Book Introduction

This book contains the life and teachings of Baekbong Kim Ki-chu, a Korean Buddhist Layman.
In his youth, he resisted the Japanese oppression of the Korean people. In middle age, he sought to improve the lives of the common people through education and politics. In his adulthood (at age 56), he entered Buddhism, immersed himself in the 'Nothingness' Koan, and through diligent practice, attained enlightenment and discovered the true nature of all dharmas. He then spent the rest of his life preaching to the public, freeing them from the foolishness of believing illusion to be reality. This is the story of Baekbong Kim Ki-chu's life and enlightenment.

Biography of Baekbong Kim Ki-chu

Born in Yeongdo, Busan in 1908, he dropped out of Busan Second Commercial School and participated in the nationalist movement. He was arrested for violating the Public Security Preservation Act and served a year in prison. He was subsequently designated a "person under special surveillance," subject to surveillance and interference by the Japanese until liberation. After liberation, while serving as the secretary-general of the National Foundation Preparation Committee, he opened a granary and distributed rice to starving citizens, which constituted a violation of law, proclamed by the Commander in Chief, United States Army Forces, and led to a five-year sentence. While acquitted in a retrial, he had already served two years in prison. He later founded schools and engaged in various social activities before turning his attention to politics and joining the Liberal Party. However, the April 19 Revolution led to its bankruptcy along with the party, and he fled Busan. He spent his time in Seoul and Incheon, drifting aimlessly, until, in the summer of 1963, he encountered Buddhism, received the Koan Nothingness(無), and meditated on it. He reached a profound realization the following January. After lecturing on the Diamond Sutra in Incheon and Seoul, he opened Borim Seonwon in Yuseong, South Chungcheong Province, in 1970, where he taught university students and monks. After moving the Seonwon to Busan in 1972, he greatly influenced the Seon movement. He passed away in 1985 at a Seonwon in Jirisan Mountain. His works include "Lecture on the Diamond Sutra," "A Commentary on the Vimalakirti Sutra," "Seonmun Yeomsong Yoron" (15 volumes), "Baekbong Seon Poetry Collection," and "Absoluteness and Relativity."

Publisher's Review

A record of facts born from 10 years of research and investigation
This book, born from ten years of research, chronicles the events that occurred between the birth and death of Master Baekbong, his words, and his actions. Since 34 years had passed since his death, the author had to understand his life as if groping in the dark to grasp the outlines of objects. He listened to over 300 hours of sermons, gleaning details of his actions from them. He interviewed over 100 of his disciples and family members at least once to gather their stories of the master. He scoured various newspapers, including those from the Japanese colonial period, to understand his whereabouts and the social context within which his actions could be understood. He also visited every location and record that offered clues to understanding his life. After eight years of research, he began working on the manuscript, spending another two years organizing and piecing together the pieces he had discovered. This is how this book came to be. Therefore, this book is not a product of the author's imagination or conjecture, but rather an objective record of facts.

This book avoids the glorification, idolization, and deification of the great master
The author of this book is a disciple of Master Baekbong. Disciples often glorify, even idolize, their teacher. The author of this book is wary of this. The author also reveals the previously unknown fact that the master copied other people's books and faithfully records the story of the master's encounter with a woman, whom the world recognizes as his concubine. He also largely omits the many miraculous events the master witnessed. He even omits the story of his previous life, which is well-known to many around him. The author insists that this book should be a record of facts based on objective evidence, and that unsubstantiated stories should not be included. He argues that following the master's teaching that 'the law of Buddhism is to know the facts as they are and act accordingly' is the duty of a disciple and is the proper way to serve the master.

A love story of an activist that offers insight into life
This book is the story of a social activist who loved people. This is the story of a visionary who, during the Japanese colonial period, witnessed the Korean people being ignored and oppressed by the Japanese and fought against them. After liberation, he worked as a businessman and politician to awaken the people and create a better Korea. After enlightment, he dedicated himself to informing the public, who live each day amidst their egoism and desires, of the truth, helping them break free from delusion. This book will provide an opportunity for insight for those reflecting on how to live the life given to them.

