Vol-3-No-1 by Seonghwan Yu

I 1976 VOLUME III NUMBER KOREA

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1t3 VOL.

WON

lll

No. I

WON

r976

BUDDHISM

BUDDHISTUI

EDITORIAL Published by:

Research Institute ,for Overseas Missions Won Kwang Unioersity, Iri City, Cholla Pukto, Korea

CONTENTS Editorial

From the Canonical Textbook of Won Buddhism

Prime Master's Greetings to the New Year

"A Won Buddhist Temple Liberating Human Spirits"

From the Canonical Textbook of Won Buddhism

Spiritual Paradise

in Material Civilization

by Dr. Song Chun-Eun

The Won Buddhist Outlook on Salvation

by Prof. Kim Pal-Kon

The Social View Emphasizing Practice of the

Four Essentials

by Dr. Yoo Byung-Duk

The Way to Peace and Revolution

News Corner

by Dr. Chon Pal-Khn

Cultivation of Mind-Field Buddhistic interpretation

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In the Book of Meneius we read the following story; In aneient times, there was a very beautiful mountain called Niu-Shm in the suburbs of the capital of Che. I,n the beginning, the mountain with its beautiful and thick trees, looked ve,ry pleasant. Sometime Iater, however, it became very ugly beeause people reared animals such as cows and g:oats on it and they eut down the trees until the mountain became almost bald and naked. This is analogous to the human mind which is originally beautiful and good, but becomes polluted and destroyed by human greediness and excessive desires. In order to restore the mind to its original good state, we must recultivate the polluted fields of mind. When we get rid of the weeds thriving in a field and grow some useful crops, clearly this means that the business of clearing the Iand is successfully under way. The weeds of our minds are the useless thoughts, greediness, egoism, etc., which m'ake our originally rich and clear minds very weedy. When we clear out all these harmful ingredimts from our minds we can say that we are successfully cultivating our Mind-Fields. Sometimes, however, we are apt to have misconceptions in cul,tivating our Mind-Fields. It does not mean much ,to keep a field well cultivated without planting crops. The real value of cultivating a field is the yield that comes from our painstaking effort. This is the whole purpose of clearing the land in the first place. Likewise, wâ&#x201A;Ź must cultivate our minds while carrying out our daily aetivities fairthfully: doing things for social welf,are a"s well as for the welfare of each individual. Won Buddhism ,insists on the teaching "Buddhis,t truth is found in life: life is Buddhist truth itself". Therefore, Won Buddhism emphasizes teaching people how to cultivate our Mind-Fields through practicing meditation continually and practicing meditation everyrvhere. Religious Iife is not to escape from a practieal life nor to seek temporary comfort but its true meaning emerges when we do our bqct in everyday life, avoiding giving any trouble to other people and guarding against leading an egoistical and self-eentered

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life.

One day a high government official in China visited a Channa (meditation) NIaster, saying that the M,aste'r was in the position to practice Channa because his Iife was supermundane and that he himself, being occupied with so many affairs in secular life, could not find any leisure time to practice Channa. The Master raised his voice saying that the very spot where the hieh official was sitting was the place for practicing meditation. He meant ,that any place is for practicing Channa o,r meditation and that Channa should not be separated from ollr everyday affairs. The Master also said to the ofEcial that it is n,ot two things for him to practice meditation and to do his daily responsibili,ties, but each is really necessary for the realizat,ion of the other. We must recognize that everywhere we are working is good place to practiee Channa or meditation. The real value of practieing Channa or the cultivation of the mind will emerge only when lve clo our best rvhile doing rvhatever duties that are necessary to contribute to the social welfare.

Prime Mqster's Greetings to the New Yeqr laruary I, 6lsf Year of Won Budilhivn

morality. But, since I became your disciple, I have found rnyself gradually following the Truth formed in the scriptures even though they are described in just the same phrases and teachings as before I rnet you. I asked you to explain this new unCerstanding of the meanings of scriptures which I had already read." The Great Master answered, saying; "An old scripture can be compared to a readymade dress which ean not be the right size for everyone. On the other hand, however, the learning method through direct explanation or through mind to mind may be compared to a dress m'ade to order. It is needless to say that this learning method of cultivating our mind ,through the Law suitable for the fundamental ability anq situation of each person is superior to the method of study which merely depends on expounding scriptures."

On the happy New Yeafs Day, I wish all the mankind and all the foll,owers of ifr" Great,lvlaster a dawn of peace by the d'ivine protection of the Four Graces. If we want to live peaeefully, moralirt'y and science should,be developed side by side. However, in the past, scientific civilization has fallen behind ihe spiritual civilization, and in the modern tirnm, spiritual progress 'lags far behind scienrtific progress resulting il a dirtooation- of the moral balance of life. Therefore, we *u"tt tak; a giant step towards creating a n€w history in which morality and science will develop side by side. The Great Master discovered a Crreat Iraw to recover human spirits from growing weaker and lveaker due to the development-of scientific civilization. Thir Law operates through faith in a religion based on Trutf, ana thqough actual moral training' Based on this idea, I will sugges,t ."rr"rti*ays of the spiritual training that will supply "'oil" for the dried'up human spirits. First, we must cultivate our original nature and recover the mind whieh we orignally received from Heaven, that is, the Will of Heaven. In order to selt< the comfort of body and convenience in confused oul1" .r*yday liie, we have Iost our original n,ature and have companion' true for ability lost the our spirit*. boo."quently we have ship between individuals, societies, and between nations. Through Iiving for our own sakes, we have been forced to face many torments and much unhapPi'ness. The Master-Dharma is show,ing the way to- cultivate moral truth; "If our minds are ,not affected by any outside _circumstances, if there are no worldly passions working inside and if our mind bu"o*u* quiet like a stone wall, we are able to seek the Truth'" Consequently,whenoursixsenses(eStes,nose,ears,tOng-ue, body and will) are at peaee, w€ should u,nify our distracted thoughts meditation. into one mind by repeating prayers and by sitting in justice in our cultivate should peice, w€ at A"a *t * they are not minds. Second, we have to lanow how to open and close the door of our six sensss. Hum,an hear.ts have lost their self-supporting spirits, etiquette and morals by being attracted by material luxuries and

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from the Canonical Textbook of Won Buddhigm -

Song To-Sung asked, "I often used to read the scriptures and had someone interpret them for me. At that time I simply Iearned the scriptures by hear,t and could not ccmprehend the true meanings of

