Vol-4-No-1

I

I r

984

VOLUME IV NUMBER I

IRI, I(OREA

768

CONTENTS

......

li.lit.rrial

...........1

Won B"dJhist View o[ 'Wo-"., Sho*n in the Won B.rddhist Faith bg Dr.

P"l Klr" Clron ........................................... ...., (,

On Th.e"{"lJ Learninj

by Dr. Bong-gil CLrung.........................oojroo...o............. 'l'he T".rth o[ Il-S7o,r-Sang(One-Circle-Figure)

by Dr. Brns-sil Clruns

A

. A A

to the 14th W. F. B. Members ...... bg Dr, Kil-"lri" Pak ,......

Messa5le

J

.....12

......

...o..........15

to the 4th W. C. R. P. Merr,bers ....................................,.16 bg Dr. Kil-chin PaL .......

lvlessasfe

Brie{ History o[ I7'o., B.rJdhis* bg P. K. C. """ ""'.'.....'.....

.................18

Won B.rddhisn .rrJ Practical Learning (Th" In{luerrc" o{ P""ctical Learnin{ on Salvation Consciorsrt"ss)

WON BUDDHISM Published by' Research lnstitute for Overceas Missions Won Kwang University lri Gty, Cholla Pukdo, Korea

bg Prof, Sa-soon

yun..............o......... .......

Tir" Di"logue Decalot'ue: GrounJ R.rl"s {or Inter""ligiors Dialolue

by Dr. Lnonord Swidler.o....

NewS

Corner

............

...........,

.....27

...........35

..............................

r....41

lllt ,ll

I

771

770

The Great Master said,r"A man who wantes to have all things in the wortd iust as he wishes them to be is iust as a man who builds a house on sand and wishes to live in splendour for thousands of years. A wise man will be contented and grateful if only six-tenths of all things in the world satisfy him. He will also be thoughtful enough not to monopotize the things that please him' but to share them with other people. Therefore, the things that satisfy him will never become a cause of his suffering, but his blessedness will be infinite."

From "The Path of HumanitY" in the Canonical Textbook of Won Buddhism

All communications should be addressed to Dr. Pal-khn Chon Director, Overseas Missions

of

Won Buddhism Won Kwang UniversitY Chon- buk, Korea

til

WON BUDDHISM I

vot.. IV No. 1

WON BUDDHISM

1984 ilil

lllrl

EDITORIAL Peace and Religion

In the today's confused world, in spite of the marvelous progress ol' science, riot all living beings of the world are supposed to become happy. Human beings can not live by bread, science and technology llone. There is an another point which religion aims at. Religion is linring at the cutivation of the human mind. This is the pending problem faced by the men of religious affiliation today.

Religion is, as its name suggests, the most fundamental and princigral teaching leading to the spiritual world. The problems occurring irt our everday lives are sometimes not solved by the physical sciences.

Although mankind has accomplished splendid achievements up to the prcsent minute, world peace remains a question of long standing. . There are abundant words meaning peace such as "Sharom" in .ludaism, " Kwakus " in Christianity, and " IslEm " in Mohammedanism. In Buddhism, we also have the similar word of "Shanti" meaning stillness. The word is the another name of Nirvana, but often referred to the state of mind getting rid of earthly desires.

Starting from Nitsche's dictum of "The God is dead," we have been otten faced with the negative phrases or sentences insisting that there is no need to believe in any god and have a religion no longer effectively coping with the speed of social change.

In fact, we are very shameful and sorry that there continues religious' or sects' (in the same religion) conflicts against each other, cven claiming many person's death to hold hegemony over the other side, when comparing with the increasing numbers of churches and temples. Meanwhile, people have become to have no credidt with religions, and religions's real purpose of "peace" is fading out.

At. this point, Ven. Sotaesan's "Il-Won-Principle", Ven. Chongsan's "Three-Sameness-Morality," and Ven. Taesan's suggestion of establishing U.R. (United Religions), I think, can well provide with practical ideas to carry out the greatest achievement of world peace.

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2 WON BWDHISM

ven. Taesan, in his proposals for world peace, suggested the inauglation of U.R. to open a new page in the history of the world.

Founding U.R. on the equal basis with the political U.N., we should banish poverty, disease, ignorance, antagonism, wars, and suchs standing in the way of accomplishing world peace.

There shouldn't be enemies except our common foe called war full of selfishness, avarice, hatred, and even chauvinism. Arthur Wellington, the English Admiral who defeated Napoleon, said," The worst is defeat in a war, but the next worst is victory." Winning or being defeated, a war itself is absolutely bad.

When comparing this to a family system, U.R. is to mother what U..N. is to father. In Korean proverbs, there is a saying putting emphasis on the mother's role. It is as follows: The child without his father shows no evidence of not having his father in his appearance, but the child without his mother conspicuously stands out. Especially, Korean people can call upon the name of Kuanyin, when faliing inio disasters and hardships. Kuanyin is female Bodhisattva. The emergence of this female, compassionate deity had a parallel in Chatholicism.

"Virgin Mary," the mother of Jesus, is as important as Jesus or as God in Chatholicism. This is human nature to seek for an understanding, merciful personification of the quality of forgiveness and love. Why do humans feel closer to a feminine-looking deity than a masculine one? Why did the rise of Kuanyin (Kwanseum Bosal in Korean) in Korean temples have so many parallels in so many countires? The preference for boys is not applicable in religions, supreme learnings. It is very interesting that the bodhisattvas, in theory, Na above sex or asexual, but that in practice the representation of Kuanyiri became increasingly female. This well indicates that people are ardently longing for a mother rather than a father in the bottom of their hearts.

In ACRP meeting of 1981, held in New Delhi, a bishop argued that religions have been very strong up to this time. That's right in terms of history of religion making victims of the opponents. In the religious sanctuaries mankind has been showing the brutal side of their nature. But U.R. shall not be a pressure group with political power.

It should have every religion in the world return to the original position of religion-mercifulness, forgiveness, tranquility, coexistence, and such qualities inherent in a mother.

In the world of international politics, in which egos of each country crash only to draw conventional compromises, religious ideologies or

773 WON BUDDHISM

3

convictions are easily neglected. Many ideas and ideus are far beyond the reach of the individual's capacity or wish. The peace problem may be one of these. Cries for peace are ever-fresh. And we should not forget when there is a cry for something it is not yet implemented.

That peace has been and still is loudly cried for shows that it has not been brought to our world. Hatred ceases not by hatred, but by love, the true nature or religions. Now new projects for world peace are being set out by U.R. working as a mother to the world.

When the first Won Temple of this Order was constructed at the foot of Oknyo-bong in Kilyong-ri, the Great Master wrote the following words on the roof beam of the house: The alternation of day and night has it's source in Won-Truth, W eaving the Law of the circulation ol se@sons.

Under the words he atided: A pine tree. stand,s monopolizing the liveliveliness of spring.

The confluerrce o.f water running from a thousand, mountains produces a thund,erous roar.

From "Introduction" in the Canonical Textbook of

Won Buddhism

771

4

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WON BWDHISM

WON BUDDHISM

Won Buddhist View of Women Shown in the Won Buddhist Faith

by Dr.

Pal Khn Chon

The greater part of the world population are women. However, the sexual discrimination, or rather ill treatment of women, and their sufferings in the male-predominant societies have been the serious issues through the ages in the world. What's more, even most religions are keeping the same view of women. Even though all the saints did not recognize the priority of one side (male) fundamentally, Buddhism, Confucianism, and Christianity, according to the descendent classic literatures, give suggestions as to the inequality of the sexes Here I intend to consider what view of women Won Buddhism holds going through the Faith part in the Won Buddhist Cannonical Textbook. Won Buddhist Faith can be weil represented and summ arized in Dharmakaya Buddha, Il-Won-Sang (one Circle) worshipped as the standard of moral discipline and faith. In other words, Il-Won-Sang symbolizes well the source of all beings in the universe and the original nature of all living beings, ultimately proving the principle of equality.

In the Faith Chapter "Four Graces" are: the Grace of Heaven and Earth, Parents, Brethren, and Law and "Four Essentials" are: Cultivating Selflability. The Wise Men First, Education of Others' Children, Respect Those who Unselfishly Serve the Public Well-being. Therefore, the religious lives are nothing more than the requital of the Four Graces. The doctrines of Four Graces underline that there is ng discrimination between men and women to be requited for what they did and how much they did for the benefit of others. In brief, in Won Buddhism men and women are regarded as the same and equal in its original nature and are treated equally as well shown in Il -Won-Sang.

Ven. Sotaesan put forth the obvious reason of undue sexual discrimination upon Women-dependent life style. In the Four Essentials, he spelled out the typical situations faced by Korean women in the traditional society. women failed to have equal opportunities of education, social activities, inheritance and so on. Furthermore they were put under much more restrictions to their every actions than *rrr.

Ven. Sotaesan maintained that one must cultivate self-ability so that one performs one's duty and obligation. The good examples suggested

5

by him are as follows: (1) equal inheritance (2) independent financial equal treatment only according to what they, men and women, do.

Practicing the above suggestions, women would enjoy the same rights just like men, get equal social protection before the law, and fully demonstrate their abilities. Eventually this breaking down of the evil custom of "treatment of women as inferior to men" gave an important impetus to defending basic human rights.

