Vol-3-No-10 by Seonghwan Yu

1983

VOLUME

III NT'MBER 10

IRI, KOBEA

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Sitting Mediation hy P. K.C.

WON BUDDHISM

'l'he Basic Moral Principle in Won Buddhism by Dr. Bong-kil, Chung

'l'he Basic Tenets of Won Buddhism by Dr. Chong-man, Han

'[he Brief History of Won Buddhism until 1943 by Dr. Byung4uk, Yoo

I.'or the Reform of Traditional Korean Buddhism

from the Collection of

Iri

Published bY: The Research Institute for Overseas Missions Won Kwang UniversitY City, Chonbu\ Province, Korea

Won Buddhist Publications

(Vol. IV)

"Silhak" Thoughts Represented in Won Buddhist Slogans by Dr. Chon<un, Song

News Comer

WON BUDDHISM T

The Great Master said, "An ordinary man, if he has worries and anx' leties, tries to ged rid of them. Once free from them, however, he CauSeS himself to worry again, and the cycle never cease."

VOL.

III

WON BUDDHISM

NO. 10

1983

EDITORIAL

From "Short Sayings" in the Canonical Textbook of Won Buddhism

Bidding Farewell to 1983

On the threshold of bidding farewell to 1983, it is impossible for Korean people to escape from reminders of a series of the dreadful and shocking nightmares. At that time, we, Korean people who had to suffer from these unprecedented misfortunes, were still in the midst of the emotional confusions caused by the family reunion who had to be separated from each other for almost thirty or forty years between Southern and Northern Korea; a Korean Air Line fuU of innocent passengers who might have been in a peaceful dream, thinking of the approaching destination, was exploded into flames in the air by the Urutat attack of a inhumane red government. In addition, at an intenral of less than two months, the extremely evil deed of infernal terroristg plotted to assassinate a chief of state, taking away twenty-two precious lives.

it is not only Koreans who are suffering from misfortunes and tragedies, accidental or schiemed. human various place comer of the world; the lossened at every take Uneasy events in the Middle East and central the conflicts West, Egst and ties between the threat of nuclear of international'terrorism, Prevalence America, the unprecedented miserable, mone us to make these, war. Besi{es punish human'wdywardness our if to as condition, weather strange against the Ultimate Law, brings froth unexpected misfortunes. How long and why should human beings be under such heavy tragic oppressions? What is the ultimate goal of all human beings? It is peace, peaceful life in which no one suffers from any threat of war, frorn poverty, and ignorance, discrimination of human rights, mutual conflicts, distmst, robbery. Could the ultimate goal of human beings, peace, and happiness be obtainable with those glittering material things or through highly skilled handd of politicians? Through scientific knowledges could the world in which no wil, no robbery, no terrorist, no conflict, no poverty etr. be rsxtiz,ed in the future? Even in the midst of modern culture of These days, we know,

AII communications strould be address to Miss Pal Khn Chon D irecto

r, Ouerseas Missio ns

of Won Buddhbm Won Kwang UniuersitY Korea

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material civilization like these days, it is not exaggeration to say that we sometimes feel. that we are in the jungle of spiritual morality. We have seen too often that human beings transform so easily into fierce animals such as a tiger, a serpent, a lion, a leopard in order to satisfy their own unlimited greediness or desires. And also we can not deny that the more the material civilization develops, the morâ&#x201A;Ź the human greediness is evok{d. And also, unfortunately, we see that too many temples or churches which are supposed to perform their missions only produce public poison of religion. Originally rve expect from religions salvation, help, faith, devotion, love, compassion, self-sacrifice etc. How many religious denominations are doing their best to realize the basic task of religion? One of the larnentable situation in the modern society is that there are too many unthoughtful people who regard religion as a means of living. Besides religions and religionist, there have been so rnany scholars, politicians, economists, educators etc. who tried to submit their doctrines to, stabilize a society. But from our experiences, we realize that the t"jt t"yrrote of the establishment of world peace exists in our mind. The peaca of mind is the basic element of world peace and the peace of mind has to be acquired by moral training. Ven. Sotaesan, the founder of Won Buddhism proclaimed that the real peace and boundless garden of happiness can be established only through faith in religion based on Truth and through actual moral training. To bring forth peace and happiness to our world, first of all we need to train the mind of all people with morality. If a man is to be qualified as a leader of a group, a nation or a society, we must required him the mind of moral training. It is obvious that a dominator or a ntler without moral training of his mind will cause tragic consequances upon him or other people. One of its evidence is the tragedy of Korean Air Line or the tragedy of Rangoon. As Ven. Sotaesan predicted seventy years I Bo, the future world filled with those people who practice mind training sincerely and consistently will become the land of happiness as follows: "......... whereas contemporary people struggle to take from other people and to defeat and hurt others, people in the coming world will be eager to share, and will be anxious to make concessions to others and to help others; whereas con'iemporary people are anxious to make profit for themselves, to gain power and fame, people in the coming world, on

WON BUDDHISM g

the other hand, will be arxious to work tbr the public's welfare and will not be disturbed if they miss opportunities for gaining fame and power, but instead have leisure time to meditate. Whereas contemporary people are liable to commit crimes, with so many jails, individuals, homes, societies, &d nations all greatly exerting themselvee to defeat each other by building walls and fences between themselves, the people in the coming world will hate to commit crimes, and individuals, homes, societies, and nations will come out of their shells and will have harmonized muhral relationships. Whereas the contemporary world is being dominated by materialism, in the coming world a superior morality will pervail, cultivating the human spirit and do. minating materialistic civilization. The materialistic civilization will become rather useful for elevating morality. In the near future, the perfect civilized world will be realized, where no theif is in the mountains and no man picks up things on the road for his own sake."

orhthehy=ch+ho\lqihoqc%t%+q+hthchghahlhth{ho%{*tht}ra.t^ahtl^thththohahtb la

One of the disciples asked, "As the way of not worshipping a Buddha image is one of our great innovations, should we then never erect a memorial statue to'our Great Master and the succeeding Dharma masters?" The Great Master replied,

"To

remember their contributions you may erect statues, but they should not be the object of worship."

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Perative, th erefore,

Sitting Meditation by P. K.

The Esseniial Meaning

wholeness.

To pursue the metaphor, rve can say that the mind of a Buddha is like water that is calm, deep, and crystall clear, and upon which the "moon of truth" reflects fully and perfeetly. The mind of the ordinary man, on the other hand, is like murky water, constantly being chumed by the gales of delusive thought and no longer able to neglect the moon of truth. So long as the winds of thought continue to disturb the water of our Self-Nature, we cannot distinguish truth from untruth. It is im-

that these winds be stilred. once they abate,

the waves subside, the muddiness cleeus, and we perceive direcgy that the moon of truth has never eeased shining. Thtmoment of such realiza-

We are living in the midst of a highly developed world civilization. The rapid growth of this civilization has, of course, provided us with many benefits. But we now see signs of chaos all about us. We intentionally discard out traditions and customs in order to receive Westem advances. It is said that the words "Know thyself" were cawed cen'the temple for Apollo built Delphi. turies ago on a pillar of at But we cannot arrive at self-knowledge by thinking about ourselves logically with only our own minds. At the moment of enlightenment of the Buddha he spontaneously cried out: "Wonder of wonders! Intrinsically all living beings are Buddhas, endowed with wisdom and virtue, but because men's minds have become inverted through delusive thinking they fail to perceive this." Qn the twenty-eighth of April in the first'year of Won Buddhism, the Great Master, the Venerable Sotaesan, upon the attainment of his gfeat Enlightenment, said, "All beings are of one Reality and all things and principles originate from one source, where the Truth of No Birth and No peath and the Principle of Cause and Effect operate as perfect organs on an interrelated basis. " These first declarations of Shakyamuni Buddha and Ven. Sotaesan are also ultimate conclusion of Buddhism and Won Buddhism. Yet man, restless and anxious, lives a half-crazed existence because his mind, heavily encrusted with declusion, is tumed topsy-turvy. We need therefore to return to our, original perfection, to see through the false image of ourselves as incomplete and sinful, and to wake up to our inherent purity and

BUDDHISM

tign is enlightenment, the apprehensiJn of the true substance self-Nature. To put it in u.roihu, way: one does not practice of our ch,an to become a Buddha; one practices it blcause one is a Buddha from the heginning-and this "original realization" is the starting point of the (lh'an life. "Enlightenment," or wu, is the heart of ch,an; bui what is this wu experience, and is it one, or many? I'he plain answer is given in the following tentative of Wu: wu is the direct experience of beholding, unfording,definition or realizing the Mind-essence in its fullness. In it is illuminating yet void, serene yet dynamic, transcending yet "rr"rr"J immanent, free yet all-embracing. wu experience ere one and also many---one becaur" ihuy are identical in essence; many because they differ in depth, crearriess, and proficiency' Enlightenment is nothing than the so-called .,vertical Wisdom" of Buddha, which is a penetrating insight--uccessively piercing through all the different levels and realms of existence to touch the very depths of Being itserf. It is a wisdom of profundity, a wisdom that goes beyond the realms of common sense, science, philosophy, "hd religion; a wisdom that probes into the uttermost depths of Dharma-the indescribable and unthinkable,,suchness.,, This is "Vertical Wisdom.,' ven. sotaesan said, "Generally speaking, this form of meditation is a way of study for eliminating delusions and for restoring the true Nature in mind.. Physically, it is also a way to send down the Flaming Energy within the body and to trrl watery Energy. when all gend delusions are gone, the watery Energy "pwill rise, and vice versa. Then the mind and the body will exist in perfect harmony and the spirit and energy will be equally refreshed..-....sitting-type Meaitation, therefore, is practiced to eradicate all delusions, to istore the original Nature of Reality and to send downward the i'laming Energy while bring forth the refreshing Water Energy.,,

The Method of praetice

The method of practicing this form of meditation is so simple and that anyone can practice it.

easy

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upper teeth. If you close your eyes you will fall into a dull and dreamy state. The gaze should be lowered without focusing on anything in

particular. The spinal column must be erect at all times. This admonition is important. When the body slumps, not only is undue pressure placed on the internal organs, interfering with their free functioning, but the vertebrae by impinging upon nerves may cause strains of one kind of another. Be careful to hold the head erect; if it inclines forward or backward or sideways remaining there for an appreciable length of time, a crick in'the neck may result.

A place to sit on One advantage of Sitting Ch'an is that it doesn't require much space practice; one square yard per person is adequate. Quiet places are to or smoke should not intrude. Average illumination is Wind better. best and the temperahrre should be comfortable. A Cushion for Sitting Ch'an A cushion is needed for Sitting Ch'an. But cushion is not always necessary to practice Sitting Ch'an. Yqu cari use any adequate folded blanket, a rolled bed spread, or a fairly hard ordinary cushion can be used. In western style houses, the floor is usually harder, so the use of a thin mattress ora thick carpet is recommended.

