Vol-3-No-7 by Seonghwan Yu

$N**v 1981

VOLUME III NUMBER 7

IRI, KOREA

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CONTENTS

Scries of Dharma Words

by Rev. Kil Chin Park, Ph.D., Litt. D.

'l'he Modernization of Rules of Decorum by Prof. Han J. Suk

A Research of Ven. Sotaesan, The Founder of Won Buddhism .by Dr. Chun Eun Song . . .

Not Commenting on The Faults of Others by Lee Seong Taek . . .

.. . .. .. .

l'racticing Won Buddhist Doctrine in Our Everyday Lives by lltilliam H. Brehm

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Published by: ReSearch Institute fOr OverSeaS

Iri

MiSsions

Won Kwang University City, Cholla pukdo, Korea

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The Great Master, while at Bongnae Cloister after a heavy rain, w6 watching water running rapidly down from high cliffs and mountai streams. After a good while he said, "The water running from variou places will finally converge at one place. This suggests the deep trut that all principles and things return to one"'

From "The PrinciPle of the Original Nature" in tht Canonical Textbook o1 Won Buddhism

All communications should be addressed to; Miss Pal Khn Chon Directo r, O u erseas Missions

of Won Buddhism Won Kwang UniuersitY

Korea

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III NO. 7

WON BUDDHISM

1981

EDITORIAL Prospectus

for organizing the United Religions

Modern civilization ha.s made it such that humanity cannot but live, rnaintaining deep, reciprocal associations and mutual relationships. 11 order for humanity to cross over the boundaries of eaeh nation, system and religion and live well together in one world as one family, rnan's thought and moral principles must become versatile. In order for l,trought and moral principles to become versatile, beliefs must become versatile and in order for beliefs to become versatile, the awareness and <:o-operation of each and every religion must become a premise. There is one truth in the universe. Accordingly, the basic, fundamental truth of all religions cannot but be one. In addition, even though each religion's means of education may be different, the goal being sought cannot but be one. All humanity is one family. Although ethnicity and nationality may be different, all are one family on earth, joined by the one energy within the universe. The world is one workshop. Although opinions and methods are different in everything, there is congruence with respect to awakening the world and making it good. One cannot hide the fact that historically, many religions, although they have promoted human peace and development, have also left a stain upon history through their enmity, confrontation and arguing, which arise from differences in beliefs, ideologies and activities. If all contemporary religions can surmount this, they can maintain themselves and render great services to human society. All religions urgently need to open their doors wide, assemble in one place and discuss, train and enact joint operations for the sahe of mutual understanding and co-operation. Also, with respect to building a genuine peaceful world on this earbh, there is congruence in the ultimate goals of government and religion. However, genuine peace cannot be achieved by means of law-based govemment and scientific activity alone.

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Today, all over the world, rather than the peace we hope for, there

is no end to the war we hate. What's more, modern weapons can reduce all of mankind to a heap of ashes in no time at all; conversely, if these weapons are put to proper use, they can become instruments of happiness and peace. This hinges only on the moral spirit and virtuous

will of all mankind.

The crisis in modern civilization Iies not in material poverty, but rather in the decline of morality and the disease, poverty and ignorance of the spirit. We must purify the human soul, develop the power of the spirit and shown value and order, based upon religious morality. If government is like the father of a family, religion is like the mother. Just as we need an organization of united nations, so, most certainly, do we need that of united religions. In the future, a genuine eultural world will be required, one in which government antl religion, science and morality, spirit and matter, join forces and advance together, just as two wheels of a cart. In order that there can be the constmction of one world, a genuine peaceful world which is both inside and out, a union of religious people, we hold high the torch of the establishment of the framework of a religious alliance which may be called U.R., United Religions.

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

PROCLAMATION

ln addition to establishing the framework for the United Religions, wc solemnly proclaim to all mankind throughout the world that the lirllowing provisions are to be observed. l) Wc present the faith and the system of values appropriate to the ncw L&e, and thus pledge to take the initiative in reviving morality unrl redeeming the human spirit, as soon as possible. 2l We realize that the basic tmths and ultimate goals of all religions nrc [he same, and thus we pledge to put an end to all religious wars rrntl t,o effect mutual intercourse and cooperation. ;l ) we realize that all living things are one family on earth, and thus w(' pledge to put an end to all antagonism and conflict based upon rliflcrences in nationality and ethnicity and to help and love one rrnother as brothers. '11 We realize that all ideas and principles are in behalf of the evenfual world and help to realize it, and thus we pledge to overcome discord

urrrl conflict resulting from differences in ideology, and tn effect rrrutual help. 6) we discharge the role of stem father to government and comgru^ssionate mother to religion and thus pledge to endeavor to eliminate human misery and war and to create a truly happy and peaceful world. (i) We pledge to subdue the physical and spiritual poverty, ignorance und disease of all humanity and to build on this earth an egalitarian, hcavenly world. 7 ) We pledge to effect the perfect, simultaneous advancement of the spiritual and material, science and ethics, and thus to build on this oarth, a truly civilized world. tl) We pledge to take the initiative in the construction of a distinctly versatile world, through mutual understanding and cooperation, not attachment to personal views alone.

From 'Thd

Principle of the Original Nature" in the Canonical Textbook of Won Buddhism

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SERIES OF DHARMA WORDS

or man, should they exist before it, but returns to its original, pure self, nhould the flower or man disappear. In like manner, although one accommodates the realities of life, just as they are, according to conditions, one must govern one's mind so t,hat it does not become attached to those realities of life and become rlrawn by cravings and emotions. Not being drawn by emotions does not mean hardening of the cmotions. To very naturally feel human emotions, yet not become uttached to them, is to conduct oneself correctly (Right Conduct). One thing that one must bear in mind is that one should not establish a matter as right or good and then overdo it. Modesty can be said to be good but if overdone, produces foolish behavior, and kindness, as well, if overdone, may lead one to be dealt with as one who is rnentally disturbed. To conduct oneself corectly, based upon what is correctly known, while maintaining the balance of normal life and to know that this is t'tre essence of religion-'this is knowing correctly. (2) The Method of Calling the Name of Buddha

by Rev. Kil Chin Park Ph. D. & Litt. D.

