r972
VOLUME 2 NUMBER 4 KOREA
232
233
voL.
2
WON
NO. 4
BUDDHISM
1972
EDITORIAL
WON BUDDHISM Peace is
Published by:
Research Institute for Overseas Missions Won Kwang Unhsersity, Iri Citq, Cholla pukdo, Korea
AII of us constantly
lhe
IVay of Coexistence
seek peace. W'e want peace and love peace
because we are human beings. It is human nature to Iove and seek peace. I am not going to repeat the rights and wrongs of the history of wars. Saying that the aim of peace is achieved by avoiding war by
being afraid of war, or by winning or losing a war is a stupid judge-
ment.
CONTENTS
Editorial The World Is One, peoples Are One by Dn Kil-Chin park
2
Fundamental Policy of peace by
Rers. Atawon
5
Religious Life by Pal-Khn Chcn
8
A Half Century's Growth of Won Buddhisrn by Reo. To-yoong Kim
Photos & News
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In the animal world, there exists no peace. No peace means a constant state of fighting. The stronger prey upon the weaker among the Iower animals. Human beings are not lower animals. Moreover, when we think of a human being, we know he is not an ordinary existence but a being of self:awakening. He does everything by himself. Human beings, who enlighten themselves and do things by themselves, can easily find the way to peace. Peace means a way of coexistence. Through it, 'I' make others prosperous and others make it possible for 'me' to be prosperous. Human beings ean be enlightened to helpins others live, therefore maintaining their own lives and others. People do what they are enlightened to do. So, if we are awakened to this value of coexistence and try to create it, then this will be the first step toward the goal of establishing peace. The way of thinking that we must get rid of other people to establish peaee is a most dreadful migeonception, prejudice, and dogma. To help others and to be helped by others is the way to make it possibie for the majority to maintain the lives of themselves and others. The way of life, the way of Truth, the way of right, and the way of peace are all included in the one way of coexistence. The history of the past was the story of how human beings tried to follow this way. Today, the peace problem has become a world problem. Individuals, homes, societies, nations, ancl the world desperately need peaee. Peace is no longer a mere abstract name. We must bring peace to individuals, homes, and soeieties. We must eonneet peace directly with races, nations, policy, culture, and religion. A doctrine of peacq however distinguished it may be, will not be enough as a teaching to deliver the world's peoples, if it is not practically used. When we feel strongly the necessity of peace for our coexistence, how can we be a mere bystander. Coexistence is an absolute value. This absolute value cannot be achieved (Continued, on Page 2)
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WON BUDDHISM The World Is One; Peoples Are One
bg
Dr. Kil-Chin Park
President
of Won Kwang Unioasitg
All human beings originate from the omnipresent energy which is the basis for all Iife and matter in the universe; and all human beings are interrelated or bound to each other by thiJcommon energy. This source of life of all human beings includes no hint or sense of discrimination; there is only this one energy. _- I{o*, all human beings should be correcfly enlightened to the meaning of the universe and of our life, and to the way of life rvhich we must follow. Since primitive times, human beings have relied upon means of struggling to overcome nature, and next was the struggle for the aduantage over other individuals or groups. Between tribes, or between Iords in a country, there were wars. Religion was not an exeeption. Between different-religions, and even between sects in the same religion, there was hatred and bloodshed which was indeseribably miserable.' - Coming into the age of history, people became conscious of themselves. Their standard of worth ,"d .o"sciousness of life and the *ry of Iiving had graduall.y progressed. They came to know what civilization means and learned how to use all Livitized instruments. Accordingty, the frequent, primitive, and Iimited wars between tribes and between lords gradually disappeared. This does not mean that the
(Continued from Page 1)
easily; the sense of discrimination and hatred must be overcome. 'We must enlarge our power of general harmony. For peace some claim we need armament, ancl others, disarmament. _ Both claims make some sense. However, rear peace must'start from our own mind. Peace is the abstruse, well-harmonized, and perfect power which will bring about the absolute worth of coexistence.
