New Book – Standing Again

We have a new book out! This is the combined English edition of “The Doctor is In” and “The Healing Power of Our Inner Light.” While the focus of these talks is awakening and realizing our true essence, they repeatedly touch on topics of health, illness, and using these as a way to deepen ourselves.

These were first published in Korean-English editions, and not widely available outside of Korea. Now they’re in one English edition, and available worldwide through Amazon in paper and ebook editions. (The ebook will be up on other retailers soon.)

Start where you are! Learn to rely upon your inherent Buddha-essence. Learn to apply its energy to the world around you.
Every single one of us has this incredible, formless Buddha-nature,
this one great pillar that encompasses everything.
Take this pillar as your center,
and strengthen your ability to let go.
Develop your ability to entrust it with everything.
In this way, take all suffering, all illness, and burn it all up!
– Seon Master Daehaeng

Buy at Amazon (Paper edition) (ebook edition)

A Dharma Song

The Spark

At the center of our vast
and completely empty mind,
there is an eternal spark.

With my whole heart,
I’ll take this spark as my guiding light.
I’ll go forward
sharing its light
with all the world,
traveling this path of endless compassion.

This one mind,
so deep,
so profound,
so mysterious,
there within this
is the truth of “embracing everything.”
From this one mind
flows a great spring
that has the power to save all beings.

I’ll drink deeply of this sweet water,
and no longer be caught by life and death.
Together with all beings,
I’ll take this path,
this truth,
that transcends all fixed forms and ideas.

— Daehaeng Sunim

Joy and confidence, Week 3

northern lights

Here’s this week’s Dharma talk and reading of the text, “No River to Cross”

This isn’t a particularly long talk, but it does cover three huge points. Points that completely affect the direction our lives take. There are a hundred different ramifications for these, but rather than me talking for a week about them, just take one point that really clicks with you and, for one week, try to apply it every day.

No River to Cross, pg 72, reading

Living with Joy and Confidence, week 3 Dharma talk



Even if somebody is causing you great hardship, never see that one as being separate from yourself. Don’t distinguish between “me” and “others.” Don’t be blinded by beautiful appearances, and don’t be awed by great things. Because you exist, they also exist. Because you exist, all kinds of difficulties are able to arise. Because all things in the universe are working as one, as Hanmaum, all other people are also fundamentally yourself. Never be shaken. No matter whether you meet Buddha, or the King of Demons, or a Dharma-protecting spirit, everything is merely another shape of yourself.

When you face hardships, don’t become depressed, asking yourself “Why do such difficulties happen to me?” When these things happen, you should think “Now I have an opportunity to grow up.” Your future depends upon which way you choose. You have been given the authority to decide your future. Bad circumstances are, in fact, an opportunity to learn. When you understand that those things are Juingong teaching you, you cannot help but be thankful for even those circumstances. In fact, when difficulties come, you can make more progress in your practice. Thus, your practice deepens and you gain wisdom and strength.

“Quietly embrace your difficulties” does not mean to just endure them. It means knowing that the difficulties you face are inherently empty, and furthermore, that those difficulties can guide and train you. This is the attitude of practitioners who quietly embrace all things.

— Daehaeng Kun Sunim, “No River to Cross,” page 72

Living with Joy and confidence Week 2: Escaping from the barrel

queens face


How do we become our full potential? How do we discover what it means to become a true human being? Well, the very first step is letting go of our fixed ideas. Just stop feeding them energy. It’s those ideas that push us into certain patterns and shapes, so when we start letting go of them, and trusting our inherent Buddha-nature, we can begin to discover our true shape. 



Dharma talk (audio file)

Audio file of the text below 

You can roll a barrel only when you are outside of the barrel. When you are caught by fixed ideas, it is as if you are trapped inside of a barrel, so you cannot freely use your mind. If you escape from your fixed ideas, you will see that all of the thoughts and perspectives that you considered so precious are utterly ridiculous. Mind is formless and can freely go anywhere in the universe, so if you give rise to thoughts in a wise and all-embracing manner, you can escape from the barrel, from bondage, and from the prison that has no bars. How can you freely use your mind unless you first step outside of your own fixed ideas?

Fixed ideas are like a wisp of cloud or smoke, but nonetheless people find themselves blocked or captured by these. You would laugh if you saw someone tripped by a cloud, or if someone claimed that they were imprisoned by the air. But, in fact, people are endlessly being trapped by things no more substantial than air or clouds. They make a wall with their mind, and then it imprisons them. Inherently, there is no wall or anything to trip over. These things are mirages they’ve created from the thoughts they gave rise to.

Do not insist upon your own fixed ideas. Your persistence is your own narrow mind. If your mind is broad, it can easily embrace the entire world. However, if your mind is narrow, even a needle cannot enter. You have to keep letting go of your stubbornness, and always be deeply respectful of all life and things. This is returning to and relying upon the Buddha-Dharma. This is also how to become a free person. Always be humble. Be humble. The fragrance of your broad and generous mind will warm other’s hearts.

