tro%
August, 1975 Volume
II
Number I0
Korea
389
388
Vol.
woN BUDDHISM
ll
No. l0
WON
BUDDHISM
197 5
EDITORIAL
An Attifude to
Published by:
Research Instilute for Overseas Missions
The worldwide economic depression today does not seem to me temporary as usual but to last. for a considerable time. The probletns of maierial-resources including the oil problem brought forth inflation and economic depression. The-"oil policy" or Arab oil countries which incurred the fourth middle east war beiame so serious that it created a world crisis. This depression today is not partial nor limited but is spreading, all over the world. The serious problem for food to support thirty-five.billion people of the world is still remains. Along with the worse food situation Lt tt. world, the shortage of food of our country is also to be seriously concerned. In 1964, about ten years ago, at least we were the ninety-four percent self sufficient for our tood but in 1973 it dropped to just over sixtyiigtt percent. The early increase in food production is only eight.percent uider- zero and the yearly consumption rate has bepn three point four
Won Kwang Unirsersity, Iri City, Cholla Pukto, Korea
percent.
CONTENTS Editorial
1
From "the Canonical Textbook of Won Buddhism"
3
Moving and Being Quiet are of One Suchness
by Prof. Song Chun Eun
Tru'hful Religion by Prof. Kim Pal
Kon
The Essence of Grace in Won-Buddhist Thought bu Lee Uoon-Chul
10
1?
Il-Won-Sang: Faith and Practice bu -J
Rers.
Park Chun-Sik
Overcome Economic Depression
15
A Bold and Wise Girl
t9
News Corner
20
How, then can we face the imminent situatidn of the world and national economy in the tripple hardships of depression, inflation and unbalanced inter'national prohis? Withouf having an answer to this question it will have little meaning in the task of leading people. Last summer when our prime Master visited Chundo-Kyo religion pointed out some hard problems of the world; They were' first, the probiem of world peace, second, the probtem of population and the food, third, of leading young people. Will the peace come to us just because we want it? It *itt Ue almost impossible to bring forth peace without any service to peace. The service to peace stars from formation of personality through diicipline. The sublimity of human beings can not be restored without an ideal of building personality and peace can not be planted without an attitude to esteem human sublimity. In order to overcome economic depression, the firm attitude of thrifty life should be established prior to shouting a big slogan or a policy. When the order of Won Buddhism was being established, the situation under the Japanese rule was incomparably harder than that of today. However, Venerable Sotaesan, founder of Won Buddhism, began to realize his enormous ideal through austerity, thrift or frugality; he saved even a piece of paper, a stick of candle, a spoon of rice. Secondly, the attitude of sharing things with other people is also be-
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39t
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II/O.N BU,DDTIISM
IVON BUDDHISM lievecl to be a way
of overcoming deprcssion' Whcrrevcr wc face any na-
and coprostional or i,ternational hardtimesl tn. ideal of "coexistence They solution' its perity," or "mutual cooperation" wcre emphasizccl as Doctrines' ur. tt,. laws of nature of ihe Universe and Original suffering from the same It is very important to realize that rve areunder a common destiny' hardships and trials as peopte in a same vessel manner of wealthy luxurious a In a harder ,i,1-,r, ifr. ,.tn.f, tt "rgt i anO a disaster' When and agitation people would cause a more ...iou? social frugul, th9 receiver wilt be we help other peoplc by keepinj oq oy.n.liTc ,,otI satisfied' A grief .will moved more and the hclper hiiself will be will increase infinitely lessen when many people ,t ur. lt anA happiness when many PeoPle share it' attitude of underLastly, the way [o overcome depression.-lies in an is Tt .ffort t^o beautify ugliness the very understanding and cooperation. ^is nothing "much hard too not to be overcome in the standing. There ene-my in the world' world. There is a saying that there is no everlasting friend' The world everlasling an scarcely Naturally it suggests that there is and accompanies -repentance is everchanging and fluid. unptoauctive'life the and resources of ctises wounds alwayi. When we unierstand that cooperation of spirit the race social instability are common nature of human the world should be will become siirrecl. This is *irao* through which observed,andthetlepressionwillbcovercomebysuchwisdom.
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from tlte Canoni,cal Ter,tboolc of Won
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A
man conversing with the Great Master said in an envious manner, "Stoqkholders of a small railway whiqh runs between Chonju aqd Iri use
the train without charge all the time." The Grpat Master said, "You are really a poor man. You still do not own even a train." The man looked scared, saying, "To own a train, a big amount of money is qeeded. I arn not wealthy enough to afford a train." The Great Master said again, "That is why I called )4ou a poor man. Even if you were in possession of a traip, tr would not call you a wealthy man. Now let me tell you about my possesslons. I have owned not only the Chonju train but also all trains of our qoqnfry and of the world for a long time. Haven't you heard about thip?l' The man lvas even more scared, and answered, "Your words are really beyond my humble comprehension." Ttle Great Master continued, saying, 'rAn ow4.gr qf 4- tr4!n. 4eqds a vast amount of funds at one time, and it is a lot of work to be responsible for its management. I take a rather different approach. I never invest a large amount of money in a train at one tim,e, nor am I in charge of its mandgement directly, but pay a small amount of rnoney whenever I use the train. Then, in comparison with the hard work of those who operate the train for us even at midnights, who take care of railways and who administrate all official affairs concerning it, the fare for the train is very cheap. As another example, a fery days ago I went to a park in Seoul. and while strolling here and there I took my-nU of the fresh air and the pleasant atmosphere. Nobody told me to leave the park nor warned me not to come back again. We need a considerable amount of money to keep even a small villa at some resort every year, but without much expense we can own the pleasant park, making use-of it at our own will. People, in general, want to be the sole owners of things for the purpose of their own comfort. Are there, then, any more convenient ways to make use of the train or park than mine? Therefore, I said that they all belonged to me. Moreover, we can regard everything in this world, including even this great earfh, as our own. Nobody will complain or interfere if we use them in the right way. could there be any futter wpy of living? The ordinary people in the world, however, being of timit.O *inO, are not satisfied until they register all things in their name, uselessiy pushing themselves in toilsome work and in heavy obligation. This is beciuie itre] have failed to find the limitlessly great way of living.,,
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uniaersity taking cradttates of rhe won Budilhism course at won Kwang the oath .fi the otdination.