The Wise Man First also provides good devices to accomplish the equal society. It puts great emphasis that one should give the first priority to the person who is superior to one's own in anything, irrespective of sex, social standing, the legitimate or illegitimate de-

life after marriage (3) equal education (4)

scendants, and clans.

On the Education of the Children of Others, he pointed out the defect of the education in the past. The educational system in the past was constructed so that neither females nor the lower class could even think of being educated. When it came to the case of children of others, they were given no opporunity of education. But he insisted equal educational benefits should be widely extended to the children of others to leap to the advanced society.

Lastly Ven. Sotaesan suggested the principle of Respect Those who Unselfishly Serve the Public Well-being. The Principle is that if the world respects those who dedicate themselves to the public welfare, there will be many who will dedicate themselves to the welfare of the world. It follows, therefore, that the public must respect men and women equally in accordance with their meritorious deeds.

The Four Essentials as the practicing principles of the Won Buddhist Faith, to be briel are the essential points of social requital. And it is very significant for the Four Essentials to suggest the concrete solutions to the discrmination between men and women, and to make room to lead active social activities, accomplishing the extension of women's rights disputed in all the religions and societies for a long time.

In addition to this, in Won Buddhism, the thirty commandments are given without discrimination, and the equal promotion opportunities are allowed to everyone only depending- on ih. drgrc oi what they contribute to the Order. There are no doctrinal contents or systems dealing with both sexes discriminately in Won Buddhism, rather Won Buddhism gives satisfactory solutions to the long disputed problems.

Won Buddhist view of women is showing a very important momen-

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WON BUDDHISM

6 WON BWDHISM in tum to get over the'traditional discrimination between both sex.es comparison with other religions'

The Great Master said, "People generally pursue only clothes, food, and shelter, and are not actively concerned with seeking the source from which they issue. This is really unfortunate' We need clothes, food, and shelter for our physical life, but concentration, wisdom, and practice are more important because the spiritual life controls our physical lives. with a spirit which has acquired these spiritual powers it will become easier to take .u." of physical needs, and a perfect personally will also be establishld. When we are able to know our original minds and can control them at our own will, the righteous way of getting clothes, food, and shelter can be practiced; we are able to deliver ourselves from the cycle of birth, old age, disease, and death; and we can seek for wisdom and blessedness through the Principle of Cause and Effect. This is the true and everlasting way to provide for our clothes, food, and shelter. Thereford, the thrle principles for our spiritual life become the original source of our physical needs."

From "On Doctrine" in the Canonical Textbook of Won Bilddhism

7

On Threefold Learning

by Dr. Bong-gil

Chung

Il-Won-Sang is not only the object of religious Faith but the standard of moral discipline, and for Sotanesan, Il-Won is the original nature of all sentient beings. There is no difference between ordinary sentient beings anl the Buddha as far as their original nature is concerned. The difference lies in the fact that the Buddha is awakened to it while crdianry sentient beings are not. This original nature, when free from defilerhent, is absolutely free from disturbance. free from ignorance and foolishness, and free from evil; it is perfectly serene, wise and good. Thus, Il-Won-Sang can be manifested when one's mind is free from fulfillment. Enlightenment means that the Dharmakaya manifests itself in the human mind. In traditional Buddhism, the name given to the form of Dharmakaya as it manifests itself in the human heart is Bodhicitta (awakening of faith, thought of enlighten ment). Once the Dharmakaya manifests itself in the mind, the phenomenal world shows itself as one true realm of truth.

Sotaesan has spelled out the way to realize this ideal in the chapter on "Threefold Learning." The learning is threefold because there are three aspects of the original nature which can be manifested. Traditionally, these three aspects have been called in Sanskrit terms, samadhi

(concentration), prajna (wisdom) and sila (precepts/morality) of one's original nature. Sotaesan's way to rcalize these ideals lies in "the Cultivation of Spritual Stability," "The Study of Facts and Principles" and "The Selection of Conduct." ( I ) By "spirit" Sotaesan means the mind which is calm and clear without any discrimination or attachment. By "cultivation" it is meant nourishment of such spirit keeping it from the trying situations which make it disturbed and attached. But why is the cultivation of spritual stability necessary. Sentient beings have instincts and desires; human beings have more desires and needs than other animals. When they try to satisfy those desires and needs, the latter overpowers rationality, driving one into agony, delusion and paranoia. In extreme cases one would suffer from neryous breakdown. The aim of spiritual cultivation, therefore, lies in attaining the spiritual stability by which one can be free from all the trying situations. Spiritual cultivation is done

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WON BUDDHISM

B WON BWDHISM

by means of seated meditation (Channa in a form of folded-legs), the continual meditation (timeless channa), and th'e verbal invocation of

9

claims that the Threefold Learning in Won Buddhism is wider in scope than samadhi, prajna and sila, saying:

a Buddha.

(2) By "fact" we means human affairs which are right or wrong, or disadvantageous; and by "principle" we mean the Absolute Unity and its Components, and Being and Non-Being which

You find the Triple Discipline in traditional Buddhsim; but our Threefold Learning is different in scope from it. While sila, emphasizing precepts, focused on one's keeping them, Selection of conduct is an essential discipline necessary for individual moral cultivation, governing the family, ruling t}te nation, and putting the world at peace. While prajna emphasized the wisdom emanating from one's self-nature, Study of Facts and Principles is the way of attaining well rounded knowledge and wisdom on all facts and principles. While samadhi emphasized caimness in meditation, Cultivation of Spiritual stability is the discipline of keeping

advantageous

are natually created. "The Absolute

Unity"

means the ultimate reality

of all beings in the universe; "the Components" means the variously differentiated individuals with different colors and shapes. "Being" and "Non-Being" means the rotation of the four seasons, wind, clouds, rain, dew and snow; the transformation of birth, aging, illness and death, rise and fall, prosperity and decline of all things. Since principles and facts are related to human well-being or misery, one must study them to learn the causes of happiness and suffering. One of the most important principles to know is the law of karma since ignorance of this law may lead one to do things which will bring suffering. And what we must know of the law of karma is that for the blessings and sufferings one faces no one else is responsible except oneself, for the realm of the dharma (all things in the universe) responds to way one acts. Human affairs relevant to blessings and sufferings are complicated, however, so that unless one sharpens one's wisdom one may not know what is the right course of conduct. A sound knowledge of the principle of reality and appearance, pernanence and transience of things in the universe provides one with a world view in which one cannot but do what is rieht for the realization of nirvana-the realm of no suffering.

(3) By "The Selection of Conduct" it is meant doing what is right and discarding what is wrong; and by "conduct" it is meant using one's six roots, namely, eyes, ears, nose, tongue, body and mind. Humans in general know that what is morally right ought to be done and moral evils ought not to be done. Despite this knowledge they cause suffering for themselves. Why is this so? It is because they have no practice of doing the right and rejecting the wrong on account of their ignorance of right from wrong, or burning greed, or attachment to their bad habits, says Sotaesan. They need, hence, practice to enable them to do the right and to reject the wrong.

If one trains oneself with the above Threefold Learning, says Sotaesan, one attains the three great powers of Cultivatien, Study and Selection, which are in essence not different from the powers of samadhi, prajna, and sila of one's original nature. Chongsan, however;

One Mind without going astray from the self-nature in being-quiet. Success

in all lies in following this Threefold Learning. No other way can be more perfect than this.

The Threefold Learning is the way through which Won Buddhists realize their moral perfection. The Great Master, Sotaesan has spelled out the criteria of moral perfection in terms of the Truth of Il Won,

thus assimilating the standard of moral discipline to the object of religious Faith. What is striking is the fact that Ven. Sotaesan expresses the truth of Il-Won totally in terms of the various states of the human mind, namely, "nourishing," "seeing," and "following" self-nature.

He says, "The truth of Il-Won can be summaized in terms of kong (void), won (perfect, round), and chung (right, correct)." For clarity?s sake we can put what he says in a diagram.

The Truth of ll-Won

(1) Nourishing self-nature

(2)

Seeine

Self-nature

To institute state Nothing comes The mind does or goes in the not decline to, of mind which mind lean oil, any' transends being thing. and nonbeing.

There is no limit to the inexpressible state where there vast capacity is no trace of the of knowledge and hence no mind's whereOne knows the

One see and judges all things correctly owing to one's true knowledge of

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WON BUDDHISM

IO WON BWDHISM abouts, owing to a thorough knowledge of the turth of Il-Won

hindrance to knowledge

(3) Following

Absence of false

self-nature

ideas (no mind) when one does

Doing all things without attachment.

realitY.

Doing all things in accord with the Mean.

things.

If Il-Won or Dharmakaya

is manifested in one's mind and these criteria are all satisfied, one's action becomes a realization of the Buddhahood.- Of course the criteria of perfection here are very'lofty to reach and the Threefold Learning cannot be carried out without "The FoUr Articles of Progress," and "The Four Articles of Abstinence." Thege two groups of articles are called "The Eight Articles."

