Vol-1-No-9 by Seonghwan Yu

1966 VOLUME 1 NUMBER 9 KOREA

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WON BUDDI{ISM

Vol. i No. 9

WON KWANG COLLBGE Iri City Cholla Pukdo, Korea.

The Dialogues of Religionists

CONTENTS Editorial

Path

......

The Sunlight Reaches the Summit of Mountain First From the Supreme Scriptures ol Won

Buddhism

Four Forms of Obligation R. E. Suk . What is Buddhism as a Religion? P. K. C. ... Buddhism and its Liberal Thought

Prof. Chun Eun Song ...

My Approach to Won Buddhism Homann

As the material civilization makes rapid progress, cultivate the

All

1966

EDITORIAL

Published by:

The Virtuous

WON BUDDHISM

communications should be addressed

to;-

The editor, Miss Pal Khn Chon Won Kwang College, Iri City Cholla Pukdo, Korea

In Octob er, 1965, in Seoul, the capital of Korea, two noteworthy spiritual movements were held successively. Olg rras the -Dialogue -of Iteligionists which lasted for two days from the, 18th to the 19t1r, on the subjEct "The Cornmon Task Due to be Imposgd_g, Religions of Korea", whittr was arranged by the representatives of Six g_rea! religions Quddhism. Won Buddhism. Catholitism. Protestantism. Confucianism. Chondokyo - Religion.) under the auspices of Christian Academy of Korea. The olher was "Moral Re-Armament World. Assembly" which was held under the auspices of the M.R.A. Korean Headquarters for four days from the 20th to the 23rd. ' The former was a meeting composed of twenty-six representatives of Six Religions in Korea undei the purport that "prio-r to trying to draw this world nearer and making it one, tret the people of the religions come together on a common ground and talk", and the latter purported that "Korea is the conscience of the world, a bridge of unificaion for Asia. Let Korea be a torch for the reconstruction of the world." The program of this assembly proceeded in a pleasant atmosphere with the music per-formance proceeded by "Sing out 65',, members which are composed of the studenis from 52 American universities and highschools and of the combined casts from 17 countries of the world, and with greetings given by the Korean Prime Minister and other well known authorities. Of the two movements the dialogue of religionists gave us an impi"ession of a revolution of the spiritual world. This Dialogue meeting of the representatives of religions was not fully reported to our society, but we were able to perceive from these two days dialogues something powerful which marches towards the "One World". Representatives insisted with one voice that all religions should coexist in peace and should take the initiative in constructing the one world, paving the way to promote the mutual understanding, cooperation and good will by means of this Dialogue Ground. It rvas impressi.re and pleasant to see the scene that these who have different principles and systems of religion were sharing their frank opinions freely from their different religious standpoints of view, taking rileals at the same table and sleeping side by side at the same place. "......they have come to the noteworthy agreement to arrange opportunities more frequently for promoting mutual friendship, for practicirg associated studies and participation in social works, consistently showing the virtue of modesty beyond the religious boundary......," d newspaper reported the meeting atmosphere like this. As one of the representatives said, we, as religionists should not

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commit the same faults as we did in the past time; the disgust toward other sects and schools, the obstinacy and the persistence in. our own piir.ipttt or doctiines,'wbich should not be able to escape being the i;i;';f ;rlti.it- ot iay tottowers, and we should not reduce the sacred of their own patriarchs. ori[inal - -- doctrines n.fgions which do not c6ntribute to world -peace. and the wellU.irg tT io;i;y must be orphans of our society. Not to be orphanl the p.opi.-of ttre ietlgions should ponder over whlt the present world exwe meet-the requirements of our ;;ir ft;m iefigi;ns and how^can this I".GIV, iuff.ing frore freely with each other with opj:.n -Six 1I1$t: From Religions" has a ;i;;, "iTh. DIalogues of the Representatives of signihcant meanirig. We h9P9 fo. see the.second, -third, fourth""" D?;l;g;;r of nehgi;nists to U_i tretO ceaselessly, extending their friendly, coope-rative relationships to those

of all nations.

The Virtuous Path

l. 2. 3. 4. 5. 6. 7. g.

9. 10.