A guide to Saemalgwi practice, a contemporary method of practice developed by the Master, and traditional GanhwaSeon(typical meditation of Far East Asia)
Baekbong proclaimed, 'To practice the mind, one must first become a human being.' Practitioners who read this book will have the opportunity to reflect on themselves first by reading the anecdotes of the Master. If a practitioner who indulge in meditation with a hwadu according to the tradition of Korean Buddhism, read the Baekbong's story of his hwadu practice, one will have insights useful one's own study. For those who have not made progress in their hwadu practice and are losing their passion for it, or for those embarking on a new spiritual practice, this book will serve as a guide to the Master's contemporary method of practice, namely, the Saemalgwi. And for those who can reveal their innate wisdom through enlightenment, this book will offer a chance to empathize with the Master's compassionate and dedicated efforts to help the public attain the right perspective, and to renew their resolve.

About the Author

At the age of 29, he met Master Baekbong and became his student. The following year, he lived with the Master and received direct instruction. He got a bachelor's degree in aerospace engineering at Seoul National University and also received a master's degree in business administration from Korea University. He has worked as a management consultant and is the author and translator of eight books, including 'Innovation of Performance-Based Management,' 'Inner Game,' and 'Man out of Kalpa 1 and 2.', etc rocky1035@daum.net

index

Preface … 004 … 004

1. Come with wide open eyes … 011
Born as the eldest son of a Korean medicine doctor · 011 / Entering school · 016 / The whole story of the uproar over the school name change · 019 / Quitting commercial school after a year · 022 / Meeting Jeong Yeong-mo and being encouraged to join the Busan Youth League · 026 / Youth League activities that require the preparation of going to prison · 028 / Encountering communist ideology · 033 / Finally going to prison · 035 / Coming out after suffering as a thought criminal · 040 / Leaving for Manchuria · 044 / Arrested and detained in the military police detention center · 047 / Appointed to a key position in the Japanese Army Headquarters in Manchuria· 052 / Nothing to do but the anti-Japanese movement · 054 / How he developed anti-Japanese consciousness · 057

2. Tried to fly, but wings are broken … 061
Being prisoned again in a liberated land · 061 / Running a salt factory · 065 / Becoming the secretary general of the Press Union · 065 / Founding a school · 068 / Having a son · 069 / Dreaming of becoming a member of the National Assembly · 071 / Joining the Liberal Party · 072 / Sinking with the Liberal Party · 075

3. Encountered Buddhism … 077
Spending time drinking · 077 / Encountering Buddhism and becoming determined · 079 / Going to a temple in search of the law · 081 / Contemplating the Muja Hwadu · 083 / Trying to abandon the Hwadu · 086 / The moon in the painting and the moon in the sky are not different in principle, they are one · 087 / Practicing diligently at Simwoo Temple · 089 / Enlightment · 093 / Knowing the meaning of 'no come, no go, no stay'· 100

4. Writing The Lecture on the Diamond Sutra … 103
Receive help from Jeon Jun-yeol · 103 / Composing 33 poems all night long · 107 / Writing a lecture on the Diamond Sutra · 112 / My writings vs. Other people's writings · 117 / I am neither a scholar nor a Dharma teacher · 119 / His brother tries to burn his Diamond Sutra books · 123 / Completing the lecture on the Diamond Sutra · 124

5. Lectured on the Diamond Sutra in Jeongneung … 127
Meeting Kang Hye · 127 / Meeting Lee Su-yeol · 130 / Holding the first meditation retreat camp in Geumgok · 132 / Donong, and Choi Daewongyeong · 138 / The collapse of the Borim Society · 145 / Holding the second meditation retreat camp in Donong · 148 / Holding the third meditation retreat camp at Cheongryongsa Temple in Anseong · 150

6. Publishing a collection of Zen poems … 157
A collection of poems is published·157 / Ilsimsong·162 / Byeokgodong·163 / Borimseon·165 / Borimsamgwan·168 / Jongsong (Odosong)·170 / Revised edition published·171

