r978
VOTTTME
III
NUMBER 4 KOREA
5t6
5t7 VOL.
WON
lll
No. 4
BUDDHISN,I
r978
Editoriol '(The Tlrrth is not alond'
Published. by:
Truth is everlasting and absolute. AII sages and saints have taught truth and all people have thirsted for it. However, among realities displayed before our eyes we find some that do not'coincid"e with the teachings of sages. sometimes, it seerns that the truth exists far away beyond our reach. The more we pursue after it the farther it seems to slide away. So people are apt to deny the existence of the truth or fall in antinomy, that is, they give Iip service to truth, but conduct their lives in a contrasting fashion. Truth, however, is everlasting and unchangeable. whether people believe or not, truth exists as it always has. No matter how much the worl'd is out of order and wickedness abounds, truth is everlasting
Research Institute for Overseas Missibns Won Kuang Unioersity, Iri Citg, Cholla Pukto, Korea
CONTENTS
and absolute.
Editorial The Ideal of the Four Essentials On The Cultivation of Self-Ability by Prof. Kim Yung-Too On The Wise Man First by Prof. Shu Kyung-luu
The Education of the Children of Others by Prof. Kim Hong-Chul
Respect
WON BUDDHISM
11
for Those Dedicated to the Public Welfare
by Prof. Kim H'lung-Chul
The Four Essentials (From the Canonical Textbook of Won
15
Bu.ddhivn)
How to Cultivate Mind in Won Buddhism by Prof. Kim Pal-Kon
19
25
Truth is the mind of Buddha; the original nature of ord.inary people. When an ordinary man reaches an enlightenment, his mind coincide with truth. This truth is the master of the universe. Therefore, truth is omnipresent, invisible, untouchable and.seems not to exist'anywhere. Truth sometime seems to be existent and sometimes non-existent. To the enlightened people, the whole universe is truth, but for the ignorant, it is hard to find truth arrywhere. Truth does not belong to few people but to the multitude and always stands for the majority. Truth exists not only in a magnificient religious hall but also in a poor hut. It is not only in the divine heart of a nriest but also it is stirring in a poor, ignorant and miserable farmer. Therefore, truth usually stands for ordinary people rather than for
special men.
Truth is power and justice. Justice will never be discouraged nor defeated even in such a society that is dominated by corruption, injustice, unrighteousness, dishonesty etc. It is because justice is a powerful and irdomitable warrior like an invulnerable being. Sending off the old year and greeting the new y@r, we will stand before the Truth to make solemn oaths, that is, we will make the best efforts to follow the way which the truth indicates. We
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519 518 WON BUDDHISM
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will
become
the various far more thirsty for the truth when we face peoples and
problems to be settled by our-people and nation and the nations of the world. It is only truth we will flnd no place to stand without truth' is the only truth The that may root out all social evils and injustice' huoriginal restoring power to eliminate various public harms,by the practicing power by man nature. We will promoti orr national
truth.
to lake we believe that won Buddhism has been struggling whirling the of midst years the in the path of truth for over sixty
social disorder, corruption, and changes'
weexpectthis'ordertoremainasthetorchlightina'dark pollutants' It should world and ur 1nu pure springs which purify speaking' It should and hearing follorv the path of righteous s6eing, and to speak properly. not hesitatu to-iirie, [rop*rly, to root properly resolution standing on the eclge of 19?8, we shall make a strong the everwhich task our ,.p*"t"oy t"- do our best in accomplishingpoint towards. d;ti"s tiuth will constanily
rttt***
All
communications should be addressed toj Miss Pal Khn Ch<tn Director, Ooer seas Mfsslotls
of Won Buddhism Won Kuang UttioersitY Korw
The ldeql of The Four Essentiqls The Four Essentials are the religious idea through whieh all living together in a society and in the world attempt to construct a more progressive and peaceful society. All people seek freedom and equality, and there are two ways of realizing them: One is the internal way of self-awakening. Thg other is the external way of systematic improvement. If self-awakening is emphasized while the active systematic improvement is neglected, the ideal will become lofty, but the realization of the ideal in actual life will be very weak. On the other hand, if we do not pursue the basic value of self-awakening, but instead pursue the achievement of systematic improvement, the gain will be of a temporary rather than eternal nature. Won Buddhism attempts to realize both the spiritual awakening and the innovatioh of system spontaneously through religious rnove'lVon ment and this may be the ideal of social salvation from the Buddhist point of view. The doctrine of "Cultivation of Self-Ability" means to accomplish all duties and oblieations which human beings should do: they are the everlasting tasks of human raees in all agefi and societies. fn order to perform the duties or obligations, serious self-awakening along with improved social systems must be attained. people
"Wise Men First" intends to form a more progressive society which consists of Iearned men who under,stand that people must transcend all distinctions between humanity, both social and racial. They will also become &ware of man's lack of knowledge and attempt to fill this emptiness accordingly. Various levels of social positions and distinctions of human rights must be ignored in learning and cultivating the inherent knowledge we all possess. Personality and capacity should be centered in appraising a qualification of human beings. If is the everlasting human task to learn in this way and to make constant progress, and in realizing this, we must maintain our self-awareness to insure continued social improvement and the maintenance of our social sYstems. "Education of the Children
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of Others" means to educate
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all
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of our juniors including one's own children and those of others under the spirit of equality without discriminating between our own children and the chiidren of others. In this way we may promote world culture.
