothing

that one needs to entrust. Then from that hole, a new awareness will suddenly dawn; wisdom andthe fountain of life originate from there. Profound love, immense enough to embrace the entire

universe, also originates from there. If one comprehends the workings of Mind, one will understand

that all living beings in the world are not separate from oneself. Profound love is having nothing

particular to love or hate. Since all lives are one with each other, there is nothing to give to or take

away from; we live together as one body, giving benefit to one another and functioning

harmoniously as a whole.

The essence of practicing kwan is to entrust everything to Juingong with the firm belief that only

Juingong can solve one"s problems, including those that one faces in everyday life, and can awaken

one from the delusions that originate within. Also, practicing kwan means taming one"s mind, which

is being dragged outwardly, by directing it inwardly. Directing one"s mind inwardly means being one

with Juingong and, at the same time, killing one"s sense of ego. The most important matter is that

one"s mind should not be dragged outwardly. No matter what kind of problem one faces, only when

one brings the problem into one"s mind and looks at it through the foundation of Mind, can one

perceive the problem clearly without any bias. To drag one"s mind outwardly separates one from

others; to direct one"s mind inwardly is the way to become one with everything. Even while

worshipping Buddha, one has to venerate Buddha within one"s mind, and one has to bow to that

place where Buddha and I are not separate.


If One Can Use a Sharp-edged Object in the Same Way as a Round One, Then One Can Be a Free

Person.

As a new practitioner, one might wonder if one is practicing in the right way. Even that sort ofquestioning has to be entrusted to Juingong since it is Juingong that makes one let go in the correct


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way. Think carefully about the meaning of the words, "One should let go of everything to that One

Place."What would not be included in "everything"? Let go to Juingong of all thoughts, all actions,

and all emotions that originate from the mind. Before you say anything or take any action, first go to

that place of Juingong. Afterwards, sharp edges become rounded, and one will discover the

compassionate nature of one"s mind. Not only will one"s own mind become more compassionate,

but so also will the minds of others; this is why the practice of Kwan is indeed a mysterious Dharma.

Observing the place within from an impartial mind, with an empty mind, and without even the

thought of observing, is kwan. The impartial mind is one that regards everything as one, embraces

everything, and doesn"t favor either side; the empty mind is one that has let go of everything. A

round mind can be one with the universe as well as with all lives. A round mind can use sharp objects

in the same way as it does round ones, and there is nothing for it to discard: this is called the mind of

compassion.

When one knows how to make one"s mind round, one is able to use it compassionately and to

experience oneness through it with others. A round mind can become an infinitesimal point, and it

can also become boundlessly immense. Practicing kwan makes one"s mind rounded, and attaining a

round mind allows one to practice kwan in the right way. The mind of compassion is also attained

through kwan. As long as one has a mind of compassion, there is nothing one cannot melt away, and

there is nothing that is impossible to accomplish.

Therefore, with kwan, there is nothing that is unattainable; there is nothing that is separate from

oneself. Buddha is not separate from oneself, nor is he separate from a tiny insect or plant.

"Kwan" is reprinted from The Unrevealed Sun, which is an introduction to the teachings of

Daehaeng Kun Sunim, and will be published serially in the newsletter.

KWAN

Without Faith in Juingong, My True Master, I Cannot Move Even One Step Forward.

How can you live harmoniously knowing that the foundations of all lives are interconnected as one

and are spreading light to your ancestors, your offspring, and all others? How do you find Juingong

and thereby lead your life as a supremely free person, creating solutions to your life"s problems?

Juingong is the true self that you have to discover and the one who guides you on the path todiscover Juingong. However, since your foundation is Juingong, Juingong and you are not separate.


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Discovering Juingong means understanding that Juingong and you are not separate and that there is

no separate Juingong to discover.

You are Juingong, and Juingong is you. You cannot exist without Juingong, and Juingong cannot exist

without you. However, because of karma and ignorance, you do not realize that your inner self and

Juingong are intrinsically the same, and you try hard to make a discovery, which is ultimately not a

discovery at all.

In order to discover Juingong, you have to believe that Juingong, your true master, exists. You have

to believe that it is Hanmaum Juingong who created you and has led you up to this point and who

guides your current self in the right way.

Without you, Juingong cannot exist, and you cannot exist without Juingong. Even if you were able to

exist without Juingong, you could not fulfill your role as a true human being. It is Juingong itself who

brought you into this world, and it is Juingong who makes you see, hear, and speak.

Even though it is true that Juingong is your true master, Juingong cannot achieve anything on its own.

In that sense, Juingong and I are partners. Life is not a business that can be run by you or Juingong

alone. Only when you and Juingong are in accordance with each other and become Hanmaum, One

Mind, will profit be made and business flourish. No matter how brilliant a CEO Juingong is, without

capital, Juingong cannot excel to its greatest potential. That capital is your faith itself.


Since Juingong is the very one who formed you, it loves you most, cares about you most, and it is

wholeheartedly waiting for you to begin having faith in it. Until you discover Juingong, you cannot

know about Juingong with certainty; therefore, belief is necessary on your way to this discovery.

The door opens as wide as your belief. Not wanting to risk the possibility of being deceived, you

might be reluctant to put your faith in something outside yourself. However, why would you have

any misgivings about believing in the inner self, the master within you? At the very least, there is

nothing for you to lose.

One"s self worth and ability are directly proportional to the degree of one"s belief in and respect for

oneself. In order to sail toward a clear destination without being tossed by the winds and waves of

life, there is no other way but to believe in that other self, which is your master. Relying on Juingong

is different than any type of outward reliance. Since Juingong is one"s intrinsic self, and the

foundation of one"s current self, it is not separate from one.

Juingong will become one with oneself to the extent that one believes in it. Juingong never forsakes


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one. It is just that one sets a time frame for results and expresses one"s doubts. If one believes in

Juingong and entrusts a certain matter to it, then one must believe that Juingong is working for that

entrusted matter. The time that the results are revealed, whenever that may be, is the most

appropriate time for them to be revealed.

It does not take the same amount of time when one cooks rice for ten people as for one hundred

people. Once one puts the grains of rice in the cooker, one must wait until it is done; it won"t cook

right if one opens the lid often. Thus, even if one entrusts a certain matter, when one"s faith is not

strong enough, the matter won"t be resolved. Different piles of garbage also take different amounts

of time to clear according to the size of the garbage pile.

Even if I am not satisfied with the results, I must release my dissatisfaction into the place of Juingong,

believing that there must be a reason. It is Juingong that puts me in a crisis or saves me from that

crisis. Everything occurs in order for Juingong to let me grow and live; my faith in Juingong should

never waver. No matter what results occur, I should have a mind filled with gratitude towardJuingong.

