Heavy Sacks - Gyeongheo

Gyeongheo Seong-U ( 1826 ~ 1912 )

Gyeongheo and Mangong, his disciple, were returning to their temple in the evening after getting some rice for their food. Especially that day, they got rice full of sack. Apart from their satisfaction, the sacks were heavy and it was still distant to their destination. Mangong felt tired and got pain on the shoulder, so it was very difficult to follow his master. Noticing this, Gyeongheo said, "I will use one method to get fast. Please see." They were passing a certain village. Then, a beautiful young woman was coming from the opposit side of them with a water jar on the head. She was apparently a bride just over 20 years old. When Gyeongheo faced her, he held her both ears and kissed her lips. The woman screamed, dropped and broke the jar, and ran back into her house. A distubance arose. Villagers ran out of their houses with sticks or clubs and shouted, "Wicked monks, stop there." The two monks began to run away. They ran so desperately that villagers couldn't follow them to the last. After a while, when they took a rest, Gyeongheo said, "Was the sack heavy?" Mangong said, "Regardlessly, I don't know how I could run so long way with it." Gyeongheo said, "Don't I have talent?" They laughed together looking at each other.

Roaring of a Mud Cow

All who practice meditation should be careful to realize these things!

First, that impermanence occurs too fast and the matter of birth and death is most important. Thus, an ancient saying says: "although my life is preserved today, it is difficult to preserve tomorrow. So your mind should always should be concentrated and always awakened, without idleness.

Second, you must reduce defilements inwardly and cut off causes and conditions outwardly. If your mind rubs together with sense objects like fire sticks, bursting into flame, this might not only hinder your ability to break through your Hwadu (koan, great lump of doubt), but it will also add heavily to your karma. If you are able to get along without indulging in the sensory pleasures of life and have no interest in preserving your life, then the wisdom of mind becomes clear and bright. As a consequence, mind will accomplish everything. If you engage in good conduct, then you might be reborn in Heaven, engage in bad conduct then you'll go to hell, atrocious behavior will lead to you becoming a tiger or wolf, possess a stupid mind and become an earthworm or an insect, have a light and busy mind and become a butterfly. Thus, an ancient master says, "one thought of wrong mind puts forth a hundred thousand forms." If your mind becomes pure and tranquil, thoroughly empty, where can you find your birth and death, where can you find good and evil, and where can you find any keeping or violating of the precepts?

Only when you reach the origin, will you not follow any birth, any destruction, you won't attain any Buddhahood, and won't accomplish any patriarchal transmission. On a grand scale, it encloses incalculable universes, on a small scale it enters subtle dust, and it can be both Buddha and sentient beings. Moreover, it is not large or small, not angular or circular, not bright or dark. Thus, it does not exist because it is an enforced truth, but because it is a free and circular truth.

Those who practice this deep and delicate path always reflect mind deliberately, awakened, precisely and continuously, practicing with extremely sincerity, and then arriving at the condition in which mind is exhausted. Suddenly the road of mind comes to an end and they arrive at the basic ground of mind. Because the basic state of mind is originally satisfied and transparent, there is no lack and no surplus.
When these conditions manifest, thousands of suns and moons shine brightly. When the wind strikes the ear, the oceanic wind-bell strikes Mt. Sumeru of its own accord.

This reason is always nearby, so there is no need to know spontaneously. Those who seek the deep truth can attain the method for reflection, finding the mind's exact shape. So don't use mind indifferently! As Master Taego said: "Let the arrow fly, it penetrates the rock." Master Cheongheo also said "As a mosquito penetrates the back of an iron ox, go desperately through the place where the beak cannot reach." The hwadu practitioner should take these teaching as a guideline.

A Dharma master once said: "the single dharma to see the mind includes all behavior." Nevertheless, you need only pay attention to cultivating the root and the body, don't worry about the branches and leaves not growing thick. Make efforts only to see the real mind and to attain enlightenment. Don't worry if there is no mysterious samadhi. People these days do not desperately study and practice the truth. I'm very sad because the mendicant hwadu practitioners don't discover the truth of Buddhist teaching. They don't have an eye of wisdom, but spend life uselessly, like a goat wandering drunk and lost at a fork in the road.
Master Dong-san said: "it is painful to lose a man's body under a monk's robe." If one's first step on a journey of a thousand miles is not right, it is useless to waste energy, so it does no benefit to go any further.

Thus Master Gyubong said: "Clearly cut off all doubt, awaken to the truth and practice!" Even were someone to build a humble grass house, this task could not be accomplished without without the effort of drawing guide lines and planing the wood; thus, how much more difficult is it to build a big temple of full enlightenment without following the truth? For fear of failure, even a small plan requires one to study in order to attain the truth. Those who can't do as such must ask questions to good teachers and then seek out a master with clear vision, and then they will finally accomplish their task without fail.
It's rare to find those who engage on the path without failing. It's hard to find those who throw themselves into their study, who can see clearly.

