Vol-1-No-5 by Seonghwan Yu

1964 VOLUME 1

NUMBER 5

KOREA

WON BUDDHISM

Vol. 1 No.5

WON

BUDDHISM

1964

Published by:

WON KWANG COLLEGE

EDITORIAL

lri City Cholla Pukdo, Korea.

* * * * CONTENTS

Editorial ..………………………………………………………...1 Everytime Chan (Zen) …………………………………………… 2 What is the Living Sutra?.…………………………………………3 Won as a Symbol of the Truth …………………………………… 4 A Brief Introduction to Won Buddhism ................... ..................... 6 30 Disciplinary Abstentions for Won Buddhists ...... ..................... 9 Brief Impressions about Won Buddhism ......... ........ ....................10 News Comer ................................................ ..... ........ ....................12 Publications received …………………………………………….14

Golden Rules Common people are apt to bear malice for one mistreatment out of ten favors, and find hatred or spite, which leads to, destruction and misery, in gratitude. The virtuous feel grateful for one favor out of ten mistreatments, and try to find gratitude even in hatred, which conduces to peace and happiness.

All communications should be addressed to: Miss Pal Khn Chon WON KWANG COLLEGE, Iri City Cholla Pukdo, Korea

The basic attitude and reformed respects of Won Buddhism

Won Buddhism is not directed to a small section of the world. It is a new religious appearance calling out to all the races of humanity that have encountered intricate modem civilization. Here, a summary of Won Buddhism should be given prior to commenting on its revolutionary attitude. What is the Truth of Won? In a broad sense it may be stated as: "The Source of All Truth", "The Only Truth" and "Perfect Truth". It is also Won, a circle, that symbolizes ability and power of mind for the sake of people who aim at such a great personality perfect, and complete, as to be able to use the mind at will in devote and disciplined everyday life. More concretely speaking; Won is the symbol of the enlightened Mind of the Buddha. Buddha is represented, as, Void because he can make his mind completely empty and widely through the negative attitude so as to accept to his mind the world and the universe, while represented as Righteousness because he has the ability to make the minds of all living things right, keeping his own mind unstained by "Greediness", "Anger" and "Foolishness." Therefore, Won includes two meanings: One is Void, which thoroughly negates reality; the other is Righteousness, which symbolizes the Buddha's capability of purifying reality. When our mind arrives at this state, it is "Buddha's Mind". When our mind becomes empty so that we may admit the world and the universe, this may be called the Buddha's Mind. Likewise, when our mind becomes righteous as Buddha's, affecting all living things, we may be called compassionate teachers of human beings. From this point of view, Won Buddhism coincides with, Buddha’s essential spirit, However, on account of the transition of times and ideas, the traditional Buddhism failed to expose the total truth of Won, or merely preponderated the teaching of Void. Thus came about the reformed respect of Won Buddhism that began to appeal to all truth seeking people. Sotesan, the Patriarch of Won Buddhism, enlightened the Truth of Won, asserting that we should return to "The Complete Truth", "The Only Truth", or "The Source of All Truth", by accepting all the partial truth in other religions and stand firm in our faith to live up to the Truth of Won, raising high the banner of the spiritual revolu-

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69 WON BUDDHISM

tionary motto: "As material civilization makes rapid progress, cultivate the spiritual civilization accordingly".