7. Writing a lecture on the Vimalakirti Sutra … 173
The Vimalakirti Sutra Lecture is published·173 / The law begins with asking and requesting·176 / Donong-ri, the birthplace of The Lecture on Vimalakirti Sutra ·178 / Tongyun’s Vimalakirti Sutra Jikso·180 / Opening his mouth in a place where a topic of conversation exists ·183 / Giving wings to the Cheonlima·184 / Preface to the Vimalakirti Sutra, a declaration of life·185 / Moved by a celestial maiden’s bombshell declaration·187 / Publishing the 2nd and 3rd editions·189

8. Gaining strength in Chungcheong Province … 191
Settling in Shindonan, Gyeryongsan Mountain · 191 / Winter retreat in 1969 attended by many Daejeon High School students · 193 / Moving to Simgwangsa Temple in Daejeon · 196 / Being Served by Daejeon High School students · 199 / Meeting a monk Hwabong · 201 / Cheongdam and Daeui encourage monkhood · 205 / Lectures on Buddhism to the Daejeon Buddhist Student Association · 210 / Opening Borim Seonwon in Jukdong, Yuseong · 213 / Winter retreat in 1970 · 216 / Visiting Songgwangsa Temple · 219 / Translating the Heart Sutra into Korean · 221

9. Blooming in Sajik-dong … 227
Lectures on the Diamond Sutra in Yeongdo, Busan · 227 / Busan Geosarim is formed · 230 / Spending the winter at the beach in Songdo · 233 / Spending the spring in Nambumin-dong · 235 / Borim Seonwon is opened in Sajik-dong · 237 / Recognition continues, led by Jin Yong-seon · 240 / Writing about absoluteness and relativity · 245 / Dongdosa retreat camp with a large number of university students · 251 / Ilsong, Jeong Yeong-mo, receives recognition · 252 / Borim Hakbo is published · 256 / Students move in · 259 / Meeting Donggwang Hyedu · 262 / Winter retreat camp is held at Geumgangdae · 266 / Merit symbol mark is designed · 267 / Diamond Sutra Assembly is held at Geumjeongsa Temple · 269 / Leaving Sajik-dong · 270

10. The Geosapung wind comes from the south … 273
Opening of Borim Seonwon in Gwangalli · 273 / Approving a student who has been a student for about a month · 278 / Hospitalization · 280 / Pairing up two students · 282 / Moving the Seonwon to Namcheon-dong · 285 / Enshrining a Buddhist statue · 291 / Establishing Saemalgui · 293 / Continued approval and confusion · 302 / Performing the funeral of the person behind the heartwarming story · 310 / Matching two students · 311 / Muwidang, Lee Won-se, moves in · 313 / Geosapung wind comes from the south · 317 / Meeting Hye-am · 321 / Lectures on the Surangama Sutra · 324

11. Wrote books on Seonmunyeomsong … 328
Sets a goal on translating and lecturing on the Seonmunyeomsong · 328 / Publishes the first volume of the Lectures on Seonmunyeomsong · 331 / Lectures on Seonmunyeomsong · 334 / Expands the April 8th Memorial Service · 335 / Meets Gyeongbong · 336 / The Relationship with Jeongang · 339 / The retreat camp in Seoul and expectations for Kang Hye · 342 / Teaching students with Saemalgui · 345 / Draw a Self-Portrait · 347 / Stops Writing the Lecture on Seonmunyeomsong · 351 / The Recognition Fade · 355 / Baekbong's Daily Life · 357 / A Poor and Frugal Life · 361 / Caution Against Studying the Sutras · 365 / An Outing · 369 / Baekbong's Ceremonial Address · 371 / Baekbong's 49th Day Memorial Service Dharma Talk · 375

12. Covering Ears and Gone … 381
Promoting the Establishment of a Seonwon · 381 / The Cracks in the Borim Society and Baekbong's Lament · 384 / Wishing for a Successor · 390 / Building the Borim Seonwon in Sancheong · 394 / Lectures on Seon Poetry · 398 / Moving the Seonwon to Sancheong · 401 / Holding the First Retreat Camp in Sancheong · 405 / Enjoying Emptiness · 407 / Accept Everything. Then Everything Becomes Yours · 412 / Burning the Manuscript · 415 / Lectures on Seon Poetry · 416 / Gifting a Wish-Fulfilling Pagoda for April 8th · 417 / Spending Time with the Peacock · 420 / Poverty · 422 / When Autumn Comes, I'll Run Around That Mountain · 424 / Building The Stupa of Vimalakirti · 427 / Making Flags · 435 / Holding the Last Retreat Camp · 437 / Withdrawing from Function · 442

