has no figure. Thus, the ancient telling said: "Non-being becomes 'right
seeing' while being is 'false seeing', so it presents itself sometimes as truth
and sometimes as falsity, and its clue cannot be known."1)
That is, as there is no concrete figure it is right seeing to see it as non-being,
while we come to see it through its figure that is expedient means, which is
genuinely falsity. And since it has no figure it is sometimes true and sometimes
false so that the opponent cannot get a clue of it. This is TAEKWONDO.
This Ilgiyae is, to be compared, like: "Even
a step or/ Even a sudden turn/ With its meanings over all directions/ Like the
forest of Taebaek mountain,/ The whole of which/ Contains infinite path ways."2)
It includes every way and leads to every direction. A man that has no idea of
the forest, however, will be lost in it, while it is nothing but what it exactly
is so that "Only the wise man can/ Go
through every path passing the true one"3)
On the other hand, however, the forest of Taebaek mountain cannot a way. For
it is neither a path way nor several ones. Therefore, the buddhists say "what
is called "the Religion given by Buddha" is not, in fact Buddha-Religion."4)
Likewise the so-called Ilgiyae is not really one art. Thus, the Ilgiyae(one
skillart) that is said is not really such, therefore it is just called "Ilgiyae."5)
Knowing TAEKWONDO and obtaining Ilgiyae you can do a same thing doing different
things and intend nothing particular yet also pursuing pertinaciously your objective.
"This has been extended conceptually
to be regarded as doing of not doing(êÓÙíêÓ) by Lao-tsu, as following one's heart's
desire not overstepping the boudaries of the right(ðôãýá¶é° ÝÕë²Ï») by Confucius, and
Moksa(ú°÷) or Prajna(Vrajna, Úõå®) by Buddha."(Ch.6) That is to say, showing
no particular intention, you can devote your sincere effort all the more, so
that you achieve your objective in the manner that cannot be measured. This
is also same as doing both of erasing and picturing yourself.6)
Thus, Lao Tzu said, "<Do> is empty(like a bowl). It may be used
but its capacity is never exhausted"7)
and Confucius said, "it is impossible to leave <Do> but people don't
cares it by themselves. This is why they come to have abuses to be excessive
or deficient."8) In addition to that it
is not different from Buddhist's truth, "hence Tathagata said 'the whole
realm of formulations is the Buddha-Religion'"9),
whereas also saying "all phenomena from the very first have of themselves
constantly borne the marks of tranquil extinction."10)
To explain this for a moment, since <Do> is empty in its essence it follows
the way of doing nothing and since its capacity is never exhausted it can rule
everything by doing nothing. This is the reason why Tzu said, ¡°By doing nothing
along <Do>, all things will be in order.¡±11)
On the other hand, as it is impossible for man to leave <Do> it is also
possible to get ¡®following one's heart's desire not overstepping the boudaries
of the right¡¯[ðôãýá¶é° Üôë²Ï»], which Confucius said of. And it is why common people
cannot obtain it just because they don't care it. It means they come to be excessive
or deficient. And, because the whole realm of formulations is the Buddha-Religion
there is nothing that breaks principle and because it is always the marks of
tranquil extinction it is to be realized through Prajna. Therefore, "as
a rule, the <Do> of Prajna has nothing either to say it is or is not <Do>,
or to say it is or is not ultimate. Fully empty so nothing is not silent, and
wide open so nothing is closed to any direction. This is to know that the true
entity has no figure so that it can be shaped by any kind of figure and that
true brightness has nothing to be brighter so that it has nothing that is not
bright."12) It is the explanation of the
Master Won Hyo.
1) ¼¼ ÇÑ¾ó ¸»¾¸ 5. ¼¼ ³ª[ß²ä²]: ÙíêÓïáÎº, êóíÂÊ£Îº, ûäòØûäØÍ, Ø°ò±ÐìÑ¦.
2) "Tightening a Black Bet On a White Uniform", Taebaek.
3) "Tightening a Black Bet On a White Uniform", Taebaek.
4) Diamond Sutra, 8. á¶êÓ ÝÖÛöíº ñíÞªÝÖÛö.
5) "I say that the whole realm of formulations is not really such, therefore
it is just called "Realm of formulations." Diamond Sutra 17d:
á¶åëìéôîÛöíº ñíÞªìéôîÛö. ãÀÍº Ù£ìéôîÛö.
6) "That I Clench My Fist", 2. ³ª¸¦ Áö¿ò°ú ³ª¸¦ ±×¸²Àº °°Àº °Í.
7) Lao Tsu, Tao Te Ching, 4. êÓå¥êÓÙíêÓöÎÙíÝÕö½.
8) The Doctrine of the Mean, 04-02 Ô³ÝÕÊ¦ìÆìÑí»ÝÕóÌ ãÀì¤êóÎ¦ÝÕÐàñýøÉ.
9) Diamond Sutra, 17d. ãÀÍº åýÕÎàâìéôîÛöËËãÀÝÖÛö.
10) ¡ºÛöü¤Ìè¡», ±¸ÀÎ»çº» 2Æí Expedient Means 48. ð³ÛöÀÌ ðôÜâÕÎÇÏ¿© ßÈí»îÖØþßÓÀÌ´Ï. cited from: Trans.
Burton Watson, Ths Lotus Sutra, Columbia University Press(1993), p37.
11) Lao Tsu, Tao Te Ching, 3. êÓå¥êÓÙíêÓöÎÙíÝÕö½.
12) êªüû, ÓÞû´ÓøÌèðóé©, ùÛÝÖ 1-480 ß¾: Üý÷îå´êÓò¸Ô³å¥ ÙíÔ³ÞªÔ³Ùíò¸ÝÕò¸ áËåêÙíá¶ÝÕâÝ÷ÁæÔÙíá¶ÝÕ÷¹ ãÀò±ãùßÓÙíßÓÍºÙíá¶ÝÕßÓ òØðÎÙíÙ¥ÍºÙíÝÕêÓÙ¥.