Everytime Zen (Channa) from The Canonical Text of Won Buddhism

Channa is one of the most characteristic and distinguished methods of practice in Buddhism. It is not the final aim in Buddhism to depend on divine protection or salvation by faith. Each layman is to build a paradise by enlightening himself to spiritual awakening and finding Buddhahood in his mind. The highway leading to the goal of Buddhahood is this very Channa. Channa may as well be called psychic concentration, or concentration of mind. In Won Buddhism this Channa is a kind of ascetic practice used to calm one's delusions and to reveal the true mind. Channa is merely an effort for getting rid of delusion; the original mind, Buddhahood, springs where delusions vanish. Some Buddhists say it is real Zen (Channa) to sit with the back upright and legs folded to concentrate one's mind, but Channa is not so difficult to carry out. Everyone can practice Channa while walking, standing, and even sleeping. An old episode comes down from ancient China. A Chinese monk asked a Channa master about Channa: "Do you endeavor when you practice?" "Yes," the Channa master answered, "I do." "What is the way you endeavor?" To this second question the Master answered, "I have food when I am hungry, and I sleep when I am sleepy." "You are not different from the others, are you?" said the monk with an air of surprise. "It may seem similar, but there is a point quite different from others, that is to say, they eat food bearing worldly thought in mind and sleep with various delusions" while I do not have any delusion at the time of eating and sleeping," answered the Master. The monk is said to have returned admiring the Master's way of practice. A special place or time does not have to be chosen for Channa. Channa is nothing but having a pure mind and doing what everyone does, every-where and every-time. Channa should stream through everyday life, so that it does not need a seminary room or any fixed time to be carried out. Only such a Channa is useful for everyday life. Most people are too busy to sit in a fixed place and at an exact time, to practice. Only the leisure class can have the aristocratic Channa which requires a limited time and place. Our everyday life must be cleared by Channa and not limited to a static one.

WON

BUDDHISM

A summary of Eveytime Channa in Won Buddhism is made clear in the Canonical Textbook as follows: When the six root organs are free, concentrate your mind on vanishing delusions; and when the six root organs are busy keep the righteousness from injustice.

What is the Living Sutra? from The Canonical Text of Won Buddhism

Once the Ven. Sotesan said to his disciples as follows: _ "Who among you has found, a sutra which you can read unceasingly? It is regrettable that the world does not even know the living sutra, the phenomena shown to us, while people firmly believe that the Chinese Seven Classics, the Buddhist Scriptures and some others are real sutras. If, however, you are to have the true spirit, you will be able to find that everything around you is nothing but sutras. Opening your eyes, you will find real sutras; listening, you will hear the real sutras; speaking, you will be putting the sutras to practical use. That is to say, all things around you develop into sutras. In general, sutras are no more than the scriptures in which both are made clear for us. These sutras direct us in the humanitarian way of not only discriminating right from wrong and advantage from disadvantage in all actualities, but are the means of making clear the principles, great or small and existing or disappearing. Accordingly you will notice that all the sutras Confucianism; Buddhism, and other religions do not disagree with what I insist on. Facts and principles exist not in the sutras, but in this very world. That is, this whole world is nothing but the facts and principles by which we human beings are to receive birth, live, pass away and reborn in these very facts and principles. Accordingly, the entire world is the very sutra that shows us these things and our inseparable relationship with them. We should, therefore, take from this world sutras, and practice, everything that is proper and right, while avoiding doing anything harmful or wrong, by our observation of the right from wrong we see in all things. We should also, attain spiritual awakening to the original principles of all things in this world by observation of the large and small principles which are shown to us. If we do so, this world would be a living sutra, and I ask you to read this sutra before reading the ample and complicated sutras of all religions."

-2- 3-

7t WON BUDDTTISM

WON BUDDHISM

TYon As e Symbol

of the Truth fhc Ecv. Kil

Chrn perk

Gautama Buddha, it is said, had practiced spiritual training for after his conversion to Buddhism iir tris previous [ves. $ee long.aeons as Jtgq, at last, he came into the world -a prince, the son of ri"g Suddhodana, and afterward achieved pnlighte^nment after six years oi spiritual search. .. . A"gordingly, he has been regarded and respected as the All-Enlightened, perfecl super-nonn"l- personality, is a saviour for all g5eatupp, as a great leagher who knew everything, and as a saint delivered from worldly desires. As great --d-holy^ as he w-as, he could not escape from death or suffering, nor be free from worldly desires. After fdrty-nine years of F.gpagatio-n -o.t lrir doctrine he died at the age of eightv, leavin! aII his followers behind. Their grief was too great-to OescitU6'with le"tters or tgqgue. So is it written in the Nirrana-su-tra. The adherents of Mahasamgh+a of Hinayana Buddhism understood that Gautama Buddha, whose native home was in Tusita (a kind of heaven), wa5 incarnated aj a man into the world to deliver all poor creatures, and that the body of Gautama Buddha was a sacred, super-natural and spiritual crystal. Even his dischargement was regarded to be sacred, it is said. the development of Dharma Kayaism of Mahayana - -Lloog -with Buddhism there appeared tht $e-ov _of_'the three Buddha Kaya';- - D-harnna-Kaya-pepinglhe_qulh itsalf of the universe, Samhhogi Kay" the result itseii of the Buddha's spiritual search for three loni aeons, and Nirmana Kaya meaning the incarnation of Gautama Buddha as a

