Vol-1-No-1 by Seonghwan Yu

SPRING, VOLUME 1

1962 NUMBER 1

(WON BUDDHISM) Vol. 1

Published by:

No. 1

(WON BUDDHISM)

Spring, 1962

WON KWANG COLLEGE Iri City Cholla Pukdo, Korea.

EDITORIAL

CONTENTS Editorial ……………………………………………………. 1 Main Philosophical Aims of Won Buddhism ....................................................... 7 What is the Perfect world? ................................................... 7 The attitude of awareness ..................................................... 8 Golden Rules ....................................................................... 9 Dialogue ............................................................................ 10 Man and Zen by Kil Chin Park .................................................................10

As the material civilization makes rapid progress, cultivate the spiritual civilization accordingly.

It is with great pleasure and humility that we present before you, our fellow-brother, the first issue of our little magazine, which we are hoping will bring forward within you some stimulus to soul-searching and meditating thoughts, indispensable to cope with the spiritual and ideological worldwide upheaval of today. It is obvious that today, the world seems to be full of baffling and unanswerable problems. Science, which is making awesome progress, does not seem to have the key to the solutions. Its nuclear weapons and rockets, which are regarded as symbols of the modem world, are more of a threat of total devastation than a source of peaceful survival of eternal peace and tranquility.

The way to dignity and peace among the nations of the world, is not only through the scientific and material world, but through the acceptance and understanding of the spiritual and ethical values that man has inherited from the past in a dynamic application to present-day problems. The most cancerous and degenerating forces that permeates man are his false pride, hates, suspicions, distrusts, deceitfulness that reigns within his childish heart. As long as men, who are affected by these emotional forces, spread their political or financial powers over the surface of the earth, the world is forced to be a discontented deformed one. However, if spiritual and ethical sanity are accepted by man, then, and only then, will come enlightenment into the world where a community of nations will rise in peace and understanding, and a legacy of a perfect world will be the inheritance of our children. Man is overconcerned about physical diseases that beset him, however, pays little attention to his mental and spiritual unhealthiness. That's why we find today, more healers of the body· than of the mind. But since the spirit (soul) and the body are but one inseparable unit, man cannot and must no longer forget or ignore the need of the spirit. Fortunately since the beginning of civilized cultures we had had great spiritual leaders: among them Socrates, Confucius, Lord Buddha, -l• "i

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Jesus of Nazareth and Muhammad. Their spoken or written philosophical or spiritual works such as the Three Classics and Four Books, Sutra, Bible, and Koran are fountains of inspirations and mental medicine for the healing of our thirsty, tired and diseased souls. However, to our shame and mortification we do not drink from these fountains of wisdom, but glorify in the iniquities of our most base desires and drives, putting aside the principles of the golden rules. The late Venerable Sotesan, the founder of Won Buddhism, having attained self-enlightenment after years of moral training and spiritual search dedicated his life to the teaching of Won Buddhism in order that his fellow man could deliver himself from the clutches of this valley of darkness and despair. Thirty years he devoted to this sacred work, against personal hardships, by this dedication and devotion to his fellow brother, has earned him the honor to be considered as one of the great sage and Healer of the mind and spirit of the world. As Lord Buddha was born for all mankind, the Venerable Sotesan, we believe, is a man to be emulated not only by us but by all mankind. Here is the reason why we dare publish this humble magazine in spite of many difficulties, so that we could share with our English speaking brothers the truths of his teachings. It will be a great honor for us if this printed message is taken in the spirit in which is given - as a token of friendship and understanding between Buddhist and non-Buddhist. Let make, with your help and cooperation, of this magazine, a gospel of good tidings and a light house to guide us in this dark period of human history. We pray for you so that you may have perpetual prosperity and happiness.

The late Ven. Sotesan, -2-

the founder of Won Buddhism -3-

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The Rev. Jungsan, the present supreme priest of Won Buddhism -4-

The memorial Pagoda of the late Ven. Sotesan. -5-

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Main Philosophical Aims路of Won Buddhism

WHAT

WON ?

In these modern days, human spirituality, which should be making advances over base-humanity is retreating before the onslaught of the materialistic world. Thus enslaving human spiritual freedom expansion to worldly desires. Man is allowing himself to be despotically and ignorantly subjugated like the master whose right are forfeited by his usurping servant. Oh; it is indeed a sorrowful sight such an affairs of things!

What is WON? WON literally means a circle. It emblems the truth of universe, Dharma, Buddha's mind and essence of mind.