The first four articles are belief, courage, doubt and sincerity. (l) Without a firm faith in what one does, one cannot succeed in it. For the faith in what one is about to do provides the motive power for one to settle one's mind to do it. (2) Once one has settled one's mind to do something, one needs courage to do it. The courage provides encouraging power. (3) In order to learn principles and facts, one must be inquisitive of the answers hidden in the problems one is to deal with. t+l gV sincerity it is meant the devotedness of the mind, without which nothing could be achieved. The second four articles are: disbelief, covetousness, laziness and foolishness. (1) When one. does not have faith in what one is to do, one cannot reach the resolution to do it. For instance, if one does not have faith in the truth of Il Won, one's moral discipline based on its truth cannot be resolved to proceed. (2) The stage of Buddhahood is the highest value one can aspire to attain; however it cannot be rcalized overnight. If one deiires to do so, this is because of greed. (3) The original aspiration to attain the Buddhahood cannot be realized if one is lazy. One should be quite deligent in pursuing the Buddha way without being instigated by greed. (4) By foolishness is meant doing things as one pleases with nlitt er the knowledge of the Absolute Unity and its components and Being and Non-Being, nor the knowledge of right or wrong, and advantage and disadvantage. Thus, the practice of the Threefold

II

Learning needs the impetus of the Four Articles of Progress and the internal checks by the Four Articles of Abstinence.

What if one simply fails to h.:,e these articles function in one's life? The Great Master Sotaesan has connected the Threefold Learning to one's religious activity by making a vow to Il Won Sang. The closing paragraph of "The Vowing Words to Il-Won-Sang" reads: We, as deluded beings, therefore, vow that we shall not be degraded nor harmed but instead be promoted and favored in our sincere effort to keep our mind and body perfect (samadhi), to krtow facts and principles perfecfly furajna) and to use our mind and body perfectly (sila),- by following Il-Won-Sang, until we get the great power of Il-Won and become one and the same with the real nature of Il-Won.

This vow is recited at daily meditation and at Won Buddhist religious functions.

The Great Master said, "Those practicing the Law should ahvays be conscious of the teacticing the Threefold Trainings in facing all trying situations. The Threefold Trainings may be com-

pared to a compass or a helmsman of a ship. Just as a ship lvithout a compass and helmsman can not sail across the ocean, a man can hardly be expected to carry out his life safely without the instruction of the Threefold Trainings. "

From "On Doctrine" in the Canonical Textbook of Won Buddhism

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The Truth of ll-VJonâ‚Źang (One-Circle-Figure)

by Dr. Bong-kil

Chung

The ultimate reality reflected in Sotaesan's enlightened vision was symbolized by a perfect circle of Won. This circle as the symbol of the ultimate reality of the whole universe is enshrined as the object of religious faith and as the standard of moral discipline.

The metaphysical statement expressed upon his enlightenment was elaborated by Sotaesan in the section called "The Truth of Il-WonSang." He says, "[-Won (One-Circle) is the origin of all beings in the universe, the mind-seal of all Buddhas and all sages, and original nature of all sentient beings."

An analogy with electricity and its phenomenal functions may be helpful. Take the night of a city which is illuminated by thousands of lights of various sizes and colors which depend on the electricity generated by a single power plant. All the lights in the city are of one nature, namely, electricity. What in all beings in the universe corresponds to the electricity is what is designated by Il-Won which transcends the circumference of a circle. It is the origin of all things and the original nature of all Buddhas, sages and all sentient beings.

What in all things in the universe corresponds to the hghts of all sorts is the phenomenal world, which in turn corresponds to the shape or figure (sang) of a circle. Just as we can say that all those lights are manifestations of electricity, so can we say that this phenomenal world ls the manifestation of Il-Won. The totality of the reality and appearance is designated by the circle Il-Won-Sang (the figure of one-circle); and the principle of the totality can be called the truth of ll-Won-Sang.

Sotaesan explains the relation between Il-Won and Il-Won-Sang, that is, the ultimate reality and its manifestation, in terms of "True Emptiness" (Chnese, chen k'une), "the light of intellect" (Chinese, ling chie), and "Mysterious Existence" (Chinese, miao yu) of ll-Won. He says, "in this state (Il-Won) there is no difference between great and small, being and non-being; the causal retribution of good and evil deeds totally disappear therein; this state is utterly devoid of characters which can be described in words or shapes.r' Sotaesan's description of the "true emptiness" of Il-Won ren:,inds one of Immanuel

13

Kant's description of the world of noumenon, who said that noumenal world which is partially responsible for our experience of perceiving the phenomenal world is not in space and time so that the category of causality does not apply there. How does the phenomenal world appear from such a void? Sotaesan says, "In accordance with the 'light of Intellect' contained in the 'True Emptiness' there appear the difference between great and small, the change of things coming into being and going into non-being, and the difference between 'good and

evil causal retributions. "' Finally, Sotaesan says, "the providence of (the ultimate reality which is) the True Emptiness and yet mysterious being freely shows eternally through the appearance and disappearance of ali beings in the universe." Thus, Il-Won is immanent throughout the universe. Since Il-Won is the essential nature of all Buddhas (Dharmakaya) in Sotaesan's view, it follows that the whole universe is the manifestation of the Buddha nature. Sotaesan identifies Il-Won with Dharmakaya; thus in Won Buddhism the expression "Dharmakaya-Il-Won" is used as one designation of the object of religious worship. In Sotaesan's view, what is referred to by Il-Won is called Dharmakaya in Buddhism, T'aichi (Great Ultimate) in Confucianism, and Tao (Way) in Taoism. He could have said, using Thomas Kuhn's expression, that different religions have different religious paradigms through which one and the same ultimate reality of the universe is understood differently one from another.

The truth in question, however ) can only be realized by those who have attained the spiritual awakening or "seen the self nature" (tsuhsing, svabhava). Thus, Sotaesan warns his followers not to try to explain away by rationcination the truth of Il-Won-Sang. He advised them to get enlightened to the Buddha's original nature by their intuitive reflection. ln l94l (26th year of Won Buddhism), Sotaesan composed a gatha (metrical hymn) on the truth of ll-Won-Sang as follows: Being changes into Non-being, And Non-being into Being, Turning and Turning again;

But in the Ultimate Reality Being and Non-Being are both Void, But the Void contains everything and is perfect.

He then warns against ratiocinations on this

truth:

Being is the state

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14 WON BT.]DDHISM

of what changes, and Non-being the state of no-change: but "this state" can neither be said to be Being nor Non-being' Though it is said "turning and turning again,l' "in the Ultimate Reality, Being and Non-Bing are both Void," so these are mere words to teach. How could it be necessary to say "VOid" Or "Perfect?" "This state" is the quintessence of the Original nature, so do not try to figure "this state" by , reasoning, but get enlightened to "this state" by your intuitive insight.

Since Il-Won is not only the original of all beings in the universe but the original nature of all Buddhas, sages and sentient beings, it follows that the enlightenment to one's own original nature implies the enlightenment to the origin of all beings in the universe. Sotaesan's ontological stance is idealistic since Dharmakaya which he identifies with Il-Won means "original enlightenment." It follows that the phenomenal world which is the manifestation of ll-Won is none other than enlightenment. Deluded beings do not reahze this truth. Hence, Sotaesank motto: All are incarnations of Truth-Buddha: Do each thing as an offering of Worship to the Buddha.

A Message to the 14th WFB Members

by Dr. Kil-Chin,

Pak President, Won Kwang Unia,

From the bottom of my heart, I am pleased and honored to join in this great and traditional l4th World Fellowship of Buddhists, along with Buddhist leaders and representatives from all over the world.

With the development of the scientific civilization the world is getting smaller, which enables us to have various kinds of world conferences. Among these conferences, I believe this WFB is one of the most significant meetings, with greater dimensions than any other one.

It is because this meeting is not for any personal fame or fortune but the peace and happiness of all Buddhists and the whole world, through the spirit of Buddha's compassion and wisdom.

It is because this meeting is not for any personal fame or fortune but the peace and happiness of all Buddhists and the whole world, through the spirit of Buddha's compassion and wisdom.

The deely rooted covetousness and selfishness of the human race has caused ceaselessly person to person, nation to nation conflicts leading themselves down the path of destruction. It is an immeasurably grievous situation that our precious oil is being used not for the building of human happiness but for the destruction of human lives.

The Great Master said, "Recently, people have frequently chosen the locations of their own gravesites. At death, however, the spirits of these people will go directly to the graveyard, and if they find no way to be reincarnated into a human body, will unconsciously fall into an evil world around that graveyard, and it will be hard for them to be reincarnated into a human being again. How can we be sb careless ? "

From "On Deliverance" in the Canonical Textbook of Won Buddhism

15

Particularly it is indescribably shameful to make wars between religions or conflict between religious sects at this critical moment of the human race.

And, we Buddhist, who are making a great effort to rcahze peace and happiness on the Village of Earth under Buddha's spirit of compassion and syrypathy, are the most qualified to take the lead in the great task of establishing United Religions.

And I shall be very grateful if all of you carefully consider my proposal of establishing United Religions which will be a shortcut to the summit of world peace.

On this occassion of the l4th WFB all Buddhists must be prepared to follow after Buddha's spirit, practicing it to establish a genuine world and happiness through cemented cooperation. Thank you.

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16 WON BWDHISM

A Message to the tlrCRP Members

by Dr. Kil-Chin,

Pak

As one religious person, I am very happy that we come to have a sincere meetinf in which the leaders of many of the religions and religious bodiei of the world today can meet in. one place to have a diai-ogue. I think that when we look at all human history, irrespective of time and religions the axis of the. human spirit has been the very religious spirit.