son of King Suddhodana. of these theories of Buddhaihe theory of Dharma Kaya, *lrr!h, I think, seems to be the real Frr4, Buddha, has preirailed since the tiine of Gautama Buddha. Haying attained Enlightenment, Gautama Buddha, who was meditating at Ulvilva village neai the Nairamiana River, once said: "Poor indeed are those who have none in the world to take iefuge in, and who am I to take refuge in, now that no other sramana or is any I, eithlr in the world or in the heaven? Oniy P_.*ll-q. in the Dhar{na, :TtteJthan that I have understood, shall I take refuge." The Dharma is, of course, not limited to snly betrrie: .rhe Buddha and his followers, but it transceads time and sjace, and is universal. inevitable. Consequently, what makes the Buddha'sacred is not his body, but the Dharma itself. _ fhe-great_ doctor AsangB ad Nagarjuna of Mahayana &d&iwr have elucidaterl and supportcil the theory dt the Dharma'Ka,nr-

short, Gautama Buddha, son

of King Suddhodana, was merely

an incarnation of the Buddha, and the essential Buddha is the Dharma, which is thE essence of our mind as well as that of the Buddha. In other words, all creatures have the Buddha-nature in them, just as did the Puddha; and so, we also can be a Buddha if we unfold our Buddha-nature which is within ourselves. Although it is commendable to respect Gautama Buddha, it is more important-to understand the Dharma as he did; it is the way to become

a real Buddhist. It is obvious that Gautama Buddha did not intend for us only to recite the sutras or to believe in the Buddha-image, but to unfold-our Buddha-nature within ourselves. That is why the early hierarchs took pity on those who believed in only the Buddha-imlge before which they prayed for pardon or bliss, refusing to try to unfold their Buddha-nature that was wi-thin them. Zen master Tanh-ayeon, it is said, cut down the Buddha-image in his templg^*ith- a hatchet to warm the room in which the living BuEdha (perhaps- himself) wqq living. This is, indeed, not recommendable, eveq though the image is lifeless and not a real Buddha. But the Zen master, I think, did this benevolently, to make the foolish people understand what the real Buddha is; that is, to make them understand the Dharma, instead of clinging to the Buddha-image. The viewpoint of won Buddhism on the Buddha is based on the

Dharma; and so, we install a won as a symbol of the truth and as a model of -practice, instead of a Buddha-image, in our temples. Historically, thus is it written in the Agama-sutra: "[(irg udayana missed the Buddha so much during the Buddha's recess in Trayastrimsah, a kind of heaven, he aksed Ananda where the luddha was, and Ananda said he did not kqow, either; seeing their king cherish the Buddha day-and night,- the subjects agreed among theml selves to have the most famous craftsman in the country make- a fivefoot tall Buddha !!lge;_and, th.at is the beginning of the Buddha image. Learning of this, King Prasenajit also gave an orter to make a Budd-ha image of gold." This is, indeed, the expression of admiration for the Buddha, not the oEiect of belie{. It is just like having a picture of one's parent. it ha-s bepgpe q,rft. absurd to offer foods and pray for pardon -fo9ry or -bliss before the lifeless Buddha-image; moreover, it foay hapiy tead us to superstitious belief. we, in won Buddhism, install in our temples the won, - -Therefole, directly expresses .the Buddha; for, the truth, ^the Dharmayhiglt Buddha, is infinitg, incessantly turns round, has no beginning nor end, and is perfect in itself. The won is just like the finger which indicates the moon above; it is the model of the Dharma, not the Dharma itself. So, the offering 5