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Buddhu*snl
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On Buddhahood
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393
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WON BUDDHISM
WON BUDDHISM
(tMoving and Being Quiet are
oi One Suchness." bg Prof.
Song Chun Eun
The motto "Moving and Being Quiet are of One Suchness" is related with that of "Keep the Spirit and the Body Fully Integrated." The former shows the principle of study of Law while the latter shows the principle of human life. The meaning of "Moving and Being Quiet are of One Such: ness". is to regard moving and being quiet as one. . Human life can not be found outside of moving and being qui,:t. Moving indicates that our body and mind are doing something and being quiet means our mind and body are doing nothing. From the point of contents, the practice of "Moving and Being Quiet are of One Suchness" is almost identical with that of the motto "Practice Meditation Continually." This is expressed in the Canonical Textbook of Won Buddhism as ot follows: ". . . . This is tfr whether he is at Moving or at Being Quiet. You too, should devote your-' selves to the practice of Continual Meditation under the principle of 'Moving and Being Quiet are of One Suchness' so that you may attain fully the Three Great Powers." Accordingly it is unavoidable that it has a duplicated meaning with the motto "Practice Meditation Continually." However, if we are to discriminate their particular respects, we may pick out the following points; "Practice Meditation Continually" states that revolutionary meditation can be practiced ceaselessly anytime and anyplace, while "Moving and Being Quiet are of One Suchness" puts strcss particularly upon while we are at moving and at being quiet. Generally the meanings which the motto "Moving and Being Quiet are of One Suchness" contains will be classified briefly as follows:
First: To make the practice of the Way complete and harmonized by renovating overattachment only upon Being Quiet. Second: Conversely, to make the practice of the Way complete and harmonized by renovating the overattachment only upon Moving. Third: To make our life inseparable with the Way even a moment in moving and in being quiet.
1.
Renovation of the practice of the Way overattached only upon at Being Quiet. One of the important reasons that the motto "lVloving and Being Quiet are of One Suchness" is emphasized, is to make people practice Buddhism ceaselessly even while moving in worldly aftairs and make them regard-the Buddhist practice and rvorldly affairs as one. This is because generally the
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traditional Buddhist teachings are emphasizecl to be practiced in being quiet and it is not easy to practice Buddhism while engaged in worldly aftairs. Ven. Sotaesan said, ';Religious orders in the past emphasized the practice of the Way only in Being Quiet because they thought that mundane work and moral praitice were incompatable. Consequently, some renounced their families, ipending their entire lives on remote mountains, or some, seeking after fruth, were absorbed in reading scriptures to such an extent that they did not even notice when the rain blew-away the grain drying in the yard. How could this be an integrated way of study? Therefore, we should not regard study and mundane work as two separate entities. Successful study is realized through successful mundane work, and successful mundane work leads to successful study, so that together they enable you to attain the Three Great Powers; the Power of Cultivation, the Power of Study, the Power of Selection, in between Moving and Being Quiet. I bid you to follow constantly the practice of "Moving and Being Quiet" (Section 3: On Moral Practice, Book II: the Discourses of the Great Master, The Canonical Textbook of
@
Nttoving and Being Quiet is the relationship of substance and function which are contained in the nature of the Truth of Il-Won. If only one of the two attributes is emphasized, the nature of Il-Won is not understood correctly. Therefore the Great Master said, "The Great Way is perfectly harmonious. You cannot separate Being and Non-Being, Facts and Principles, Birth and Death, or Moving and Being Quiet. All are one in the Great Wuy, and nothing exists outside of it." Nevertheless, many people used to think as though the moral Way could not be practiced in a practical mundane line. Particularly, they thought that the power of meditation could be acquired only through meditation while being quiet. But if the power of Meditation can grow stronger only in being quiet without doing anything, the practical business and practice of meditation are incomp-atible. There are two approaches to acquire meditation power: one is Internal Tranquility of Meditation and the other, External Tranquility of Meditation. The Great Master said, "Generally, a man is situated in either moving or being quiet; and the way to reach Tranquility of Meditation in both situations is again divided into two approaches, Internal Tranquility of Meditation and External Tranquility of Meditation. The External Tranquility of Meditation will eliminate the causes of evil which disturb one by bringing forward justice and by selecting right actions from wrong actions lest one should commit oneself to absurd and entangled work whenever one is put in a trying situation. The Internal Tranquility of Meditation is to calm stirring desires in order to foster the originally integrated spirit, through practicing -D-
395
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calling the name of Buddha or Sitting-type Meditation or by all other means in which one is free from work. Because these two ways of meditation are the foundations of each other, one should follow both ways in order to attain calmness of mind."