will not be accomplished by establishing a scholarship juniors with system only. It is more necessaiy to regard all of our in standpoint own our of conscious be and to tire spirit ;f equality humanity' towards duties our of history and ,,Respect for Those Dedicated to Public Welfare" means to build a society in .which those who are dedicated to the public welfare and in addition everybody is encouraged to dedicate ,r" "urpected, actively to the publie concern. The self-centered, selfig}q himself of thinking must be broken down and publie welfare should ;;t -pro*oted in preference to it. This is the everlasting ideal of all U. human races anO of the world, and the urgent realistic problem. The way to realize the idml is to attain self-awakening and to form a sociai system which may support the realization. In brief, the Four Essentials attempt to form the societies and the world of peace and mutual prosperity by treating each other as a iruth buddlia with the religious mind of piety. It also.points out the need for people of the world to realize their situation and to fulfill their dutY accordinglY. T,tris ideal
On The Culrivqtion of Self'Ability ba Prot. Kim Yung-Too When we review mankind's attitude towards life we find that, from the primitive societies of the past to the modern soeieties of [oa"y, there have been those who cultivated their lives through their ability to 6*n ahility, while others have not had enough and neighbours, relatives, upon dependent *rt a life,' but were when lives gave their up " even people, moreover, societies. Some upon. We ;h;t iu.t.a both uUiiitv and those who misht be depencled that societies; .rn ,t*o easily find the same case in many nations and de' being by is, sgme new or developing countries can exist only
*d-
pendent upon powerful countries, while others can maintain for
themselves.
Nations and mankind, in general, if they are dependent upon others, may become the weak who are not able to do their duiies nor elaim even their own rights. Such phenomena happens around us constantly. The Great Master Sotaesan, the founder of Won Buddhism, after his great enlighten,ment to the Truth of Il-Won-Sang, looked over the world, and perceived the serious problems caused by the dependent life of people. He knew that peace and stability would not settle on the earth until individuals, especially women, nations and, societies are able to cultivate their ability to su,pport themselves and to equalize po,wers between them. From this point of view, he offered four proposals; that is, the four Essentials: "The Cultivation of Self-Ability," "The lViseman First," "The Education of the Children of others," and "Respect for Those Dedicated to Public Welfare." He made those four proposals under the Truth of Il-Won-Sang methods to renovate the world into a better one where people are equally prosperous. At the beginning of the Four Essentials, he insisted on the Cultivation of Self-Ability for all people. The principle of Cultivation of Self-Ability in the Canonical Textbook of Won Buddhism teaches that unless one is an infant, senile, or ill, one must cultivate Self-Ability so that one may perform one's unavoidable duty and obligation and, so far as one can, take care of those who do not have Self-Ability. According to this teaching, only an infant, the senile and the ill are regarded as the people who are not able to cultivate self-ability. Excepting those people, all ought to cultivate self-ability. We may find deep meaning in the Great Master's insistance upon the cultivation of self-ability as a religious training.
Study courses at school, however we ,may be unwiling to finish them, should be done for our future life, so the cultivation of selfability should be regarded as the indispensable training course to be followed. If all of us eultivate self-ability in this w&yr nobody should fail in accomplishing his obligation to existence.
Why should each of us eultivate self-ability?
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It
is, the Great
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Master said, to perform one's unavoidable duty and obligation and, as far as one can, to take eare of those who do not have self-ability. If we, in this w&y, do what we should do as human beings and try to show favor to others but avoid being in other's debt, this, then, is the very world of paradise and the ideal world that we are aiming
for.
depend on how women cultivate
their self-ability.
Societies in, the past gave serious consideration to women, and they suffered indeseribable contempt from other societies. This may be due to the social situations of the time. Inwardly, however, the greater cause was rooted in the lack of self-ability in women themselves.
Not only an individual but also a country can never enjoy perpetual peace without self-ability. This fact was shown from the Communization of S. Vietnam. Throughout the world, even now, we can witness such situations. It may not be necessary to repeat that the eultivation of self-ability is indispensable if we are to fulfill our duties and obligations to ourselves and the rest of rnankind. The Great Master pointed out two phases of dependency in social life in the past; First: If one has family or relatives whose means of living are more substantial than one's own, one depends upon one of these people or claims to live with thetn without trying to support oneself by,his own workirng. Also if one does not pay a debt, one's family becomes miserable because of the burden of repayment. Second: in the past, women when young, depended on their parents, after marriage on their husbands, and when old they depended upon their ehildren. Unlike men, they were uneducated because of the unequal rights between men and women; they did not have rights in social life nor had they the right to inherit property, and even their minds and bodies were so restricted that they could not behave of their own accord. The Great Master pointed out these facts in the past. These phases of life seem to indicate mainly the Korean society in the pa:t. but it is easy to find the same phases in histories throughout the world in the Past. The lack of self-ability or independency greatly effects upon all avenues of life. We can not expecb government or society to give us a satisfactory assistancd in establishing independence. A Korean proverb says: "Even heaven is unable to rescue people from poverty." The cultivation of self-ability is the task of every person which has to be accomplished as soon as possible. Particularly, from the historical facts about women, we ean perceive that the elevation of women's position in homes and societies
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What, then, should be done from now on ? Prior to anything, inwardly, self-ability and independency are to be cultivated and outwardly we must try to improve the social understanding of others. What, then, can those who are living on self-ability recommend to those who depend on others. The Great Master offered four directions about this. (1) One shoul'd not accep't the unrighteous dependence of those who have self-ability. (2) Parents should divide their inheritance equally and indiscriminately among their children, the second son and daughters as well as the first son, except in the ease of one who is unable to keep property. (3) After marriage, the financial life should be .manage'd independently; husband and wife should not indulge in love only, but should make it the principle goal to fulflll their duties and obligations to themselves and to others.