WON BUDDHISM

VON BUDDHISM

of food before the Buddha-image is, nsaningless and unnecessary. It may be said, lhough I hope not, that the Won is put an idol, and qirite unnecessary,-too. However, it is,likt map showing the " it more clearly. geography-of the country, thus hetping us,to understand - Likewise, it is easier to undtrstand the Dharma with the Won than without it. As the Dharma is inevitable and turns. round endlessly, you zue to reap what you have already sown P the past; and, accordingly you to receive the result of your past actions. - are The Buddha-image cannoi make us free from punishment, nor can it make us happy, however hard we may pray b9f9re it. So, we iave to understand the truth of Won and try to pray in the most eftective way; that is, we have to endeavor on every occasion with our own effort. to make good -have to understand that all of us have the Buddha-nature inWe nately, and that all creatures are the expression of the Buddha; to live pious lives always as though we are praying before the Buddha; to ktgp 6ur minds perfeit like Won, without-wicked thoughts; to understand the perfect truth of the universe and to get perfect wisdom. - Then, the world will be crowded with numberless Buddhas, and will turn out to be a peaceful paradise. This is the reason we believe in Won.

A Brief Introduction to Won Buddhlsm

Ite

Bev. Won

Kwang

Won Buddhism is a religion, a way of life, which, wh99 faithfully practiced, leads man from the- dgpths of-sorrow, desplir and frustration, io ttre heights of gladness, ctinfidence and success-from ignorance to Enlightenment. -Woo Buddhism is a refirrn to the essentials of the origrnal Way to in India 2,5W ye?rs ago pV Slakyamuni, thq Enlightenment taught -tt is irithout any accietions, such as became attachd histo-rical Buddha. to, and have clung to, various fornis of Buddhism which have developed since the time of Shakyamuni.

itself. Its practice is suitable to an_y person, at aiy time, in any-p1ac6, no matter what he may be dolng. It ir not i religiirn just for hdrrrits in the hills,-or for monks 4 temples and Won Bpddhism

simplicity

monasteriesl but-is for the ordinary man and woman as well.

There is nothing strarge or mysterious about it. Won -*ty asks, "Come and see for yburself'. Won and science are in complete agreement. Won is fact, not suPPosition.

Won Buddhism, -specifically as such, has not had a long history, _!et, it is as old as Buddhism, for it is Buddhism. The preseniorder 6f Won Buddhism dates from the Enlightenment of its foun--der, the Venerable Sotesao, fur Korea, on March 26, 1914. He had been dissatisfied with the state into which Buddhism had fallen in his country. After

prolonged meditation he attained Eilightenment, and his s6arch for Truth was ended. He had found the answers to his previously unanswered questio_nl conce-rning the cosmos and life and it^s problenis. The Venerable Sotesan diil not discover something new, but only that which other men could not see, and which had been taught by Shakyamuni Buddha 2,500 years earlier. Today, won Buddhism has a million members in Korea. The order

o-perates

a university, schools, Iiospitalg orphanages

The emblem of won Buddhism is a plain circle. There are no iPrggJ.. The-cgcle signifies the cosmos and all that is in it-basically, the Universal Cosmic Energy, which permeates all, of which all is -a part-, a.nd__ot which there is nothing else but this. won is the circle; the circle is Won. wqq is actually a circle without a circumference, for Won includes all-Won is alt. There were no Buddha images until 500 years after the time of shakyamqry, th9 historical Buddtia. Most Buditha images are said to lepqe-sent him. Other Buddha images are said to symboliie the idealistic Buddha, called Buddha-Nature, oi various aspecis thereof. won Buddhism has chosen lhg circle, rather than an ihrage in human forrr, to r-epresent [on-, which is Buddha-Nature (also called Self-Nature). Thus, the circle is the object of reverence, or worship, in Won gioohisni ('w-orship" is the showing reverence). Actuilly, it is not the circle -act of itself that is worshipped, but the Buddha-Nature (oi, Essence of Mind) which it represents. The Buddha-Nature has various other names grven to it, some of which have been given in the preceding paragraph. I-t is called BuddhaNature because it was polsgsryd.br the n-uddf,a. -It is, likewise, possessed by all men and women. It is their own Self-Nature. All men an'd women are Buddhas, although they may not yet realize

it.