(1) Right Enlightenment, Right Conduct Thirty to forty years ago, there lived Nishida Ikutaro, the main figure in the 'school of philosophy centered around Kyoto Imperial University. He wrote in his diary,. "I recall that for several years I sat in Zen meditation for two to three hours each day and that there was something that I gained from this. I have come to realize that the greater part of the activity of the mind is performed, based upon cravings and emotions, but after having practiced Zen and considered this point, the so-called activity of the mind is just like the rolling waves upon the ocean and beneath these waves exists deep, heavy, unmoving water." That is to say, knowing correctly (Right Enlightenment) is not the hnowing of this emotion, moving about on the surface, but is rather knowing the original mind in that deep place. Anyone who cultivates himself to a certain extent can estimate and know this deep mind. But what is difficult is conducting one's mind correctly after one has corectly known it. Irn Buddhism, conducting one-self correctly is known as Sudden Enlightenment followed by Gradual Cultivation. When confronting the environment, even that which we know we may not be able to execute well and thus, based upon the constitution of what we know, we must gradually cultivate. A Channa master and a layman studying in preparation to enter the monkhood were walking down a road together, when they passed by the front of a restaurant, from which emanated the savory odor of roasting meat. No sooner had t}re Zen master remarked, "That is a really nice smell," than the layman reproached him and said, "Venerable Sir. Even though there is a fine odoi, one should, in a refined manner, pretend one has not noticed it and go on one's way. Why do you speak in such an undignified manner?" But the Zen master had forgotten all about the odor of meat straightway upon passing the place by. To pretend we do not smell an odor is hypocrisy. In fact, to experience things just as they are and forget them straightway when they have passed us by is the way to keep watch upon and conduct one's mind. It is just like a mirror, which reflects the image of a flower

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Calling the Name of Buddha is Buddhism's unique method of cultivation. It is said that Calling the Name of Buddha and Zen meditation are unique to Buddhism but Zen meditation bears similarities to other religions' methods of contemplation or sitting quietly to withdraw from one's suroundings. But in other religions, there is no Calling the Name of Buddha. There are such phenomena as magrc formulas and incantations but such formulas are written down and memorized. However, Calling the Name of Buddha is the continuous repetition of "Namu Amitabul," whereby the mind is made bright. Calling .the Name of Buddha has existed since the early days of Buddhism. After the Buddha passed into Ninrana, many people who had come into contact with him, lived, believing and depending upon all his good expositions on Dharma, strove to go on doing such, and deeply adored the character of the Buddha and impressions of the Buddha. Little by little, many people's adoration for the Buddha changed into Calling the Name of Buddha As such, Calling the Name of Buddha is thinking of Buddha. This means that as opposed to thinking and believing through one's own strength, it is through the significance of outside strength that one calls to mind and depends upon that side and thus cultivates one's own strength. Calling the Name of Buddha is to think of Buddha and

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recall one's tnrst in returning to Buddha. If one continuously practices Calling the Name of Buddha, one's mind gradually comes to resemble Buddha and becomes Buddha. If we, in ordinary times, live, bearing thoughts that are bad, delinquent and wicked, we become like animals. If we think only of Buddha, adoring his perfect character, earnestly

devoting ourselves, we become like Buddha Hearing sutras and expositions is a difficult method but Calling the Name of Buddha is a simple one. Thusly, it is through Calling the Name of Buddha that people who are old, weak in spirit or weak in power of wisdom, may come to attain Buddhatrood. Next, Calling the Name of Buddha is the calling and awakening of Buddha within oneself. As human beings, we possess the Buddhanature of Amitabul but because our cravings and wicked minds thrive shtbbornly, we have concealed Buddha and weakened its influence. Thusly, if we continuously eall the name of Amitabh4 we retrieve the might of Buddha and cross over the boundary into a domination of the wicked culprit. It is of no use, however, to practice Calling the Namâ&#x201A;Ź of Buddha in an aimless sort of way. It is when one thinks only of Buddha that one's mind can undergo the change. Thus, one will benefit only if one practices Calling the Name of Buddha with the conviction to call and awaken the Tlue Mind within one's mind. Also, if one continuously practices Calling the Name of Buddha" one will come to meet Buddha. Buddha sees human beings wandering about in the Sea of Suffering of Life and Death, leading a wretched life, and maintains the thought that no matter what, sentient beings must be saved. Thusly, if one constantly calls, intent upon meeting Buddha here and meeting Buddha there, on will come to meet him. All evils arise within the mind and thus, if one eliminates the evil mind and gently revenies the mind, one can become Buddha and repulse the Three Calamities and Eight Conditions (in which it is difficult to see a Buddha dr hear his Dharma) and can enter Paradise. Thusly, Calling the Name of Buddha is the simplest method by which to attain the character of Buddha and enter Paradise.