If. those who live on self-ability or independent power do not abuse their ability and treat both the independent and the dependent righteously, and protect them, they will ,become stronger and the dependent will learn from them the strength of indepe;ndence. Then, an ideal society of mutual cooperation and equality may be brought forth. Ven. Sotaesan presented the four articles as ways of cultivating self-ability for both men and women; First, one should not lead a life of dependence as was done in the past, unless one has to b'e dependent because of one's infancy, senility, or illness. Second, \Momen, like men, should be educated enough so that they can work in society. Third, men and wome.n should w,ork diligently at their occupations so that they may live comfortably. They rnust be equal in the performanee of their duties and obligations to family and nation. Fourth, the second son ought to do his filial duty to his parents, alive or dead, as well as the first son.
If
these four nrticles are practiced, people
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will acquire the in-
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525 WON BUDDHISM
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dependent power in three w&ys: spiritually, physically and materially.
In society, all unreasonable discrimination may be corrected impartially and each person will be treated equally. As the result, a society of equality will be formed in which people reeognize mutual benefits among themselves. Such a society will bring us closer to our goal of mutual productivity and perfect harmony. The Cultivation of Self-Ability will bear fruits rnore effectively through more consistent faith and practice of the Truth of ll-WonSan& the Buddha Dharma.
On fhe Wise Mqn First Prof . Shu KAung-Jun
"The W'ise Man First" means that the wise man is to be centered in all aspects of our human lives. It connotes that the wise man takes the central role in practicing the universal trubh, and that those who are in the position of leaders particulary have to possess the wisdom. It is most desirable for the sake of our bright, clean and constructive society to be composed of wise members. The more the wisemen are in a sbciety, the better the society becomes. On the contrary, in this human society, unfortunately, it happens often that unwise people occupy the central position; This causes great probIemg.
While living on this earth and in the modern age, we see rnany differences between developed and underdeveloped countries and societies. In the developed countries, more of the considerably wiser men take the central r,ole and, the social order is strengthened by them. On the contrary, the more the societies are underdeveloped, the more the discrirninative and unreasonable social classes are formed; the unwise men often have more power than the wise men owing to their background, birth and social position. We often see that even a wise man is forced to take a very low social position
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from an unreasonable discrimination of the social system, while an unwise man often dominates people and societies owing to his higher position. Our own country, too, was stagnant in the convention of a oriental society for scores of centuries, being tied up with the unreasonable system of discriminations. This caused our country to remain an underdeveloped country. Even in developed countries, there are problems when there are many unwise leaders. When the leaders are unwise they will cause many problems even if those leaders possess broad knowledge.
Ven. Sotaesan, the Great Master, emphasized that the ideal of "The Wise Man First" should be put into practice in order to overcome the unrea"sonable social systems in Korean soeiety. He also felt it was necessary for all leaders in modern societies to practice the doctrine in order to become perfect leaders. In other words, in the developing countries, unr@sonable social class and systems of discrimination should be abrogated and all leaders must pay attention to cultivating thgir wisdom. Ven. Sotaesan himself put this teaching into practice directly while he was running the Won Buddhism order which he established himself, and in training his disciples, he gave an example for social improvement; He was irrespective of the high or low social r.anks of his diseiples when teaehing them. In his missionary training and missionary dispatching, he never discriminated woman from man, or lower or higher social posi. tion, but always put his wise disciples in the first place. He neve,r neglected to train his disciples wisely. He says in the Principle of the Wise Man First in the Canonical Textbook, "As it is natural for the wise man to teach the fool and for the fool to learn from the wise man, if one in any situation wants to learn, one ought not to be attached to any unreasonable system of discrimination, but ought to fulfil only what one aims at." To construct a wholesome human society, all human raees should become wise men. In order to become wise men, all of us must ,be willing to learn, from other men who are wiser than ourselves, while teaching those who are inferior to ourselves and helping and leading them to the level of ourselves. Those who are in a position of leading people should be con, stantly careful to train themselves to acquire wisdom. What, then is wisdom ? Wisdom is the function of mind which can penetrate into all things and can discriminate right from wrong; It is also the powers of exact analysis and iutuitive j udgement which
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can perceive all the right and wrong, advantage or disadvantage in the human world and can understand clearly the unaccountable original truth of the Absolute Unity and its Components, Being and Non-Being. As a matter of course, we can not reach the perfect state of wisdom until we experience and attain the personality of sages. Human beings, if they make the effort, will acquire wisdom to some degree, even if there may be some differences in the degree. We may put into consideration the foll'owing two ways to acquire sueh wisdom. First: The constant pursuit of intellectuality is to be held. Even after the regular educational courses have been finished, if we neglect studying new knowledge, one can not escape from being left behind the rapidly progressing modern society. When Ven. Sotaesan said, "Let us change those who do not want to learn into those who are willing to learn," he taught that human beings should continue learning tttroughout their lives. To carry out lives wisely, we must withdraw from any kind of ignorant state by means of the constant pursuit of intellectual improvement. Then, our judgements in any adverse circumstance will become comparatively reasonable and we may be able to make use of the comforts of material civilization more effecttively. Furthermore, we may realize our inward self-awakening along with increasing the social iustice. Second: The cultivation of wisdom should be practiced in the course of our practical life. By elevating the level of our knowledge we may have the life of wisdom to some degree. However, the true life of wisdom can not be attained only through knowledge. It is ,because we perceive that, in the present day, the pathological state in modern society is caused rather by a misuse of knowledges than defects of knowledge or illiteracy. It is said that people today are people in ,."y knowledgeable but have little wisdom. It is true that of knowlby excess caused defect the in fall to modern ages are apt true rlo8rl: the understanding wisdom,'without poverty of and people their misuse is. Such life "Og. desirable the what iri ,i iife and their wanton make to trying conducts, wayward their for ic-liowleage behavior reasonable. To acquire the true wisdom by eliminating these aete.t., it is necessary to cultivate wisdom in the course of our life.
