A human being is part of the whole, called by us ‘universe,’ a part limited in time and space. He experiences himself, his thoughts and feelings, as something separate from the rest — a kind of optical delusion of consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.
-Albert Einstein, 1921
(The Korean word Juingong (主人空)means that which is really doing things, and which has no fixed shape or form. It can also be read as true nature or Buddha-nature.)
Question: How does our true nature, Juingong, answer, guide, and direct us? What should I be looking for? How do I know what is an answer from, my foundation and what is just noise from my busy mundane mind. Specifically, do answers ever materialize in dreams? Do they show up in circumstances in daily life?
Answer: I’ll break this down into two parts: “What form does an answer take?”, and “How do I distinguish it from ordinary, conditioned thinking?”
For me, so far in my practice, the answer takes a huge variety of forms. It can be a phrase from a sutra or a ceremony that suddenly pops into mind, it can be a feeling, or a sudden understanding of what needs to be done. Once, it was even a voice that seemed to be coming from outside me. (Okay, that was a weird experience! I thought it was a friend goofing with me.) It often comes out as “my” thought, or some variation thereof. A lot of times I suddenly seem to understand things exactly just before I wake up, and have even given myself really good Dharma talks while asleep, that I couldn’t remember upon awakening.
I think one of the things to be careful about, regarding our true nature, is looking for an answer that’s separate from myself. (A voice from the sky would be SO convenient!) Because what I think of as myself is also part of Juingong, it speaks through my own consciousness. Even if my understanding is hazy, Juingong is still there. Because my faculties are clouded with habitual perceptions, I may not be able to understand/perceive the answer as clearly as a better practitioner, but it still is pointing me in the right direction.
Sometimes the answer comes in results, such as a situation that seemed intractable suddenly resolves itself in a flash. People who seemed to be a huge obstacle are suddenly very flexible and amenable.
So, the question becomes, “What is coming from my true self, and what is coming from a bit of moldy cheese or a fragment of undigested potato?” What is arising from true nature, and what is just a bit of conditioned consciousness. I’ll admit this one is a bit tricky, and probably for truly advanced practitioners the difference is much clearer. But one thing I’ve learned is that things arising from our true nature are harmonious, wise, and tend towards the generous side. If it’s harsh, negative, and violates the precepts, you can be pretty sure that this is just the karmic echo, a bit of conditioned consciousness bouncing back.
At any rate, in practice if we cling to the idea that “I know” even if it’s something about our true nature, that act of clinging will lead us astray. So even when we know something, we need to respond as best we can, and entrust even that back to our true nature. It’s that act of letting go and entrusting that’s really magic, because it automatically corrects any delusions or misguided ways or dualistic tendencies that we may attach to the experiences we have, and to the things that seem to be arising from our Juingong.
Thank you Chong Go Sunim.
At the last meeting of the Bangkok Seon Club I met two wonderful Thai women, friends and long-time Dharma sisters, with a real interest in the teachings of Seon Master Daehaeng Sunim and in Seon spiritual practice. Being new to Hanmaum, although of course far from new to Buddhism, they asked a lot of really great questions. Even better, both these women have stayed in touch with me by email since the meeting, and just today I recieved a list of very nice questions regarding some of the things that came up in the last Zen Club.
I’d like to post the questions here and open them up to all readers of this blog. If any of these questions, even if only one, inspire you to respond, please leave a comment. The idea isn’t just for Chong Go Sunim to come along and provide the definitive answers, but for anyone to say what the response is for them personally. These are genuine questions from two life-long serious Buddhist practitioners coming across Seon teachings for the first time, and they’ll both be following this post with interest! Thank you for your responses!
1) What’s the meaning of Sangha ?
2) What is the difference between one mind and true nature ?
3) If Emptiness is nothing, then what is one mind ?
4) Is awareness to realize true nature or not ?
5) What is the difference between Enlightenment and Awareness ?
6) Is One mind and meditation the same ?
7) What does it mean to say that wisdom comes from True nature or Buddha mind that is beyond good or bad ?
Not to do evil, to cultivate the good, and to purify the mind.
This is the teaching of all the Buddhas.
– The Buddha, The Dhammapada, verse 183
You who desire true life
and wish to walk on God’s path:
Depart from evil; do good;
seek peace with all your soul.
– Psalm 34, adapted by Stephen Mitchell
Having done something evil,
Don’t repeat it,
Don’t wish for it:
Evil piled up brings suffering.
Having done something meritorious,
Wish for it:
Merit piled up brings happiness.
– The Buddha, The Dhammapada
Choosing to do good or evil
all depends upon whether I rely upon my One Mind.
– The Mind of All Buddhas, Seon Master Daehaeng Sunim
For one who at all times conclusively realizes the Buddha Mind, when he goes to bed, he goes to bed with the Buddha Mind; when he gets up, he gets up with the Buddha Mind… He functions with perfect freedom in accordance with circumstances, letting things take their way. Just do good things and don’t do bad ones. If you pride yourself on good deeds, however, becoming attached to them and abominating the bad, that’s going against the Buddha Mind. The Buddha Mind is neither good nor bad, but operates beyond them both.
– Bankei Yōtaku, (1622-93)
Thus the Master is available to all people
and doesn’t reject anyone.
He is ready to use all situations
and doesn’t waste anything.
This is called embodying the light.
What is a good man but a bad man’s teacher?
What is a bad man but a good man’s job?
If you don’t understand this, you will get lost,
however intelligent you are.
It is the great secret.
– Tao Te Ching, translated by Stephen Mitchell
You are to be great teachers, freed from the ego; you must live only to serve all people. Desiring to become as a big tree or a great container of Wisdom prevents you from being a true teacher. Big trees have a big use; small trees have a small use. Good and bad bowls both have uses. Nothing is to be discarded. Keep both good and bad friends; this is your responsibility. You must not reject any element; this is Buddhism. My only wish is for you to free yourself from conceptions.
– Zen Master Kyong Ho
Good and evil have no self nature;
Holy and unholy are empty names;
In front of the door is the land of stillness and quiet;
Spring comes, grass grows by itself.
– Seon Master Seung Sahn
The one mind of all Buddhas is my one mind,
inherently free of stain or purity.
– A Thousand Hands of Compassion, Seon Master Daehaeng Sunim
I’ve learned the hard way just how corrosive criticizing and complaining about others can be. I’m sure there are things that are more damaging to us spiritually, but criticizing and analyzing other’s faults has to be near the top of the list.
No matter whether you hear good things or bad things, do not let yourself be affected by them. Being praised when you lack virtue is truly shameful, while having your faults shown to you is a wonderful thing. If you are happy to see your faults, then you will surely correct them, while if you are ashamed of your lack of virtue, then this will spur you on to practice more diligently.
Don’t speak of other people’s faults, because eventually it will return and harm you. If you hear harsh speech or rumors directed towards someone else, look upon that as if someone was slandering your parents. Your criticism of someone else today will become criticism of you tomorrow. All things are impermanent, so whether you are criticized or praised, there is nothing to be happy or upset about.
Talking about the things that others have done,
“This was right,”
“That was wrong,”
from morning until night.
At last spending the entire night
deep in the haze of slumber.
If a monk lives like this,
how will he repay
all of the donations he has received?
Escaping from the three worlds will be