Search … 448

Excerpt from the book

Jeong Yeong-mo, the executive committee chairman of the Busan Youth League visited the home of the person who would become the next chairman, and Kim Ki-chu was there. Kim Ki-chu and Jeong Yeong-mo exchanged greetings and discovered that they both graduated from the same commercial school. They both recognized each other as righteous people and people who would get along well together. Jeong Yeong-mo invited him to join the Youth League, and when he accepted, he formed a lifelong relationship with Jeong Yeong-mo and embarked on a thorny path. (p. 28)

When I found the name Kim Ki-chu in the newspaper, he was on trial as a criminal. On August 22, 1931, the Dong-A Ilbo reported as follows;

Kim Sang-gon and five others arrested in connection with the Busan Mokdo Incident had completed interrogation at the Prosecutor's Office. On the 20th, at 11:00 AM, the following sentences were requested in the Busan District Court's Second Courtroom, with Judge Min presiding and Prosecutor Won-gyo present. The verdict was to be announced on the 27th.

▲Kim Ki-chu received 1 year and 6 months in prison ▲Kim Sang-gon received 1 year in prison ▲Park Jong-tae received 8 months in prison ▲Ahn Bong-chan received 8 months in prison ▲Heo Seong-won received 8 months in prison ▲Kim Hae-ryong received a fine of 30 won.

The Dong-A Ilbo reported the trial results on the 27th as of the 30th. Kim Ki-chu received 1 year in prison, and Kim Sang-gon received 10 months in prison. (pp. 34-35)

"I don't know how I knew the name 'Avalokitesvara Bodhisattva' back then. I might know about it when I was in prison. I started writing it on the wall. After about five or six months, the entire wall was covered with it. Back then, people called it graffiti, and I knew I'd get in trouble for writing that on the wall. I knew that, but for some reason, I didn't do anything about it. Even though I was scared."
- Baekbong, Jan. 1985, Sancheong (Page 49)

"On one side, a person I knew came into his cell half-dead after torture, and on the other side, someone had their head cut off. I think I was a little surprised. I must be surprised and worried. So, all over the wall were 'Avalokitesvara Bodhisattva'. I didn't even know I was scared. I thought, 'If I get caught graffitiing, these guys will kill me.' But that thought didn't go that deep. It's really strange."
- Baekbong, Jan. 1985, Sancheong (Pages 50-51)

"Uncle! The most memorable moment for me was when I visited him in prison. I walked with my sister and aunt to a prison in Daeshin-dong, several times. He came out, and they brought him out with a hood on his head. Political prisoners wore hats like that. It was triangular, made of straw. We sat in the yard and ate the food we brought with.
It's a miracle that he survived. He was sentenced to death. The person waiting execution just in front of my uncle was executed the previous day, but uncle survived, thanks to the liberation on August 15th."
- Kim Gil-rye, March 8, 2015, Sancheong(57쪽)

Finally, in May 1958, he ran for the 4th National Assembly election. The Yeongdo district was split in two, presenting a unique opportunity. He applied for the Liberal Party's nomination, but the party backed Son Woo-dong. Kim Ki-chu, unwavering, registered as an independent candidate. His occupation listed on his application was unemployed. The salt factory must have belonged to his wife. Lee Man-woo also ran in the same district, endorsed by the opposition Democratic Party. Lee Man-woo was elected. Kim Ki-chu lost, but it was a remarkable performance for an independent candidate, not a party candidate. He received 6,983 votes, placing him second out of six candidates. While this was a significant difference from Lee Man-woo's 9,608 votes, Lee Man-woo had the Democratic Party's aura. Son Woo-dong, nominated by the Liberal Party, received only 1,295 votes. (71~72쪽)

