Vol-4-No-2 by Seonghwan Yu

DD%

r985 VOLUME ry NUMBER II IRI, KOREA

t2t

820

CONTENTS

......1.

Irditorial Won Buddhist View on Equality

byDr.PalKhn,Chon

.....3

Moving and Being Quiet are of One Suchness

byDr.Kidoo,Han

....

A View on Social Enliehtenment of Won Buddhism by Prof. KydngjOn, Suh

...g ..

A View on Tao in Won Buddhism by

Prof.Hyunsoo,Yang

..,....14

Dharma Words on Happiness and Suffering

WON BUDDHISTT,I Published by: Research lnstitute for Overseas Missions

Won Kwang UnivercitY

lri City, Cholla Pukdo, Korea

byP.K.C.

..18

NewsCorner.

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E23 IYON B UDDHISM

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NO.2

VON BUDDHISM

t q85

EDITORIAL The Third General Assembly, ACRP in Seoul

.The forthcoming event of the ACRP (Asian Conference on Religion and Peace) will be held in Seoul from the l6th to the 2lst of June 1986. 1986 has been especially named as the International Year of Peace by the Uirited Nations in one of its full sessions during 1985. Won Buddhism will participate actively in the ACRP in Seoul as an executive member. What is Won Buddhism? It is a religion founded by the Ven. Sotaesan Park Chung-bin, who in the early part of the 20th century, .proclaimed that its teachings are univirsil and in agreement with all other religions. Ven. Sotaesan professes that the essence of truth is the same in all religions, and he advocates that all kinds of prejudice which is prevalent among men, should be eliminated, he also calls for world peace and the oneness of mankind. Peace, the long awaited dream and a cherished desire in every human heart, is a desperate wish that man has for so long been seeking to fulfill. Regretfully, under the slogan "war for peace" man has allowed himself to be trapped in the pitfalls of power struggles, committing enormous expenditures for the ever increasing arsenals of sophisticated weapons and the development of destructive systems which are labelled as necessary for maintaining the "balance of power." The participants (delegates and observers) in'the ACRP will come from about 20 countries representing many religions. The main theme of the ACRP will be 'Bridges of Peace in Asia." There will be three commissions to discuss simultaneously three subjects: (l) The promotion of Human Dignity and Humanization, (2) Uberation from Poverty and (3) The Consummation of Non- Violence. There will also be five study groups consisting of (l ) Renewal and Co-existence between the Followers of the Various Religions, (2) Education for Peace, (3) The Contribution of Asian Religions to a Global village, (4) The Role of Youth in Rural Reconstruction and (5) The Role of Women in Social Development. . The very exercise

of inter-faith co-operation, such as the ACRp, is no doubt providing a concrete contribution to make a world more

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of harmonious through understanding. But, compared with the number very are political organizations, the number of inter-faith organizations ir*. The main reason is the difficulty of financing such inter-faith activity. But the problem could well be solved by men's earnest desire to attain such a goal. of peace, which is equal to the desire for human The "onr.pl dignity, is one of the topics to be dealt with during the ACRP meeting. gi uU'possible *.unr, the basic rights of people should be guaranteed. Tiris yi", the sufferings caused by various disasters, such as terrorism, airliner hijacking, ."rtlhquakes, and the deadly volcanic eruption 1as brought much ,r'ittty to the countries of Chile, Mexico, and Columbia' At this time, we are moved by the misfortunes of the men and women involved than at anY other time. The attainmeni of human dignity, however, can not be accomplished just by international meetings, aids in kind and cash, and loud slogans. The respect of human tightt should spring from our minds' ThI survival of the human race depends upon how many men can be human, instead of being inhuman, UV keeping their human dignity' The primary condition for human Oignity is to practice Buddha's admonition that "serves everyone just like the offering of a Buddhist mass".

I hope that the ACRP meeting will not

end in just an empty name'

The repiesentatives participating in the meeting should find congruity with one another, oplning i co**o, ground for mutual understanding' I believe conflicts invariably come from misunderstandings' The Great Master said, "Although many patriarchs of ch'an the main Sects have expounded various ways and means to ch'an, of Nature true the idea lies in citming delusions and in fostering Thereappear. may . mind, so that Voii and Abstruse Wisdom fore, we take the following as the principle of meditation: 'A ,ontinrously and fully .*aktned state of mind in tranquility is right, whereas a ,.nr.l.ss state of no-consciousness in tranquility is-wiong; and the tranquility in the awakened state of mind is right, *f,1, delusions inlhe awakened state of mind are wrong"" From "On Moral Practice" in the Canonical lextbook