First of all, we How csn we cultivate and traiu our wisdom?
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sometimes need to have a very quiet circumstance. Besides, we have
to reflect upon our inward self, calming down the superflous thoughts and illusions which have been impetuously stimulated by outward circumstance. And also, the love for wisdom is indispensable. As Plato said, "Only the lover of knowledges may have wings," the course of life in which we experience the truth through our solitary thinking may be the way of cultivating wisdom. Ven. Sotaesan mentioned this as the life in meditation. In "The Articles of the Wise Man First" of the Canonical Textbook he said as f'ollows: If one finds a person whose way of using his original nature and whose conduct is superior to one's own, one ought to recognize that he is one's own teacher; If one finds a person whose ability to handle political or administrative affairs is superior to one's 'own' one'oug:ht [o know that he is one's teacher; If one finds a person whose knowledge of living is supel'ior to one's own, one ought to know that he is one's teacher; If one finds a person whose learning and technique are Superior to ones own, one ought to know that, he is one's own teachei: If one finds a person whose common sense is sup.erior to one's own, one ought to know that he too is one's own teacher. As Sotaesan taught, all peoplg through consant learning, may elevate their level of }arowledge and, through cultivating wisdom, we may become wise men. Our soeiety, when these wise men become centered, will become constructive, productive and desirable. The teaohing, "Wise Ma1r First," that is, allow the wise man to become the center ot' the society, will be the new direction towards improving our social structure in the modern age.
The Educqtion of the Children of Others bU
Prof.
Ki,rru Hong-Clrul
The Education of the Children of Others is one of the Four Essentials of Won Buddhist doctrine. The Four Essentials are the Dharmas which expound the four ways of establishing a comfortable earthly pararlise on the basis of perfect and impartial Won Truth.
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They are also the ways of Offering Worship to the Buddha through which all human raees may elevate themselves and develop together through practice. They are also the indispensable laws through which the world of equality eventually may be established.
In the Principle of the Education of the Children of Others in the Canonical Textbook of Won Buddhism, it says; "If the educational system is limited, or if the idea of education does not transcend the 'boundary of oneself and others, world civilization will be retarded. In order for all brethren to.be endowecl with blessed life, the public is to educate all younger generation, expanding the educational organizations and abolishing ,the boundary between oneself and others." The problems which are pointed out here are; (1) The defects of the education in the past, (2) the spirit of education which did not transeend the boundary of oneself and others, (3) the lack of a positive attitude toward education in order to establish a world of paradise.
The defects of the education in the ,past first have to be considered with Korean society as a background. As it is pointed out in "the Defect of Education in the Past," in the Canonical Textbook, the Korean society in the past lacked a positive, sincere encouragement towards education. The educational system itself was too discouraging for women and for people of lower classas to have any hope of being educated. Even the educated people used to make use of their education for the glory of themselves or ,of their own family instead of using their knowledge to serve other people. This might have beeri an unavoidable situation in a society which was dominated by selfcentered and family 'oriented thoughts. One of the worst effects of this was that rhe chronic disease of the society to keep their knowledge secret made it impossible to transmit some spiritual and cultural productions. The technique of manufacturing the mysterious tone and beautiful shape of the "Koryou porcelain" beeame discontinued in the long run, having been transmitted to no one outside the family. All efforts to reprodule it still remain unsuccessful. Itt such social systems, people did not pay any attention to the importance of education,
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forming an ignorant multitude which caused a social depression and national degradation. We may find a similar situation not only in Korea but also in almost all nations and raees. Second: The edueational spirit of people could not transcend the limited concept of ownself and the selves of others. That we do not transcend the limited concept of our own-self and other-self is evidenced by the fact that we still lack understandings of the deep truth, only pursuing our practical life. Viewing from the point of original truth, we can not set any limit between I and Vou,, or, my children and the children of others. AII lives which are rooted in one source are interrelated by one energy and keep their lives of immortality. All beings are brothers and Four Iives are the most intimate of families in one body. Therefore Other's parents in the present life may happen to be my parents in the past life-;,Other's children in the present life may happen to be my own children in future lives.
AII people, however, under the pressure of practical life have been striving just for their own children's education, and how many childless people have been. in despair at being childless; from the disappointment and dispair of being childless how often have they just squandered their fortunes. People should get out of the limited concept of one's own child and other's children, ffid try to educate others' children as well as their own. Third: An active attitude toward education is very necessary to create a pleasant society; In the Artieles of the Education of the Children of Others of the Canonical Textbook, it says as follows: ". one must help educational organizations to educate children whether or not one has children; if possible, one is to educate as many of the children of others as possible, with the idea that they are one's own children. A.nation and society must establish a wide variety of educational organization and must educate with a positive effort. In religious orders, societies, nations, and the world, the one who practices the afforementioned articles must be honored and respected in accordance with his meritorious deeds." This shows the conerete methods of the education of the ehildren of others. The first method is, if possible, to educate as many of the children of others as possible. Today we may find many peopte who
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dedicate themselves to encouraging the educational movement. Such encouraging of the movements of education should be extended further to individuals, societies, nations, and the world until it beeomes their.duty and the work of encouraging education becomes generalized in all societies.
systems.