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wars themselves have disappeared from this earth. It is the size of wars, enlarged or widened, which has changed. It is true that the way of makin g war has chansed. A civil war or a war among nations may be regarded only as a loeal war. We have experienced full-sized wars, the misery of killing our own brothers, which were caused by different ideology. We are still fighting such a war. Because of the changes of the form of war, the growth of arms has reached a critical point. Bows and arrows, spears, and swords have become old stories. Now dreadful nuclear arrrs, which can extinguish human life and destroy this earth in a momeut, are dominating the world. Now human beings are standing face to face with this threat of nuclear destruction. We should not stop at being merely agitated or confused by facing this history of conflicts and evils which has been disguised as peace. First of all, we need wisdom, understanding, and patience in watching and guiding history, which has already gone through the long, dark night of wars and conflicts, to a history of peaee. Peace cannot be obtained by war but by'eliminating hatred and conflicts from each mind. Now peace is no longer to be thought of as an abstract symbol but is to be the emergent task of the whole world. This can be achieved only by general cooperation and harmony. The Twentieth Century is said to be an unprecedented period of scientific civilization. It is true that, in the broadest sense, scientific civilization today has greatly served the welfare of human beings and the world. Further, one of the great triumphs of scientific civilization is that it brought the world nearer as a home. However, the power of this scientific civilization, including the exploration of the nuclear field, is that of physical science. If the spiritual power of human beings is inferior to it, who can say what will happen? The world may be said to be brought close together Iike a home. But this is a physical approach. A wall of mutual distrust is growing higher and a sense of uneasiness and loneliness is becoming thicker. This is unacceptable. Science opens its gate widely. If human beings close themselves, it means that they lose themselves. Science is a great product and achievement of hurnan beings. Accordingly, human beings are, without an exception, nrasters of science. When seience and the spirit are well harmonized, the road to peace will be clear. According to the comment of an Apollo spaceman, the earth was extremely beautiful. He sent a cable from the moon to the earth, and expressed his wish that all human beings would cease all kinds of wars immediately, and that
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all nuclear arms should be gotten rid of so that we may maintain the beauty of the earth. If we look down upon the earth from far above the Universe, wâ‚Ź may think it reasonable to compare our earth to a small grain of sand in the great ocean. This earth, a little planet, is only one of the members
of the constellation. From the universal point of view, war may Iook Iike a silly, childish, and dangerous game. We must turn our eyes to the universe; it will give us a broad mind like the universe and an eminent wisdom with which we can carry out our task in this world. This universe is One home and One workshop, and we are One family. There could not be any wars between a family. I know the needlessness, meaninglessness, and worthlessness of war. For whom and for what should we fight? The production of nuclear arms should be discontinued at once. This is the requirement and duty of all human beings. The valuable resource of atomic power which human beings have exploited should be invested for the works of peace; the power should be used for giving new light and resources to those people who have been suffering from disease, poverty, and ignorance in developing areas. Human beings must understand and recognize the way to go. Where to go and how to live are to be determined by human beings themselves. Their own confidence and courage will be a milestone for their choice. Here is a story to illustrate. A man on a horse was asked where he was going. The man absurdly replied, "Ask my horse." This caricature may be satirizing a human being losing his subjectivity. We see everywhere similar caricatures in our everyday life. Those who believe that ideology stands above all things will insist that ideology is the only means to make people happy. If this is true, they should not bother other people, other eountries, and other societies in order to pursue their own ideology. Instead, they must show the value of their ideolory through their own lives and doings which will be managed better than others, thus proving their ideology is superio'r. Ideology can not be forced on other people. Human beings ought to be placed before ideology, and all people should be naturally free in choosing any of them. If human beings seek the way of coexistence, each person must first try to find the way to help others. Even though there seems to be no relation with others, we are not completely seperated from other people; but are one family of human beings. Moreover, we are interrelated with the One energy. Mutual reverance, affection, and assistance are indispensable elements between family members. We are to try to stand on a front line of constructing a new epoch of happiness on this
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Fundamental Policy o[ Peace by Reo. Atawon
I will consider the history of makind by dividing it into three junctures or turning points: past, present, and future. The first turning point is the period when cultural exchange among countries started, that is, about four hundred years ago. The second turning point, the present time, is when this exchange extended to the whole world. To be specific, in bhe first period most countries were isolated and dicl not know the existence of many of the other countries on the earth. Since four htrndred years ago, however, exchanges with the West have started. However, this exchange was limited only to material things in the western civiiization. But gradually, this exchange broadened to include all fields, even religion and culture. This marks the beginning of the secold period. It may be said that nowadays, after four hundred years, a more significant turning point in the history of mankind has started. Democracy, based on freedom and peace, is the main feature of the sâ‚Źcorrd. turning point.In this period, freedom as a right of mankind was recognized and accepted. This is a society where no discrimination among races, religions, Sexes, nor among occupations is accepted. It is a democratic society whieh aims at the happiness of the maiority; a scientific society and cultural society of the majority who seek the sensitive pleasure of the spirit. This, perhaps, may be the outstanding feature of modern society.