As a way of acquiring meditation power or moral practice in doing things, selection of right conduct is practiced. As to a moral discipline in actual mundane life, Venerable Sotaesan emphasized repeatetlly in his Discourses, "People generally think that Sitting-type Meditation, Calling the Name of Buddha or reading scriptures at a quiet place are the only ways of practicing the Law. They do not know that there is a way of practice to train one's mind in practical daily life. How then, can they be expected to know the great practice way of Internal Meditation and External Meditation? Generally, the great way of practicing the Law is first to study the principle of one's Nature, to know the state of the Nature which is originally not attached to anything, and to act with detachment toward anything in practical life. Those who know this way will succeed in attaining the superior ability of practice within a certain time. If a man practicing the way is not attached or drawn to any other matter while doing something, or not drawn to another concern while doing something else, then he is practicing concentration of mind. One who manages all affairs in good order after fully comprehending the principle of them is actually practicing the study of Facts and Principles. If he is not attached or drawn to anything while doing that, he is actually practicing the selection of Right Conduct. Thus one can place emphasis on Calling the Name of Buddha and Sitting-type Meditation at his leisure to attain concentration of spirit, or on practice in scriptures for the Study of Facts and Principles, regardless of whether he is working or not. If he can
aggressive and practical activities of faith so that it may be practiced at Moving and at Being Quiet. In this motto we especially rccognize that all doings
at moving should be regarded as doing moral practice. Accordingly, the significance of moral practice at Moving and the Principle of the activities 4re emphasized. However, the Moving is never separated from Being Quiet, because even while we.are moving, the same mental state as we are at being
quiet is to be kept; this includes the warning about the moral practice separate from social life. Religions seeking only quietness and stillness are Iacking of pioneer spirit and historical concept. Moving in Being Quiet, Being Quiet in MovinB, of the motto "Moving and Being Quiet are of One Suchness" indicates direction of moral practice not only for to persons but also for religion itself.
2,
Setting importance only upon the moral practice at Moving should be corrected.
follow this way, the Powir of Cultivation of Spiritual Stability will accumulate by itself in his mind, the Power of Study in Facts and Principles will be attained, and the Power of Selection of Right Conduct will grow."
So far I have cliscussed that some religious people are apt to put too much importance upon practicing the Way at being quiet and rather ignore the practice of the Way and the quiet mind state in moving, and that to correct this point is one of the signifiant meanings which the motto "Moving and Being Quiet are One Suchness" contains. It also contains a converse warning about the attachment to the moral practice and conducts in moving only, by ignoring the moral practice at being quiet. This is also indicating not only the direction to go for religious people and religion itself but also is an indication of spiritual life for general people. The man carrying a life only in Moving without in Being Quiet will be at loss. Along with the development of civilization, society brought in many changes and conveniences. It, however, lacked the quietness of mind and did not keep pace with it. Therefore, human beings could not avoid being enslaved by machines. If the Moving is development, the Being Quiet is stability. The development which lost the foundation of stability is not a genuine development. In the Canon of the Canonical Text-
The real meaning of "Moving and Being Quiet are of One Suchness" is not to stand against the moral practice at being quiet but to practice the Way at moving with quite a same mental attitude as we are doing nothing. While moving we are apt to attach to something or to circumstances and keep ourselves from the Reality of Il-Won in which no disturbances, foolishness or evils exist. However, if we overestimate the moral practice only at being quiet in order to keep the original nature in which no disturbances, footishl ness or evils exist, some other wrong will surface. "Moving and Being Quiet are of One Suchness" aims to innovate the trend of moral practice to be one that can be practiced both at Moving and at Being Quiet. Faith in life also should not be practiced only through a prayer at being quiet but through
grows weaker, while material things themselves, which should exist for human use, increasingly flourish and assert their domination over the enfeebled human spirit. Thus, human beings find themselves chained to the servitude of materialism. How then, can they expect a life free from suftering and trouble?" This suggests a concern to the human life uncontrolled but dashes upon to the materials. Erich Fromm, the practicing psychoanalyst suggested that the present life of people lacked in fraternity, sense of happiness, satisfaction, and is a life of spiritual confusion and insanity; he also found their life to be seriously similar to the schizophrenia which was out of contact
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bookofWonBuddhism,itissaid,..Accordingtothedev@ nnspirit,whichshouldmakeuseofmateria[things,
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WON BUDDHISM
with the Internal Reality and their thoughts were separate from emotion. Like wise, a man who put too much importance only upon Moving carpe to lose the power of self-control; it becomes hard for him to keep an inner tranquility, placidity and even a human nature. Being Quiet is one of the important elements of human life. The element of Being Quiet is indispensable to proper control of the life in moving. The true Being Quiet is the source of transcendency and oneness; Moving is the source of nature of reality.