Ho*.uer, an unerasable stain has also been left on human history because of the.mutual discord and antagonism of religions resulting from the excessive advocacy by each religion of its own doctrines and

systems. When consideringthe fact that the original mission of religion was the furtherance of p.uc" and happiness through the spiritual salvation of mankind, all we religious people should be deeply penitent because there has been human disaster and misery as a result of religious dogma throughout human history.

When we consider that there can be no difference on the point of every religion's ultimate goal of the salvation of mankind founded on truth arrd lore, the truth which activates this world is one, and the fundamental law of each religion can only be one all religions that aspire for a genuine human salvation under one truth need to meet as one body to earnestly work for that common goal. This to me represents the highest common sense.

Now, all religions .must, without conditions and excuses, open mutual doorr, talk seriously and meet as brothers. Now is the time to put our strength together and endeavor for the sake of the completion bf tn. original missiron of religion. I think that in face there has never been a time in which the role of religion is as urgently demanded as it is today.

Examining contemporary society, the striking development of scientific civilization is Causing changes in this world every day. But the interior human spirit is not yet prepared to receive and make the most of it. This kind of spirit and imbalance toward the material is causing extremely serious problr*s in today's world. I want to stress the fact that the kernel to solving the imbalance between spirit and material lies in religion. At this point, while I am making an earnest appeal

17

for all religions to units harmoniously to become the kernel of a true human happiness and world peace, without any more hesitation, I propose the establishment of the United Religions 'to efficiently execute this goal of human happiness and world peace. Just as in one family, for the sake of the achievement of a sound family and perfect rearing of the children, a mother as well as a father must raise their children with love, I think that the same is true of the world. But in today's world, the actual state of things is such that just as a family having a father but no mother, there is only a governmental United Nations which ls making efforts toward human happiness and peace but a religious organization serving this purpose on the same level has not yet been born. Accordingly, let all of us religious people units harmoniously and grve birth to the United Religions, and let us all strive together for the salvation of the human spirit, which is the original mission of religion.

The United Religions cannot, of course, come out as a religious pressure group. Appropriately organizing representatives of the religions of each nation, let's make it a combined effort performing all activities from a religious dimension for the sake of the promotion of human prosperity; activities of communication and friendship between religions, activities of combined education for the sake of salvation of the human spirit, activities of united service for the sake of wiping out the disease of human poverty and ignorance, activities for the sake of a solution to the moral problem of humanity and religious activities for the sake of prevention of war, and make it love and brotherliness which are the substance of the basic spirit of religion. Making the most of each religion's characteristics, we should organize the U.R. (the United Religions) to get along well together for world peace, just like the cart rolling on two wheels, that is to say, religion and politics.

I heartily hope that we religious people devote all our strength to buitd a genuinely great civilized world in which the material and the spiritual advance simultaneously so that all humanity can laugh and live together as one household, as brothers. Thank you for your attention.

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19

to the people, and extending a campaign to abolish illiteracy. we founded Won Kwang College under the auspices of Won 1946 In Buddhism, in which Won Buddhist Devotees have been educated since then, and established the Foundation of Won Buddhism under the three major principles of mission, education, and charity. In l9l6 Ven. Chongsan proclaimed "samdongyunri Morality" consisting of "Dongwondori, Dongkiyeongye, Dongchoksa6'p" meaning all the religious teachings are based on One Truth, all the people and races in the world are members of One Family, and all the activities and works are done in One Workshop respectively.

After Ven. Ch6ngsan passed away in 1962, Ven. Taesan (Dae-ko Kim) was appointed as the third Prirne Master. The Canon of Won Buddhism was published in the same year, which contains two books, the first book Ch6ngi6n or the Correct Law written by Ven. Sotaesan himself and the second Taejonggydng or the Supreme Scripture, the chronicle of his sayings and doings.

In 1965 Won Buddhism sponsored a meeting and dialogue of the six main religions in Korea, and established the Association of Korean Religions. In 1971, in commemoraticn of the 50th anniversary of the founding of Won Buddhism, Ven. Taesan, the Prime Master, clarified the morality of "Truth is One, the World is One, Mankind is One Family, and the World is One Workshop."

Won Buddhism has launched overseas missions, establishing branch temples in America, Japan, Canada and so on. Won Buddhism obtained the authorization of establishment of Won Buddhist temples from American government in 1973, Canada in 1974, and Japan in 1980.

The international religious organs which Won Buddhism are participating in are The Asian Conference on Religion and Peace (ACRP), World Conference on Religion and Peace (WCRP)' The World Fellowship of Buddhists (WFB), and The World Association of World Federation (WAWF), In Won Buddhist Headquarters the WFB Regional Center of Won Buddhism has been extablished. In 1983 Ven. Taesan proposed the founding of the United Religions (U.R.).

Won Buddhism has been steadily growing with a potentiality to emerge as a world religion ever since it was founded in 1916. language

A Brief History of Won Buddhism

by P.K.C A New Religion in the New World Won Buddhism, a major religion in Korea, was founded by Chung1916, Korea. Ven. Sotaesan, the religious title of Chung-bin Pak, or the Great Master was born as a son of a peasant family and later established the order of Won Buddhism upon his spiritual awakening at the still youngage of 26 without any master's help. Upon the great enlightenment Ven. Sotaesan opened the gate of a religion to deliver all sentient beings suffering from the rampant material forces with the founding motto;

bin Pak (1891-1943) in

Now that the matter is about to unfold itself, let us unfold the sprit.

As Material Civilization Develops, Cultivate Spiritual Civilization Accordingly.

Ven. Sotaesan selected nine disciples out of some fifty followers and' formed an order, At his first step Ven. Sotaesan organized a savings union with them in 1917. He tried to awaken the neighboring ignorant people by eradicating superstitions that prevailed then, abolishing useless empty formalities, and working by day and studying by night.

On the occassion of the March I Independence Movement against the Japanese Occupation in 1919, he called the Movement "Outcry for Beginning of New World," and encouraged his diciples t<i complete a. dam under construction for the reclamation of a dry beach into a rice field. By this Ven. Sotaesan exemplified a new way of religious life.

In the ninth year of Won Buddhism (1924), Ven. Sotaesan established the Headquarters of his order at a site which is now included in the city of lri. He started his organization with a tentative name "The Research Society of the Buddha Dharma," which was replaced with Won Buddhism by his successor Chongsan in 1947 .

Upon being liberated from Japanese Rule, Won Buddhism took the lead in recovering our national culture by teaching the lost Korean

The Central Tenets of Won Buddhism

The ultimate reality in Ven.

Sotaesan's enlightened vision was

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20 WON BUDDHISM

symbolized by a circle of Won. This circle as the symbol of the ultimate reality of the whole universe is enshrined as the object of religious faith and as the standard of moral discipline. Since Il-WonSang (the figure of one-circle) is not only the origin of all beings, it follows that the enlightenment to one's own original nature implies the enlightenment to the origin of all beings in the universe.

Hence, the Faith of Il-Won-Sang is: Everwhere is the Buddha manifested; do all things as offerings to the Buddha. The Four Graces Belief well supports this principle. In Ven. Sotaesan's view, there are four direct sources of human life, namely, Heaven and Earth, Parents, Brethren (fellow creatures) and Law (religious, moral, and civil). The concept of "grace" means that'without which one's life is impossible.

In Ven. Sotaesan's view, in order to remedy social illness and to accomplish social equity, there should be at least fourr plans to help people (l) cultivate self-ability, (2) make it a rule to follow the lead of the wise, (3) educate the children of others (as well as one's own), (4) respect,those who dedicated to the public welfare.

The purpose of "practicing Il-Won-Sang" is to recover the original nature of our mind free from defilement, attachment, and disturbance.

Ven. Sotaesan has spelled out the way to realize this ideal. It lies in "the Cultivation of Spiritual Stability," "The Study of Facts and Principles" and "The Selection of Right Conducts." "The Essentials of Daily Moral Practice" has nine articles in which the practical gist of the whole doctrine has been summed up. Now these nine articles are to be recited every morning as part of the dawn meditation and other regular dharma meetings. The Article of the Essentials is the statement of the Eight Articles: Belief, Courage, Doubt, and Sincerity, Disbelief, Covetousness, Laziness, Foolishness. Of these, the first four should be developed and the remaining four should be discarded.

Textbooks of Won Buddhism

as sacred writings, permanent fountains of wisdom and light for Won Buddhists. Besides these, there are rnany reference books, such as the

Book of Proprieties, Hymn, Won Buddhist History, Won Buddhist Code, and Won Buddhist Masters' Sutras. The sacred books of Buddhism in the past and of the other religions are also used as reference materials.

Daily Schedules of Won Buddhists

Won Buddhists are expected to lead their lives harmoniously to integrate spirit arid body, moral discipline and daily life. Their daily schedules can roughly be described as follows: Morning is the time of cultivating oneself assiduously. Getting up at five o'clock in the morning, one parctices Inward Confession of Faith, Sitting-type Meditation, scripture reading, physical exercise, and cleaning around. And finally one makes a plan what to do on the day.

Day is the time of endeavouring to requite oneself for the graces.

One performs one's duty at the place where one works, and exerts oneself to do anything possible for the public good, with the idea to appreciate and requite the Four Graces.

Night is the time for penitence and self-examination. After clearing up the remaining task at night, one examines oneself, repent whatever

wrong one committed during the day, reads Sutras, makes Inward Confession of faith at nine-thrity p.ffi., and goes to bed at ten o'cldck.