of Won Buddhism

Utlon Buddhist View

on Equality by Dr. Pal Khn Chon

The aim of my study is to examine various aspects of equality in the Won Buddhist Canonical Textbook. According to the Textbook, thoughts on equality can be roughly divided into two concepts. First, although we are able to make distinctions and discriminations in the visible world on the basis of oneself and others, sex, that of saints and ordinary persons, beauty and ugliness, wisdom and foolish: ness, there are no differences in the ultimate reality or in our original minds. The section relating to the Truth of ll-Won-Sang, in the Textbook, says that Il-Won is the origin of all beings in the universe, the mind-seal of all Buddhas and saints, rhe original Nature of all living creatures, the state in which there is no difference. As may well be understood by the above sayings, the real nature of all creatures, which includes human beings, coming from one source, the One Truth. In Nirvana SUtra, there is also a saying that every sentient beings has the Buddha Nature: These words have something in common with the ll-Won-Sang Truth, and makes it possible to respect human rights in our various societies. The Great Master said that in the coming days the power of human beings will be more valued than that of the power of Heaven, and that the gr.eat power of Buddhas and Bodisattvas will be rendered to all people. Second, the Great Master suggested the Four Essentials as the means to obtain an equal sogiety, and to get rid of undue discrimination. What are the Four Essentials? What is the society, which will practice the Four Essentials, like? The following four articles suggests some of the answers. (

) Self-Ability Without self-ability,

would be impossible

lead humane

lives. The Great Master said, "Unless one is an infant, senile, or ill, one must cultivate self-ability so that one can perform one's unavoidable duty and obligation, and, as far as one can, take care of those who do not have self-ability." His teachings could be summaized by the activity principle: Unless absolutely compelled (for example, children, the old, illness, psychopath, and so on), we should cultivate self-ability on'a study basis. The phrase "on a study basis" takes on a new and

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important meaning. Just like studying unknown things consecutively, the same is true for Self-Ability in that we cultivate it case by case. The word is well represented by the perception and practice of SelfAbility. (2) The Wise Man First The whole of mankind should be intelligent enough to be able to construct a paradise on this earth village, irrespective of theif status, sex, age, and the likes of those who practice discrimination, Without knowledge, we are unable to correct absurdities and defend our basii rights. The Prihciple of the lVise Man First in the Textbook says, "as it is natural for the .wise man to teach the fool and for the fqol to learn from the wise men, assuming that in any situation one wants to learn, one 'ought not to get attached to unreasonable systems of discrimination, but should fulfil only what one is aiming at." The Great Master often said that one's character is established mostly through learning. To practice "The Wise Man First", above all else, the Textbook says that all the articles relating to the unreasonable system of discrimination from thi past should be abolished-discrimination between the nobility and peasantry, men and women, races and nationalities, and so on. Then what types of teachers are we to learn from? According to the section of Articles of the Wise Man First, five types of teachers are introduced. The first, if one finds a person whosi way of using his original Nature and .his moral conduct is superior to one's own, then one ought to recognize that he is one's teacher. The second, if one finds a person whose ability to handle political or administrative affairs is superior to one's own, then one ought to know that he is one's own teacher. The third, if one finds a person whose knowledge of living is superior to one's own, then one ought to know that he is one's own teacher. The fourth, if one finds a person whose ledrning and technique is superior to one's own, then one ought to know that he is one's own teacher. The fifth, if one finds a person whose common sense is superior to one's own, one ought to know that he is one's own teacher. In the past we had a closed society based on status, so that persons of high status did not learn anything from a person of a low social standing. The attitude prevailing in past societies was detrimental to the development of our educational systems. In Won Buddhism,

WON B UDDHISM 5

anyone superior, in any sphere, is regarded as my teacher. One does not have to regard all superior people as one's teachers at all times, but only those when one needs to learn something from them. Ven. Chongsan said, "Between intelligence and foolishness there is basically no difference, but the intelligent has the obligation to lead the foolish." And he went on to say, "as we strive to change those who do not want to learn and teach into those who learn and teach willingly, our society would no doubt get full of knowledge and wisdom." What should be stressed here is the giving of equal opportunity for acquiring knowledge.

(3) The Education of the Children of Others If the educational system is limited, or if the concept of education does not transcend the boundarys of oneself and others, then world civilization will be retarded. In order for all brethren to be endowed with a blessed life, it is a public duty to educate all younger generations, by expanding all educational organizations and abolishing the boundarys between oneself and others. long ago western societies fully developed their educational systems, but in Asian countries, excluding Japan, they were negative to an open education. Of course, today we seldom see a lack of education even in Asian countries. The facts of past education systems are as follows: Government and society did not make a positive effort' or offer .inducements for education; the educational system was so ristricted that neither female nor the lower classes could ever think of being educated; there were few educated people who applied their learning for the benefit of the public; because of the lack of organized public opinion and communication, opinions on education were rarely exchanged;the idea of education did not transcend the boundarys of oneself and others, so men of property, if they had no children, tried vainly only to have children and missed the opportunities to educate people, while poor men, though they were eager to educate their children, were unable to do so, owing to their financial problems, so they also missed the opportunity to educate people. The textbook suggests three articles of the education of other's children. The first, at this time when the defects in our educational system are being removed, one must help educational organizations educate children whether or not one is childless; or if possible, one is to educate as many children of others as possible, with the idea that they. are one's own children. The second, a nation or society must

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establish a wide variety educate with a positive

WON B UDDHISM

of educational organizations

as as

to be able to

effort. The third, in religious orders, societies, nations, and in the world, the ones who practice the articles of the education of other people's children will be honored and respected in accordance with their meritorious deeds.

