1980 NUMBER VOLUME
III
KOREA
519 518
VOL.
WON
lll
No. 5
WON
BUDDHISM
I 980
Editoriql
BUDDHIS}T
Tire Death of a Great Leader Published, by:
Rcsesrch Institute lor Oveneag Missions Won Kwang UnioersitY,
Iri City,
C}rr,llo Pukto, Korea
CONTENTS Editorial The New Year Messages
from'the Prime Mastet of Won Buddhism
Nature of Essentials of Daily Moral Practice by Prof. Pal Khn Chon, Hon. Ph.D.
6
The Nine Rules of Moral Discipline of won Buddhism . . . . . I .d Faith in a Religion Based on Truth 10 bg Reo. Atcwon
Practical Utilization of Buddhism by Prof. Kim Pal-Kon, Ph.D.
The Won Buddhist Thought on Grace by Prof. Han K. Too, Ph.D.
The Four Duties of Won Buddhism Members The way to Practice Budtlhism in our Real Life The NecessitY of Education by Thorna.s Walsh, Peace Cor1rst News Corner
13
16 20
2l 23 25
The death of President Park of Korea was a great loss and a painful grief, Sorrow, and serious shock not only for our own nation, Lut aholo, the people of the world. All of our nation had to stand dumfounded before lf,i. nightrrrarish realization in indescribable indignation as much as sorrow. Our nation respected and loved him tor tris patriotism and his great achievements: the indusbrialization of a high order, the estabhshment of independdnt national defence, his struetgle for the uniflcation of divided Korea, hts appeal for the harmonized prosperity of all nations, the nattonal Semaul (New ViUage) movement to ltberate people from the bridle of poverty, cultivation of our land to build a more useful and beautiful country, the amazingestablishment of the highways etc. .. how could we count all of his gieat achievements? When thinking of the still unsuccessful struggle for the achievement of unification of divided Korea, gO,O0OrO00 Korean people can not but despair in deep sorrow ancl grief. He overcame the sorrow of losing his heloved wife, who was shot by a assassin at the annual ceremoney of the liberation of Korea, by encograging himself to devote himself for the prosperity of his fatherland and his PeoPle. His life has been full of strong belief, saying th'at all that we have achieved will be valued by historians and our descendants of the future. Who could find a consoling word to the three sudden orphans of the late President? What compensation cottld we make for them? History tells us that even the traitor to the country died in his berl and the traitor's descendants continued their comfortable lives. Then what should be our nations' excuse to them for having sacrificed not only the dear life of their father but also that of their mother; both having devoted themselves to our country and our people. This ereat man's dedication to his country will live long in the hearts of nations who respected and loved him for his admirable pabriotic spirit, sincerity, compassion, capability and leadership. -{'r'
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550
WON BUDDHISITI
WON BUDDHISM
While grieving for his death, we recognize our increased obligation to protect our beloved land and .ourselves from all evils. We must be prepared to face all complicated international or domestic affait's caused by the unexpected death of our great leader. It musi l:e said that general fraternization, mutual harmony, and public spirited attitude are the basic elements upon u,hich to builtl the social and national prosperity insisted cn by the late President Park.
Particularly, this is the tnoment for all religious people to cast off the prejudices, conflicts, arguments and struggles for power that exist between different religioirs and denominations. The only object of i eligion is to establish real peace in the nrind of people and finally in the world through the original rnind of Buddha, Christ, Confucius ancl Socrates. The world dominated by the or iginal minds of these sages is the real, pLlre and beautiful paradise. Politics and religion must not be two but one. As politics basecl upon religion may accomplish its role better, so religion will do its task by pointing out the direction of politics. But how dreadful would it be for a nation or a world to have any dominator with a stroui religious prejudice: the sironger powei he has, the more misery ano tragedy will be brought in to the world.
All
communications should be addressed tol Miss Pal Khn Chon Director, Ooerseas Missions
of Won Buddhisnt Won Ktcang Uniacrsity Koreo
- ?, -
The New Yeqr Messcrges froni the Prime Master of Won Buddhisnt
In gi'eeting the new year, I rvish all of you Won Buddhist mem6ers, all of you people and ail the human l'aces to establish a nev; nation, new world and a new Won Buddhist order through a new mind, new body and a new way of life, under the great protection of the Buddha Dharma, the Four Graces. This is necessary in order that we may build an equal world in which all human beings are able to live in prosperity together. The most required task in this age is to establish a world of welfare without ignorance, disease or poverty both spiritually and physically, in which all races may enjoy equal freedom and human rights. ?'o realize this importanf task, the Venerable Sotaesan, the Great Master, by indicating the new age in the future, explicated the Four Essentials of Cultivation of Self-Ability, Wise Man First, trlducation of the Children of Others, and Respect for Those Dedicated to the Public Welfare which are based upon the perfect Truth of ll-Won (the Circle) ; bringing about a world of equality in which self-ability and the ability of other people are well harmonized. 'lherefore the Four Essentials include the great ethics, aspirations and the philosophy of the Great Master designed to produce worlcl equality. In the new year, all of us must do our best to practice the I'our Essentials, taking the initiative in building a world of which is aspired to by all human races. The flrst item of the Four Essentials is Cultivation of SelfAbility. This means to cultivate our own duty and obligation. On the other hand we are expected to help and protect those lvho lack their own ability or power as far as we are able to. Self-Ability is a kind of personality, right, happiness, construction and health. Individuals, nations, and religions may establish their rights only when they cultivate enough of their self-ability. All discriminations between man and woman, between races, and between the strong and the weak will disappear. Only then will the real equality of human rights be realized. It is our basic duty which ought to be realized by all of us to establish a society of equal rights. When we cultivate the power of spiritual independence, the power of physical independent activities and the power of economic F0