Juingong does not see only the things that unfold in front of my eyes. While observing both the world

of the living and the world of the dead, Juingong resolves matters in the best way for me. I don"t

know myself entirely, but Juingong does. Although I cannot foresee even the immediate future,

Juingong knows what is in store for me. Entrusting everything to Juingong, without a concern of

whether I"ll be saved or killed, and living unperturbedly is the wisest and the best way to live.


Even When Entrusting, One Must Fulfill One"s Part.

Juingong tries to resolve any matter that I have entrusted, regardless of reasons. I fulfill my

obligation by not attempting to impose my judgment of right and wrong or my preference. Any

matter at all can be resolved if it is put into the smelting furnace of Juingong because Juingong

doesn"t dispute whether the matter is serious or not. It melts down everything regardless of its

importance or its type in just the way a smelting furnace dissolves any type of metal.

Entrusting matters to Juingong doesn"t mean that you don"t have to do anything. You have to fulfill a

partner"s share of work by helping Juingong. Once you believe and entrust to Juingong, you have to

believe firmly, thoroughly, and completely. Along with that faith, you must fulfill your role in this

world. Most importantly, you should fulfill your role by regarding everything as not separate from

you and by having a mind of compassion toward all beings. In that way, you will become one with

Juingong.

If you vow to become One Mind with Juingong and to work together with Juingong to solve your

problems, but then just follow your old tendencies, you are breaking your vow. Entrusting matters to

Juingong means vowing to become One Mind with Juingong. If you have a mind that hates andjudges others, you cannot become One Mind with Hanmaum Juingong, which embraces every


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sentient being and insentient thing. Juingong responds to your needs only when you are of one mind

with it.

When Juingong is trying to resolve a certain matter by embracing the other person who is involved in

the matter, if we rebuff that person, how can we expect the matter to be resolved in a favorable way?

To push when Juingong is pulling is not the way a partner should conduct himself or herself, nor is

does it show the appropriate attitude for one who is entrusting another regarding a certain matter.

To be of one mind with Juingong and to be in accordance with Juingong, we must work

wholeheartedly to be of one mind with everything. Juingong exists in the mind that tries not to

regard anything as separate from oneself; Juingong is One Mind itself.

There is nothing that is impossible for me if I fulfill my obligation as Juingong"s partner. However,

there are some matters that are not easy to resolve, no matter how wholeheartedly one entrusts. At

those times, my faith in Juingong and in the way it works may waver. These cases require even morewholehearted effort and more time. What is important is the understanding that results should not

be expected within a set time frame.

If you withdraw your faith without realizing that your problems are already being worked out by

Juingong in the invisible world, it is as if you are backing out of a contract that you had made. Thus,

without faith, even if one entrusts, one has not truly entrusted.

Since we don"t know what we did in our previous lives, we cannot fully comprehend from where any

particular problem arises. Without knowing the world of emptiness, one cannot resolve the problems

of the material world effectively. However, Juingong does know the causes of problems and even the

ways to solve them. We shouldn"t wait with anticipation for a problem to be resolved. We have to

let go of even that anticipation and entrust everything to Juingong. Holding on to anything only

delays the solution.

There is a perfect time for any matter to be resolved. Sooner does not necessarily mean better.

When your inner container cannot fully receive, no matter what good comes to you, you cannot hold

it. When you expand your container, good things will come to you automatically; thus, you should try

to generate a broad mind.

It is not an exaggeration to say that the reason we are born in this world is to discover the foundation

of life, Juingong, which has led us along the evolutionary path through the eons to where we are now.

To be able to discover Juingong, I have to believe that Juingong, my own master, exists. Without

believing in Juingong, I can"t move even one step forward. That is the essence of this practice. Even if

I meditate incessantly for twenty-four hours a day, if I don"t believe that Juingong, the master within,

exists, that is not the practice of Kwan.

A person"s level of spiritual awareness is not fixed; the extent to which a person has faith in Juingong


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determines that level. People easily believe in ?sms or in certain objects of faith; however, they are

not willing to believe in themselves. They can"t believe in themselves because they limit the

conception of themselves to their own superficial selves. When my own storage is full of treasures,

but I wander around looking for something other than what is within, my effort is in vain. No matter

how wonderful someone else"s parents are, would they be better than my own?

One Must Believe in the Capacity of Juingong.

Juingong has the ability to solve every problem in the wisest way. When I entrust everything,

believing that only Juingong can resolve all matters, Juingong and I become one. Since Juingong is

equipped with all wisdom and ability, solving my problems with Juingong is much easier than trying

to solve them alone. Even with a trivial matter, there is a big difference between rushing headlong

into the matter and taking care of it by entrusting it to Juingong.

Some problems, while I am trying to solve them, can become aggravated instead. Without knowinghow the problems came into being, I cannot ultimately know how to solve them. However, Juingong

knows. It can resolve them. Juingong, according to what is needed, can become a fireman, a doctor,

or a bodyguard, or it can even manifest as Buddha. If one believes in Juingong truly, and entrusts

everything to it unconditionally, every matter will be resolved in a favorable way.

One doesn"t know what will be good and what will be bad for one ultimately. Thus, one shouldn"t

impose a judgment of good or bad based on one"s value system and one"s ability to discern.

Juingong, sometimes, creates obstacles to help one grow and takes away what one has in order to

give one even more.

Even if the result of a matter that one has entrusted manifests differently than expected, one should

maintain a grateful mind. When one entrusts the matter again, thinking there must be a reason, the

door opens from the invisible realm and it starts influencing one"s life in this world. Then, one comes

to realize that if things don"t work out, that is also the workings of Cosmic Law. One should trust that

as long as one holds on tightly to belief in Juingong, even when something appears to be going in the

wrong way, it is actually happening for one"s ultimate good.

"kwan" is reprinted from The Unrevealed Sun, which is an introduction to the teachings of


III()

THE OBJECT OF ONE"S FAITH

Having Faith Is Important, and the Object of One"s Faith Is Also Important.


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Having faith in others and in the community is important; however, what is even more important is

having faith in oneself. If I don"t have faith in myself, any other type of faith is illusory. All sincere

faith starts from one"s faith in oneself. One who doesn"t believe in oneself is bound to look for an

object outside of oneself upon which to rely. Believing in and relying on any being or any authority

other than oneself means being subservient to that being or authority; on the other hand, relying on

one"s foundation allows one to become free.

If I go within, I find the entire universe; however, if I am dragged outwardly, I will never rise above

the destiny of a beggar. For how long will I live asking others to take care of my own problems? We

don"t criticize a young child for depending on his or her parents; however, it is a problem if an adult

still must depend on help from his or her parents.