3) Posture The main point of the particular type of sitting posture is that by establishing a wide, solid base, with the crossed legs and with both knees touching the mat, you achieve absolute stability. With the body thus immobile, thoughts are not stirred into activity by physical movements and the mind more easily becomes tranquil. Traditionally it is generally thought for a number of reasons it is best to sit in the fulllotus posture. To sit full-lotus you place the foot of the right leg over the thigh of the left and the foot of the left leg over the thigh of the right. But gleat pains accompanies novices in this type of sitting. So sitting half-lotus, which is done by putting the foot of the left leg over the thigh of the right, is also used without any difference of the effect of sitting ch'an. The next step is how to rest your hands. Usually we place the right hand in the lap, palm upward,. and place the left hand, palm upward, on the top of right palm. Lightly touch the tips of the thumbs to each other so that a flattened circle is formed by the palms and thumbs. But in Won Buddhism only a little importance is placed on the posture of hands. Just rest the hands on each lap, respecitvely. Some people turn their left hand upward to represent Yin. The head should be straight; if looked at from the side, your ears should be in line with your shoulders and the tip of your nose in line with your navel. The body from the waist up should be weightless, free from pressure or strain. Keep the eyes half-opened and the mouth closed. The tip of the tongue should lightly touch the back of the

4l In

Breath

breathing, breathe evenly and inhale for a little longer and stronger period than when you exhale. When you have established a correct posture, take a deep breath, hold it momentarily, then exhale slowly and quietly. Repeat this two or three times, always breeathing through the nose. The easiest for beginner is counting incoming and outgoing breaths. The value of this particular exercise lies in the fact that all reasoning is excluded and the discriminative mind is put at rest. Thus the waves of thought are stilled and a gradual one-pointendness of mind achieved. To start with, count both inhalations and exhalations. When you inhale, concentrate on "one"; when you exhale, on ,,two,,; and so on, up to ten. Then you return to "one" and once more count up to ten, continuing as before, It is as simple as that.

5) Thoughts Beginners usually suffer from the intrusion of delusion. If delusions intrude, be aware of them, but never take them as annoyances nor be dsappointed by their appearance. Atl delusions will then dissolve naturally. To recapitulate: let random thoughts arise and vanish as they will, do not dally with them and do not try to expel them.

6) Sound Y,o, will probably find that natural sounds, like those of insects or birds or running water, will not disturb you, neither will the rhythmic ticking of a clock nor the purring of a motor. The most objectionable sounds are those of human voices, either heard directly or over

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the radio or television. When you start sitting ch'an, therefore, find a room which is distant from such sounds. when your sitting has ripened, however, no noises will disturb you'

Lieht The room ought not to be too light or too dark. You can put up a dark curtain it it is too light, or you can use a small electric bulb if it is night. The effect of a dark room is the same as closing your eyes. The best condition is a sort of twilight. Keeping your eyes open prevents you from falling asleep. But, when you feel refreshed and confident that you are not likely to doze, try to practice meditation with your eyes closed.

8) TemPerature A room that is neither too hot in summer nor too cold in winter is ideal. Punishing the body is not the purpose of sitting ch'an, so it extremes of heat or cold. Experience is unnecessary to struggle -ihutwith one can do better bh'an when the feels has shown, ho*"r"r, slightly cool; too hot a room tends to male one sleepy.

BUDDHISM

10)

Other Precautions to Observe in Sitting Ch'an Make the lower abdomen the center of control of bodily energy without thinking, and always be sure that the center for moderating bodily energy is located there. When your mind becomes distracted and your power of concentration weakened, then do not forget to try to control your energy again. At the start of meditation, the body or the face may occasionally get itchy, as if an ant were crawling over it. This is due to the circulation of the blood. Never scratch nor touch when this happens. When practicing this form of meditation, never hope for a miracle or a mysterious appearance. If you should experience some of these, regard them as wicked things and do not pay attention to them.

.3. The Merits of Sitting Ch'an list the merits of this form of meditation as follows; Rash and thoughtless actions will be gradually eliminated. The operation of the Six Roots (eyes, ears, nose, tongue, body, sense) will become orderly. Illness will become less and less frequent, and one's face will

We can

1) 2\

Time

shine.

4) Memory will become stronger. 5) One will become more perservering. 6) One's attachment to things will lessen. 7) Wicked minds will be changed into righteous ones. 8) The light of wisdom of one's Nature will be illuminated. 9) One will enjoy Absolute Bliss.

For the eager and determined any time of day and all the year equally good. But for those who have jobs or professions the best time is either morning or evening, or better still, both. Try to sit preferably before breakfast, and just before going to every moming, -Furttrermore, because in the morning you are rested and Ued at night. somewhat tr,r.rgry, You are in good condition for Ch'an, whereas in the evening, when you are tired and have had your meal, you are likely. to be duller. How long should you do sitting ch'an at one sitting? There is no general rule, for it varies according to the degree of one's eagerness as wel as the maturity of one's practice. For novices a shorter time is better. The pain in your legs may well become unbearable before you acquire a .uint mind. Thus you will quickly be tire of sitting ch'an, ieeling it to be a waste of time. For these reasons it is recommended that beginners sit for shorter periods of time. tn spite of your being able to sit for an hour or more with a feeling of exquisite serlnity, it is wise to limit your sitting to periods of about thirty or fortY minutes each. seasons

10) One will be liberated from the cycle of birth and death. 'lo be summarized, the aims of sitting ch'an are three: 1) development of the concentration, 2) Tao-awakening, and 3) actualization of the Supreme Way in our daily lives.

The Necessity of TanJunJoo, Concentrating the Mind on the Lower Abdomen (one inch below the navel)

There are many varities of sitting ch'an in Buddhism. Unless you to distinguish between them you likely to err on decisive points. Ileginrlers need to bear in mind that in the substance and purpose of t,he various types there are distinct differences. Iearn

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The Basic Moral Principle in Won Buddhism

In Won Buddhism, Tan-jun-Joo is the main and popular method.

Originally sitting ch'an is designed to concentrate the mind on a certain point and to eliminate all other thoughts. By the way, if one concentrates the mind on the head or on things outside the body, the mind will easily become movable and one's energy will rise, making it difficult to stabilize the mind. But by concentrating the mind on the lower abdomen, the mind will easily become stable and on-e's energy will flow smoothly downward. Furthermore, Tan-jun-joo meditation is not only necessary to prac' tice Sitting Ch'an, but it is indispensible for promoting good physical hygiene. Wn-en one concentrates the mind on the lower part of the abdomen and swallows the salive ,which comes from under the tongue (tongue's position should be placed behind the upper teeth) and forms in the mouth the Watery Energy and the Flaming Energy within the body will be properly balan""d and the incidence of illness will decrease. Tan-Jun-Hoo meditation is the best way both to practice meditation and to promote better physical health. At any rate, sitting ch'an does not aim at rendering the mind inactive but at quieting and unifying it in the midst of activity. The longer sitting ch'an continues, more time should be spent in walking sitting ch'an. You must keep your mind in a state of clear awarness during such manual labor and not allow it to become la>r or dull. If it is otherwise, it is not sitting ch'an, i.e., seeing into your essential nature and realizing the Way in your daily life.

by Bong-Kil, Chung

I $

t I

l o

The Great Master, when enlightened, expressed his feeling in verse, as follows: When the moon rises in a tresh breeze, Everything becomes bright of itself.

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Nowhere in the Kyo Chon (Won Buddhist Textbook) is the fundamental moral principle explicitly designated as one, but it can be formulated from the chapter on the Four Graces together with other statements in the same text. We ask for the fundamental moral principle of a moral system in order to find out what its foundation is. The utilitarian rrloral foundation, for instance, lies in maximizing happiness; and Kantiin moral foundation, in the universalizability of a maxim from which one acts. In this article we are concemed with formulating and examining the moral foundation of Won Buddhisrn. The fundamental moral principle of Won Buddhism is determined by the founding motive of Won Buddhism. The raison d'etre of a moral system is, in Ven. Sot'aesan's view, to help ameliorate the human predicament, or more strongly, to help deliver all sentient beings from the "tormenting seas of life" and realize an earthly paradise. Realizing an earthly paradise does not mean maximizing happiness; in an earthly paradise people may be happy, but happiness is not essential, it is only incidental. I say this in order to make it clear that Won Buddhism is not concerned with maximizing pleasure or happiness. As Karl Popper correctly points out, a morality has to be concerned with minimizing unnecessary pain, but not with maximizing pleasure of those who are doing well anyway. The Won Buddhist morality aims mainly at minimizing sufferings caused by those who try unfairly to increase their own happiness. One may wonder whether the term "paradise" does not imply a place fully of pleasure. Actually, the Chinese word for "paradise" consists of two characterc lo-yuen ( *H ) where lo means "happy," "pleased" and 'Ioy";and yuen means "garden." However, Ven. Sot'aesan's moral system has no aim of maximizing or increasing happiness. From a medical doctor's point of view, whether his patients increase or maximize pleasure is not matter of medical concern. After he cures his patients of certain illness, he leaves it up to his patients whether they would increase their happiness or not as long as what they to does not harm their health. Being in good health is a necessary condition for happiness; however, being in good health does not mean maximizing happiness. I think there is a strong analogy between the

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goal of medicine and that of the moral system of Won Buddhism. On Ven. Sot'aesan's view, the main cause of individual, familial, societal, national and international problems and disharmony lies in what he calls spirtual illness. Once the spiritual illness is cured, the cause of moral problems is removed. According to Ven. Sot'aesan, the main spiritual illness lies in people leading the life of ingratitude toward the source of their own life. When people are ungrateful, they become resentful to one another, creating the "suffering seas of life." Ven. Sot'aesan's paradise means a world where the cause of individual, familial, societal, national and international problems and troubles is removed. The basic moral principle of the ethics of Won Buddhism must show how that goal 'can be achieved. What is the basic moral principle, then, that is consistent with the founding motive of Won Buddhism? An answer is-the principle which can cure the spiritual illness mentioned above. This basic moral principle can be discerned in the second of the four platforms of Won Buddhism, which requires one to be aware of the Graces and requite them. Spirituall illness lies in the ingratitude of people tb the source of gtace on which they depend for their living. As will be seen shortly, Ven. Sot'aesan does not need any real proof for the claim that one's life is impossible without the favor or grace of Heaven and Earth, Parents, Brethren and Law. What the platform requires us to do is to know that one owes one's life to the Four Graces and requite them. Ven. Sot'aesan says, "Oridinary humans make an object of resentment out of a person who has done them a great favor ten times, but fails once; while an enlightened sage makes an object of gratitude out of a person who has done him harm ten times, if he does him a favor thereafter. Thus, ordinary humans find harm in grace, inviting destructive quarrels and war; while the enlightened sages find grace even in harm, and thus bring about peace and comfort." We can see here that Ven. Sot'aesan finds the cause of resentment in ingratitude. The basic moral principle in the Ethics of Won Buddhism can be stated as: (MP) Act in such a. way as to be aware of graces and to requite them. This basic moral principle is incorporated into a motto which contains a revolutionary idea for Buddhism as well as a supreme religious principle of Won Buddhism. It says: (RP) Since Buddhaimages are every-where, do all things as offerings to the Buddha. On Ven. Sot'aesan's view, "all things in the universe ar6 embodied

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I)humakaya Buddhas, hence one can find Buddhas wherever one One ought to do things as offerings to the Buddha.

goes.

. ."