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THEMODERNIZATIONOFRULESOFDfi#ORL'M b-l' Prof. Han J. Suk

of rules of decorum in Won Buddhism began with llrc idea of socializatian of such rules of decorum' Ruies of decorum Irr(, not isolated frorn society and lifestyle; society must develop and lrl'r.style become prosperous as a result of the practice of rules of rlrr.<)rUr1. Commonly,-religious rules of decorum have not been linked rlrrr.t:tly with actual lifestyle or have been complicated in form, such tlr:rt, it has been difficult to practice them amidst social life. However, ,l.he formulation

wlrcn the actual society stirs up radical changes and religious doctrines :rrrtl institutions are not linked directly to human social life, we are l';rcr.rl with a great truning point. .l.he Great Master stood facing a great tuming point in religious rr.lirrm, launched a reformation of religious doctrine and institutions decomm ;rrr<l sterted a revolution in rules of decorum. That is, rules of substantialbe must :;lr'uld not be isolated from social life; rather they ly :rlrplicable and hindrance-free within the society and lifestyle. [,et us investigate the won Buddhist Rules of Decorum: what r;plreres they o..rrpy, what their characteristics &râ&#x201A;Ź, and with what si,irit they have been realized. If the area spanned by Won Buddhist ll.rrlcs of Decomm is devided into four categories, it may be summarizrrl lly; nature of human character, social nature, moral nature, religious rrirl,ure.

[,.irstly, the natrrre of human character. Tne entire content of the llook of Communicative Decorum, one of the three books of Won lhr<ltlhist Rules of Decorum, is the training of true human character' It,r.ading through the Treatise of the Book of Communicative Decomm: "Scoing u, *un absolutely must have decorum if he is to live in this worlcl, should it be that a man know no decorum, not adapting his lrr,Jravior at all times to procedure, then, even though he utilizes his own lr,rly, when confronting others, he is qua:relsome..." In this sense, the rlr.<.orulrr of the Book of Communicative Decorum incorporates the lrrrsic personality, formed by means of human character training which nrakes all men adapt their behavior to procedure' Sbcondly, social nature. The practice of Won Buddhist Rules of l)r't:orum lies in establishment of social order. The entire content of l,trt Book of Communicative Decorum places emphasis upon the field

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of individual human character training and establishment of social

order. In a sense, it is not an exaggeration to say that this is the governing principle of thg establishment of social order. Especially, due to the fact that Won Buddhist Rules of Deconrm have been realized through an ideology of socialization of nrles of decorum, they most certainly grve priority to the establishment of social order. With respect to social nature, if we view not only the Book of Communicative Decomm but also the significance of the Adulthood Ceremony in the Book of Domestic Decorum: "The Adulthood Ceremony is precisely a ceremony, the purpose of which is to offer congratulations to the person concerned on his having reached adulthood, bestow upon him all the rights and duties of .human society, and encourage selfsufficient lifestyle and altmistic requittal of kindness." The significance of an Adulthood Ceremotry, conducted in ihis fashion, is the awakening of the person concerned, to all the rights and duties of human society and the creation of a member of society who maintains

the memory of the deceased and assuring that the spirits of the dethe period after death but before rebirth, maintain karmic affinity with Buddha. The Book of Religious Decorum's entire

r:cased, during

r:<>ntent is the religious

rites of the religious body. As noted here, then, the sphere of won Buddhist Rules of Decorum involves the aspects of individual human character training and the rcerlistic positiveness of the establishment of social order, as well as the profound significance of showing the fathomless territory of rnorality and religion.

the social order.

Thirdly, in a sense, it can be said that moral nature, whether one considers the Book of Communicative Decomm or the Book of Domestic Decorum, provides the regulations for domestic or social relationships. The Book of Communicative Decorum, in a way, manifests the tme path for inter-human moral relationships; also, the ceremonies for marriage, sixtieth birthday, burial, maris for the dead and ancestral rites, from the Book of Domestic Decorum, present the moral regulations which we, as men, must obsenre within the home and society. Especially, noting deconrm for ancestral rites, it is stated that the merit and virtue bequeathed during the lifetime of one who has enteied Ninana, are to be cherished, the origin is to be sought by generation after generation of descendents, and the ideology whereby future life remember and repay their obligations is to be promoted; in this sense, the way of reviving earnestness in cherishing the memory of deceased predecessors involves the significance of morality. Fourthly, religious nature. If we can say that the distinctive feature of Won Buddhist Rules of Decorum is the socialization of rules of decomm, religious nature involves the aspect of the deep significance of the practice of devout religious rites. The ceremonies for burial, ancestral rites, mass for the dead, etc., of the Book of Domestic De corum, possess deep significance of both earnestness ,in cherishing

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A RESEARCH OF VEN. SOTAESAN, THE FOUNDER OF WON

BUDDHISM ground of the fundamental the upon Buddhisn Won opening of spirit

by Dr. Chun Eun Song (continued from VoI. III. No. 6)

il.

The Fundamental spirit of opening won Buddhism (1) The Advent of a Turning Point and the Necessity of Prepara' tions for a Renovation of Religion

We are going to try to clarify the foremost motivation, "The Advent of a furning Point and the Necessity of Preparations for a nenovation of Religi6n." The original text of "The Motive Behind the Foundation of Won Buddhism" in the Canon states, "According to the development of scientific civilization..." The ideology connoted by this is representative of the new age as a turning point. It is linked directly t-o tfre ideology of "As Material Civilization Develops, Cultivate Spirituat Civilization Accordingly' " In treating the "Doctrine of the Creation of Heaven and Earth," so vigorously advocated in the newly arisen religion of those times, Sotaesan, thâ&#x201A;Ź Great Master, interpreted this as the simultaneous opening of the spiritual and material worlds, and thus the plunge into a gr"*t, civilized world. In this instance, Heaven corresPonds to fuotfr or Spirit, and earth corresponds to the material. The Simultaneous Advancement of Spiritual Civilization and Material Civilizaiio, o,"r the Great Master's highest ideal in regard to the future world. are in It is stated in "Prospects for the Future," verse 21, "Nowis we to about sun the and almost over is night a world where the dark reflects just in and the rises east sunlight the as But, rise in the east. in the western sky first, the western countries have become civilized before the eastem countries. When the sun rises to the high middle sky, the tight will shine on every part of the world and this will symbolize'ttre wlrld of great morality and civilization," and in verse 19, ,.Recently some people have said that the world, which is in its last period, will be destroyed, but I do not believe this will happen. Doubtiessly, the world which has been without a sage for a long time is in its iast period, with justice and morality declining. Still, the world

