How’s that for a title! Lol. The whole idea of “Great being” (Daejangbu) is not a sense of superiority, but rather that we learn to live, to grow, beyond the animal habits that have gotten us this far. Instead of just repeating the patterns that have (sort of) worked for us up to this point, we are working at getting in touch with this energy of the whole, and trying to live in tune with this great flowing energy.
“As your practice of letting go and relying upon your foundation becomes deeper, you will go through innumerable strange and weird experiences. It’s not remotely possible for me to describe them all. How could a few words grasp this flowing that is life? If you’re walking along and you find something blocking your way, you move it or go around. You just do this and continue on.
“I’ve told you that when you unconditionally entrust something to your foundation, it responds to that because everything shares the same fundamental connection. It’s this response that’s sometimes called “Bodhisattva.” But this “Bodhisattva” functions according to the needs of the whole, and ordinary people are unable to see the overall picture.
“So when you’re dealing with all the ordinary, little things of daily life, it’s best to let go of your opinions about how they should go, and just unconditionally entrust that situation. Do this, and let go of any stray thoughts of “me” or “I did.”
“Take it all, whether it’s pleasant or unpleasant, going well or not, and entrust it there. Just go forward like this, doing your best to take care of things as they arise. If it seems like you’re surrounded by filthy water, or even clean water, don’t fall into blame or resentment. Just entrust it all to your foundation. Then it can change into water that’s useful to you.”
(From Finding a Way Forward, pages 33-35. This Dharma talk is also included in the collection, Sharing the Same Heart, which combines the English text of this Dharma talk as well as two others. This edition is also easier to find outside of Korea.)
Hi everyone, here’s the Dharma talk from the third week of this series. As the title says, “fearlessness” is the thread that runs through this week’s talk. The audio file and the basic text are below. Enjoy!
“However, if someone else doesn’t know how this one mind works, it’s not right for you to tell them what their past life was like or what their future will bring. Telling people things like that is contrary to the path, because through mind, through just one thought, everything can be changed. Try to experience for yourself how a single thought entrusted to your foundation can transform the things in your life.
You can apply this principle to every part of your daily life, according to your level of spiritual development. So, no matter whether the things you face are big or small, don’t be afraid of any of them. Don’t be overwhelmed; stand up to them courageously and go forward. Even if the sky were to collapse and you could see no way out, you should still be able to smile at it all.”
Over the years we’ve translated a number of interviews for the bi-monthly magazine, Hanmaum Journal. They’re usually interviews with sunims, discussing their lives, challenges, and spiritual practice. There are a number of these, so I’ll try to make them a regular feature.
Practicing Diligently — Chong Muk Sunim’s Story
For over twenty years, Chong Muk Sunim has been living and practicing at the Hanmaum Seon Center in Tucuman Argentina. Tucuman is located in north-west Argentina, in the shadow of the Andes Mountains. It’s located in the country’s smallest province, but it’s the heart of Argentina’s traditional culture. Although the area has a population of 1,300,000 people, only about fifty are ethnic Koreans. Thus the majority of members at the Seon Center are native Argentinians.
Book He Couldn’t Let Go Of
the time I was young, there was something that concerned me. On a
hill outside the small village I grew up in was a cemetery. When I
started middle school, I had to walk past it every day, and when I
did, I often had a strange, uncomfortable feeling. Looking around
there, I couldn’t help thinking of all people put underneath the
dirt. Once that happened, everything about their life just vanished,
and all this left me feeling that our lives are so insubstantial, and
almost pointless. I couldn’t help wondering what the point of
getting married and having kids would be, if they too would just end
up going through the same thing and feeling the same way about life.
Thoughts like this would suddenly hit me out of nowhere.
I had a tendency to think like this, I was always interested in the
spiritual. I would find a book or group I was interested in, and
follow that for a while. That’s how I became interested in
Buddhism: I read a book by Seong Chol Sunim, and wanted to know more.
It was during that phase that I saw an announcement for a Dharma talk
by Daehaeng Kun Sunim. That was in 1988 or so, at the newly
established Gwangju Hanmaum Seon Center. So I wandered over there,
and met the sunims in charge, and had quite a pleasant time talking
with them. Being around them and the lay members felt incredibly
natural and peaceful.
Center had a collection of Kun Sunim’s Dharma talks, and as soon as
I saw those, I was completely captivated by them. I’d never felt
like that before in my life. Once I started reading a few pages, I
just couldn’t put the book away. I was too filled with joy, but it
took me about six months to actually finish the book. Others had read
it a bunch of times, but to me, the contents were so deep and
profound that I kept rereading the same sentence over and over.
happened that a friend of mine had heart problems. One day her
husband called me and said that something had happened. When I got
there and saw her, she looked almost dead. There was nothing anyone
else could do for her, so I taught her about her foundation,
Juingong, and encouraged her to firmly rely upon that.
felt like she was about to die, and was even scared to fall asleep.
