A pond state (澤國)

A pond state (Taekguk, 澤國)

A man's caliber should be wide and spacious.
Caliber (Scale, saying large caliber or big bowl),
Why would I say this pond state (澤國) to you, the Taekguk;
Pond taek(澤) and state guk(國), Taekguk.
The great pond, embankment (water embankment), the big embankment is called taekguk.
Why is it called taekguk; pond state?
The plants in the water is called soocho(水草), water soo(水), plant cho(草).
In an embankment, there are some water plants,
and there may be some lotus and small minnows,
also some water shrimps called Saebaengyi,
some chirognomy species and mayflies, and water snakes,
also some kind of tadpoles and flogs,
and various kinds of things exist in the pond.
The big embankment is able to accommodate them all;
hundred kinds of plants, hundred kinds of animals, bugs and insects,,,
It accommodates them all and that's way it is called Taekguk (澤國).
Although it is small, but called a pond state.
When we say a state, there are someone who has their family name Kim, Lee, Park, Choi, and all types of others.
There are some bad guys who even killed his father, and good one who serves his parents well,
the thieves, robbers, gangsters, and also other good ones as well.
Doesn't the state accommodate all of the goods and evils?
People should have such broad-mindedness like Taekguk (澤國).
Doesn't the pond embrace them all? Roundly and roundly,, peacefully and amicably,,,
But it doesn't mean that you should be a mugolhoin (無骨好人) which means an excessively good-natured person without any bone. People must be broad-minded but also have their bones (backbone or integrity)

-From the book 'Spring Birth Autumn Death' by His Holiness, Taesangjongdosanim of Jeungsando-


택국(澤國)

사람은 국이 널찍널찍~ 해야 한다.
국(기국, 국량이 크다, 그릇이 크다)
내가 오죽 하면 택국(澤國) 얘기를 하겠는가, 택국.
못 택 자, 나라 국 자. 택국.
큰 못, 방죽(물방죽)도 방죽 나름이지, 큰~ 방죽을 택국이라고 그런다.
왜 못을 택국이라구 하느냐~ 하면은,
물에서 사는 그걸 수초(水草)라고 그런다, 물 수 자, 풀 초 자.
방죽에는 그 수초도 있고,
연꽃도 있을 수 있고. 또 쪼그만 송사리도 있고,
새뱅이라고? 물새우 그런 것도 있고,
깔따귀도 있고 하루살이도 있고, 배암(뱀)도 있고,
무슨 올챙이 새끼도 있고
개구리도 있고 별의별 게 다 있다.
큰 방죽은 그걸 다 수용을 한다.
백가지 풀, 백가지 동물, 미물곤충 다~ 수용을 한다 이 말이다.
아 그래서 택국, 비록 작지만 ‘연못·나라다~’ 한다.
한 나라라고 할 것 같으면
김가 이가 박가 최가, 별스런 거,
애비 죽인 나쁜 놈, 효도하는 사람, 다 그 나라 가운데 있고,
도둑놈도 있고 강도도 있고, 뭐 좋은 사람도 있고,
선악을 모두 다 수용 하지 않는가.
사람은 택국 모냥 포용력 이 있어야 한다.
못은 다 수용하잖는가? 둥글둥글~ 하면서 말이다.
그렇다고 해서 무골호인(無骨好人), 뼈 없는 좋은 사람이 되라는 것도 아니다.
사람은 포용력이 있으면서도 규모(기개,절개) 가 있어야 한다.

-春生秋殺-

Yinfujing

陰符經 [Eumbugyeong or Yinfujing]

[上篇, Volume 1st of 3]

Observe the Way of Heaven and hold the movements of Heaven, that is the utmost. There are five phases in Heaven and those who perceive them shall flourish. The five thieves dwell in the mind, widely utilize them in Heaven. Then, the universe shall be within one’s palms, and myriads of creative changes shall occur in one’s Body (身). The nature of Heaven is Human and the Human mind is the source [機] of all creative changes. After the establishment of the Way of Heaven, the way of Human shall be settled. When Heaven releases the destructive qi [機], the stars and constellations shall leave out of their orbits. When Earth emits the deadly qi [機], the dragons and snakes shall climb up onto the land. When Human expresses the lethal qi [機], the Heaven and Earth shall be turned upside down. When Heaven and Human work together, the myriads of creative changes shall be settled on the firm basis. In the nature are both dexterity and clumsiness which could be degraded or hided. The evils of nine orifices are in three pivots; [ear, eye, mouth] which could be kept active or still. The fire is generated from the wood, so the calamity that arises certainly ceases down. Though the traitors appear in the nation, when the time changes, they are definitely demolished. Thus, the one who knows this and cultivates himself is called a Sage.