On March 15, 1960, a presidential and vice-presidential election was held. Rhee Syng-man was elected president, and Lee Ki-poong was elected vice-president. However, the people condemned the election as fraudulent and protested. Ultimately, Rhee Syng-man resigned and went into exile, and the Liberal Party regime was literally shattered. Having received intelligence that protesters would invade his house, his brother evacuate Baekbong to Dongrae Hot Springs in his car and sent him back to Seoul a few days later. Thus, he left Busan once again. There was a salt factory run by his brother in front of Kyunghee University. Baekbong and his daughter hid in a house attached to the factory. However, he was arrested and imprisoned in Seodaemun Prison. (pp. 74-75)

"A friend of mine said, 'If you meet the teachings of the supreme wisdom, and if you meet a Taoist like him, you will avoid the Three Evil Destinies.' I was so surprised by this! He's a close friend of mine. He said the Taoist had realized true nature. At the time, I didn't even know what true nature was. Then I met him, the Taoist. He's alive now. I thought, 'If I, who would fall into the Three Evil Destinies, met this Taoist and avoided it, what could be more wonderful?' I worshipped him as if he were a Buddha! He's alive now on Yeongjong Island."
- Baekbong, Jan. 1985, Sancheong (Page 79)

"Just then, a bell rang.
Suddenly, I heard it. 'Where does the bell sound come from?'
I knew it came from the chapel. As I compose a poem, I ask where it comes from. But the chapel isn't the chapel. It's not just the chapel. Both sentient and insentient beings emerged from the original wisdom, and they were divided into sentient and insentient beings, but the origin of sentient and insentient beings is the same. When it comes to rolling, sentient and insentient beings are quite different. Aren't pebbles and people quite different? They are quite different, yet their source is the same. So, isn't the source of the bell also the same? We just discern it as a chapel bell, so that's why it is a chapel bell. Its origin is the same.

'It comes from me, and it is the same for the entire world.'

Until then, I didn't know that. But it comes right out.

'It is me.
The world cannot exist without me.
There can be no emptiness. Without me.
Because I exist, all things come into being.'

That thought occurred to me then.

'If I don't know that all things come from me, that even the sound of the bell comes from me,
then what does the sound of the bell have to do with me?
The Buddha and I are one body.
The source is one. Because we divide them, they are two.
If I don't know this principle, what does the Buddha have to do with me?
If the Buddha and I have no relationship, then studying Buddhism is useless.
The Buddha and I have the same root.
If I know this principle, the Buddha and I are one. '

Such thoughts flash by like lightning. They aren't continuous, but like lightning. That's why I didn't even know fellows bow to me."
- Baekbong, Jan. 1985, Sancheong (pp. 97-98)

When Daewongyeong met Baekbong, she was in her age of elder. However, several people who met her around that time told me she was still beautiful, with the dignified beauty of middle age. She was a woman possessed of many qualities through her many lives of practice, and dignified beauty was one of them. She was wise, upright, and a woman of virtue. Although she was in a position where she could have been ridiculed as Baekbong's concubine, she always handled it with dignity and wisdom. Baekbong and Daewongyeong occasionally argued fiercely. When she returned to her home after such an argument, Baekbong sent her a letter. If she still did not return, he would visit her home and return with her. In this way, Baekbong cared her. As she spent time with Baekbong, she elevated his dignity with her dignified image and words, and helped him spread the Dharma. It was a truly profound bond. (pp. 141-142)

If so, it was late spring when he began writing the book, 'The lecture on the Vimalakirti Sutra'. If latest, it was late August, after the summer retreat at Geumgok that year and settling down in the countryside. However, by the end of October the following year, a whopping 585-page book had been published. The Korean Buddhism News states, 'The completed manuscript never saw the light of day, but with the help of the disciples and the cooperation of the Hongbeopwon, the book was published.' So, when on earth was the manuscript completed? It must have been before the start of the summer retreat at Cheongnyongsa Temple (July 1). If that's the case, it took about a year to complete. I was horrified to learn this. How could he who was completely ignorant of Buddhism and had never studied sutras, so quickly write a 585-page commentary on the sutras? The complex and profound Vimalakirti Sutra, I'm talking about. (pp. 177-178)