While relying on the outside world, one cannot expand one"s own ability; thus, one"s mind is thus

destined to become barren. If one"s mind is barren, one will blame everything on others and

constantly complain. If one does not believe in one"s foundation, Juingong, and cannot become onewith it, not only can one not rise above one"s fate nor be able to elevate one"s level of spiritual

awareness, but one will instead be demoted to a lower level.

The ultimate goal of believing in and developing a desire to adhere to Buddha"s teachings is for

one"s mind to reach the level of the Buddha and so to become a frictionless, free being who is one

with all beings and things. Anyone can become a fully realized human being, a buddha, by

establishing the inner buddha as one"s true teacher. uddha would not be of any importance to

human beings if it were not possible for humans to become buddhas themselves.

If I Come to Love a Person Whom I Once Hated, That Is, Indeed, a Resurrection.

If we consider Christianity, we see that Jesus taught his followers to become just like him. In order to

teach the way to live truly as humans, he demonstrated the truth through his own actions. Jesus"

death and resurrection doesn"t simply mean the death and resurrection of the physical body. It also

was not merely intended to show Jesus" mystical power. Rather, it was to teach that every human

being has the permanent foundation of life within, and, having this foundation, every human being

has the capacity to evolve and be resurrected.

Dying while still living is a resurrection. If I "kill" my ego, there is another, infinitely greater "I" that is

born. If I "kill" my greedy self, my angry self, and my ignorant self, a new, higher self will be born. This

is the true meaning of resurrection; thus, to die and to be resurrected are not separate. If I come to

love a person whom I once hated, this is a kind of death and, at the same time, a resurrection. The

saying that you must first die in order to live is one which deserves deep contemplation.

Nothing is More Urgent Than Believing That an Inner True Self Exists.


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Since I experience life and the universe from my viewpoint, I can say that for me, I am the support

that upholds the whole universe. Without me, the universe is meaningless and void; thus, I am the

center of the universe and the master of it. In the same way, by knowing myself, I know others and I

know the universe.

I have to know myself in order to know the foundation of mind and the works of Buddha, and

likewise of Jesus and other teachers. I understand and trust others only as much as I understand and

trust myself. If I know myself, a small universe, I can come to know the whole universe; by simply

knowing myself, I can penetrate into the meaning of every sentient being and insentient thing.

In order to know oneself, one first has to believe in oneself. One has to believe that within one exists

one"s master, Juingong. When one believes in Juingong, the intrinsic self, it will reveal itself.

Believing in Juingong, who is none other than oneself, is completely different than believing in

something outside oneself.

Believing in and praying to anyone or anything other than oneself can be compared to begging for a

glass of water each time one is thirsty. How long would one be willing to lead a life of such great

inconvenience? Even after one has become an adult, would one continue to take spending money

from one"s parents, and whenever one encountered trouble ask them for help? A faith that depends

on something outside of oneself, while ignoring oneself, is a foolish and empty faith.

A faith such as this cannot expand one"s ability and cannot solve one"s problems. Every problem

must be solved within oneself, not by anyone other than oneself. This is the greatest truth of life.

Who else can eat and sleep for one besides oneself? If Buddha drinks a glass of water for one, will

one"s thirst be quenched?

It is nothing more than an illusion to pray while believing that someone or something outside oneself

will solve one"s problems. One might get temporary relief through such a practice, but one can never

find a fundamental solution. When the leaves of a tree are withering and dying, to which part of the

tree should one give water?

Since the leaves and the branches came from the roots, one has to find the solution at the level of

the roots. Struggling to revive the leaves by watering them is futile. Even more futile than watering

the leaves would be the tree looking to other trees for support. If one treats a problem at its source,

whatever the problem is, it can be solved effectively.

What is most important is elevating our level of spiritual awareness. Few of us will want to have, in

our next lives, the same lives we have now. We each want to be born into better conditions, and we

want the quality of our lives to be better than they are now. This is not greed; this is the sort of

thinking that we, as human beings, should naturally entertain since it is through such thoughts that

we evolve. We can only bring about our own evolution when we have bodies; thus, being born in this

world means being endowed with a precious opportunity to elevate our level of spiritual awareness.

Kwan is reprinted from The Unrevealed Sun, which is an introduction to the teachings of


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Simply Smile

I change constantly from moment to moment. I think or act one way now and may think or act

differently the next moment. There is no fixed "I" ; therefore, I am empty, and there is nowhere forany difficulty or problem to adhere to and there is nothing that can adhere.

Since karma is not unchangeable and with One Thought it can be created or melted away, karma can

either be said to exist or it can be said not to exist. Thus, you have to think optimistically no matter

what and have a mindset that wishes others well. Then you will melt the past karma away and won"t

accumulate any new karma, your heart will be brightened, and your mind"s eye will start to open.

No matter what kind of problem you face, you should be able to maintain inner joy. Since difficulties

originate from what you have accumulated in the past, you are the one who can resolve them. You

should believe that the ability to resolve them is within you. If you understand how to resolve them,

and if you know that you have the ability to resolve them, there is nothing to keep you from smiling.

Difficulties represent opportunities for you to erase your past karma and to elevate your level of

consciousness, so you shouldn"t consider them as causes of suffering. Do not lose your confidence;

calmly, yet wholeheartedly, entrust the difficulties to your Juingong. Every problem originates from

the One Place, namely Juingong, and when you let the problems go to that same place, things willstart to be resolved on a fundamental level.

In order to laugh, your heart has to be broad and full, and you have to have the sort of confidence

that doesn"t sway in any circumstance. That confidence toward life comes from knowing the way life

works, and to the degree that one"s ego has been dissolved by knowing the way life works, one can

relax and laugh.

With the understanding of the workings of Hanmaum, one has nothing of which to be afraid and

nothing about which to worry. One has nothing about which to be extremely happy, either.

Everything just follows the workings of Hanmaum. Whether a fortunate thing occurs, or anunfortunate thing occurs, one can just smile.


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Juingong is the one who brought me to this world, and Juingong is the place where I will return when

I discard the garment of this body. Death is not death because Juingong, the everlasting foundation

of myself, continues to exist. If you don"t understand the workings of truth, there are many reasons

for confrontation and resentment; however, if you understand, there is nothing for which you

shouldn"t be grateful.

All things in the universe are your teachers, and all occurrences are manifestations of Juingong

intended to teach you and guide you toward realization. So, if you understand the workings of

Hanmaum, you will have a thankful heart amidst any difficulties that you face.

You should be able to put suffering behind you and laugh instead of considering the difficulties as

suffering. When you are able to smile today, good things to laugh about will occur tomorrow. If you

took whatever was thrown at you yesterday and let it dissolve within to Juingong, today you will

have a comfortable life. If you disregard others" feelings, others will disregard yours. When you havea heart filled with gratitude, things for which to be grateful will occur in your life.