The fletcher makes the arrow straight; the wise man makes straight his crooked thinking. Resembting a fish tafen from his- watery home and thrown upon the OiV f"ra, 6-ri tt orghts quiver all over, to escape the dominion of evil. Thinking is difficult to dis_ciplirg.. The mind. is flighty, wandering where it"will. But a tamed mind brings happiness Let a wise man guard his thinking. The mind is crafty, it moves without U.ing ;oiiced. It seizes wh-at it desires. To watch the mind haPPiness. is conducivelo -controls his mind, he will be freed from the shackles of If a man is without a body, it travels far, it travels alone mind 1't. Death. and rests in the cave of the Heart' Precepts, If a man's faith is weak, if he does not perceive the true if his mind is troubled, his knowledge witl never be perfect. th.r. is no fear for him whose min-d is not burning with desires, whose ttrougtrt is calm, whose- tJrough.t has risen above likes and dislikes. He is among the enlightened' Knowing that his body is fraglle like.an earthen jar, valuing his

mind ui"r fi.* fortresi, let a-man fight evil with the weapon -of wisdom. Let him guard what knowlidge he has gained, but, let him progress, also. it;i;[ t8ng, alas, this body will lie on the Earth, despised, without conscionesi,like a useless log. Whatever an enemy may do to an enemy,.-)vhatever a hater may Oo to a hater, a wiongly-directed mind will do us greater harm. A well-directed mind wiil Ao us great service; not a Mother, not a Father, not any relative will do so much.

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.The Sunlight Reaches the Summit thc suprem,

of Mountain first

,!n*)rrs of won Buddhism

once the ven. sotesan said that he, reading one of the Buddhist

script-ures b-y chance, had found such a dialogue -between the Gautama Buddha and one of His disciples as follows;- -

"whenever we see you, The world Honored one, and hear what you preach, we can_not keep from feeling respect for you and being delighted--- There are, however-, some poor souls'who noi only slander" and. speak 111_ of y_ou, but hinder the way of those who come to hear what you teach. Now I want to know why they are foolish enough to do so in spite 9f tle compassionate salvation you provide for their,,. To this question answered the Buddha;"when the sun rises in the east, the light reaches the summit of Mount Sumeru fl-rs!, a plateau next, and then the whole plain. This is so not because of the discriminative character of the sun but because of the height of the place feceiving the light. . . Thg Tathagata's teaching, likewise, spreads the boundless light of wisdom indiscriminately all over the world, the Dharma which is'comprehended earlier or later accordinq to the ability of the listeners. . Ever! lislsn.t to a sermon differs from another in understanding the profound meaning; Boddhisatta becomes enlightened to it flrst] Sravaka, the Hearer, next and then Pratyeka-Buddhas, and at last pote-ntial buddhas. Even the p_oor souls will be enlightened in time by the.light of th-e wisdom. As a blind person is ungrateful to the sun thou$h he lives on the favour of it, so the poor souls slander the Dharma the Tathagata teaches. You had better do your best for your own business. Never hate such fellows, nor be discouraged. And do not deteriorate. It is natural that there should be many grades among human abilities." Finishing this story, The Ven. Sotesan asked his disciples to learn the point and make good use of it for the purpose of their future cultivation. He said, "Do not be concerned too much about what they say of what you do and not of what they despise. The vicissitude of the world is not so much different as that of day and night; and when the world of darkness brightens itself, all human beings will make efforts to requite the favour of the Buddhas, realizing it."

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should realize it, man and universe, to be Buddhas; and should resPect .r.iyttrirg * ru6fr with pious attitude before we ask itforblessings- This means that we should'behave properly to the truth throughout the

Four Forms or Obligatlon; Buddha Dharma is life itself, Life is no other than Buddha Dharma; Everytime Ch'anna, Everywhere Ch'anna IN WON BUDDHISM

universe.

the gate of faith, oc-cupy.an. imThe Four Forms of obligation, "Won Thgy are the principles Buddh-ism: oortant Darr;i the doctrine of existing between ;hi;,d-;ipti."t. the reciprocal relationships of ethics in the.past,.so were^, relationships Such the universe and human treings. mere and nairow that humai beings could not escape from living with the mind timitea to a family, u tri6e, or a natiog. At the present time, t o*.uui, the progress of civiiization has changed the world into a narrow urO to-piicated"one where all human races in the world should, to a large extint, communicate one another. This very,ch.ange,however, has siven ,, u qrlrtion whether or not the whole woild in such a condition EilG;iiip.u..tully. What is, thenr. the cause of the tormenting..se? oi the worldf ft. t-ui. Ven. Sotesan diagnosed the world and prescribed the Four Formr of Obligation which eieryone should. feel. grateful to.

The Four Forms of Oblig"ation, therefore, sh_ould b-e r-ealized by the whole *ortO so that all the *j1nU... of the world can fi.nd the gratitude which i; th; only unr*er to the question. What are the Four Forms of ObligaThe ii"nf OUiigation to Heaven and Earth; Filiaf Piety; Brotherly Love; F..fing foi Justigs-1hsse have been helping human beings since the of human historY' commencement ---Or. of the specific terms in Won Buddhism is "Buddha Dharura is life itself, Life is no other than Buddha Dharma; Everywhere Ch'anna, established E*iytir* Chlanna." We are to reform the life of traditionalhuman life. normal the to abolish had believer the which in *fGi* to br.igtrten,