In the traditional Buddhism, the image of the Buddha sculptured or wood, enshrined in or out of a temple building, has been worshipped. The Buddha image was believed to have the power to bk'ss, or to respond to the prayer of the worshippers. Ven. Sot'aesan grointed out that it is hard to prove the evidence of biessing or punishrnent by the Buddha-image. He said it is not difficult, however, to I)rove that Heaven and Earth, Parents, Brethren and Law bless or punish us. We can see here that the idea of blessing or punishment

brass

which comes from traditional Buddhism is preserved, but the attitude

of worship toward the Buddhaimage is changed to the attitude of

gratitude to the Four Sources of Grace. The above motto, thus, expresses the fundamental religious principle of Won Buddhism, and transforms the basic moral principle into a ltractical one. To use Toulmin's words, "Ethics provides the reasons I'or choosing the right course: religion helps us to put our hearts into it." combining the moral principle (MP) and the religious principle (RP) above, we can see"that one ought to be aware of the Four Sources of Grace as the incarnated Dharntakaya Buddhas, and requite the Four Graces as a way of offering a Buddhist mass. The moral reason to requite the Four Graces is that we are "indebted" to the Four Graces. The reason for treating the Four Sources of Grace as Buddhas, howeve,r, lies in the fact that, on Ven. Sot'aesan's view,. they can bless as well as punish us. We can see that Ven. Sot'aesan gives what Kant would call a "prudential reason" for treating other humans as Buddhas. If humans were wise enough and benevolent enough, like the Buddha, to help and render favors to one another, no moral problems will arise. As things are, humans are, as Kant would put it, in between the world of beasts and that of angels. This fact forces man to be prudent in treating other people. If humans had only the power to help and render favors, man may not have to be prudent. However, humans are not like angels. Ven. Sot'aesan advised an old couple to treat their daughter-in-law like a Buddha instead of trying to offer a Buddhist mass to the Buddha statue in order to thereby change her character. They followed Sot'aesan's advice and treated her as if she were a Buddha. She turned out to be a woman of great filial piety. We can see here the old couple were responsible, at least partly, for her want of filial piety. Thus, she

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to bless them' had the power to punish as well as with the effectiveness of a Although ven. Sot,aesan i, "orr."med how he has modified the can see Buddhist mass' i, t[i, anecdote, one reason' of cou:se' some tradithis For

concept of a Buddhist mass. pseudo-Buddhism' In ven' tional Buddhists call won Buddhism a for us to forsake the tradi' Sot,aesan,s view, however, fi;;;"t "9*d includes the offering of food tional method of Buddrrist mal *nitn that if not a rr,"nts to tne nuaana. There is nothing and other beings sentient p,uadha' Hence all "nlot manifestation of the Dnarmitciya are potentjal Buddhas' The are boin with Buddha nature, and they a potential Buddha so that fo* daugfrter-fuc-law in the above anecdot. as to bless the parents of her well as t" punish she had the ;";; has renovated the husband. Here .we can see that Ven. Sot'aesan of punishment ;ffi;;'ot a-cuadha and that he has added the notion thereto.

We,ashumanbeings,mustdependdirectlyandindirectlyonone

anotherformingafamily,asociety,anationandaworld.Inhis family and humans can survive view, tt *t oi"' ;";id i; iif." " hd" indirectly' Once one only if "they frafp one another dfictly and

life to the favor of many things' is born into this world, one owes one's He calls them the Four which, on Sot,aesan,s view, are ot four kinds. the sense of being divine' Graces. Here the word "grace" does not have one may feel the Four peak, when one,s religious feeling reaches its make the four kinds of doe' fact this but divine; Graces as being "oito rearize the "grace" to -It is hard for a detuded man favors divine. not realize the grace' he can which he owes tir tit". when he does his life, like the help of other of never feel grateful to the.very-r.;; to others when things ard fellow human beings. He *uy feel resentful of familial, societal, nanot done as he *irt". This is the beginning What the basic tional and intemational airl"*".v *a "ot'flittt' one's "indebtedness" realize moral princip'IJ-;i"tt "[ it to help 9ne. to. the graces' requite to by'acting and develop the feeling of gratiiude

The Basic TeneB of Won Buddhism by Dr. Chong-man, Han

The Great Master Sotaesan, the founder of Won Buddhism, had been enlightened to the Great Way of the Universe through his own painstaking efforts and quest for Truth from his early age. Having attained the Way without any master's help, Ven. Sotaesan made out his thoughts somewhat different from the traditional religions or philosophies, shaping his original pecularities. He had integrated all the doctrined and unified the teaching of Sam-Hak, meaning the Threefold Learnings-Samadhi, Prajna, and Silla. And he also made it clear that a religion which does not teach about the Nature is not a perfect religiorr because the Nature is the origin of all Laws and the basis of all Principles. Here I intend to sumarize the basic tenets or essential features of Won Buddhist Thoughts to find their significance in the context of other thoughts. I

First, Ven. Sotaesan established the views of the Ultimate Truth leading to the One Round Circle. On the twenty-eighth of April, Ven. Sotaesan, upon the attainment of his great Englishtenment, said, "Al1 beings are of one Nature and all things and principles originate from one source, where the Truth of No Birth and No Death and the Principle of Cause and Effect operate as perfect organs on an interrelated basis." In a short saying, the source of all things in theuniverse is same despite their various and different appearances. Just as the linguistic expressions and teachings about the Truth differ in every religion, the same is true of symbols. -All the symbols, however, are eventually united into One Circle, which is eternal in space and time. Ven. Sotaesan made it clear to be absolutely perfect and strictly impartial. The Truth of Il-Won is epitomized by Voidness, and Righteousness. In Fostering the Natttre, Voidness is practiced by contemplating the state b.eyond Being and Non-Being: Roudness means to keep a state of mind in which thoughts neither come nor go; Righteousness means an impartial state of mind. In Enlightenment to the Nature, Voidness means to be aware of the absolute state of the Truth of ll-Won where

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any thought has ceased to be; Roudness is the immeasurable depth of wisaom *fri.f, enables man to look through all Truth; Righteousness .is the right understanding which can pierce through everything and judge correcUy. In the Utilization of the Nature, Voidness is the state of one,s mind where no pride abides when one does good for others. To do everything without attachment is Roundness; and Righteousness means to keep the middle way in doing all things. Il-Won is the origin of all beings in the universe, the mind-seal of all Buddhas and saints. As Il-Won is the original Nature of all beings and the very best mind of all antecedent Buddhas, it can be the object of faith and the standard of moral training, providing for the basic on which'a variety of ascetic training can be bdtsed. For these reasons, we establish the principles of faith and moral training with the Four Graces: the Grace of Heaven and Earth, the Grace of Parents, the Grace of Brethern, and the Grace of Law, and with the Threefold Tlainings; the Cultivation of Spiritual Stability, the Study of Facts and Principles, and the Selection of Right Conducts. With the essential points of these, we attempt to integrate and utilize the teachings of all other religions so as to be believers of the inclusive and perfect religion. A view on unifying and making the best of the doctrines of other religions is well demonstrated in the following sayings: All the founderi of religions have from ancient times made their appearances at different times, teaching people the ways of life. The essentials of their teachings, however, have been different, due to differences in the times and locations in which they lived. This can be. compared to medical doctors working in their own specialized fields. Thus, in Buddhism, through the principle of the formlessness of all things in tire universe, emphasis is put on the Truth of No Birth and No Death and the Principle of Cause and Effect in explaining how to become enlightened from a state of delusion. In Confucianism, the stress is on beings in the universe having form, thereby essentially explaining the way of Self-Descipline, Domesticity, Statemanship, and of Establishing World Harmony through teaching people the Three Principles and the Five Moral Rules in human relations, and Benevolence, Righteousness, Propriety, and Wisdom. In Taoism, on the basis of the natural law of the universe, they explain the original state of purity, serenity, and unartificiality, teaching us how to foster one's own Nature. These three ways, although their doctrinal principles are different, aim at the same goal of leading the world into a righteous

WON

BUDDHISM

way and of bringing its benefits to all beings. In the past, these three rcligions put stress only on their own principles of teaching. In the fttture, however, it will not be possible to achieve universal deliver:lrrce of the world with only partial teachings. Hence, we have integral;r'd all these doctrines, unifying the teachings of the Cultivation of SPiritual Stability, into Won. We have also established courses of study strr:h as the Perfect Integration of the Seoul and Body, and the paralk'lism of Principles and Facts. Anybody who practices these methods ol' study will not only become versed in the fundamental teachings of all religibns and alt laws in the world, attaining enlightnment to the grcat Truth which reaches everywhere.

II Second, Sotaesan clarified the principle of graces or blessings in which the world can live peacefully. In the traditional meaning of Hril(:e, it is just doing a favor or conferring benefits on a person, bearing l,lrc characteristics of. ethics.

Ven. Sotaesan used the terminology of Eun ( ,8, Grace) to designate l,ht' relation which exists between two things one of which depends for

il,s existdnce on the other, making the conclusion that humans are "itrdebted" to the Four Graces without which our life is impossible. Ven. Sotaesan asked the disciples to think, in order to know inrlclrtedness to the Four Graces, whether we could preserve our exisl,r'rt(:e without them. He said that even an idiot would understand the irnJrossibility of life without them. Ven. Sotaesan recognized all the plrcnomena relating to each other originally as Eun (Four Graces). Vcn. Sotaesan encompassed Dharmakaya, Heaven, the Great Absolute, 'l'iro or Nature, and God from Buddhism, Confucianism, Taoism, and ( lhristianity, respectively by making an obvious point of Eun. So to speak, Ven. Sotaesan's unique intention lies in the expression ol' t,he Four Graces, which are another rendering of Ultimate Truth, and 11ivc concrete expression to the abstract idea of Ohe Truth. And the l'ipltrre four in the four Graces is not representative of all things in the ttttiverse but glossly classified concept centering around the human ;rosition.

1) It is a general truth that there are ways and virtues in Heaven ;rrrtl Earth; the automatic motion of the great organ of the universe is llrc way of Heaven and Eearth, and the results of the operations of

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metaphysi-

the ways are virtues of Heaven and Earth. Ven. Sotaesan's of cal view of Heaven and Earth is that the two grand'frameworks correTao (ways, Principle) and Te (Virtue, Achievements) closely of full is and Earth Heaven coin. one of r"l"a'j;;; r1r." the two sides blissis Iife, joy, and bliss. The existence of Heaven and Earth as such 1) exto sotaesan, is, according Earth and fut. The way of Heaven 4\ natural, tremely bright, 2) extremely sincere, 3) extremely fair, 8) withluck, bad good or without ?) eternal, 5) vast and limitless, 6) out any idea or notion in offering benefit to others. Earth are nothing than the operation The eight ways of Heave., ^nd important Buddhist moral virtues most the of of II-Won Truth. One or favors is not to abide in any idea or notion when offering benefits to someone of ingratitude the at disappointed to others. One mpY te the is whom he rendered- favors. One of the disciples asked, "What notion specific a with benefit offering between difference in merit replied' and offering benefit without ally notion?" Ven' Sotaesan offer.,offering benefit may be compared to fertilizing soil for trees' is only ing benefit with a specifi. .,olion is just like fertilizer which is notion spiead on the grorpd, while offering benefit without any the ferof like the fertilizer which is spread and covered' The value ^,il*.;';;i"h ir uncovered will readily be lost, while the value of the in merit covered fertilizer will remain for a long time' The difference benefit offering between offering benefit with a specific notion and the without any ,lotion is like the difference in the effectiveness of

" to the 2) If one wants easily to know how much one is indebted possible is birth Grace of Parents, one should try to imagine whether helpleSs

fertilizer.

without parents and whelher one could manage one's own the infancy; one will reco gnrze that one cannot. one may say that infinite the and birth and death of man is the principle of nature the Grace capacity of Heaven and Earth; uut it is by indebtedness to of life' way the learns of Parents that helpless life is nurtured and virtues of foundation The moral duty of filial piety, which is the is well meaning' and the root of civilization in terms of traditional Buddhism' Won of advocated by Chong-san, the second prime master of According to him, it is the basic moral principle and the origin to indebtedness morality. The one who does not recognize one's parents cannot understand indebtedness to the Four Graces. conditions However misserable one's environment may be, his visual