552
553
WON BUDDHISM
1YON BUDDHISAI
independence, based upon the doctrine of keeping the spirit and the body fully integlated and the doctrine of truth should be practiced in doing things. Only then will our fair duty and obligation to do human righteousness be accomplished, which means a positive colitribution to human society. Everyday we need to ask ourselves if rve lived independently or dependentiy so that we may become entirely self-dependent spiritually, physically and rrraterially. The second itern is lVise l{an First. Originally, there should not be any discriminatiou between the inteiiigent and the ignorant. How'. ever, when we need to learn anything, the irrtelligent man should bâ‚Ź, placed first as a leader. Knowledge is as important as our eyes, hands and feet. It is our everlasting light. Those who have acquired broad and profound knowledges have been the forerunners who created human history. Only in such a societ;r where people take a wise man as their leader, will all unreasonable discrimination be rooted out and the equality of knowledge be realized. Wise Man First is the basic duty which has to be realized by the human race in order to construct a society based upon the equality of knowledge. If we learu broadly from the teachers of morality, policy, science, technology and many others, unaccountable lvisdom and knowledges will be cultivated and we will be constanttly developing and progressing. Sages are never ashamed of learning from their juniors. Daily, we rnust reflect upon whether we have been good disciples, and whether we continue learning in order to become wise men who are full of wisdom and knowledge which enable us to solve various problems and to create a new history. The third item is Education of the Children of Others. Here it is insisted that we must be free from the boundary of the concept of our own children's education distinguished from the education of the children of others. Education is the source which produces progress in the world and is the basic element which civilizes all human beings. Therefore the rise and fall of individuals, homes, societie-q and nations are greatly influenced by education. Saints of the East and of the West are those rvho taught and civilized so many people. When the doctrine of 'Education of the Children of Others' is practiced limitlessly in this world, equality of education will be realized, Education of the children of others is the basic duty of the humarr race for the construction of the civilized world. It is most desirabic to enlarge the individual, social, national and religious order's scholar4
ship system to make the education of all people compulsory. Through It daiiy reflecLion upon the enlightenment of others, \ re must do our best to educate others rvithout a sense of boundary between ns and,
them. Pari
icularll', \4'e mnst try to construct a perfect civilized world in which (1) the education of the talented men are especially insisted upon, (2) the righteousness of hnman beings is emphasizecl through the equal progress of morali'i.y (3) and the scientiflc study in the education of youth maintains a balance between scientific
civilization and spiritual civilization. The fourth item of the Four Essentials is to pay respect for those dedicated to the public lvelfare. This emphasizes paying Iespect, just like children respect their parents, to those who have dedicated thenrselves to the world, nations, society and our orfler i1 various respects according to the achievements they have made. And also, it encourages us to becorne one with the dedicated spirit and to work for a public welfare. The principle of dedication to the public rvelfare is the root of world peace. Those who dedicate themselves to the public welfare are compassionate mothers of the human race. The more declicatecl persons who regard national ancl rvorld affairs as their olvn increase, the more human Iife will be balanced. Then naturally the equality of living will be realized. The greatest men in the world are the men who contributecl the greatest benefit to the world. It is the way to requite graces for us, the wisest of living souls to respeet those who take care of the people who have dedicated themselves to public welfare as we would respict our own parents, and at the same time to make efforts for the public welfare. If a man is well-treated to the degree of his achievement towards the civilization of the human race and the welfare of society, his achievements are appraised for a long time and every one follows his spirit of dedication to the public, then there may be procluced couutless people who are willing to dedicate themselves to the service of the world. Therefore it is important for us to reflect upon if our life today has been profltable to society or only profitable for ourself, and to dedicate ourself to the public welfare spiritually, physically and materially. If all human heings wish to live a goo,l life, th; world rrrust be harmonized flrst; If the world is to bJ harmonized, each person must establish self-ability, Iearn and obtain knowledges, teach others as a duty of a learned man and realize the principle oi the dedication to the public welfare. Only then will the life of tt e
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I4/ON BUDDHISM
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people of the world be naturally harmonized. If the lives of the people of the world are harmonized education will be equalized. If the education is equalized, then knowledge will be equalized. If knowledge is equalized, the human rights of world people will be equalized. Then naturally such a world in which all people can live together in equal prosperity will be formed on a sound base. To level a mountain or a fleld there will be various difficulties and many kinds of abilities necessary in its.achievement. Still more the great Buddhist task to equalize this world will need more times to accomplish its objectives. As the host of the great house of the rvorld and the Four Forms of creatures, we must take an initiative in performing this great task with the ass.stanco of mutual encouragements.
Nqiure of Essentiqls of Dqily Morsl Prqctice bA Prof . Pal
Khn Chon, Hon. Ph.D.