i{.uTiiiog the original purpose ?ng d11p of religion,.we are with the-Buddhabharma,^our daily lif6; and through normal social life, we are to realize the Buddha Dhaima. Ch'anna in-Buddhism is, in the real meaning of the word, no other than this type of life. Ch'anna means calmness, cleari1. pute staie of mind; the qi,m of Ch'anna is to-keeP lhe for one. to enter a compulsory is not It mind. original our ,.st, of mountain to med-itate,'for one can practice 1n one's own mind in every au/ tif.. Wheneve. oi Wherever you may.be, you.arg to practice gsilg tttd pe.tecr mind, finding it (keeping. thg_9rigina1 minll), reahzing it (selfenlilhtenment), using itlapplyirig ii). We call this "Everytime Ch'anna, Everywhere Ch'anna." bn" of the creeds of religious life in Won Buddhism is "Ev-erywhere one sees Buddha's Images, Att ttrings are offerings to Buddha." As our

lives are performed c&responding-to everything in the universe,

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With such a doctrine and faith, we have practiced and evangelized, so that there are half a million laymen. Main activities in this Order hur.. been culture, education, charity and industry, which are-not only itrr -oa.l for others but a light for spiritual world even though it is as faint as the glow of a fireflY. et this" important moment of historical change, the light, I hope, should. grow toward the whole world.

What is Buddhism as a Religion? By P. K.

Once upon a time a few blind men were trying to. draw a co:tclusion of the features of an elephant by feelirrg of it with iheir hands. One who io*fr.O one of its legs [or. u deflnition that it was like.a pole; another *fi" p"ti.O it ;; ttr? iUaomen declared that it was like a wall;. and ott .ri who took it by the trunk and the tail disputed all other conclusioqst i;;l;tirgituiir*ut iik. u snake or a serpent. As these blind men could i"der e"verything frorn only touching it, not knowing- the wholeness, so 'the"unelight.rr.d people aie unable to define the whole truth.

truth and botiomless means of deliverancl took a subjective view on goAdhir- from their own standpoints causing various setcs and schools *fti.t, are far from Buddha's orifinal intention. One sect stresses only on "Calling Buddha" aiming at the rebirth in Pure Land; Sgry. insist on practicilng only sitting m6ditation to obtain Buddhahood; Others believe

[trat ttre Buddha's int"rinsic thought should be grasped on-lV through studying Buddhist Sutras. Besides, too many sects and.schools with difterent uir.ition. prevent us from understandin! the cor.e of Buddhism, causing Some women also ,i to misconceive Buddhism to be incomprehensible. have been apt to think that the meaning bt guAahism is to worshiq lhP guOOlru image, offering things before it to be blessed, to -h.?Ye a child, to tir. longir,'with su-ch an-obscure conceplion that Buddhist truth is too profound and abstruse to be_com-pr.ehended. 'We should understand that Buddhism is not a religion of only lofty and profound truth, but a religion of common and living truth; and it is not iuch a negative religion that seeks for a Buddha Land in the life after death, b"ut an acti-ve religion which teaches us the- pre_scriqtion which lead us into a blessed and-happy life in this very world. Therefore, we should know that Buddhism is the religion which everybody can ap-

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DDHISM

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proach and practice every moment. Unfortunately, however, Buddhism as known generally today, is misunderstood as a c.omplicated and fantastic religio"n, and it it ir "*t y

the Ven. Sotesan unified the whole truth and siirpiihed the truth of e-ssentialities, c^omp_osing a Buddhist canonical Text ^Book, which shows the right path for all sentient beings. Then what are the intrinsic elements of Buddhism as a religion? I am going to describe what I understand of it. First, Buddhism is a religion of Self-Awakening. It means not to try to find out any mysterioul existence outside se"lf as the absolute source of our bliss and punishment, as is often seen in some religions, but to be conscious of our essential mind which is the real sourc. 6t ori own merit and sin. In the old days yh,en Buddha was practicing the ascetic life of m_editation, a group of.lad-s.carye up Buddha ancl askld about a prostitute they had. been looking for. prior to giving the answer to them, Ihqt Buddha asked in return that, of either seffi 5r a "prostitute which they think is more rvorthwhile to look for, preaching tb them that the mini of the self should be the first thing to -be looked for. Disillusioned, the lads immediatelv became Buddha-s followers. Most of us neglect to find o-u.r _mind, which has been carelessly neglected. This is the vely point on which Buddha wished to cnlighten us. Setting aside our mind, *hut else should we look for? Our essential mind is in such a state that we can find no bliss and sin, no good. and evil, keeping its original purity. Such a self-centered thought as tries to take advanlage of unhappy p'eople for himself or his familv is not cttr Natural-Mind, or even gri<iri fnougtrts for others is not to be found in it. This essential mind, however, implies also limitless possibilities of creating good and evil, bliss and sin et-c. on various occasions. He who is conscious of this mind and enlightened to this truth is called a Buddha, while the one who is unconscioui of this truth remains an ordinary man. -in the .the enliqhtened, led an ascetic life for six years -SnowBuddha, Mountains, thc Himalayas, to seek for this mind. with the same purpose, the ven. Sotesan, the founder of won Buddhism, also had a lengthy a.sc.etic life. for sixteen years. We also should restore our original mind and, in the li_ght of such truth that no wrong and right, no evil"and merit, no good and evil originally exist in our Natural-Mind, we should lead our life into.the righte^oy_s path. This is the intrinsic meaning of Buddhism as a. religion of -Self-Awakening. Studying sutras, practiiing Sitting Meditation and Calling Buddha, aic all just lvays of' recoverin[ our Natural Mind. Sec_ondly: Buddhism is a religion of profound truth-the truth of Life and Death, and Cause and Effect. As the alternation of the sun and the moon makes day and night, and these alternating days and nights