earth by eliminating all seeds of evil and sufferirrg through constant efforts and sacrecl love. Peace is not beyond a mountain: not a dream and also not a symbol. Peace is for those who are enlightened to the principle of coexistence; they will experience, understand, and make it a reality. Peace can not be Lstablished easily by only thinking or shouting. First of all, peace should be established in the mind of each person. Any kind of poisonous seed which lurks in our mind and prevents the establishment of peace should be immediately replaced by the seeds of peace. Peace of mind is the basic ground for world peace. Thcse who are constructing a peace in their minds are establishing world peace. -b-
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lVe must realize, however, the world is transient, and history is changing constantly. The modality of the change may not devetop in a strict dialectical course. But at least it never stays in a motionless state nor moves in a senseless way which is contrary to the Iaw of cause and effect. History and society move like physical phenomena. But human society is not Iike physical phenomena, which follow strict physical Iaws. In human society, the will or consciousness of the human being will be found in their acts which are different from physical phenomena. As far as we do not aet blindly, it's natural that our actions shall not become like physical phenomena. It is because we advance with a goal. The probelm lies here. To realize a goal the question vrill arise whether the mind should come first or. material things. If human beings lack self-consciousness in organizing a social sy,stem, it will become the social system of interests. The social system which is organized merely. by materialistic interests will surely accompany a 1var. Everybody says that peace is our goal, but in reality wars never cease. Since the dawn of history, there have been about twenty-six thousand wars among mankind, and still people are preparing for war in thei,r everyday life. Thev make desrrerate efforts to win a war. We feel Iike giving full marks to people for their thoroughness in their attitude toward war. They make desperate efforts beeause they do not like to die. But how about their attitude toward peace? They do not show the same thoroughness toward peace. Even if some places keep peace, others make war. While keeping peace, war is still imminent in the peace itself. They are fighting always. Even though they keep saying that it is the age of peace, they are preparing for war behind the scenes. Thid peace seems to be a period for the preparation of war.While living in peace, they need to make weapons. It would not be wrong to say that the period of preparation for war has been named peace. Peace, spoken in word only, is nort a true, sincere attitude toward peace. fs war a normal state or is peace a normal state? If we make war for peace, it is contradictory. It is seriously self-contradictory to rely on weapons to keep peace. If we truly seek peace, then reasonably, peaceful methods should be sought. Otherwise, wars will never cease. Through mutual friendship and understanding everybody should be Ied to a self-awakening. The fundamental policy, then, depends upon the self-awakening of all mankind. Let me talk about this idea as the third turning point. The third turning point means the stage of self-awakening, which is one more step advaneeC. In this stage the use of different Ianguages should be abolished; only onB language, like Esperanrto or some other, should be used as a universal language upon the decision of the peoples
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have already mentioned, that militarism which inwill nevcr be allowed to exist. It is becausc democracy is truth. To unite so many countries into one, we must create such a world that does not rely upon weapons but upon mutual understanding and upon working hand in hand. We must make people think in this v/ay spontaneously. Mtrhen we say 'other country', that should indicate a star or planet, exclusive of the earth. This view, at present, surely seems to be a dream. However, we human beings can achieve such a farsighted ideal; this is part of the greatness of man. To qualify as part of the human race, the task of the human ra,ce toclay lies here. As a way of rcalizing this, first of all, understanding, respect, and love are necessary. Of these, understanding comes flrst. It is because understanding is the basis for love and makes love possible. As a method of making others understand, the unification of languages will be indispensable. If understanding is the gateway to peace, unification of Ianguages may be a key to this gate. We should not hc prejudiced in our own language. This may not be impossible to realize if we practice the Buddha teaching of non-ego. I think that to realize the great ideal of world unification, the language unification should come first by discarding self-attachment. The most ideal period is the age in which people think the word 'foreign country' means other planets and stars in space. Then we will be approaching, step by step, the great ideal world. The ideal rvorld or the world of bliss may be realized following the way of Buddha in a scientific way. This may be regarded as a dream. In old times, flying in the sky sounded like a dream. But it has now been realized. If we do not try to realize our ideal, it will remain a dream for ever. Greater courage can sacrifice smaller desire for the sake of greater achievement. The personality of a person may be measured by the de. gree of spirit of self-sacrifice. N{ankind cannot wait any longer but should start immediately to create the world of bliss through Buddha's mind and an unmeasurable personality.