(4) Respect for Those Dedicated to the Public Welfare To construct paradise, there should be many people devoting themselves to their societies in every field of endeavor. According to the Principles of Respect for Those Dedicated to Public Welfare found in the Textbook, it states that if the lvorld respects those who dedicate themselves to public welfare, then there will be many who will dedicate themselves to the welfare of .the world; if a nation respects those who dedicate themselves to public welfare, then there will be many who will dedicate themselves to the welfare of the nation; and if a society of a religious order respects those who dedicate themselves to the welfare of the society or the religious order, there will be many who will dedicate themselves to the welfare of that society or that religious order. The public must, therefore, respect those who, in accordance with their meritorious deeds, contribute in various ways to the.world, a nation, a society, or a religious order, just as children respect their parents. Our societies will be brightened to the extent that if many dedicators appear, they will be duly rewarded by the people. Of course, we should not serve the public with the intention of being compensated, but those who share in such benefits should express their thanks by bringing those dedicators to lights. .In the Textbook, the Articles of Respect for Those Dedicated to Public Welfare says, "We must distinguish between the work for family and public welfare; and if both are worthwhile, we must put priority on the work for public welfare by transcending the sense of boundary between ourselves and others. Those who dedicate themselves to public welfare are to be supported in old z9a, owing to the degrees of their meritorious deeds; and after their death the public must take on the responsibility for an honorable funeral. Their pictures and histories must be recorded and commemorated forever.

Ven. ChOngsan said, "In the future, those who are truthful and work for the public good will become the noblest men in the world .... those who indulge in selfishness and restrict themselves to their family unit will find it difficult to make their way in life. Only public-minded

men will be welcomed everywhere." Respecting for dedicators makes works, resulting in the accomplishment of life quality. To summarize, we can achieve an equal society with human rights, knowledge, education, and lifestyle - through thl practicing of the Four Essentials. The Won Buddhist view on equality can also be regarded as a concept for world peace.

it possible for other people to take over their public

The Great Master said to an assembly at a Regula r Dharma Meeting, "when someone is giving you a i..*o, or a lecture, you should be as attentive to it as if you were receiving a precious jewel. Even though a master of the Law or a preacher miy speak vgry useful words,. these words will be of very little practical use if the listeners are inattentive, insincere in their listening, or unable to understand the essential points. Therefore, listen to any serrnon or lecture with full attention, and try to consider it as an important point that must be questioned as a practical exercise in personal training. Then you will gain mrch from the presentation and, at the same time, the words will improve your personal conduct and increase the merit of our Regular Dharma Meeting. " From "On Moral Practice" in the Canonical Textbook

Won Buddhism

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Moving and Being Ouiet are of One Suchness by Dr. Kidoo, Han

style of humans can be divided into two - being quiet The acting-ln our daily lives, there are no alternatives to the state and moving. (walkor.u.irre qrri.t Jate (staying sittlng, lying) -But and the moving state that state first the moving is ing, running, working, and-to on). as vocations their to hriman beings shoulJ'be actively engaged in, due the to attached is social members. In other *o.dr, splclal importance should moving time. But, no matter how important it may be that we industrialised present Jr*orr"rtrate our utilty to lead good iiu.r in the societies, losing the most precious time of "stillness" can appropriately just be compared to. machinery or a lamp without oil. If the case was put into it the same as mentioned u6or., they would not ultimately use.

of Before we go into details, I had better establish the concept ..being quiet" 5r "stillness" (Of course, in its real meaning it can't "!-.irg quiet" is -the counterbe just a mere coircept.) Superficially ibeing quiet" and "moving" are Closely cOnCept Of "mgvirrg'i But related to each other. Let us take a typhoon as an example' Stillness is almost like the center of a typhoon, or hurricane, from th'e aspect of its absolute stillness, or absoiule calmness, and its abolute immobi firstly^effeciife liiy. Dynamic -or"*.nt, by paradox, is effected by burst forth into can stillness. Only a perfectty siiti and tranquil man clarified, rightiul, and constructive dynamic action. But here a problem occurs. If we emphasize only one extremestillness, then the harmony of our.society will break. ven. sotaesan, the founder of Won Buddhism, pointed out the problem by. saying that ;;ii.iGi;;, ord.., in the past'ernphasized the practice onlv of Beins and moral practice Quiet because they thought that mundane work their families' renounced were incompatible. Consequently, some some' seeking or spending their entire lives in remote mountains, an extent such to un., truth, were absorbed in reading the scriptures the grain away swept rain it ut they did not even notice when the studv?" of wly integrated Ho* could this be.an drying in the ;;il its own for being]' of "state The mont<i in the past enjoyed the thus monasteries, and sake, seeking calm peace tu.h as mountains, mistakenly have people escaping from the world. Ultimately many

concluded that an aestic life in mountains is the whole Buddhism. Itut we must identify the real Being Quiet from the "dead being". In the past, men who lived mundane lives were not regarded as men of moral training. As a result, evil habits, such as empty living without jobs, prevailed among the men of moral training which cast evil influences upon many individuals, families, societies and even upon nations.