BUDDHISM

do not matter at all viewed from the Absolute Good of Parental Grace. But there are serious problems in the Confucian filial notion that holds an oppressive weight on the descendents even after the parents has passed away. The three-year-mouming is a good example of improper practices in Confucianism. Ven. Sotaesan has abolished and remedied the improper ones of the past filial practices. The central principle of the requital of the Grace of Parents is: Model yourself after the way of being indebted to the Grace of Parents when you were helpless, and protect the helpless as much as you can. The foyr Articles of Requital, derived from "being indebted to one's parents" are as follows: 1) Follow the way of moral discipline, 2) Support your parents faithfully as much as possible when they lack the ability to help themselves, and help them have spiritual comfort. 3) In accordance with your ability, protect the helpless parents of others as your own, during or after the life time of your parents. 4) After your parents are deceased, ensh.rine their pictures and biographical records and remember them. 3) We have an immediate and organic relationship with aII the mankinds including birds and beasts, and even trees and grass helpful to us. It is impossible to live at a place where there are no human beings, no birds and beasts, no trees and grass. Generally there are in the world four categories of occupations among the living, i.e., scholars and officials, farmers, artisans, and merchants. These people are helped by, or are indebted to one another by the principle of mutual interest when they exchange all of thir goods and skills, while they remain in their respective categories, No matter what kind of an occupation one holds, the principles of fairness and mutual benefit will be the moral principle to be applied. It follows as a natural consequence that we must simultaneously recognrze other people, identifying myself. The superficial phenomena of doing harms to others are not problems in essnce here. The existence of Brethem itself is grace, for we cannot exist without others. Sotaesan spells out the way of requiting the graces received from them. The general principle is: Model yourself after the way of "mutual benefit" by the principle of which you are indebted to Brethern, and conduct the exchange among people of the four occupations on the basis of the principle of mutual benefit. Ven. Sotaesan lists five imperatives for the requital of the Graces of Brethern: 1) Scholars and officials are to cultivate the people and

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governmental offices' on the basis of carry out the duties assigned by the ma-irirty,2') Farmers are to supply the principle of mutual-benefit. o., the basis of the principle of terials for .toirr", ura food ,uppty the pubtic with with shelter mutual benefit. 3) Artisar,, u* lo of ii" principle of mutual benefit' and facilities fairly, on the basis things faiily' on the basis of the 4) Merchants are io distribute many sufficient reason' one ought principle of mrtual benefit. 5) Wilhout and beasts' not to destroy grass and trees, birds-peace order without the law of 4\ It is impossible to 1iy" i; tire lawand of.household affairs' the law moral training ior the individual, nation, and international law with which to govern a ,o.ffi and asotaesan derives a general rule with which to govern the world. ven' formulates five specific moral for requiting th"e Grace of Law and then the grace is: If one is duties. The basic moral principle to requite things by !q" law' one ought indebted to the prohibitions of certain if one is indebted to the things not to do the things so prohiUiiua; uld ought to do them' encouraged by the iaws, ihtrr one iealize the righteous and eliminate to The basic idea of this rule is in the following printhe unrighteous. This idea is well demonstrated the six Roots are free when ciple of continual meditation in Buddhism: fromwork,excludeworldlythoughtsfromyourminda.rdcultivate when the Six Roots are at work' the mind's ability to concentrate; ;d is righteous' what is unrighteous and cultivate what exclude

TheThreefoldLearningsprovidesthemethodofmoralcultivation the articles on as shown in the following phrase in at the right world come to the Indebtedness to the Grace of Law: sages being.s human they teach times, and by means of religions and morality the that notice not fail to to follow the right paths. Here we should by present or the ancient Grace of Law i"nclude the ways suggested

for individuals

sages'

folr ^J--^^*inn must include' oln Sotaesan's view, the The moral education calls he what the grace lowing five articles as the way of requiting of tnoral-ofcultivation' z) way ih. ,.Law.,, 1) Leam, as an individual, of a family, the way .of regulating Learn and practice, as a member

thefamity.S)Learnandpractice,aSamemberofsociety,theway ofharmonizingthesociety.4)Learnandpractice,asamemberof 5) Learn and practice, as a a state, the way of governign the state. . memberoftheworra,-thewayofputtingtheworldatpeace.

BUDDHISM 2I

III Sotaesan spells out the integrating method of practices. Integral,ion, no separation is the basic form of Won Buddhist practice. 1) Ven. Sotaesan suggests the way in which we can keep the

'l'hrgefold Learnings integrated to accomplish the Enlightenment 'believer practice lrroperly and naturally. It is necessary that each :rll the courses of study; but it happened that some of them became l.oo attached to only one or two of the courses in the past Buddhist tririning. Holding to the partial ways, people divided inio different gr()ups, which became a hindrance to the true Buddhists in believing rrrrrl in practicing their moral training. Hence, we have decided to int,r,grate all the Buddhist training courses.

By practicing the courses for the Cultivation of Spiritual Stability, w(, will attain the Buddha's power of Spiritual Stability which is unrlist,urbed from external circumstances. Through training in the courses ol' Selecting Right Conduct, we will acquire the power of distinguishing lrr,l,ween right and wrong, and we will learn to practice doing righteous tlrings. !\/hen we use these three great powers as the power source r.rrallling us to attain our wishes or to show us the necessary way lor the practice. Offering worship to Buddha in our everyday life, tlrur all doctrines will become united, and the methods of moral Iririning of the followers will become harmonized. 2\ In the pffit, men who lived mundane lives were not regarded :rs rnen of moral training. As a result, evil habits of empty living withorrl jobs prevailed among the men of moral traning which cas evil rrrl'lrrences upon many individuals, families, societies and even upon rrirl,ion. In the future, however, the old world will be transformed into ;r n(,w world where religion will become a living religion in which rrronrl training witl be completely integrated with the normal activities rl'rlaily life. lrr ltrief, we recognize spirit and body not as contradictory notion lrrrl irs c:omplementary one. Spirit and body is a single being as a whole lrrior bering separated into two contrasting substances. Viewed from the ll Won Truth, it is extremely natural that spirit and body should exist lr;rrrrrrjniously in the everyday life of human beings. ll) Ven. Sotaesan said, "The perfect world, in which the spiritual ;rrrrl lrhysical life are well-integrated, will be constructed when inwardly, rrror:rl study develops through the progress of spiritual civilization,

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The Brief History of Won Budrlhism Until 1943

the and when, outwardly, the phiJosphy of scjence develops through mathe compared progress of materiai civilization." Ven. Sotaesan playing terialism lacking in spiritual cultivation to a careless child in deficient civilization spiritual with a sharp-e{ged knife, and the but perfect is condition sound materialism to a cripple whose ipirituar who has an ailing body. A one-sided world putting -extremely' mels perfect importance to eiiher materialism or spiritual civilization.ls not world' this in peace tranquility and perfect and cannot bring forth civiliza' material of "As Slogan As well implicated in the Foundation take tion develops, cultivate spiritual civilization accordingly'" Wegiving it, of use making solely of sen$e *"t"ri"fri*^ in a favorable

by Dr. Byungduk, Yoo

During the latter part of the 19th century there were the ensuing social upheavals featuring numerous ap;rarian revolts, which cultiminated in the downfall of the prevailing system of government. Also in this period, it was widely felt that Korea should come to terms with foreign ideas in general and European commerical enterprise in particular. The spiritual influence exerted by foreign religions on Koreans was profound. In a word, Korea was in a extreme cnfusion, with the intrusion of other powerful countries such as Russia, China,

etitiiv+:ili'i;".",

Japan, and so on. The main religions influencing upon people through 500 years during Chosun Dynasty could not touch the people's hearts. With such a background as this, in 1891, Sotaesan was born in the remote villiage of Younchon, Kilyong-ri, Paeksoo-myon, Youngkwangkun County, Chonnam Province, Korea. He was the third cif four sons of Park Sung-Sam, his father, and Yoo Jung-chon, his mother. His original name is Park Joong-bin,

suggested the principres by which the in.ferigr progfess altogether. GenerallY, he who wins in and the si:perior can

anything is called the superior, while he who is defeated is called the inferior. The superior may achieve his purpose by making use of the inferior, but [h. it f"tior can always acquire superiority from the superior. Therefore, they rely upon each other and can become friendly or antagonistic. The superior person can always continue to be superior, by elevating the inferior to a superior position through the *.tt od of mutual interests. The inferior may become a superior by overcoming the difficulties and hardships, regarding the superior as his leader until he himself is elevated to superior position. If the superior only takes advantage of the inferior without being concerned as to how to remain a superior, and to how the superior degenerates into the inferior, even. thl superior will finally degenerate into the inferior. On the other hand, if the inferior person onlV resists the superior person without realizing that he cari elevate himself and tnat tfre superior can degenerate into the inferior, the inferior person will then remain inferior forever.

BUDDHISM 23

meaning "shining again." Park is his family name. His Dhanna name is Sotaesan, ild his disciples call him the Great Master now. His paternal line came from Park Hyuk-keose, the originator of his ancestors and the first king of the Silla Kingdom of ancient Korea. His ancestors lived for generations in Yang-joo County, Kyungki Province, and seven years before he was bom, his family moved down to Yungkwang district, his birth place. .

His father, a farmer, was bom sagacious and intelligent, and was looked up to by his neighbors. His mother was noted for her virtous and generous character. Especially his father made very efforts matcrially and spiritually for his son's enlightenment until his death when Sotaesan was 19 years old. The son of a typical Korean farmer, Sotaesan, from his childhood, was very attentive to all the phenomena he saw. His persistence never allowed him to give up things that he once decided to achieve, and did his best especially to keep his promises with adult people. He also asked some embarrassing questions to aduits for his age. It was when he reached seven years that a unusal question arose in his mind. While he was sitting on a board floor in the back of his house, a cloud was floating through the clear, blue sky: "Why is the

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sky so blue and how was that cloud could be formed?" His questions about natural phenomena went further into particulars such as dew, rain, wind, and mist, one after another. As years passed, his questions extended even tn human affairs: "What is the relationship between my father and mother?" and "Why are some people rich and others poor?" All the matters he observed were mysterious to him. His mind was always full of doubts-"what" and "why". But the could never get a satisfactory answer from anyone. When he was eleven, he heard about the mountain god, which they said was omnipotent and had superhuman powers. Delighting at the story, he confirmed himself that the mountain god would give him a solution to his long cherished doubts. Without his father's permission, he gave up the village school at once where Chinese classics in old times were taught by a village schoolmaster. For this reason, he could not complete the regular course at that time. From the following day he began to climb Mt. Koo-soo and started praying to have a chance to meet the mountain god at Sambatt Pass. This prayer continued for four years with the same sincerity as the first time when he started it, neglecting bad weather condition and many dangers such as wild beasts.

His parents, finally moved by their son's consistency, helped him to offer up food to the god. The mountain god, however, neither appeared nor showed any miracle. Finally, he came to lose his faith in the mountain god and abandoned any expectation from the god.. At the age of fifteen, he got married with a daughter from the family of Mr. and Mrs. Yang. At the next New Year's Day by lunar calendar, he called at his wife's home to greet his wife's parents. There he heard a group of villagers reading old stories such as "Choung-chon' Biography" and "Park Taeboo-chon Biography." In these stories he heard another kind of superman, "Tao-sa." Sotaesan encouraged himself again, transferring his hopes for meeting the invisible mountain god into looking for a existing superman. He expected that all his questions would be solved immediately on finding the superrnan. However, not a self-styled superman who called on him couid give a sufficient answer at all. His seriousness became deeper everyday.