Oh, how sad! Why don't you search for the truth?

If people want to realize impermanence and attain enlightenment, why don't they seek a bright master? How else can they ever attain the right way in the future?

How to live as a Sunim (Monk)

The Great Matter of Life and Death

1. It is no small thing for a person to become a Bhikku (Buddhist Monk) or Bhikkuni (Buddhist Nun). A person does not become a Sunim (Korean honorific for monk or nun) to eat and dress well. Rather, they want to be free from life and death by accomplishing Buddhahood.

2. To accomplish Buddhahood, one has to discover one's own Mind, which is already within one's own body.

3. To discover Mind, one should understand that one's body is no more than a dead corpse and that this world is, for good or bad, nothing but a dream. One's death is like popping out in the evening of the same day that you have popped in during the morning. After death, sometimes one may be born in one of the hells, sometimes in the realm of animals and sometimes in the realm of ghosts. Then one must endure incalculable pains and sufferings.

4. Since this is true, do not concern yourself with the worldly life. Just examine and carefully observe your mind at all times. What does this which is now seeing, hearing and thinking look like? Does this have any form or not? Is this big or small? Is this yellow or green? Is this bright or dark?

5. Examine and observe this matter carefully. Let your examination and observation become like a mouse-catching cat; or like an egg-laying hen; or like a desperately hungry, old, crafty mouse gnawing a hole in a rice bag. Let your examination and observation be focused at one point and do not forget it. Keep it before you by raising doubt and by questioning yourself. Do not let this doubt go away while you are doing chores or the like. Do not let your question (doubt) escape from you even while you are not doing anything special. By eagerly and sincerely practicing in this manner, finally, there will be the moment of awakening to your own Mind.

6. Study hard by raising your faith. Raising your faith is sincerely reexamining the matter just mentioned.

7. To be born a human being is most difficult. It is even more difficult to be born into favorable circumstances - harder still to become a Bhikku or Bhikkuni. It is the most difficult thing of all to find correct and righteous Dharma teaching. We should reflect on this matter deeply.

8. Shakyamuni Buddha once said, "One who is already a human being is like a speck of dirt clinging to a fingernail, while the one who has become an animal by losing his human form is as common as the dirt of the ground. If one loses the human form this time, then one will have to wait countless eons to recover it. When someone is in one of the many hells, he is unaware of it, as if playing games in a flower garden. Becoming a hungry ghost, asura, or animal, he acts like he is dwelling in his own home.

9. "However, if one is awakened and has accomplished Buddhahood, he does not have to live or die. That is, he does not have to endure any kind of suffering again." These words should be carefully considered one by one.

10. Once, Zen Master Kwon, a Bhikkhu, began meditating from morning to night. As soon as the sun would set, he would beat his fists against the ground in frustration and cry out, "I have lost another day without realizing my Mind." He continued this way every day until he was fully awakened. Since there are many who have exhibited the determination of Master Kwon, it is impossible for me here to cite everyone who has had the determination to meditate until enlightened.

11. None of them were worried about living or dying, nor about eating, dressing well, nor sleeping. In our study, we should practice the same way. Consider this carefully!

12. Once Zen Master Dong Sahn wrote: Do not seek noble titles nor wish to have possessions nor ask for prosperity. Wherever you happen to be, just live in accord with your karma here and now in this life. If your clothes wear out, patch them again and again. If there is no food, barely even search for it. When the warm energy under your chin grows cold, suddenly you become a corpse. What remains after death is only a hollow name. After all, how many days will this transient body live? Why work hard only to acquire useless things? That only makes your mind dark and causes you to forget your practice.

13. After awakening one's own mind, one should always preserve its purity and tranquility. Cultivate this mind without allowing it to be tainted by worldly things. Then plenty of good things (that is, pleasure which comes from the Awakening) will happen. Faithfully, trust in this. When you have to die, there will be no more suffering or sickness. You can go freely to Nirvana or anywhere else you chose (i.e., you control your own life as a free person in the world).

14. Shakyamuni Buddha said, "If anyone -- man or woman, old or young -- has faith in these words and studies, each will, as a result, become a Buddha." Why would Shakyamuni Buddha deceive us?

15. The Fifth Patriarch, Hung Jen Zen Master, said, "By examination and observation of mind, one will become enlightened naturally." Then he further promised us that, "If you don't have faith in what I say, in future lives you will be eaten by tigers over and over again. On the other hand, if I have deceived you, I will fall into the dungeon of hell with no exit." Since the Patriarchs have said these words, should we not take them to heart?

16. If you take up this practice, do not agitate your mind; let it be like a mountain. Let your mind be like a clear and empty space and continue to reflect on enlightening Dharma like the moon reflects the sun. Whether others think that you are right or wrong is not your concern. Do not judge or criticize others. Just be at ease and go on mindlessly like a simpleton or a fool; or, be like one who is struck deaf and dumb. Spend your life as if you cannot hear a thing, or like an infant. Then, sooner or later, all the delusion will disappear.