of the world. As
tends to invade other countries
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WON BUDDHISM Religious Lile by Pal-khn Chon, , ,,, M.A.
Religious life has an object to believe in and to revere in everyday life. It is well-known that Buddhists believe in Buddha, Christians in
in AIIha. Il-Won-S&nB, the One Circle, is the object of faith of Won Buddhism. One thing that seems to be different from that of other religions is that Won Buddhism regards all beings in the universe as a part of Dharma Buddha of II-Won-Sang and pays reverence to them as if they were Buddha images. Whenever, and wherever we happen to be, and whatever we may see, we are tausht to think and feel as if we saw a Buddha image. This is because all beings in the universe are parts of Buddha Dharma which has the power to bless or punish. The power that blesses or punishes is not only confined to the defined object of faith, but includes all beings which become the source of both blessings and punishments according to how we use our own mind. Even a tree, if it is treated in the wrong w&Y, will harm us in some way. On the other hand, even grass, when we treat it well as if we were in the presence of Buddha, will bring some good to tts and bless us. Therefore, 'W'on Buddhism teaches us to do each thing as an offering of worship to the Buddha. If we pay our reverence only to Buddha ir.rages but treat all other beings lightly, we are not having qenuine religious thought. If we become pious and purely sincer:e onlv when we offer worship to the Buddha image. but become ha.ughty and insineere when doing other things, then we are not leading a genuine reIigious life. Whenever we do anything, using our Six RooLs (six senses). wp should not be careless or insineere. Contempt or disrespect toward others will be returned with a loss. Hospitality and respect make others happy and our own mind will beeome peaceful. Naturally, then, peace mi.qht be constructed and achieved. We. therefore, insist on the practice of 'Do Each Thing as an Offering of Worship to the Buddha' in our ]ife. This also may be regarded as a genuine religious life. The state of mind we have while meditating and prarins is not only for meditatinE or nraying, but should also be kept twenty-four hours a day. This is leading a senuine religious life. To eliminate evil and needless thoughts, the sense of discrimination, delusions, and to keep a perfect and pure mind, the religious training of concentration of the mind is practiced. This is called meditaGod, and Moslems
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tion. This training of meditation is to keep the same state of mind, which we have while meditating, in our everyday life while we are doing even ordinary things. N{editation for the sake of meditation, giving nothing to the practical everyday life, means nothing. Won Buddhism, therefore, teaches that we must eoncentrate on each thing that we are engaged in and to do our best to make every moment of our Iife meaningful. Meditation means concentration of the mind. Whenever or wherever, if we concentrate on things we are engaged in, the things will be done successfully and, at the same time, Mind Power (spiritual power or will) will be obtained. It also teaches that whatever we may be, farmers, students, etc., we must go through the twentyfour hours of the day with the state of mind of meditation. If a m,an tries to avoid doing things, and only tries to find a quiet plaee and Ieisure time for practicing meditation and cannot hold the state of mind of meditation when things happen to him. it is useless meditation. He only carries on a life of idle ease. Our life can be divided into two parts: one is the Iife of Moving and the other is the life of Being Ouiet. We ha.ve only two ehoices in our life. Human beings are active. Therefore, we have more chances to be moving than to be quiet. We practice meditation in order to do things perfectly without a mistake. Usually, in Buddhist practice, however, more emphasis has been put on Being Quiet. As a result, Buddhist practice used to be misunderstood as deserting all kinds of ordinary life. It is not true Buddhist practice to escape from human life only to lead a life of Being Quiet. The true meaning of perfect training of Being Quiet can be soug:ht in the consistent use of the state of an undisturbed mind in which no delusions or thoughts remain. The training of Being Quiet beeomes meaningful only when it is used also while we are Moving. If it is not used while we are Moving, the training of Being Quiet loses its meaning. Won Buddhism, therefore, claims to practice this: (Moving and Being Quiet are of One Suchness.' Too much attachment to the training of Being Quiet is apt to lead us to a fruitless and impotent life. Religious life is to be carried out by practicing constant meditation and by practicing meditation everywhere. While Moving and while Reing Quiet in everyday life, we must keep our mind in One Suchness. Won Buddhism, therefore, teaches us to make Buddhism life itself : if Ruddhism should stand separate from life, no meaning can be found in Buddhist study. The faith in religion and its practice will mean nothins until Buddhist study becomes Iife itself. It also says that if we study the Buddhist teachings sincerely, our life becomes sincere and vice versa. Buddhist study and life are not two, but one. In church people behave like saints, but outside the church we