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by using the six roots without oonscious control. Whenever we face the infinite varieties of ,the world, we should stop our minds from thinking of them for a moment and should be able to take or leave the,m at will. We should control the input from the six senses by following a middle-of-the-road course. If we control the, input from the senses we can have freedom of eonseiousness, breathing, mind and body attaini'ng a state of deliveranee of our soul from the torments of life. Furthermore, wâ&#x201A;Ź can gain confidenee i,n all matters of life or death and obtain the Buddha's a,bility to control the cycles of life with perfect freedom. Third, since our life exists between states of doing something

shall Iive according,to the Iaws of .Nature having real and eternal Iife and flnally gaining peace of mind. I hope that all mankind will make this year a year of training and preparation for eter',nal life, and that every individual will study diligently in crder to seek the real "self" and to beeonre one with ttre

universal "ego" *i***

" A Won Buddhisr Temple is o Source for liberqring Humqn Spirirs-from fheir Bondqget'

and doing nothing. we should practice religious med,itation whether in "moving" or "being at rest", until both states becomes of one Such,ness. It should be a meditation in which we are moving while doing noth,ing and in which we are quiet while doing something. The four seasoRs conrtinue their course and all the things in the with darkness and light alternating one universe go on moving after the other. In accordance with this movement, our lives have to keep a balance between moving and being at rest in order to crearte a new history in repeated harmony. However, the daily life style of today has gradually become unbalaneed by its excesses on the side of activity, and as the result we have become weak in both mind and body to the extent that we are constantly threatened by illness and even death. Therefore, saints and philosophers in all ages and countries have suggested the need for practicing a fo,rm of meditation in which activity and passivity are in one Suchness. The scripture, (Dae Tong Kyung) says: "The m'an seeking the Truth attains it by being sincere, by maintaining a calm state of mind ,and by being gemtle. Ilowever the man who is really sincere should appear as if he were stupid, the man who is really calm should appear as if he were slow of speech, and the man who is really gentle should appear as if he were clumsy." Therefore, we should have power while doing nothing and should move according to the sound base of passive refleetion. After moving, we must become quiet again. We should live by the slogan: "Be active in being quiet, be quiet in moving." "Practice meditation continually, practice meditation everywhere." Then, we shall not be surprised in times ,of emergency, commit no faults in discrimi,nation and be at guard even while doing nothing. Moreover, we

I would Iike to express my deep appreciation to those who have given me the opportunity to offer my congratulations at the coilrple,tion ceremony of the Won Buddhist Sajik Temple. At first, I ca,nnot help but feel proud, of the efforts and sacrifices of the many devotees whose diligence has made possible the completiorn of Sajik Temple as well as the lwenty Won Buddhist temples in Seoul. Especially, I am happy to think that this temple will se{ve as a direetory in liber"ating human minds from the limits of materialism. In other words, this temple will be a source of, emancipation of human beings from all sorts of bondage. Such emancipation has i,ndeed been one of the most fundamontal wishes of mankind. Consequently, this temple will be a continual source of inspirat'ion in this world to those who ,are actively persuing the eourse to Nirvana. I believe that the most dangerous problem facing the townspeople today is the course that i's dehumanizing them day by day. The circums'tances of the large cities are apt to destroy the humanity of their citizens and to m,ake them servile and mechanical, politically and economically. I have no doubt that this temple will present to man another world beyond material and economic problems. Therefore, I must exp,ress my gratitude to those who have completed this building, knowing what the genuine human wishes are. Mor,eover, this temple will show us the way to Nirvana, through

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This article is Father Doyle's congratulatory address offekd at the Dedication of Saiik Temple in seoul on Nooember 28th. He has been in Korea for fourteen years and works at the Vatican Embassy ln Korea. * Ed,

Ceremony

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WON BUDDHISM

which human beings can recover their real humanity and progress t_o the Kingdom of lleaven.. It wiil also show us the wayfor the deliverance of our soul. It is a spiritual and religious path to the world to come. However, we are not foreed to take this way, nor are we given the road spontaneously: We have to find it out ior ourselves. iruth is a real means to religi,ous life. This temple has bee,lr erected to provide a comforta'ble atmosphere for seekimg the real means of life. This temple does not give orders to us, but as a sineere colleague kindly helps us to find out the way to Nirvana. I wish with Archbishop Dosenai Ambassador of the Vatican in Korea, that the won Buddhist sajik remple may flourish forever. Thank you very much.

fvsTn the canonieal rextbook

of won

Buddhism

The Great Ma*ster said, "Buddhism has had ,a close relationship with Korean society, and several hundred years agc was prosperous; recently, however, it has been ill-treated. It has been forced to hide in the mountains-due to changes in the ruling power and the prevailing influences of confucianism, and, thereloie, has carried out a transcendental qnd meaningless life. This is why Buddhist teachings have not _been widely recognized by the general populace. some people who think they know abouf Buddhism sar tirat in some scenic places in the mountains there are Buddhist temples with monks and Buddha images, and that the ordinary people go to these ternples t9 gl_ue offerings before the Buddha images for the purpose of being blessed or excused from being punished. It is also said that the monks are discipres of the nriadna's image, remaining unmamied, with shaved heads, in raggecl robe: and w,ith %%

AII Communications Should be Addrmsed to: Miss Pal Khn Chon Director Research Institute for Overseas Missions of Won Buddhism Won Kwang University

Iri,

Korea

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beads in hand, ealli,ng the name of Buddha and reading sutras, going around with a sack on their back begging alms from clonors, paying their respects even to the lowest and poorest'persons among ordinary people, refraining from smoking and eating meat or fish, and refraining from killing things. It is also said that it is not the people of the higher class, the rich and the blessed, but those wlro are born with an unfortunate situation who are riupposed to become monks. Furthermore, among the monks who are versed in the Buddhist Truth there are suppo,sedly those that gan tell a place for the best home site og burial groqnd. They are also said to be able to bring winds and rains, move'mountains, and walk acrogs water. However, it is also said thit such a man wou.ld rarely- 6e seen even among thousandq of fiie-r,. and that therefore Buddhism is an unrealistic religion rtot su,itable for ordinary peopie, . with temples which are surrouniled by beautiful see-nery, but which are just nice places to visit for relaxation. It is also said that if a member of a fam,ily is a temple-goer or a monk, the family will experience bad fortune and their descendants will never be prosperous because Buddhists practice cremation. Thus, to the general peoptre, the Buddhist monks have been regarded as unusual human beings. Actually, however, the monks have carried out their lives worshipping magnificient Buddha images in splendid temples constructed at icenic places remote from everyday society. They have cut off all worldly relationships while enjoying the rustling of the wind and the loveliness of the moon, listening to the musie of nature such as birds singing and water flowinet. Without a .worry, they have eaten mealb and worn clothes which were offered by donors. They have had only to read sutras, practice Calling the Name of Buddha, Sittingtype Meditation, and sometimes stroll in the woods. Not all of the monks have lived their lives in this w&y, but generally the monks have had a life of leisure, of cleanliness, and of taste. The Buddha's great Way, however, has remained unknown to the w.orld while these monks have i,ndulged themselves in their way of living, being good only themselves: the Hinayana method. How, then, could this be the Buddha's original purpose? Therefore, a part of the doctrines and systems of Buddhism must and oan be changed without bringing any change in the Buddha's great Principle. Thus, the Buddhism which thus far has only existed for a few people can now be the Buddhism for the majority. And also, the prejudiced method of moral practice can be perfected." ,,