However, today people cannot pfford to enjoy "stillness". The structure of modern societies doen't permit such a idle way of living. Ijrom dawn to ,dusk, most of the modern men and women have to work hard to earn their living. Gradually we can only find "stillness" only in condominiums at luxurious resorts, on golf courses, in deluxe yachts, and so on. So people today absolutely need quiet time to recover their sound intelligence and original state of mind. Won Buddhism recommends the concrete ways to integrate our disintegrated personalities at any time or place so as to be suitable for modern men. The suggestions are explained under the following title: The Most .Effective Ways to Attain the Power of Cultivating Spiritual Stability through I\{oving and Being Quiet are; First, as you conduct yourself, do not commit yourself to such things that will disturb your mind or rob you of it. Stay away from such trying situations. Secondly, in all situations, do not get attached to one thing nor be covetous of it, but train your mind to be indifferent. Thirdly, while you are doing one thing do not be tempted to do anything else, so that yoq may concentrate on the one thing you are involved in. Fourthly, be mindful to practice either Calling the Name of Buddha or Sitting-Type Meditation whenever leisure time is available. The most Effective Way to Gain Power from the Study of the Facts and Principles of Moving and Being Quiet are: First, as you manage your various human affairs, strive to become acquainted with everything. Secondly, seek to exchange opinions with your teacher or with your Dharma friends. Thirdly, strive to follow the order of study in solving any problem which confronts you while you see, hear, or think. Fourthly, make an effort to practice your Scriptures. Fifthly, after you finish practicing your scriptures, broaden your knowledge and outlook by referring to the scriptures of the past moralists and those of other religions. The Most Effective Way of Attaining the Power of Selection of Right Conduct through Moving and Being Quiet are: First, if the thing you are engaged in is righteous, no matter whether it is of signifi-

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T,YON

cance or trivial, carry it out even at the cost of your life. Secondly, if it is unrighteous, no matter whether it is of significance or trivial, do not commit yourself to it even at the cost of your life. Thirdly, do not be discouraged at being unable to carry out something when you can not put it into practice, but continue it with a sincere effort. In terms of the training of Won Buddhism, "being quiet" and "moving" are related to Regular and Constant Training with regard to the relationship between Regular Training and Constant Training. Regular Training, the main subjects of which are the Cultivation of Spiritual Stability and the Study of Facts and Principles, is the training in Being Quiet while not working, and is the method to prepare the materials for Constant Training. Constant Training, the main subject being the Selection of the Rieht Conduct, is the Training in Moving, and is the training method to prepare the materials for the training at Being Quiet while not working. These two ways of training are compa.tible and become a basis for each other, so that both devoted and 1ay followers will not leave their training even for a minute. On the baiis of these trainings including both "being quiet" and "moving", Moving and Being Quiet are of one suchness-

disciple's questions about the principle of the Rising of Watery Energy and the Falling of Flaming Energy in the human body,.the Great Master replied, "By its original nature, water is cool and clear and flows down, while fire by its nature is hot and turbid and burns upward. When you are absorbed in troublesome throught, your head feels heavier and your spirit impure, with the sap of life being dried up. This is because the Flaming Energy rises and the Watery Energy falls. If the troublesome thoughts recede and the energy becomes placid, your head becomes cooler, the spirit brighter, and you feel pure saliva circulating in your mouth: This is because Watery Energy rises and Flaming energy falls."

To one of his

From "On Moral Practice" in the Canonical Textbook of Won Buddhism

BUDDHISM

A View on the Social Enlightenment of Won Buddhism by Prof. KyOngjOn, Suh

1. The reason why Won Buddhist Temples are interested

in the

industrial societies Most of modern people are living in the midst of a highly developed civilized world. The rapid growth of this civllization has, of course, llrovided us with many benefits. On the other hand, we now see signs of chaos all about us. We intentionally discarded our traditions and customs in order to receive the material benefits of civilization. The same fate befalls religions. The urbanization and breakdown of traditional religions are well representative of our modern societies. So today, drastic changes of thoughts take place everywhere. Urbanization, or the increasing of the population of cities, is largely due to the migration of the agricultural population, who are seeking newperhaps better-jobs in the cities, even though the city population itself is growing. A new mode of living, more commonly called urbanism, may be considered as a by-product, which has evolved from traditional patterns, of a process whereby rural migrants readjust to an urban environment. At this point in time, the mission of religions has also diversified. Religions aiming only at the salvation of individuals have no meaning anymore in the context of modern societies. That's because individuals have closely merged with the society where they live. With on-going urbanization, this relationship has been more acutely emphasized than at any other time in the past. We should find a role for religion in an urban context.