The Present Situation of Won Buddhist Missionary Works

Various Won Buddhist organization such as those of missionary works, education, charity, training, culture, industry and so on are now actively expanded in the three main fields; mission, education, and charity.

Won Bulkyo Kyojon (The Canonical Textbook of Won Buddhism), which consists of ChdngjOn (the Correct Law) and Taejongy6ng (the Supreme Scripture) is the basic sutra of Won Buddhism. Another important scripture is the Chdngsan Chongsa PObO or the Dharma Words of Master Chdngsan ( 1900- 1962), who was the Prime Master of Won Buddhism from 1943 to 1962 after the Great Master Sotaesan passed away in 1943. These two works are regarded in Won Buddhism

As to the institutions of missionary works, there are 400 odd Won Buddhist temples (plus l2 overseas) in Korea as of 1984. As education organizations, there are Won Kwang University, Won Kwang Public Health Junior College, Won Kwang Middle and High School, Won Keang Public Health Junior College, Won Kwang Middle and High School, Won Kwang Girls' Mlddle and High School, and Haeryong Middle and High School. In addition to these, there are also Civic

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22 WON BWDHISM Schools, Technical Schools, Night Schools, Kindergartens and so on in various districts.

As missinary education system for Won Buddhist Devotees, there are such organs as the Department of Won Buddhism in Won Kwang University, Central Monastery, Tongsan Monastery and Ryongsan Monastery.

For ihe training programs for Won Buddhists, a good variety of programs are being practiced almost without cease every year. As of 1984, the training schedules covered by the central training centers amount to 2l cases of various kinds. The participants in the trainings are estimated at 3380. Won Buddhist farms distributed in various districts are also utilized for training places.

Various research institutes are also important sources to influence Won Buddhists. The Research Institute of Won Buddhist Thought publiches its journal Won Pulgyo Sasang (Won Buddhist Thoueht) *h.r. Won Buddhist scholars publish the results of their research.

The jourial Won Buddhism is published by the Research Institute of Overseas Missions established within Won Kwang University. The Research Institute of Religions is contained in the University too.

The Research Institute of Missionary Affairs at the Headquarters deals with the general problems caused in the foregront of missionary works.

The monthly magazine of Won Kwang and the Won Buddhist Newspaper are issued from Won Kwang Publication and Won Buddhist Press

tttT:'i:il;itabre

works, there are such organizations as won Kwang Medical Center, Powha Chinese Medical Hospitals, orphanages, asylums for the old. Won Buddhism has the special department to take care of pubtic welfare and benefits. The main projects held by the department are as follows: free medical treatment, filial sightseeing for elderly people,training for the Won Buddhist medical men, and other relief work if any disaster takes place. December is designated as Charitable Month by the department every yeil, and various charitable activities for the under-privileged are actively extended.

The Operation System of the Won Buddhist Order

The Won Buddhist Order has been operated upon a perfect democractic system from the time of its founding, in compliancq with Won Buddhist Code.

23

With the Prime Master on the highest rank in the Won Buddhist Order, the Order keeps the system of separation of "the three powers of government," that is to say, the legislative, the executive and the judiciary. "Term of office" system is applied for the staffs of the Order including the Prime Master.

Supreme Council of Won Buddhism is the highest resolutionary organ of the Order, and the Council decides every fundamental and important affair of the Order. As the representative organ of believers there is the Joint Committee of Devotees and Laymen, as that of administrating missionary affairs there is the Administration Committee of Missionary Affairs. To execute all the administrations of the Order there is Administration Center of Missionary Affairs, and for the effective control of local Won Buddhist temples in Korea and those in foreign countries Missionary District System is applied. The organ that bears the duty of inspection and supervises, reward and punishment is administration of Inspection Affairs. Under the missionary Administration Center there arc 9 department to take care of special duties: Missionary (domestic, overseas), Educational, Charitable, Financial, Training, Cultural, General Affairs, and Industrial Departments.

Procedure to Become a Believer

Anyone who wish to become a believer is to go to a Won Buddhist Temple, or any other organ of Won Buddhism nearby, and should fill out a prescribed application form. Then the Novice Ceremony is held before Dharmakaya Buddha for the applicant and, at the same time, the Membership Certificate prepared by the Missionary Section of the Headquarters of Won Buddhism is handed to the applicant. Following this ceremony the applicant begins to receive the three-phased basic training.

Training Subjects for Believers

There are two major kinds of trainings, that is, Regular Training and Constant Training. While Regular Training is practice at regular times in such fixed places as Won Buddhist temples, monasteries, and Won Buddhist schools, Constant Training can be carried out constantly at any place at any time.

The subjects of Regular Training that are required for those prac-

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24 WON BWDHISM

of the inclusive and perfect religion based on Truth and Reality.

2. Worshipping Il-Won-Sang as the standard of moral discipline, we practice the discipline with the Threefold Learnings: the Cultivation of Spritual Sability, Study of Facts and Principles and The Selection of Right Conducts.

3. All the Sutras and Texrbooks of Won Buddhism should be published breifly and easily in simple language.

4.Engagsng'in occupations, we should not separate lieves from religions.

5. Avoiding laying emphasis solely on spiritual deliverance, we should

ticing the Dharama are: Calling the Name of Buddha, Sitting-type Meditation, Study of Scriptures, Giving Lectures, Discussion, Discipline in Abstruse Questions, the Principles of the Original Nature, Diary for a Fixed Term, Daily Diary, Carefulness, and Deportment.

In order to let those practicing the Dharma carry out constant moral displine, Six points for Constant Application and Six Points to be Noted at Won Buddhist Temple are assigned.

These two ways of training help each other and become basis mutually, so that both devotees and layrnen will not leave the training for even a minute.

Management of Believers

Novices should receive the three-phased basic training, and should

fulfill the following four duties. They should (l) receive the moral discipline of Won Buddhism, (2) observe Won Buddhist Code and Regulations, (3) exert themselves to maintain and develop the Won Buddhist Order, and (4) have more than nine people become believers of Won Buddhism In the meaniwhile, believers are allowed to have the following rights in accordance with the procedure fixed. (1) Suffraee(2) Eligibility for election.

There are two categories of believers, namely, devotees and laymen.

Their status and treatment will be determined according to their state of moral discipline and merits evaluated by the six grades of study and the six grades of achievements. After death they are honored forever as the forefathers of the Won Buddhist Order.

All the believers are organized into the Missionary Groups, one group consists of ten believers. They are controlled through this organization.

Characteristics of Won Buddhism

The characteristics of Won. Buddhism are based upon the three principles of Won Buddhism: Modernization, Popularization, and hacticability.

I . We worship Il-Won-Sang, the Dharmakaya Buddha, as the object of our faith and the standard of moral discipline so as to be believers

'

construct the world in which material and spiritual civilization are harmoniously developed.

6. Properties and rituals should be provided on the basis of truth and reality and performed conveniently in accordance with the times.

7. No particular discrimination is made between priest and layman, man and woman, the celibate and the married in transmission of Dharma. Only the results of one's moral discipline and charitable activities are respected.

8. Marriage of Won Buddhist Devotees should not prohibited by any regulation of Won Buddhism but be left to their own will.

9. Won Buddhist temples are located in the area, urban or rural, where many believers are.

10. Missionary works are performed by the male or female Won Buddhist Devotees without any sexual discrimination.

The Essentials of Daily Moral Practice serene, it is disturbed owing to trying Situations; so let us keep the serenity of the original Nature by removing the disturbance.

2. Although the mind is not originally foolish, it becomes so owing to trying situations; so let us keep the wisdom of the original Nature by removing foolishness.

3. Although the mind is not originally evil, it becomes so owing to trying situations; so let us keep the precepts of the original Nature by removing evil.

4. Let us remove Disbelief, Covetousness, Laziness, and Foolishness . by means of Belief, Courage, Doubt, and Sincerity.

5. Let us change a life of resentment to that of gratitude.

l. Although the mind is originally

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WON BUDDHISM 27

6. Let us change a iife of dependence on the help of others to a life of reliance on self-ability.

7 . Let us change those who do not want to learn into those who are willing to learn.

8. Let us change those who are not willing to teach into those who teach willingly 9. Let us change those who do not have a sense of public interest into those who have this sense.

The Great Master said, "Religion and law are like the two of a carriage. If both of the wheels or either of them are out of order, or if the driver is unskillful, it will be impossible to drive the carriage. How, then, can we keep the carriage useful all the time so that it may perform its role perfectly J There are twe methods. The first method is to check the carriage often so that we may repair it before it is completely broken.

The other is to keep a skilled driver who has a good knowledge of driving. Likewise, if religion and law are to control the world successfully, we have to prevent evil or corruption beforehand which is apt to affect religion and law due to the changes of generations. Leaders are also to govern the people by using the most adequate and righteous laws for the general population. " wheels

From "On Doctrine" in the Canonical Textbook of Won Buddhism

Won Buddhism and Practical Learning

(The lnfluence of Practical Learning on Salvation Consciousnessl

by Prof. Yun Sa-Sun

1.

Preface

We can easily imagaine that Won Buddhims, as its name suggests, contains Buddhisl elements. It is recorded in fact, in The Won Pulgyo Chonso (The Complete Collection of the Won Buddhist Sacred Books) that "our founder, after awakening greatly, realized that Buddhism is the basis of all religions and Sakyamuni Buddha is the sage of all sages and recognized him as the origin of his enlightenment." This means that Won Buddhism inherited the Buddhist thought developed

by Sakyamuni.

