4. Performing magic and miracles
Question: You talked about seeing the nature. But when there is true seeing of the nature, the person becomes an enlightened saint and should be able to perform magic and miracles°™he would be different from other people. How is it, then, that among those who cultivate the mind nowadays, not one can display these spiritual powers and transformation bodies?
Chinul: You should not utter absurdities lightly; to be unable to differentiate the perverse from the noble is to be deluded and confused. Nowadays, you people who are training on the path chat about truth with your mouth, but in your minds you only shrink from it and end up falling into the error of underestimating yourselves by thinking that you do not share in the Buddha‐nature. This is all that you are doubting. You train on the path but do not know the proper sequence of practice. You talk about truth but do not distinguish the root from the branches. This is called wrong view; it is not called cultivation. You are not only deceiving yourselves; you are deceiving others too. How can you not be on your guard against this?
Now, there are many approaches to the path, but essentially they are included in the twofold approach of sudden awakening and gradual cultivation. Although sudden awakening/sudden cultivation has been advocated, this is the entrance for people of the highest faculties. If you were to probe their pasts, you would see that their cultivation has been based for many lives on the insights gained in a previous awakening. Now, in this life, after gradual permeation, these people hear the dharma and awaken: in one instant their practice is brought to a sudden conclusion. But if we try to explain this according to the facts, then sudden awakening/sudden cultivation is also the result of an initial awakening and its subsequent cultivation. Consequently, this twofold approach of sudden awakening and gradual cultivation is the track followed by thousands of saints. Hence, of all the saints of old, there were none who did not first have an awakening, subsequently cultivate it, and finally, because of their cultivation, gain realization.
The so‐called magic and miracles you mentioned manifest because of the gradual permeation of cultivation based on an initial awakening; it should not be said that they appear simultaneous with that awakening. As it is said in the sutras, cordance with this awakening. Phenomena cannot be removed suddenly; they are brought to an end step by step."10 For this reason, Kuei‐feng, in a profound explanation of the meaning of initial awakening/subsequent cultivation, said,
Although we know that a frozen pond is entirely water, the sun's heat is necessary to melt it. Although we awaken to the fact that an ordinary man is Buddha, the power of dharma is necessary to make it permeate our cultivation. When that pond has melted, the water flows freely and can be used for irrigation and cleaning. When falsity is extinguished, the mind will be numinous and dynamic and then its function of penetrating brightness will manifest.''
These quotations should make it clear that the ability to perform magic and miracles in the phenomenal sphere cannot be perfected in a day: it will manifest only after gradual permeation. Moreover, in the case of accomplished men, phenomenal spiritual powers are like an eerie apparition; they are only a minor concern of the saints. Although they might perform them, they do not give them undue emphasis. Nowadays, deluded and ignorant people wrongly assume that in the one moment of awakening, incalculable sublime functions, as well as magic and miracles, manifest in tandem. This is the sort of understanding I was referring to when I said that you did not know the proper sequence of practice and did not distinguish the root from the branches. To seek the path to Bud‐dhahood while not knowing the proper sequence of practice or the root and the branches is like trying to put a square peg into a round hole. Can this be anything but a grave mistake? Because such people do not know of any expedients, they hesitate as if they were facing a steep precipice and end up backsliding. Alas, many have broken their ties with the spiritual family of the Buddha in this manner. Since they neither understand for themselves nor believe that others have had an understanding‐awakening, when they see someone without spiritual powers they act insolently, ridiculing the sages and insulting the saints. This is really quite pitiful!