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Spiriruol Pqrsdise in Mqteris! civilizqrion by Dr. Song Chun-Eun

About sixty years ago in Korea, the most Venerable Sotaesam, the founder of Won Buddhism, attaimed a great Enlightenment arnd achieved the perfect personification of virtue. His message of salvation begah to be delivered and received wjth pleasure by the people in i<oour, the educated amd the unedgcated, the modernized and the traditional, the young and the old, tloueh h,is Emlightenment seemed a tr,ifling in a secluded mountainous area in the southerm part of Korea. "r"* what was the kind of paradise which he hoped to achieve ? !.llsionists have various utlimate goals to be attained, Iike Nirruru, sukhavati (utmost bliss), Great n,ntightenmm! the Fieavenly Kingdom, salvation, aehievement of humail-God, utter harmoury with the Na'ture of the Heavenly Principle. The ideal paradise fv ine Venerable Sotaesan can be explainod in various ways from various standpoins. But I will here expound them by generrlirirs them simply. - _ Generally speaking, the ideal world pursued by won gudahism is the juxtaposition of both moral civilization, namely, the civilization of practice involving religion, and scientific civilization, meaning

teehnological . development.

The main characteristics of the former are to build a spiritual o-aradise by conquering the mental suffering of man, and those of the latter c&,r be summarized &s building a material paradise by de_creasing physical suffering. The former is characterized by e.tablishing the view of value, and the latter in developing a metLodology. Our practical lives consist of spirituality and materiality. It goes without saying that we need both so as to lead proper lives, though there can be much differentiations of our inclinations. We can consider the realization of goodness, and righteousness as the aims of moral civilization to go in the spiritual paradise. To the contrary, wâ&#x201A;Ź can take them also as the means needed to achieve this spiritual paradise. Our common paradise can not be attained without our sacrifices and others'. As the juxtaposed state of spiritual civilization and the material civilization expand, generalization of both civilizations 'will appear all over the world. This is the "boundless paradise" suggested in the Founding Motives of Won Buddhism in the Canonical Text.

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The generulization of the material civilization is quite similar to this. It is true that there ane many differe'nces between the civilized parts and the uncivilized ones in the world in which we

live because of the preponderance of the material civilization. The word "boundless" involves the meaning of these generalizations. Both civilizations must be cooperative with and qupplementary each other, and the splendid harmony of both civilizations will make our world better to live in. The Venerable Sotaesan, a contemporary religious leader asserted the harmonious pro.qress of the bo'th civilizations. There is an explanation of the Way (Tao) and the Virtue (Te), on the "Path of Humanity f, II, the Discourses of the Great Master." To summarize the content of his sayings in this chapter, the Way is difined as'the necessary Principle or Order in the u,niverse, in man, and the Facts etc., and the Virtues as the 'appearance Of Grace or benefaction by following the Way p,roperly. There are also the Way between parents and s,ons or daughters, rthe higher and lower, husband and wife, as w,ell as fniends, bretltrens etc. There is the way when we meet every fact. If all movement or behavior is harmo'nized with the w&y, there appears the Virtue, namely Grace or benefaotion from all men and all things. Consequently, both the Way and the Virtue can not be separated from each other because the Iatter comes from following the former step

step.

Now the Virtue can not exist indepe,ndent of the Way. The Way can be called the truth while the Virtue is the blessed product

of truthful action. The Virtue makes for the maintaining and proteoting of our lives. fn "the Founding Motive of Wbn Buddhism" the Gneat Master Sotaesan, founder of Won Buddhism, expressed his anxiety abo,ut the future of men not knowing how to make good use of material things. In fact, the development of the scientific civilization, viewed from a posi,tive standpoint, has rendered innumerable services and, namely the Virtue to the human life by realizing the principle of material things. Moreover, those who are not able to know the way of making good use of material thi'ngs, are even losi,ng their right view of value necessary for buil'ding our common paradise, and falling into the life of pleasure, of corruption, in the materially developed environment. We have many problems at present owing to the lack

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of ability of making good use of the materials. Viewed from the presen! situation, there is no bright perspective in our world that the problem of population, of food, of pollution of the natural environment, of exhaustion fo various resources can be easily solved in the near future. Living on the other plarnets is eonsidered mere fancy at present, and even if possible, it will take much time to accomplish. For the time being, we have to solve our problems on this limited globe. The future of man is very dirn so long as making good use of material things is ,not practically realized and nracticed by everyone. The means of making good use'of the materials can be classified into three parts. First is the problem of expanding the utility of material things and making our life easier by the development of technology. Seco'nd is the problem of liberating ourselves from poverty through strenuous eff'orts for economie growth. Third is the problem of making good use of the materials by the spirit of morality, namely that of moral use of the materials in order that we may not produce harm from them. Those problems involve correlation and supplement. If any one of them is overwhelmingly stressed, the sound way of makirng good use of them is hampered by the destruction of harmony among them. As stated above the expansion of utility of material things by the development of technology has been precipitated by the scientific civilizati'on and thereby has rendered good service to our lives. If we ca,n have the wisdom to know about the potentiality of the Way and the Virtue in using material things, the more possibility there is of making good use of ma,terial things. In this respect an' incessant scientific effort to reach the goal is needed. Good use means avoiding harm and using t'hings vintu-

viously stated. Max Weber's famotrs work Protestantism and tlte Etltic of Capitalistn is a good example of explaining the economic achievement by religious believers. The ma,terial life itself must no,t be the ptlrpose. In spite of

it is not expected that we neglect

material things. Good application of the material things in a'general sense is not inconsistent with morality at all. Consequently, as stressed on the Chapter "fntegration of spirit and body" in thn Canon,ical Tent o'f Won' Bttd' d;iism, the chief cons,tituents of supporting bodily living like clothes, food, rh"lt.r etc. have a supplemmtary relation with the constituents of rblieious disciplinary pra.tice like the maintenance of intrinsical staflility, study of the Frinciple and Faet, and Selection of R'i8ht-

that,

eousness.