In "The Motive Behind the Foundation of Won Buddhism" which is in the Canonical Textbook of Won Buddhism we read the following passages: " , . Won Buddhism was therefore founded in order to lead all living creatures to the vast and boundless garden of happiness, away from the tormenting sea of life, by means of strengthening the power of spirit over the forces of material things. through faith in a religion based on, trutlt, and through actual moral traituing." In these italicized passages we can survey the outline of the doetrine of Won Buddhism. The Essentials of Daily Moral Practiee are the principles of praciice for personal training which is directly connected with Won Buddhist general doctrine. The meaning of the Nine Items may be characterized from a few aspects as follows: The first characteristics of the Essentials of Daily Moral Practice are the principles of Won Buddhist doctrine. It's other name is Nine Principles of Doctrine. From items one to four, contain the meaning of The Threefold Trainings and The tright Articles. From items flve -6-
to nine the meanings of The Four Graces and The Four Essentials are contained. The 'fhreefoid Trainings and the Eight Articles, and 'fhe I'our Graces and The Four Essentials which are the content of the l'aith in ll-Won-S&rlg, the Won Buddha; a.nd the practice of 1l\Von-Sang are the very principles of Won Buddhist doctrine. In the Essentials of Daily Moral Practice, these Principle of doctrine are included. Therefore we call it the Nine Principles of Doctrine. The second characteristics is that it is the way to establish a personality and to lead a society into a friendly way. The first, second and third items of the Essentials of Daily lVloral Practice are the ways to achieve a perfect personality and the fourth item shows the progressive living attitude which pushes personal training. I'rom lrems four to nine are the methods of social reformation, that is, the method of treatnrent of the social diseases. The Great lVlaster nevet' thought of a personality severed from society but regarded as a great and genulne personality one which delivers and does for society. Recently, some religious scholars who aim at socialization maintain that the more fundamental and active deed of deliverance is to get rid ot an insane driver rather than a cheritable deed to take care of a dead body who was run over by the insane driver. This assertion rvhich is related with the idea of Bon Feper, is very reasonable and has a sympathetic theory. However, the problem is that a driver who will replace the insane driver should be healthy and eapable. On the other hand, we will think that such a situation as the elimination the insane driver is a very serious problem. Then the problem is who must be responsible for neglecting to prevent the worsening situation. The problem rrr&1, be considered from the point of personal ethics and social ethics. We may think that the items flrst, second and third of the Essentials of Daily Moral Practice are personal ethics from the point of view that they show the inner spiritual attitude on outward occasions. Items five to nine are regarded as social ethics from the point that they insist upon the social personality with strong social consciousness. However from items five to nine when viewed from the point of personality, they may also be expounded as personal ethics. We may regard the Essentials of Daily Moral Practice as a way to pursue the social development based upon the perfect personality which is connected. with the personal happiness based upon the social development. F{-
n
557
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WON BUDDHISLT
WON BUDDHTSM
The third characteristics may be callecl the Won Buddhist standard of an idealistic religious man. Ven. Jungsan, the late prime disciple of the Great Master, said that in the past a scholar had read only one of the Four Confucian Books for his life. It rvould be enough for us to read the Essentials of Daily Moral Practice and practice it to become a buddha. (Chapter 7, Dharma Words of Master Jungsan) The attainment of Buddhahood must be a final object of all of way the followers. Master Jungsan, regarded as the highest personality to attain Budclhahood, was not the mysterious personality as ordinary people thought, but was personality which pr"acticed the Essentials of Daily Mo, al Practic" Many people in ihe world often expect religious people, those who live strict aseetic lives, practice meditation or give prayer for a long time and have an insight into things, to have an occult power which predicts the destiny of other people or those who are distinctively dignified. It is not necessary to say that religious men must know how to calm down their strong desires, must have a power of judgement and most of all must have such a strong faith as to rnove the Truth itself by sincere and heartfelt prayer toward the Absolute. flowever, when only such individual personality and surrealistic. occult powers are regarded as important and the qualities llecessary for a wholesome member of a society are neglected, a perfect personality can not be formed. The Great Master said in "The Path of Humanitjr" in the Canonical Textbook as follows; ". . . Ordinary people, have no knowledge about the essential meaning of Tao Tuk (morality), alrd mistake a man who performs magic as a man enlightened to the Way, disregarding whether or not he knows the basic Principle of the Absolute Unity and its Compqnents and Being and Non-Being. Or they take a person to be a man of virbue if he has a gentle rnind, r,'rithout thinking whether he has or has not been enlightened to the Principle of the Selecbion of Right and Wrong, or' Advantage and Disadvantage. What a ridiculous way of thinking!" And also in "The Principle of the Original Nature" he said: "The purpose of a man of moral training who is trying to become enlightened to the origin of Nature is to use his mind and body ,in accordance with it, and thereby attain Buddhahoocl. If he is enlightened to Nature but makes no effort to attain Buddhahood,.his enlightenment
8-
rvill be of no use and could be compared to a leaden axe that correct sh:rpe but which is still impractical."
has
in society suc:cessfully as genuine personality. This persorrality,
the
'Ihns, the Great Master legarded the personality which leads life
Great Master taught, must be formed by following the startdards of the Essentials of Daily Moral Practice.
The Nine Rules of Morql Discipline of Won Buddhism 1.
Our genuine mind comprises no disturbance, which takes place according to a case or object, so let us keep its Original calmness, Nature-Samadhi, on every good or bad occasion.
2.
Our genuine mind comprises no foolishness, which takes place according to a case or object, so let us keep its original wisdom, Nature-Prajna, on every good or bad occasion.
D t).
Our genuine mind comprises no badness, which takes place according to a case or object, so let us keep its original goodness, Nature-Sila, on every good or bad occasion.
4.
Let us eliminate
o.
Let us change our life of grudge for that of gratitude.
6.
Faithlessness, Avariciousness, Laziness and Foolishness by means of Belief, Exertion, Doubt and Sincerity.
Let us change our life supported
bY
others
for that of
self-
support. 7.
Let us change the man not
concerned about
learning to a lover
of it.
8.
Let us change the man not interested in teaching others to the marl positive for teaching.
9.
Let us change the man of sellishness to a public spirited person.
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s59 I,r/ON BUDDHISIII
WON BUDDHISM
A Fqirh in q Religion Bssed on Truth by Reu. Atawo'n, What is the meaning of the phrase: lraith in a Religion Based on 'l'ruth ? tr'irst, it means to follow or to believe in a religion which leads people into an original Truth of the Universe and enables their' closed minds to open wide. If the rrrind of an ordinary person is called a closed mind, the mind of a sage may be called a boundlessly open mind. The minds of ordinary people are apt to close againsb each other even at trivial conflicts of inter'ests. Sages, however, regarding interests of other people as their own, aiways keep their mind opelt
to
everybody.