Without any possibility to finish his life-and-death struggle and his innermost problems, years elapsed to reach the age ,of twenty. Many adversities happened around him. The most sorrowful mis-

BUDDHISM 25

fortune was his father,s death. Naturally his family suffered from more serious economic troubles, but he couldn,t stop the unsolved pr()ccss to get enlightened. His anxiety grew more more serious. He was reft with the ,nly thought: "How shourdand I solve th;r" questions?,, He became unconscious even of eating, sreeping, anJ moving around. From the thatched roof of his cotta-ge, rain leak"d

i;,-;"-U;i.'ioo- aII wet. Despite this, he sat on his .oorn silently not disturbecl by environmental troubles' His body was all covered *itr, boils. Even neighbors avoided approaching hi.s house, cailing it a haunted house. Eventually he came to the stage oi word 'meditation' is widery current iu*udhi, not meditation. The to samadhi' zen, and other general in the world today as equivarent term covering all kinds of mental yoga. But 'meditation, is an unsatisfactory term, for in everyday language it means

'thinking about ,o*uihing,, whicir is exacry what iot do, since the aim is to transcend con_ ceptual thought and pacification ,i tn."ehi. After attaining the enlightenment, v;;. sotaesan recaled the past scarching process; "Before t rrua u.q,rirJ awakened thought,

thc true meditator must

I sometimes gave prayers, chanted extemporaneous incantations lrcctedlv sprang out of mv head, ^oL i;r-;;-;;;;;;iu,o.,, which unexunconsciously. However, since an idea-trru :r^d the gate of the soul was opened, u*J."rgd thought___arise in me, 'l''is occurred sometimes at night,' my mind darken?J or rightened. ,o*"ti-u, during the and sometimes for a period of a month. In the cou^e of theseday, changes, when wisdom became brighter, everything seeme, to be clear to me and I t>ecamse self-confideni in my uuitity io know ura ao anything t'he world. on the other hand, in when tiru *iroom became darker, I irt' a loss what to do with was myself and was ,.,rt".irrg with anxiety about r,y future rife- Fventuaily, irowever, ar these awakening thought remained unchangeable.,,' changes ceased, and the At day break, April 2g,,Lgl6,"tfru-1"u, of Byung-jin, Ven. So_ .rre'san got enlightened at least. 'l'hat night there was no desire, He was il; comprete uulrr*_empty. no goal, nowhere to go, and no one go to anywhere-all effort ceased. to duddenly he became aware of lrimself, suddenly he became aware of the reality as it is. ('xl)ressed his present sotaesan state of mind: "when the moon rises in a fresh Irceze, everything becomes bright of itself.,, IIis enlightenment suddenly transfonned himself, both internal

71t

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WON BUDDHISM

nails. Everyone and external. He washed his body and face, cut his to see his rapid astonished was his wife around him i""i"ai"g even again to the structure deep the from .h"rrg". He finished his travel long tunnel a after fears his joy from up sprang surface world. Great of total frustration. Later he suffrjred from coughing every winter and the coughing disciples, "My a*"vr-1"t"*"pt"d his preaching. HL said often to hisunusal poverty the for noted is you know, as ui*trptu.", Kilyongni, to my and ignorance of itr p.opl". Fortunately, however, according habit from former lives, I made a deoision to study the Law in the early part of mY life. by myBut although I sought the way with sincerity, I had to think disciascetic hard and difficulties self and had t6 iuffer from various become to the way about me inform to plines because I had no teacher mountains, staying enlightened to the Law. sometimes I went to the until daw' I took room a in or road a on there overnight, or sat up my room icy cold. made and food, from baths with ice water, abstiined Finally unconscious. became I that severe My ascetic discipline was so in my itself rooted deeply had disease a but all doubts were solved, physical my declining to according serious U"aV and it is growing .or,ditiorr. I had no choice at that time for I did not know how to study. You are greatly blessed people because from my past experiyou have b-een taught the perfect way of Mahayana moral prac"rr"", tice, without suffering from a difficult and hard ascetic discipline. is Generally, the practice of constant Ch'an and omnipresent Ch'an this practice in people If practice. moral the shortcut in Mahayana no. way, they will achi.r" t*i"e as much with half the effort. - Also, wrong the practice to you not beseech I them. dislase will affect I way and hurt your body, but remember the useless sufferings that had when I could not find the right way of study'" After his enlightenment, .r"tt those who ridiculed him before his relatives became his follo*.rr. Eventually, his followers, including men initiative devout nine chose He him. he, followed older than slogan among about forty followers. And he held up the following in the first place: ,.As material civilizations, cultivate spiritual civiliza' tion accordingly." Here 'material' and 'spiritual' is not opposite to each other, but'complementary. The words of 'develop'and 'cultivate' here are understood as meaning that an unprecedented civilized world would be well harmonized by spiritualism and materialism. He said,

WON BADDTIISTI 27

"To establish such a world, we must prepare doctrines which incorporate the following teachings: moral study and philosophy of science should be compatible, which might bring real civilization to the world; Meditation in Moving should be harmonized with with Meditation in Being Quiet in order that the search for Buddhist Dharma might parallel our practical works. " Ven. Sotaesan never took a negative attitude toward real and material life, but rather was confident that if scientific civilization could go along with inner spiritual civilization in mutual harmony, as ideal society cou'ld be established in the world. His teaching was well fitted into the then current society. He started teaching not from a religious theory or mysticism, but from a new way of life. He recognized that the most urgent necessity is to teach the improved way of life to peoplen who, under the Japanese occupation, were living abandoned lives. As his first step, Ven. Sotaesan organized a saving union with his nine disciples in 1917. He told them to restrain from smoking and drinking, to wear modest clothes, and to live in a simple manner. He tried to awaken the people by motivating their lazy spirit and body through cooperative work. He even bumed charcoal'to increase the finance of the Saving Union. One year later, the union- members succeeded to have some amount of money. Ven. Sotaesan made up his mind to build a dam to reclaim the deserted land of Kilyong-ri, his birthplace. The neighboring people abused and ridiculed Ven. Sotaesan and his diciples for their recklesbness, for in the past many people tried to reclaim the salted land but failed every time. However, the diciples finally succeeded in the construction of the dam in a yed, upsetting other people's expectation. When members of the group were still building the dam, one of the wealthy neighbors, seeing them at work, immediately submitted an application to the authorities. As this caused some trouble over the question of ownership of the beach, the members became very concemed about it and deeply hated the neighbor. Ven. Sotaesan, however, said, "This trouble in the course of constructing the dam seems to be a trial from Heaven. Don't worry about this and neither hate nor bear a grude against our neighbor. Right will win in the long run. Even if this beach which we are reclaiming should happen to be owned by our neighbor through unfortunate circumstances, right will stand on our side. Moreover, as our original purpose in life is to

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28 WON BUDDHISM to serve him except help more people, not would beach that we would regret that the the beach will be along poor residents as we intended. Anyway, the From this point farms. for land part this of able to use a consideiable public welfare' the serve to failed have of view, our labor will not of the public' benefit the for only if your best During ihi, triul, do naturally' Then, other' the and yourself of and transcend ttre concept fairlY-" everything will be settled After finishing the construction, he assigned the members of the ptayer. group speeific locations and dates, and bade them start offering -pruy"., at the time is as followers: "At present, materialism is th. having increasing influence in the world today, while the mind of human beings ur. b".oming weak. In these circumstances' individuals, homes, societies, and natiols are not able to maintain equilibrium, and must remain in endless suft'bring. .Can we who have r$ade up our minds to help other people neglect this situation? Wc know of saints and beings sages *ho, with their utmost sincerity' gave prayers for all living is the this and received a response from Heaven. Now we hold that resHeaven time for us to pray incessantly to Heaven and Earth until material of masters pond to our piuyltt. Then people can be the ihirrg., instead of being tempted by tem. Our mind is equivalent to the mind of Heaven; our uirt,,rri will meet with the virtue of Heaven and Earth when the last bit of self-centered desire has left your mind. Everything witl then turn out successfull, as we desired. we should'be .orrriiors of the fact that we possess the ability to impress the will of Heaven and at the same timl should always be aware of your own responsibility to save all sentient beings." on the sixth day of october, 1919 (the fourth year after the foundation), ven. sotaesan proclamined that he had decided to choose the Buddhist Dharma as the key principle of his association, changing the name of the Union into the Buddhist Sesearch Association. At that time, he said, ',What wi: now need toknow and teach is Buddha's morality. Study the essential meaning of Buddha Dharma and strive for enlightenment to its Truth. It has been a long time since I was enlightened to Buddha Dharma and since then I have been putting emphasis on inspiring religious faith into the minds of people only by means of a11 unorganized teaching system, according to their intelligence. I have done this because I observed that your understanding of tle Truth is still far from complete.... If you are to be enlightened sen/e the public,

it will not be entirely meaningless

WON

BUDDHISM

to the genuine Truth and seek after the goal of the true discipline, leading all sentient beings into the path of wisdom and blessedness, Buddha Dharma should be the main principle in your teachings." Buddhism, however, had been ill-treated in Korea for several hundred years, and consequently the people lack reverence for it, so he feared that ignorant people might be very indifferent to his Buddhist teachings. According to him, true Buddhism will become one of the major religions practiced in the world. In the future, however, Budhism should not be the same system as that of the old Buddhism, but should be practiced by scholars and officials, farmers, artisans, and merchants. ' It should not be a Buddhism only for monks, but for all laymen. In Won Buddhism, since then, as for the way of worshipping the Buddha, we do not regard a Buddha image as a real Buddha, but we do know that all things in the universe are Buddhas, and everything we a.re doing is the practice of Buddha Dharma. As to the way of offering worship to Buddha, in its original sense, there is no particular Dharma Hall or Buddha image for offering worship to the Buddha. F)very place is to be our Dharma Hall and everything is to be our Buddha image for offering worship to Bufldha. In the April of 1920, Ven. Sotaesari announced the essential doctrines of Won Buddhism (The Association was again named Won Buddhism as the established name in t947.) in Mt. Bongraesan, Chonltuk Province. He stayed there four years, constructing a little cottage named Bongraechungsa. And Bongraesan Mountain is the historic lrlace for Won Buddhism, since Won Buddhist original doctrines were rnade here.

Residing in Mt. Bongraesan, he also started searching for a place the center of his new religious order. The present sites of the Won Buddhist Headquarters and Won Kwang University were chosen lry him rn 7924. In 1927, he epitomized his general teachings and published them in the book called The Code of the Research Association for Buddha l)harma. Later The Essential Views on Spiritual Cultivation and Study, 'l'he Six Great Essentials,'The Three Great Essentials, The Revolution ol Korean Buddhism were also issued. In 1943, just before his Nirvana, lrc hastened to publish The Canon of llon Buddhism, which is the basic sutra of Won Buddhism nowadays. Furthermore, in 1926, he revolutionized the formal and unpractical Buddhist proprietles by publishing 'l'he Code of New Proprieties which was appropriate for the times and t,o be

711

715 WON BUDDHISM

WON

modern life. In order to promote the idea of The Code of New Proprieties,he revised the book completely and republished it in 1935. It has been popularized and is still in effect today. On the other hand, he continued his journalistic and literary works. The Monthly Correspondence of Won Buddhism was first issued in 1928, and was continued for a few years until it was checked and forced out of circulation in 1932 by the Japanese occupational government. Also he published sixty-fivc issues of The Research Group Report from 1938 to 1943, when it was again forced to stop publication owing to the same reason. Here the explanations about Won Buddhist history until 1943 was not given in details. In a word, he was born and lived in the midst of many difficulties for his people as a great thinker as well as hidden social innovator. He susgesed bright visions to our people, and opened the new possibility for a new religion to come into being in Korean history.