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of desire; this should not happen. We must extend the mind which is purified at church to our evcryday life, atld what we prayed about ai church should be observed faithfully while carrying on our lives. Religious people are supposed to not only practice selfdiscipline but to also m,anage their household well. Also, their social life *ust be well harmonized with others. Then, they become the kind of
A Half
become slaves
useful people society requires. Human Iife consists of both spiritual and physical life. Usually we take religious life to be only a spiritual life. However, our clothes, food, and shelter which are needed for our physical life should be obtained also through our purified spirit. Ordinary people do not take care to purify their soul in the course of their lives but are anxious clothes, food, and shelter. But only to punsue the necessities of life for a better physical life purified basis be the must is the spirit which of clothes, food, and shelter. Both should make progress in parallel. Religious training will not be worth much if the physical life remains inoomplete. Those people who think that religion should ignore physical life, and those who forget about religious teachings in the'ir iert tit. are very far from our teaching: 'Keep the spirit and the bodv fully integrated.' The self-centered and egoistic way of life, the complete ignoring of physical life, and the life which lacks the spiritual training which should be utilized in our practical life should all be discarded. The eomplete life, carried on with an absolutely perfect and strictly impartial attituae and by a purified mind, will cause human society to be purified and to progress; nations and people together will all be prosperous. Religious life, then, will find its meaning.
(Continued from Page 14)
Thus, these three personages in consensus recommend Won Buddhism as a new religron that may lead human beings, Iiving in this highly developed materialism of the present and future world, along the risht path. World peace is the greatest and most important movement. It should be realized prior to any other human task. This may be expressed as 'Wonism.' Won Buddhism is not merely a religion of six hundred thousand members, but a religion which people expect and hope to see continue to grow.
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Century's Growth of Won Buddhism
by
Rers.
To-yoong Kim
When the Venerable Sotaesan attained enlightenment on the 26th
of March of the first year of Won Buddhism at a remote plaee in the southern part of Korea, the calm revolutionary movement had already sprouted. Today, after half a century, wâ‚Ź ean see one of the fruits of Won Truth: the Half-Centennial Commemoration of Won Buddhism. The calm revolution is meant to break the old and decayed world order by developing a new and lively world through a calm and orderly process. In the course of the calm revolution, we don't see any bloodshed
or dying men; rather, it gives vitality to a fading life. Through this vitality, the extinguished light of Truth will be made bright and the wheel of Law will roll in full power. In early times, Shakyamuni Buddha in the East and Christ in the West accomplished this calm revolution. Through these saints, the Truth of the Universe was revealed and the will of Heaven was communicated. However, within two thousand or twenty-five hundred years of the revolution, the light of the Truth has become faint and the will of Heaven has been forgotten. Now, the appearance of a new saint who should lead the calm revolution is badly needed; a saint leadpeople not only through his words but through his actions. A saint proves himself through his wisdom or action rather than through acquired knowledge. From the soul of a saint grea,t compassion flows which transcends the feeling of love and hatred. The Great Master, Yen. Sotaesan, was born the son of a poor farmer. He had little opportunity to go to school; he only studied some Chinese literature a,t a private