ously. The religionists who were negative or unrealistic in their view of the practical life were not so positive as to cultivate technologically the u,tility of the materials. However we can not exist independently of material things or matter. Those who made good use of material things by perceiving the truth in them can make splendid social progress. In the motto "Keep the spir,it and body fully i,ntegrated" of Won Buddhism, there contains the view of good application of material things, not being negative to them. As to the development of eeonorly, & positive arttitude is needed and that is a kind of good application of material ,things, as pre-

The difficult problems which now we are facing can not be solved by ,an exeessive dependence upon science and ecomony. If the moral use of the materials is negleeted by us the good application of material fihings becomes imperfect. It is true that slavishness to material things is warned against by the Venerable Sotaesan in the Founding Motives of Won B,uddhism. Ifowever, this does not mean that the free life dsnies or rejects all dependence upon material things, but ensures our good application of them. When we lose our capability of virtu'ous appiiiation of material things or of their moral use, we beeome slaves to them. One of the impor,tant Founding Motives of TVon Buddhism is to deliver us from the state of slavary. It is not so easy for us to use the materials virtuously in order that may render service to human welfare in spite of expansion of the utility'of the matter by the material civilization. That is the big problem for us men to solve. The civilization of religion or morality need not hinder the econornic or sciemtific cultivaiion. To the contrary, it helps to make the culture strong. The m,ore sound is the way of receiving and usi'ng materials things, the more virtuous is the effect of using them. Material things contain the Vir.tue absolutely necessary for our Iiving. In spite of that, this same Virtue can not be cultivated fully in a human society of ignorance, Iaziness, and vice. Besides i't is not so wise either to depend too much upon material things as to receive harm from them. Moveover, the possibility of possessi'ng material things is not infinite.

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This is the same as in the nation and the world. After all, in making good use of material things, there must be involved proper self-restraint and modera'tion of material life. Excessive vanity or avarice is not suitable for our present situation and will destroy in for the long run, as well as our morality. All human creatures have to dernonstrate our wonderful wisdom to overcome those adversities in this time of crisis in various types. I,n this critical moment, individuals and communities are expected to u,nite for the establishment of a proper view of material things so as to produce only Virtues from them. Making good use ,of material things themselves is a kind of moral p,ractice. The teehnology or the cultivation of economy not a,ccompanied spiritually can not eternally increase the human welfares or profit us in the future. I,t goes without' saying that we should pay attention to use matcrial things morally in our daily life. This physical body is also a kind of material thing to be used vir;tuously. ContinueC good use of one's body is sufficien,t to lighten the dark world as a lighthouse. The highest state of good use of m:aterial things takes root in the human mind, and the most beautiful and humane state is not possible to attain withou,t our good will. Therefore the Venerable Sotaesan admired more the virtue of spirit of good will. He asserted the following: "However wonderful material things may be, if used by a wicked mind they will be used only in a wicked way. Even the most skilled technique and broad knowledge can only do harm 'to the public when used by a wicked person. Therefore, even though physical civilization is glitterimg, how we ccntrol our mind will determine if we will make the world better or worse. When the mind is used righteously, all civilized circumstances fulfill their roles as assistants in establishing a garden of happiiness. Otherwise, civilization becomes like a weapon in the hand of a robber. You disciples, therefore, enlighten yourselves again and become the master of all Law by learning diligently how to use your minds. That is the prime Law of all laws. A,t the same time, learn to control your mind so that you may make ttse of your circumstances, doi,ng good for others as well as for yourself" (On Dootrine 30, The Discourses of the Great Master). In order to make good use of the world of technology, material civilization must be controlled by spiritual civilization, though the harmony of both

is much

stressed.

(Continued on Page 19)

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The Won Buddhisr Outlook on Sqlvqtion by Prof. Kim Pal-Kon

The Won Buddhist outlook on salvation can be conveniently divided into 'two parts: salvation in this life and salvation in the life to come. Salvation in this life can also be divided into two parts: individual salvation and salvation of society in this life.

Individual Salvation in This Life Consistant with the motives behind its foundation, Won Buddhism's chief goal is no doubt attainment of the world, the vast and boundless garde,n of happiness. By this vast and boundless garden of happiness we mean a state in which the people throughout the rvorld are serching for and practicing the Truth (Dharma, the Law) and every action of the people is harmonized with the principles of practical life. The people living in such a world desire earnestly and try to reach the highest rank of realizing the Truth. There are six ranks in realizing and praoticing the Truth: (1) the Rank of the Followers of Ordinary Faith, (2) the Rank of the Followers of Unswerving Faith, (3) the Rank of the Struggling with the Truth to Defeat Evil, (4) the Sacred Rank of the Dharma Power to Overcome All Evil, (5) ,the Sacred Rank of the Transcendental Mind Integrated with Truth (6) the Sacred Rank of the Great Enlightened Tathagata. By. getting nearer and. nearer to the personality of the sacred rank of the great enlightened Tathagata, one's salvation comes i'nto existence. Bu.t the vast and boundless garden of happiness cannot eome into existence through the exercise of higher spiritual life alone. Material civiliza'tion promoted by modern science has improved human physical life greaUy. Therefore it is the true aim of Won Buddhism to build a great civilized world in which moral civilization will be harmonized with scientific civilization by cultivating the human spirit of wisdom which can make the most of such technological advaneements for the attainment of human happiness. Won B,uddhism suggests mamy training steps for cultivating this human spiri,t of wisdom. By recognizing and practicing the Truth (Dharma, the Law), one's spirit opens gradually until at Iast one's personality reaches the highest rank, the Sacrad Ra,nk of the Great Enlightened Tathagata. Through approaching nearer and nearer to such a personality, individual salvation is actua\ized.