In Canon of the Canonical Textbook, it says, "spiritual Stability
thementalstateinandcalm,suchthatitentertains
means
neither a sense of discrimination nor attachment." Such void and calmness of the original mind should be the flrst indispensable element for the proper Moving. Moving and Being Quiet, however, do not come always before or after separately, but it sometimes happen to be at the same tirne. This is so called the Moving in Being Quiet, Being Quiet in Moving. In this disturbing modern society, the Moving should contain Being Quiet to secure the. sound vitality and development of the society. Being Quiet does not mean only a stop of actions. At Being Quiet, the cultivation of spiritual stability and study of Fact and Principles become the main points of train. To set the direction of Moving rightly, the cultivation of spiritual stability and study of Fact and things can not be ignored. Ven, Sotaesan said; "While you are free from works, get ready to work always. While you work, keep such mental state as you are free. If you are not ready to work anytime while you are free, you will get confused when you encounter a work to do. If you can't keep the mental state as you are free while you are working you will be a narrowly Iimited petson." Like this, compatibility and harmony of Moving and Being Quiet are indispensible for religious moral practice and for human lives. Therefore, it will be a natural logic that the intention to check emphasizing the moving too much is implied in the meaning of "Moving and Being Quiet
are of One Suchness."
3.
in the Moving and Being Quiet Another meaning of "Moving and Being Quiet are of One Suchness" is, as I have already indicated and explained in the discourses of "Practice Meditation Continually," to become oneness in Moving and Being Quiet. Either in Moving or in Being Quiet, we have to practice the Way. At Being Quiet, the Reality of Nature should be disciplined and at Moving, the abstruse function of nature should be practiced. In the principle of Continual Meditation, it is expressed that spiritual unity should be disciplined at the Oneness with the lYay while we are
Through the Training Regul,ations, we see the details of training al Being Quiel and those of training at Moving. For a training at Being Quiet "Regular Training" is practiced and, at Moving, "'Ihe six points for Constant dpplication" and "The six points to be Noted at Won Temple" are practiced. As training objects of "Regular Training" there are eleven details as follows; Calling the Name of Buddha, Sitting-type Meditation in Crosslegged Form. Study of Scriptures, Giving Lrctures, Discussion, Training in Afitruse euestioni, The Principle of the Original Nature, Diary for a Fixed Term, Daity- Diary, Carefulness, and Deportment, and as one of the training courses of "Conitant Training," the Constant Application consists of six points;
1.
To be careful to select right and abandon wrong with
2. To be careful to train oneself before treating all matters, by observing the circumstances of the situation. 3. To practice the Scriptures and Regulations. 4. 5.
To practice the Abstruse Questions. To practice Calling the Name of Buddha and Sitting-type Medita-
tion at any leisure time. 6. Whether or not we have practiced what we resolved to do and what we resolved not to do. The six points to be noted at Won Temple are as follows; 1. Question and Answer on the process of your study. 2. Questions and Answers something that you experienced, and awakened you. 3. Present what is doubtful to the teacher, so that one may have it understood. 4. Attend the intensive regular training session every year. 5. Attend Regular Dharma Meetings every Sunday. 6. Reflect on your spiritual profit and loss, or what you pr'acticed or not. In the Canonical Textbook, Venerable Sotaesan said, "The two
waysofConstanr'aininghelpeachotherandbecome
the basis for each other, so that both devoted and lay followers will not leave the training for even a minute." This shows clearly how the study at Moving and at Being Quiet are interrelated.
By continual disciplinary practice of "Moving in Being Quiet" along rvith the study at Being Quiet, we will attain the power of "Moving and Being Quiet are of One Suchness."
time doing nothing and the sense of righteousness should be practiced at the time doing things.
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integrated
prudence.
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398 399 WON BUDDHISM WON BUDDHISM
Truthful Retigion by Prof. Kim Pal Kon
ma and Monk. First; there should be a great holy man who attained spiritual enlightenment and realized the ultimate Truth, the Reality of the universe such as Shakyamuni or Jesus. Second; there should be a doctrine which was presented practically by the great holy man and has man realize the ultinrate Truth. Third; There should be a religious order that believes in and follows the holy man and the doctrine. Then why do we need a Truthful Religion besides such a high religion as was described above? It is because a new age has come. What, then is the new age?
In describing the motive behind the foundation of Won tsuddhism, the Great Master, the Venerable Sotaesan said, "Won Buddhism was founded in order to lead all living creatures to the vast and boundless garden of happiness, uyay from the tormenting sea of life, by means of strengthening the Powgr of spirit over material forces through faith in a religion based on
Truth (Truthful Religion) and through actual moral training (Actual Morality)". As we Know in the above lines, it was his ultimate purpose to lead all mankind to the garden of happiness and he proposed thi tiittr in a Truthful Religion and the training of Actual Morality as the best way to achithe purpose. Then, what is Truthful Religion? And what ls Actual _eve
Moralityi
'i
In the past, generally, religions were classified into two great parts; primitive religions and high religions. But the Venerable Sotaeian gave us a qew concept, that is, Truthful Religion. For convenience, sake, comparing it with the concepts of a primitive religion and a high religion, I will try to m'ake clear the concept of Truthful Religion. Arnold T-oynbee says that the ultimate criterion of each civilization iJ in the religion which each civilization relies upon, and that religion exists in worshiping the ultimate reality of the universe. And he says that the primitive- one is the religion in which men cannot find the reality of the universe directly but, feeling it faintly through such things as totems, they worship it indiiectly. On the 'contrary, high religion is the religion wtriih teaches the Realiiy of the uuiverse to men and has them worship it directly. According[y, i1 is claimed by Toynbee that the greatest develbpment of civilization I'n it t history of mankind was achieved in the age when mankind progressed from primitive religion to high religion and that the greatest requirement for today's mankind is a new religion which will bring mankind a great wisdom that can make the most of the material civilization that hal developed greatly since the Industrial Revolution for the happiness of mankind. The demand for the spiritual civilization acting as wisdom to make the most of the material civilization has been claimed not only by Toynbee but also by many other men of erudition such as Einstein, Schweitzer, Russell, Gandhi etc. Toynbee expects to find the origin of the spiritual wisdom in a new high religion. The Venerable Sotaesan named such a new high religion Truthful Religion and he opened the gate of a new high religion himself, that is Won Buddhism. Then what is Truthful Religion as a new high religion like?