Even in my eyes, his ignorance is evident here and there. So, is his translation sloppy? No! Absolutely not! While reading the book translated by a famous monk, I realized how difficult it is to translate sutras and the writings of patriarchs. I dare say that Baekbong’s writing is far superior to the monk's. Baekbong began as Tongyun's direct translation, but greatly surpassed it. He gave wings to the Cheollima and added fragrance to the peony. This is probably why the leaders of the Jogye Order, despite knowing that Baekbong's work was based on Tongyun's direct translation, chose to publish it and appeared in advertisements. While his ignorance led to clumsy translations, numerous grammatical errors, and difficulties stemming from the mixture of archaic language, his lectures remain the best source for studying the Vimalakirti Sutra. (pp. 184-185)

One day, the monk Cheongdam visited Baekbong with the monk Daeui. Cheongdam was the head of the Jogye Order Senate at the time. The following year, in July 1971, he succeeded Wolsan as the General Director of the Jogye Order. He was the undisputed power holder of the Jogye Order. Despite this weighty position, six months earlier, he had appeared in a newspaper advertisement for Baekbong's 'Lecture on the Vimalakirti Sutra,' signaling Baekbong as a reliable teacher to the Korean Buddhist society. Now, he had come to Baekbong to encourage him to become a monk. (p. 205)

On the front page of the July 9th issue of the Korean Buddhism Newspaper, the Busan branch place an advertisement about a Buddhism lecture. The announcement was that the Busan branch would host a 15-day Buddhist lecture series, with Master Baekbong, at the Hyundai Wedding Hall and Yeongdo Library, starting on July 12th. Although it was on one side of bottom and not-big, the front page ad was eye-catching. Kim Ki-chu, who had been forced to secretly leave Busan as an anti-democratic politician, returned as Master Baekbong, whose Buddhist lectures were published in the newspaper. Like Siddhartha visiting Kapilavastu, a great Buddha welcomed by the King of Magadha, he returned home as mountains come with eyes wide open. (p. 228)

After the publication of Absoluteness and Relativity, Baekbong used it as a lecture material. He lectured on it at the summer retreat and Daegu Dharma Satsang in 1975 and 1976. Baekbong planned his lectures based on the frequency of his sermons and the audience's capacity for receptiveness. 'Absoluteness and Relativity' was a beginner's textbook.

Since weekday sermons were generally attended by Busan-based students who had consistently listened to his sermons, he employed more challenging texts like "The Vimalakirti Sutra" and "Seonmun Yeomsong." Since weekend sermons drew a more diverse audience, he tried to explain the widely known 'Diamond Sutra' in an accessible way. He also interspersed lectures with discussions on the concepts of 'absoluteness and relativity,' the idea that the physical form body does not have its own identity, and that 'a place without color, sound, or smell' moves the form body. Lectures given at invitations, Dharma Satsang, began with the basics. While some sermons ended with a single sermon, many were delivered over a week or two. Whether a single or a series of sermons, he structured his lectures according to a sequence of introduction, development, turn and conclusion, beginning with the concepts of 'absoluteness and relativity' and gradually increasing the level of difficulty.

Because the summer and winter Dharma assemblies draw students from all over the country, many were hearing Baekbong's sermons for the first time or after a long time. So, we began with the beginner's course.

"Absoluteness and Relativity" was a good textbook to begin the Dharma assemblies with. After listening to the lectures on 'Absoluteness and Relativity,' If one understand that this physical body is impermanent and devoid of self-nature, and understand the absoluteness that guides this form body, is empty as space yet possessing wisdom, what came next?

That which drags the flesh, it has no color, sound, or smell. So, even if you search for it, you cannot find it, and even if you try to convey it, you cannot convey it. It is like empty space. Live your life without forgetting that that empty space sees, that empty space hears, and that empty space eats!