For a week she barely slept, and just kept reminding herself, “Hey,
Juingong! You’re the one who has to take care of this!” after
about a week, a thought arose within her, that “this won’t get
any worse” and she begin to relax. It was a tough situation for
her, but she had a strong feeling of “just take even this and eat
it up.” So she did her best to completely entrust the situation and
had a hard time seeing her in that state, but I found my courage and
went and saw her. She still looked like she hadn’t improved much. I
went back to see her three more times, and each time I talked with
her about taking whatever arose and just eating it up. It took that
much work before she seemed to improve. That experience really
deepened my faith in Juingong, and afterwards I was able to overcome
difficulties fairly easily.
Path Everyone Has to Travel
lot of the members of the Gwangju Center’s youth group from that
time went on to become sunims, and I too had thoughts of becoming a
sunim. Anyway, everyone has to work on their own evolution, and it
just seemed to me that, having met a true teacher, this was the best
way forward for me. I just felt so strongly that this is where
everyone is going to have to eventually end up. So I made up my mind
to become a sunim. I was so excited to even think about the
possibility of studying with such a respected teacher. So in December
of 1993, I spoke to the head of the GwangJu Center about it, and went
to our temple for monks, the Gwangmyeong Seon Center.
I’d been there for about two weeks, when the call came to go up to Anyang and see Daehaeng Kun Sunim. Up until then, I hadn’t been formally accepted as a postulant, a haeng-ja, and so my hair hadn’t been cut. We went to see Kun Sunim, and she cut my hair. She cut three pieces of hair (the rest was cut off later), and as she did, she said, “Like hair, ignorance always tries to grow back, so you have to be diligent about cutting it off.” Kneeling in front of her, I was overwhelmed with emotion. All I could think was that I would always return to and rely upon my Juingong, my foundation. This was my eternal teacher, and for as many lifetimes as it took, I would work on brightening this inherent light and awakening.
that, I formally began the life of a haeng-ja. We would wake up long
before the morning ceremony (which starts at 4am), clean and set up
the altar, do the morning “wake up round” with the wooden moktak,
attend morning ceremony, and then afterwards begin preparing
breakfast. And that was the beginning of the day. I would try to
focus on what Kun Sunim had said and apply it, “everything in your
life is being done by Juingong.” I mostly kept this in mind, but
there were naturally conflicts and differences of opinion, so there
were times that I had to work hard at keeping this in mind.
as a haeng-ja is sometimes called the practice is dying, because
completely letting go of what’s confronting us is similar. Still,
I’d get caught up in something, and only then later realize, “I
got deceived again.” I’d feel frustrated with myself, but I also
recognized that this was part of the process of growing. So I’d try
to take each thing that arose and try to entrust it to my foundation
and let it melt down there. There are still times I forget, but I
keep working at it.When I do, I try to remember to view it
non-dually, and return it to my foundation.
I was ordained in August of 1994, and then in April of 1995 I was sent to our center in Tucuman, Argentina. The Tucuman center was founded in 1991, by one layperson who sponsored it and asked Daehaeng Kun Sunim to establish a branch there. When asked where they should build it, Kun Sunim replied, “If you look behind your house, you’ll see a small hill. Go over that, and there’ll be a small river. Build the center on the far side of that river, below the mountain.” The layperson was quite surprised and uncertain what to do, because in the twenty years she’d lived there, she had never heard of a river in the area. But Kun Sunim reassured her, “It shows up when the rains comes. Build on the other side of that.”
The lay member looked into it, and it turned out that there was indeed a river there, which didn’t show up on the maps. It was called the River of Death, and was a dry river bed most of the time. It was the site of one of the worst massacres of the Spanish invasion. There they killed a huge number of native Americans who had lived across the river, below that mountain.
thought a lot about Kun Sunim during my first few years there. I
wished I could have practiced next to Kun Sunim for at least ten
years or so before I had to go overseas. When I first arrived, there
were only three Korean families that came to the Center, and about
twenty local people. I couldn’t speak any Spanish, and there was no
end to the frustrations that caused. But I still tried to take and
use that as part of my practice. I really had no choice but to keep
taking that and try to entrust it to my foundation.
the language problem needed to be solved, I enrolled in an adult
elementary school, and studied there for about two years. It turns
out that there are a lot of adults in the area who didn’t have much
chance for an education, so this school taught adults up through the
sixth grade level. I was just there to learn Spanish, so with some
skipping around, I was able to study up through the fifth grade
There are a lot of native Americans living in the Tucuman area, and they tend to be quite gentle, but perhaps because of the influence of shamanism, they are also quite focused on looking for something outside themselves. Perhaps it’s the influence of the Catholic Church? I don’t know. But one result is that like to touch the Buddha statue when they come in or leave. We ask them not to, but so many people have rubbed it that they’ve worn the gold plating off in some areas!
this is a traditionally Catholic area, because people haven’t been
able to find what they need, they’re open to other spiritual
traditions. Because they can truly find something here, I think the
future of Buddhism in Argentina is bright.