The establishment of educational institutions are no less important. More educational institutions and systems should be established so that we may put the compulsory edueation into force, not only at primary and high school level, but also at the eollege level. It is fortunate that in many developed countries, eompulsory education is being extended to higher institutes corollating with the rate of economical growth. One more thins to be put into practice is that people ought to pay respect to those who dedicate themselves to educational tasks and encourage the learning process. Also, it is desirable that government show recognition to them.
The Iast prime Master Jung-San, the successor to the Great Master said, "By changing those who do not want to learn into those who are willing to learn, or changing those who are not willing to teach into those who teach willingly, we will be able to possess abundent knowledges from lives to lives."
It should not be considered solely &s a means of making a livelihood in our industrial society, rather, it should stress the hunian educational aspect more strongly.
The Edueation of the Children of Others is such an importpnt teaching that through its realization, inwardly one may establish oneself us a learned man for many lives, and outwardly one m?y contribute oneself to construct a relation where the lcnowledges; individuals, and societies of the world exist in a state of equality.
So far, we have studied generally the necessity of educating the children of others', the defect of the education in the past and the desirable educational direction we should follow. However, Venerable Sotaesan's the Education of the Childrm of Others' does not seem to mean simply any economical assistence or the increasing establishment of educational institutions. The eighth article of "Essentials of Daily Moral Practice" says that we must change those who are not willing to teach into those who teach Willingly. It shows that he insisted on generalizing the action of
teaching and education.
To teach other people, most of all, the teaeher himself mnst be the best learner. Every mornent of everyday, one rnust educate oneself. Also, in teaching other people, we must make use of all occasions to educate other people with confidence and sincerity through our words, conduet and mental attitudes. The effect of education never appears in a short period but will gradually appear after considerable tirne. Education should be pursued insistently and patiently. The pr"oblem of education, today, seems to have 'reached the stage where it should be sincerely reconsidered from the point of inward substantiality rather than from various outward educational ql{-
Respeci
for
Those Dedicqted
to the Public Welfirre ba Prot. K'itn HAung-CILul
Generally speaking, the mode of human life can be divided into three sections from a religious standpoint. The first is the egoistic tife which counts only one's own interests or advantages important; The second is the life of mutual interests which takes and gives advantages both to oneself and to others. The third is the life of giving advantages to other people and ignoring one's own advantages and dedicating oneself to the publie welfare. Most human beings belong to the category of egoistic life. Not many people have the life of mutual interest, and very few people are making a dedicated life to the public welfare. Today as well as in the past, the world is full of egoism. Therefore, it is really difficult to find someone who dedicates their whole life for the sake of other people's happiness without thinking about
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their own advantages and happiness. Therefore, neither those who carry out their lives smartly but selfishly, nor those who live in the way of mutual interest,deserve unoonditional respect and reverence. Those who dedicate themselves to the public welfare are the only people who are deserving of unconditional respect. Their conducb is seemingly foolish, sacrificing their knowledge, technique, health etc. freely for their neighbors. But we ought to respect those people. To saerifiee for other people, which happens rarely, comes from a noble spirit; It is not immitated easily by ordinary people.
who does not desire to satisfy himself? who does not want to have comforts and glories for his self ? The ,people who dedicate themselves to the advantages of other people, come,out of the bounclary of their own desires, and their own homes, but regard it their unmatched task to love and help all people and all living things to the best of their abilities. Naturally our minds are inclined to pay great respect to the dedicated people who sacrifce themselves for public welfare. In modern society, particularly, the people who dedicate themselves, making use of their knowledge, technique and property, only for the sake of others, are deservtng of comparison to saints and sages in the past. If Newton is ,the scientist who invented the law oI Universal Gravitation, then the dedicated people to public welfare may be call6d the sages who attained the Law of Human Gravitation. This is why the well-known four sages, that is, Shakamuni Buddha, Confucius, Christ and Socrates, are foll,owed by numberless admirers. Besides, haven't Ghandi of India, President Lincoln of America. Dr. Albert Schweizer, King Sejong and General Lee Soon Shin of Korea, been looked up to by not only their own people but by the great number of people throughout the World for their dedication to the public welfare? Those dedicated people do for other's sake willingly, but never from other people nor cherish grudges against them. They regard other people's happiness or unhappiness as their own, dedicating their lives to the public under the spirit of service and sacrifice for the benefit and prosperity of all human beings. So their career will be the most sacred and worthiest in the world. They are the most respectable existences who deserve to receive the highest e.xpect anything
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reverance and respect from the multitude. The highest degree of honor
on the earth,
if
any, should go to these respectable people.
There can not be a worthier life than that of. the dedicated people to public welfare who love and ,help other people. On the contrary, there can not be a shabbier life than that of those who just Iive for their own sake. The former is leading a successful life; the Iatter, unsuccessful. The Great Master, therefore, sai,d. "Those who make no account of their own desires and powers but just dedicate themselves to other people, deserve to be respected from the people of the world." He also said, "Those who are profoundly open-minded can not but work for the public sake."
A man, once his mind is closed, thinks only about himself, but when he becomes open-minded, he cannot but conduct hirnself under the spirit of the great love and compassion of sages and saints. It is because he has attained the principle thqt the whole universe is his own home and all living things are like his own body.
It is impossible to expect a new, desirable
history to be created ,power people who lack public and any men of leaders, any by any spirit. All organizations, nati'ons and societies which are led by these people are apt to fall into confusion and corruption. Now that the' develo.pment of scientifie civilization has made our world like one workshop and the whole human race like one family, we have come to ,think of establishing one nation of the world and one government., Horr can we, in such an age, think of peace 'and advantages of only our own family, own conrmunity, own nation ? Modern age proves that prosperity of our neighbors brings forth our own prosperity. advanced ind'ustrial society, egoism, more than the most fearful enemy which hinders the huis time, at any other in prosperiff and peace. All knowledges flourishing from iace man and skilful techniques of egoistic people in this scientific age are just like the weapons in the hands ot criminals. There'has never been u ti*r when so many people who dedicate the,mselves to public welfare are needed as todaY.