Don"t spend your time wishing for good things to happen to you. Just continue using your mind in a

way that follows the workings of Mind; then, good things will come to you naturally. You should not

expect that good things will happen to you if you are indulging in anger or hatred. If you haven"t

created any virtuous merit, even Buddha cannot help you. To live fully and authentically in the

moment is to live fully and authentically forever.

Death Only Exists for People Who Don"t Understand the Workings of Life

The past doesn"t exist because it"s gone, and the future doesn"t exist because it hasn"t come. Only

the present moment exists. It is good to have a bright view, but do not visualize fixed outcomes for

the future. Live each day of your life fully. Living thoroughly in the present moment is the best way to

live fully and authentically. If you live today without any regrets, fully and authentically, then you will

live the next month and the next year in the same way.

You don"t have to worry about how to die. Thinking about your own death and preparing for it is not

the way to live fully and authentically. Death is a part of life; death is the other side of life. People

consider death to be the end of life, and they fix its form in their minds by naming it.

Death is, instead, the beginning of new life, and it is just an event within everlasting life. Death does

not exist; only life exists. If you live fully and authentically today, your life will reflect that way of

living tomorrow; thus, why would you need to concern yourself about tomorrow? As long as you live

according the workings of Mind, that is, the way of a true human being, you don"t have to worry

about tomorrow.

If you understand how compassionate the workings of mind are and how accurate the law that

governs them is, you won"t feel attached to anything nor will you blame anyone for your misfortunes.

No matter how difficult the situation that you face is, practice Kwan. Proceed continuously on yourway, never ceasing to entrust to Juingong. After entirely entrusting a matter to Juingong with an


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attitude of "Juingong, whether you let me live or die is up to you," continue to live peacefully.

Juingong observes whether or not you maintain an inner smile in any circumstance. When you laugh,

happy events continually occur. The more benefits you offer to others, the more abundance you will

enjoy. If you don"t know how to share, you will live a life that lacks abundance and is greatly

restricted. If you can laugh even when you are in the midst of anger or agony, your attitude will bring

you virtuous merit. If you can endure a matter not easily endured, by letting go of it to Juingong, you

will experience the true nature of practice.

Pray with Your Actions by Doing Kwan Ceaselessly.

As times and cultures have changed, ways of life have also changed. Transportation and

communication are just two examples among many, and other ways of living have been transformed

tremendously. People have always sought efficiency and convenience along with beauty. In the

contemporary world, when one has an urgent matter to communicate, one uses the telephone,facsimile, or e-mail. One doesn"t travel to another country on horseback or go abroad on a sailboat,

but on a plane.

Likewise, it is not sensible to insist on traditional ways of practice. In the past, one practiced

meditation or prayed during a set time in a specific place. However, insisting that this traditional

method of practice must be maintained is the equivalent of insisting on using a raft to forda river

instead of using a bridge to cross over it.

In modern days, since everything functions at such a tremendous speed, one has to think while

running. One faces many matters that require immediate decisions. In the turmoil of hectic

contemporary life, one cannot easily find a separate place to meditate or find time to pray sitting

comfortably with the hands folded If you think you must meditate with your eyes closed, then you

are limiting meditation to only that time.

Practicing meditation or praying is not something that you do only at a certain time. Each and every

moment of your life must be a prayer, andyour life itself must be a meditation. One whose life is

both meditation and practice is a truly religious person and a true practitioner. Individuals whose

words and actions don"t match, or whose prayers and lives also don"t match, are not practitioners.

If the mind that you have in prayer and the mind that you have in living are different from each other,

then your prayer is merely an appearance. When you live every moment of your life with a prayerful

mind, your life becomes a prayer. Let all your activities, including eating, talking, working, sleeping,

and even breathing, become your prayers.

If you prepare a meal with the thought of wishing that the food might benefit all of your family

members"health, the entire process of preparation is a prayer. When you eat, you should thank

everyone that put effort into the process from the beginning until when the food reaches your

mouth. You should thank the land, water, wind, and the sun, which grew the grains. In addition to

that, you should eat with the thought that you are eating with all the lives inside and outsideof yourbody. Also, you should consider that you are eating with all the spirits that surround you. Then, even


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the simple action of eating a piece of bread can be meditation.

At work, if you work hard with the thought of wishing your company well, working is a prayer. If you

take care of others" children as though they were your own, that act is also a prayer. If you don"t

consider an obnoxious person to be separate from yourself and you release your anger to the place

of Juingong, that act becomes a better prayer than any prayer that you do sitting alone quietly. Every

moment of living is prayer time, and whether it is in the car or in the kitchen while preparing a meal,

wherever you are is a place for prayer.

Praying to ask for a particular result is not true prayer. It is begging. Praying is something that you

direct toward yourself. Since the master who formed you, Juingong, is within you, just the thought

that something will turn out well is a prayer and is the practice of Kwan. Kwan, meditation, and

praying are the same practice with different names. Because the term ?rayer?is associated with

asking someone other than oneself for something, Kwan, in which one entrusts everything to one"s

true self, is being emphasized here.

The foundation of prayer and of Kwan must be the belief that each and every person has the place of

the master within, and it is also the practice of entrusting everything to that place. Entrusting

difficulties to someone other than oneself and praying outwardly is like begging each time one is

hungry. However, having the attitude of entrusting everything to one"s own master, Juingong, is like

stocking grains in one"s own storehouse continuously and using the stored grain. The treasures

within you will never be lessened no matter how often you take them out and use them; on the

contrary, the more often you use them, the more the treasures increase. These are certainly the

mysterious workings of Dharma, cosmic law.

If you have time, of course, it is fine to quietly sit and practice Kwan. Through those experiences you

check your mind and actions. You also sharpen your ability to focus so that you don"t overlook

anything but continue practicing Kwan in your everyday life. But, you shouldn"t insist on a certain

form or be bound by fixed ideas. If you meditate only in quiet places, your meditation will be

interrupted when you stand up; in noisy environments, you won"t be able to meditate at all. That is

not the right way to cultivate your mind.

Meditation should continue ceaselessly for twenty-four hours a day, like breathing. As you continue

to breathe while sleeping, you should also continue to meditate while sleeping. Sitting meditation is

not the only form of meditation. Entrusting everything to Juingong while you perform your daily

activities is working meditation. And, not letting the workings of Mind slip away from you even while

you sleep is sleeping meditation.

Disaster and Blessing Occur Together

Without waves, the ocean would be stagnant, and fish wouldn? be able to live in it. Without


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hurricanes tossing the ocean and letting air and light reach its depths by churning up the water, lives

deep within it could not survive. Likewise, the waves and storms of our lives arise in order to help us

grow and live fully.