Ven. Sotaesan's Social Consciousness

The founding message given by the Ven. Sotaesan (70 years ago) went as follows: According to the development of a scientific civilization, the human spirit, which makes use of material things, grows weaker, while material things themselves, which should exist only for human use, increasingly flourish and assert their domination over the enfeebled human spirit. Thus, human beings find themselves chained to the servitude of materialism. How, then, can they expect

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In Won Buddhism, a perfect world can be constructed on the of the integration of the spiritual and physical lives. Ven.

basis

Sotaesan compared a society ignorant of its importance to a careless child playing a sharp-edged tool, both being exposed to the constant threat of danger. In other words, a world which emphasizes only materialism may be likened to a cripple whose body is healthy, but who's spirit is ailing. And a world where emphasis is only placed on a spiritual civilization may be compared to a cripple whose spiritual condition is perfect but who has an ailing body. So how can a onesided world be called perfect? Ven. Sotaesan, therefore, concludes that when the .development of an inward spiritual civilization can keep pace with the development of the outward material civilization, perfect peace. and tranquility will be brought forth in this world. The reason why Won Buddhist temples are interested in the modern civilized society is to establish harmony between spirit and the material-of course, they are not two in essence.

Enlightenment of the Masses

In any society, the phenomenon of division of people into

social

stratas invariably emerges as an institutionalized order of social inequality when its population has grown to a certain size, when it has

undergone some differentiation, and when it has a minimum surplus in production. In other words, the phenomenon' of division into social stratas is ubiquitous in all societies if they have attained a certain stage of development. The degree of inequality among individuals or social categories varies as much as soiieties are different from each other. The general trend, however, in modern societies is that they try to reduce the degree of inequality among social 'stratas or individuals as much as possible.

Professor Wansang Han divided the social structures into thb ruling

and ruled ones. The criterial of the division is whether one credit. He also classified the people into the enlightened and the ignorant. Traditionally the masses have been well trained by and grown accustomed to the discrimination between the higher and lower classes, so they consider it as a natural phenomenon. But the hero of history is not a specific one. Today the people must play a leading role in the society. A religion should transform ignorant people into enlightened ones. The classes

has political power, productive rneans, and

history of mankind should not be recognized as being operated only by the ruling classes. The masses are the heroes of today. The masses are the foundation of the activities of religious enlightenment.

Kim Tae- keo asked, "In the Three Sacred Dharma Ranks, I do not see any article on the Precepts to be practiced. Have the men of the Sacred Dharma Ranks achieved the study of the Selection of Right Conduct?" The Great Master said, "The Sacred Rank of the Dharmd Power to Overcome All Evil is the first sacred rank to be attained among the other Ranks. People of these sacred ranks do not have to be bound by'the Law nor be restrained by the Precepts. Inwardly, however, they must practice Mind Precepts. First, they should be careful not to fall into a prejudiced way of studying by only thinking about their own moral practice or easy life. Second, they should be careful not to forget about their original vow by falling into a life of wealth and pleasure. Third, they should be careful not to show their supernatural power to ordinary people, which would hinder these people from studying the righteous Law. Besides these, they should also study the Cultivation of Spiritual Stability, the Study of Facts and Principles, and the Selection of Right Conduct. They must accumulate their merit of saving sentient beings by elevating themselves nearer fostering more compassion. "

Buddhahood and by

From "On Moral Practice" in the Canonical Textbook of Won Buddhism

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life free from suffering and trouble? In the Section related to the Disease of Society and its Treatment, Ven. Sotaesan indicated many of the social diseases. For example, people are not conscious of their own faults, but prefer to reveal the faults of others. People rely unduly upon others. They are not willing to follow the right leader as they are supposed to do. Leaders are often indifferent to the education of their people by way of the a

A View on Tao in Won Buddhism by Prof. HYunsoo, Yang

What is tao and te? The word tao-te has two characters' i'e'' .tao, (fE) and.te, (rH). The character'tao'alone stands for "way," .;;utn,;;i'morality"; and the character 'te' alone stands for "virtue," ..io*ar," o, "aiii.u"y." When 'tao' means morality,."morality" is say taken in the narrow sense as to designate moral principles. To follow is immoral amounts to saying that it does not ;il; "rJioo the way (tao). ven. Sotaesan of won Buddhism gave an explanation of tao and te in their literal sense. According to him, the Chinese characters going of tao and te mean "way" and "virtue" respectively. Before he which into detail, it is necessary to know the then situation inwere many lectured his disciples on tao and te. At that time, there and they were proud of the ;;i;ln K;a who lived on mountains, te' Oo.irir. of their own religions, constantly mentioning taoofand them' However, many people still fail to catch the clear meaning The way According to hi*, tao is known as the waY, path, or road. te, regards also means to conduct oneself in the right way. ..... As where it will be called te when conduct blesses other people no matter or when this occurs. the Taoist canon It is not.*ortt y that "tao-te" is the title of is known by that Taoism alone Tao Te Ching ( E X* f;q ) and that '2. (#+) name. The tea.iring of Lao Tzu ( +' ) and Chuang Tzu find the we Taoism, about tao were imp-ressive and influential. In the cite ,,tao,, may we being given a metaphysical meaning. word following passage from the Tao Te Ching and Earth it There is a thing, formless yet complete. . Before Heaven changwithout alone stands it subslance, *iUtoot existed, *itttt-ui"*-4, one may think of it as the mother irll' lt'i, .u;;;di"i'qg unfaiting.. but we term it Tao' of all beneath Heaven. We do noi k ,o* its name, great. was it Forced to give an appellation to it, I should say

literal explanation doesn't coincide with Taoism but with confucianism by emphasizing social morality. In Sotaesan's is more view, Il-won-Sang Truth (one-circle Truth' - tr tE E B )

ven

Sotaesan's

right instructions. As is understood by the words above, Won Buddhism forsaw the societies of the future as being slaves to rampant material power. Ven. Sotaesan emphasized the faith in a religion based on Truth and actual morfi training as a remedy to men's servitude. He proposed the prabtice of the Four Essentials (The Cultivation of Self-Ability, The Wise Man First, The Education of the Children of Others, Respect for those Dedicated to the Public Welfare). As a cure for the ills of society, the Four Essentials shows the Ven. Sotaesan's social consciousness.