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Society Salvation

WON BUDDHISM

in This Life

It may be saicl that we can build a desirable

society by becoming individuals with splen,did personalities who try to search for to work toge,ther to recognize and get nearer to the highest rank, harmonized with each other. But it takes such a long time for every member of the society to achieve such a desirable personality that we must take ano,ther way to cure the disease of society. According to the Canonical Tentbook, of Won Buddh,ism, there are two paths to follow in curing the disease of society; one is the path to be followed by the leaders of the socioty and the other is the path to be followed by the general public. Concerning fhe former, the leader's role, the Great Master Sotaesan taught; "If a man is affected with a disease and is unable to recover from it, he may become deformed or become an invalid or in the extreme case he may lose his life. Likewise, a diseased society will become crippled or degraded and eventually will fall into ruin if the leader of that society is unconscious of ,the disease which it has, or for a long time fails to seek a remedy." The leader ,of the society must, therefore, diagnose the disease of ,the society without delay and must consider measure to counter it. Thus Won Buddhism has developed a method of training for fostering such great leaders. Concerning the path which the general public should follow, ,the Great Master Sotaesan taught Four Essentials: (1) the Cultivation of Self-Ability, (2) The Wise Man First, (3) the Education of the Children of Others, (4) Respect for those Dedica,ted to the Public Welfare. They mean that: 1) one should cultivate self-ability in three fields; spiri,tual, physical and material, so that one performs one's unavoidable duty and obligation: 2) One should abolish all discrimina.tions except that between the wise and the foolish, so that the wise man can teach the fool and the fool can learn from the wise man: 3) In order for all brethren to be endowed with the blessed life, the general public should strive to educate all young'er generations by expanding educational organizations. Distinction between oneself and others should be abolished, 4) We should respect those who dedicate themselves to the welfare of the world, the nation, and of the society so that many more people will decide to dedicate themselves to this worthy course. In conclusion, by establishing ihe aut.onomy of spirit and body, by obtaining self-reliance in economic matters, by leading our daily lives soundly and by producing a ,sound current in the society, the

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salvation of the society will come into existence. 3. Salvation in the Life to Come The doctrine of no birth and no deat,h and the principle of cause and effeot determine the Won Buddhist outlook toward salvation in the life to come. The doctrine of no birth and no death means that the human soul has an eternal life without beginning and ending. The principle of cause and effect means that such an immor,tal soul is rewarded or punished acco,rding to his actions in the previous life, in this life and in the coming life. If one lives a good life in this life, one will Iead a happy life in the coming life; and if not, he will Iead an unhappy one. Living a good life mea'ns that one lives in accordance with the Tru,th (Dharma, the Law). In order to live in accordance with the Truth, one's personality should approach nearer and nearer to the greatest personality possible that of the Buddha. It has been said that the-outlook of each religion concerning the life to come is different, but in fact, every teaching of all the saints is in agreement that one is rewarded in the next life according to what he has done in this life. It matters not whether the next life is regarded as Heaven or Suhkavadi or this world. In conclusion, Won Buddhism suggests that by believing in eternal life and the principle of cause and effect and by living earnestly in accordance with the Truth in this world, we should be able to build the vast and boundless garden of happiness for ourselves and for our neighbors in both the present and the next lives.

The Truth is On,e, 1'h,e World is One, The People are of One FamiIE, The World is a Workshop utith One Purpose.

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The Sociql View Emphosizing Prqctice of the Four Essenriqls by Dr, Yoo Byung-Duk

What is the social view of Won Buddhism? What does Won Buddhism, proud to be a living religion, teach us to practice for the communi,ty in whieh we live? This seems to be best reflected in its doctrine of the Four Essentials. After his great enlightenment, the Great Ma"ster Ven. Sotaesan examined all the defects of the Korean soeiety of that time and presented, as the principle of social reform, the Four Essentials of : Cultivating Self-Ability, Putting the Wise Men First, Educating the Children of Others, and Respecting those Dedicated to the Public

paradise, the public is to edueate all the younger gene,ration, expanding educational facili.ties and transcending the boundary of selfcenteredness.

The Principl,e of Respecting Those Declicateit to the Pttblic Welfare If the world respects those dedicated to the public welfare, there will be many who are willing to dedicate themselves to the welfare of the world; if a nation respects those dedicated to the public welfare, there will be many who are willing to dedicate themselves to the welfare of the nation; and if a society or a religious order respects those dedicated to the public welfare, ,there will be many who are willing to dedicate themselves to the welfare of the society or the religious order.

The Principle of Ptttting the Wise Men First It is natural for the wise to teach the Iess wise and for the Iess wise to learn from the wise. Therefore, when learning, you ought not to be attached to any unreasonable system of discrimination, but only seek what you wish to learn, no matter what situation it may put you in. The Princi,ple of Ed,ucating the Chi,ld,ren of Others If the educational system is Iimited and its spirit fails to transcend a self-centered boundary, the world civilization will naturally be retarded. Therefore, in order for all brethren to Iead a life of

We musf therefore, respeot just as children respect their parents, those who have contributed in various ways to the world, to a nation, to a society or to a religious order in accordance with their feats, and must ourselves work for the public welfare, emulating their spirit of dedication to the public welfare. The Great Master seems to have presented the prineiple .of cultivating self-ability first, enumerating detailed articles for practice, because he thought that a change in the components of a society was essential to reforming it. In order to reform his contemporary society, the Great Master examined its hardened class system. How did he view all those different social classes ? He ascribed all types of class differences of the past as well as the future society to the differences between the wise and the less wise. The very notion seems to have prompted him to present the principle of putting the wise man first in a bid to abolish the discrimination between them. He then enumerated detailed articles for practice concerning this principle. To improve his society, the Great Master seemed to seek a way for emancipation from the sense of isolation. Seeing the unhappiness of those feeling isolated from others, being unable to harm onize with others because of their lamentable situation, such &.s of having no children or no money, he was prompted to present the principle of educating the children of others and the detailed articles for practice concerning this principle in order to unify all people together. The Great Master seems to have greatly worried that human society might be degraded to a bestial society becau,se of the everspreading egoistic individualism among the masses. This seems to have led him to establish the principle of respecting those dedieated

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Welfare. The Four Essentials may be said to be a code of ethics which all religions seeking to realize a righteous society in a new era should follow. It is said that the Great Master call this p'rinciple "the Four Essentials" because he though,t they should be observed by all the people in Korea and elsewhere in the world. The following are the Four Essentials elucidated by the Great Master in the Canoni.cal Tertbook of Won Buddhism (,Sections 1-4, Chapter III, Part Two: Doctrine) : The Principle of Cttltiaati,ng S elf -Abi,lit'u It is natural for the wise to teaeh the less wise and for the less wise to learn from the wise. Therefore, when learning, you ought not to be attached to any unreasonable system of discrimination, but only seek what you wish to learn, no nratter what situation it may put you in.