Without the wind, life might seem happy and peaceful; however, that perception would be

inaccurate. When the wind blows, it helps the roots of the trees settle deeper into the ground, and,

in turn, the trees will blossom fully and bear more fruit. People who haven"t experienced suffering,

or people who have never had to confront and solve difficulties in their lives, often lack the depth of

understanding necessary to offer wisdom to others. You have the freedom to react to any

circumstance and utilize it in the way you choose..

Even when you are going through difficulties, if you remain mired in them, blaming others or your

fate, you won"t reap anything from them. Experiencing suffering and not gaining anything from it is

like continuing to work very hard in a failing business. Since every problem arises from karma; one

should melt away the karma that is the foundation of the problem.

Left unresolved, karma will remain a burden in your life, a roadblock in the path to your future;

therefore, difficulties arise to give you the opportunity to resolve your karma. There is no need to

blame others or your fate. Instead, with a grateful mind, entrust all problems to Juingong. Then your

difficulties will subside, your karma will be melted away, and you will attain a greater degree of

freedom than that which you previously experienced.

As difficulties are resolved one by one, your situation, on the whole, will improve. When you melt

past karma by solving problems by entrusting them to Juingong, the container of your consciousness

expands, and your level of consciousness is elevated. Thus, it is natural that as you change, all aspects

of your situation change as well.

While confronting a similar problem, one person expands his or her wisdom, while another person

creates even more karma. There is a great difference between people who entrust everything to

Juingong while believing that within them their true master exists, and people who don"t. The

former can change their own fate; the latter live their lives controlled by fate. In running a business,

shouldn"t one conduct the business so that it brings a profit, and, likewise, since we are beings living

in this world, shouldn"t we live our lives to further our evolution?..

Disaster and blessing are often two sides of the same coin. If one of these occurs, the other

frequently follows. It is not overly exaggerated to say that every disaster occurs in order to bring

blessings. One could say that disaster occurs to determine the boundaries of a person"s capacity to

receive blessings. This could be compared to the process of having one"s qualifications checked to be

hired for a certain position. One"s highest priority should be to expand the container of one"s

consciousness. When you don"t attempt to shun the undesirable events that come to you, fortunate

occurrences will happen..

It is also true that fortunate occurrences are often followed by unfortunate ones. When blessingsoccur, you should return gratitude to Juingong. If, instead, you take credit yourself, you lose


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connection with Juingong, and unfortunate events may follow. Whatever blessings you received, if

numerous minds, which were connected to you through Juingong, hadn"t helped you, you wouldn"t

have done as well. So, upon receiving a blessing, you should immediately release your sense of

accomplishment to Juingong and return gratitude to Juingong. Offering gratitude to Juingong is

sharing your blessings with the whole universe.

There is nothing that you can accomplish entirely by yourself. The invisible world participates in all of

your accomplishments and in solving your problems. Thus, when a blessing comes to you, you should

share your happiness with all minds and share broadly what you have with others. When you offer

the benefits of what you have to others, you won"t cause any friction. These are common truths that

work in both the visible and invisible worlds..

The world is from one root /()!!!

Kwan

Learn to Ride the Waves of Life

Life can seem to be a succession of both great and small difficulties. Waves of life break over you

again and again. You might wish that the waves would cease, but such thinking only reveals a lack of

wisdom about life. As long as you are alive, the waves will come toward you ceaselessly. Thus, you

should learn to ride the waves instead of wishing them away.

Coincidence does not exist. Every event that occurs is in some way destined to occur. It is something

that you have to go through. Since each event helps you to grow and offers you the opportunity to

erase what you have accumulated in the past, you shouldn"t consider it as a cause of suffering. When

you can entrust all difficulties to Juingong, you will experience that those difficulties often act as

steppingstones to something good. .

People who don"t know how to ride the waves of life blame the waves and hold their own fates

responsible for their situations. If two people experience a similar difficulty, one person may make

the problem more difficult to take care of, keeping it unresolved, while the other will be wise enough

to turn the difficulty into a blessing. Wise people navigate by taking full advantage of the waves.

Riding the waves means entrusting them wholeheartedly to Juingong. The one who created the

waves is Juingong, and the one who will cause the waves to subside is also Juingong. Even though a

problem solver exists within you, if you don"t entrust the matter, that inner problem solver cannot

help you. When a wave engulfs you, do not lose your calm. Maintain your smile and entrust the wave

to Juingong. To a person who knows how to practice Kwan, a wave is not a wave anymore.


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Walking without a Tracefrom: http://www.purifymind.com/WalkingWithoutTrace.htm

This article is edited from the Dharma talks given by Daehaeng Kun Sunim onDecember 15, 1991.It's getting cold. I wish each and every family always to be blessed with health. Ifyou fully comprehend the principle of mind, your family will always enjoyhappiness. The essence of mind is beyond description in words, and its functionpenetrates everything including cutting edge science. Keep practicing andexperiencing, without missing anything from the mundane to the most significant,and make everything your own.You won't grasp the core of this principle by just coming to Hanmaum Seonwon.You must discard your ego. If you discard the illusion of I, all difficulties willsubside. Your worries will disappear. But you do not discard these persistentthoughts of I did or I must live, which are based on your concepts of thematerial world; therefore, you cannot die. This does not mean the death of thebody. It means instead, that you should harmonize yourself with the truth, thetruth in which everything flows, constantly changing from one form to another.Let yourself go within that.

Would it make sense if water were to run against the current of the river? When astream flows and meets rocks, it goes around them, and then continues flowing.When it rains heavily, raindrops gather into currents, which flow together,eventually being swept into the ocean. No matter what kind of problems you face,if you entrust all of them to the One Place, the foundation of mind, then they alsowill reach the ocean. In the ocean, there is no distinction between clean and dirty.

When all things subside, the ocean remains calm and clear.Do not ever entertain the idea that life is pointless. I have often said that ourbodies are like gloves that we put on and take off, and the foundation of mind islike the hand wearing gloves. Therefore, we do not need to cling to the glove; it isnot the essence. If you are able to attain the ability to live your life throughHanmaum, free of illness, pain, or poverty, my heart will not ache, and I will bemost grateful.

Whether you succeed or fail depends on your mind. There are times when yousucceed and there are times when you fail. Only when you are able to see bothsuccess and failure non-dually will you be wiser and have more capacity to dealwith your life. You can generate light and brighten your home by handlingdifficulties wisely. We are intrinsically of one body and one mind; we existtogether, and we share all things. You should understand this principle.