Live your life, but always be awake! It is not about sitting still and holding on to something diligently, but it is about living a Buddhist life, making a living, and being awake. The method that was systematized and named ‘Saemalgwi’. His method of practice was systematized as Saemalgwi. (pp. 293-294)

Baekbong seems to have been sparing with words about monk Hye-am. Hye-am passed away three months before Baekbong. Baekbong, upon hearing an anecdote that Hye-am said, just before passing away, 'No form, no void, no no-void,' and 'I have nothing more to say,' praised him, saying, "I respect him. I have nothing more to say' is truly the most eloquent of all speeches." (pp. 324)

Baekbong knew he couldn't finish the Seonmun Yeomsong. Still, he persisted. He poured his heart and soul into the manuscript. Spending the summer of 1984, he reflected on dedication of merit at Jirisan Mt. and finally put it down. Afterwards he picked up his pen whenever he had free time, whenever he felt like writing. After recovering from a serious illness, he told Hong Seung-dong, who was caring him, 'I won't write anymore.' This was after completing theme 594, 'The Whisk,' in the middle of Volume 15 (pp. 355).

Why did Baekbong want to go to Jirisan? Just as Ananda asked the Buddha, who was about to enter nirvana in Kushinagar, why he wanted to die here, did anyone ask Baekbong? Yes, there was.

"I, back then, met the monk Bae Do-won of Pagyesa Temple, and he asked me about Baekbong. They have known each other. I told him, 'Baekbong is planning to go to Jirisan.' The monk got angry. 'What? Even if he is in the mountains now, he should be out into the world. Why does he going now?' So I went to my teacher and reported him what Bae Do-won had said. He replied, 'I'm destined to die on Jirisan!' That's all."
-Hwang Jeong-won, March 10, 2015, Dongrae (pp. 385)

The recording of his Zen lecture at Namcheon-dong ends on November 18th. Beginning the sermon, Baekbong announces that some of the luggage arrived that morning and will continue to move little by little each day. The move has begun. Judging by the atmosphere, this is believed to be the last sermon in Busan.

"Everyone, it's not easy to hear the Supreme Teachings.
You have to meet the right time.
You have to meet the right person.
You have to meet a place.
These three connections must mature before you can meet. Those of you gathered here today, it seems, are the ultimate connection.

When I came to Busan, I said, 'Taesan Gwalmokrae(The big mountain comes with wide open eyes).' Am I the only one? You, too, came into this world as 'Taesan Gwalmokrae.' When you emerge from your mother's womb, you say, 'Taesan Gwalmokrae.' Hehe! Now I go to Sancheong, it's 'Noksoo Eomeger(The green water goes with its ears covered)'. That's why I'm going quietly. I won't bother you at all. Am I the only one? When you leave, you too, say, 'Noksu Eomeger.' "
- Baekbong, November 18, 1984, Namcheon-dong (p. 401)

On May 9, Baekbong gathered all students who had lived with him and lectured on his Zen poem 'Seoraeui' (The news from the West), saying, 'accept everything.' The poem begins with the word 'The boundless'.

The boundless world is also endless.
How many years have passed in using of going and coming?
I bought a blue mountain, and it came with green water,
So the sailboat laden with the will of the Patriarch returns on its own.

They, in Sancheong, were living in poverty. In his sermon that day, he talked about how relatively abundant life was in Busan, and said that what was abundant in Sancheong was water, and that it was a waste that the water just flowed away in the sunweon's yard. He emphasized acceptance by referring to the poem's the use of going and coming and the blue mountains and green waters. (pp. 413)

A few hours later, he re-entered the meditation hall. A tea party was taking place there. The tea party, held after midnight on the last day of the all-night retreat, was a event for retreat participants to enjoy refreshments, and share their reflections on the retreat. Sometimes makgeolli (raw rice wine) also served. Baekbong had never attended before. He probably couldn't sleep that night.
'Isn't this the last night of my life in Saha World?'
'Let's go and be with them!'
He must had looked at each participant, as if engraving their images on his heart. (p. 441)

Thus, the 20th century, on Earth, the life of Baekbong Kim Ki-chu came to an end. 'I have suffered greatly since coming to Earth this time. I will not return to Earth. Let's meet in Tusita Heaven.' These were his words at the tea party on the day of his death.
Does meeting him now require a reborn to Tusita Heaven? No! I am on Earth, but I am with him even now. However, I hope he would one day incarnate on this Earth again. Because that is the hope of us and our descendants who depend on this Earth for their lives.(p. 447)