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make the circulation of four seasons, so this universe changes ceaseiessly into the four conditions of Formation, Elistence, Destructio! and Anriihilation, and all the things of the world also change into the four forms of Birth, Decay, Disease and Death. Buddhism also teaches us clearly that there is Suihness even in the course of these changes or alternations. In other words, our death does not mean complete annihilation; that is, Birth, Decay, Disease and Death are just the changing phenomena circulating forever, which are same as the circulation of seasons. Buddhism explicated this truth of everlasting transmigration (Sarysara). We shail transmigrate on the Six Conditions and the Four Modes according to our own body and mind operations. Every punishment and retribution from which we have been suftering did not come from any other unidentified, mysterious source, but is our own product. Being ignorant of these truths we could easily rely on a diviner or a physiognbmist as a means of being blessed and being free from sins and crimes that rve had once committed. Buddhism is not such an irrational religion to believe that once we for the sins or crimes we committed, we are to be innocent feel penitent ^all sins and crimes will be annihilated, but is the religion which and gives us scientific explication of the truth that "As one sows, so one

ieaps". Therefore we should perceive the truth of retribution and causality; neither our happiness nor misfortune are produced by any other things but by ourselves. If we want to keep our mind Peaceful and to live well, we should first make others huppy and peaceful, and if we want to be men of power, we should concede power to others. On the other hand, when we want to be forgiven for the faults and crimes we have committed, we should directly apologize to the one concerned. When we have committed a crime to Heaven, we should apologize to Heaven; when to Parents, then to Parents; when to Brethreq then to Brethren; when to law, then to law. For instance, when we are dishonored by being undutiful to our parents. the only way to restore our name is to be filial. This is explained by the teachings of the Ven. Sotesan: "All things are offerings to Buddha, Everywhere one sees Buddha's Images". In tfie old days, f,owever, some peoille begged forgiveness before Buddha's images for their faults and the crimes they committed against someone. This is just as irrational as to apply a plaster to some other part instead of the affected part. We should perceive that everything in the universe is Buddha's incarnation, having faith in the truth of retribution and Eternal Life. Thirdly, Buddhism is a religion of training. The goal of Buddhism is not attained only by faith. Faith and exercise, or training, should keep pace together until we would attain Buddhahood. Buddhism has also elucidated to us the way to root out the three poisonous toxins and five desires: desires for property, for sex, for fame, for profit and for pleasure, which occupy our minds, until we retrieve Buddha's pure mind. Bud-

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dhists whose conduct ignores Buddha's precepts should not be called real Buddhists. Budhism has real meaning, first of all in exercise or practice of its profound truth in our every day life. Briefly speaking, Buddhism is not a religion which aims at the Land of Amitabha after our life, but is the religion of Self-Awakening

which shows uB the way to restore our Natural-Mind; and it is not a religion of irrational supersitition, but is the religion of truth which elucidated the truth of Cause and Effect" and the truth of "Neither Born nor Ended", and is the religion of not only faith but of furthering practical religion.

Buddhism and lts Liberal Thought By Prof. Chun Eun Song

straints.Therefore,freedomispossibleollyforuswhoareableto material beings like think, act, or choose !V tf.re11 o*i"*ifft,-u"O-"o.to A table or a chair a rable, a chair,;;;600k it "ur, ;;;^t.; can not,change its situation aro + "u[.0. is not located at the place_by-its wiii, only a great privilege not is tr.,ioo* bv its own will. A'ccordingly, thiires with mind' but tryilg ;'freeddm" endowed to us human beings, ;;ii^;t is meaningless *"td also it is most fundamentat becau"st'th; that we can us for disaster great u where there i. no^-*inO. tt it t.uti, estate and' own our our mind. freely ngtwi?trJt""riii"g-* is not îfr"t control will' of pti'ittdt -o.t freedom *"- Oit.uta which can not be our prese","ti,,iiaîrî,,ir, rit. u-Jir-o.red.switch our esBuddhism in said is It turned on or t"in.O off is we wiih. evironof change external of ..rt-inO.p."O*t JnO sential mind i, anger, pleasure, as such feelings "irui f-;-difrerent ment, good o, Uua",tr?r;. go*.r.i,-o* prrrndmenal mind is apt to be hatred,

o, ,uo.rlil-.t".