institute for two or three years. However, from the age of seven or eight, he began to eherish a question about life and the universe. To aequire the answers to these questions, he struggled for almost twenty years, finally reaching the fundamental Truth of the Universe. Uneducated as he was, when the lieht of Truth flowed out of his wisdom, all neighbors, relatives, old and young, men and women, followed him and enjoyed their lirres under his compassionate teachings. Nowadays those who gather around him number six hundred thousand. They equally have dedicated themselves to accomplish the work of the Half-Centennial Commemoration. Within the organization, the emphasis of the sacred work of the Half-Centennial Commemoration has been placed on completion of the preparation to be qualified as an
ing
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placed international religious order, and the outward emphasis has been risen newly a on the elimination of weakness *tti.t, is apt to acoompany was the order. Further, tfru tt u-e wftict arose ut th. Commemoration religion a as Buddhism Won of universal declaration and ucceptarce based on the Truth. First of uir,'*L wiil review the inward preparation of Won Buddhism to be qualified as a world religion' themselves (1) The devoted missionaries *rto vowed to dedicate thousand' one almost number Buddhism to the study and works of won Training a central established we aeuot".s, (2) To train these Center and five or six subsidiary centers' Won temples as (B) We establishecl over iwo hundred regional are sent outside Mjssionaries missionary institutions i" ou, country. we are in jupu", and etc., U'S., the China,-to to free the countrv, to institutions, contact with almost three hundred temples, organizations,
andprivatepersonsinabouttwentyothglcountries. buildings have and other (4) A giant commemoration builcling gucldhism. These buildings won been buiit at the Ileadquarters of to administer Headquarters the at time have been needed for a io"g: institutions' and temples all Regional Won of (f ) Two great Foundaiion., the Foundation for the education health the for young, Won g;aahist de"oiees, lra the -Foun6ation se*rri[ls of devotees, have been established' such as won (6) wu truue'established important in'stitutions School and Kwang university, won Kwang Bovq' ald Girls' Middle Training ChitrCren, for High School, if," ift-e for the .{ged, tt . Home Centers, farms, Pharmacies, etc' -The Canoni'cal (7 ) The basic literatur. oi Won Buddhism such as published' been have Book Hymn and, Proprieta, of T ertboolt, Th,e Book "wtrictr teaching' basic Wo, Buddhist The Com*.**uiior,' book, in publibeen has explained, pru.ti". are well thought, philo;;;f,y, shed.
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transThe canonical Tertbook of won Buddhi'sm has been to sent being is It people' speaking English Iated into Eriglirr, to, almost all free countries. has been esta(9) ure n.s.arch Institute for overseas Missions with all recontact in been hasIt university. brished at won Kwang "libraries private persons' temples, kinds, all oi ligious ore^iiiitiorr,
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etc.
look on won In the second place, we will review how other people how thev estimate to easy be Buddhism from the outside. It may not comments aud speeches guAdlrirm. through Therefori, look on Won
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which were made by representatives who came to attend the Half-Centennial Commemoration from inside and outside the country, we might measure others estimation of Won Buddhism. Among the representatives were the head of the general affairs of the Cho Kae Chong sect of Korean Buddhism, the late Lee ChungTam and five other representatives; from the Tae Go religion, An Teok-Am, the head of the general affairs section, and three companions; from the Protestant sects, five representatives; from Confueianism, three representatives, including Kim Seok-Won; from the Chundo Kyo religion, three representatives. Besides, there were about fifty or sixty,representatives from other fields - politics, economies, who carne to celebrate our Commemoration. Central and local etc. news- agencies reported the growth of Won Buddhism with sincerity. The suests of honbr from outside the country were Dr. Richard A. Gard, Director of the Institute for Advanced Studies of World Religion's in the U.S., dignitaries from the Chinese embassy' and eight honored guests from Tapan, including Yamanaka Ryuen, the Chief Director of ihe Wo.ld Federation Japanese Buddhist Fellowship. We will try to summeri ze the views of the Ven. Lee Chung-Tam, Dr. Gard, and Mr. Yamanaka on Won Buddhism through their congratulatory addresses, free