Combined Salvation

of lndividuals and Societies

As Won Buddhist temples are deeply concerned with the presen state of societies, they dedicate themselves to the public welfare. The founding motto of Won Buddhism should be well practiced. From olden times, a matter of primary concern of the older, established religions 'was the individual's spiritual peace and redemption. But today, modern society has come to the most important turning point in its history. Society is newly developing into the industrial age, so an individual keenly feels now more than at any other time the necessity of takin g pafi in the society. The Absolute's domain in ancient times has been substituted by modern science. A large part of the roles played by religions has given way to scientific development. What is the role of religion? No matter how neglectful modern religious people may be, I believe the religious roles of modification and supplementation are still important. The society in which a person lives can't be complete. Far from being complete, the society is always produces many new unsolved problems.' Here the need of a religion b..orn.t important. The founding slogan of Won Buddhism correctly points out this problem: As material civilization develops, one must Lultivate a spiritual civilization accordingly. Modern religions should emerge as a third prophet to stress the historical rule of justice.

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similar to the traditional view on tao-te of Taoism. How is Il-WonSang Truth similar to Lao-Tzu's Tao? Ven Sotaesan summs up the three religions quite clearly:

In Buddhism, through the principle of the formlessness of all things in the universe, emphasis is put on the Truth of No Birth and No Death and the Principle of Cause and Effect in explaining how to become enlightened from a state of delusion. In Confucianism, the stress is on beings in the universe having form, thereby essentially explaining the way of Self-Dscipline. In Taoism, on the basis of the natural law of the universe, they explain the original state of purity, serenity, and unartificiality, teaching

us how to foster one's own Nature.

Ven Sotaesan incorporated the essentials of the three religions into Il-Won-Sang. Il-Won is the origin of all things in the universe and yet it is devoid of any verbally describable characteristics. When tao is possessed by 'an individual thing, it becomes its character or virtue (te). On Ven. Sotaesan's view, this world is simply the manifestation of Il-Won. Thus, te of "tao-te" corresponds to Sang of "Il-Won-Sang." In fact, Sotaesan said that "Il-Won" and "Tao" are two different names of one and the same reality. In Tao Te Ching, we find the following important words. From Tao arises One; from One Arises Two; from Two arises Three; and from Three arises the ten thousand things.

The above words are basic thoughts of the Taoist universal view. The two in the passage are yin ( H) and yang (W). Early Taoism presupposes the yin-yang principle, but it seems, in the main, to have rejected another view which went along with it, the theory of the five elements or energies (wu hsing ji. '{t ). The five elements or energies are well explained by the theories of "mutually arising" (hsiang sheng tH H ) and "mutually conquest" (hsiang sheng tE ffi ). Won Buddhism also complies with this theory. The five energies were identified, or better, symbolized, as ( I ) wood, which as fuel gives rise to (2) fire, which creates ash and gives rise to (3) earth, which in its mines contains (4) metal, which (as on the surface of a metal mirror) attracts dew and so gives rise to (5) water, this in turn nourishes ( I ) wood. This is called the hsiang sheng, or the "mutually arising" order of the forces. The forces were also arranged in the order of "mutually conquest"

(hsiang sheng iE ffi ) in which ( I ) wood. in the form of a plow, overcomes (2) earth which, by damming and constraint, conquers (3) water which, by quenching, overcomes (4) fire which, by melting, liquidizes (5) metal which, in turn, cuts ( I ) wood. In the yin-yang and wu hsing ( *;,.'6 ) theories the Taoist organic view of the world is implicit, but it becomes explicit in Lao-Tzu, and far more so in Chuang-tzu, though one does not find it stressed in Confucian thought (absorbed as that was with political and social matters) until the Neo-Confucianism of Chu Hsi (l 13l to 1200 AD). In Won Buddhism, the theories of yin-yang and "mutually arising" and "mutually conquest" are a little differently used. Let me introduce the following passages from the section of The Words of Penitence from the Canon. It says: "According to the principle of the changing forces of yin-yang in the universe, good conduct will doubtlessly be rewarded with mutual arising while evil conduct will be punished by mutual conquest. However, those who lead a life of perpetual penitence will be able to free themselves from the power of karma of mutual arising and mutual conquest and many control their own sin and blessedness." In other word, Won Buddhism embraces the above three main theories of traditional Taoism on the basis of human affairs-reward, punishment, and penitence. In Taoism, tao is indifferent to human affairs but not to the center of reward and punishrnent. From this point of view, we can find that Ven. Sotaesan related the metaphical views of Taoism to that of human relations. The interpretation of tao in Won Buddhism, is well known by the above writings, which is more similar to Confucianism. The basic contents of Taoism about Tao have much in common with that of the Il-Won-Sang Truth of Won Buddhism. However, in the sections of Il-Won-Sang, we can also pinpoint the passage which is characteristic of Confucianism. According to these sections for example, Il-Won unfolds the boundless world that is occasionally favored by harm, or harmed by favor. The term "favor" and "harm" are not used to describe the universal organism as in Taoism. The Taoist foundation of morality lies in taking action in accordance with the way of Nature; and the way of Nature is simple, spontaneous, and tranquil. In Conclusion, compared with 'Iaoism, Won Buddhism adds a lot of Confucian characters, while often borrowing the Taoist terminologies.