by.differ.ent feelings

Today the word "Freedom is respected as one of the most necessary things for our daily life almost all over the world. Kant and-Hegel viewed human history as a developing history of human freedom. However, the real concept of freedom is very difficult for us to define, so the definition varies according to the way of thinking of different thinkers. I myself want to talk about Buddhist freedom, which I believe to be the most important one among different kinds

of definitions talked by many distinguish. Chun Eun Song able people in the world. I am sure some will suspect whether it can really be spoken of freedom.as in religion, because we can not but think it has many ways of restraining ourselves in it, like not to kill or not to drink etc. Nbvertheless you must know they have been theoretical fountains of liberalism. Above all Buddhism is, I believe, most supreme in such respects, even though it has not been successful in realization. In fact, whoever has studied Buddhism might learn that the trltimate goal of the religion is to be a frep man independent of constiaints. Besides, we can easily see in it the v.ivid facet of spirit for freedom from the past historical resistance of Buddhism upon thc irrational differentiation of the caste system in the contemporary Indian society. Then how does Buddhism explain freedom? I believe I can explain it by dividing it into three parts, the so-called three studies (Dhyana, Prajna, Sila). First of all, what can be called the most distinguishable in Buddhism must be a spiritual freedom, namely freedom of mind or will. fn general, liberty means self-decision, not bound by any conProf

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,.if ir restrained much rrght, Accordingf ";;uf prlf.i;i;;, position, costu-., our or ideas about

estate-, honor,

'f*iffi f :-t:,t;ti{j#fj#$ti:!'['r"i];{.#,r.,'w -f".t be 'indifpleasure,

9t u.t l^east It is really very difficut to p.ht" of iplendid ones' So the i;fffi i. irrirur. ,Jtottres u-ong',n-urri. -rriiJdil6*.i, alwais wear humble garc:reat Enlighten;i^o;.;; -*uo. and ments so that ti.i ,"*ia i;; ffi;;uniiput.'mind-constraints resard.

attain freedom of mind' .r . - --^,-+L could not who anr that- a vouth ,.rlra Lately *. oit.n see in the newspapers once despair: in himielf I Y?' had obtain the love of the opposite *;'tiiG"d cbuntry'-who told by one of ..,r'^U.fi&'.i, tt uiu ;;ll-..*;-in.to*t

'li.'}13i?P",'f ; :..hy/i?,';ilf-it'{fu l"-..f il"}":,ilfr p;ii"t.club"bv national policy' '""t'i'':'Xli,Ufi was forceo to 3"*}r1il. hi.-;*8ti'r.t; treely on account of. shyness' and could not even mEet his acquiintun"Jt a ; ia tl;i'd;J lteat honor to him' As because to, tong"ffi-h;'h;J

'Jfi :t*tl,-il3ffiitl"{eP':#?:i Hf 'H#,U'"",xi$l:*":;Tfi material odi.6t., or to the opposiie sex which of mental, or to different

races, as well di to sensual feelare avery small part of -our all human and merely obeying our senmen, inss. A small minO makes us srriall animals ourselves ffi t..tirg makes to m-afe -our minds It is severe ill-treatment unJ r.it-^bandonment A king is to be a in^control' gt.uGti[ingt tte slaves, instead of being Soon, in emperor, famous A kins. and an inri.u-.f;t be in iil;fi;;l. he when ficing was he matter the ln sincere ancjent China, was very was he