talking, speeehes, ete. First, in the congratulatory address, the Rev. Lee Chung-Tam expressed his anxiety for the present world situation of spiritual power being weakened by explosive material influence; if this situation continues, the future of liuman beings will be miserable. He emphasiz_ed that the only way to rescue the world from its crisis is to meliorate the wisdom of every person by practicing Buddha Dharma. He offered his congratulations tb Won Buddhism for its constant growth for half a eeniury. Won Buddhism has exploited the new Buddhist Truth.And also, through his free dialogue, he commented that Won Buddhism, for fifty yerrs, has been the revolutionary Buddhism which has constantly dedicated itself to the spiritual revolution, holding up the slogan: 'As material civilization develops, cultivate spiritual civilization accordingly.' He also added that he, as a member of an order of an older religion, tried to give some good suggestions to help this newly risen vourg Buddhist brder, but scarcely found any faults that needed mentioning. Next, Dr. Gard, in his congratulatory address and speech, suggested that any religion which intends to lead the world in a new age should come out of an old form. Especially, he put emphasis on the importance of genuine understanrling and cooperation between religions ior world peace. To meet such requirements, he said that the thoughts
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and practice of Buddhism has a great role. He said he had great expectations for the role of Won Buddhism. The following is a quotation from Dr. Gard: "W'on Buddhism is a powerful, new movement among Korean and international Buddhist movements. It has been steadily growing for fifty-five years. It can not be easily estimated how Won Buddhism, so powerful and rapid in growth and extension, will contribute to the history of world religion. To give us some insight on this, we should desclibe the activities of Won Buddhism briefly: Won Buddhism tries to make progress in both spiritual atrd material civilizations, renovating human beings and their circumstanees, through world peace will be achieved. The principle and which everlasting 'Won Buddhism is a pertinent indicator of the social prodoctrine of blems at present and in the future. To solve the present and future social proble,ms, the teachings practiced in Won Buddhism will be utilized. Therefore, the Won Buddhist motto, 'As material civilization develops, cultivate spiritual civilization accordingly', will be very helpful in making our everyday life brighter. Thus Won Buddhism, through its distinguished movement, may offer many valuable suggestions to other religions which are trying to build an ideal world in which material civilization and spiritual civilization will be harmonized." Finally, Mr. Yamanaka, through his speech which is titled "The World Federalism and Religion", spoke as follows: "The world is made up of all human races. The world should be made peaeeful by the hand of all human races and for all human races. By all means, we must form one world in rvhich there i,s no chance for a u'ar to break out. Won Buddhism, although it does not use the word 'World Federalism' directly, has been practicing since its establishment fifty-five years ago the same activities the World Federalism is practicing now. Under the tnotto, 'As material civilization develops, cnltivate spiritual civilization accordingly', Won Buddhism has been carrying out for fifty-five years these three great works: missionary work, educational work, and charitable work. The establishment of an ideal world, in which materialism and spiritualism are perfectly harmonized and keep pace with each other, is exactly 'World Federalism'. The word Thank You is the only word which can connect the world and make the world into one. Won Buddhism is practicing the 'Thank you' thought through constant faith and practice in the doetrine: 'All are incarnations of Truth-Buddha', 'Do each thing as an offering of worship to the Buddha', and 'Practice meditation continually, Practice meditation every
where.'"
(Continued on Page 70)
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Unioersity students who participated in the Foufih lJnioersity Students Religious Festioal. They came from all ooer Korea, re,presenting oll the maior religions and sects in Korea (Buddhisnt, won Buddhism, catholicisnt, protestantixn, Chon-do Kyo, and Confucianixn),
IHT
F IHS1
rL ffi
trEf
ifilEftN,a, T I OI'JAL T,'LXLOftE s[I,,iNA
''aHb *&Bf
R,.,
i
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in the First International Folklore Seat Won Kwang Unioersity. The flngs indicate the fioe countries re-
Representatioes who participated
minar
, rla:1' Jeliil[xt
presented.