In this highly
Ven. Sotaesan, who foresaw the perilous seientic age in which the spirit of morality and the dedication to public welfare would be seriously decreasing, announced the platform, "As material civili'
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WON BUDDTITSN
zglion develops, cultivate spiritual civili zation accor,dingly." Through this platform he indicated, sixty-four years ago, a chartLr, whichls to be observed by the human race. He also suggested to respect, with all our hearts, the public-spirited people so that many banner bearers of human happiness and peace, that is, the public-spirited people, may numerously appear one after another. He also hi; followers to inherit the great dedicated spirit of the "n"orraged sages to work for peoples' happiness. He said, "If the world respects those who dedicate themsclves to public welfare. there will be many who will dedicate themselve,s to the welfare of the world; if a nation respects those who dedicate themselves to public welfare, there will be i.any who dedicate themselves to the welfare of the nation; and if a society or a religious order respects those who ded,icate themselves to thl welfare of the society or the religious order, ther,e will be many who -order. dedicate themselves to the welfare of the society or the religious The public must, therefore, respect those who, in accordance with their meritorious deeds, contribute in various ways to the world, a nation, a society, or a religious order, just as children respec[ their parents. And one must oneself work for public welfare, fofowing the virtue of those who dedicate themselves to public welfare.,, (section 4. Chapter 3, The Four Essentials, The Canonical Textbook) He wanted all people in the world to live well without unhappiness in their lives. As a human being, we have to change our sellish thoughts to those that would serve our nation and the whole human race, while searching for the meaning of life and helpfully contributing to the development of human society. We, human beings, the lord of all creation, can not just breathe, as a sign of living, like plants. Neither can we j ust fulfil our stomach like animah. We should strive for the public welfare of all human races and sentieht beings under the spirit of entirely sacrificial dedication. More or less, efficient or poor, our abilities should be fully dedicated to the public prosperity and development.
_ A great personality should be the basis of great dedicated service. Inwardly, therefore, our personality should -be cultivated broadly by compassion or love, and o,utwardly, we should do our best tL follow the public spirit of dedication until the hum an raee and all sentient beings are delivered. Then we may be called real members of world peace by realizing the spirit of public declication on the
esrth.
*lE*
The Four Egscnllols (From the Canonical Textbook of Won Buddhisrn)
l, 1.
The Cultiyation of Self-Ability
The Principle
of Cultivation of Self-Ability
Unless one is an infant, senile, or ill, one must cultivate selfability so that one performs one's unavoidable duty anj obligation and, as far as one can, takes c&re of those who a-o nof h;6;af_
ability.
2.
The Articles of Dependence upon others in the past
(1) If there were, among parents, brothers, husband or wife, children and relatives, those whose means of living was more substantial than one's own, one wished to depend upln one of these without trying to support oneself by working, o, one claimed to Iive with one of them, If they refused to accepf one's request to rely lpon them, or if one did not pay a debt, the whole family had to pai the debt and finally the life of Lreryooe becarne rniserable. (2) lfomen depended on parents when young, on husbands aJter marriage, and on sons and daughters whLn olti. udirie filea they wgre uaeducated, owing to unequal rights among: men and wo.. men; they did not have rights in society nor had they the right io inherit property, and even their minds and bodies werl so restricted that they could not behave on their own accord. 3.
The Articles Recommended by Those Living on Self-Ability to Those Who. lVould Depend on Others
(1) one should not accept the unrightmus dependence of thosâ&#x201A;Ź who have self-ability. (2) Parents should divide their inheritance equally and indiscriminately among their children, the second ro, ,ra ,aaushters as well as the first son, exeept in the case of one who is unible to keep the property. -lQ-
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(3)
(3) (4) (5)
After marriage the financial life should be managed independently; husband and wife should not indulge in love only, but should make it the principle goal to fulfil their duties and obligationg,
(4) All other affairs should be manged in accordance with
the cases involved and the law. Men and women should not be discriminated between, as in the past, but they should be treated well in accordance with what they do.
4,
The Articles of Cultivation of Self-Ability
(1)
One should not lead a life of dependence as in the past, unless one has to depend on someone because of one's infancy, senility or illness.
(2) Women, like meur, should be educated enough so that they can work in society. (3)
3.
Discriminaticin between the aged and the ,roung. Discrimination between men and women. Discrimination betrryen races end natisnalities.
The Articles of the Wise Man First
(1) If one flnds a person whose way of using his original Na. ture and whose moral conduct are superior to one's own, one ought to recognize that he is one's own toacher. (2) If one flnds a ,person whose ability to handle political or administrative affairs is superior to one's own, one ought to know that he is one's own teacher. (8) If one finds a person whose knowledge of living is supetior to one's own, one ought to know that he is one's own teacher. (4) If one finds. a person whose Iearning and technique are superior to one's own, one ought to know that he is one's own teacher:
Men and Women should work dilieently at their occupations so that they may live comfortably. They must be equal in the performance of their duties and obligations to family and nation.
one's
(4) The second son ought to do his filial duty to his parents, alive or dead, as well as the first son should.