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Many people practice their own religions. However, please do not become boundto the name of religion. The term Buddhism refers to two aspects: the fundamentalsource of life and living itself. Buddhism refers to the truth itself. Think deeplyand live freely, while exploring the truth without binding yourself to the name ofany religion. It is truly heartbreaking to see people suffer despite strong religious

belief. If my words were not true, the entire Buddha-realm would not tolerate me.No living beings will benefit from those whose words are not consistent with theiractions. Even Buddhism is just a name. You should understand the teachings. As Isaid just before, Buddhism refers to the foundation of everlasting life and theprocess of living itself. Since the foundation of each life, Juingong, is directlyconnected to the primary source of the universe and this world, everythingoperates in an interconnected way.Today, I will answer your questions in detail. If you want to learn, you need to askquestions as well as listen. But ask questions without (any thought of) asking. You

have not carried your footsteps with you along the road, nor have you stored upyour spoken words within you. Likewise, speak, or ask questions unhindered byanything. This is doing without (the thought of) doing.Questioner 1 (male): I deeply appreciate that I have the chance to ask a question. Ihave heard that, once we die, we cannot study the principle of mind any more, andthat we cannot escape from the cycle of rebirth (samsara) because of theconsciousness at the time of death. So, what is the meaning of Cheondo (theceremony of spiritual deliverance)? I would really appreciate it if you could tellme how dead beings without bodies can be delivered.Kun Sunim: Do you see mind?Questioner 1: I cannot see it yet.Kun Sunim: Death of your body does not eradicate the eternal foundation of yourmind. How we have lived is automatically recorded within us. The recording isattached to your fundamental mind and replayed in the next life. What wasrecorded in the past comes out in the present.The reason you have to study mind is that you should know that there is neither

past nor future, and the present is also empty. Why is this so? The records of goodand bad karma exist within you, and such karmic consciousness causes one to beunable to discern right from wrong. Thus, your present consciousness must beable to govern it, so that the karmic consciousness, which once controlled you, willnow follow your lead.Then, if you record something new in your present life, your karmic obstaclesfrom the past will be dismissed. You will be a person who lives freely because youthoroughly have grasped the nature of existence.

We cannot engage in the practice of One Mind without a body. After the bodyvanishes, we are reborn according to the level of our mind. By the way, even when


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people are already dead, the formless consciousness of their minds perceives as ifthey still have a body because of the habits of living in the material world. Whileyou are still alive, you should realize that your mind has no form. If you diewithout liberating yourself from the illusions of life in the material realm, youcannot take even one step after you have died; you cannot overcome the obstacles,

small or large, that good and bad karma causes. If there is a river to cross, youcannot cross it because of the fear of drowning, nor could you enter flamesbecause of the fear of burning to death. You would still think that you have a body.That is why the soul needs a guide to show the way (to help the soul realize thePath), why the ceremony of spiritual deliverance started.Long ago, there were two friends. One of them died, and the other friend saw thesoul of the dead friend entering a frog's body. The living friend blocked hisfriend's way and shouted, Where are you going? Of course, it was only the soulof the dead man who could hear the shout. The soul answered, Well, this house

looks like a wonderful mansion. So I would like to go into it. Once you enter afrog's body, it is very difficult to change from that form. Because you becomeaccustomed to the frog's life and its environment, you have very little chance toraise the level of your mind and be reborn as a human. For this reason, the livingcan help the dead person's soul by the ceremony of spiritual deliverance.Questioner 2 (male): I have listened to your Dharma talks numerous times, but Istill do not understand many aspects of your teachings. I want to ask one question.It is said that there was a Buddhist monk called Chi-tong among the disciples ofHui-neng (638-713 A.D.), the sixth patriarch of Seon Buddhism in China. After

attaining the truth, Chi-tong wrote a verse that said, To attain intrinsic nature bypracticing is to take a wrong course, and to `dwell in', or `confine' it is also to goagainst the Path. Please teach me the stage of mind to which he is referring.Kun Sunim: Please come over here. I will teach you. (She motions to him toapproach her.) Come here, closer; I'll let you know. Please give me your hand.(When the questioner holds out his hand, she slaps it with her right hand. Afterthat, the questioner bows to her with his palms pressed together, and she returnsthe bow.) Now, I have given you the teaching. Do you have any other questions?Questioner 2: No, I don't, right now. Thank you very much.Questioner 3 (female): One of my fellow practitioners told me that she could notconcentrate or even remain seated for more than five minutes. I called her to plan avisit. We talked for about two hours. During our conversation, she commented tome that she had regained her calm. After I called her several more times, she gotmuch better. It seems my practice helps other people, but unfortunately, I cannothelp my own son, who has a severe sinus infection. Why is that so?And I have another question. Sometimes, friends ask me where heaven is. I tellthem what I have learned from you - Heaven is within your mind. I say that

people living with peaceful minds go to heaven after they die. But my friendsdon't seem to understand. Once I read a story that heaven is somewhere on the


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other side of the universe called Bumcheon (the Bramah realm). It confused me.We are told that when we have a peaceful mind, we are in heaven. According tothe story, however, heaven is somewhere in the universe far away. Now, I don'tknow what to say to my friends. Although I have been coming to the Seonwon fora longer time than they have, I am confused myself about this.Kun Sunim: You seem to have tried very hard to answer these questions well.Questioner 3: But I myself don't know the answers.Kun Sunim: Since you don't know yourself, you are not able to answer.Questioner 3: I understand.Kun Sunim: Who told you that heaven is in Bumcheon?Questioner 3: I read it in a book.Kun Sunim: There is no such thing. Bumcheon does not exist anywhere other thanin this world. Heaven, hell, and Bumcheon are right in this world. Look! Whenyou commit a crime, you are put in jail. When you commit a sin, your mindbecomes a living hell. However, when you live free from the shackles of yourmind, you live in heaven. Heaven and hell are not somewhere else. They are righthere, within your mind.Questioner 3: What will happen to us if we can't cross the river or pass through theflames, or the black hole, after we die? What will become of us if we don't crossthem at all?Kun Sunim: If you don't cross them, you will be reborn into this world as you are.Look! Junk will reappears as junk, and gather with other junk; rusty iron willnever appear as anything else, but only attract other rusty iron. Like attracts like,and everything is made new over and over again. Everything changes constantly.Earlier, you mentioned that other people got well, but not your son. Why don't youreflect upon yourself first? Did you explain to him how to practice? When you ask

for food, you must hold out your bowl. Having faith in Juingong is that gesture ofholding out the bowl. You must have a deep faith to be able to reach thefoundation within directly. It doesn't matter how long you have been coming tothe Seonwon to practice. A problem like that occurs because your mind is directedoutwardly. If you want to learn this principle, you should start practicing rightaway by entrusting everything to your true mind.Questioner 3: I told my son what I had learned from you about the principle of

Juingong. He seems to believe in this principle very much; he even saw you in adream, but he hasn't recovered.