In order to build a dignified and relative happy way of life in this world of materialistic aims, it is necessary to regain our spiritual faith and moral strength and combat the enticing and beguiling animalistic desires that resides within us.

WON may be likened to vast emptiness, in reality we ought to think WON is a circle with no circumference. 1)

There is no recurrence of life and death in truth.

No hatred and no love in it.

No beginning and no end in it.

It is perfect, so nothing wanting, nothing superfluous.

Essence of the whole creation is one and the same thing.

THE FOUR BASIC PRlNCIPLES OF OUR FAITH I)

Be properly enlightened and conduct yourself properly.

2) Cultivate the sense of gratitude and do not tail to requite it. 3) Work for the propagation of tile Buddha's teaching. 4) By realizing the truth of non-ego strive to serve the public on all occasions.

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It is through this purification that man will be able to rise above his pitifulness and callousness and reach that state of enlightenment and spiritual peace that is the goals of Won Buddhism.

What is the perfect world? from The Supreme Codes of Won Buddhism

Only through a development of a universal moral philosophy which could promote a code of spiritual guidance and a materialistic code of ethics, to be practiced in our daily human intercourse that man can reach a perfect world. If the emphasis is placed on only the materialistic aspect of .this philosophy, neglecting the spiritual aspect, as we are witnessing today, we can not hope for anything but disaster. It is as if we could expect a healthy mind to cure by itself the diseased body or a physically healthy body to cure an emotionally ill mind, It is by the interaction of the healthiness of this duality that路a perfect body is conceived. So, it is through this harmony of spiritual values and ethical- moral values that man can aspire to a universal civilized and peaceful perfect world.

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The attitude of awareness

Golden Rules

from The Supreme Codes of Won Buddhism

Once The Ven. Sotesan said to the multitude of his disciples in a monastery, "Today you shall learn the most efficient way to your body and mind (soul). Pay attention to what I'm about to say. Act always by using the Six Roots (eyes, ears, nose, mouth, body and will), let these be your guidance to moral discipline. Keep in mind that all of you should be aware of the smallest as well as the highest things or acts that surrounds you. If you do not pay attention to whatever happen or is around you, trifle matters as they may seem or be, grief will visit you and not even the beloved ones will be spared from pain and sorrows. Whenever a person is careless or indifferent to this admonition of total awareness his rewards are costly mistakes and painful experiences. Here is an example. Suppose that a man attempts to steal a match from a storekeeper, but is caught. Should the storekeeper allow him to go free because the match is just a trifling thing and ignore the act of stealing? No storekeeper would forgive this potential thief. However benevolent the storekeeper may be, he will never hesitate to reprove him for the act of stealing, even though his object of stealing was a very trifling thing. Heavy blows and humiliation are the natural rewards for the deed of stealing. In other words, his avarice or immoral desire to the match is the cause of blows and humiliation from the storekeeper. And, the immoral desire easily comes forth from the lack of awareness to every trifling thing. Thus even the trifling match has a great power to make us sinful or happy. You should not be careless to the smallest as well as the highest things. So as you all see, it is obvious that you would not be free from a disaster if you fail to treat man, the dominator of this earth, carefully.

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from The Supreme Codes of Won Buddhism

As foolish as the man who spit up the sky or the one who throw dust against the wind, is the man who insults and do wrong to others, for his reward will be accordingly; He who always works for his own interests verily will suffer a heavy loss, however, whoever works for the good of others will has harvest most. Cast off the evilness that is within your heart first, then, help others to do the same. Piety begins with you. Whoever-rejoices in the rising of a new day happiness will be his reward, but whoever in anger receives it, a cursed day will have. It is difficult for a man of worldly gains to find the way of the spiritual life. However, the humble of spirit and piety will be known as a previous Buddha or "Enlightened one," who is reborn into the world to save souls. Whoever in excess possesses over abundance of anything, his downfall and rejection of love and justice will be a matter of time.

* Please Note: Any questions about Won Buddhism will be appreciated warmly at any time, and both the questions and the answers of them will be appeared in the next issue of the magazine.

……….*

* ………..