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will not be destroyed. A more civilized, moral world is coming. Now is only the end of this degraded world and at the same time, the beginning of the new world. It may be rather hard for ordinary people to Ioresee the future, but those who are able to foresee the civilized world Irave great pleasure." This does not stipulate the prospects for the lirture world as dark or as a conclusion but rather watches for a bright, r:ivilized world. Accordingly, the old world is viewed as having been r:oncluded and sent off, the new world viewed as having been entered into, and the future world has been stipulated as an absolutely perfect world in which there is a combination of phenomenal scientific civilizal,ion and phenomenal moral civilization. Indeed verse 20 of. "Prospects lor the Future" states, o'Whereas the contemporary world is being rlominated by materialism, in the coming world a superior mordity will prevail, cultivating the human spirit and dominating material r:ivilization. The material civilization will become rather useful for ckrvating morality. In the near future, the perfect civilized world will lrc realized, where there are no thieves in the mountains and no man picks up things on the road for his own sake." To ensure the arrival of that kind of world, the ascendancy of a spiritual civilization and moral r:ivilization which can confront that scientific civlization is urgent. ln this sense, the role of a religion which establishes a spiritual support in the future is momentus, and thus the value of future religion must lie in its gmnting of the 2-sided harmony of the Nature of Absolute 'l'ruth and Nature of Reality. That the perfection of the future world is to be sought in the symmetrical development of scientific civilization and religious-moral t:ivilization is an important ideological characteristic of Sotaesan. Generally speaking, he discards the course of hatred which readily occurs in scientific civilization, and in addition to recognizing the lrernicious evil induced by such civilization, elucidates it, from a positive point of view, in good faith, to spiritual (religious or moral) leaders. ln accordance with the popular language of the newly arisen religion of thc times, the Great Master called this the Age Following Heaven or ttright Age, signifying brightness. Needless to say, as terminology in oprposition to Age Before Heaven or Dark Age of the past, it signifies Lhe new world in which large-scale change and conversion have been realized. In verse 33 of "Answers to Questions," tn The Discourses of tlrtt Great Master, the following clarification is made: One of the disciples asked, "One of the esoteric legends

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Nowadays, the changes in the world concomitant with scientific civilization are continuing to produce astonishing and striking development. In accordance with this, there are great changes in the entire stmcture of lifestyle. In like manner, when the Bright World comes about, human wisdom rises to great heights and as can be seen in Discourses of the Great Master. "Prospects for the Future," verse 2L, as cited above, there is a narrowing of the gap between the wise and the foolish. They come to be nearly in a state of balance. In Discourses of the Great Master, "Prospects for the Future," verse 22: The world in the past was immature and dark; men of power and knowledge were able to live through forceful extortion. The coming world, however, is sagacious and bright. Even those of high rank will never be able to extort things from the weak. Accordingly,the vicious and dishonest people will be miserable while the rightful and honest people will naturally become pro$perous. When human wisdom rises high, the differences between civilized nations and gnderdeveloped nations will almost disappear and thus anywhere one goes, one will be able to see practical utilization of nature, and human economic life, as well, will be markedly on the rise. The advancement of human wisdom does not stop merely with the logical, practical utilization of nature; there will be a quest for the logical utilization of mankind itself, producing a new, moral civilization. As noted in "Prospects for the Fuhtre," verse 22, human intelligence ultimately puts things to constructive and beneficial use in

all areas and therefore succeeds. This is because one thoroughly comprehends that illogical and irrational behavior are ultimately to one's loss. Socrates, as well, considered real knowledge and morality to be qualities which are not in any way capable of differentiation because with genuine wisdom, there can be no appearance of immorality. Eventually, resultant upon the deepening of human wisdom, the moral nature in civilization becomes heightened. To say this does not imply an automatic certainty, free of inclination toward human volition and effort. This is the bright outlook for the future based upon religious morality, but the religion and morality which establishes a spiritual support for this kind of brightly appearing world must be based upon truth. The second characteristic of the Bright Age is its extensiveness. Although it is a more frequently used term, recently "One World" can be considered a candid expression. Societies which had been blocked off from one another and misunderstood during the Dark Age are now being thrown open. There is movement from blocked-off societies into an open society. Blockage and opening can be explained from many different angles but in any case, nowadays, the entire world is transcending mutual limits, coming and going and meeting one another freely. In the pffit, China called the Eastern, Western, Southern and Northern surroundings the Eastern Barbarians, Western Barbarians, Southdrn Barbarians and Northern Barbarians and vainly thought of itself alone as China. And not only that but when China became unified it boasted that all under heaven had been unified. The so-called world of those times did not extend beyond the orient. And the same situation existed in the West. But the state of things on earth began to change. One world is being achieved. Nations and national relationships are becoming more intimate and world affairs are never someone else's affairs. Accordingly, a world populace is appearing. Philosophy, religion, art and economics have all developed amidst worldwide bonds and relations. Politics and wars are no exception. Major incidents arising all over the world spread to every country in the world in such a short time and are announced almost as rapidly as though they had occurred in one's own country. Not only is it becoming one world; at last we have succeeded in journeying to the moon, and in reality are destroying the hindrances of time and space. In these times, even the temperature of the spaceship approaching the moon can be regulated from a station on earth. And not only that

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country says that Chung To-Ryung will become a sovereign on Mt. Keryong and rule over the world. WiU it tmly happen?" The Great Master ieplied, "The name of Mt. Keryong is a metaphorical expression of the approaching of the civilized world. Chung To-Ryung is a metaphor symbolizing the right-minded leaders who are going to reign over ihe world. This suggests that in this coming civilized world, rightminded persons will dominate homes, societies, nations and the world." The Bright World is a bright, civilized world. The primary characteristic of the converted world is its brightness. This means a harmonious, simultaneous advancement and flawless occurrence of both the outer, material civilization, consequent upon science, and the inner, moral civilization, consequent upon religion. Darkness and brightness provide an opportunity to distinguish the previoqs world, and brightness is the special characteristic of the new world.