BUDDHISM 31

For the Reform of Traditional Korean Buddhism

The book, published in L929 (the Fifth Year of Won Buddhism), is not a theologlcal exposition of the Buddhist truths from a scholary viewpoint, but a proposition of practical methods for improvement of the state of Buddhism in Korea. Nevertheless, because of that very practical intent, this essay not only grasped the conditions of Korean Iluddhism of the day accurately, but also accurately comprehended l,he truths of Buddhism itself. In it, all Ven. Sotaesan's (the finiter of l,his essay) education, thoughts and observations are manifest in the form of criticism on the state of Korean Buddhism. Also clearly outlined in it are all his later developments as the founder of a religion. l,hinker, and activist. In this essay consisting of nine chapters are set forth his concrete opinions on the problems Korean Buddhism of the day had to face :rnd solve. - Ed. from the Collection of Won Buddhist Publ,ications ( Vol.

(

IV)

)ontents

l. 2.

Introduction A View on the Traditional Buddhism of Korea ;1. The Real State of Monks of Korea

,1. Buddha's Wisdom and Ability

l-r. Towards the Buddhism Suitable for Korea from Foreign Buddhism Towards the Buddhism not for Minority but for Majority The Integrity of the Separated Subjects on Inner Cultivation The Replacement of the Buddha Image with the Il-Won-Sang Symbol 1). The Practical Ways for Worshipping the Il-Won-Sang, Buddha-nature

(;. 7. ll. \o

q o 5 a ho

r- q h

oS o\

oh I \

t h g\

I h g !r9

g 5 o 5 g h 9 qr + qr o \

The Great Master said, "All great Truths are closely intereelated and nothing can come between them. Human beings, however, not knowing this truth, place barriers between themselves. Whoever is enlightened to the principle of how to brighten up the mind by seeing into all things and principles will be able to attain great, perfect, and right Enlightenment. "

g h.r' S

l. lntroduction I, being not fully aware of every kinds of world Buddhism, cannot

Judge them in brief words. But there have been no doubt many improPer practices in Buddhism of Korea for a long time. If we are to speak

rrbout the practical methods for the renovation of the Chosun Bud-

716

717 WON BUDDHISM

reform the dhism, the ways can be summed up roughly in three ideas: in accordbe to Buddhism monk-centered foreign, old-fashioned, and respecmasses' the and times, current society, ance with the chosun tively. Not changing the basic tenets Buddha preached, wâ&#x201A;Ź should suggest people' the new ways o? practical life to fit in the present times and and should revise the systems and doctrines to lead the changing and modern societies. It is necessary and proper to supplement what deserves supplement, and to renovate the things to stand in the way of development. Moreover, it is about 2,000 years since Buddhism was introduced by way of phina. Naturally, Buddhism has come to the state of 3uffering iro-'rejection and giving corrupt customs despite of its achievements in the chosun society. Therefore, I believe that there should beign to remedy the trifle doctrines and systems out of date without disturbing the basic tenets of Buddhism.

A View on the Traditional Buddhism of Korea

Buddhism has had a close relationship with Korean society, and several hundred years ago 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, Buddhist monks, therefore, have carried out a transcendental and meaningless life. This is why Buddhist teachings have not been widely recognized by the general populace. Some people who think they know about Buddhism say that in some scenic places in the mountains there are Buddhist temples with monks and Buddh? images, and that the'ordinary people go to these temples to gives offerings before the Buddha images for the purpose of being blessed or excused from being punished. It is also said that the monks are disciples of the Buddha,s images, remaining unmarried, with shaved heads, in ragged robes and with beads in hand, calling the name of Buddha and reading sutras, going around with a sack on their back begging alms from donor, paying their respects even to the lowest and poorest persons alnong btaitt*y 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 who

WON

BUDDHISM 33

nre born with an unfortunate situation who axe supposed to become monks.

Furthermore, afirong the monks who are versed in the Buddhist l,ruth there are supposedly those that can tell a place for the best home site or burial ground. They are also said to be able to bring winds and rains, move mountains, and walk across water. However, it is also said that such a man would rarely be seen even among thousunds of men, and that therefore Buddhism is an unrealistic religion not srritable for ordinary people, with temples which are surrounded by lrcautiful scenery, but which are just nice places to visit for relaxatioh. I t, is also said that if a member of a family is a temple-goer or a monk, l,lrc family vi,ilI experience bad fortune and their descendents will n(,vcr be prosperous because Buddhists practice crearnation. Thus, to l,lrc general people, the Buddhist monks have been regarded as unusual Irrrman beings. l,r>

In these situation enumerated here, hou' can we expect Buddhism be prosperous and draw a favorable impression from the poeple?

The Real State of Monks of Korea

I, being a member of the Chosun society and ignorant of Buddhism, by some chance got to know the, profound truth of Buddhism and lrclieve in it, so that I have come to say the real state of monks of to a certain degree. Acutally, the monks have carried out their lives worshipping magnil'it:ient Buddha images in splendid temples constructed at scenic places rcmote from everyday society. They have cut off all wordly relationships while enjoying the rustling of the wind and the loveliness of the moon, listening to the music of nature such as birds singing and water flowing. Without a \ryorry, they have eaten meals and worn clothes which were offered by donors. They have had only to read suttras, practice Calling the Name of Buddha, Sitting-type Meditation, and sometimes stroll in the woods. Not all of the monks have had a life'of leisure, of cleanliness, and of taste. Old Buddhism was based upon monk-oriented doctrines and systems, it was not suitable for secular life. However rich and powerful a man may be in a secular society, he cannot enjoy as much a free, r:lean, and tasteful like as even a poor monk does. Viewing from the miserable conditions of our country people, monks are little short of (

)hosun

719

718

WON BUDDHISM

supernatural hermits. But our peasank engaging in farming land make bare livings on coarse food such as barley water, soybean paste' soy sauce, und ,o on, suffering from the midsummer heat in the hot thatched houses ur',d getting bitten by fleas, mosquittos, and bedbugs. Moreover, immediately on cropping the harvest of the year through painful hardships, they are deprived of their farming products by their creditors. Naturally they cannot have their own vision or hopes only to draw a deep breath reproaching each other even among their families and relatives. After knowing the real state of the opposite lives of monks, how daren't the common people want to be a monk?

Buddha's Wisdom and AbilitY

The height, depth, and width of the Buddha's superior way are immeasurable; his wisdom and ability cannot be expressed through words, written or spoken. Generally speaking, however, ordinary men know only that there exists a birth and a death, and are ignorant of the eternal life; but Buddha was enlightened to the principle that there is no birth and no death, but rather eternal life. We are also ignorant of the principle of even our own self, but the Buddha tlroughty knows the principle of all things in the universe' We are not able to differentiate between the way of good and evil, and usually follow the evil way. But the Buddha has the ability to deliver himself and to save all beings in the universe' leading them from the way 9f evil to the way of goodness. we do not know why happiness and suffering come our w&Y, but the Buddha knows about the happiness our own selves' and suffering which natually happen -and or are created by do nbthing foi we can happiness blessedness from fall when we ourselves, but the Buddha is able to restore his blessendness and happiness. We care little about our wisdom, whether it is getting bright tr dull, but the Buddha brightens wisdom when it loses its brightness, and keep it continuously bright. We are apt to commit many wrongs' from being affected by covetousness, anger, and foolishness; the Buddha, however, sees Non-Being through Beings or forms, and Being path of through Non-Being. we are ignorant about the six Paths: the ghosts, and Heave-n, of human beings, oi sutra, of animals, of hungry viviparous, of hell; and we are ignorant of the Four Forms of Birth: ovoviviparous, water-borned, and metamorphic, while the Buddha knows even it'," Reason of the transformation of the Six Paths and

WON

BUDDHISM g5

the Four Forms of Birth. We never care whether we hurt others for the sake of ourselves, but the Buddha does things in the spirit of mutual interests, and when he finds it necessary to give up all his own interests, he gives them upn cven his own,life, for other people, as though it were his own blessedness and happiness to do so. We are in possession of only a limited number of things such as our own individual homes and our blood relatives. The Buddha" however, said that all things in the universe are the Buddha's home and all sentient beings are his family. Those who lack in understanding Buddhism take my remutrks for lryperbole. But every word of them' would be taken as'golden sayings and sagacious ma:rimum by men of profound knowledge in Buddhism. 'l'he wisdom and abilities of Buddha is really beyond description. Broadly speaking, the doctrines about attaining Buddhahood and salvation is high, profound, and numerous.like Mt. Sumisan (the highest rnountain in the world imagined by the Chinese Buddhist: translator's note), the Hangha River, md the Sands of Hwang Hwa River, including all the universe. Wifh this wisdom and ability of the Buddha, we are to devote ounselves to delivering all living beings.

Towards Buddhism Suitable for Korea from Foreign Buddhism

Since Buddhism was founded in India and introduced,into Korea l,y way of China, most of names of persons and places, nouns and l,crms about Buddhist doctrines are composed of Chinese or Indian languages, so that Korean people find difficulty to learn Buddhism

without distinctionof age and sex and knowledge. Therefore, it is not necessary for the Korean people to be wedded l,o the old customs of Chinese, Indian, and old Chosun Buddhism. Iteturning to the primitive and original purports of Buddhism stressing t,he supreme ways of Enlightenment and delivering all sentient beings, we should issue the easy Buddhist textbooks in Korean language, at:cepting the old scriptures as only good guides to the study of Bud<lhism.

Those who search for the principle of Buddhism are to give careful nttention to the reformative articles of old Buddhism to attain enlighl,cnment in a comparatively short time. It is most unlikely that we get cnlightened through the difficult old Sutras needing a Iong time to leam

751

750 WON

WON BUDDHISM

with busy- and our Korean people occupied their -society at one's own choice. spare moof use nest ,nJ1 make the affairs oi bustling

with great delight to make in arriving at the "rr.rr* or Buddhism at a proper speed' the destin"tio., Jt Buddhahood for Majority the Buddhism not for Minority but

ments

Towards

based upon-.1on|-ce"':'-:d doctrines Because old Buddhism was for secular life' As a result' ordinary and systems, ii *", not suitable guadhist religion' and were rarely even Iaymen-w"r" o.rt iaers to trre ;;;ipl"t'oI i *""ttors of a Buddhist listed a-i Buddha,s immedirt; distinction through Buddhist order, urrles, th"y achieved- pu'ti"*t"' works or studY.

Religionhasmeaningwhenitteachespeople.Monks,however, could busy in the remote mountains' Ho*' then' Buddhist go to the temples to be taught? The

established temples

people find ti*" to scriptures,also,wereCo.mposedofph,*,..andcharacterswhichwere by ordinary pe.ople, intellitoo difficult to be taught ano understood or yo"g' As to their way of gent or ignor""t, *"tt't' female' old as such, lived on the alms living, the monks, without a,,y occupations inadequate and impossible way and offerirrg, oi-donors, wtrictr is anwas also strictly prohibited for of life for the majority. Marriage

*tlfiln

instructed only in the forregard to propriety, monks were not the proprieties which are. nemalities of grrdalrirt *"*riip *a [nui' lives encoinpass the cessary fo, ,*ri"r life. Ho-*,-1fren, 9ot1l-d order, we will not make New totality of existence? tr.r.ror., in ihis anydistinctionbetweenmonksandlaymenintheirbasicrightsa^s of their Buddhist study and members of the Order, but the degrees Also' we will make no activites will be the standard of distinction' as to their succession to the distinction between monks and laymen

tu*i.*rres

the be'evers for moral training will be established where

areliving,andscriptureswillbecomposedoftheessentialsofthe t!1t the majority may use and underteachings, using easy *o'a', 'o to iruu. suitable occupations' stand them. T-he rnont<s wiit be allowed We will not observe the alland maniage for monks *iiiU" optional' worship to Buddha' but will toocomplicated proprieties of formal of ordinary tife by emphasizthe most approprieties leam more about

ing the way of offering worship

to Buddha everywhere

BUDDHISM

and in every-

thing.