This state of mind of sages is called; "mind of love" by Jesus, "mind of compassion" by Sakyamuni Buddha, and "mind of benevolence" by Confucius. A mother always keeps her mind open towarc her children, who, by their mother's love, compassion and benevol ence, are able to grow up constantly and honestly. Mothers are proud of their children when they behave well; but become very sympathetrc and feel painful when they behave badly and encourage them and have compassion for them. Such is the mind of a mother. The mind of a sage just like that of a mother is opeii to all human beings, and bestows limitless love, coripasssion and vir. tue. Jesus Christ taught us to love even an enemy. But what has been the behavior of recent religionists ? They even dare to deprive a heretic of life. Even staff members of the same denominabion ofterr slander each other and become jealous to the extent that they hire terrorists to harm their opponents. As a result, believers are disillusioned more and more, going away from religion. Therefore the religion based upon truth which is to lead us into a new age must present thoroughly the principles which may open minds to minds and connect them. The principles which are able to break down all boundaries must be such that they may break down boundaries not only between minds, but between thoughts, religions, nations, and races. The truth which contains such principles that will destory all boundaries is the very Truth of Ill-Won-Sang in Won Buddhism. Second; The faith in a religion based upon Truth is to believe in
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arid follolv such a religion that ntay presents reason and truth realistically so that the principal truth of the universe may be realized actively in the real life. Religion in the past employed many of the mysterious and mira.culoLls means to enlighten ordinat'y people. However, religion in the new age niust present the lvay to enlighteu people clearly so that it may help people to innovate their real life by following the way constantly. For an exarnple, Buddhist believer.s in the past have been vrorshipping Buddha images offering lots of money or rice before their statues and praying for their fortunes. Nowadays, however, this rvay of offering things before Buddha's image is not practiced by intelligent followers. We have one thing here to be careful of ; Our insisterrce that all Truth and Reason should be explained so that they may be infused in our actual daily life, never means that all religious truths ought to he proved by the usual theories. It is true that religion of a new age must be as much inclusive as to accept the scientific thoughts of modern age, but it must be remembered that not all religious truth can be explained by scientiflc truths. It may be said that religious trtrth is inore necessary because tl^at is an area which can be hardly understood only through scientiflc knowledge. In this new age, when following a religious truth, the scientiflc truth should be used neither rechlessly nor inconsiderately. The Great Master, Venerable Sotaesan was once asked by one
of his tiisciples to cure a serious patient in his home. But he answered; "I am a rnan to cure the diseases of mind; you better go to a doctor and ask him for his treatment." No doubt ihe mind's stability often helps men recover from a physical disease. But there are limitations; it is vrrong for followers in religious practice to pretend tr, be able to ctire all kinds of physical diseases. When our minds are disturbed from physical diseases, religious truth will be necessary in order to acquire mental stability. But the physical disease itself should be treated by a medical specialist. Third; To believe in a religion based on truth is to believe in and follorv such a strong religion that practices the principal truth of the universe and it's teachings in our lives. The life of religion exists in practice. If all religions, old and new, have already represented ihe universal truth and the great doctrines, what has made it necessary to seek out a new religion ? I'he main reason is that either the original purpose of sages and saints of teaching is transmited erroneously or their original
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s6t 560 WON BUDDHISITI
WON BUDDHISM
spirits have not been practiced iu our realistic life. Therefore the greatest task of the religion based on the truth in a llew age is to seek out correctly and to realize the basic spirit of sages ancl sainis adequately for the modern age. The basic spirit is, first, to enlighten rr:er to the original and only truth of the Universe; second, to link the minds of all races into one in the center of the original Truth; ,t hird, to lead people to realize always the truth in practical life by establishing personalities based upon the Truth. Accordingly the principle. of all religions may be presented when people enlighten lhe*..lues to the Truth of the universe and realize the meaning of the Truth in their practical life as much as possible. Ven. Sotaesan, the Great Master, presented the meaning expressed so far in the following sirnple mottos; "All are incarnations of truth-Buddha;" "Do each thing as an offering of worship to the Buddha.,, This implies that we must regard everything everywhere as Buddhas, offering faithfulness and sinceriety in doing everything as if we worship Buddhas. Atl beings and things in the Universe are exhibited with the Truth of ll-Won, Won Truth. Nothing can exist without containing the Won Truth Buddha. Therefore if we do everything in our everyday life with the most sincereity as if we worship Buddha, finally we will achieve everything we intend to. The final key to testiiy the degree of faithfulness in practicing the religion based upon Truth depJnds Llpon how far people realize the Truth in their practical life. 'ifr. Uo*os; "All are incarnations of Truth-Buddha:" ilDo .u.h thing as an offering of worship to the Buddha", are the or", that indicate the meaning of the Faith in a Religion Based on Truth simply and clearlY.
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Prclc?icql l.rfiiizarrion
of Buddhism by Prof .
Iiim Pal-Kon,
Plr,.D.