The realization comes

from seeiqg into one's own self-Natuie. This is Enlightenment. Buddha-Nature is also known void, or Emltiness. This means -ry that there is nothilg as.a self iq itself, but that all aie a part of one and the.same .!hiog, which ir p,l* ineftable essence. firis ii imperceptible to. the prai""fy senses and inconceivable to the ordinary mida. yei, it takes forms that can be sensed, although all forms are only temporary 7

and homes for

the aged, as well as various other enterprises. only recently has won Buddhism become known to the western world= Thg neoplg o-f -t!e West should find in it a religion which will appeal to them and which is most suitable for their practlce.

71 WON BUDDHISfuI

WON BUDDHISM

and ultimately return again to the voidl This is an inevitable law which forms aoolies- to men, ;id fro*. and mountains, as weil as to all other of the whole of ;iii;. i-.t, ;hG i" tttoi" forms, they are still a part or the pure essence-they all have Buddha-Nature, whether tormeo the Therefore. all are 1-P3rI 'rf i;;"rffiuoorOiog to our perception. ^ but not sef,arated parts. All, together, form the O\E' There "rnofr, no pfacifor sedshness or egoism in what u'e ;hurose to call ii,-iirJ", o"r ;;tiuLr" (the i;-p"trty forms whicfi we presently are i. Dut we should G-UnO-io ioO helf one another, for what.we do to another, we are we are good to i"irg-6 o"it"f*.'Y.t, we shouid be altruistic, forisifegoism, which is ;tilr1 with the ihought of selfish gain, that, again. detrimental.

quiring a further knowledge of Won Buddhism. Inquiries may be made'of: Ralph L. Goggin (Phone: 4334962\

4915 Clay Street (Won

Denver, Colorado 80221 U.S.A.

Il Kwang, Patriarch of Won Buddhism in Western Countries.) 30 Disciplinary Abstentions for Won Ruddhists

TheobiectofWonBuddhismistoenableustofindourTrue-

from

a Nature, tfri g"Odh"-N"ruit, which we have not yet realized' This is through accomplished is it and Otiilinal-Nature, becoming uro"t" oiori

The Canonical Text of Won Buddhism

the "'- oracdce of Zen, ot meditation.

'Zi-iliit-tlt'p-t""ti* of meditation while seated. This develops the intuition and.oibbr us to realize our Buddha-Nature, which cannot be described or lipietieO in words. It is something one can expe,rience' but cannot tell-jiist as one cannot describe a color to a man who has been totally blind -|insince birth. but it is Enlightenis not a way to .Enlightenment. nctudff,, -by

any one.-in.any.plac.e' while ment. Zet canUt piu"ti"td at any time, his 93ily life, cana"td *ittirg. fft. ordinary min, in th6 course ofseated), as-can the while (meditation Za'Let noi t""tt'mrrcli time for temple' 7en cont..mii in the hills, or the monk in the monastery or when engage^d in any {orm of activity ;il;;i A;g[tf"l'coniemptation Sitting meditation, though, ;;r;ii-.. -ftl. Uiitr it oirgt t and practice.engage to a.b.l.e may-be i. ;&t h.tpful, whenever dne 11"i1;,- --^ One ij in a state of Enlightenment while he is successfully practtctng meditation. Success may come slowly at first for those who are new one experiences ;it;-ffi ii *iir .o*e with contin_ued .practice..butwhat it is most dc'sirable. &;ilt ihe practi". of Zen is indescribable, ntiiiitr. p.irioJ oi meditation one maintains a tranquility of mind that he could not otherwise know.