[中篇, Volume 2nd of 3]

Heaven begets life and Heaven terminates it, that is the principle of Dao. Heaven and Earth are the thieves to harm all beings, all beings are the thieves to harm Humans, and Humans are the thieves to harm all beings. When the three thieves are harmoniously balanced, the three foundations; Heaven, Earth, Humanity shall be peaceful. Therefore it is said: Have a meal in its proper time, then hundreds of bones shall follow the principle. Mobilize the source [機] according to the principle, then the myriads of creative changes shall be stabilized. People apprehend the divinity of manifested spirits, but they do not fathom the numen of non-manifested spirits. Sun and Moon have their exact numbers of degree to run, and the big and small of all things are already fixed. (Thus, the movements of sun and moon and the scale of all things should be followed by the destined program.) The virtue of a Sage and the brightness of spirits come from this fulfillment. Nobody under Heaven could perceive and notify a thief of the mysterious source [機]. Thus, the superior gains this shall firmly keep it amid poverty, but the inferior gains this shall take it lightly to impair his life.

[下篇, Volume 3rd of 3]

A blind is good at hearing; a deaf is good at seeing. Cut off the benefit of one branch from the root, then the divine usage shall be ten times stronger. Repeat the circulation of day and night for three days with ceaseless concentration, then the divine usage shall be ten thousand times stronger. The mind arises from materials and dies in materials, so the source [機] is in the EYE. Heaven and Earth seem to have no benevolence, but the great benevolence comes from Them. With the swift thunders and fierce winds, nothing could be still without a movement. The ultimate bliss nourishes the generous character; the ultimate tranquility nurtures the rectitude character. Heaven and Earth seem to be utmost private but their employments are most impartial. It is the subtle qi (炁) that capture and control the flying bird. Life is the root of death, and death is the root of life. The benevolence comes from the harmfulness, and the harmfulness comes from the benevolence. A fool considers the principle is sacred because of the writings of Heaven and Earth, but I consider the principle is holy due to the reason of 'things created on their proper time'. People seek the sacred with the foolish and danger, but I seek the sacred with wise and comfort. People expect the sacred from the bizarreness, but I expect the sacred from the commonness. Thus, it is said that people sink into the water and fall into the fire by themselves following the way to ruin. The Dao of Nature is tranquil, from which Heaven, Earth and myriads of beings are created. The Dao of Heaven and Earth is immersed, for which Yin and Yang rise to compete each other. Yin and Yang mutually interact each other, therefore the creative changes become smooth. A Sage who knows the Dao of Nature shall not violate it rather control things with it. The utmost tranquil Dao is similar to a coming principle of calendar; nobody could perceive it. However, thereupon is an extraordinary container [器] from which myriads of phenomena [象] spring up. The eight trigrams and sixty cycle of gabja, 八卦甲子 is the secretly hidden source [機] of creative changes and the mysteries of Yin and Yang's mutual competition. It illuminates clearly and clearly and more obviously, that is the image [象].

*五賊 (five thieves) is another name of 五行 (five phases or elements)
*身 (Body) has its meaning in two levels; Celestial Body and Human body.
*機 (Foundation) is utilized with various expressions here; mind, source, qi since the mind is the source of all creation and qi arises from this foundation.

As the master Lee, Ok-po mentioned in [Yeongbogug-jeongjeong-jibeob (靈寶局定靜之法)], the canon "Eumbugyeong or Yinfujing (陰符經)" has been highly valued in Daoism from the ancient. There is no established theory about the source and author of this canon. This scripture has been conveyed as a secret text on the sly from the ancient time. Eumbugyeong or Yinfujing (陰符經) known as [Samhwang-Oggyeol-Eumbugyeong, 三皇玉訣陰符經] was given to Huangdi (黃帝), Heonwon; the Yellow Emperor by the master Jabu Seonin (紫府仙人) in the era of Jaoji Hwanung (BCE 2707-2598), Baedal Dynasty.

