Chapter Three : Practice 9

The Founding Master said, “Ordinary people consider practice to consist of always sitting quietly in meditation, reciting the Buddha’s name, and reading scriptures, and do not realize that there exists a practice conducted throughout everyday life. How, then, can they be said to have learned the great dharma of practice in both internal and external absorption and quiescence? Generally, the great practice involves initially inquiry into the principle of one’s own self-nature and realizing the realm that is originally free from attachment, and then in everyday life to perform actions that are free from attachment. People who keep to this road will in good time attain great ability. If a practitioner, in doing any one thing, does not become distracted by something else, that is in effect the practice of one-pointedness of mind; if in doing one thing the practitioner seeks knowledge of that particular matter in its proper order, and in doing another does the same, that is in effect the practice of Inquiry; if one is free from wrong when handling this or that matter, that is in effect the practice of Choice. If in one’s free time one focuses on ‘one-pointedness of mind’ by reciting the Buddha’s name or sitting in meditation, or on ‘Inquiry’ by deepening one’s acquaintance with the scriptures, and one continues to practice unremittingly whether or not one is involved in activity, then inevitably the power of Cultivation will accumulate in Spirit, the power of Inquiry will be gained in Human Affairs and Universal Principles, and the power of Choice will develop in Action. Look! Ever since Song Kyu entered our order, he has been so busy working at our headquarters and our branch temples in the countryside that he has been unable to attend even a three-month Sŏn-retreat. But if we were to examine his current abilities, through the power of his Cultivation of the Spirit he has severed most of his attachments and cravings, so that he is little given to the influences of joy and anger, sorrow and happiness, or of remoteness or closeness, intimacy or distance; through the power of his Inquiry into Human Affairs and Universal Principles, he understands and analyzes in broad swath the right and wrong, benefit and harm, of human affairs, and the great or small, being and nonbeing, of universal principles; and through the power of his Choice in Action, he can clearly distinguish right and wrong, and is thereby able to practice right actions eight or nine times out of ten. When I read the letters he sends even while being so busy at the office, I can surmise that not only has he a profound understanding of the truth, but also a writing style that is easy for ordinary people to understand, and employs reasoning that is clear and accurate, so that there is very little that needs to be revised. It will not be long before he gains mastery of the three great powers and becomes a precious personage who will benefit the masses wherever he goes. This is in fact the merit that results from unremitting practice in both action and rest. All of you too must advance still further in your practice in timeless Sŏn of ‘one suchness in action and rest’ so that you will gain the three great powers you seek.”

The Threefold Study

[ Section One : Cultivating the Spirit (Chŏngsin Suyang) ]

A. The Essential Purport of Cultivating the Spirit
“Spirit” (chŏngsin) means that state in which the mind, being clear and round, calm and tranquil, is free from a tendency toward discrimination and a penchant toward attachment. “Cultivating” (suyang) means nourishing that spirit which is clear and round, calm and tranquil, by internally letting go of a tendency toward discrimination and a penchant toward attachment and externally not being enticed by distracting sensory conditions.

B. The Objective of Cultivating the Spirit
Sentient creatures instinctively have a congenital ability to know and a desire to do certain things. Humans, the most intelligent of beings, have a tendency to know in their seeing, hearing, and learning and a desire to do certain things that is many times greater than that of other animals. So, if they decide to seek out those things they know and want to do, then, while satisfying themselves through their own prerogatives, skills, and might, regardless of etiquette, shame, and just laws, they ultimately will destroy their families and ruin themselves; they may feel a pessimistic disgust toward the world, through their distress and idle thoughts and their wrath and anxiety; they may become weak of nerve, lose touch with reality, or, in the most extreme of cases, some might even commit suicide. Therefore, our aim is to engage in cultivation that nurtures our autonomous power by removing this desire that spreads its tendrils widely and attaining a sound spirit.

C. The Consequences of Cultivating the Spirit
If we continue for a long time with the work of Cultivating the Spirit, our spirit will become as solid as iron or stone, and, in applying ourselves to the myriad sensory conditions, autonomous power will arise in the mind, and ultimately we will gain the power of Cultivation.

[ Section Two : Inquiry into Human Affairs and Universal Principles (Sari Yŏn’gu) ]

A. The Essential Purport of Inquiry into Human Affairs and Universal Principles
“Human affairs” (sa) means the right and wrong, benefit and harm, among human beings. “Universal principles” (ri) means the great and small, being and nonbeing, of heavenly creation. “Great” means the original essence of all things in the universe. “Small” means that the myriad phenomena are distinguished by their shapes and forms. “Being and nonbeing” means the cycle of nature’s four seasons of spring, summer, fall, and winter, as well as wind, clouds, rains, dew, frost, and snow; the birth, aging, sickness, and death of all things; and the transformations of creation and destruction, prosperity and decay. “Inquiry” (yŏn’gu) means studying and mastering human affairs and universal principles.