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Kun Sunim: (Laughing) That's because something is wrong with his practice. Ifyou only lick the outside rind of a watermelon, you will not know the true taste ofwatermelon.Questioner 4 (male): Although I have been coming to the Seonwon for a long time,

this is the first time I am asking you a question. In your previous Dharma talks,you said, Father and son are not intrinsically two. However, it is difficult forthem to meet each other, even though they are kept apart only by the thickness ofa sheet of paper. Could you tell us what a sheet of paper means, and how wecan break through this barrier?Kun Sunim: There is a permanent foundation of mind that causes my current selfto evolve and which leads me This foundation of mind is the primal mind beforeoccurrence of thoughts. The primal mind is the father. The current mind thatraises thoughts is the son.For example, if electric power were the foundation of mind, the father, a lightbulb, the current mind, would be the son. And bringing up one's thought to findthe foundation of mind would be turning on the switch for the light bulb. To beable to light the bulb, you must believe that the power line has been installed. Ifyou don't believe this, you won't be able to bring up the thought of lighting thebulb. The bulb and the power are connected intrinsically. However, if you're notaware of this or don't believe it, it is the same as if the two were disconnected. Inorder for the power and the light bulb to become one and function, it is essentialto have faith. The light bulb, as it were, has to believe in the electric power so thatit can make contact with the power and use it freely. Just as you turn on the switchof the bulb, believing in the existence of the electric power although you cannotsee it, shouldn't you also believe in your Juingong, your root, so that by believingin it the father and the son will meet.The self who led you in the previous lives exists in the present. It always hasexisted and always will exist. If the three elements were not combined together,you could not be born. Were it not for the everlasting self that leads you, you couldnot be born. It is not until you understand that the father and the son are nottwo that you can know your past and present - where you came from, where youare headed, and what you are doing here. Thus, you should know the principle

that all beings are not separate from yourself, or exist non-dually, and that you canattune yourself to others non-dually as well. When you are able to do this, you canpenetrate into everything.Questioner 5 (male): I feel as if I have just entered the paradise of the Amita-bha's

Western Pure Land. Because I regard you as Amita-bha Buddha, I consider thisplace to be heaven. I would like to ask you how to kwan in relation to my body.Kun Sunim: I told you that paradise does not exist separate from us. Even thoughit is a simple idea, it is very important to know that everything depends on how

you think. One thought from your mind can be Dharma. By a single thought, youcan descend into hell. And by a single thought, you can live in heaven.


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Amita-bha Buddha is not someone other than Buddha. With his one thought,Buddha could be Amita-bha or Aksobhya. In the east, he manifests as Aksobhya,in the west as Amita-bha, as Avalokites'hbara in this world, and as Ksitigarbha inIndra's heaven. They all are from mind and different names of Buddha. This iswhy we put all of them into our minds, using all of it for practice, while believing

in and relying on Buddha in your mind.You should repeat to yourself, Only Juingong, Hanmaum, can lead my body.Even at the time of death, only Juingong can lead us to die without pain, asripened bean pods pop open and the beans fall out by themselves. It is also

Juingong that leads us and makes us evolve so that we may be reborn with ahigher spiritual level in the next life, and guides us to Jajaecheon (Buddhahood).Therefore, you should practice diligently.Questioner 5: After I visited the Seonwon last month, all my children experienced

great bliss.Kun Sunim: (Laughing) Hearing of their bliss fills me with gratitude. (She putsher palms together.)Questioner 5: The moment I entrusted my problems to Juingong, my mind gainedclarity.Kun Sunim: Return everything to your foundation without any attachmentbecause everything has come from the foundation. Everything is already entrusted.Everything, including every part of your daily life, would not exist, if you had notbeen born into this world. All beings live together, their minds interconnected,giving, and receiving in a constant exchange with each other. If you don't exist,nothing exists. Thus, keep your mind at ease, and have deep faith in Juingong.

Whether you are sitting or standing or working, continually address Juingong,Because you exist, I exist. Only you are the One who can lead me.Questioner 5: Thank you.Questioner 6 (male): I am so glad to have this opportunity to ask you a question.There is a strong preference these days for work that doesn't include physical

labor. Most people don't like manual labor. Could you say a word about thispreference?Kun Sunim: You should accept whatever comes to you. Do not turn away from thatwhich comes to you, and do not try to hold on to whatever leaves you. Do not clingto things gone by. Always harmonize yourself with the truth. Keep your mind atease by letting go of your worries and let yourself move through your life in africtionless flow.Questioner 6: Who created Buddha?Kun Sunim: All sentient beings did.


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Questioner 6: Does the mind bring up a thought or does a thought arise by itselffrom the mind?Kun Sunim: Neither bringing up nor arising by itself.Questioner 6: During the process of our practice, it seems that I exists. Then,why do we say that I doesn't exist?Kun Sunim: We say so because we are doing without the thought of doing. Iasked earlier, can you carry your past steps along with you? Are you conscious ofyour steps while you are walking? You just walked over here unaware of yoursteps. Speaking is just like that too, isn't it? We also say it because nothing is fixedand unchanging.Questioner 6: Thank you.Questioner 7 (male): I came to see you for the first time a while ago and asked youa question during the Dharma talk you gave. Before seeing you that time,whenever I had difficulties, I could resolve them one by one by entrusting them to

Juingong. However, when too many hardships suddenly fell upon me, I couldn'thandle them properly. So, I came here and asked you about my situation, and allthe problems were resolved. I have come here today with gratitude.Then again, I am trying to put down even this gratitude to the fundamental placeof Juingong. I would like to know the proper way of repaying gratitude andunderstand its virtuous merit.Kun Sunim: Repaying gratitude is returning one's own virtuous merit to Buddhaor to others. In a broader sense, it means releasing without attachments. In fact,everything in this world actually works repaying gratitude.Raining is repaying gratitude, and the evaporation of water is also repayinggratitude. If you inhale, then you must exhale. After you eat, you must excrete.This is repaying gratitude. Taking a break after working hard is repayinggratitude, and getting up in the morning after having slept is also repayinggratitude. Receiving and giving are repaying gratitude. When you receive a great

kindness from someone, feeling grateful for it is repaying gratitude.Acknowledging Juingong as the source of your success, without the thought of Idid, is the greatest repaying of all. Whenever we accomplish a certain task,repaying gratitude follows naturally. Why do you have to think of it as somethingseparate? Everything operates sharing energy. This in itself is repaying gratitude.Thus, we are grateful.Questioner 7: Thank you.Questioner 8 (female): Thank you for this opportunity. In one sense, I feel I have

nothing to ask. In another sense, I have so many things to ask. I will take this


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opportunity to ask you a question. I have been going to Buddhist temples foralmost twenty years; I have come here about five times. Still, my faith is not firm.My mother passed away when I was young. At that time, my uncle, a minister,became a source of guidance and inspiration for me. He tried to lead me to adopt

Christian beliefs and persuaded me to attend church. But, no matter how hard Itried, I couldn't conform myself to Christianity. Jesus said, Follow me, and youwill be saved. But I found it difficult to accept that idea. Inwardly, it stronglyrepelled me. I believed that religion did not create human beings but humanbeings created religion. However, I have always liked what Buddha said, Follownot me, but the Dharma.Even though I have been attending Buddhist temples for a long time, I couldn'tdevelop deep faith in Buddhism either. Then two months ago when I read a fewbooks about your teaching, I felt This is it! But I still didn't start practicing.