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All the high religions should keep three elern-ents; a great holy man, Truth and a religious order, known as the so-called three treasures; Buddha, Dhar-
'
(1) It is a brightening age.The Venerable Sotaesan m6de clear that the Dark age namely Yin-age had gone and the Bright age namely Yangage had come. The uncivilized age when the human brain was barbarous has gone and the enlightened age when the human brain is developed has comc. And in advance, phenomenal material civilization has developed, but from now on as substantial spiritual civilization is going to develop, the agc when science and morality would be well-matched will arrive. (2) It is an opening age. It is certain that, the methods of transportalion and communication developing Eeatly, the distance of time and space is shortened and all the parts on the earth are connected into one world. But thc barriers between human minds are not only still kept but also sofie. timcs raised higher and higher. Therefore it is an emergent requirement for nrankind that, by breaking down the barrier, we should bring human nrinrls into harmony with each'other. Therefore, Truthful Religion has the nrission to reply to the emergent requirement. (3) It is an age when the teachings of all the great holy men shoutrd hc undcrstood anew. The teachings which were given 2500 or 3000 years rtgo, thcir true meaning being forgotten, are translated wrongly, and many pertplc go on their own way, acting wilfully. Paul Tilich named such situalions id<llization or demonization, and he said that those were awful degradation. In this new age the true meaning of the great holy rnen should hc sought out anew. This task should be accomplished by Truthful Religion. ('hitritctcristics of the new age might be enumerated much more but three Itrtvc hccn cnumerated above according to the Venerable Sotaesan's sayings. ('onsidcring those characteristics of the new age, we can infer what Truthful Rcligion as a new high religion should be like. L Truthful Religion should be a driving force of spiritual civilization which makes human spirits brighten, following the brightening new age. It is lruc lhat natural science developing greatly, traditional religions and plrilosttphics havc gradually lost their influence on people. There were m&ny -ll-
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WON BUDDI'ISM cases in which thoughts of traditional religions and philosophies disagreed with those o' new natural science and, in every case, traditional religions and philosophies did their best to reject the new scientific thoughts rather than trying to understand them. Consequently, most of intellects who had learned such new scientific facts came 1o diitrust traditional religions and philosophies, and even some of them brought forward the serious question whether religion will be able to remain in the scientific age when natural science will be developed greatly afterwards or not. If religions, not getting rid of dogmatic self-tenacity, continue to reject natural science, it would not be impossible for religions to lose their places to stand on. But religion should not run on such a course and religion is given too great a mission to run on such a course. Therefore, Truthful Religion to lead the new age should be a religion which can embrace scientifii thoughts within its Truth and which can make morality act as the master of science, harmonizing both morality and science. 2. Truthful Religion should be a religion which breaks down all the barriers between human minds, following the opening new age. It is clear that all the parts on the earth continue to be connected into one world, shortening the distance of space and time. If in such a world human minds could not be brought into harmony with each other, there might be a possibility of bringing about more horrible misery than any other time. In the age when people in separated parts could not come and go to each other in the past, they could not meddle in each other's affairs because of long distance. Accordingly, there was no obstacle even in the case that people's minds in separated parts were not connected into one harmonized condi: tion. But nowadays no matter how they are far away from each other, they eftect each other directly or indirectly, and the great development of science has increased extremely the destructive power of war. enA so if huhan minds could not be connected harmoniously, we could live in terrible situation in which the war that can annihilate human beings may break qut any time and any place. Now human beings are in an important situation where they should do their best to connect human minds. Therefore, Truthful Religion should suggest a great principle which makes human minds connected into one harm'onized situation. 3. Truthful Religion should be a religion which makes the original meaning of each great holy man disclosed rightly, following the disclosing new age. An important reason why religions have lost their influence on many intellects is that men of religion could not disclose the original meanL ing of each great holy man. But it is also true that the meaning of great holy men is too deep, high and broad for ordinary men to understand easily.
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Therefore, men of religion should try to seek for the true meaning ceaselessly and they should try to approich the ultimate Truth, the reality of the universe themselves limitlessiy. Therefore, Truthful Religion should be a religion which, by disclosing the true meaning of .great holy men 119y, run ,riut. people comprehend and practice the meaning in their actual life' Thus all the high religions have a possibility to be a Truthful Religion but each traditionil high- religion can not be i Truthful Religion as it is' Each high religion can not be a Truthful Religion until each religious order befiJving in and following the holy man and his. teachilBs,.by doing their best to comprehend andpractice the true meaning of the holy man of science ."J fri. teachings, (t) toitds mbrality which can make the most (2) properly, science and morality harmonizing of the human't appiness, the connects human minOs into one harmonized si,tuation, breaking down Tru'th barriers between them, and discloses the true meaning of the ultimate anew, trying to approach
it
limitlessly.