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218
219 1YON BUDDHISM
lVO/V llUDDII.lSAl
seminar on Religious Faith of High school studenh
The Student Seminar on Faith of the five great religions was held at the office of general affairs of the cho-kae Jong sect on the 18th of June. It was taken care of by the Dear Field Student Society of Traditional Buddhism. One of the themes of the Seminar was "How to carry on relationships between young people of the opposite sex." The student representatives from tire five-great religious orders, such as Won Buddhism, Protestantism, Buddhism, Roman Catholicism, the Chon-do Kyo religion, participated in this Seminar and had discussions, speeches, etc. The Fourth university students Religious Festival
The Fourth University Students Religious Festival was held at
Soo-Woon House in Seoul under the auspices of the Central Students Society of the Chon-do Kyo religion from N{ay 27th to the 28th. Attending were about fifty represen,tatives from the six religions, the Chon-do Kyo religion (Student Society of Chon-do Kyo religion), An ariel otew bf the Won Kwang $nipersitll Campus. 163 acrcs. For 35 years
prospcctioe institutes
it
for
It
a
oast site of one of th,e most
has
has shown steady growth and is noa adaanced studiei ih Ko'rea. lt's rural setting
is
most
conrlucixe to study and fellouship. lJotc: The photograph cLoes not include our neu),large auditorium to the left, nor two of our neuest buildings uhich haoe iust been completed near
the top of the picture.
News Corner The JRCIYF Visits Won Buddhism On the 15th of April, the Japanese Religious Cornmittee which is a branch of the World Association of World l'ederalists visited the I{eadquarl.ers cf Won Buddhism. It has its Headquarters in lrague, Irtretherlands, and its motto is "Establish a World Federal Government, then. rn'orld peace u,ill be accomplished." Dr. Kil Chin Park, President of \Mon Kwang University, and a representative of Korean committee of the W.A.W.F. entertained the visitors with refreshments. Il,Ir. Yamanaka, the Director of the visiting group, spoke to us about'the Peaee Conference of ,World Federalists which was held last year in Japan. He also'asked the people to associate with the movement of World Federalists.
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16
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Roman Catholicism (Catholic University), Confucianism (Sung Kyoon Kwan University), Protestantism (Korean Seminary), Buddhism (Tong-Kook University), and Won Buddhism (Won Kwang University). This festival consisted of three parts; Part One: Speech (subiect: Modern times and religion) Part Two: Symposium (theme: The view of religious people on na-
tions and races) Part Three: Seminar (theme: Study and religion) The lst, Znd, and 3rd festivals were held at Won Kwang University under the auspices of that school. At the Fourth Festival Conference, they made the decision that the six universities would take care of the festival in turn. The Unveiling Ceremony for the Japanese Monumentof Gratitude
The unveiling ceremony for the Japanese 'Monument of Gratitude
for the Introduction of Buddhism,' built by Japanese Buddhists, was held at Puyo, Choong-nam Province in Korea on the 10th of May. The monunnent is an expression of gratitude of Japanese Buddhists to Korea (Baekjae) for introducing Buddhism to Japan. Rev. Hirabayasi, the Head Master of Japanese Buddhism, seventy-
four representatives from sixty-eight sects of Japanese Buddhism, and Koreans who are concern with Buddhism participated in the ceremony.
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250
The Second International Folklore Seminar
The Second International Folklore Seminar will be held at Won Kwang University from the 6th of Ootober to the 9th. The Folklore Research Center of Won Kwang University will take care of this Serninar like last year. The theme of the Second Seminar will be "The Meaning and the Function of Shamanism Today." It should also be noted that there'will be speeches by international researchers on Shamanism. The Visit of the Korean-Japanese Goodwill Buddhist Group to Won Buddhism
A Japanese Goodwill Buddhist Group, which was led by Rev. Mano, paid an hour visit to the Won Buddhist Headquarters on the 26th of July. They were Buddhist tourists from Osaka, Japan. Through the interpretation of Mr. Chon Kyong-Jin, vice Principle of Won Kwang Girls' High School, the staff members of Won Buddhism in the Headquarters talked about how to make the world united spiritually. After lunch, which the Headquarters served, they left for Yuseong, a famous hot spring resort in Korea.
Won Buddhism is published twice o yeor, in the summer ond winter.
It is dedicoted to further the true spirit iournol reoches oll free countries.
of Won
A little contribution toword the
will ossist us very
expenses
Buddhism. This
much
in sending you to copy by oir moil for one yeor. Reoders' orticles on religion, especiolly on Buddhism, welcome.
will be
All communicotions should be oddressed to, Miss Pol Khn Chon Director Reseorch lnstilute for Overseos Missions
Won Kwong University
lri City, Chollo pukdo,
Koreo
most