B. The Objective of Inquiry into Human Affairs and Universal Principles
This world is constructed through the principles of great and small, being and nonbeing, and is driven by the affairs of right and wrong, benefit and harm. Therefore, as the world is vast, there are infinite types of principles; as there are many people, there are limitless types of human affairs. However, the suffering and happiness that might inadvertently occur and the suffering and happiness that we create for ourselves are the consequences of our own making through the operation of the six sense organs. If we act whenever we please and stop whenever we please, ignorant of the right and wrong, benefit and harm, of our actions, then the activities of our six sense organs at every instant will turn into transgressions and suffering, so that our future will become a boundless sea of suffering.
If we live ignorant of the principles of great and small, being and nonbeing, we will not understand the causes of the suffering and happiness that might inadvertently occur; our thoughts being myopic and precipitous, and our minds being biased and narrow, we will not understand the principles of birth, aging, illness, and death and the retribution and response of cause and effect; unable to distinguish the factual and true from the false and spurious, we constantly would fall into falsity and wishful thinking, until ultimately we face the destruction of our families and the ruin of ourselves. Therefore, our aim is, by inquiring in advance into the unfathomable principles of heavenly creation and the multifarious affairs of humanity, to know them through clear analysis and quick adjudication when confronted by them in real life.

C. The Consequences of Inquiry into Human Affairs and Universal Principles
If we continue for a long time with the work of Inquiry into Human Affairs and Universal Principles, we will generate the power of wisdom that knows without obstructions in analyzing and adjudicating the myriad human affairs and universal principles, and ultimately will gain the power of Inquiry.

[ Section Three : Choice in Action (Chagŏp Ch’wisa) ]

A. The Essential Purport of Choice in Action
“Action” (chagŏp) means the functioning of the six sense organs of eye, ear, nose, tongue, body, and mind in whatever one does. “Choice” (ch’wisa) means choosing what is right and forsaking what is wrong.

B. The Objective of Choice in Action
Even if we have gained the power of Cultivation that comes from Cultivating the Spirit and the power of Inquiry that comes from Inquiry into Human Affairs and Universal Principles, Cultivation and Inquiry will come to naught and will hardly gain any real efficacy, if we cannot put them into practice in actual operations. This would be like a tree that has a good trunk, branches, flowers, and leaves, but that bears no fruit.
As a rule, why is it that we human beings do not practice the good even while knowing the good and do not put an end to evil even while knowing the evil, so that we forsake the tranquil paradise and fall into the perilous sea of suffering? This is because we either are deficient in our practice because of ignorance of right or wrong in actual situations, or, even though we know what is right or wrong, we cannot control our desires, which flare up like a fire; or, we are enticed by habits that are solid like iron or stone, so that we do not put into practice our choice of the good and forsaking of the evil. Therefore, our aim is to work at putting into practice the choice of the right at all costs and the forsaking of the wrong at all costs, so that we may avoid the odious sea of suffering and welcome the yearned-for paradise.

C. The Consequences of Choice in Action
If we continue for a long time with the work of Choice in Action, we will gain the power of putting into practice the valiant choice of the right and the valiant forsaking of the wrong in applying ourselves in any situation, and ultimately will gain the power of Choice.

http://www.wonbuddhism.org/

Consider it pure joy, my brothers, whenever you face trials of many kinds
because you know that the testing of your faith develops perseverance.
Perseverance must finish its work so that you may be mature and complete, not lacking anything.If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind.That man should not think he will receive anything from the Lord;he is a double-minded man, unstable in all he does.The brother in humble circumstances ought to take pride in his high position.But the one who is rich should take pride in his low position, because he will pass away like a wild flower.For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business.Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him.When tempted, no one should say, "God is tempting me." For God cannot be tempted by evil, nor does he tempt anyone;but each one is tempted when, by his own evil desire, he is dragged away and enticed.Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.Don't be deceived, my dear brothers.Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created.My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry,for man's anger does not bring about the righteous life that God desires.Therefore, get rid of all moral filth and the evil that is so prevalent and humbly accept the word planted in you, which can save you.Do not merely listen to the word, and so deceive yourselves. Do what it says.Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirrorand, after looking at himself, goes away and immediately forgets what he looks like.But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it--he will be blessed in what he does.If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless.Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.

how do you feel about forms? everything on earth and in the cosmos has a form. not everything you see with the naked eye or otherwise is without form. there is a power behind every form of existence in the earth. what are your views on that?

Gail R.