The Essence o[ Grace in Won'Buddhist lhought by Lee Uoon'Chul
Grace is ,the core of the thoughts of Won Buddhism. The Truth of Il,Won-Sang is to understand the ontologic principle of all beings in the universe, wfiereas that of grace is to grasp the phenomenistic existence of all beings in the universe. Theref,ore we can say that the incorporation of the Qlnss of Heaven and Earth, Truth of Il-Won-Sang is "Four Graces" of Law. From the Doctrine Grace and Grace of Parents, Grice of Brethren, is composed of "Il-Won-Sang saying, Master Great the of in The Discourses the Four Graces, and the Four Graces comprise all beings in the universe", we know that these Four Graces are the essential idea in Won Buddhist thoughts.
Consequently, the thought of Grace should not be interpreted by means of ethical or moral criteria such as "leading a gracious life" or "practicing a grace to others." Instead, it should be comprehended with the ontological issence prescribing the relation between human beings and the whole universe. Since Four Graces grasp the ontological fundamental relations between the whole universe. and self through four kinds of categories, we can say that "Four Graces" is the thought that tries to understand the whole universe by means
of
Graces.
What is the real meaning of Grace? I'11 explain the meaning of Grace
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WON BUDDHISM
WON BUDDIIISM according to'the inter-relations of Four Graces. "Can I exist without Heaven and'Earth?" "Could I be born without my parents? And even though l was born, can I, survive without their help?" "Can I live alone without human beings or animals or plants?" "Can we maintain peace and order without laws?" We all agree that we can not live without these graces. If there are any relations without which we can not live, can there be any grace greater than these relations? The relations between Four Graces and Self are vital to the existence. And they are to be studied as necessary ethical relations. Consequently, we can define Grace as "an essential relation without which we can not live". Grace is the essential grasp of life, with my existence being the cardinal point. The universe around me is a power for
a co-existing grace with me. Therefore, grace is the of all living things including myself, and it is the power creating the universe. Since grace is the principle understood with the truth-relation with the universe, it is a moral for co-existence and the standard of ethics. If we infer all the relations of existence by means of co-existence, the world naturally will be harmonious. Furthermore, all the relations will be changed into those of peaceful cooperation, not into conflicting relations. In this sense, we say that grace is the resource of peace and welfare. From the viewpoint of phenomenal relation, it is said that grace is the ethics of coexistence and the standard of morality. Whereas if it is viewed from essential principles, it can be said the motive power for creating universe, the $eat power of life, and the origin of religious belief. In the sermon, Master Jung-san said, "The Great Master, centering on the Truth of co-existence, made it clear that we live under the Four Graces. Great Truth of co-existence is the high The principle of Four Graces - universe. The Truth of requital - of "Four road to save all beings in the Graces" is the motive power for peaceful world. And the ethics of "Four Graces and Four Essentials" has perfected all the insufficient morals." These words lay stress on the fact that the essence of Four Graces is the princpile of co-existence, the Great Truth saving all beings in the universe, and the basis of the ethics. In the idea of grace, the ethical relation between Self and not-Self is to be prescribed with the relations between Heaven, Earth and me, Parents and me, Laws and me, and Brethren and me. This states clearly that the selfdynamic creation as essence
(Continued on Page 20)
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It-IVon-Sang: Faith and Practice by
Reo. Park Chun-Sik
Some 2,500 years ago in the Kingdom of Kapilavatthu.near the Himalaya in India, u prinrc *ui boro to King Suddhodana. The prince was named Siddarta and grew up to be very giftedind well up in both literary and military arts. But-there wur ro*ettiing that constantly bothered- him. Perhaps it
was because he was so intelligent. Frequently, he would be found lost in deep thought:
am the prince, of a kingdom. But I, too, will become old and die just like any other man. Where am I supposed to go after I die? What will remain of me after I die? Or will I just go out of existence?" One night he secretly left his palace, giving up the throne he would
"I
succeed on. duy and leaving behind his beautiful wife and dear son and entered the priesthood. Following the example of the other Saramana monks of that time, he set out to do an ascetic practice of tormenting his own flesh. He wanted to
free his mind by tormenting his flesh, which housed all the carnal desires, but to no avail. Whereupon hr went to the Snow Mouniain, the present Himalaya, where he practiced Sitting-type Meditation for six years sitting alone in the quiet. It was how he came eventually to attain the great Samadhi, which no other Brahman or rrr.-onks before him had ever succeeded to do. It happened at dawn on the eighth day of one December by the lunar calendar. As he looked up at the bright star, it came to him in a flash: "I have become that star and shining up there in the sky, while lhat star has become me and is sitting here." It was like a sense of his becoming one with the star or even with the whole universe. He had finally come to be awakened to the great eternal life.
"It is a wonder of all wonders," uttered he, "for everything is possessed of the wisdom and virtue of the Buddha." He thus expounded that everything has the quality of the Buddha. In other words, everything including a single blade of grass, a tree and even a particle of earth can attain the Buddhahood. He said, "Now that I have attained the enlightenment, the whole universe will also be able to attain the enlightenment." It was the most daring declaration that every sentient and insentient being could now have its rebirth'in Buddhahood.