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but before 2000 A.D., man

qTON

has planned

to conquer the planets of our

solar system. In the above manner, the narrow and blocked past era is changing

BUDDHISM

('tut()n. As the strength of international law and the role of the U.N. rrre oxJranded, this tendency becomes more pronounced, the role of l,lrc weak nations becomes greater and the position

extortion. In the Dark Age, there were of attaining strength through taking from the weak, but as we move into the future, the course of the common benefit (Method of Mutual Interests) will be highlighted. This ideology is expressed well in "Principles by which the Inferior and Superior can Progress" in the

of the strong nations lxl:omes smaller. AII of these phenomena are comgborative evidence l,lrat irrational discriminations are being erased and equalization of Irrrrnan rights is coming to be regarded as of great importance. ln religion the improper discrimination of religious workers from ('ornmon believers must be eradicated and an essential, basic standard sr.t, and all irrational social institutions must become rational. This is ()ne important part of the Great Master's Theory of Renovation of Iturldhlsm. The Great Master proposed that there should be no improlxfr discrimination with administrators and legislators of religion, rrrorality or government, nor according to scholarly class-agriculturalirrriustrial-merchant, nobleman-commoner, man-woman, religious worker-common believer, and he stood for the rule of "Four Essent,ials" and advocated the realization of equality in human rights, knowkrdge, education and lifestyle. It goes without saying that this ideoIogy does not view aotual discrimination as all irrational, but rather says that discriminations must become something essential and subsl,antive, and they must be raised to the stage of considerable balance. Nowadays, in so-called welfare states, this kind of idea is becoming grurtially realized, but the conviction was held that as we move into l,hc future, it would become universal. Ultimately, this spirit of balancirrg aims for a world of the Middle Way and eradicates extreme attachrncnt of importance to things. In religion, as well rather than attaching irnportance to just one thing in belief and practice, a harmony is sought; spirit and flesh, movement and quietude, beginning and end ;rre all encompassed and the path of the Middle Way will be found, in which none loses its original position. And with the advancement of lluman wisdom, dogmatism and extremism, as well, become recognized ru being only partially appropriate, and there is an increase in compromise and modification and arrival at the most perfect Middle Way. The fourth characteristic of the New Age relates to its acsiveness and diversity. The more human wisdom becomes heightened and lruman abilities become abundant, the degree to which nature can be utilized becomes higher and the previously natural and simple society is baptized with human skill. Accordingly, the society which had been simple and primitive is faster and more spontaneous; it changes into a specialized society and a world is born which is necessarily dynamic and

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into an extensive, unified, communal society, in which limits have been broken. h: such times, morality and religion which are capable of erecting a spiritual support for man, cannot but become something appealing to the multitude, in which gaps with respect to doctrines

and opinions and institutional and behavioral patterns have all been closed, and must be organized with intimate relations to general litestyle. Only if this happens, can a healthy religion come into being, one which combines the life and human society of an open religion or morality. .To do this, religion and morality as measures which are open and have no adherence to time and space, will have to constantly accomplish their mission and give prominence to realistic embodiments of meaning rather than fixed form. Next, the third characteristic of the new age is the becoming of a perfectly equal society. In the Dark Age of the past, stress was put on many irrational distinctions and doctrines and opinions in everyday work were biased toward one side, but the future age will see much of this balanced out and there are prospects for a gradual entrance into the path of a perfect middle way. Formerly, in occupations as well, awareness of noble and mean was extensive and in oriental society, the classical scholar alone was exalted, while those engaged in agriculture, industry or commerce could not be considered noble. However, in accordance with the brightening of civilization, this kind of discriminatory notion is dying out. In the past, there was strict discrimination as to noble families, iommoners and outcasts but human rights are gfadually comming to be dealt with equally. Discrimination based upon black, white, yellow or red skin and national rights are coming to be taken from an equal point of view. A world exists in which the strong cannot unjustly encroach upon the weak.

In international relations

as well, strong nations must take a stand

to protect weak nations and they must view things from the stand point of the common benefit. It is becoming difficult for the strong to