On the other hand, however, we must pay heed to the fact that the character Won ( H ) is added to the name. This makes us assume that Won Buddhism is not limited to conventional Buddhism. In fact, Won Buddhism, while claiming to inherit existing Buddhist thought, criticizes conventional Buddhism. Various systems contained in former Buddhism are criticized as being antiquated. In addition, it is asserted that Won is "the origin as well as the reality of all truths." These facts enable us to understand that Won Buddhism, while inheriting Buddhist thought to a certain extent, is trying to reform conventional Buddhism with its own religious consciousness and that it has its own religious consciousness and its own contents and features. It appears that Won Buddhism is one of the so-called newly arisen religions which has both Buddhist elements and its own individuality.

Individuality, in this case, means originality and specialty. We must bear in mind that an individual thought cannot be formed in any way one chooses at will. This does not alwayb mean that something can be created from nothing. Gernerally speaking, a new thought is forrned when certain creative thinking is added. to existing historical and ideological experiences. When existing traditional thoughts are sufficient, a new thought is formed under the influence of the existing thoughts and througlr critical reflection on them. The individuality of a new thought is formed though its own creative elements, variations

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and synthesis of heterogeneous thoughts.

Considering that the history of Won Buddhism is very short and that it contained not only Buddhism but such traditional religions as Confucianism, Taoism, Christiantity, Tonghak (Eastern Learning) and even such newly arisen religions as Chungsan-gyo at the time of its founding, the possiblity is very high that Won Buddhism was influenced not only by Buddhism but by other forms of thoueht. This seems to be beyond doubt in view of the fact that Sotaesan (Chung-bin Park), the founder of Won Buddhism, sought and read the Confucian, Taoist, Tonghak, and Christian scriptures in addition to the Buddhist scriptures

of the existing thoughts,

immediately after his great Enlightenment.

This paper makes a start with the assumption that Won Buddhism was influenced by other sorts of thought and, especially, by Shilhak (Practical Learning) in Confucianism, and being designed to inquire into the influence of Practical Learning on Won Buddhism and elucidate in a concrete manner.

2.

Viewpoint of Practical Learning

Why can we assume that Practical Learning influenced Won Buddhism? First of all, Practical Learning preceded Won Buddhism but, more importantly, we can find elements of Practical Learning in the thought of the founder of Won Buddhism. The following excerpts prove this fact: "The age of formalities has passed and ability and practice will become the primary objectives. Only those persons who know something really and put something into practice really when they do somethin will be found and recognized in the world." A religion, too, can find its place in the world only when its doctrine suits facts and leads the van of cultivating requirements of its followers."

It is Practical Learning that an individual or a religion should discard formalities and attach importance to ability and action, actual knowledge and practice, or facts. This trend of thought of the founder diagnosing this new age on the basis of the viewpoint of Practical Learning and seeking an ideological direction for individuals and religions is a positive material with which we can examine the influence of Practical Learning of Won Buddhism.

What matters here now is how we should evaluate Practical Learning. The original meaning of Practical Learning is that it is oriented toward the nature opposed to emptiness, void, nil, red-tape writing, and

WON BUDDHISM 29

exterior brilliance. It is hard, therefore, to know what specific learning this original meaning indicates. The fact that the term was employed not only in Confucianism but in Buddhism proves the difficulty.

We must take notice of the fact examples of using the original meaning of Practical Learning were based on the meanings of words and not on the historical and conventional usage. In view of historical usage, the term of Practical Learning was used most frequently to indicate the school of Confucianism which sought to shake off elements of Neo-Confucianism during the period from the end of the l6th century to the end of the l9th century and developed greatly in this country was also called Practical Learning. The terms Former Practical Learning (Neo-Confucianism) and Latter Practical Learning (Practical Learning that discarded elements of Neo{onfucianism) came to be used to distinguish one from the other.

Even though the name Practical Learning was common to both, they differed from each other in the contents of what was "shil" or "substantial." The reason was that there was disparity in the consciousness of the actuality the two were seeking. Neo-Confucianism arose in opposition to the Buddhist trend of slighting society, It regarded the consciouness of social ethics as actuality more positively than the Buddhist social ethics. Accordingly, civility such as the Three Bonds and the Five Moral Rules in Human Relations constitutes the contents of what was "substantial" as advocated in Neo-Confucianism. However, as the Latter Practical Learning arose in opposition to the lack of act uality in the formal thinking given birth by the trend of regarding civility as most important in Neo{onfucianism, it adopted physical fields such as production and industry as the objects of its actuality or the contents of what was "substantial."

This paper employs a concept of Practical Learning in which NeoConfucianism is included. We assuredly propose to regard the characteristic of Shilhak as the academic spirit aspiring after actuality embodied in Practical Learning which includes both the Latter Practical Learning and Neo-Confucianism. We will utilize the characteristic of Practical Learning as the standard by which to understand Won Buddhism.

3.

General Elements for Pointing to Actuality

As one of the elements of Practical Learning oriented toward

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30 WON BWDHISM

actuality that are contained in Won Buddhism, we may cite the teachings left behind by Sotaesan, the founder: "A gentleman makes his inner cultivation thoroughly without striving for external decoration.

He always makes efforts to bring up his ability to the fullest extent."

"Do not enjoy pleasure in display in every affair. Being brilliant externally while being worthless internally will become the prime factor of ruining individuals, families, society, and the country."

"Do not strive for display but bring up only what is substantial." citing examples that individuals, families, society, and the country went to ruin when they indulged in display while neglecting inner cultivation and substantiation of their inner world, Sotaesan emphasized inner cultivation and substantiation of the inner world rather than external decoration and display. The trend of attaching importance to inner cultivation and substantiation of the inner world can be considered an attitude of pointing to actuality.

The trend in Sotaesan of aspiring after actuality disclosed itself well especially in the methods he worked out to found his order. He earlier iaunched a saving campaign to increase the property of his order and undertook reclamation work such as a project of constructing dykes by advocating that it would not only help his order but prove conducive to elevating productivity for the nation and society.

4.

The Spirit Pointing

to Actuality Employed for the Conquest of

Buddhism

The spirit oriented toward actuality displayed by Won Buddhism with the will to improve Buddhism anew surfaced together with the question how to reilize the consciousness of salvation in a' concrete

and positive manner because the dissatisfaction of Won Buddhism with formir Buddhism was caused by the understanding that the method of realizing the consciousness of salvation had been passive in former Buddhiim. In fact, Won Buddhism was founded with the purpose of putting salvation into practice more actively than former Buddhism.

In order to put the rcalization of the consciousness of salvation in a more active and thorough manner than former Buddhism, Won Buddhism advocates "familiarizationwith the sacred law of the Buddha in daily life." Won Buddhism emphasizes that "the sacred law of the Buddha is life itself and life is the sacred law of the'Buddha itself."

It can be said, therefore, that the will to familiarTze its followers with

the sacred law of the Buddha in a more thorough manner than former Buddhism constitutes the spirit pointing to actuality of Won Buddhism.

According to the Won Pulgyo Ch6ns6, "[-Won is the mental proof of all Buddhas and all sages, the origin of the universe and all that exists, and the true nature of all men." Needless to say, the principles of "familiarization with the sacred law of the Buddha in daily [ife" can be found in this. Seeing along this line, we reach the understanding that Won Buddhism, while advocating strongly the pursuit of the truth symbolized by Il-Won, is trying to philosoplize it more thoroughly.

5. Underctanding of the Practica! Spirit from the Standpoint of Practical Learning

A further inquiry discloses that to try to philosophize the doctrine based on the truth that is symbolized by Il-Won can be regarded as a sort of secular trend and it can be considered as an actuality-oriented trend because it is secular. This is because the will to philosophize springs from the spirit of rejecting not only elements of dogrna and blind belief but transcendental and incomprehensible elements and pursuing things that are rational.

The same can be said of the trend of attaching importance to study and education. Recalling the fact that study and education Won Buddhism encourages are for scientific, moral, social, and labor educa: tion, we can understand that none of them does not aim at actual life. Therefore, this, too, is an evidence disclosing the actuality-oriented spirit.

As the inclusion of "The Selection of Right Conduct" in the "Threefold Learning" as a major item sprang from the basic intention of Won Buddhism as "Buddhism of practice," it is unnecessary to explain that this, too, indicates the trend of attaching importances to practice. As the theory of Requital of Four Graces derived from the same view of practice, it also belongs to the same sphere. The recognition of heaven and earth, parents, brethren and laws is, in other words, an efforts to understand our natural environment, home, society, country, and the world in a right manner. The Four Graces include all-favors provided by all our environments that enable all human beings to exist and live. Therefore, the recognition of the Four Graces and repayment of the graces means nothing but our

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it.

They mean orientedness toward actuality.

When we examine the thought of Won Buddhism in connection with Confucianism, we cannot but pay heed first to its attachment of importance to ethics. The will to familiarize its followers with the saired law of the Buddha in their daily life by strengthening ethics can be regarded as an influence of Confucianism and this may be the greatest i*ong Confucian influence. As Won Buddhism was founded with the intention to inherit the merits of traditional thoughts and eliminate the demerits by doing the same toward conventional Buddhism, the possibility is high that it may have attempted to achieve the abov. prrpore by drawing lessons from the Neo-Confucian criticism of the impractical defects of conventional Buddhism.