— Daehaeng Sunim, “No River to Cross,” page 42

Living with Joy and Confidence


Hi everyone! 
We just finished up a series of English Dharma talks here about living with joy and confidence, and some of the things that go into that. We started with readings from No River to Cross, with a different page (roughly) every week. The talks were usually a mix of Korean and English, which can make for difficult listening if your Korean isn’t up to speed, so I decided to rerecord these and put one up each week for the next five weeks. There will be a recording of me reading the text, as well as one of a short talk (10 minutes or so). The thing about these is that as part of the Joy and Confidence thing, I’m not being over perfectionist about them. I’m trying out a simpler microphone solution, and if I flub a sentence while reading from the book, I’m just going to leave it in! Let’s move forward! (I’ll try this for a while, so let me know what you think. If there are problems with the sound or whatnot, we’ll try something different.) So go ahead and take a listen, and if something clicks with you, try to put that into practice. 

with palms together,
Chong Go


This week’s Dharma talk:

Reading of this week’s text (it’s the same as below)

The Correct Attitude for Practicing
You must not try to search outside of yourself. Take your inherent nature as your teacher. Because your inherent nature exists, everything in the universe functions together, so take your inherent nature, your fundamental mind, as your teacher.

In this practice, you teach yourself and you learn from yourself. You let go and you receive. You surrender and you accept the surrender. Spiritual cultivation is done like this, between you and your true self. Don’t be caught by outside things.

God, Buddha, and Avalokiteshvara Bodhisattva all exist within you. If you would find and know them, start by brightening your own inner light. Then you will also be able to correctly perceive yourself and the world around you. However, if you abandon your own inner light and search for Buddha and God outside yourself, you will not find them, and little you do will turn out well.

Flowers bloom naturally when the conditions are right. People should learn about the conditions that cause flowers to bloom, and then create those conditions. Instead, they often wander around trying to find some unique and astonishing method. Instead of searching outside of yourself, you should first center your mind, and then take those thoughts that are focused on outward things and return them inward. Do not be dazzled by or chase after other people’s enlightenment. Instead, create the conditions that will allow the flower of enlightenment that is within you to bloom. You’re already endowed with it, so just help it to bloom naturally.

— Daehaeng Sunim, “No River to Cross,” page 51


Why (blank) can’t become enlightened

There’s a story in the sutras of a woman who was so filled with resentment over the way she was treated that the Buddha remarked she wouldn’t be able to become enlightened until her next life, when she would be reborn as a man. Some people have wildly misunderstood this to mean that women can’t become enlightened. (“Urm, don’t we all have the same Buddha-nature? Isn’t it equally present everywhere?”) But the key here isn’t that she was a woman, but that she just couldn’t let go of her resentment as long as she was still being treating unfairly.

Male, female, justified, unjustified, isn’t the point: It’s things we aren’t letting go of, things we aren’t trusting our inherent Buddha essence with that are keeping us from moving forward. It could be resentment at how we were treated, anger, lust, love, or sadness. It could also be an unwillingness to let to of feelings of joy and the thrill of a spiritual experience. And it could be concerns about politics.

Be responsible, take care of what needs doing, but we need to entrust even that as well. As the Bible says so well, we own only our labors, not the fruits of those labors.
Let go of even politics, of even justified resentment, and trust that our true nature is sorting it all out, if we just take our fingers out. Let’s not become people who can only make progress in our next life, at some place where things would (hopefully) be better.

(This text is from a new Dharma talk we’re working on)
People need to working at relying upon their foundation, but instead they spend their time complaining about what other people are doing, or meddling in other’s lives. Do you really have time for that? The house is on fire! You have only a few moments to find a way out! Are you really going to spend them standing around criticizing others?

So you must let go of everything, and just rely upon this one pillar of mind. In truth, everything is already flowing like that, so just don’t try to cling to ideas or events. If, with a wise thought, you can leap over these things, your life and family will be relaxed and comfortable. Wouldn’t this be a better way to live?
What I’ve just said is the most important thing I’ll say all day. It’s so precious! Our lives continuously circle this fundamental mind, as fast and ceaseless as a propellor spinning around its drive shaft. If you let your life flow like this around your fundamental mind, there will be no place for illnesses and such to stick onto.
I wish people would take this fact and treat it like the jewel it is, cultivating their faith in it and entrusting everything to this pillar of mind. But they don’t seem to do this. I’m just telling you about how the world is working, nothing more, and yet still people don’t work at living in accord with this. Instead, they follow distorted paths, living upside-down lives, and so experience every kind of hardship.
If they could just live in tune with this truth that everything is already following and moving according to their fundamental mind, then they would radiate joy and wisdom, and would live out their full, proper, span of years.
Even though everyone is inherently free, you have to know how to act free in order to actually be free. You have to keep taking what you understand and putting it into practice. Start with where you are. Look at how we build a house: you start with leveling the dirt and building a solid foundation. Then you need to know how to build the walls, floor, and roof. You have to figure out how to do all of this to end up with a useful building.
You have to practice like this, taking one thing after another as they come to you, combining them with your fundamental mind, and then observing and putting the results into practice. Then you’ll be able to freely move between higher and lower realms, going wherever you’re needed. This is why the Buddha asked, “Who has my skin?” “Who has my flesh?” “Who has my bones?” and “Who has my essence?” Seon masters have said similar things to their students.
Also, you shouldn’t concern yourself with other people’s level of spiritual practice. Or compare yourself to them. Just focus on putting into practice what you’ve learned and then leap over the things you’re stuck on. If you keep doing this over and over, eventually you’ll naturally understand everything about different levels of spiritual awareness.

— Daehaeng Kun Sunim