;;".r';;"piJ;; ; i;;;i

uno to uure

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u11erazed

pottery, and so

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on account of his high virtues. Therefore no one could find an$ different respects in him from the past iife, like haughtiness. The ext6rnal change cbuld not agitate the great mind. A mind attached to a small things comes from spiritual constraints, and, thereby, we are not able to escape from unpleasantness and torments. Thdrefore, Buddhism teaches us not only to be emancipated from external things, but also even from a deflnite attachment to our ownselves, as written in the Diamond Sutra. Why isn't it possible for us to be free from those unnecessary feelings, if our substantial mind is transcendent? By means of that we can attain to Nirvana, the g_Ieatest aim of free men, to the cessation of torments, and can live in a really free world. Nevertheless, we must know Buddhism does not, in fact, assert the denial of feelings or of material things, but its real goal is in good control by transcendent mind. Nexi, the second way to freedom in Buddhism is by wisdom. Buddhism puts an emphasis upon wisdom, because by it we can-gain freedom. We may w6ll call it by intellectual freedom. If freedom could come from physical strength, a lion or a tiger or an elephant would be the kings of fieedom. Ignorance is the mother of constraints and torments, io we have to know the principles or the way in order to be free. In reality, if we are ignorant of the principles, it will, for us, be very difficult and frainful when we are doing something. Suppgge there is a mouse in the ioom. If he wants to escape from there, he will wisely have to look for an exit. We can not be a ruler of environmen'ts without knoWing them well. Therefore, Francis Bacon, an English philosopher, said that freedom comes from obedience to principles. The conveniences provided today by scientific development can be called effects of intellectual freedom. Wiidom does not necessarily mean so-called knowledge, as we have learned from the philosopher Socrates of ancient times, much less a trick. We often destroy ourselves and say we are tormented because of our own and the world's ignorance. So, let us teach every one to look for the Way, if he really wants to be free. By the way, those who were enlightened to the principles or substance of human beings and the world, could not help being sincere because insincefity would have caused their own torments and disasters. Accordingly, we had better search for the right Way in place of complaining about others or our present real world. The last, and third, wzy to freedom in Buddhism is that of conduct. The Hungarians' resistance to Russian rule some years ago showed us that they hated freedom without bread as well as bread without freedom. Their shout involved the meaning that freedom must be practical. Now, the most practical freedom in Buddhism which can be realized,,in li-ving with many people in the world, must be that of conduct. Therefore, freedom must not be so self-indulgent as gives pain to others. But, as the freedom of conduct is realized only through right laws or rule, so

When he became an emperor,

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for us, but, rather, are the right to rcalize freedom. We must well obey the right rules, with no

such laws or rules are not constraints

ways

resistance, if we really want freedom, since practical freedom can by no means be realized wiihout those. The disordered world, disordered by

the violation of traffic regulations, precepts to be kept, etc., as well as for courtesy oi giving credit, is endured by us. _The great sages, or admirable persons, have more precepts than we do. If we can be trusted to loyally, keep the right rules, the ways of self-realization will be opened more widely. Accordingly, free conduct, or conduct of freedom, indicates the realization of independent power of act properly with right spirit, without agitation of feelingq, suqh as those of |leasure or hatred, etc. 'fhe practical power which is able to do g!od, and not to do wrong, without-any constraints, is an important kind of freedom in Buddhism. Kant explained it as self-control; Confucious attained to the stage of perfect control which does not commit errors at seventy for the fiist time. Buddhism views those as freedom of conduct. As stated above, the Buddha realized his freedom splendidly in those manners, namely, freedom of mind, intellectual freedom and freedom of conduct. We must, flrst of all, make ourselves free so as to disregard

build a free world.

My Approach to IVon Buddhism By Hommann When a rnan born of Christian parents is converted to Buddhism,

ther.e are usually various reasons which are enough. to explain his conversion. My conversion has taken a long periodgf tlme for its ripening. in Germany. In Germany.the ChristI was lio.o a son of a pastor ^the

churches to have them baptized, which parents wish to foster Christianity upon their children. And when thise children grow to be fourteen they are expected to prove that they want to be Christians. This ceremony is known as "Confirmation". When I had just reached fourteen, t!re_ agg_of gophistication, that is the early third seven years of my age,.I had the "Confirmation" ceremony, too. Some years later, howevei, d-uring my_ 1-ri_ghlchoo1.days, I.Y3s llcky to have ucce.t, by chance, to books in which Buddhism and Far East ians take their children to

iho*r that Christian

were written about, and

enjoyed reading these books.

During the fourth sever y-ears (from 2l to 28) I studied at an Engineering eollege, attending lectures of professors who had a pr9Iound k"nowled{e of Buddhism, as often as I could. As my interest in

Buddhism grew] a desire to see the Far East b-egan to grow-in my mind. It was, howtver, impossible for me to rcalize this desire at that time. At the fifth sev^en years I got married. My wife was also a Christian and had been brought up in a Lutheran family as I had been. My wife,

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t12

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WON BUDDHISM

PUBLICATIONS RECEIVED

who was far more sincere and devout than I, was not sceptical toward her religion, believing that Christianity is the only way which guides us to God. When, however, she noticed my interest in Buddhism, she also began to show some interest in it, reading Buddhist books together with me.