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WON B UDDHISM WON B UDDHISM

Dharma Words on Happiness and Suffering by P. K.

people either Generally speaking, there are two conditions which People like or dislike:^ one i-s happiness and the other is suffering. can they can suffer either by accidint or from their own actions' by or which is derived either by accident also experien.. ftuppiness 'Ii is without exto prefer exception that people their own doing. sufferi!g' than rather perience happiness is completely It may rounJ contradictory to suy that a man who he will miss For fortunate throughout his life is a complete failure' learn the to the most prr.iJ,.r, part of his life in which he comes who have Those meaning of life by being schooled in misfortune' blessing not eaten their brlad eained in misery do not know the truein history great men of the bread they daily eat. Almost alt of the it' Indeed' missurrnounted their ill fortune by making the best of true meaning the ;;;;; l; a ereat teacher from which we can learn of life. get over One interesting story gives us a great lesson on how to in a pig swine misfortunes. The-Great Master, ,pon seeing a skinny_ were swines the pefl, asked a disciple for an explanation. He said they rains' long the fed on barley which had gone a little bad during readjust not could had grown fat. But since feeding them on bran, they The Great to the bran,' so losing their a[petite, thgy lost weight' s-utra' living very the is Master, upon hearing the full tfoiy, said, "This possessions, his all lost The suffering of a rich man who has suddenly of all or the suffering of a man who has suddenly been deprived Therefore' swine' these his power is the same as the suffering of the desire for from ancient times, sages and saints huut never had have they renor have, wealth and fame as other human beings about worried they have nor joiced at the-;aining of wealth and fame, lowly a as once times, ancient losing them. The Ernp.roi Shun, in th.rone the^ to came he when but -abused laborer farmed and made pottery, his power' Gautama Buddha' he was n.r.r-urrogunt no, did he leaped over.the wall of his and seeking escape, laid down his crown the Trutl, never felt in to. royal house in order to be enlightened These examples any way attached to the thronJ he had given up. toward wealth indifferent were who illustrate the virtues of these men

and fame, and shows the unyielding power which transcends happiness and suffering. Therefore, if you are going to learn the Truth from the teachings ol saints and sages, do not allow yourself to be tempted by temporary comfort, pleasure, or power; but rather, be cautious to receive them. If you should accept them, be careful not to become attached to, not be degraded by them. Then yod will receive real everlasting comfort, fame, and power." One Auy of life is a miniature of life itself which is a series of small difficulties. Each day starts with the first difficult thing to do: getting up early and taking a little exercise. Overcoming the first difiiculty helps to make the subsequent difticulties more pleasing and easier to deal with. Surmounting them demands will power and habitual practice, which are strengthened by exercise. Training and apprenticeship have cumulative effects to make difficult things more riiy. In this waY, a great master in his field is made. Before one becomes a master in his field, one is expected to be a master of life by making the best of any adversity with which one may be faced. Life is said to be worth living if fortune is interwoven or combined with misfortune.

According to the principle of the rotation of the four seasons in the universe, all beings pass through birth, illness, old age and death. According to the principle of the alternation of Negative and Positive Forces in the Universe, Yin and Yang, human beings are rewarded for their deeds, either good or bad, according to the Principle of Cause and Effect. Though winter is the time when the Negative Force appears to be greater, a Positive Force is still contained with in it; and as the forie gradually gains strength, spring and summer come. And, though summer is the time when itre Poiitive Force appears to be greater, the Negative Forces are contained within it, and as the force gradually gains strength, autumn and winter ensue. - Having had a good time (Yang) in the past may well have been regarded as a kind of debt to be paid off in the future whereas having had a hard time (Yin) in the past could well have been considered as a sort of saving to be used in the future. That what is to be endured may as well be soon endured is well expressed in the Korean Proverb thai to be whipped earlier is better than to be whipped later even as punishment. In fact, life is not so much as what is to be enjoyed or u A.Ugt t but as what is to be endured or suffered. The sooner endured, the sooner relieved. We are often advised not to postpone until tomorrow what we can do today. This advice can be rephrased as