All communications should be addressed to: Miss Pal Kn Chun, Won Kwang College Library lry City Cholla Pukdo, Korea. -9-

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Man and Zen by

Kil Chin Park What is the essence of Man? This question has been debated for centuries among the sages as well as among the peasants. Man, it is said by some, is an animal; other said; . no, man is of divine origin, and still others, no, man is neither animal nor divine but a combination of both. There is no complete agreement as to what is the essence of man. However, modern philosophy claims that man as a living consciousness or as cognizant of having a self (soul) is above the beast, but in respect to his Physiological needs man is just another species of the animal kingdom. If we are to accept this philosophy, then, man is The Rev. Kil Chin Park, President of Won Kwang College …………………………………………………………………………………… DIALOGUE Q) Of all man's pursuits' which one will bring him the greatest happiness and blessing? A) The dedication to the welfare of others. Q) Of all man's immoral deeds, which one will bring him the greatest suffering and indigence? A) The debts to others. Q) Who can be called a man of peace? A) The man who has gained inner tranquility or peace of mind through the control of his inner drives and desires. Q) Who has reached the honors and riches of this world? A) He who has learned to see and understand himself and his physical desires for what they actually are and not as the imagination had made them appear.

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a consciousness who has power to be cognizant of its existence; who rises itself above its own anatomical limitations projecting its image be yond the physical world. When man is aware of his environment through his senses; he is on the same level as the beast, however, it is when his spirituality and objectivity of freedom come to play that man is revealed as something above the lower animals and negates his kinship to them. It is not evil that we desire to eat, hear, smell or speak, but when we ignore the moderation of sense desires naturally it becomes evil. So when man forgets the principle of balance and moderation whether in respect to his physical or emotional needs, that man is overcome by his most base desires, falling into the level of the beast - an unsatiated mass of instincts and desires. This aspect of the human dualism is what can be considered as the evilness or weakness of man. So, in spite of the spiritual and fairness of man's mind, he can and is overcome by his sensuousness, making himself a vehicle of debaseness. Our original spirit is likened to pure water or clear full moon in the sky, but. as if the dark cloud cover the beautiful full moon, the untainted real human mind is covered by the immoderate sense pleasure. It is of the greatest importance for him to recover his innate mind and moral powers, for in so doing his sensuality will be under full control and balance giving access to a peaceful spiritual state as well as a physical fulfilment and enjoyment of life. This is the cultivation of personality, namely the effort to realize fully real human nature. In these days it is often said that the cultivation of human nature is needless and absurd. However, this ignorant thought will be terribly harmful for the life of human beings. If we admit this wrong view and act accordingly, no doubt we shall be ruined in the end. Through the disciplines and principles of Zen (Dhyana) in Buddhism, that we think, man can regain and maintain the essential mind. Although some people think that the ways of Dhyana is only for the ascetic or religious zealous person, it can be .shown that the routine everyday task minded person can benefit from it. It is pity that some indiscreet monks are apt to think that Zen is unnecessary not only for -11-

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themselves but also for our human life. Looking back our Buddhist history, we can find some considerable reasons for this criticism.

PUBLICATIONS RECEIVED We acknowledge with many thanks the receipt of the following.

However Zen is neither defined to the special classes such as specialized Zen Buddhist, religious zealous person,' or the leisured, nor hard to practice. The goal of practicing Zen is to evade superfluous thinking and to keep our real mind, and, evading all superfluous thinking, we can keep of full awareness of our work at hand, whether, mental or manual. Thus Zen is indispensable for our life. In Won Buddhism there is a regular time dedicated to Zen. This time is during the calm and peaceful early hours of the morning, At this time one sits in contemplation and meditation, undermining the physical desires that may be present at the time, letting the force of fire (lust) in our body down while the watery force (purity) rise. Through Zen one keeps his mind in constant alertness and awareness of his immediate surroundings. We are practicing Zen well when we take meal, converse with 'persons, play, work etc., with serene mind without superfluous thinking; The way of Zen is for everybody if he would attempt to practice. Zen gives mankind a farsighted and realistic approach to his social, economical, political and moral problems and solutions. To all statesmen, students, soldiers, ladies etc., Zen is the key of happiness. In Won Buddhism we call this Zen "Every time Zen, Everywhere Zen," which is one of our disciplinary motto. My fellow readers, Won Buddhism is the jewel that sparks with the bright rays of Zen - the philosophy of inner calmness and peace of mind. It is the purpose of Won Buddhism to be able to propagate, among all men of goodwill this philosophy - a philosophy of universal brotherhood.