Once the interest

I threw

in Buddhism arose in our minds, both my wife

away the old conception that Christianity is the only guide to God, and our conviction that there must be many ways which lead to God was more firmly crystalized. There are not many differences between the doctrine of Buddha and that of Christ. Both must have passed the same way which led them to God. However, Buddhists and Christians who are still on the way to God are different from each other. Such wars as are shown in Christian

and

history did not appear in Buddhist history. The compassionate Buddhists have Buddha's love for their brothers even if they prove to be opponents or pagans. This is the very point about Buddhists which gave me a favourable impression. During my sixth seven years, World War II, the ugliest war of Christians against Christians, broke out. Japanese and Russians, the atheists, also participated in the war, but this broke out in European countries, which are Christian countries. At that time, both my wife and I decided to secede from the Christian church. My father, however, perceiving our decision asked me to wait until his death. I accepted his request. During the perioC of my seventh seven years (from 49 to 56), with my wife I lived rvithout God and church, and in 1960 my wife died in Germany. In those days we had nothing to be dissatisfied with. It was because God never abandoned us and encouraged us with a fresh strength whenever we read Buddhist books. Finally our God encouraged me to realize my long-cherished desire, a trip to the Far East, and I came to Korea. After my coming here, I have seen and experienced so many things which I could only imagine through Buddhist Books before. Their generosities, mutual confidence, love for human beings etc. ......these have been fostered even in their extreme poverty and difficulties. At my age of fifty-six I am converted to Won Buddhism. My impressions and experiences which I obtained from this religion contribute so much to overcome the various hardships and difficulties in the course of achieving my work for Korea, that is, to educate the Korean youth as modernists.

Even when I achieve my task, if only I can live longer in Korea, and can live with my beloved Koreans and believers in Won Buddhism for my next seven years and for the rest of my life, I shall be ,most thankful and haopy, wishing to be reborn in Korea, with even greater rvork to do for Korea.

We acknowledge with many thanks the receipt of the following.

Metta: Vol. 6, No. 1, Kensington, N.S.W. Australia Light of the Dhamma; The: Vol. X, No. 2, Rangoon, Rurma. Light of Buddha, The: Vol. X, No. 3, Mandalay, Burma. International Buddhist News Forum, The: Vol. III No. 3, Rangoon Burma. Canadian Theosophist, The: Vol. 46, No. 4, Toronto, Canada. World Buddhism: Vol. XIV, No. 4, Colombo, Ceylon. Bosat: No. 2508, Colombo, Ceylon. China Buddhist Monthly: Vol. 10, No. 4, Taipei, Taiwan, China. Bodhedrum: No. 157, Taiwan, China. Hai Ch'ao Ying Monthly: Vol. 46, Sept.-Oct., 1965 Taipei Taiwan. Western Buddhist,

18th Issue, London, England.

Der Keris: No. 58, Bnemen, Germany. Yana: Juli-August, 1965-2509

Maha Bodhi, The: Vol. 73, No. 11, Calcutta, India. Voice of Ahinsa, The: Vol. XV, No. 6, India. Bulletin of the Ramarkrishna Mission Institute of Culture: Vol. XVI, No.

Calcutta, India. Young East: Vol. XIV, No. 55, Tokyo, Japan. Bukkyo Times: No. 644, Tokyo, Japan. KBS Bulletin: No. 67, 1963 Tokyo, Japan. Buddhist Union Newsletter, The: Vol. 13, No. 4, Singapore. Paramhansa Yogananda Magazine: Vol. 4, Nos. 9-12, South Africa. Golden Lotus, The: Yol 22, No. 4, Philadelphia, U.S.A. Hawaii Buddhism, The: No. 486, Honolulu, Hawaii, U.S.A. American Buddhist: Vol. 9, No. 11, San Francisco, California, U.S.A. Suchness: Vol. 5, No. 6, Chicago, U.S.A. Bulletin of the Washington Friends of Buddhism: Vol. 9, No. 2. Washington, D.C. U.S.A. Lion's Roar Magazine, The: Vol. 4, No. 10, Taipei, Taiwan.

Tenrikyo: New No. 48, Tenri-City,

Japan.

Theosophia: Vol. XX, No. 2, California, U.S.A. Zen Notes: Vol. XII, No. 10, New York, U.S.A. PRS Journal: Vol. 25, No. 3, Michigan, U.S.A. Awaken the World: No. 313, Taipei Taiwan, China. Everlasting

Light: Vol. 6, No. 31, Penang,

Malaya.

Information Bouddhistes: Vol. 11, No. 42, Brussels Belgium.

Horin (Dharmachakra) No. 17, Sao Paulo, Brazil. Buddhism in Taiwan: Vol. 19, No. 12, Taipei Taiwan

China..

The Source (Yuen Chunen): No. 37, Hong Kong. Daihorin (Maha Dharmachakra): Vol. 33, No. 2, Takyo, Japan.

Shukyo (Religion): No. 33, Kyoto, Japan World Federation: Vol. 38, No. ll, VRINDBAN, U.P. INDIA. Daijo: Vol. 19, No. l, Kyoto, Japan. Hongwanji Shinpo: No. 1524, Kyoto, Japan. Layman's Buddhism: No. 142, Tokyo, Japan. Buddhism in Hong Kong: No. 68, Hong Kong.