Of late, we frequently hear question like "What is man?" and "Where should we find the real value of life?" However, we should instead turn our attention to the fact that the society we live in is not meant for any specific
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individual but is rather an organic comtnunal society. Let us think a little more about it. "f" am doubtless an individual, but where did that individual (6I" come from? It did not fall out of the sky nor did it sprout from the earth. Was I not born between my father and mother? Without my parents, there would not have been the individual "I." Then where did my father and mother cour.*e from? They, too, were born between their respective parents, who are my grandfathers and grandmothers. And my grandparents must have had their parents, too. It takes two to produce one, four to produce two, eight to produce four, sixteen to produce eight the figure will increase by - is 25 years, there would a geometrical progression. Supposing a generation be 120 generations in 3,000 years. Actually, there would be l2l generations including that of my own. Now, can you imagine what the number of ancestors included in the individual "I" in those l2l generations would be like? It would be astronomical. The figure is 26,549 with 32 zerces appended to it. But man dirl not come to being just 3,000 years ago. Since man is known to have a history of hundreds of million years, the number of our
other words, the individual being 3'I" requires the support of such infinite life in order to come into being as an individual. Then how is the life of this individual sustained? In order to sustain our lives, we eat grain, vegetables, meats and fish. We also drink water that issues deep from the eirth, receive the sunlight frorrr- the sun far away, and breathe the air plentiful in the atmosphere. In other words, the individual being "I" comes into being only when life and everything in time, space, history and society have become one. This is not a mere theory but a hard fact. If there is any of you who think what I am saying is too commonplace and is not worth considering, hold your nose with your fingers and try not to breathe for a couple of minutes. No matter how commonplace it may seem, it is a reality. No one'can deny the reality. Where did I come from and how am I to continue my existence? In order to continue my existence, I must maintain close relations with the infinite universe. In Won Buddhism the natural and human blessings are called the Four Graces (the nature, parents, brethren and law). We are individuals and the whole at the same time. This fundamental state' of being the whole is referred to in Won Buddhism as Il-Won-Sang and is expressed in a circle. This state is called the Dharmakaya Buddhahood. Cautama Buddha reached this very state of enlightenment. He saw not only the forms of things but the profound truth that could not be expressedin forms. A student of meditation once wrote a verse, which goes like thisi ancestors
is
almost infinite.
In
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"The circle existed distinct and clear Long before the birth of the Buddha. Even Gautama knew not how to explain it in full
Much less KasYaPa to relate." Although a circle is used to symbolize Il-Won-Sang, it- is actually a circle witho;t circumference. And I am standing firm right in the middle of that boundless circles. The 66I" when Gautama declared "Holy am I llone throughout heaven and earth" was the real "I" which he discovered rfter he had attained the enlightenment. The popular story that Gautama made that utterance as he wai issuing from his mother's womb is believed to have been made out of a religious need to glorify him. Here we should give some serious thought to the matter of retribution and blessings. Whrn"J do our fortune (blessings) and misfortune (retribution) .orn.i They are not given us from any specific- place. In -fact, we should realize that everything in the universe is capable of punishing and blessing us.
The origin of all beings in the universe is Il-Won-Sang or the Dharmakaya Buddha, and we are enjoying its blessings called the Four Graces: the nature, parents, brethren and law. Therefore, we should be thankful to everything that surrounds us at all times and places and should treat it wittr due respect. We should make offerings directly to everything that surrounds us whenever and wherever necessary to have our wishes fulfilled. It is the only way we can realize the sources of our blessings and retribution correctly and embrace Il-Won-Sang realistically' However, it is the working of our minds and bodies ihqt has. direct bearings on what brings us blessings and retribution. If we maintain at all times a state of mind that is as wholesome and as perfect as Il-WonSang free from lust and greed (Samadhi), if we are as sagacious and as infinitely knowledgeable as Il-Won-Sang (Prajna), and if we are as fair and as just as Il-Won-Sang in dealing with things on all occasions unswayed by emotion and pcrsonal relations (Sila), we will find in it the power to atone our sins and bring on blessings and the rvay to cultivate our minds
and bodies. If we make offerings to the 'fruth with prayers to the Dharmakaya Buddha the Four Graces on the strength of the Three Great Powers of Samadhi, Prajna and Sila and to every object surrounding us, it will be the way to our correct faith in, and practice of, Il-Won-Sang and to the success in all our ventures in life and ultimately to the fulfillment of our greatest wish of attaining the Buddhahood and saving all sentient beings from the sea of sufferings.
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WON BUDDHISM
(A Buddhi$
Srory)
A Bold and Wise Girl Once upon a time there was a house on a high mountain, where a kind man and his daughter lived. One day a stranger knocked on his door asking for lodging for the night. The host, preparing to go out to attend a Buddhist ceremony at a village at the foot of the moun(ain, invited him to take rest one more night at their house if he is pleased. The host asked the man to take care of his house and tus daughter while
Vieu of the Kwang loo ternple during a sentice for uorld rrgW siil,e of the stage tlv prime Master may be seen.
peoce.
tlw
he was away. The man accepted his invitation and decided to stay one m'ore nigit, The host went out, leaving his daughter alone. After a while, left entir-e-ty alone with an unprotected girl, he tied up the girl tightly with straw ropes and asked'her where the storehouse of grain was and where the money was kept. But she said that she didn't know where money was kept, and that if he untied her she would bring the keys to him with which he qould unlock the storehouse of grain and find out where the money was kept. He consented and untied her. The bold and wise girl went in and brought a bundle of keys. With these keys he made every effort to unlock one box after another in the storehouse of grain to find the rnoney. In the meantime, she went out to a barn and took out two horses and bound them to a pole. Then she set fire to the barn. Soon the villagers gathered to put the fire. Naturally, the "guest-thief" was caught by the villagers. This old story gives us a lesson that even if we run info danger or happen to face an emergency we should not be confused or frightened but be calm and self-possessed. Then we shall become wise and bold sQ that we can escape from evil.