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I4/ON B UDDHISM 2I

follows: we should not postpone until tomorrow what we can endure today. A neglected pus never turns into fresh blood. It must be quickly squeezed out. otherwise, the infection will spread. The proverb that while there is life, there is hope implies that life is a series of difficulties to be overcome or ,olved. Yet very few people try to think rtrou,.t the causes of their suffering or happiness. Most people pay little al tention to how present suffering can become either permanent suffering or future happiness, or how prtisent happiness can remain as permanent happiness or change into suffering. However, we should be able to distinguish correctly between suffering which. is righteous or u/lrighteous so that we can have the righteous form of happiness fronr suffering throughout our lives. In order to keep away from the unrigtrteous forms of suffering or pleasure, we must be careful of our conduct and use good judgement while we are going or resting, sitting or llring, talking or being silent, moving

News Corner

l. The 4th Academic Meeting for the Reading of Papers on Won Buddhist Thoughts

The scholars and priests of Won Buddhism (twenty two in all) presented their papers on the thoughts and history of Won Buddhism.

The meeting was sponsored by the Institute for Won Buddhist Thoughts at the Great Dharma Hall in Won Kwang University on Feb. I to 2, 1985.

The teachers and specialists (87 persons) on infant education got together at the Central Training Center of Won Buddhism from

about or remaining still.

{

,l ,l I I

The Great Master said, "Thert: rre two ways to gain the power

of Cultivation: one is the cultivat.ton of character, and the other that of Mind-Nature. For instance, a soldier's stable mind on the actual battlefield is the result of training outward character. The stable mind of a man of moral training in favorable or unfavorable circumstances is the result of his-conquering the five evil desires through training of Mind-Nature inwardly. Thus, the training of a soldier's character cannot by itself achieve the power of Cultivation unless it is integrated with training in MindNature; and a monk's inward power of trained Mind-Nature cannot be the perfect power of Cultivation if he has not trained his character outwardly in actual trying situations." Prom "On Moral Practice" in the Canonical Textbook of Won Buddhjsm

Seminars on Infant Education

across the country on Feb. 2 to 3, 1985. The main issue at the meeting was about creative infant education in respect of language and acquisition.

Celebrational Ce.remony of the Great Enlightenment Day

In commemoration of the Great Enlightenment of Ven. Sotaesan, the founder of Won Buddhism, a variety of congratulatory progrilms were held in Apr., 1985. Especially, among the events, the perform. ances of Won Buddhist artisis-at the National Theater in Seoul was conspicuous. Won Kwang Medical Center conducted gratis operations on persons with heart disease.

Somri Children's Festival At Somri (the old nilne of Iri City) a splendid Children's Festival was held under the subtitle of Shinyong Field Dreaming Tree's Folk Festival on the main ground of Won Kwang University on May 5, 63th Children's Day, 1985. About 10,000 children took parts in the festival and they enjoyed a variety of Korean traditional folk games.

Completion of Cheju International Training Center

A congratulatory ceremony, for the construction of Cheju International Training Center, was held at Ae-wol on Cheju Island, the biggest island in Kore:a, on May 15, 1985. Some 3,000 followers from all the Won Bud'dhist parishes participated in the convention.

8t1

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WON B UDDHISM

Won Buddhist Students'Meeting

WON B UDDHISM 23

Some 2,100 students got together at Won Buddhist Headquarters on Jul. 29 to 31, 1985. Under the title of "Belief, Truth, Gratitude", the event contained a good variety of programs such as Dharma meetings, lectures, prayer, march, disucssion, and so on.

Won Buddhist Fine Arts Exhibition

The first Won Buddhist Fine Arts Exhibition took place in Chonju on Dec. 20 to 27, 1985. The Exhibition, sponsored by Won Buddhist H.Q., was divided into general and religious parts. The total of 837 works were displayed at the exhibition.'

"Won-Moo-Hoe" on Its First Stage "Won-Moo-Hoe" (Won Buddhist Dance Association) presented its first performance at the auditorium of Students' Hall in Won Kwang University on Dec. 7, 1985.

The Front View of Cheju lnternational Training Center

Iri Charitable House and Sam Jung Won Sam Jung Won (for homeless and helpless old people) and Iri Charitable House (for mental patients) were constructed by Won Establishment of

Buddhist Social Welfare Group near Won Buddhist H.Q. respectively on Oct. 17 and Nov. 12, 1985. 10. Won Kwang Medical Center, Introducing C T.

Whole Body Computed Tomography, introduced from German, in Won Kwang Medical Center on Nov. 29,, 1985.

was newly facilitated

Won Buddhist Followers got together at the Congratulatory Drarma Meeting in Chefu on May. 15, 1985.

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WON BUDDHISM 25

WO!\' B UDDHISM

Participants in W.on Buddhist Students' Meeting took a lecture in Pine trees forest of Won Buddhist H. Q. on ful.

30,

1985.

"Human Bondage", Sculpture, won the first awaid on Won Buddhist Fine Arts

Children enioyed a Korean folk game of "Tufonnori" on Somri Children's Festival Day

of May 5,

Exhibition.

1985. t:rtii::

:i:j jl:

:iir:

Whole Body Computed Tomography

Children enjoyed a Korean folk game of

"lutnori" on the same cla y.

(SoMATOM DR Version C Style) newly facilitated in Won Kwang Medical Center.