In 1997 or 1998 I called Kun Sunim in Korea, and while talking with her, I asked her about how I could explain spiritual practice to the people her. She told me to use the example of a tree, where every single leaf and branch depended upon the tree’s root. Like this, if people depended upon their own internal root, and entrusted everything to it, having faith in it, then through this root of theirs, they would be connected with everything and able to communicate with it all. There are a lot of people who are searching for inner peace, and when they come to the Center, this is what I teach them.
There are no few difficulties in spreading Daehaeng Kun Sunim’s teachings in Argentina. First off, there aren’t many Koreans in Argentina to reach out to, which leaves mainly native Spanish speakers. The Buenos Aires Hanmaum Seon Center has been working hard to translate texts into Spanish, along with making subtitles for Kun Sunim’s video Dharma talks, but it’s slow work and we always need more. Videos are particularly nice because then people can see Kun Sunim and hear the energy in her voice. It would also be wonderful if we had more published collections of Kun Sunim’s Dharma talks, so that anyone visiting a bookstore could find them.
hard to underestimate the importance of having more sunims and people
who are interested in helping foreigners. Although it’s hard to
suddenly increase the number of sunims who have some ability with
Spanish, in the long term, that’s something that can be increased
with education. Foreign language education, along with a familiarity
of the local culture are going to be essential to increasing interest
among native speakers.
are more things than I’d like to admit where I’ve had a hard time
letting go of, where “dying” to them happened slower than I would
have liked. I try to remember that all things are being done by our
foundation, Juingong, but sometimes when something happens, it’s
“I” that arises and responds. Then I find myself trying to think
my way out of the problem instead of letting go. I understand that
this “I” doesn’t exist, at least in theory, but in practice,
it’s still there when I look at how I respond.
work on this, sometimes I compare what I’m facing to being on the
edge of a cliff. “If I’m already dead, then jumping off shouldn’t
be any problem!” And then try to let go as if I was jumping off. At
first this was difficult. Who likes to let go, to “die” to what
we cling to? But once I experienced this kind of letting go, it
becomes easier. If I can really let go like this, then things that
were so heavy and worrisome suddenly become as light as a feather.
was all just my internal dialogue, and done through this fundamental
mind, but it was as desperate as if I was on a real cliff. It can be
that hard to let go of things. But what Kun Sunim says about “dying”
is really true, and something that people have to work on and find
their way through. It would be wonderful if it all happened just like
snapping your fingers, but there are lots of times when I regret
having lost my way.
there’s nothing to handle or let go of, but in terms of practice,
you have to be the equivalent of a college graduate to reach the
point where you can say “There’s nothing to let go of.” With
effort and practice, we can realize that inherently there’s nothing
to have faith in and nothing to let go of, “Ah, it’s just all
being done by Juingong. Everything is empty and flowing.” But we
have to get to the point where we can let go by reflex, where we can
entrust without needing to even think about it, and do this with
everything. Then our perspective will really change!
Like students passing through elementary school, going to middle school, and then high school, we have to take each thing and do the best we can with it, in that time and place. Then we can grow. If someone just tosses around words like “Everything is empty,” without the deep practice that underlies them, then it’s like an elementary school student imitating a college student. They won’t be able to act on the implications of that, nor will they have made any progress on dissolving ancient habits of thought and behavior.
now, after all these years, I still think that there is nothing more
important than spiritual cultivation and growth. From ancient times,
people who had awakened to this inherent nature have been more
numerous than hairs on a cow, yet those people who continued on and
truly applied this and awoke to its full potential seem to have been
fewer than the horns on that same cow.
you awaken, that isn’t the end. Even though you’ve awakened, if
you don’t keep working at dissolving these ancient habits, your
path will become more and more hazy. Awakening is just the beginning.