\x'iott lluddhism is the trew Buddhism of the new age. With regarcl to fundarnental principies the new Buddhism, Won tsuddhism is not diflerent from the oict Budriirism, that is, there is the fundamental essence cf both the ner,v arid the old Buddhism in making the infinite
capacity of the Absoh"rte \,'oid and the ^rlbstruse Being act dynamically in any place-and-tirne. But in the long history of Buddhisnt, Buddhist thought had gradually been inclined to respect the standard of the Absolute Void artd to rirsregard the funcbion of the Abstruse Being, iis a result ii had been inciined to ignore the irnportance of one's practieal life. The old l3uddhism or;anized rnonk-centered systems and laid great en;phasis upoll thetn, out ihese wel'e not, generaily suitable for the ia5'rrr;ru involved in secular life. Often it seemed that in order to be a genuine Buddhist follower rine iiad to discard one's dutie,s and obligations as a member of socieiy, anri even one's occupation. lf this were the true spirit of Buddhism, how were the great teachings of Buddhism to reach all human beings in the world ? For these reasons the founder of Won Buddhism, the Venerable Sotaesan, clear:ly elucidated the meaning of 'the Absolute Void and the Abstiuse Being', the fundamental principle of Buddhism, and he improveC a part of the docli'ine and systerns of Buddhism without bringing about any change in the Buddha's fundamental great principle. Thus, the Veneralile Sotaesan changed the Budtlhism which hatl existed oitly for a few people into the Buddhism for the rnajority. And also, he changed. past Buddhism into contemporary Buddhism, and temple-Buddhism into life-Buddhism. Especially, he did it by laying great emphasis on the practical utilization of B,uddhism. I wculd like to explain some of the details of the improvements that \4'ere made. In the past, there were Buddhist temples rvith rnonks and Buddha images in scenic places located in the mountains, and the ordinary people went to temples to give offerings before the Buddha images for the purpose of being blessed or excused from being punished. The monks \4rere disciples of the Buddha's image, rernaining unmarried, with shaven heads, in ragged robes and with beads in hand, calling the name of Buddha and reading sutras. They
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563
1VON BUDDHISM
fiIOt,I BUDDHISLI
travelled around with a sack on their lrack begging alms from donors, paying their respects even to the lowesl, and poorest pelsons, refrain frcm smoking and eating meat or fish, and refraining frorn killing all living things. It was not the people of the higher class, the rich and ti^e blessed, but those who were born with an unfortunate situation who were supposed to become monks. According to the Venerable Sotaesan, Buddhism of the future should not be the same system as that of the old Buddhism, but should be practiced by scholars, officials, farmers, artisans and merchants. It should not be a Buddhism only for monks, but for all laymen. As for the way of worshipping the Buddha, we should not regard a Buddha image as a real Buddha, but we should know that all things in the universe are Buddhas, and everything we are doing is the practice of. Buddha Dharma. When we do ordinary things faithfully, we are practicing Buddha Dharma faithfully. The man who studies Buddha Dharma successfully can accomplish worldly affairs as well. As to the way of offering worship to Buddha, there is no particular Dharma Hall or Buddha image for offering worship. Every place is to be our Dharma Hall and everything is to be our Buddha image for offering worship to the Buddha. Then, we will be living in Dharma Halls and surrounded by Buddhas, and, at the same time, the benefaetions of Buddha will spread over the whole universe making this world an unimaginably blessed Buddhist paradise. In Won Buddhism a great emphasis is laid on the practical utilization of Buddhism in one's daily life. Now I am going to explain how Buddhism can be used practicalIy in our daily life. Won Buddhists should get up early in the morning and should try to get the mind-state of the Absolute Void and Abstruse Being, through Sitting-type meditation. If one intends to practice meditation correctly, he should first of all consider the Absolute Void as the fundamental and the Abstruse Beings as the functional, so that outwardly he can behave as firmly as a huge mountain when confronting trying situations, while inwardly keeping his mind as pure as the Void. One should try to use the mind without moving it when he moves and without resting it when he is still. If one is able to do this, all thoughts will not leave Samadhi and the operation of the Six Roots will coincide with the original Nature of Abstruse Wisdom in the Yoid.
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Thus, iu any time and space we should try to keep our n-iind state of the Absolue Void and Abstruse Being, and in order to keep such a mind state without stopping, wâ‚Ź should make special efforts, especially in the p&rticular situation in which our mind is apt to be shaken and to be tempted. This meditation which is done in any time and space in our daily life is called "No-time and No-space meditation" that is, "The practice of continual meditation". This meditation is the way to cultivate ourself so that, in all kinds of disturbing situations, we remain unmoved. A person beginning the practice of meditation, however, cannot control his mind as he lvants to. Hence, one should not lose the spirit to fight against trying situations that evoked avarice in one's mind, but one should strive to cultivate the ability of the mind to concenrate. Gradually the mind will become mature, so that one will reach a state where one can control his own mind as he wishes. If, because of a long period of continued meditation, one attains freedom of the mind by cutting off all worldly desires, one will have attained a subjectivity as unmovable as a steel pillar and as impenetrable as a granite wall, and the wind will not be tempted by wealth or honor and will not yield to a sword or to worldly power.
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565
561
WON BUDDHIS^T
WON BUDDHISAT
The Won Buddhisi Thoughr on Grqce byr Prof . Han,
I{i
7'oo, Plt.I)
The word Grace (upakara) has been willingly used as a basic word to represent religion and morality. Without doubt, Grace is the most basic elernenb which has been close,y related with personat devetopment and with the development of human and social relationshrps. l'hereupon, in arrcient China, Graco was tranSliited as the source of ali mind activities. 'I'herefore all thc traditional religions insistecl on the thought of Grace. In Won Buclurusm also, Vener:L[rte Sofaesan, the Great lVlaster, has clearly taught this thought. The Grace rvhich Venerable Sotaesart referred to are. I'our Graces of lleaven and Uarth, Parents, Brethren, and Law. Without these Gi'aces we are uot able to exist. Heaven and Earth, I'arents, I3retliren and Lal-rs are the origin of our absolute Grace which becomes the source of our life. lVe usually do not even forgcb any small oi teinpci'ary l:ei:efits rve receiveri in a di{flcuiL situatioir; alivays seekiug the tvay of requiting the benefits. Hovrever', the origrn:il Grace withcut lvhich we are not able to survive for a second, used to be careiessly ignored.
It is nob easy to feel the graces ihoroughiy even though we recognize that the greatness of our life wiil emerge from the realization
of the Graces.
Children r,vho have been brought up in a circumstances of abundance hardll, recogirize the Grace of Parents, whcn they are compared with those whc gr'â‚Ź,rv up in d-ifliculties. Children who have been brought up with the rvhips of love from their pareirt.s, generally recognize the greater iove from their parents. As a Korean proverb says; "A whip shows affection and love," We flnd a great love from our parents even in their strict rvords and lvhippings. There exists a heartful sincerity in the love of The Four Graccs which create our iives. Therefore we rnnst constantiy feel ihe graces and henefactions of the Four Graces, Otherwise we will go astray and become like lost children. The great vi,ay of hunran Leirrg.; ritart ii'om the moment of the recognition of their duty of requiting the Irour Graces. Holvever, \rye have been much too careless in following this truth.