The master Jabu Seonin (紫府仙人) is a descendant of Balgwili Seonin 仙人 who was an alumni of the great Bokhui, Fuxi. Therefore, it is possible to assume that Eumbugyeong contains the core spirit of Singyo (神敎; spirit teaching). It is highly recommendable to read this text. (Though it is assumed that the original text of this scripture has been quite diminished and adapted as the time passed on)

However, It is well known that Huangdi (黃帝) Heonwon; the Yellow Emperor is the author of 'Yinfujing which contains the core secret of Heaven'in the world and the scripture had been conveyed to Jiang Ziya (姜太公), Guiguzi (鬼谷子), Zhuge Liang (諸葛亮) and Kou Qianzhi (寇謙之) but it was hidden in the mountain Sungsan (崇山) by the daoist Kou Qianzhi (寇謙之) because he could not find the proper person to convey after. And it is around Tang dynasty that this book was known to the world because Li Quan (李筌) put the comments on this scripture. Several various scriptures currently have been conveyed after numerous people put the commentaries.

-Roughly translated on Aug. 22, 2014-

Korean Reference:
http://www.dahn.org/contents/dahnbooks/hjubk.htm
http://www.hwandangogi.or.kr/hwan/community.php?mid=16&r=view&uid=702
http://www.ilgwando.org/new/doduk/current.php?year=2004&month=8&order3=21

【上篇】

觀天之道 執天之行 盡矣
天有五賊 見之者昌
五賊在心 施行于天
宇宙在乎手 萬化生乎身
天性人也 人心機也
立天之道 以定人也
天發殺機 移星易宿
地發殺機 龍蛇起陸
人發殺機 天地反覆
天人合發 萬化定基
性有巧拙 可以伏藏
九竅之邪 在乎三要 可以動靜
火生于木 禍發必剋
姦生于國 時動必潰
知之修鍊 謂之聖人

【中篇】

天生天殺 道之理也
天地萬物之盜 萬物人之盜
人萬物之盜
三盜旣宜 三才旣安
故曰食其時 百骸理
動其機萬化安
人知其神之神
不知不神而所以神
日月有數 大小有定
聖功生焉 神明出焉
其盜機也 天下莫能見 莫能知
君子得之固窮 小人得之輕命

【下篇】

瞽者善聽 聾者善視
絶利一源 用師十倍
三返晝夜 用師萬倍
心生于物 死於物 機在目
天地无恩 而大恩生
迅雷烈風 莫不蠢然
至樂性餘 至靜性廉
天地至私 用之至公
擒之制在炁
生者死之根 死者生之根
恩生于害 害生于恩
愚人以天地文理聖
我以時物文理哲
人以愚虞聖 我以不愚虞聖
人以奇期聖 我以不奇期聖
故曰沈水入火 自取滅亡
自然之道靜 故天地萬物生
天地之道浸 故陰陽勝
陰陽相推而 變化順矣
是故聖人知 自然之道
不可違因而制之
至靜之道 律曆所不能契
爰有奇器 是生萬象
八卦甲子 神機鬼藏 陰陽相勝之術
昭昭乎 進乎 象矣

Honheo ipjin (混虛入眞)

There is one expression 'Honheo ipjin (混虛入眞) which summarizes all methods of mind cultivation. Honheo (混虛) is called the state of nothingness in both the tangible and intangible, it is the state of no color or no light to the eyes. 'Through this state of consciousness, Honheo (混虛), we will enter (入) the realm of truth (眞).' That is the 'Honheo ipjin (混虛入眞)'. However, you should not force yourself artificially to enter (入) the realm of truth (眞). Once your study is mature enough then, you will naturally enter this state of truth (入眞).

The longer you do meditate, the lesser the worldly thoughts appear. Ten thoughts will be reduced to nine, eight, five, three, two, and eventually the worldly thoughts will be totally vanished. Through such process, you could enter the state of oneness with the nature. When you do meditate continuously within such state, you will eventually attain the state of 'Manghyung mangje (忘形忘在)'; forgetting your form, forgetting your existence.