secure their position through

.many cases

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diverse. The lifestyle of urbanites who receive more of the benefits of civilization than those in hamlets in agricultural or mountainous regions, is much more complicated, busy, active, diverse and specialized. the.nature of the comparison is the same if we look at prirnitive society and civilized society. This phenomenon is an inevitable result, incurred by tlre advancement of scientific civilization, and also a characteristic of the future world. The more civilization develops, the world turns into an active society, and with respect to the decline of spiritual civilization, this can become a cause of much spiritual disease. But in the end, an astonishing development of spiritual civilization will surrnount this. Consequently, they yearning after nature will become greater. In The Discourses of the Great Master, "Prospects for the Future," vetse 24: People in the coming world will plant various trees and flowers on tops of beautiful mountains, will make ponds and breed fish, and will arrange rocks, stones, and old trees to make a wonderful park under which there will be a tunnel and houses that take in the sunlight and there will be electric lights at night. Everything will be beautiful and convenient. Outside of the brilliant houses, the trees will have a thick growth, and at the top will be different kinds of birds and insects dancing and singing among the pretty flowers and lovely plants in full bloom. In our country, men of power may be able to build their mansions. Even in the construction of their houses, they will prefer to make use of natural stone over synthetic material, thus showing their love for the beauty of nature. However, the lifestyle of most people will lie largely in the midst of activity and diversity. A religion and morality which can establish a spiritual support for people living under these circumstances, more than attaching importance solely to passive ceremonies and convention, must be a r"ligion and morality which is more substantial and dynamic, free of hitches with respect to conditions, one which cannot be especially distinguished from life, one which is amidst life. By becoming such a religion, it will form a more intimate relationship with human lifestyle and this role will become stronger and stronger. We have explained the content of "The New Age, a TumingPoint,:' which can become the first among the motives for the formation of Won Buddhism, and also considered an urgent demand, the Necessity of Preparations for a Renovation of Religion. As effused by Sotaesan, the New Age is a Bright Age, a bright, expansive, perfect and diverse world.

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The Master Jeongsan clarified the special characteristic of this world by speaking metaphorically of it as the Age of Daytime, That is to say, the world at night is just like nighttime when people are sleeping; it is dark, all the doors are closed, and it is a blocked-off, silent and simple world. But the world in the daytime is bright and clear, doors are open, people get up, move about and meet one another, and it is a expansive, diverse and active age. Accordingly, the character of the Bright Age can be expressed by these characteristics: 1) a world of internal and external civilization 2\ one, open world 3) a perfect world of equality 4) a dynamic and diverse world. In such a wbrld, met with a turning point, if human consciousness is to be guided, there must be numerous changes in the religious stmctures of the past. This is the very first of the motives for the formation of Won Buddhism, As for the direction of the renovation of religion, if we stop for some suggestions or scrutinize the prescriptions of the special character of the New Age, that direction will be understood. However, ultimately, belief and realistic moral training in the religion of Thtlth become the heart of the matter. To this point we have not made a detailed clarification of foundations or origins but have explained the standpoint of Sotaesan, the Great Master, founder of Won Buddhism, his prospects for the future world. It is suggested that one eonsult the more concrete contents of the Canon and various bulletins of the organization such as Monthly Bulletin, Society Report (formerly Buddha Dharma Research Society and presently Won Buddhism) and Won Kwang Magazine.

(to be Continued in Vol. III, No. 8)

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NOT COilTMENTING ON THE FAULTS OF OTHERS

Although language is an indispensable necessity in our everyday lives,

il it is misused, the opposite

function is also great. by Lee Seong Taek

(1) Commenting on the Faults Fits the Body to the Clothes

Others, the Character which

to oneself. 'l'his situation in which man comes to express through language, the lirtrlts of others, is due to one's judging everything through one's own cr,rrl.r.l point of view. This is because one does not have the mental ('()rnl)osure to enable one to think according to another's point of view, nrrrl cven if one maintained such composure, one organizes it according l,o su bjective propriety. Itcalistically speaking, if one is an intelligent and bright person, ()n(| can detect others' mistakes and point them out, but ultimately, rl, is possible that the mistakes arise from the subjective judgement. Antl even if one judges and points them out, that does not mean that l,hcy will be thus rectified. l,rvirrg to match that of others

Living in this world, one sees that there are many situations which are becoming stupid in many ways. Ihey become stupid due to lack of inner knowledge, but more than this, one feels that it is more often the case that situations become stupid due to external attachments. Commonplace are customers who, without fail, buy the clothes worn by mannequins, even though they are the wrong size and do not fit properly. This is to commit the stupid act of trying to make one's body fit the clothes because one is attached to them as an external object. Clothing is merely a means of protecting the human body and an ornamentation. As such, the body is the master and the clothing the servant, but once one becomes attached, one comes to commit this stupid act of trying to make one's body fit the clothes. And why necessarily only with clothes? This kind of stupidity is also committed to a large extent throughout our everyday lives. Language is man's original, unique expression of ideas and means of communication. Language is also inherentlY powerfuI to an unimaginable degree. Wasn't it due to the verbal expressions, "Liberty" ' "Equality" "Fratemity" that the French Revolution broke out? In this manner, Ianguage serves the purpose of giving impetus to the inducement of human behavior and also beromes the chief external factor of notions and ideas. Accordingly, although language is an indispensable necessity in our everyday lives, when it is misused, the Phenomenon of an opposite function thus bred, cannot be judged lightly. Among these, one must be most careful with respect to commenting on the faults of others. Commenting on the faults of others, just like the stupid act of trying to make one's body fit the clothes, is language which is expressed through the frame of consciousness of

joy. Indeed, the psychological phenomenon of wanting to impute r:ertain faults onto others emerges as commenting on the faults of others. Accordingly, in the act of not examining oneself, it is through the resultant stupid act of pointing out the rights and wrongs of others that one comes to be guilty of commenting on the faults of others. The situation in which one comes to comment on the faults of others is also brought about through throught based upon black and white logic. Black and white logic means dual-valued logic. We are speaking of thought based on the dichotomy that only 2 cases exist. Something is either tme or it is false. In other words, there is no acknowledgement of the concept of partially true and partially false. If something is true, it is approved; if false, it is opposed. Due to this kind of dichotomous thought based upon black and white logic, one commonly becomes guilty of commenting on the faults of others, such that this dramatic way of thinking that if it is not this,