The ibea of accord of heaven and earth which appears in the view of Four Graces is more akin to the Confucian pattern than to the Buddhism pattern. In Buddhism, heaven and earth and nature are understood as nothing but a momentary assemblage of the four elements (earth, water, fire, and wind). Because all appearances are momentary, they are understood in Buddhism as transitory.

The grOafriit premise that 'oall things ate void" indicates that Buddhism does not reco gnize the reality of nature. It was Confucianism and Taoism that recognized the reality of nature, though in a naive manner. Recognizing its reality, Taoism did not see that heaven provides favors with the expression that "heaven is not benevolent." it was former Confucianism that recognized that heaven provides favors and adopted it as an object which men should repay for its kindness.

In Confucianism, heaven and earth and nature were regarded as the ground of our life and basically the origin of the people like our pu..ntr and so they were considered an object which we should repay ior their kindness. In other words, this is an expansion or extention of filial piety as expressed in the saying. "Repay to the origin and look back to the idea of favors from heaven and earth in Won Buddhism was conceived without any connection with the Confucian outlook on nature described aboye.

The actuality-oriented spirit of Won Buddhism clearly deviates from the scope of actuality-orientedness pursued by Neo-Confucianism.

It is rather the same as the spirit of Latter Practical Learning which pursued actual gains, actual use, actual effectiveness, and actual proof.

H.rr we find the apex of the trend of Practical Learning and we cannot

real response to

deny the influence Latter Practicai Learning exerted on Won Buddhism.

In consideration of the fact that Won Buddhism was founded on the basis of more abundant experiences in the modern scientific civilization when compared with the case of Latter Practical Learning, it can be said that the thought of Won Buddhism concegning techniques, production, and industries was not simply a product of the influence

from Latter Practical Learning but contained far more than that.

6.

Conclusion

Our examination above rnakes it clear that the salvatior consciousof Won Buddhism to lead all men living in the sea of sufferings to the paradise tried to familtarize them with the sacred law of the Buddha in their daily life mor positively than former Buddhism, bring about the result that it came tolnherit the Confucian actuality-oriented trend. For example, one is its attachment of importance to the Five Morai Rules including filial piety.

Another example is its method of understanding realities consisting of the ego, home, country, and the world. Still another is its outlook on nature that it provides men with favors and the universe exists rbally. Lastly, it shows the trend of attaching importance'to objective knowledge concerning science and techniques in connection with elevating productivity. This writer, therefore, is of the'opinion that such an actuality-oriented trend in Won Buddhism can be understood as "transition to Practical Learning contained in its salvation conness

sciousness."

The elements of Practical Learning we find in the salvation conof Won Buddhism disclose that it introduced and applied the spirit of Practical Learning in order to conquer and improve former Buddhism while inheriting the traditional Buddhist thought' This is one characteristic Won Buddhism disclosed during the process of its

sciousness

formation.

Althoueh Won Buddhism was influenced by the ideas of other religions in addition to Buddhism and Confucianism and employed terms and concepts from certain other thoughts, their meaning in Won Buddhism became considerably different from the original. One good example is the concept of the Five Moral Rules. Loyalty and filial piety emphasized so much in Won Buddhism do not follow their orignal meaning. Sotaesan denies loyalty limited to one person who is

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WON BUDDHISM 35

34 WON B(.IDDHISM

the kind and filial piety limited to one's parents. According to him, "to possess true mind constitutes loyalty and to put the requital of favois into practice constitutes filial piety." Sotaesan asserts that the attitude of dealing with public affairs with prioity is loyalty and good examples are sacrificial activities disployed by Yi-sun-Shin, Kwang Hui, and Kim Ku. Furthermore, he declared that he founded Won Buddhism "not to oppose scientific civilization but to make the most of all forms of maierial civilization and the establish rightly the spirit that seeks them and utilizes them." This intention made him advocate the slogan, ,.Let us renew our spirit as new rnaterials are created." Whether his intention succeeds or fails is another question. Be that as it may, it is doubtless that a product of efforts to construct a new religion on the basis of our complicated religious and historical experiences in order to adapt ourselves to the development of new scientific civilization is Won Buddhism. Although Practical Learning underwent various transformations in Won Buddhism, we should understand them with broad consideration of the background of its formation.

"The bright moon will emerge when The Great Master dark clouds in the sky are swept away, and will shine upon all things. The moon of wisdom of the man of moral training will shine upon all sentient beings as a mirror for them when the clouds of desire are srvept away irom his mind. Then he will become a great master of the Law who can save sentient beings in an evil world. " Deliverance"

the Canonical Textbook \\ on Buddhism

THE DIALOGUE DECALOGUE Ground Rutes for tnterreligious, lntericleotogicat Dialogue by

Prof. Leonard Swidler

Dialogue is a conversation on a common subject between two or more persons with differing views, the primary purpose of which is for each participant to learn from the other so that he or she can change and grow. This very definition of dialogue embodies the first commandment of dialogue.

In the religious-ideological sphere in the past, we came together to discuss with those differing with us, for example, Catholics with Protestants, either to defeat an opponent, or to learn about an opponent so as to deal more effectively with him or her, or at best to negotiate with him or her. If we faced each other at all, it was in confrontation sometimes more openly polemically, sometimes more subtly so, but always with the ultimate goal of defeating the other, because we were convinced that we alone had the absolute truth.

But dialogue is not debate. In dialogue each partner must listen to the other as openly and sympathetically as he or she can in an attempt to understand the other's position as precisely and, as it were, as much from within, as possible. Such an attitude automatically includes the assumption that at any point we might find the partner's position so persuasive that, if we would act with integrity, we would have to change, and change can be disturbing.

We are here, of course, speaking of a specific kind of dialogue, an interreligious, interideological dialogue. To have such, it is not sufficient that the dialogue partners discuss a religious-ideological subject, that is, the meaning of life and how to live accordingly. Rather, they must come to the dialogue as persons iomehow significantly identified with a religious or ideological community. If I were neither a Christian nor a Maxist, for example, I could no! participate as a "partner" in Christian-Marxist dialogue, though I might listen in, ask some questions for information, and make some helpful comments.

It is obvious that interreligious, interideological diealogue is something new under the sun. We could not conceive of it, let alone do it in the past. How, then, can we effectively engage in this new thing?

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36 WON BLDDHISM

The following are some basic ground rules, or "commandments,,' of interreligious, interideological dialogue that must be observed if dialogue is actually to take place. These are not theoretical rules, or cornmandments given from "on high," but ones that have been learned

from hard experience.

FIRST COMMANDMENT: The primary purpose of dialogue is to learn, that is, to change and grow in the perceptiron and understanding of reality, and then to act accordingly. Minimally, the very fact that I learn that my dialogue partner believes "this" rather than 'ithat" proportionally changes my attitude toward her; and a change in my attitude is a significant change in me. We enter into dialogue so that wL can learn, change, and grow, not so we can force change on the other, as one hopes to do in debate-a hope realized in inverse proportion to the frequency and ferocity with which debate is entered into. On the other hand, because in dialogue each partner comes with the intention of learning and changing herself, one's partner in fact will also change.

Thus the goal of debate, and much more, is accomplished far more effectively by dialogue SECOND COMMANDMENT: Interreligious, interideological dialogue must be r two-sided project-within each religious or ideoloEicat community and between religious or ideological communities. Beciuse of the "corporate" nature of interreligious dialogue, and since the primary goal of dialogue is -hat each partner learn and change himself, it is also necessary that each participant enter into dialogue not only with his partner across the faith line-the Lutheran with the Anglican, for example-but also with his coreligionists, with his fellow Luthirans, to share with them the fruits of the interreligious dialogue. Only thus can the whole community eventually learn and change, moving tbward and ever more perceptive insight into reality.

THIRD COMMANDMENT: Each participant must come to the dialogue with complete honesty and sincerity. It should be made clear in what direction the major and minor thrusts of the tradition move, what the future shifts might be, and, if necessary, where the participant has difficulties with her own tradition. No false fronts have any place in dialogue.

Conversely:each participant must assume a similar complete honesty and sincerity in the other partners. Not only will the absence of sincerity prevent dialogue from happening, but ihe absence of the assumption of the partners' sincerity will do so as well. In brief: no

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WON BUDDHISM 37

trust, no dialogue.

FOURTH COMMANDEMENT: In intemeligious, interideological dialogue we must not compare our ideals with our partner's practice, but rather our ideals with our paltner's ideals, our practice with our partner's practice.

FIFTH COMMANDMENT: Each participant must define himself. only the Jew, for example, can define what it means to be a Jew. The rest can only describe what it looks like from the outside. Moreover, because dialogue is a dynamic medium, as each participant learns, he will change and hence continually deepen, expand, and modify his self-definition as a Jew-being careful to remain in constant dialogue with fellow Jews. Thus it is mandatory th,rt each dialogue partner define what it means to be an authentic member of his own tradition.

Conversely-the one interpreted must be able to recongnize herself in the interpretation. This is the golden rule of interreligious hermeneutics, as has been often reiterated by the "aposlte of interreligious dialogue," Raimundo Panikkar. For the sake of understanding, each dialogue participant will naturally attempt to express for herself what she thinks is the meaning of the partner's statement; the partner must be able to recognize herself in that expression. The advocate of "a world theology," Wilfred Cantwell Smith, would add that the expression must also be verifiable by critical observers who are not involved.