One must not merely have an intellectual theoretical knowledge conof the doctrines .rO tr""tices of Won Buddhism, but he needs.to and his of a them making practice constantly them, ti"""if, .life -Part dailv his in tiarmony iomplete a ;;i:hffiriil;. ih* tri t"itt .*peii"nce which he could not experience otherwise. fii.-i"alining, '- - -ila brijiiriiioilr"iion, such as this, not too much can be expiained' rfo*.r"i, it il frop"A tn"t it *itt be enough to create an interest in ac-

I. l. 2. 3. 4. 5. 6. 7. 8. 9. 10.

You should not take the life of any living thing unless for some good reason. You should not take things not given to you. You should not commit adultery. You should not drink wines and spirits unless for some good reason.

You should not frequent gambling places. You should not speak evil words. You should not engage in strife unless for somc good reason. You should nct embezzle public money. You should not borrow money from your intimate friends, or lend money to them, unless fcr some good reason. *iou should not smoke unless for some good reason.

II. l. 2. 3. 4" 5.

10 Abstentions for Noviees

10 Abstentions for the Devout

You should not manage public affairs in your own way. You should not criticize the misconduct of others. You should not indulge in obtaining money and treasures. You should not wear luxurious clothing. You should not associate with unjust friends.

76 WON BUDDHISM

WON BUDDHISM

'You should not speak while others are speaking. 7. You should not be distrusted. 8. You should not flatter by fair words. 9. You should not sleep at improper times. 10. You should not join with a group in immoral dancing and singing.

III.

10 Abstentions for Overcoming the Demon

in the Mind

You should not be arrogant. You should not have more than one wife. You should not eat meat unless for some god reason. You should not be idle. 5. You should not tell a lie. 6. You should not speak unreasonable words. 7. You should not have jealousy in your mind. 8. You should not have greediness in your mind. 9. You should not have angriness in your mind. 10. You should not have foolishness in your mind. 2. 3. 4.

Mr. Stephen Bela Renovich in New York has come into the Order ol llon Buddhism recently. With a great pleasure the whole Won Buddhist accepted this second comer, an intelligent Buddltist who studied Buddhism lor 26 years in America. The following is a description ol his leeling for Won Buddhism.

Brief Impressions about Vlon Buddhism The Rev. Stephen Bela Renovich

It is evident that "Won" has much in common with the term "Dharmatathata" as generally used in Mahayana Buddhism as well as Ultimate of the Neo-Confucianist with term "T'ai Chi'-, the Supreme philosopher, Lu Hsiang-Shan. "Won" like "T'ai Chi" has the circle as [t. ryniUol'of Truth, ihe ultimate source of the universe, and as the

l0-

*Tao",

ethical standard of all things identified with "Li", the-Law- qld it r-frfot"l Order. It is also"identical with Suchness "Chen Ju", which is also our own true Buddha-nature. As the object of worship,- "Won" is iointi.at with the Dharmakaya of the Buddha, and also with the Samboghufuyu symbolised as Amiiabha, Yairochana, etc. in various sutras' Won Buddhism harmoniously combines the meditative_discipline ot Chan Buddhism with the moral liie of Neo-Confucianism. _Sitt-lng. medithe Neo-Confucianists, t"ii"riiiio"rc be noted was even adapted by from Buddhism' Chan ittt"gt, did not accept the Law of Karma ."i,-oracticjO far from the drifted has today sects Chan varioirs Uv the as Hui-Neng, and in Won ,L[iit.t taid down bv the great enlightened one, [rdAhir*, toAuy, it ii evidint that one finds the Chan practice of olden auyr *ittr'its rather negativ_e- temparemeg!. balange.d by !he. mgra1 conof lhe lale Ven. ;d; of Neo-Contuciaiist Philos6phy. The teachings SLi.r"" tiach the discipline of the minO inclusive of the Wisdom, (Prajna) goo-dri tt* t-io-Ct i Sect, tlie calmness of the Ts'ao Tung Sect, and theto the in a manner u{"ptt9. Neo-Confucianism, of ;;-; ;t*e- (Sila) 'the present days. It is. rather unfortunate that Chan has aciive fife of to be knouir to the Americans through the works of Dr. T. D. "orn. Suzuki, for it has roused only an intellectual interest. Chan must come io A-i,tica in a manner as practised in Won Buddhism' so as to be a tiue fath to enlightenment aird not merely an intellectual plaything.