AII Communications Should be Addressed f6g Ivfiss Pal Khn Chon Director
Won Buddhlstn's "Mothers Clnb" daAng a p*fonwrce ditorium on lune 60 Won Buddhist gear
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at
Pusan
Research Institute for Overseas Missions of Won Buddhism Won Kwang University Iri. Korea
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WON BUDDHISM
UTON BUDDIIISM
nl"*o 1,
Biography
oI the Great Master
3.
â&#x201A;Źor^u,
In honor of this day, the religious, cultura[ division of Won
Published
After 30 years since the Great Master, the Venerable Sotaesan, passed into Nirvana, his biography The Great Master, The Venerable Sotaesan was zit last published on it fOt " This Biography contains the Great Master's life from the wandering period to find a teacher before the attainm'ent of Divine Enlightenment of the Great Master, after the attainment of Divine Enlightenment. the early time'S Karma'to the period of Iri Headquarter's establishment, Japanese colonial era and missionary works.
2.
.Foundation
of Intprnational Associations of Religions
"Children's Chapter" Proclaimed For the first time in 1975 Children's Day was celebrated as a holiday.
Proposed
of March, Prime Master Daesan pointed out that the most urgent problem of the world is the training for the human renewal in or out the country. He hoped to build the great training center which a great numbers of people would be able to train together. Prime Master Daesan proposed that the international associations af religions should be formed to try to solve these problems and we should try to realize it step by step. O,n the,2Oth
Buddhism Headquarters has made and proclaimed the Children's Chapter and Children's Promise of Won Buddhism. These Children's Chapter and Children's Promise consist each of ten articles which will cultivate character on the basis of religious belief.
4. Prof. Sam Yong Kim and Prof. Pal Khn Chon Honored by Chinese University
Culture University of the Republic of China has conferred an honorary in philosophy on Sam Yong Kim, President of Won Buddhism Press, Pal Khn Chon, Director of Won Buddhism Oversea's Mission or the 31st of March. They started on the 28th of March and inspected the religious and educational system of the Republic of China and Japan. They returned on doctorate degree
the 15th of April.
(Continued from Page 14) conscious subject of Grace is Self, and that without Self graces cannot be thought of. It is indeed the fundamental and essential truth. Therefore, we can Jay that Self, as existence of Grace, has an essential co-existing relation. With all beings in the universe, Self plays a subjective role of co-existence to all beings in the universe. Consequently, Self within Graces should be recognized under the joined relation with all beings in the universe. 'But the core of all the relations premises "Self" as self-conscious being. Therefore, self-consciousness in the relation of grace is consciousness of the one who receives graces and it should be accompanied by grateful acts through self-consciousness. The grateful act is promotion of grace as a realization of grace. But when self is not realized within the relation of grace, or when the grateful act toward grace is not followed, it will become an ungrateful act and violate the basic morals of grace-relation. In this respect, the thought of grateful life in Won Buddhism can be said an idea co-existing
with motive and consequentism.
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Profs. Kim Sam-Yong and Chon Pal-Khn haoe been conferred an honorary doctorate degree in Tshilosophy from Chinese Culture Unirsersity on the 37st March.
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(t0 5.
Prime Master Sends Condolences When Prime Master Daesan heard the sad news of the death of China's Chancellor Chang Kai Sheki at the age of 87 on the 5th of April, he sent a condolatory telegram to the survivors and the nation of the Republic of China. In Seoul, on the 9th of April 21 Won Buddhist devotees visited the place provided in the Chinese Embassy for the late Chancellor Chang and prayed for him.
6. The Canonical
Textbook of Won Buddhism Translated into Chinese
Prof. Chon Man Si of Culture University of the
Republic
of China, an exchange Prof. of Won Kwang University visited Prime Master Daesan on the 28th of Feb., and told him that the translation of Canonical Textbook of Won Buddhism had been finished.
7.
Dr. Kil Chin Park and Mr. Dong Hyun Moon Visited China and Japan On the 27st of Jan., Dr. Kil Chin Park, President of Won Kwang University and the chairman of the Central Conference, Dong Hyun Moon, went to the Republic of China by invitation of the Religionist Conference of the Republic of China. Dr. Park and Mr. Moon discussed the problem of the Religionist Conference between Korea and the Republic of China, and inspected the religious world of the Republic of China for about a week. They came back to Korea on the 3rd of Feb. by way of Japan. 8. V[on Buddhism Series to be Published Jung Hwa publishing company has a plan to publish 5,000 volumes of "A Series of Won Buddhism" and present these books to libraries in and out of the country and to important persons in commemoration of finishing the elementary Won Buddhism books on 61 Won Buddhism year. The Canonical Textbook of Won Buddhism and the various elementary Won Buddhism books published by Jung Hwa publishing company will be contained in this series on Won Buddhism. g. The 61st Regular Supreme Council Meetihg Opens The 61st Regular Supreme Council Meeting opened on the 28th and lasted titlthe 31st of March. It was decided to make the rules managing the historical places and remains. These would be protected by the Order. The Supreme Council Meeting approved the Great Master's sacred portrait manufacture provided by Religious, Cultural Division. The whole membership of the Supreme Council bectrme the Advisory Committee and chose executors who will control this work. The executors are: Jung Yong Kim, Pal Khn Chon, Gong Jun Lee, and Jung Suk Han.