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(2) Insufficient Self-Examination and Rezultant Subjective SelfJustification Why does one come to commit the offense of commenting on the fuults of others? I think it arises from insufficient self-examination and l,hc resultant zubjective self-justification. But when viewed from a psychological point of view, commenting on the faults of others can be said to be a projective phenomenon. Commonly, in everyday life, nmidst interpersonal relations, projective phenomena such as these are produced. Human beings, by projecting harmful effects from interpersonal relations onto others, attain individual phychological tranquility

and

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be that, eventually produces schism and failure. Even if there is some fault, one cannot appraise a person in his entirety based upon that fault. This is because as human beings, there is the possibility that even though in a certain situation one ha.s committed some evil act, the important factor that one can then perform a good act still sufficiently remains, just as the possibility exists that even if one is said to have presently performed a good act, one might at some time perform an evil act. Commenting on the faults of others also commonly arises in interpersonal relations when the circumstances of accustomed practices and knowledge are different. In other words, it is a result brought about due to a difference in sense of values. Many still tell the story of how the heretics noticed eighty-four thousand faults of the Buddha. One may say that this was clearly brought about due to a difference in sense of values, based upon different knowledge and practices to which Buddha and the heretics had been accustomed. Accordingly. It is just the same ca.se with others as well; it arises due to differences in standard of values. However, it is not the case that speaking of others' mistakes always constitutes the offense of commenting on the faults of others. The situation in which, as a gUide, one indicates a disciple's weak points for the sake of shaping that petson's upright and genuine character, is not the offense of commenting on the faults of others. If this course were to be blocked, it would be the end of justice and, needless to say, discipline between teacher and student, and thus cannot be considered the offense of commenting on the faults 'of others. It is the same with the case of giving sincere counsel for the sake of mutual advancement of likeminded friends. If giving mutual advice were to come to an end, social tife and interpersonal relations could never be satisfactory. Accordingly, because harmful effects are always intrinsic to human society, giving counsel is necessary as a method to eliminate such harmful effects and effect social development.

it must

is known as language of social cohesion, but nowadays, this kind of language is gradually disappearing and thus rather than intimate human relations, there is a feeling of awkwardness. When examining this social tendency, it seems quite certain that the offering of sincere counsel for the benefit of others is an important factor which enriches this parched society. AIso, as to the significance of one's individually taking the res. ponsibility for another's faults, something can be said for the leader who so guides another. This does not come from a relative mentality or everyday custom, and the situation occurs in which one truly takes responsibility oneself for another, and if the leader can, himself, take such responsiUility for another, this can be said to be one criteria of human educational training which must be exercised. Accordingly, all instances of the offense of commenting on the faults of others, with the exception of the abovementioned cases, are precisely faults in themselves and one must always be wary of them. If one frequently speaks of others' mistakes, mutually unsatisfactory notions arise and mutually unsatisfactory karma is easily made. Therefore the offense of commenting on the faults of others has the function of severing satisfactory interpersonal relations and becomes the source of conflict and also becomes the source of provocation of social disintegration and discord. Viewed historically the ruination of many affairs has been dependent upon the offense of commenting on the faults of others, and due to this, $re can use as models, various affairs which have caused tuming points in the course of history. Accordingly, if we are to make eternally satisfactory karma, we must not commit the offense of commenting on the faults of others. Indeed, if one maintains within oneself, the mind to sincerely effect goodness in others, one will not commit the offense of commenting on the faults of others. Also, for the sake of preservation of good interpersonal relations which are unified, harmonious and in which there is mutual trust, there must be absolutely no commenting on the faults of others.

(3) It is Easy to Make Mutually Destructive Karma Humane encounters have never before been as urgently demanded as they zue nowadays. Commonly, when we meet someone we know, we ask, "Have you had your meal?" This type of language has meaning, not as a direct, literal expression, but rather in its facilitation of intimacy in interpersonal relations. Commonly, this kind of language

Commenting on the faults of others shows no reverence to the ht:man Buddha and is behavior which is ungreateful with respect to 'fruth, that is the Four Graces. When one has surely awakened to the l,ruth that all human existence outside the subjective self is in reality

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(4) Mind of Acceptance of Vice and Goodness

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a basis for the existence of one's own living being, one cannot commit the offense of commenting on the faults of others. Accordingly, when we base our method of paying reverence to human Buddha upon Truth and then execute it, a genuine education of the children of others arises and reverence of human Buddha, which maintains the basic position of the wise man who really knows how to learn, is conductedAwareness of the receiving of graces-this path alone is the basic prescription for making all mankind one family, and I believe this is the path of not commenting on the faults of others. Accordingly, when one has deep realization of the existence of the receiving of graces, one attains a mind of acceptance of all mankind. When one realizes that his entire life is the outcome of graces, he can satisfactorily preserve relations with others, and thus the mind of great acceptance appears, such that the skill by which one can sufficiently accept the excellent as well as the faulty arises. Exposing good works and concealing faulty works is precisely the action of the man who acts according to the law and is the mainfestation of the mind of great acceptance. If one is to avoid commenting on the faults of others, one also constantly needs to maintain the mental attitude of willingness to give. When one makes sacrifices for the sake of others, when the mental attitude of serving others gushes forth, is there any way one can comment on the faults of others? In mankind, there is a latent, mental anticipation of others and it is when this mind is insufficient that one comes to commit the offerrse of commenting on the faults of others. Accordingly, when one just expresses unlimited gratitude for the Truth and for graces, with no wish to acquire anything, then one will remain innocent of the offense of commenting on the faults of others. If one is to avoid the offense of commenting on the faults of others, one must be able to see processes, not just consequences. I think that if one carefuIly inspects the realities of contemporary society, people come to appraise things as good and bad by looking only at consequences, but an inclination toward this kind of thinking easily leads to committing the offense of commenting on the faults of others. This logic of judging matters by results alone is related to the way of thinking according to 61ack and white logic, and therefore one must attain the eye of wisdom by which one can truly see not only consequences of things, but processes, as well. Accordingly, before judging consequences as good or bad according to a dual sense of