Furthermore, "Won" aS the object of wortHp, presents to the rationai mind, a more inclusive symboi of the true nature of the universe, ;'bt-ut-rtathata", than personalized symbols such as Amitabha or the ;;;-;i; particular Sutlra, as "Myo-tro-renge-kyo", the Lotus Sutra in the Nichiren sects of JaPan I have been a Buddhist for over 25 years and have been a member Sect of Japan, and of the Soto-Zen Spct, both;f-iil Higashi-Hongwanji ur *.if as of itre guaahlst Sirciety, London, and of Chinese Buddhist sroups in this country. I am at present giving lectures at the Eastern the teachings $t"['.-grOat ist Temfrle in New York, and try-to present -The which t9mp19-in guOahu possible. as a manner in as r^ational ;i th; I lecture has as its object of worship, the-many-armed Kuan-Yin Pusa, *ittr O-ito-Fu held iir her highest arms above her head. To many I symbolical of our own true Buddha-nature, .ipLi, tttat these are Berely-Briddhism, the circle, seryes, as the- all enan'O ttrat in Korea in Won comoassins symbol of Truth instead. Thus they come to understand do not worship idots. It gives great satisfaction to become it

"i'CrOOfiisti of Won Buddhish, and I am undertaking the study of the "--r-*U"r trnguage, and hope to visit your headquarters in the future' f"i.-", Stephen Bela Renovich.

78 WON BUDDHISIv|

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3. News Corner

Thrce Representatives of Won Bud' dhism Retunn trom JaPan.

Rev. Kil Chin Park, President of Won Kwang University, with__a Plofessor, Miss Pal Kin Chon, and a Won- Buddhist missionary, Miss Song Ryeong Bong, visited Japan- a month ag-o to survey educational ant religious activities in Japan. Th.y haye returned'home safely after a stay of a month. They had many opportunitie-s. to contact lead-ers and prominent Buddhist scholars, discussing thA present Buddhist situation with them. Dr. Daisetz T. Suzuki

The Rev. Ry

The Rev.'Tsunemitsu Konen

Yamanaka

Books Contributed by Dr. Suzuki and Tokyo University.

Rr. Daisetz T. Suzuki, who is not only a prominent Buddhist scholar, but has also been promotingZen Buddhism in European countries, complimented Rev. Park with a complete set of his valuable works contained-in a series of twenty-six volumes. The library of Won Kwang University had already received a series of nineteen volumes from Tokyo University through Dr. Hira Kawa Yosio, with whom Rev. Park made

contact at a reception party under the auspices

of the Bukkyo

Times. and Konen, Times,_Tsunemits the Bukkyo of this party the presid-ent -Yamanaka

At the chiei editor,

Ryuen requested those who attended to

collect Buddhist books for Won Kwang University. This was unanimous-

ly approved.

2. A

Japanese Councilor

of the Upper House Ofters to

Organize a

Korean-Japanese Buddhist Association.

Mr. Otani Yosio ,a member of the Upper House of Japan, made an offer to Rev. Park to establish a Korean-Japanese Buddhist Association for the promotion of friendship between Korea an{ -Japa-n, as well as for mutrial assistance in studying Buddhism. He added that he would have another confel'ence with Rev. Park as soon as the Korean-Japanese talks would be normalized.

t2-

Buddhist Special Training Coutse.

Sixteen graduates of the BuOdhist course at Won Kwang University compteted"a special training course,. lasting a mont!, at Ryong.San Mo*.t.iy located^in Ryong K*qlg district, the cradle of Won Buddhism. Th:y t .* ioined by inoiher fifteen members who had finished their

of Buddhist'study at the Monastery, which is an institute for "ouit. training missionaries.

Won Buddhist Students association Started, at Seoul Engineering College.