EVERYTIME ZEN, EVERYWHERE ZEN. -12-

Metta: Vol. 3, No.5, March, 1962, Kensington, N. S. W. Australia. Light of the Dharma, The: Vo. VIII, No., 3, July 1961; Rangoon, Burma Light of. Buddha, The: Vol. VII, No.2, Feb., 1962, Mandalay, Burma. International Buddhist News Forum, The: Vol. I, No. 1'1; November 1961, Rangoon, Burma. Canadian Theosophist, The: Vol. 42, No. 6, Jan. -Feb., 1962 Toronto, Canada. World Buddhism: Vol. X, No.5, Dec., 1961, Colombo, Ceylon. Religious Digest: No. 25, April - June 1960, Colombo, Ceylon. Bodhedrum: Vol. XXV, No. 6-1', ,Nov. -Dec.~ 1961, Colombo; Ceylon. B~ll1 Leaves, The wheel Publication: Kandy,' Ceylon. China Buddhist Monthly: Taipei; Taiwan, China. Bodhedrum: Vol. 10, No. 3,Feb., 1962, Taiwan China Hai Ch'ao Ying Monthly: 43th issue, Jan. - Feb., 1962, Taipei, Taiwan. Buddhism Today: Vol. 1, No.2, (Reformed edition) Feb. 1962 Taipei, Taiwan, Middle Way: Vol. XXXVI, No.3, November 1961, London, &gland. Sangha: Vol. 5', No. 9, December 1961, London, W. 1. England. World Faiths (formerly "Forum"): No. SO, September 1961 ' London England. . . ., , Voice Universal, the: No. 40, Dec., 1961,Jan., Feb., 1962,England. Occult Gazette: Jan., 1962, 17th issue, Kensington, w. 8., London, England. Meditation Group for the New age: Ken, England. UNESCO Bulletin for Libraries: Vol. XV, No.6, Nov. - Dec., 1961, Paris, France. Der kreis: No. 37, Jan.- Feb., 1962, Bremen, Germany; Yana: Vol. 10, 1961, Autumn, Buddhist House George Grimm, Germany. Unification: No. 11, March 1961, Amsterdam-Zuid, Holland. Stiching: . Wereld-Dienst Heemstede - Holland. Maha Bodhi The: Vol. 69, NQS. 11-11, Nov. -Dec.,1961, Calcutta, India. . . Dharmachakra: Vol. XIV, No.6, 15th January 1962, Bombay, India. -13-

Right View: Year 5, No.3, July 1961, Ajmer(Raj). India. Voice of Ahinsa,The: Vol. XI, No. 12, December 1961, Aliganj, (ETAH), U. P., India. Divine Life, The: Vol. VI, No.1, January 1962, Via Rishikesh, U.P., India. Bulletin of the Ramakrishna Mission Institute of Culture: Vol. XII, No. 12, December 1961, Calcutta, India. Gyanopadesa: No.4, July-August, 1961, Malakhedi, Hoshangabad, (M. P.) India. Links, The: 9th Year, No. 40-41, August 1961, Bombay, India. International Friend's Circle: Vol. 4, No.2, July 1961, Bombay, India. Young East: Vol. X, No. 40, Winter 1961, Tokyo, Japan. Bukkyo Times: No. 496, Tokyo, Japan. K B S bulletin: No. 51, Jan.-Feb., 1962, Tokyo, Japan. Buddhist Union Newsletter, The: Vol, 9, No.4, October 1961, Singapore. Golden Light: Vol. V, No.1, Jan., 1962, Penang, Malaya. Paramhansa Togananda Magazine: Vol. 2, "No. 9/10, Sept., Oct., 1961, South Africa. News Digest of the I. S. R. F.: No. 47, November 1961, Netherlands. Die Einsicht: Heft 6, 1961, Switzerland. Golden Lotus, The: Vol. 18, No.9, Nov., 1961, Philadelphia, U. S. A. Hawaii Buddhism. The: No. 488, Jan., 1962; Honolulu, Hawaii, U. S. American Buddhist: Vol. 5, No. 11, Nov., 1961, San Francisco, California, U. S. A. Zen Notes: Vol. IX. No.1, Jan., 1962, New York, U. S. A. Theosophia: Vol XVIII, No.3, Winter, 1961-1962, California, U. S. A. Suchness: Vol. 2, No.2, Jan., 1962, Chicago, U. S. A. Harvest Newsletter: No. 120, Jan.-Feb., 1962, U. S. A. Bulletin of the Washington Friends of Buddhism: Vol.路5, No.5, Feb., 1962, Washington, D. C. U. S. A. International Newsletter: Vol. 14, No. 6. Nov.-1961-Dec, California, U. S. A. The magazine WON BUDDHISM is designed to serve YOU! Your comments and suggestions are most welcome.

May all of you be well and happy!