You will totally lose the awareness of yourself; both your existence and non-existence in this universe. 'you will even forget what you are doing in your position.' - That state of consciousness is called as Honheo (混虛) in which you will indeed enter (入) the realm of truth (眞). That is the meaning of 'Honheo ipjin (混虛入眞)'.

-From the lecture of His Holiness Jongdosanim of Jeungsando on 1440716-

-Roughly translated on July 17, 2014-

Will You Follow Me, Even Through Water and Fire?

[Will You Follow Me, Even Through Water and Fire?]

On November 22, Taemonim asked the disciples, "Will you follow Me, even through water and fire?" The disciples pledged that they would. While making an offering of wine during a chiseong early in the morning of the twenty-fifth, Taemonim asked the disciples, "How many drops of wine have fallen on the table?"

They counted and told Her, "Twenty-three." She asked them again, and when they counted the second time, they found twenty-four.

When they told Her how many there were, She said, "It should be so."

[Taemonim Is Detained by the Police]

In those days, scandalous events beset Cha Gyeong-seok's organization every day, prompting constant surveillance by the regional police, which eventually led to the arrest of eighteen senior organization officials, including Cha Yun-chil, and their severe torture at the police station in Mokpo. At that time, Yi Sang-ho of Gyeong-seok's organization took the lead in resolving the incident and blamed everything on Taemonim. 

The police subsequently set out for Jojong-ri Village to arrest Her. On October 25, around noon, the policemen arrived in the village and questioned Gang Sa-seong about Taemonim's whereabouts. Alarmed, Eung-chil rushed to Taemonim and urged Her, "There is certain to be trouble. Please hide for a while."

"Why should I flee whatever comes My way?" Taemonim replied. Then, She took a sheet of paper bearing a talisman for expelling harm, and She wrote on it the Haemaju Mantra. "I already knew of this, but I must accept what is to come without reservation to prevent repercussions," said Taemonim as She sat in serenity. 

"Hiding is out of the question." Soon, the police came and asked for Taemonim. From inside, She called out for the followers to lead the police to Her. She and the policemen exchanged a few words and then, with Eung-chil, they all left for the Mokpo Police Station.

-JSD Dojeon 11:35-

[Persecution by Jang Hyo-sun]

On January 15, 1904, Sangjenim lay down half-asleep after drinking some rice wine. The young son of a man named Jang Heung-hae suddenly became critically ill and neared death, and the child's grandfather, Jang Hyo-sun, rushed to Sangjenim and begged Him to cure his grandson. Still lying on His back, Sangjenim replied, "Give the child some fresh, cold water to drink."

When Hyo-sun did as instructed, the child suddenly died. Hyo-sun, who was nicknamed 'The Tempestuous' because of his violent temper, grew enraged and conceived a grudge against Sangjenim, declaring, "My grandchild is dead because He instructed me to give the child the wrong prescription. I have seen one touch of His hand revive a dead man and one word from His mouth cure someone on the verge of death, so He must have killed my grandchild willfully. With that man's extraordinary dao mastery, a handful of earth, let alone a glass of water, could have cured the child."

Hyo-sun captured Sangjenim, bound His hands behind His back, and dragged Him toward the local officials' quarters. On the way, Hyo-sun, seeming to regret his action, unexpectedly untied Sangjenim and said, "I am the one at fault here. The child simply died of a sudden illness. How can I blame You?" Desiring to once again be on good terms with Sangjenim, Hyo-sun invited Him to stay at his house. Sangjenim declined the offer and went to stay at Seo Won-gyu's house, and the next day, He continued onward to Yi Jik-bu's house.

That day, Hyo-sun went to Won-gyu's house, expecting to find Sangjenim there, and he grew enraged when he discovered that Sangjenim had gone. "The murderer has escaped!" Hyo-sun roared in fury and then began searching for Sangjenim everywhere.

-JSD Dojeon 3: 44-

[The Suffering of Sangjenim's Family]

Knowing that Sangjenim's family had recently moved into a small room in Hwajeong-ri Village in Jeonju County, Hyo-sun and his family decided to travel there and cause an uproar. Sangjenim had gone to Jeonju and asked His father's concubine to brew some rice wine. Before He left, He repeatedly said to her, "No one should taste this wine."