A Won Buddhist Students Association has been started at the Engineering College of Seoul University. At the pr-oposal of nine memberi selectJd from the Students Association in both the Seoul and the Chong-ro branch temples of Won Buddhism, the iglugur-al.general meeting wls held in Room No. 1307 of the first building_9f trh-s college on thE 7th of November last year. It was attended by 52 students.

10th Commencement Ceremony Held at Won Kwang University.

On 30th December 1963, the 10th Commencement of Won Kwang University was conducted with great solemnity in the great auditorium

at 11 A.M.

13-

PIJBLICATIONS RECEIVEI) We acknowledge with many thanks the reeeipt of the following. Metta; Vol. 5 No. I Kensington, N. S. W. Australia Light of the Dhamma; The: Vol. l0 No. 2 Rangoon, Burma . Light of Buddha, The: Vol. 8 No. l l Mandalay, Burma. International Buddhist News Forum, The: Vo[ 3 No. 3-4-5 Rangpon Burma. Canadian Theosophisf The: Vol. 44 No. 5 Toronto, Canada World Buddhism: Vol. 12 No. I Colombo, Ceylon.

Bosat: No. 153 Colombo,

Ceylon.

Taipei, Taiwan, Chiua China Buddhist Monthly: Vol. 8 No. 5 Bodhedrum: No. 134 Taiwan, China Hai Ch'ao Ying Monthly: Yol. '44 No. 12 Taipei Taiwan.

The: Issue, 18 London, England. way: Vol. 38 No. 3 London, England. World Faith: No. 57. London, England. Voice Universal, The: No.48 England Kensington. W. S.. London, Occult Gazette: issue, 40 Der Keris: No. 4E Bnemen, Germany. Yana: Sept-Oct. 1963 Germany. Calcutta, India. Maha Bodhi, The: Vol. 71 No. l0 India Voice of Ahinsa, The: Vol. 13 No. 9 Western Buddhist,

Middle

Bulletin of the Ramarkrishna Mission Institute Calcutta. India.

England.

of Culture: Vol. 14 No. t2

Young East: Vol. t2 No. 47 Tokyo, Japan. Bukkyo Times: No. 557 Tokyo, Japan. K B S Bulletin: No. Nov-Dec. 1963 Tokyo, Japan. Singnpua Buddhist Unioo Newsletter, The: Vol. ll No. 4 Paramhansa Yogananda Magazine: South AfricaPhiladelphiq U. S. A. Godlen Lotus, The:. Vol. 20 No. 9 Hawaii Buddhism, The: Ian. 1954 . Honolulu, Hawaii, U. S: A. San Francisco, Califqnia, U. S. A. American Buddhist: Vol. 7 No. l0 Chicago, U. S. A. Suchness: Vol. 4 No. l' Bulletin of the Washington Friends of Buddhism: Vol. 7 No. 2 Washington. D.C. U. S. A.

Lion's Roar Magazine,

The: Vol. II

N-o.

Taipci' Taiwan

Tenrikyo: NeCNo. 2e Tenriâ&#x201A;Źig, {apan. Theosdphia: No. 96 California, U. S. A. Zen Notes: Vol. l0 No. 12 New York' U. S. A. PRS Journal: Winter, 1963 Michigan' U. S. A. Awaken the World: No. 242 Tarpeu Taiwan' China. Everlasting

Light:

No. 23

Information B6uddhistes: Vol. 9, No. 35, Brusscls Belgium. Horin (Dharmachakra)' No. 17, Sao Paulo' Brqzil. buaOUiim In Taiwan: Vol. tE, No- l, Taipei Taiwan China

Kalpa: Vol. l, No.!, Caqbri{ge El-gl*{-

The Source (Yuen Chunen): No. 25,

(Mbha

Dharmachakra): -Feb. oaiuoiin Shukyo (Religion): Dec. 1963. Iapan. Chucai Nippo: Kyoto, faPan.

Daii6: Vbi.

t-s.

No. l.

Kyoto' Japan.

.Ifong{oog.

1964' Tokyo, JaPan