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one carefully inspects the processes which led to such conwill not in any way be capable of judging something as good or bad according to consequences alone and will not easily comment on the faults of others. The Great Master's expression for going about talking of things was "to blow one's bugle." Amidst human society, Ianguage is an indespensable implement. By way of language, one can express Buddha and can show gratitude to all sentient being for the graces of creation. Accordingly, we must all make effort together for the achievement of a Buddha world in which we make practical use of body and mind, lrcrfectly and imparfially. values,

sequences, one

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Practicing Won Buddhist Doctrine in Our Everyday Lives

by William H. Brehm Even though we are followers of the W"y, we are often intimidated and even weakened by worldly attachments which arise as a result of our existehce in this world as human beings. Although we have faith in the Buddha Dharma, we are confronted by our human weaknesses and even as we push on longer and with greater conviction, our initial faith ripening into a confidence based upon sincere practice, still we are aware of our attachments and cravings. Greed, hatred and delusion exist because of our falterings according to the standards of our physical body and the standards of materialism. Where must we concenhate our efforts? What can we do to insure awakening to the Mind and thus knowledge of the proper function of all material things? Throughout history the conscientious practicioners of the Dharma have never failed to emph acize the importance of discipline and morality as the foundation of practice. The basis of this morality is the pre cepts.

In the

scriptures, the Great Master instructs us that what we need to larow and teach is the Buddha's morality. We should investigate, through our own discipline and moral conduct, the essential meaning

Buddha Dharma and strive for enlightenment to its truth. He has instmcted us to be mindful of the fact that moral study is the center of all scholarly arts and the foundation stone of all studies. Lrdeed the Buddha Dharma dictates no boundary in occupation, ethnicity, sex or otherwise. AU things in the universe are esssentially Buddha and everything we do is a manifestation of Buddha. As the Great Master instructs us, everyplace is to be our Dharma Hall and everything is to be our Buddha image for offering worship to the Buddha Because of this, we must be mindful to make everything we do as fine an expression of Buddha as possible. We can do this by letting the precepts be our guide and letting this spirit of discipline permeate all our ordinary, daily actions, as well as our formal practice. The precepts help us to be cautions of our actions so that we do

not accumulate the karma of improper actions, arising from greed, hatred and delusion. Precepts help us to wipe away karma until our expression of Buddha becomes finer and finer and ultimately our behavior produces no more sinful karma If we have accepted the Ten Precepts for the Followers of Ordinary Faith as our guide, we should rcalize the importance of adhering to them scnrpulously. There is an old Korean saying that even if you have 3 measures of gemstones, it is only when you string them all together that you have something truly precious. Aren't the precepts really the same? If we keep all our precepts, then they will have real worth and real consequence in our lives--then the spirit of morality and discipline will start to grow into a finer expression of Buddha. Keeping ones precepts has, in fact. been likened to adorning ones body with precious jewels. When we speak to others, we should realize that we are addressing the Buddha and should try to make our words as loving and straightforward and i],rddha-like as possible. When we do Sitting-type Meditation, we shoulo discipline ourselves to sit completely motionless, keeping the posture straight, erect and yet relaxed. Isn,t this kind of practice a finer expression of Buddha than poor posture? And in our family life as well, if discipline and morality, which are the basis of proper behavior are lacking, husband and wife will lose confidence in one another and ultimately this may undermine the unity and prosperity of the family. If one keeps moral behavior as the basis of his character, he will be good-natured and have the confidence of,his fellow citizens.

It is this spirit of discipline and morality, then, that we should take to Dharma Meetings, to our study of the scriptures, to our meditation and to all our practice of Buddha Dharma as Won Buddhists. In this manner can we begin to overcome our eravings and attachments to the physical body and material world, actually come to know their unsatisfactoriness, impermanence and absense of anything that can be called a self, and gain deeper understanding and confidence in our practice of the Buddha Dharma. ******* William H. Brehm is a graduate of the State University of New york and M.A. programs in Anthro-

at Albany, having attended the B.A.

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pology, College of Social Science. He came to Korea in 1975 as a member of the United States Peaee Corps and worked for 3 years as a middle school English teacher and college lecturer. He had been interested in Buddhism for some time and in 1978, after completion of service from Peace Corps, decided to enter Song Gwang Sa, a Zen Monastery in South Cholla Province in Korea. He ordained as a Samanera or novitiate monk, and practiced for two years in the meditation hall. In 1980, he decided to leave the order and come to work at Won Buddhism, here in Iri. First having learned of Won Buddhism shortly after coming to Korea in 1975, he more thoroughly explored the philosophy of the Venerable Sotaesan while at Song Gwang Sa and decided that it is a most superior philosophy, one which is indespens able in modern day Korea, America and the rest of the world, as well. Mr. Brehm has been given the Dharma name Won Dae Yeon and is presently working in the Intemational Section of Won Buddhism, assisting in the translation of overseas missionary literature, and is also teaching English convenation at Won Gwang University. He is particularly interested in Hatha Yoga and is also an avid mountaineer. Mr. Brehm would like to continue to live in Korea and work and practice at Won Buddhism.

congregation at the great Dharma Meeting for the commemoration of the establishment of the "Everlasting Memorial shine "at yung Kwang, Chulla Namdo Province.

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The sacred birth-place of the Great Master, Venerable Sotaesan, the Founder of IUon Buddhism, at Yung Kwang, Chulla Namdo Province, the Southern part of Korea. It was rehabilitated on the Southern part of Korea. It was rehabilitated on the 19th of May, t981.

The

joint

lectures sponsored

tion on the 3 }th of May, I

by Korean-lapanese religious I

Associa-

The "Everlasting Memorial Shrine', at yung Kwang holy completed on the 19th of May, l g9l