When you arrive here, you must abandon all with your whole body, not doing anything, not doing not-doing-anything.  Go straight to the empty and free and vast, with no pondering what to think.  The previous thought is already extinct, the following thought does not arise, the present thought is itself empty.  You do not hold to emptiness, and you forget you are not holding on.  You do not reify this forgetting: you escape from not reifying and the escape too is not kept.  When you reach such a time, there’s just a spiritual light that’s clearly aware and totally still, appearing as a lofty presence.

Do not wrongly give birth to interpretations: just bring up the meditation saying twenty-four hours a day, whatever you are doing.  Do not be oblivious of it for a moment: diligently come to grips with it and study it in fine detail.  If you keep studying like this, pulling it back and forth, when you reach the proper time, you better look back most carefully and see what Zhaozhou’s No means.  When you are [unable to turn back] like a rat going into a [hollow] horn, then views are cut off.

When those of sharp faculties get here, they empty through and smash the lacquer bucket [of ignorance] and capture and defeat Zhaozhou.  They have no more doubts about the sayings of the world’s [enlightened] people.

Even if you are awakened like this, do not speak of it in front of people without wisdom.  You must go see a legitimate teacher of the school.”

[A Buddha from Korea: The Zen Teachings of T’aego, translated by J. C. Cleary. Teaching No. 15 is on pp. 106–107.] See also the 10k film: “Master T’aego Addresses the Great Assembly of Dragons and Elephants“

T’aego Addresses the Great Assembly of Dragons and Elephants

A Ten Thousand Films Production 2011

This is a teaching given by the great Korean Zen adept known as T’aego Bou 太古普愚 (1301–1382).

The teaching begins: As T’aego went to the teacher’s seat, the head monk of the temple struck the gavel and announced:”O great assembly of dragons and elephants to the Dharma meeting! Observe the supreme truth!” To bring up the general guiding principles, T’aego said…

Full text of the teaching and film is here

Many Thanks to: PARTICIPANTS: All those who participated in the filming in London, Cairo, Siwa Oasis, Louisville, Furnace Mountain and San Francisco; TEXT: “A Buddha from Korea – The Zen Teachings of T’aego” Translated by J.C. Cleary; MUSIC: Ahmed Mouneimene for Korean Kayagum Sanjo Variation (가야금 산조), performed by Hwang Byeonggi (황병기) 1966; IMAGERY: Terje Sorgjerd for Milky Way galaxy footage tesophotography.com cc by-nc 3.0

“Ten thousand things return to the one; where does the one return to?”

“If everything is gone, nothing moves.” 圓覺經

“After breaking through the solid gate, the clear wind blows from the beginning of time.”

This is the complete text of the teaching chapter entitled
‘The Supreme Truth’ from the T’aego book. The film
containing the same text is here: “Master T’aego Addresses
the Great Assembly of Dragons and Elephants.”

As T’aego went to the teacher’s seat, the head monk of the
temple struck the gavel and announced: “O great assembly
of dragons and elephants to the Dharma meeting! Observe
the supreme truth!”

To bring up the general guiding principles, T’aego said:
“The one road of transcendence is not transmitted by the
thousand sages. But tell me, what is it that`s not transmit-
ted? Here, if you get entangled the least little bit, you go
wrong by ten thousand miles. Those who know now to ask
are given thirty blows, and those who don`t know how to
ask are given thirty blows.”

[Some questions and answers went unrecorded.] T’aego
then said:

“Old Shakyamuni said, ‘The enlightenment of all the
buddhas is far beyond all words and talk.` So how could
the work in our supreme school’s vehicle use doings or
words? Contrived doings are playing with the spirit. Words
are the dregs. As for the true correct way of showing [real-
ity], all the buddhas of past, present and future ‘hang their
mouths on the wall’ and all the generations of enlightened
teachers hide their bodies in the weeds. Linji shouted when
they entered the gate; Deshan hit them: what child’s play!

“Knowing early on that it is like this, I was forced to take
my empty hands and wander like a cloud over the world
seeking teachers and inquiring after the Path. It was like
putting a head on top of a head. It also attracted suspicion
from people. Looking back on it coldly, it embarrasses me
to death. In the past in my native land I hid myself in the
mountain valleys and did not sell the Buddha Dharma
cheap to worldly people, or bury the wind of Zen [in
worldly concerns]. I have just gone on this way, totally at
ease, expansive and free, independent, happy, alive.

“My whole life an empty reputation has lingered
[around me]. Today I go too far by accepting another
invitation from the king of the realm. I ascend to this seat,
and look out on a sea of faces. I don‘t know what to do
about you, I can only chatter on. All of you will think,
‘Today an enlightened teacher appears in the world.’ What
a joke!

“When I talk like this, it’s already sleep talk. Why are all
of you sleeping with your eyes open?”

T’aego brandished his staff and said: “This happy as-
sembly was convened by [our patrons], the Source of the
Myriad Transformations, Mother of the Myriad Virtues,
Whose Virtue Covers Countless Worlds, Whose Capacity
Encompasses the Universe, Sage Among Sages, the Great
Yuan Son of Heaven, and Worthy Among Worthies, the
King of this land. Their benevolence flows on for ten thou-
sand generations, with the Path as their deep concern.
They are like the moonlight in the sky, with humane con-
cern for their fellow men as their governing policy. The
white sun is at high noon. At precisely this time, the in-
cense billows up from the golden censer, slowly seeping
into the jade palace. How can I, T’aego, a minor monk,
salute them?”

He brandished his staff again and said: “When the Path
[the Dao, the moral orientation of society and its members]
is secure, the orders of the emperor do not need to be
transmitted. When the era is one of purity, they stop extol-
ling utopia.”

[Later at the same session T’aego said:]

“In the old days the emperor Wu of the Liang dynasty
received the enlightened teacher Bodhidharma with full
ceremony. Then he asked: ‘What is the highest meaning
of the holy truths?` Bodhidharma said: “Empty, without
holiness’ The emperor asked: ‘Who is the one facing me
now?’ Bodhidharma said: ‘I don’t know.’

“This is the model of the first communication of the
message of Zen in the eastern lands. Today the king of our
country has invited me, a minor monk, to talk about the
vehicle of the Zen school. I salute His Imperial Majesty,
Her Imperial Majesty, the Imperial Crown Prince above,
the great assembly of humans and devas in between, and
the officials and commoners below, for bestowing the great
gift of the Dharma. I have not said a word, and Their
Majesties have not asked a word, Has it been the same as
or different from the questions and answers between Em-
peror Wu and Bodhidharma? If you can tell, I’ll allow you
one eye. If you cannot tell, listen to a verse:

“The high ancient’s voice is closest
Too bad the season is spring when the blossoms fall
I urge you to drain another cup of wine
At the gate where the sun rises in the west,
there are no old acquaintances”

Chunhyang is a 2000 Korean film, directed by Im Kwon-taek and starring Lee Hyo-jeong and Jo Seung-woo. The film is told through pansori, a traditional Korean form of storytelling that seeks to narrate through song. An earlier film by Im Kwon-taek, Sopyonje, also used pansori as a narrative tool. The film is based on Chunhyangga, a traditional Korean legend of a love story and is set in 18th century Korea.

Clip 1- First Time Mongryong Sees Chunhyang
Clip 2 – Chunhyang film trailer
What is Pansori?