As for the lives of monks, it is desirable, except on special occasions, for us to engage in scholarly works during our youth,. and in our middle age to learn moral philosophy while carrying out missionary works.

In our old

sixty we will find a scenic and quite place adequate for a secluded life, away from worldly attachments and desires, and there we may study thâ&#x201A;Ź problem of birth and death. In autumn and spring, we rl&y, in tum, visit the temples in towns and cities, giving our best in missionary work. In winter and summer, we will resume our moral training, thus leading our everyday life age passing

into the perfect Way. Regardless of monks or laymen, all the doctrines and systems should be popularized in accordance with the current times and people. It is also not desirable to put much emphasis only to the Enlightenment to the Nature and Fostering the Nature exclusive of Utilizing the Nature in actual life. Well harmonizing the Three Essential Learnings, we should devote ourselves to establishing the essential ways of human life and the essential ways of training not to be deficient in fitting

itto the current

age and

public trend.

The Integrity of the Separted Subjects on Inner Cultivation

Old Buddhism taught the scriptures, methods of practicing media-

tion by pondering on Kung-an, the abstruce questions, methods of Calling the Name of Buddha, how to chant incantations, and methods of Offering Worship to the Buddha. In teaching all scriptures, it orginatly intended to introduce the Buddhist doctrines, systems, and history. By letting the Buddhists practice meditation on Kung-an, it aimed to elighten them to the profound Truth which is otherwise difficult to teach through sciptures or verbal explantation. The method of Calling the Name of Buddha and other incantations were taught for beginners of Buddhist study whose minds were too strongly occupied with worldly desires.and attachments to permit the concgntration required to get into the right Way. The methods of Offering Worship to the Buddha were taught to help the believers in the successful achievement of ttieir wishes and to help them in doing Buddha-work.

753 7s2

WON BUDDHISM WON BUDDHISM

Itwasnecessary,therefore,th+eachbelieverpracticeallthese practical courcesofstudy;butithappenedthatSomeofthembecametoatta. these courses. Holding to the ched to only ;;; ;, two of hindrance a became groups, which way, they divided-into different "anO in practicing their mora) trainto the trr. g.rdat iJ, in believing integrate a,, th; Buddhist training

ing.

Hence,

courses.

"r"

decideJ

Inordertocultivateourwisdomindoingthesethingsandin *. have trained in the many kung.an

understanding these principle,,

ofthemeditationsectS,studiedscripture'ottheteachingsects,and those kung-an and scriptures from have selected the most essential d be the Study the of complicated aott'i""t and il;-"" the- Name of Buddha' of Calling"o"tt"t ttr.'p-t-ittices Principles. and of Facts of have been selected as the courses incantaiion of and meditation, of CultivatingSpirtualstabilityinolder.to,integxatethemind.The in the Pr;nciple of cause and practice in pI;;"p" and tnl tiaining trrl study courses for the selection Effect and i* trre Fou, GruJ", are ofRightConduct,whicharethemostadequateforsecularlife.Accorto practice these three great practice dingly, we require the believer studv or "t'ti::T;n"fr'. continuar nra-3tice 1l:^"::::'-1::,i1" power to gain an insight into Facts practiFacts and principles, *. *itiuituin u, t1" guddha achieved' By and principtes without trirai"r,"., of spiritual stability, we will attain ilr tr,e c"riir"tiJn the

cing

,orrl",

theBuddha,spowerofSpiritualstability,wewiltattaintheBuddha,s circumis undisturbed from external power of Spirituat Stabifit, wtrich t'"";ii;ough Right coirduct, we will training in the courses of r:f:,r* between iighf and wrong' and we acquire the power of distingUishing power .o,,,Ju enabling us to attain the use these three gxeat po*.r, "s way.for the practice of offering necessary the us rhow our wish., oiloilt9, then all doctrines will become worship to Buddha in or, "iffiav oi*o*r iraining of the followers will become united, urra irru ,nethods harmonized.

S.TheReplacementoftheBuddhalmagewiththell.WonSang SYmbol

occasionally,ithadbeenusefultoworshiptheBuddhaimageasa

method of teaching Buddhism, but it has gone now as far as to impede the sound development of Buddhism, setting aside its necessity. To t,ake an evidence, farmers place puppet scarescrow in the center of rice fields to prevent birds from pecking out grain. At first, the birds are x:ared only by catching a glimpse of the puppgt clothed in human <'lothes. But after many trials of getting near it, they come to know the ;rrrppet's real appearance at last. Later they develop into the stage of l,aking a rest and excreting on it. If a bird is clever enough to disr:r'rn true fronr false, how much more so should we human being be! LJsualiy monks misuse dignified Buddha images to make a living of l,hcir o\Mn on the pretext of worshipping Buddha. Buddhist followers rnuke food offerings when observing Buddhist service. This practice ;rlso injure the prestige Buddhist temples. In this sort, Buddhist temples lre degxaded into business sites. In our society, people simply take in l,he worshipping Buddha image to be true Buhhist way. But in real case they do not know the basic principles of Buddhism. Worshipping Iluddha image has also many problems in laymen's homes for its diffir:ulty in making and placing it for its large size. The monks worshiplring Buddha images in their temples take pride in doing it and think of themselves as direct descendents of Buddha, while the general l:rymen feeling alienated sense cannot seek consolatidn from religion for not having Buddha images in their homes. According to Buddha's rryords, all things in the universe contain the tluddha-Nature within themselves. To put Truth in a word, it is the Iluddha-Nature. And its shape is Il-Won-Sang composed o-f all things in the universe. For this reason we can well account for the cause and effect in details of our punishments and blessedness. For all beings in t,he universe are incarnations of Dharma-kaya Buddha, and everywhere one looks one sees incarnations of Tluth-Buddhq while everything one does can be considered an offering of worship to Buddha. The a<:tual and successful method of offering worships to Buddha is to be practiced by wroshipping Heaven and Earth when we are being blessed or punished by Heaven and Earth, by worshipping our parents when we are being blessed or punished by them, by worshipping our brethern whep we are being blessed or punished by them, and by worshipping l;rw when we are being blessed or punished by it. Since the mentality of all mankind is in a state gf development, therb are those who may recognize the existence of a principle of blessedness and punishment whenever they face some happiness or

755 751 WON

WON BUDDHISM

BUDDHISM 4I

_ 19 figure the shape of Buddha-Nature, it can be shaped after Il--_l Won-Sang (One Round Circle) with its contents tf the Four t Graces. If we are to enshrine the Il-won-sang Symbol, we can l/1 | r:./ ao in so multiful ways to suit our own conviniences. For I | I examples, we can canle the symbol in wood or embroider it r in golden thread on silk fabrics just like the form. Painting it on common cloth or paper with brush will do.

principle'

the existence of the suffering. when they come to recognizeof blessedness and punishment' they will try io ,"*.r, for the so"i"t they u*o*" clear to them' when Any' the meaning of its principr" *ili it' in believe will ct"arty, they come to understand the principte one,intelligentorignorant,*hodiscoversanobjectofworshipwhich rewarded with peace of mind' can reasonably be believed, will be people to practice offering worwe should not expect some'otrr..

shiptoBuddhato,tt,"sakeofourselevsaswasdoneintheolddays, Believers are supposed to know but must practice it for ourselves. Buddha' t o* to practice Offering Worship to of Buddha worship adequate pt"ttice steaai and Without constant to tealtze successful results from for each situation, we can not expect bl"""d or faulty relationship with

it.

Therefore, whether we

tur"

otherpeople,orifwebecomewealthyandnobleorpoorandlow, of ott"ting Worship to Buddha all depend upon good o, uuJ itu"ii""man who is blessed with fortunes through or, *ur! torlnur lives. A of Dharma-kaya Buddha Il-Wonand wisdom is aware of the'i,i""ipr" Sang,worshippingallthingsintheuniverseasBuddhas.Sinceheseeks thesourceofblessedn",,",dpunishme.n.tinhispracticeofoffering fulfilled without fail' Therefore' worship to Buddha, his *irhe.^ are weworshipDharma-kayaBuddhall.Won.Sanginordertorespect uui also all things in the not onry the Buddha i-uel--; a Buddha universe as Buddhas'

AsfortheperiodwhichtoofferworshiptoBuddha,continually in the pasi is improper' Depending offering worship, as has !.:, done onthekindofworshipbeingoffered,u',ai,ordertomaketheof. should be practiced for several fering effective, some torm, Jf tffering oth"t' should be practiced for thousands or millions of lives while severaldecadesorfor,",e,ulhundredsofyears,othersonlyduring or year" *hit" certain offerings will one lifetime or for several months a short time' our offerings to Buddha be effective if practiced for only they are practiced for the wiII be realistic- and will be successful when results that we wish the proper rengtr, oi time, d";;;;il; "" the alt beings in the universe worship offering to achieve. tt ur"ioi", *". Buddha image. onry as Buddha instead of worshipping

'^ t % {5+.5*16*.jf,t!}<a5i}f:tlf,*1f,*}fa.9<St!f}S{.Xtg*g

g. The Practical Ways for Buddha'Nature

Enshrining the ll'Won-Sang Symbol'

+J<{j,f{lf

*j6tf<-+.X{5U*gg

{t{{!6$t!6:*j<

One of the disciples said, "A certain man came and asked me who the Great Master's own master is. I replidd that our Great Master attained his own self-enlightenment, and that he had no private teacher." The Great Master said to him, "If anybody comes and asks abqut my teacher again, answer him this way: 'He is our teacher and at the same time we are his teachers. " Another disciple asked, "Among Buddhas, who is the spiritual antecedent of your Law?" The Great Master said, "Now the world is in a transitional stage, but Shakyamuni Buddha is my spiritual antecedent."

757

756

WON

WON BUDDHISIT'I

,,silhak" Thoughts Represented in won Buddhist slogans by Dr. Chon-eun, Song used for a long time in The word of Practical Leamings has b-"9" It can be interlearning' useful our history to mean any practically on silhak in the Researchers preted in a broad or narroYv sense "tit ". at a certain product historical past tended to view silhak not a.s a came to silhak that a way such in period in our history but handled it that.had existed in be confused with many other "practical learnings" meanlvery kind of practical our history and in China that *.r" used to learning. group of Confucianists Around the end of Koryo Dynasty, a new the corrupt Buddhism' against sitrat< called yehak (the study of rituali Silhak pi""ttv Neo-Confucianism cauea and Confucianists of early Yi derived Confucianism both are against tt e meieiv rtretorical Sajanghak. stabilization and mainfrom Chu Hsi, *a gfeatly "orrtriLrted to thewords, Yehak and Newother terance of feudalistii social order. In realistic necessity for the the bf but confucianism were developed stabilization of the Yi Dynasty society' formality and Neo' But, in mid-Yi Dynasty, Yehak which stressed gradually proved of little Confucianism which is highly conceptualized evils of the feudalistic practical value to the society and the t<ingdom as within the ruling 'class society accumulated and factional disputes lost their intensfied. In other *ora.,-V.fr* ",'i Nto-Confucianism significance as practical learning'

trend in learning arose ' was ,rpon this background that a new fortheestablishmentofaschoolofrealisticsciencesthatmeetsthe trend in leaming and to requirement of the society. since the new situation of the country' the establish a realistic approach the actual called the school the scholars themselves, as well as later historians, Silhak School. of the new trend Those who recognized the value and significance period of Korea's the of learning first *.iu such patriotic -scholars ofscholars used the new enlightenment. These patriotic, enlightened for scholarly purpose u, .piritual resource not only trend of tearning -p"iri"ti., " potiticat, sd culturar activities. Even though but for their -Silhak School could not envisage a modern the originators of the to bring in a modern society, as it is now today, they certainly strove