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First: Scientists have been regarding Heaven, Earth, and Natttre as only objects to be conquered by themselves. As a result, nature has becorne a "Death-store" which drives human beings toward death. Our surrouudings are becoming almost like a trash can constantly fuming out puhlic pollution. At present, some people reflect upon this problem. we raise the slogan that r,vhen men protect nature, then nature will protect men. Still, however, the problem how to protect nature remains. Nature has a limitless power incomparable to thai of science. We must learn how to requite the Grace of the power of nature from Heaven and Earth, with which nature gives life to all things. If we do this successfully, human society wiil becorrre more prosperous by making use of science. However with the limited scientific sources available now, human beings will no longer be as satisfled as they were in the past. Evetr though modern men feel limitations in the social progress that scientific methods of the past have provided. As long as we do not search out the genuine source of life, that is, the limitless sincerity of Heaven and Earth, the future of the human race will be inevitably darkened. Therefore sci'ence has to make a point of exploiting the limitless power of nature, which is the first step to requite the unaccountable benefections of nature. Either through science or spirit, we must discover how to beneflcially use the limitless energy and vast, unmeasured power of the universe. Second: Religion and rtorality for years have been insisting comparatively upon the faithful mind for parents and teachers. However, the prejtidicecl faithfulness which insists on requiting the grace of only their own parents and teachers has caused a change in the beautiful farnily and social traditions and flnally has led to the disruptions of commLlnities. As Bergson has said, "the spirit which is confined in religion and morality usually confines itself against the world." There can not be any valuable meaning in such religion or mordlity. It must be this aspect of spiritual and secular division that has caused people in the world to have lost their faith in religion and morality. We must extend our fllial piety and faithfulness to all the parents of the three lives of former, present and past. And also we have to proteci and serve the old and the weak like we do to our own parents. Thus, the sense of gratitude and requital for the Grace of parents
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will make the world comfortable and happy. Third: So far, sociology scholars have regarded hurrian society to be no more than a construction of ciass lvhich induces struggle, or have thought it will remain as a society intend on the struggie for existence. 'lhey have been thirrking that all people have to struggle seriously to achieve their purposes and that the history of the humart race has made its process one of bloody struggle. Ilowever, history tells us that people who intend to construct bad consciousness which harms others, wiil destroy homes when they are family members, degrade societies when they are members oI society and will destroy a coufitry: when they are members of society and witt destroy & cuuntry when they &râ‚Ź r{}â‚Źrribers of a country. Such an age in which people are on the strain on harming each
other has already passed, and now we are in an age where uhe intensity of harm must be replaced by that of mutual help. 'l'oday we tnust find out the benefactrons of our multrple forms ol rrfe in lvhiclr nurnbers of occupations and jobs are divided. We must recognize the benefit of mutual assistance and mutual proflt by which we are able to support ourseives. tr)ven though there are geographical or political boundaries betrveen nations, and societies, matenal exchange relationships become necessary for our existence even between the countries of ideological conflict. Nowadays, however abundant material resources it may have, no country will be able to live without exchanging things with another countries. We also must recognize that our age is different from those self-supporting ages in which people had to arrange all things by themselves from crops for food to cloths for wearing. At present, it is greatly different; even a crop or a inch of cloth can not be made without the help of people whom we never knew. So, we must understand that the food we eat and the clothes we wear are the results of benefaction received from numberless, unknown people. Human society may retain its existence when people are linked not with conflict, but with benefactions, noi with struggle but with mutual beneflt and help. I-or example, a farmer does farm lvork not for any particular town people but for himself. However, in the course of circulation process, the farmer' and the town people are naturally indebted to each other on the basis of mutual profit. Nowadays there have been serious discussions on the issue of exchange between nations of strength and nations of weakness: Should the exchange follow the principle of balance be-
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tween the strong and the weak or should it be processed in a way of conflict? The worldwide reversed phenomena between the oil producing countries and the non-oil producing countries offers an issue for the world to decide upon should mankind choose the path of peace even if all of mankind can not be equally happy? A society in which the principle of mutual profit observed.with justice and tl socrety in which it is realized by dishonest trickery are problems
to be analyzed. Fourth: In the past history, we find that generally a few politicians who dominate nations and societies, abused their powers.
Recently, in particular, some have dared to enact laws to make their of power reasonable and to restrain their political opponents by calling them anti-national or anti-systematic. Their only interest was to extend their own political power. However, nowadays in our democratic society, the rights and duties of a nation have been established soundly. The right of legislation, of judicature and the right to vote are based upon freedom and equality for all human beings. This is the way to practice justice which all free countries aim at. Therefore law is not only for protecting the power of the man of power, but also for protecting the poor and the ignorant equally. We can find the Grace of law in that all people are equal before the law and the law protects all people. B.y recognizing and requiting this Grace of law, justice will be practiced in the world. Christianity is said to be a religion which evolved from law-ism and reached philanthropism. Won Buddhism, however, was never cast from law but with the law seeks for the Grace of love which delivers the whole people. Thus, The Great Master announced the Four Graces, that is; Grace of Heaven and Earth, of Parents, Brethren, and Law which, by practicing in our daily life, make our life happier and points out the important directions to be followed in the course of life. abuse
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The Foun Duties of Won Buddhism Members 1.
.)
Do not neglect giving prayers; the inner confession to the Buddha Dharma, the F-our Graces in the morning and evening; (The duty to practice Won Buddhist doctrine) The time of giving confession to the Buddha Dharma, the Four Graces, is the beginning practice of our doctrine; The time to link our minds with the minds of The Great Master, of all Buddhas and sages of all generations, of our parents and relatives; The time that our faithfulness becomes culminated and is the time that the door of happiness is opened. Do not neglect oilering rice or money of gratefulness to BuddhaDharma. (The duty to maintain and to develop the temple.) While saving money little by little and saving rice spoon by spoon to offer to Buddha Dharma, wâ‚Ź are requiting the great l-our Graces and our spirit of for.rnding a great Buddha world is spreading over in the Dharma world. Then this will become a way to prevent the coming of misfortunes and to obtain happiness.