SIXTH COMMANDMENT: Each participant must come to the dialogue with no hard-and-fast assumptions as to where the points of disagreement are. Rather, each partner should not only listen to the other partner with openness and sympathy but also attempt to agree with the dialogue partner as far as is possible while still maintaining integrity with his own tradition; where he absolutely can agree no further without violating his own integrity, precisely there is the real point of disagreement-which most often turns out to be different from the point of disagreement that was falsely assumed ahead of time.

SEVENTH COMMANDMENT: Dialogue can take place only between equals, or par cum pari as Vatican II put it. Both must come to learn from each other. Therefore, if, for example, the Muslim views llinduism as inferior, or if the Hindu views Iilam as inferior, there will be no dialogue. If authentic interreligious, interideologicai dialogue between Muslims and Hindus is to occur, then both the Muslim and the Hindu must come mainly to learn from each other; onll then will it be "equal with equal," par cum pari. This rule also

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38 WON BUDDHISM indicates that there can be no such thing as a one-way dialogue. For example, Jewish{hristian discussions begun in the 1960's were mainly only prologomena to interreligious dialogue. Understandably and properly, the Jews came to these exchanges only to teach Christians, although the Christians came mainly to learn. But, if authentic interreligious dialogue between Christians and Jews is to occur, then the Jews must also come mainly to learn; only will it then too be par cum pari.

EIGHTH COMMANDMENT: Dialogue can take place only on the basis of mutual trust. Although interreligious, interideological dialogue must occur with some kind of "corporate" dimension, that is the participants must be involved as members of a religious or ideological community-for instance, as Marxists or Taoists-it is also fundamentally true that it is only persons who can enter into dialogue. But a dialogue among persons can be built only on personal trust. Hence it is wise not to tackle the most difficult problems in the beginning, but rather to approach first those issues most likely to provide some common ground, thereby establishing the basis of human trust. Then, gradually, as this personal trust deepens and expands, the more thorny matters can be undertaken. Thus, as in learning we move from the known to the unknown, so in dialogue we proceeed from commonly held matterswhich, given our mutual ignorance resulting from centuries of hostility, will take us quite some time to discover fully-to discuss matters of disagreement.

NINTH COMMANDMENT: Persons entering into interreligious, interideological dialogue must be at least minimally self-critical of both themselves and their own religious or ideological traditions. A lack of such self-criticism implies that one's own tradition already has all the correct answers. Such an attitude makes dialogue not only unnecess&ry, but even impossible, since we enter into dialogue primarily so we can learn-which obviously is impossible if our tradition has never made a misstep, if it has all the right answers. To be sure, in interreligious, interideological dialogue one must stand within a religious or ideological tradition with integrity and conviction, but such integrity and conviction must include, not exclude, a healthy self-criticism. Without it there can be no dialogue--and, indeed, no integrity.

TENTH COMMANDMENT: Each participant eventually must attempt to experience the partner's religion or ideology "from within"; for a religion or ideology is not merely something of the head, but also

WON BUDDHISM 39

Ir

ll il il

it

,Jl

of the spirit, heart, and "whole being," individual and communal. John Dunne here speaks of "passing over" into another's religious or ideological experience and then coming back enlightened, broadened, and deepened. As Raimundo Panikkar notes. "To know what a religion says, we must understand what it says, but for this we must somehow believe in what it says"; for example, "A Christian'will never fully understand Hinduism if he is not, in one way or another, converted to Hinduism. Nor will a Hindu ever fully understand Christianity unless he, in one way or another, becomes Christian."

Interreligious, interideological dialogue operates in three areas: the practical, where we collaborate to help humanity; the depth or "spiritual" dimension, where we attempt to experience the partner's religion or ideology "from within"; the cognitive, where we seek understanding and truth. Interreligious, inter-ideological dialogue also has three phases. In the first phase we unlearn misinformation about each other and begin to know each other as we truly are. In phase two we begin to discern values in the partner's tradition and wish to appropriate them into our own tradition. For example, in the BuddhistChristian dialogue, Christians might learn a greater appreciation of the meditative tradition, and Buddhists might learn a greater pppreciation of the prophetic, social justice tradition-both values traditionally strongly, though not exclusively, associated with the pther's community. If we are serious, persistent, and sensitive enough in the dialogue, we may at times enter into phase three. Here we'together begin to explore new areas of reality, of meaning, and of truth, of which neither of us had even been aware before. We are brought face to face with this new, as--yet-unknown-to-us dimension of reality only because of questions, insights, probings produced in the dialogue. We may thus dare to say that patiently pursued dialogue can become an instrument of new "re-vealtion," a further "un-veiling" of reality-on which we must then act.

There is something radically different about phase one on the one hand and phases two and three on the other. In the latter we do not simply add on quantitatively another "truth" or value from the partner's tradition. Instead, as we assimilate it within our own religious self-understanding, it will proportionately transform our self-understanding. Since our dialogue partner will be in a similar position, we will then be able to witness authentically to those elements of deep value in our own tradition that our partner's tradition may well be

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40 WON BTJDDHTSM

WON BUDDHISM 4I

able to assimilate with self-transforming profit. All this of course will have to be done with complete integrity on each side, each partner remaining authentically true to the vital core of his/her own religious tradition. However, in significant ways that vital core will be perceived and experinced differently under the influence of the dialogue, but, if the dialogue is carried on with both integrity and openness, the result will be that, for example, the Jew will be authentically Jewish and the Christian will be authentically Christian, not despite the fact that Judaisrn andf or Christianity have been profoundly "Buddhized," but because of it. And the same is true of a Judaaed and/or Christianized Buddhism. There can be no talk of a syncretism here, for syncretism means amalgamating various elements of different religions into some kind of a (con) fused whole without concern for the integrity of the religions involved-which is not the case with authentic dialogue.

News Corner

l.

The 60th Anniversary of Founding Won Buddhist Headquarters This year sees the 60th anniversary of founding Won Buddhist H.Q., which is loca'ted in Iri City. Ven. Sotaesan, the founder of Won Buddhism, selected the present site (344-2, Shinyong-dong, Iri City, Chonbuk Province) as the foundation of Won Buddhism 60 years agq (1e24).

2.

The 3rd Academic Meeting for Reading the Papers about

Won

Buddhist Thoughts Plenty of papers about Won Buddhist thoughts were presented in the meeting sponsored by the Institution for Won Buddhist Thoughts at the Great Dharma Hall in Won Kwang University from the 8th to the 9th January, 1984.

3.

52 New Won Buddhist Devotees'Ordination

Fifth-two Won Buddhist Devotees newly observed

a vow ceremony

to be ordinated, who were graduated from the Won Buddhist College

of Won Kwang University and partly from Dongsan Monastery, at the Memorial Hall in Won Buddhist H.Q., Feb. 25 1984. On the same day the graduation ceremony of Won Kwang University was held.

4.

The Great Master said, "Two evils obstruct great practice: one is self-abandonment, which makes light of one's own fundamental ability; the other is self-complacency, which makes one easily satisfied with shallow knowledge. If one does not eliminate these two evils, it is difficult to attain gi:eat study. " From "Short Sayings" in the Canonical Textbook

of

trVon Buddhism

Ven. Kim Jeongyong to Receive the Doctoral Degree Ven. Kim JeongyofrE, d member of Won Buddhist Supreme Council, received the doctorate in literature from Sukuba University in Japan in March 22, 1984. His doctoral dissertation title is "A Study of Korean Maitreya Belief. "

5.

Celebrational Ceremony of the Great Enlightenment Day

In commemoration of the Great Enlightenment of Ven. Sotaesan, the founder of Won Buddhist, a variety of congratulation programs were held in Apr. 28, 1984. The 60th Anniversary made this day more meaningful.

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WON BTIDDHISM 45

WON WDDHISM

The 4th W, C. R. P. Ceneral Meeting was held at K. T. T. C.(Kenya Techonical Teachers' College) from the 21st of August to the 1st of Sember', 1984.

The 14th Ceneral Conference was held at B. M. l. C. (Bandaranike Memorial lnternational Conference) Hatl in Sri Lanka from August 1 to 11, 1984. Dr. Kil-chin Pak and other Korean delegates partook in the meeting.

Dr. Kil-chin Pak presented Mr. Nisanka, Minister of lustice of Srk Lanka, with a introductorY pamphlet on Won Buddhism and Korean fan in Ministe/s office, Aug. 1, 1984.

The front view of B. M. l. C. Hall, meeting place of W.

this

year.

F.

B. of

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WON BUDDHISM 47 WON N]DDHISM

Won Buddhist delegates(Dr. Kil-chin Pak, the 5th from left, Dr. Pal-khn Chon, the 3rd from left, Rev. Kwang-chung Rhee, the second from right) posed for camera with MaYor Tilak (KandY City) at Queen's Hotel, Sri Lanka, Aug. 1, 1984.

A placard saying "The 2Oth Founding Anniversary of Won Buddhist Youth Association" is hung on the newly-erected Cate of Won Buddhist H. Q..

Great

ln memory, of the 2Oth Anniversary, Won Buddhist youth are carrying the Sacred Torch lighted at the birthplace of the Creat Master, founder of Won Buddhism, to Won Buddhist H. Q..

The ceremony for the 20th Anniversary of Won Buddhist Youth Association was held with 30OO odd participants at the Great Auditorium of Won Kwang University, Jul.8, 1984.