BUDDHISM 49

society, seeing indications of the disintegration of the feudalistic society. This is evidenced by the fact that they seriously discussed ways to bring in pragmatism in actual life and social organization, as in landowing system, industry and commerce, and production. The beginning of the Silhak movement came as early as late seventeenth century, but it was in the eighteenth cenhrry that Silhak can be said to have formed a school. The word SiLr'ak has to be used as a proper name with historical significance, much as the word c'Renaissance" is used as a historical proper name. In my opinion, our understanding of Won Buddhist slogans can be deepened by studying to characters and aims of the scholars of the Silhak School, for Won Buddhism originates from Korea in the nearly coincident, although late, period with the Silhak Movement. Won Buddhist Thoughts also can be grasped as one of the Silhak Movements come into existence in Korean history with the background of Buddhism. The following remarks will give good accounts of the characteristics of Silhak in Won Buddhism. I

lntegration of Spirit and Body

The founding slogan is shghtly different from the thought of Integration of Spirit and Body for its emphasis on Spirit. But there is nothing exhaordinarily different as compared with the latter. The founding slogan is more comprehensive concept inclusive of the latter. (The founding slogan is "As material civilization develops, cultivate spiritual civilization aceordin gly. ") The practical elements of Integration of Spirit and Body from the view point of Silhak thought are as follows: 1) Ven Sotaesan emphasizes the importance of labor and work, 2) put importance on economic life and industry, 3) takes a affirmative view of and admit science and techonology and 4) tries to accomplish not only the religious ideal but also bodily health. In these respects, I think, the same is tnre of Sil.hak Thoughts searchrng for the dual pufposes of spiritual and material ideal. Here, of course, spirit is not empty and impractical theory sticking to ism and ics, but can senre as an accelerator to promote social welfare. If any religion impede the constructive development of present society, it drifts away from Silhak at the same

759

75E 44

WON BUDDHISM 45

WON BUDDHISM

'time.

not restrict only to material or social social ailtechonologcal enhancement but to metnal food to cure ments. ven. sotaesan, the founder of won Buddhism, 8ot enlighrelationship with tened without any help of Buddhist teachers and any of practical Buddhism, envisage the construction of a new world full thoughts in religion as well. supgrviAt the eart] stage of the foundation, Ven. Sotaesan while Kilyon*-d, at land sing his nine dir"ipi"r building a dam to reclaim work' his birth place, ,uid, "You are not accustomed to such heavy Order' our of the This hardship you are now suffering, as'intiators you will is quite different from that of of ordinary people' However' initiate to meanigful find unique pleasure in doing it. It will be more just taking than a thing yourself through hardships and difficulties which doctrine prepare a over some other p"rror,', work. We must philosophy and study incoporates the toUowing teachings: that moral to of science should be compatible, *tti.r, might bring real civilization with harmonized be should the world ; that meditation in Moving Dharma meditation in Being Quiet in order that the study of Buddhist unity the for possibilities that might parallel orr pt""tical works; and together world the bring wilt of all doctrines must be found which great in peace like a family. Thus, to accomplish our task perfecfly, a aeat of effort on our part is naturally required' development, how.ever, does

of Won Buddhism. To take a good example of "actual" doctrrnt, Offering Worship to Buddha is the one. It purports that all beings in the universe are incarnations of Dharma-kaya Buddha, while everyl,hing one does can be considered an offering of worship to Buddha. So the actual and successful method of offering worship to'Buddha is l,o be practiced by worshipping the very object when we are being lrk'ssed or punished by it. As for the period during which to offer worchip to Buddha, continually offering worship, as has been done in l,ltc past, is improper. Depending on the kind of worship being offered, :rrrrl in order to make the offering effective, some forms of offering should be pyacticed for the proper length of time, according to the rcsults that we wish the offering to achieve. Ven. Sotaesan once said to his diciples, holding up his fan, "People want to know the Way in order to make use of it. If we are unable l,o make use of it when it is required, what good is it and what is the rrsc of knowing the Way? If I do not know how to use this on a hot rlay, of what use it is to me?" As well demonstrated in just above s;rying, "actual" or o'practical" in Won Buddhism means the integral,ion. of actuality and Truth. 'In a word, Won Buddhism is so doctriniz.ed as to meet the demands of the times, to be suitable for actual lift:, and to be popularized. nsl)()ct

Meditation and Buddha Dharma in the Actual Life

Putting Buddha Dharma into Practicat Use

The word of ':Dangcho" (just the place where you are now) is well lxlrressive of Won Buddhist meditation. As fully recognized in the r;logan "Practice meidtation continually, practice meditation everywhcre," the main characteristics of Won Buddhist meditation is not l,o level the actual situation where you are now. In the past the practice only in Being Quiet wes much emphasized lrct:ausâ&#x201A;Ź mundane work and moral practice were considered as incomgratible. Successful study, however, is realized through successful rnundane work, and successful mundane work leads to successful study, so that both of them can enable you to get enlightened. Won Buddhist meditation has something in common with Silhak :rs far as the emphasis on reality is concerned. According to Ven. Sotaesan, at the earlier stage it seem to be difficult to practice medita-

ven. sotaesan stressecl the need of making the best of Buddhist from the real Dharma usefully in everyday life. Buddhism separated

life, he thoughtl did more harm than good, rather producing a thousan-d real lives' It evils. Truth is not far away from the actuality or reality of in life; found is truth Buddhist that gives a very meaningful suggestion the to deny mean don't I that, all For life is Buddhist truth itself. follownot Buddhism religion. in the cardinal nature of transcendence ed by the sound living method, is nonsense itself. ven. sotaesan frequently used the term of "practice," "reality", and "aCtuality" cOntrasting them to "falser" "vanityr" and "fUtility"' The term of ,,actually moral training" also demonstrates the silhak

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be practiced tion, but, after mastering its method, meditation "'i' by a mechanhammer a holding easily while holding a hoe b{ u farmer,

by a clerk, and doing adminidtrative business by and going or "n"J"t an official. One can piactice meditation while coming to look for a have one that all at while at home. There is no reason to mediquiet in order being for need place to meditate, or argue the

ic, holding an

tate. while -Yt'' Formerly, meditation was abstract, principle-oriented, problem one fact itiett' By the w&Y' Sotaesan shifted its importance to neglect sitting type arises here. It,s about whether won Buddhism takes a compiemeditatior, ,igiiiv needing formality. Won Buddhism sitting-type meditahensive position. During regular training session, tion is intensivelY Pragticed' and shelter to live Men need to have food to eat, clothes to wear, would become imperfect' In in. If we lack in any of these, our lives of spiritual power' that is' the same way; *" ,rula to rrave three kinds of study of Facts and the powe, of'spiritual cultivation, the power when wanting Principles, and the power of selecting Right"ousnes'will be achieved things one of them, it cam hardly u" .*p"cted that the Perfect perfectly. ifr.r"fore, on the basis of the Principle of the perfect on insisted Integration of Soul and Body, Ven. So-taesan concerning essentials integration oi o* physical iil", and -the three life' spiritual our practice-for the spirit-concentraiion, wisdom, &d great want of- realistic r.e.sein Through the study of silhak, I feel today, and can examine arch based on actual situatio, oi our nation society thirsty for living the influence of Won Buddhism upon Korean philosophy in modern and past times alike'

BUDDHISM 47

News Corner I

)

Won Buddhist Temple Newly

Built in San Francisco

Won Buddhist Temple in San Francisco was newly constnrcted; Dharma-kaya Il-Won-Sang was enshrined, Aug. 13. A minister was assigned to mission in the temple.

Sisterly'Relationship to be Established between Won Buddhist Te mples and Institution

Won Buddhist devotees working at institution other than Won Iluddhist temples are to visit the temples at least one time a month l,o animate the enlightenment activities, the chief of Enlightenment Section said, Oct. 6. Although not residing in the temples, Won Budtlhist devotees at the institution will concentrate their efforts on cnlightenment achievements, having close relations with each other.

for Cultivating Morality Held at Seoul The First Convention for Cultivating Morality, sponsored by the Won Buddhist Laymen Youth Association, was held with the participants of 1,500 members from 13 districts across the eountry at Seoul Won Buddhist Hall, Oct. 9.- The Prime Master Daesan said, "Moral l,raining is nothing other than cultivating morality. Moral training is l,he foundation for home management, governing a country or world, Convention

rrltimately leading to world peace." 4

) 4 Mins., I 2 Others in Chun's Entourage Killed in Rangoon

A powerful bomb exploded un the Burmese national cemetry in llangoon Sunday, claiming the lives of four Korean government ministers and twelve other ranking officials and others in the entourage of l'resident Chun on his Asian Pacific tour covering six regional count,ries. Won Buddhists pay solemn tribute to the victims of the explosion, and issued a statement to denounce the terroism in the name of revoltuion rampant in the world now, Oct. L0.

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WON BUDDHISM 49

Wonrni Association to Hold Joint

Exhibition

The members of Wonmi Association for the collegian artists of Won Buddhism put their eighLsix works on display in their second joint .show including six universities in Youngbin-kwan Hall, Iri, Oct. 21 to 25. The word of Wonmi means roundness and beauty. Park Kill-Chin, president of Won Kwang University, said those who engaged. in the field of culture and art should fulfill their responsibilities to enlighten the mass in this age of the loss of human nature

The Seventh International Meeting and Paekche Culture

for

the Study of Mahan

The Research Institute for Mahan-Paekche Culture, headed by Dr. Kim Jung-yong, the vice president of Won Kwang University, celebrated the tenth founding anniversary in the university, through Oct, 28 to 30. During the session, about 200 scholars, from the Republic of China, Japan, and Korea, to study the history of Paekche, one of the ancient kingdom in Korea, talked over the problems about Paekche with the title of "Comprehensive Review on the Culture of Paekche." Paekche was the main cultural source, especially in transmitting Buddhism to Japan in about A.D. 6th century.

Won

Buddhist Youth Association in Full Activity

Won Buddhist Youth Association is busy now preparing for the coming big functions in memory of the twentieth founding anniversary slated for July 7 to 9,1984. The book of "The Theory and Relaties of Won Buddhist Youth," covering the comprehensive problems relating to youths, was published, Dec. 15. The undergraduates in Kyongbuk, Won Kwang, Youngnam University, had the lecture meetings about Won Buddhist Thoughts, Oct. The Research Group for Rural Districts in Won Buddhist College held a seminar on the education of farmers, Nov. 19.

(Jnmaruied Won Buddhist Devotees bacy

to Take the Vow of Celi'

Unmarried Won Buddhist female devotees, 64 including 2 men,

took the vow of celibacy in the Memorial Hall, Headquarters, 6. In wol Buddhism, under the system of devoLes, evenIri,a

Nov.

married man can become a devotee.

December

lulemorial Day

A memorial service was solmnly observed across the Won Buddhist f'arishes including the overseas temples on December rf enshrined soulds is increased frorn-1,?80 to 1,gQ0. 1. The number

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The conference for Won Buddhist Thoughts is held at the Won Buddhist TYaining Center in [ri, Dec. 22. The annual meeting, held with the title of "silhak Thoughts and Won Buddhism," includes the training of Won Buddhist professors this year.

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RIIDDHISM 6I

The members of Wonmi Association pose before camera. The joint exhibit is now on show at the Youngbin Hall in Iri through Oct. 2L to 25.

Forty-five old people are graduated from Won Buddhist'Iri School for the Aged, attachted organization to Won Buddhist Iri Temple. The school tums out 358 people since the foundation in 1975.