One does not have to regard all of those superior people f,s one'g teachers at all times, but only when one needs to l*rn something from
2, The Wise Man First 1. The Principle of the Wise Man First it is natural for the wise man to teach the fool and for the learn from the wise man, if one in any situation wants to to fool, learn, one ought not to be attached to any unreasonable system of discrimination, but ought to fulfil only what one aims at. As
2,
The Articles of the Unreasonable System of Discrimination in the Past
(1) (2) mate
Discrimination between men of nobility and the peasantry.
Discrimination between a legitimate ehild and an illegiti-
(6) If one finds a person whose commcrn sense is superior
rthem.
3. Ihe Dducatton e[ the Chil&en of Othom 1. The Frineiple of the Education of the Children of Others If the educational
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system is limited, or
if the idea of education
does not transcend the boundary of oneself and others, worXd civilization will be retarded. In order for all brethren to be elrdowed with
blessed life, the public is to educate all younger generations, expand. ing the educational organizations and abolishing the boundary be-
tween oneself and others.
2,
The Defect of the Education in the Past (
one.
to
owq one ought to know that he is one's own teacher.
1)
Government and society did not make a positive efrort or
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WON BUDDHISM
WON BUDDHISM
offer inducements for education.
(2) The educational system was constructed so that neither the female nor the lower class could even think of being educated. (3)
There were few educated people who used their learning
for the benefit ,of the public.
(4) Because of the inconvenient organizaLion of public opinibn and communication, opinions on education were rarely exchanged. (5) As the idea of education did not transcend the boundary of oneself and others, men of property, if they had no children, tried in vain only to have children an,d missed opportunities to educate people, while poor me,n, though they were eager to educate their children, were unable to do so; owing to financial problems, and also missed the opportunity to educate people. 3.
2,
are being removed, one must help educational organizations to educate children whether or not one has children; or if possiblg one is to educate as many of the children of others as possible, with the idea that they a,re one's own childrem.
The Defects of Work for Public Welfare in the Past
(1) P,rofessional edueation for seholarly and official work, agriculture, industry, and commerce, which are the main ways of living and basic to the public welfare, was rarely given. (2) (3)
The Articles of ,the Education of the Children of Others
(1) At this time when the defeets of education
Facilities for these flelds were rarely established.
Religious doctrine and systems were not adequate gerreral public.
for the
(4) The government and society did not honor those who dedicated themselves to the public welfare. (5) All education was not independernt, but dependent on out-
(2)
side help.
(3) In religious orders,
(6) Egoism wâ&#x201A;ŹLS so extreme that some tried to gain profit even through harming others; and partiality to the degree of closeness and intimacy, remoteness and estrangement, was serious.
A nation and society must establish a wide variety of educational organizations and must educate with a positive effort. societies, nations, and the world, the one who practices the articles of the education of the children of others must be honored and respected in accordance with his meri-
torious
4, 1.
fare of the world; if a nation respects those who dedieate themselves to the public welfarq there will be many who dedicate themselves to the welfare of the nation; and if a society or a religious order respects those who dedicate themselves to the welfare of the society or the religious order, there will be many who dedicate themselves to the welfare of the society or the religious order. The public must, therefore, respect those who, in accordance with their meritorious deeds, contribute in various ways to the world, a nation, a society, or a religious order, just as children respect their pafents; and one inust oneself work for the public welfare, following the virtue of those who dedicate themselves to the public welfare.
(7) (8)
deeds.
Respect
for lhose Dedicated to the Public VYelfare
The Principles Welfare
of
Respect
for
Those Dedicated
Information and common sense were almost nonexistent.
There were few who knew the difference between a perfor his devotion to it and a person's being respected by the public for his devotion to it. son's being respected by a family
to the Public
3.
The Articles of Respect for Those Dedicated to the Public Welfare
If the world respects those who dedieate themselves to the public welfare, there will be many who will dedicate themselves to the wel-
work of public welfare are being removed, we must distinguish be-
'9L'
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(1) As we happen to be in the time when the
defeets
of the
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WON BUDDHISTI,
WON BUDDHISM
tween the work for family and for public welfare; and if both are worthwhile, we must put priority on the work for public welfare by transcending the sense of boundary between ourselves and others.
(2) Those who dedieated themselves to the public welfare are to their meritorious deeds; and after their death the public must take the responsibility for an honorable funeral. Their pictures and histories must be kept antl commemorated forevetr. be supported when old, owing to the degree o'f
How to Cultivqte Mind in Won Buddhism ba Pfof. Ki/tru Pal-Kon II-won-SoDB, One Circle (O), symbolizes Buddha's mind. Innutnerable virtues in Buddha's mind can not be fully described in hutnan words. But I am going to select several ones which are reF garded as very important and attempt to explain them as simply as
I
can.
Won-Buddhists always try to cultivate their mind and, in this cultivating mind means taking after Buddha's mind. Therefore they must always try to cultivate such virtues as are kept in Buddha's mind. case,
Dear Readers, This i,s the latest edition ol th,e Won Buddluist letter. We hope you enioy i,t. We alutaas trA to make our publication interesting and informati,ae. We we'lco?ne anA suggestinns or ideas Aou'nLaA haae,
If
uorn address has changed this aear please let
knous.
us
In order to eultivate such virtues in their daily lives, WonBuddhists were given the 'Nine Essentials of Daily Moral Practice' by the Great Master, the Venerable Sotaesan. As I cannot describe all of them in this restricted paper, to begin with, I will dsscribe the first essential among the nine. In the flrst essential, the Venerable Sotaesan teaches us the following: "Although the mind is originally serene, it is disturbed owing to trying situations; so let us keep the serenity of the original Nature by removing the disturbance". (from 'The Canonical Textbook of Won Buddhism; Part Canon, page 86) Then, what mind (or virtues) do they cultivate through the
teaching of the first essential
?