Do not neglect flnding nerv members. (The duty of acquiring over nine new members) It was the Great Master's decision that all members must find and guide over nine new members in the spirit of the foundation of Won Buddhism. This is the vel'y way that we can realize the ideal of delivering all sensient beings and of saving the diseased world. 4. Do not neglect observing regulations. (The duty to observe the Won Buddhist codes and regulations.) This is to rnaintain the order of won Buddhism. We must try to attend sunday services regularly, to practice our precepts faithfully, and to observe our Won Buddhist code of proprieties until we build up a truly good personality and turn the old ancl corrupted world into a new and righteous one. The four duties of Won Buddhism are suppcsed to be observed by all Won Buddhist members: The old, youths, students, and children. It is a great thing to observe them, because by observing them, our lives will be saved, our Won Buddhist order rvill become developed, the spirit of the nerv Bttddha will be realized and the world of truth will be constructed. Loreover, these duties are the foundations 3.
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on rvhich the problem of our everlasting lives are solved. They are also the beginning of requiting the graces which we received in our many former lives.
Ihe Wqy to Prqctice Buddhism in Our R,eql Life It is said that the Cha'na (Zen meditation) truth which con-
veys the mind and spirit of Buddha *as transferued to the lands of the Far East by the Dharma Master: When a disciple asked a Cha'na master what Buddhism was like before Dharrrra Master came to the Far East, he answered 6x6:36. When again"the disciple asked, then rvhat was Buddhism like after Dharma Master arrived in the land of East, he answered again 9x9:81. These questions and answers seem to be very ridiculous quizes, but these are correct answers. The truth of the universe alyays exists unchanged; before Dharma Master came into this world as well as after his coming. The laws which these sages preached were not ereated by them, but they just drscovered the laws whieh had pre-existed. There is an energy in the universe. This energy is lively, 0rlivening whole things in the universe as their source of existence. Animals, plants and all other things contain this energy as well. It is neither good nor evil but pure, clear and serene. All things that contain this energy are rooted in one source. Here is one of the Buddhist abstruse questions: "How coulC the pine-nut tree iir the yard be a buddha?" This means that the pine-nut tree began to grow up by the energy which is contained in it. Therefore the energy itself which is contained in the tree is regarded as law or Truth from the basic point of view. Buddha found this truth and taught it to us. Human beings, however, have lives and six organs which cause various desires from which they suffer irritations and anxieties. Agonies which hurrian beings suffer are like mere foams of water when viewed from the point of original nature. Human beings, how-
ever; are ignorant about it, only sticking to realistic phenomena, which increase their agonies further. When the agonies of irritations
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and anxieties arise, we must all refleet upon the calmness and purity of our original nature and must struggle to recover our original state of mind. Here lies the meaning and value of religious faith. Human beings are also originally buddhas because they also contain the lively energ"y, the very state of which is called the nature of Buddha. The real object of religious faith is to become enlightened by this nature of Buddha and to restore it. When religions become organized into orders, and professional religionists are produced spreading the religious smell, then religion is easily apt to become formal or conventional, and will becorrre degraded. If religion becomes degraded, the original nature of religion will be ignored and a new vice will be created. From this point of view, an ordinary layman who practices the nature of religion faithfully may achieve a better personality than the professional religionist. The object of life is to live in comfort and peace by cultivating our mind peacefully, composedly, serenely and eternally. Nothing else could be the object of life for all of us who are destined to return to a handful of earth. When we are satisfied with and interested in our own works, and keep our mind always undisturbed in everyclay life, we are faithfully practicing and accomplishing the object of life. Boih professional religionists and laymen must especially make efforts to avoid falling in religious formality or convention, but instead should try to be real religionists who praetice Buddhas' teach-
ings faithfully.
66
The Necessity
of Educqtion by Tltomus Walslt,, Peace Corps
Mankind is under a moral necessity to pursue, as he can discern, the path of truth and righteousness. Man is compelled by the bonds of duty and the obligations of conscience to follow that which he believes to be gocd, and decry that which he perceives to be evil. I\{oral education is a sacred duty entrusted io all nren. By the example of our actions we are constantly showing others what we believe to be true. We must act as if we want our actions to be followed by all men. In our day to day living we are demonstrating our moral code to those we have contact with. As a result, our responsibility does not end with ourselves, but includes all men. Of course, deflning moral truth and righteousness is not an easy task and no definition will ever be universally accepted. However, I believe men possess an inherent ability to instinctively perceive what is right and what is wrong. The edueation of the intellect should be concerned with instilling in youth a critical faculty ttrat is based upon reason and objectivity. It is important to distinguish between the prettifled prose of superficial eioquence and the truth that is rooted in sound reasoning. The education of the intellect must begin at an early age before one develops habits that are contrary to the inquisitive mind. The heavy emphasis on physical education at an early age often erodes our esthetic capabilities and renders us incapable of brushing the cobwebs from the shelves of our minds. As a result, our view of reality is a clouded perception governed by excess and emotion rather than prudence and reason. It rvould be dangerous indeed to entrust the future of humanity to such a society of men. This is not to say that a sound body is not important, only to emphasize the need for cultural and academic training prior to or simultaneous with physical education. It seems that a sound body cannot easily direct itself towards the acquisition of a sound mind. Such an individual, often through frustration or ignorance, will reject reason and rational discussion as a means of arbitration, and instead resort to impulse and brute force as governors of his behavior. On the other hand, au as