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II/ON BUDDHISM II/ON BUDDHISM

to the publie welfare and to present detailed artieles for praetiee eoncerning

this principle, urging the public to treat those dedicated to the public welfare as theii o*, pu"ents. Particularly, the Great Mastei presented the articles as a recommendation to those who helplessly led a life of dependence under the yoke of the time-honored feudalistic social .tuw ,v.i.-. Arti,cles Recommend,ed, to Those Lead,ing a Depend,ent Life bg Those Leading a Self-reliant Life (Section qi tOm.l 1' Do not aeeept the unrighteous demand of a self-reliant man

for

dependence;

2' When a parent beque_aths his property to his children, divide evenly among all his .Irildren, ,.s^;rdi".s of their seniority and sex' except the one who is incapable of preserving his ,t rr., 3. After mar:riage, Iead an independent financial life; do not indulge in love only, but make it the prineipal goal to- ruthn your duties and obligations; and 4. Manage all affairs in accordance with the situation involved and the Law; do not, as in the past, discriminate between men and women, but treat them in accordance with what they do. The Great Master seemed to think that once self-ability is cultivated, the remaining three principles, i.e., th;tprin.ipl" or -puiting the wise men first, that_o1 educating the chijdren^of others, and that of respecting those dedicated to ihe publio *Lftrye, would naturally be realized. If the Four Essentials are observed by individuals, in a home, in a state, and in the world, then the stciety will become more harmonized and the social gaps will be further narrowed. In a sense- it may be said that the Great Master presented the Four Essentials directly prompted by his urgent wish to develop the then low-class society of Korea groaning i1 tt e shackles of th'e Japanese _occupation. Indeed, he launched a quiet revolution for a perfect, ideal society with this principle of thb Four Essentails. In order to narrow the social geFS, we only have to understand and observe the Four Essentials elucidated by Won guadhism. But the "Fottr Essentials" must not be regarded as a work for a socialist reform through a proletarian revolution spurred on by materialists, nor are they a kind-of coup d'etat aimed at es.tablishing a new power ,system after forcibly overthrowing the established society. The prineiple of the Four Essentials is, in essence, to realize it

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social justice based on religious trufihfulness and harmonized olrr social life. The Four Essentials seem to be the most positive and, at the same time, the most moderate principles for a social reform. Hence, the "Four Essentials" may be said to be an "essential way to mold desirable human relations" or a "guideline for public practice" to realize world peace. To practice the Four Essentials as a way of life by any religious man is for him to live more truthfully in society without drawing a line botween religion and non-religion. The "Four Essentials" have been called "the world-levelling law." The society in which the "Four Essentials" are generally observed is a society iu which human rights, wisdom and material life are equalized. ttttr* (Continued from Page 12)

Even in realizing the ideal in the world, the spiritual must b the substantial and ,the material supplementary, si,nce i,t is imp'ossible for everyone to feel statisfaction even if the ou,ter material world 'and environmen,ts become inexplicably improved. For, we can not exist in,the world separated from problems so long as we are huma,n, and that is the root of suffering. In the lo,ng run, the more substantial and infinite paradise must be Sought in the spiritual as ,in religion, morality, etc. though it must be, of course, accompanied by fihe material. The highest state of spiritual paradise is i,n transcendenee, because we can not reach that state without transcendence. But the sta,te of transcendence is not always attained when we are merely separated from worldly things. The Venerable Sotaesan once said to his disciples, "Transcendence of both bliss and suffering is the utmost bliss, and transcendence of both good and evil is the utmost good." Transcendence does not only mean the pure negation of the relative but involves or uses it by transeendental aeceptance. We should cultivate the in'fini,te spiritual paradise so as to make our materially civilized world happier as well as of good moral use. The spiritual paradise must not negate the material civilization, moreover, it should rnake good use of it by transcendental acceptance. Such is the modernized paradise stressed by the founder of W'on Buddhism.

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The Ws)t

Peqce

snd Revolution by Dr. Chon Pal-I(hn

I shall attempt to discuss the way of Won Buddhism by tracing its way of living and its way of appraisal. The international situation today has become very complicated and delicate. How has Won Buddhism tried to aid the Korean people in their periods of trial and agitation ? "What is Won Buddhism ?" This is a frequent question from young intelligent Korean people. They eagerly ask, "What does Won Buddhism teach our nation and our people? Did it establish a firm and apparent motto?" Particularly the young generation who experienced the 19th April revolution seriously inquires, "Suppose Korea finds itself in an urgent crisis such as the March lst Movement, how will Won Buddhism behave ?" My reply to this question is, "W'on Buddhism will constantly renew human beings gradually." This means that the real revolution must begin with the renovation of one's mind and behaviour. And this renewal should be practiced everywhere; at home, at the office etc. Thus, the renewed appearance will naturally influence upon neighbors, until it brings forth renewal all over the neighboring communities. This may be said a,rs thg practice of teaching human beings. Won Buddhism, however, may sometimes be criticized as keeping a bystander's attitude upon practical life, because modern soeiety requires only quick-paced and bold changes. Therefore, we mllst search for what changes Won Buddhism intended to bring forth upon this nation and this society through Won Buddhist paths during the last sixty years.

History-making Animus What was the Great Master's tash and how did he proceed about it in his lifetime? In 1910 Korea was forcibly annexed to Japan. Six yeans after the annexation the Great Master attained his great

Enlightenment. Then, in L943, two years before the Liberation of Korea, the Great Nlaster passed into Nirvana. It seems to be very desirable to try to understand the Great Master, who preserved his attitude of spiritual elevation even under the oppressive colonial policy of Japan by maintaining his strong aspirations. The attempt to make the Great Master's attitude and works the principle of our

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works on practice is just as valuable as studying the exegetical doctrine and creating ritualistic systems' our teaching to on this basis we will be able to proceed with should not iust We indicate .on"r"i"tv a- new direction of hi.toty. and the underexegetics follow the old ;;; of teaching based ynon. us to pracencourages onJI standig of doctrine. The religlon whicheffort ;;; to ttre religion yhich makes tice its 6octrine should give -.orr"i-*sness creative the and enlightens to restore a historicat se'ek a new way o'f teachmusb nuaouism won -th; spirit. In other- *o"ar, s'tream of historical consciousness ing which can' .r.rrri reveal not only won Buddhism which flows through its t islorv. And crossroads, the outcome of at a but also other poa&, religions are new historv or i ust follow which will determine if they will create a tf,e patt in their missionary activities' trv to realize Throughout his lifetime, h;; did the Great Master Now' culturally? and his aspirations socially, *orrtiy, hrstorically Buddhism Won pas-secl since at the point of time when sixty ylars have and otganize was establish"O, *u have to ai..ou.. his intentions publicaBuddhist Won manv -r.riu*era through the them ,systemaiilrriv. history-making profound Master's tt e Criu[ tions we may animus.