First, they try to cultivate an Unshakable mind. They should cultivate such a mind that might not be shaken under any conditions or bad, easy or difficult
Thanlc Uou aery much.
Editor
-god
Once when'the Great Master, the Venerable Sotaesan, was going
by boat to Bongnae Cloister at Puan from Pupsung, &tr unexpected storm came up and the boat was greatly agitated, causing confusior, crying, vomitting, and stumbling among the passengers. Then the Great Master, in a plaeid and dignified manner said, "Even when a person is confronted with death, if he reflects upon his past sins and pledges to do good deeds in the future, he may be saved with the
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WON BUDDHISM
WON BUDDHISM
help of the power of Truth. Take hold of yourself." The peopLe aboard were deeply moved by his dignifled and unshakable manner, and they became calm. Shortly afterwards the storm abated and the sea was peaceful; and the people were more than touched by the Great Master's great composure and sacred, compassionate presence.
mind is closed, while Buddha's is open. In order to keep our mind unshakable and void, we should open our mind. According to Bergson, hurnan history can achieve a great development when closed society turns into open society. An open society can be achieved when creative personalities which have open minds lead the people of the society.
As we can see from the example above, the man who wants to take after Buddha's mind should cultivate such spiritual power that would keep his mind unshaken even when facing death. Buddha's personality is the one which transcends life and death.
Then, how can we open our mind widely? I believe that we should first open our mind towards our neighbours. If we close our mind against our brothers and sisters, there will be no peace and happiness in our home. We can see the model of an open mind in our mother's mind towards us, her sons and daughters. Our mother's mind is always open towards us. There is great love, benevolence, charity and warm regar,ds in our mother's mind. A mother's mind is ope"n only towards her children, but Buddha's mind is open towards ,all living things. The Venerable Sotaesan said, "Ordinary people may appear smart in doing things only for themselves, but they are really suffering a loss. Buddhas ,and Bodhisattvas may appear to be stupid in doing things only for others, but eventually they benefit thernselves". (from "The Canonical Textbook of Won-Buddhism, Part Discourses of the Great Master, Section Ll, P. 303)
Seeond, they should try to cultivate a void mind. I'n order to keep an unshakable mind, we should be able to empty (clear) our mind. "To empty" in this case means excluding wordly thoughts from our mind. According to Buddha's teachings, the ones to exclude preferentially among wordly thoughts are convetous minds, angry minds and foolish minds. AII of them originate from egoistic thoughts. Accoording to Arnold Toynbee, the fundamental teaching of all advanced religions consists of trying to turn human egoistic thoughts into thoughts of Love, Benevolence and Charity. Buddha taught us to turn 'Small-self into 'Great-self'. 'Great-self' mealut such a great personality as loves and helps, not only mankind, but also all livi:ng things with a sincere heart. Therefore, the pure void mind is full of the spirit of Love, Benevolenee and Charity. 'Son' (called Dhyana in Sanskrit, Ch'an in Chinese, and Zen in Japanese) is a means of cultivating such a void mind, and the Great Master, the Venerable Sotaesan, taught it as follows:
"If
one intends to practice 'Son' (Dhyana) correctly, he should first of all consider ,the Absolute Void as the fundamental and the Abstruse Beings as functions, so that outwordly he can behave.as firrnly as a huge mountain when confronting trying situations, while inwardly keeping his mind as pure 'as the void. Try to use the mind without moving it when you move and without resting it when you are still. If one is able to do this, all thoughts will :not leave Samadhi and the operation of the Six Roots will eoincide with the original Nature of Abstruse Wisdom in the void. This is called Mahayana meditation". (from The Canonica) Textbook of Won-Buddhism, Part Canon P. 64)
Thir{
Such training to cultivate such an open mind as 'Son' (Dhyana) ls necessary for everybody, whether he has much knowledge or not, beoause even the loftiest intellectuals frequently cause trouble owing to their clodEd mind. I sometimes give the following advice to virgins; ,,When you go to your husband's home, please bring a precious treasure, that is, your open mind without fail even if you are poor and you cannot bring even a piece of furniture." The part of a daughter-inJaw is very important in the Korean large family system. If her mind is closed against the husband's mother or sisters, there cannot be peace and happiness but only continuous trouble in the home. On the contrary, if her mind is open towards them, there must always be a warm smile on the faces of all the family and continuous peace and
happiness
in
'the home.
Please open your mind towards all your neighboursr then you will acquire true pesee of mind I
they should cultivate an open mind. A common mortal's
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ytost
Dr. Kil chin Park, President of won Kuang (Jniaersity and the central of the suprente council of won Buddhisnr, delioered t lecture on
Vion Dharnta for Won Buddhist follouers at Osaka Won Temple of Won Buddhisnr ht Osaka, Iapan. His subiect uas."What is Won Budtlhisnf"
Miss Pal Khn chon, director of ooerseas Missions of won Bud.d.hisn tnd Prof. of won Kusang (Jniaersity Ttaid a oisit to the Kong-go-Kt1o lzmi temple in Osaka laDan in lune, lgZB. (From left to right, Reo. Tosio
Mi,yake, Miss Chon. Mrs. Tsuneko, Toshio.)
Rco Oki. head of general affairs of Osakt Won Temple reTtorts the motittes of cstablishing The Won Bud.dhist Templp Osako \l/on Temltl,e uas established in April, 1977.
in
Osaka, IaTtan. The
frotn the Point of rhe Four Essentials of won Buddhlst cloctrine, at joint Saminor .V)o,,\.red bt1 Kryoto ()niversittl irt Ktloto, lapan.
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