We have to keep letting go without cease or end. We have to keep
letting go again and again. Even if we’ve already let go of
something, we need to keep letting go if it arises again. This is
what practice is to me.
my teachers kindness
It’s been over twenty years since I’ve come to Argentina. Even though Daehaeng Kun Sunim’s body was far away, being able to study under such a teacher has been my happiness. Really, where could you find anyone like her? Even though she left her body several years ago, I still feel like she’s always with me and guiding me forward, as one.
ago, when I heard Kun Sunim was going to the US, I took a plane and
flew to Chicago just to see her again. Seeing her at the center
there, I started crying. It suddenly hit me so hard that Kun Sunim
was always with me, that we were always as one.
I saw her, she’d gently tell me, “Practice diligently.” And I’m
always trying to fulfill that. She really showed us the way, and
utterly guided us, even though I’m not able to follow through on
everything. I feel bad about this sometimes, but I also think that if
I’m doing the very best I can with whatever is arising, then maybe
that will be good enough to pay her back for her love and guidance.
I’m going to keep trusting this foundation and turning over
everything to it. That’s all there is! Thank you.
This week’s talk looked at the idea of fearlessness and lucid dreaming. Lucid dreaming might not be the first thing you think of, but it’s got some nice overlap, because of the fearlessness that arises when we understand that it’s a dream and can’t truly hurt us.
It also teaches people to stop and actually be aware of exactly what’s going on at any random moment. And so the exercises are a nice inspiration for stopping and just checking in with ourselves.
Lucid Dreaming (자각몽), Lucid Living At random times during the day, just stop and try to ask yourself the first two questions, along with a few of the others. Keep doing this, and see if you can also do it in your dreams.
Am I awake right now? Am I dreaming now?
Am I entrusting this situation to true nature? My true nature, this fundamental Buddha-essence can take care of me.
What can I learn from this? This is all flowing, so it can all be changed.
(further questions for awareness and letting go)
What am I worried about right now? What have I been thinking about? What am I feeling? Where am I hurting?
What am I seeing?
What am I hearing?
(Remember, always interpret dreams positively! Even if it seems difficult, find a positive view, because everything is flowing and reacting to the thoughts we give rise to. )
Whoohoo! We’ve started! The new Dharma talk series is underway! It’s looking like it’s going to be an interesting series. Here’s the audio for the first Dharma talk!
These are recorded the day after the talk, in only English. At the Thursday night talk, I use a mix of Korean and English to make sure everyone is following along. I don’t have a script, other than the topic of the evening, so the recorded talk may be a little different from the evening talk.
A Great Being
Go forward leaving behind no traces of yourself. Become a great being, who refuses not a single thing, while viewing all things positively. Become a great being, who unconditionally embraces everything, free of ideas of getting rid of or holding on to, who doesn’t try to block what comes, * nor cling to what leaves. Become a great being, neither stained by the things of the world, nor clutching at them. Become a great being, who is the most ordinary person, yet also the most extraordinary.
* The Korean word here translated as “what comes” and “what leaves” is 인연, that is, karmic affinity. So the text is really saying “who doesn’t trying to block coming karmic affinity, not cling to karmic affinity that’s leaving.” I quite like this nuance, as it implies that what’s coming and going is something we’ve contributed towards. I’m torn about adding it to the written version because it seems to break up the flow.
대장부 아무 자취도 남기지 않는 발걸음으로 걸어가라 닥치는 모든 일에 대해 어느 것 하나 마다하지 않고 긍정하는 대장부가 돼라 버린다 안버린다 하는 마음이 아니라 오는 인연 막지 않고 가는 인연 붙잡지 않는 대수용의 대장부가 돼라 일체의 것에 물들거나 집착하지 않는 대장부가 돼라 가장 평범하면서도 가장 비범한 대장부가 돼라
There’s a new subtitled Dharma talk by Daehaeng Kun Sunim up on YouTube. I might be biased, but I always think they’re great! 🙂 Actually, one of the things I do like about this is that people can hear the energy of Kun Sunim’s voice for themselves.
Wow, Autumn’s already here! This week we’ll be starting a new English Dharma talk series called “The Daejangbu Project”. In Korean, Daejangbu (dae-jang-bu) is an interesting concept, something along the lines of a “true human being.” But there’s also a sense that this person is no one’s victim. They’re not quite “large and in charge,” but at the same time, they’re not blown about by the winds of life. It’s someone who’s actively working life, who, if not exactly setting their own course, is flowing perfectly with life, without being stained by it.
Come join us for this one! I think it will be interesting! 🙂
The text and recording will be posted after each talk. (Although if there’s a demand for it, I might post the text ahead of time.) The talks will be Thursdays from August 29th, through October 10th, in the 2nd floor Dharma hall at the Anyang Hanmaum Seon Center. (We’ll be skipping September 12th and October 3rd because they’re Korean holidays.)