Wheel publication, The: No. 87, Kandy, Ceylon. Contemporary Religions in Japan: Vol. VI, No. 3, Tokyo Japan. E,astern Buddhist, The: Vol. 1, No. l, Tokyo, Japan.

Light: Vol. VII, No. 1, Penang, Malaya. Religious Digest: No. 43, Colombo, Ceylon.

Colden

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The:

Middle way: Vol. XL, No. 3, London, England. World Faith: No. 57 London, England. Voice Universal, The: No. 55, London, England. Occult Gazette: 63th Issue, Kensington, W. S., London, England.

115 WON BUDDHISM

of Tong Kuk IJniuersit!, in Seoul, Dr. Kil Cbin. Park, President of Von Ktuang (JniuersitY, in lri, was honored by Litt. D. Degree from Tong Kuk UniuersitY.

the President rooTn

Neus Corner r)

The associated Consiitution of the Six Reiigions in Korea'of the selected six Of many kind of r"iigionr in Korea, the r6presentatives Catholicism, Protestantism' sreat religions ( B;t?iti.;,"Wo"---br,tattitin, col.ne to. an agreement.to conilJrir.ii"iJ-,- CirorfO"-(yo refigion) have understanding and srruct an associat.i';i;;;i Jig?oni'to prtmote inutual conerned' problems io iont". on varioui The journal "Religion" established' is expected to conWon Buddhisnr esiJbli.ttlJ-u louin^al."Religio:r"' .which of . all religions and to tribute to n-iutual ;;A;'6t".;ii,g of it e co*:nmunity by arranging an opD;oinote friendly r.fuiio"it ip Uit*"., religro:rs people bortunity to talk over their thoughts'

116 3)

7\ 8)

9). 10) ll) t2) l3)

The thirteenth missionary training course. Buddhism, the thirteenth missionary training course of Won Buddhism was held. The attendant monks and nuns were about five hundred in number.

In October, at Headquaiters of Won

M.R.A. members visit Won Buddhism.

The second Moral Re-Armament World Assembly took place at Seoul in Korea with the participatidn of representatives from many countries_ of the world. Thirtv r6presentatives from Won Kwanq Universitv and other jnstitutions of Won Buddhism attended the Assembly. An American and a Japanese M.R.A. members called at Won Buddhism for a visit and stayed foi two days, delivering good speeches and exchanging mutual views. Mr. Alex Lanehof visits Won Buddhism. Mr. Alex A. Langhof, the founder of Solar Service Group in Califor_nia, U.S.A., visited Headquarters of Won Buddhism and slayed for two days in the home of the President of Won Kwang University. Won Kwanq University established a new course' Won Kwang University was allowed to establish a new coulqe of agricuiture by the Ministry of Education from the first semester in 1966. Mr. Homahn, a'German. is io be invited as one of the instructors of this course. He has been working as an adviser at Ra-Ju fertilizer plant, and recently has becorne a Won Buddhist member. On 21st January, 1966, Dr. Kil Chin Park, President o[ Wo1 Kwang University, was honored bv a Litt. D. Degree from Tong-Kuk University, which is the other, Buddhist University in Korea. In October, the thirty students of Homann Vocational Institute visited Won Buddhism and perfoimed a German drama at the garden of Won Kwang University from eight o'clock P.M. Won Kwang University has completed the construction of the Pharmacy Laboratory building which had been under construction and is equipped with the latest experimental equipment. Won Kwang University Presented Toyo University in Tokyo, Japair, with

a complete collection of Buddhist Sutras. 1965, the Bukkyo Times in Tokyo, Japan, presented Won Kwang University with three hundred eight Buddhist books which they had collected through the na-tionalwide book collection campaign in Japan. At Won Kwang University the nineteen applicants who were proved to be eligiable for scholarship through the qualification examination for next academic year 1966, were selected among other hundreds of applicants. Tong-lae branch temple, one of the branch teinple of Won Buddhism, has removed to a new larger temple which has been under construction and was completed in November, 1965. It was celebrated by a lot of devotees and

In August,

followers from other places.

t4) Mr. Renovich, who has been a Won BudChist member since 1963, was married to a Japanese woman after his removal to Canada from New York in the spring of last year. His permanent address will be in Canada. This new couple hopes to establish a meditation hall in Canada. His new wife applied fbr a niember of Won Buddhism and'in January this year rel5)

gistered. Her Dharma name is 'Won Myung Ryun", "Bright Lotus". Mrs. Linda S. Svece again mailed a parcel of clothes to the editor of Won Buddhism for the needy people in Korea. She wishes to continue her help for the needy Korean and orPhans.