far
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individual of souncl mind can easily direct his will to improve and maintain his body. 'Ihe use of martial punishtnettt irr ir[,-icriirun ir-r, in my opinion, necessary to maitrtaln dtscltrlline aiid c,Jnceritt'atiou antong younger students. It should, holvever, be implemented with discretion. lt should be used to maintain order, not ris a punishment for academic mistakes. 'I'oo often educaiors lvill punish students for making mistakes and in this way inhibit the student frorn speaking out. This can only serve to narrow the scope of a child's experience and knowledge, doing nothing to broaden the inquisitiveness that produces creativity. Children must be encouraged to be critically objective whel examining themselve:i and. life. lihey should be taugh t inat the roaci to knovrledge is not rrarrow and straight, but broad with many winding paths and pitfalls. A man must discover what is false before he can know what is true. Vice and Virtue are ends; as ends they are hateful ancl clesirable, It is therefore necessary that there should be some sentiment lvhich they touch; some internai taste or sense which distinguishes nroral good from evil, and which embraces olte and rejects tl:e other. These are the functions of reason and of the moral sense. The former conveys the knorvledge of ti'uth and falsehoorl; the latter the sentiment of beauty and deformity. The standard of one is eternal and inflexible. The standard of the other is ultimately derivecl from that supreme will which bestowed on us our peculiar nature and urr.o,rg.,I the orders of existence. It is necessary that l'eason be fortifi,ed by the moral sense. without the moral sense a man may be pruclent but he cannot be virtuous. When speaking of spiritual education, I do not necessarily refer to religious instructio:r, though I clo noi necessarily exclucte it either. When I speak of spirit I mean the harmonious integration of reason governed by logic and objectivity, combined with a mor.al sense governed by duty and conscience. This mamiage between reason anrl moral sense produces in rnen an overview of life distinguisheci by its harmony and goodwill. Whether a man believes in Buddha, Christ or Socrates as emhodiments of wisdom is not important. What is important is to continue to pursue the path which these men have shown to us: The path of truth and righteousness,
News Cerner
l, 'fhe L0ih Anniversary of V[on Buddhism Prcss: Arts Photographic oxhibition
The exhibition of Arts photographs which commemorates the 10th Anniversary of The \4'on Buddhism Press was held at the audiovisual room of the Won Buddhist Culture Hall from the 16th to the 18th of November. The Number of visitors for four days were over 5,000.
In information photos there were about 25 prints of photos which showed the important events of Won Buddhism for the past 10 years. There were about 50 photographic prints concentrating on the Arts. 2, "The His(ory of VYon Buddhism" in Japanese translation is published Prof. Chun Sung-Wan, Dean of Won Kwang Health College, translated Th,e Histot'y of lVon Buddltism into Japanese. He tried to translate the book with regard to the particular nuances of the way of life and thinking of the Japanese people. The book in Korean had been published in October, 1978.
3.
The Won Buddhism Culture Hall was built
On the 18th of November in 1979 the Won Buddhism Culture Hall was built. It is located near the entrance way of the Headquarters of \4/on Buddhism in Iri. The four story building including a basement is shared with the three seetions and other rooms: culture section, Won Buddhism Press section, Won Buddhism Publishing section, Audio-Visual room, photo room, and material room. 4. Seoul Parish of Won Buddhism Opened a bazaar Our Seoul Parish opened their second bazaar from the 28th to the 29th of September under the auspices of Seoul Parish Laymen's Service Association. The proflts they gained from the flrst bazaar and the second one will be saved for the foundation of activities for social welfare.
5.
The Nen' L{ain Drugstore,
Iri
Bo-Hwa-dang,
is Built
On the occasion of our 45th anniversary, Bo-Hwa-dang drugstore completed a new main building in Iri. The opening ceremony was
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held in its Dhanna Iiail on the 21st of October. Bo-Ilwa-dang drup.store has been operate d under the following mottos: (1) Bo-Hwa-dang is our rvorkshop to practice the doctritre 'Movirtg and Being Quiet' are of one Suchness; 'Keep the Spirit and the Body Fully Integrated.' (2) Bo-Hwa-dang is established to support the three great objects of Won Buddhist activities: tnissionary work, educational work and charitable work.
6.
Specches on
Won Buddhist Thoughts
The Research Institute of Won Buddhist Thought held the fourth public speech on Wo-,, Buddhist thousht under the auspices of Chunju Parish on the 30th of September at Sin-i\Ioon Culture Hall in Chunju. The theme was "Won Buddhism and the rvorld situation." Dr. Kil Chin Park, President of Won Kwang University gave a speech on the aforementioned Then,e. Dr. Kim Sam Yong, Dean of Academic Affairs, made a speech on "The Enropean Situation and the Direction of Worr Buddhist Missiorlary Work." Dr. Yoo I(i Hyun, Dean of Won Buddhism College talked on "The Situation of Asia and the Directior of Won Buddhist Thoughts." Dr. Pal Khn Chun, Dean of Teachers' College gave a speech on "The American Situation and the Direction of Won Buddhist Thoughts."
7.
Won Butltlhist Medical Doctors' Association was Organized On the 30th of September The Won BuCdhist Doctors' Association was organized and its flrst general meeting was held at The Headquarters of Won Buddhism. Members consisted of. 23 Doctors representing both Eastern and Western Medicine. Their mottos are: medical service, mutual understanding and friendship and to have rnedical seminars under the spirit of the Great l\[aster's compassion.
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7'1rc scene
Dr.
t$ Sh>Moon. Culture Hall h Chutlu.
Ki.m Sam-Yong,
is making his
Iiront,
left to rights
Dr. yoo Ki Hyun, Dr, pltl Khn Chon, Dr. Kil Chin Park
speech,
Dr. Kil Chtu Park, dinning with the Won Buddhist follouers at Los Angeles branch Temple of Won Buddhism.
Tlw scene of tlrc Seminar ott "Untletstanding Won Buddhisni, helcl at the Bong-Hwang-Kak Hall in Won Kwang Unip, Dr. pal Khn Chon is making sn epenlng
od,chess,
Three Pioneers
of Won Buddhism in Taipei, Taiuon. Frcm left
to
578
The neuly established. Won Buddhism Culture celebration u;as held on the 18th Nooember, 1979.
Hall. The
opening
The ceremony for the comnletion of the Culture Hall of Won Buddhism
held at the commemorqtion
Hdl qt HeadErurters of Won
fuddhism,