Elements

Peace

peace and revolution are opposite_words; peace means a calm, wrath' rebellion moderate and grderly state, wnife revolution means Way to Peaceand overturn. Therefore the topic of this article, "The if there is However, ful Revolution" seems to be *ett-contradictory. the new world whose is it for-, one thing that the people of toaav seek words. two these of concept emerges from-the connection u,se We are thl;rty io, p"u"e, and seek to find it. We frequently the that us tells This meaning. real i1. nna to iail but we the word, -*ili"r, on realized i* ,,o* conceived in our thought is not vet such an ;;;.; existed before this earth. In human hi,story, there has n-e-ver as at the present time' extremely .o*of"i -or"u una chlngeable world. Leviathan appearing called monster foresaw i Tir;;;; lrop. been transLeviathan this Has' soceity. in this changing modern never existed which Society Modern called io.-.a into itre"monster the realize to possibility nttle very is There earth? before on this I'n thought' our in idea of peace *t i.t, has been already conceived a monster' modern such of orcler to establish peace in the face a serious future peace the in resolute change is necessary. To achieve

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IT/ON BUDDHISM

revolutionary movement is required. The motto of this movement must be: "Peaceful Revolution." Let me establish first the new idea of peace and next explain the order of the banner under which we have to march, moving towards the destination of peace as the Great Master directed. The new idea of peace must combine the two words freedom and equality. The old views of peace dealt only with one or the other. In one old view of peace, people thought that only the society in which freedom is perfectly securerl is peaeeful. However, are there any communities or ^societies which have achicved peace by seeking for it? They have cried, "Give me liberty or give me death," craving for the peace whieh will secure freedom. But their desires have,been followed by tragedy and insecurity caused by war and not by peace. Hence the desire for enjoying peace through aequiring onlSr personal freedom has fallen into an paradox and the eoncept of peace must therefore be revised. Peace can not be brought forth at one's own will nor cen it be achieved to fulfil one's selfish desire. If these elements are contained in the concept of freedom, partiality and prejudice will ever be around us. The second old type of peace regards equality as the unparalleled ideal and tries to establish the best system to bring it to huma'n society. This view of peace exhibits the concept that peace will be brought forth when all human beings on earth eome to have equality in all aspects of their lives. This type of thinking of peace came later than that of the first type of peace, but this also is not real peace. Because everybody has his own feeling, emotion, judgement and reason and should express it at will, the human spirit is apt to be restricted in the pursiut of peace. Too much pursuit after either freedom or equality is apt to eause problems. N{ajor differences arise in the course of such pursuit. Therefore the question is whether we can find the way to realize freedom and equality for all people at t"he same time. Where and who can be the pioneer of such an era of peace? This is the real question. Needless to say, this task must be accomplished by religion. In the past, even though there has rarely existed a perfect peace, so-called peaceful societies have seen religions fulfilling their roles comparatively well. Now what is the religious situation today? Communism oppresses religion and religious liberalism is employed by higher class people. Is there any powerful religion which is able to harmonize both Isms ? Have the old religions, proud of their -oq.-

long traditions, realized the teaehings of saints and sages? Is there any religion which might take charge of bringing peace through its praetice of the N{iddle Wav? Tf a religion lacks a sincere and piotts attitude inwardly and lacks the consciousness of its religion in its original form it will become deflected. Also, each religion falls easily into the prejudice that regards itself as the only saver of the world. And the man who comes into a religious order as a means of making his living will hardly promote world peace but will hinder its appearance.

The Order of Revolution

Let us try to find out some phrases which will express adequately the concept of revolution. The Great Master once asked Park TaeWon, one of his disciples, "What if you are reproached bv people for your retirement in this remote and seeluded place at this busy time when for a man there are so many tasks to do for social welfare?" Park answered, "W'e should begin with what is nearby at hand. The social revolution is to be started from the revolution of minds. Therefore I will tell them that I came here to renew my mind first, and that if thev have some great ambition they must come this place and train their minds first to achieve a revolutioq of the spirit before they put their am,bition into practice." Again, the Great Master asked Cho Song-Kwang. another of his disciples, the same question. He answe!"ed, "f will tell them that as our Great Master is the great man who is able to renew the minds of people, and that they may ccme here to see him and ask him what the order of revolution is." ,The greatness of the Great Master's revolution was that hi,s revolution started from a mental revolution. He saw clearly that without reconstruction of consciousness, neither a free world nor an equal soeiety will be achieved. The Great Master indicated the rvorld of equality and social renovation through the spirit of Four Essentials: 1. The Cultivation of Self-Ability; 2. The Wise Man First; 3. The Education of the Children of Others; 4. Respect for those Dedicated to the Public Welfare. If we survey the spirit of his Four Essentials, we can perceive that the Great Master rooted out all partial discrimination except the differentiation between the wise and the less wise. He knew that the people merely opposc the inequities of the rvorld without knowing their cause. Therefore the Great Master rresented to people the ideology of The Cultivation of Self-Ability, The Wise Man First, The Education of the Children of Others, Respect for

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WON BUDDHISM

those Dedicated to the Public Welfare. If an old religion becomes hardened, it is because the minds of the believers were not renovated. It is necessary to have means by which to restore their thinking to their original level of comprehension. Even the ignorant -*n is to be received-and his thinl<i,ng gradually reconstrueted. A religion which is unable to renew the minds of the people is to be described as one which is matter-centered. Therefore the founder, the Great Master, said that to start with the renovation of the mind in seeking change proves that one knows about the order of revolution. With this new spirit of revolution the Great Master educated his diseiples around him in the early period of the formation of his religious order' The construction of the dam which lvas accomplished by the Great Master in 1918 was unthinkable: It seemed almost hopeless to make rice fielcls by forcing the ocean from a beach without any maohinery and governmental aid. The Great Master, however, dccomplish.a tfr" enterprise in a year by means of charcoal trading and This may be regarded as the first estatlishing savirg "oop.ratives. instance of thu emergence of the idea of social concern. It was the power of cooperative spirit of the first nine disciples of the Great Master that enabled ttrem to check the sea water. They were able It was to entirely believe in his leadership and great personality. power of a by the only achieved been have could which a miracle religions new many Great M,an. In Korea at that time there sprang up all over. But their founders never showed a spirit of social concern. if,.v employed every possible means to collect goods from their