17. If one wishes to accomplish Buddhahood, it is useless to attempt to understand and master worldly life. It would be like one trying to fix food out of dung, or like trying to cut jade out of mud. It is totally useless for the accomplishing of Buddhahood. There is no reason for occupying oneself with worldly affairs.

18. See your own death in the death of others. Do not put your trust in this body. Rather, remind yourself again and again to not miss a moment to awaken your own mind.

19. Ask yourself repeatedly, "What does this mind look like?" In your daily rounds, continue to ask yourself, "What does this mind look like?" Reflect upon this question so intensely that you are like a starving man thinking of nothing but good food. Do not lose hold of your questioning at any time.

20. Buddha has said, "Whatever has a form, that is, everything, is all delusory." He also said, "Everything that the ordinary human being does is subject to life and death. There is only one way for us to be a true person and this is Realization of our own mind."

21. It is said, "Do not drink liquor," since it will intoxicate and make your mind dull. Also, "Do not speak lies," since it will only accelerate delusive states of mind. Furthermore, "Do not steal," since it only helps to make your mind jealous and full of desires. You should observe these and all the precepts. Breaking the precepts can be very harmful for your cultivation and for your life itself. You should not cling to or incline yourself towards breaking any of them.

22. Master Ox-herder, Mokguja (Chinul), once mentioned that, "Indulging in craving and desire for property are as vicious as poisonous snakes. Watch your body and mind carefully when such desires arise and then understand them as they are. Detach yourself from them as much as possible."

23. These words are very important and they should be remembered. They will make your study more effective. Buddha said, "Becoming angry even once raises ten million vicious sins. A student must simply endure and tolerate the angry mind." Many masters have also said that because of anger, one becomes a tiger, a bee, a snake, or some similar stinging or biting creature. From foolish-mindedness, one becomes either a bird or a butterfly. Depending upon his degree of low-mindedness, one becomes either an ant, mosquito or the like. From craving things, one becomes a hungry ghost. The type of desire or anger molds the nature of hell into which one will accordingly fall. Each and every state of mind determines the kind of creature one is to become.

24. However, if one's mind is unattached, one becomes a Buddha. Even a "good" or positive state of mind is useless. Even though such a condition of mind can create a heavenly future life, it is still limited. As soon as one reaches heaven, he immediately begins descending to the hellish or animal realms in successive re-births. If no intention is held in the mind, then there is no place to be born again. One's mind is so pure and unconfused, it cannot go to the dark places. This pure and quiescent mind is the way of Buddha.

25. If one questions with one-pointed concentration, then this mind naturally settles down and become tranquil. By this one automatically realizes one's own mind as quiescent and tranquil. This is the same as becoming a Buddha.

26. This way is very direct and goes right to the point. It is the best way one can practice. Read and examine this talk from time to time and, on the right occasions, even tell other people. This is as good as reading eighty-four thousand volumes of scriptures. Studying in this manner, one will accomplish Buddhahood in this lifetime. Do not think this talk to be some contrived encouragement or expedient deception. Follow these words with your whole-hearted mind.

27. In the deep canyon where the clear stream is flowing continuously, all kinds of birds are singing everywhere. No one ever comes to visit this place. It is the so-called Sunim's place (monastery), and is quiet and tranquil. Here is where I sit and contemplate and examine what this mind is. Now, if this mind is not what Buddha is, then what else is it?

28. You have just heard a very rare talk. You should continue to study this great matter enthusiastically. Do not hurry, otherwise you might become sick or get a terrible headache. Calm yourself, then ceaselessly meditate. Most of all, be careful not to force yourself. Rather, relax and let your right questioning be within!

A Leper

Master Gyeongheo was dwelling at Cunggyesa temple, when a leper woman knocked at the door of his room.He noticed that she had wandered lacking in love. He allowed her to enter his room. Since then, he shared his mattress together with her for a week, until his disciple Mangong said, "I notice your Dharma is supreme, but we can't endure it. Please have her get out of here." Gyeongheo said, "You seem to have many boundaries catching you. Then I can't help it." So he had to tell her to leave.

A Preach for Mother

One day, Gyeongheo gathered people to preach for the sake of his mother and told his student to fetch her. His mother was very glad, so she dressed herself with new clothes and paid her respects to him, and took a seat. Thereupon, Gyeongheo took off his own clothes piece by piece until he became all naked. He said, "Mother, please look at me." His mother waiting for a great preach was very surprised, got angry and said, "How can you preach like this ? How outrageous !" She returned to her room right away and locked the door of her room. Then, he smiled bitterly and said, "How can she be my mother ? When I was a child, she took off my clothes, washed my body, hugged and kissed me. Why can't she do that now ? How pitiful are those worldly customs !" His students had to beg her parden saying that it had been a great and special preach.

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