Looking back at my past, it seems to me that I have been living my life exactly theway you described in your books. I have been living by the foundation of mymind, I think.

When one doesn't have any religion, but tries to live a wholesome life, can onethen draw upon and use the unlimited and mysterious power of human beings? Ifso, what is the difference between using one's mind and believing in Buddhism orpracticing the principle of Hanmaum? I would like to know about this.There is another point I wondered about. Since I was born a human being, I wouldlike to feel sad, happy, or anguished when there is something about which to feelsad, happy or anguished. I would like to live like that. I am still hesitant abouttaking up my practice, and I wonder if it would be possible to live without relyingon Hanmaum, or the Seonwon, or even Buddhism. I am confused and have littlefaith. Could you instruct me about this?Kun Sunim: What an interesting religious person you are! (Laughing) How couldBulkyo, Buddhism, and daily life be separate? The first syllable, Bul refers tothe everlasting foundation of life, and the second syllable, kyo refers to theoperation of the universe and our living itself. Lives and activities of all things inand of themselves are the Buddha-dharma, in other words, the way we live as

human beings. What made you think that Buddhism and daily life are separatefrom each other? The Buddha-dharma itself is the foundation of Hanmaum andthe truth. If it is limited to one side, it is not Buddhism.Questioner 8: I see. Do you mean that even people who don't attend the templeand who live as atheists can practice the principles of Hanmaum? Can living likethat also be in accord with Buddhism? Can it be all right to live like that?Kun Sunim: Let's look at it this way. If children could learn everything at home,why would their parents send them to school? Don't you think you need to have

guidance until you learn the practice of One Mind (Hanmaum) and can mange thedifficulties in your life by yourself?


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Questioner 8: Thank you. I'll try harder.Questioner 9 (female): Kun Sunim, I have a problem with my thyroid gland, andmy medication is not working. I wonder if it is because I am a high-strung person.Kun Sunim: Let go of those thoughts and believe that only your Juingong can cureyou. It is at the same place that you feel angry or lose your temper; it is also thatplace (mind) that can control your temper. Believe this!Do not give in to your temper so easily. Above all things, losing your temperaffects your health and ruins your body. Why is this so? The moment you loseyour temper, each and every consciousness within you also loses its temper, whichcauses your body to break down. This is really how it works. (Laughing)Questioner 9: Thank you.Questioner 10 (female): I was waiting downstairs, and I summoned my courage tocome up here. Currently all of my family are practicing the principle of Juingong.My mother has been a diabetic for a long time. Her eyesight had greatlydeteriorated, and she also had had surgery. She had been bedridden for a longtime. Then a couple of months ago, she began practicing the principle of Juingong.Since then, she hasn't had any insulin injections or any medication. Her conditionhas greatly improve.I was deeply grateful, and I told people about how wonderful the working of

Juingong is. A few days ago, however, she fell in the bathroom. When thathappened, I thought to myself, Even this can be used for practice. Entrust it to

Juingong. My mother is still in a lot of pain, so I am not sure whether I entrustedall of this to Juingong in the right way.Kun Sunim: You are doing just fine. By the way, there is one more thing that youshould know. You should let go of both sides, living and dying. When someone isdying, if you strive to keep that person from dying, the balance of the both sideswill be lost. At the moment that you let go of both sides, there will be a flash oflight (She holds up one finger). Yes? If you are afraid of your mother's death andtrying only to keep her alive, this is not the way of truth. You won't be able to

realize the true meaning of One Mind. With strong faith, practice letting go ofboth sides. Then, wouldn't there be good results?Questioner 10: Thank you. I will practice harder.Questioner 11 (female): Thank you, sunim. I am from the city of Daegu. I came tosee you once before to discuss my son's problems. He was involved in a caraccident which damaged his hear, and later he became mentally unstable. Afterattending your Dharma talk last November, while I was meditating at home, youappeared in my meditation. You threw a rope to me, and it turned into a bus token

in my hands. What does the token mean? I cannot solve this puzzle.


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Kun Sunim: Practicing One Mind, while letting go of living and dying, is likerounding off the rough edges of your mind. Also, if you look into the meaning ofit, the function of the token is to continue circulating.In this way, the truth of the five aggregates is entirely and directly connected to

the human mind. Accept whatever comes to you with gratitude, and then release itall to your true self, Juingong, which is your own power generator. Entrusteverything to it, and believe from the bottom of your heart: Only Juingong canresolve it.Even the Buddha was born and died. It doesn't matter whether the physical bodydies now or later. When it's time to go, we simply leave the body behind. Or, if it'stime to get well, we get well. Just practice as diligently as you can.The workings of the world occur like this. Just live your life freely with a fully

open mind, flowing frictionlessly like water.(After chanting a poem, she steps down from the Dharma seat.)There existsneither the Buddha-realm nor the universeneither the four types of life forms nor the fourseasonsneither the East, the West, nor timeneither emptiness nor even the non-existence ofemptiness.Out of each and every placethere is no placewithout wind, waterand blossoms of flowers.Out of each and every placethere is no placethat isn't green.Mountains ahead and mountains behind,


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transforming and manifesting,freely come and gowithout the trace of coming and going.In the midst of it,the foot remains a footand the hand remains a hand.How can it not be vast and boundless.The entire universecomes form and returns to the mind.Cheondo: A Buddhist ceremony performed to raise the level of the consciousnessof the dead.The three elements: According to Daehaeng Kun Sunim, it means combiningtogether of sperm and ovum from parents, and of the Buddha-nature, theeverlasting life force.kwan: It literally refers to observe or watch in the manner of contemplation or

meditation. In studying mind, it implies the act of entrusting and releasingeverything to your true self, Juingong, with firm faith in Juingong.

Jajaecheon: The realm of Bodhisattva having sovereign knowledge and power.This also signifies the mind free of delusion equivalent to attaining Buddhahood.The five aggregates: The components of human beings. The first component ru-pais body and the rest four are the mental functions. 1) ru-pa: the physical formrelated to the five organs of sense, 2) veda-na: reception, sensation, feeling, 3)samja-: perception, distinguishing, 4) samska-ra: intention, will, volition, 5)

vijla-na: consciousness, cognition.

teachings of daehaeng sunim

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