strife and ehallenges. The spirit of the Great Master shown through his life should be correctly grasped and it should become the motivating force of missionary works, as well as a central policy of the order. The Great Master compared politics to a strict father and religion to a compassionate mother. He also corrrpared politics and religion to two cycles of a cart. Therefore religion should neither entirely become one with society, even in the best period, nor should it become indifferent to social situations; It must pay deep attention to the trend of soeial problems, making a constant effort to renovate the evils of soeiety. The Great Master believed that politics governs the world according to the pr,inciple of justice and religion operates it on the principle of morality. Moreover he foresaw the future of religion as being a model of politics when religion would form the right Law and become the principal axis of purify'ing society. The vast and limitless paradise which the Great Master meant was the world in which both religion and politics did their roles perfectly. If the minds of religious people become hardened, religions will become paralyzed. This paralysis of religion would occur when religions took the way of egoism by making use of any power, regardless of honor. The world is craving for peace, and people who can plant peace in the world are those who renovate their hearts and minds, realizing morality and justice in their everyday life. When their lives are changed and 'renovated, peace will plevail. Such peace will secure both freedom and equality and it depends upon renewing of the

spirit of

peoPle.

members.

The Great Master who attained great Enlightenment renewed the mincls of his flisciples. In establishing the fund for his new retigious order, he educated his nine diseiples with the spirit of independence, and their reconstructed way of thinking enabled them to ;;;;t orf thu charcoal trade and to establish the cooperatives. This *pirit, today, has formed the foundation of missionary activities of Wo1 Buddhism prevailing over Korea and over the world' 4, The IVay to the Peaceful Revolution The right attitude of religion when it participates in society is to renovate people prior to renovating homes, societies, nations and the world. This is the very way to peaceful revolution. Therefore the attitude of social activity of Won Buddhism is not struggle,

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BTJDDHISM

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woN BUDDHISI(

WON BUDDHISM

nlr*o 1.

â&#x201A;Źorncr

Korean Philosophers Seminar is lleld

To celebrate the 61st birthday of Dr. Park Kil-Chin, President of Won Kwang University, a Korean Philosophers Seminar was held on November Ist and 2nd at Won l(rvang University. About one hundred philosophers from all over Korea participated in the seminar and discussed the main theme "Problems ,of Establishing a New Value System".

President Park

witl Participate in the 2nd Korean-Japanese

Religious

Conference

Dr. Park is going to Japan to participate in the 2nd KoreanJapanese Religious Conference as a Won Buddhist representative. At this conference, several su,bjects, including "peace for Mankind,,, are to be discussed. After the conference he is scheduled to give lectures for a week to the Korean residents in Japan.

The 3rd Korean-Japanese Buddhist Seminar is Held From October 25th to 26th, the 3rd Korean-Japanese Buddhist Seminar was held in the Student Union of the Won Kwang c&r,r: pus. Twenty-one Korean sqholars and ten Japanese scholars attended the seminar which was sponsored by the Research Institute

of Religions. 4. A History of Korean Buddhist Thought is Published In commemoration of President Park's 61st birthday, the Commemoration Comynittee published A Histor?t of Korean Buddhist Tltottght In this book Buddhist thoughts common to all the Korean people is explained in chronol'ogical order beginning with the year 374, when Buddhism was first introduced into Korea, to the present time.

The Protection Committee Decides Great Master

to Repair the Otd

House

the

The General Religious Division convened the Protection Committee for restoring Won Buddhist historical things on the August 27th and Rev. Park Kil-Chin was elected director. The committee reached an agreement that they would restore the old house of the Great Master to its original form.

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Exhibition of Articles Left by the Great Master

An exhibition of articles left by the Great Vlaster, Sotaesan,

has been held since October 19th in the Memorial Ilall at the headquarters. His articles including clothes and 132 photos are exhibited in the Hall. Upon this opportunities, the 3rd floor of the Hall will be used as the Won Buddhist lvluseum.

Qualifying Exam for Missionaries The 12th qualifying exam for Won Buddhist missionaries was held from December 24th to 27th at the Won Buddhist Headquarters.

The Completion of the General Religious Afrairs Building

A new building for the General Religious Affairs was completed on October 7th. This two story steel concrete building was erected in commemoration of the 61st anniversary of Won Buddhism.

Annual Missionary Training Couree The 22nd annual Missionary Training Course was held from the Tth to the 28th of October at the Headquarters. The slogan for the course was "Training for Myself ; Training for Each Other". Two hundred and eighty persons were trained in the improvement of their spiritual nature and in the promotion of actual business ability.

10.

Won Kwang Hospitat Attached to the College of Oriental Medicine of V[on Kwang University is Opened The two story Won Kwang Hospital was opened on October 19th for the purpose of treating patients atrd educating the medical students. Three hundred and fifty people including President Park KilChin, attended at the opening ceremony. The hospital is composed of four departments: Internal Medicine, Gynaecology, Pediatrics and Acupuncture. In addition to twenty beds with modern equipment it also has physical therapy rooms and facilities for X-ray treatment.

11.

Dedication Ceremony for Won Buddhist Publications A Histor?t of Won Buddhism, Canoni,cal Tentbook of Won BMIdhism, written in Japanese, Biography of the Great, Master, and Picttu'es of tlte Great Master were published. The dedication ceremony of these publications was held on October 12th at the Memorial Hall.

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r*"

r1,t:,r.;ri:.{l

1.-

'';'..,

-i

111

tu.-ffi

i.:

WON BUDDHIS}T

Won Kwang Hospital in

filiation with the College of Chinese Medicine of Won Kroang (Inioersity hail lts opening celemony on the 7th Octobe4

1975,

ffi

#\ q*$

ffi: \/

"'-.

Dr. Park Kil-Chin, Presi' of Won Kuang Uniaer-

The cantpaign of sending Won Buddhist textbooks to foreign countri,es has started. Tao hundred oolumes are ready to be sent to the United'States.

dent

sity, is making an address of rt'elcome at the third Koreanlapanese Buddhist Seminar.

Members of loung

{

Peoliles' Association of Won Buddhism paid the soldiers in the front line

0 Disit. T'he members cxpressed, their .sincere grafitu.de to the soldierc rohp p76Ss"1 our countnl, our liaes and proltttties.

$.: g