But when the Sacred Father came home, the concubine forgot what she had been told and offered him a bowl of the rice wine. Before long, Sangjenim returned home and discovered that someone had been drinking the rice wine.

"Who drank this rice wine?"

"Your mother," the concubine lied.

"Disaster approaches," Sangjenim warned. "Flee from this place immediately!" And Sangjenim Himself then left the house.

A short time later, Hyo-sun and his family burst into the house. They made the Sacred Mother kneel down and violently beat her until she was soaked with blood. Suddenly, an old man with white hair entered the house and rebuked the intruders, "Of what transgression is this woman guilty? How can you beat her for the actions of her son?" These words drove Hyo-sun and his family away.

Later, Sangjenim returned to visit His mother and learned what had taken place. He said to her, "Crush some raw foxglove and apply it to your wounds." She did so and completely recovered within a day.

The trouble caused by Hyo-sun's family forced Sangjenim's family to flee to Gulchi Village in Taein County.

-JSD Dojeon 3: 45-

[Sangjenim Accepts the Qi of Strife to Dissolve It]

Meanwhile, unaware of the uproar that Hyo-sun was causing, Hyeong-ryeol went to Hwajeong-ri Village to seek out news of Sangjenim. Hyo-sun's family promptly captured Hyeong-ryeol, bound him, and took him to Won-gyu's house, where they tried to coerce him into revealing Sangjenim's whereabouts. Unable to obtain any information from Hyeong-ryeol, they became enraged and beat both him and Won-gyu. It was not until late at night that Hyeong-ryeol escaped.

Unable to tolerate the harassment occurring day after day, Won-gyu closed his herbal medicine shop and took his family to hide in Iksan County.

The campaign of persecution by Hyo-sun caused Hyeong-ryeol to lose track of the whereabouts of Sangjenim and His family, and Hyeong-ryeol searched for them everywhere. Eventually, he found Gap-chil in Gobu County, and Gap-chil told him that Sangjenim was staying in a small farmhouse at the foot of Duseungsan Mountain. Hyeong-ryeol immediately visited Sangjenim and returned home after arranging to meet again.

One day, a disciple asked Sangjenim, "You have limitless power, so why did You tolerate Jang Hyo-sun's persecution?"

Sangjenim explained, "Strife within the family of dao or within your own family brings about disorder in the governance of the spirit realm, and such strife, left unchecked, would lead to mighty disasters worldwide. So I, Myself, embraced the qi of strife to dissolve it. It is for these reasons that I have always counseled you to insist on peace."

-JSD Dojeon 3: 46-

[Jang Hyo-sun's Death]

In June, Sangjenim visited Hyeong-ryeol and told him, "Go to Gim Byeong-uk in Jeonju County and arrange for him to visit Me later." Carrying out Sangjenim's order, Hyeong-ryeol made an appointment for Byeong-uk to see Sangjenim the following night. On his way back, he heard that Jang Hyo-sun had died.

When Hyeong-ryeol arrived home, he informed Sangjenim about the appointment and Hyo-sun's death, adding, "That man should have died at our hands. It is a shame that he died of natural causes. How can we say that heaven is just?"

"What are you saying? The dead are to be pitied." Sangjenim remonstrated. "Everyone's fortune or misfortune, superiority or inferiority, strength or weakness all depends upon their mind."

The next day, instead of seeing Byeong-uk, Sangjenim left for Gobu County with Hyeong-ryeol. Hyeong-ryeol thought it strange for Sangjenim to break His appointment and inquired about the reason for this, but Sangjenim simply laughed without replying.

-JSD Dojeon 3: 51-

[The Power of the Taeeulju and Unjangju Mantras]

One day, Sangjenim revealed to the disciples, "I have tested the Taeeulju Mantra and the Unjangju Mantra. Chant them repeatedly. Gim Byeong-uk's tribulation was resolved by the Taeeulju Mantra, and the Jang Hyo-sun's uproar was resolved by the Unjangju Mantra. The Taeeulju Mantra will open the prison gate even if you have committed treason, and the Unjangju Mantra will open the prison gate even if you are convicted of murder."