Vol-4-No-3 by Seonghwan Yu

DD% )

I 986

VOLUME

TV NUMBER M

IRI, KOREA

E50

85'

CONTENTS

Editorial Obituary

.....1 .....8

A Brief History of the Late Dr. Kil-chin Park, Ven.

Soongsan

.....

What is the Relationship between Il-14/on-Sang and Human Beings? from the Supreme Scriptures of Won ....

Buddhism

The World is One

by Dr. Kil-chin Park The Dharma Words of Ven. Soongsan

Is Human Nature Good?

by Dr. Bonggil Chung.

WON BUDDHISTVI Published by: Research lnstitute for Overseas Missions

Won Kwang University

lri City, Ch6lla Pukdo, Korea

Ven. Sotaesan's Life Shown in Ten Pictures by P.K.C.

My Three Proposals by Ven. Dae *n, the hime Master of Won Buddhism

ACRP/SEOUL.

News Corner

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EDITORIAL The Nirvana of Ven. Kil Chin Park

Through the Nirvana of ven. Kil chin Park, Ph.D. and Lirt.D., we once again come to reflect on the truth of the transiency of human life. In every day life, we are apt to forget the fact that we go through cycles in our lives. Young people in their happiness forget about the transiency of their louth; men of power think that their power will remain forever; men of wealth do not like to look upon their property as floating clouds. Ttre late Ven. Kil Chin Park, the founder of Won Kwang University, and hesident of the University for fourty years, seems to remind us of the everlasting principle of the transiency of alt forms in this world, by his great Nirvana. We were all staggered by the sudden of his illness, his physical condition had been so excellent'for his age of 72. His eyes never required eyeglasses when reading newspapers even under electric'light in the evening. Every weekend, after finishing his hard wor! as president and as the head member of Won Buddhism order, he climbed a mountain for exercise. He never neglected his outdoor exercises in.the early morning. His regrlar and monastic life kept him looking younger and healthier than others of his age. Overworked as he was, he managed his duties with distingrished ability and profound philosophy. All through his life, he practised his Buddhist philosophy of "All -offering ane incarnations of Truth-Buddha; Do each thing as an of worship to the Buddha", "Practice meditation ctntinually, haitice meditation everywhere", "Moving and being quiet are of one suchness; Keep the spirit and the body fully integrated", and "Buddhist truth is fotrnd in life; Life is Buddhist truth itself." He has been looked upon by people as a great educator, a scholar, and an excellent executive, He had great influence upon internationai religious activities. For decades, he ihared his time with people from around the world, participating in many international meetings. He discussed world peace as a member of 'The World Conference on Religion

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2 WON BWDHISM and Peace', 'the Asian Conference on Religion and Peace'ftfe Wftt{ Fellowship'of Buddhists' and 'World Association of World Federalists.' He performed the role as chairman of the Korean Chapter of these Conferences.

We can not forget that he also established the Won Buddhrsm magazine in 1961, whose issue number is now VoI.3. No.3. Without his spiritual and financial assistance, the Won Buddhr'sm magazine today would never have existed. His love, or compassion for people was manifested by the establishment of the Won Kwang Medical Center which is an organized body of University hospital, the Second University Hospitd, the hi Orientd Medicine Hospital, the Kwangiu Oriental Medicine Hospital, and the

Dental Hospital. As the Ltaest son of the Great Master, Ven. Sotaeson, the founder of Won Buddhism, he devoted himself to the public, to Buddha's teaching, and to world peace, disregarding all of his own worldly pleasures. The great teachings he bestowed on us in silence at his last moment, serene, solemn and undisturbed, are never less than those which tre gave us dpring his Iife time. He manifested to us the transiency of human Iife, by passing away so quickly that all people were struck dumb in

OBITUARY

Dr. Kil-Chin Park (7I), President of Won Kwang University for 45 years, a Member of Supreme Council of Won Buddhism, _a Lo*9 member of the World Conference on Religion and Peace, and the hesident of Won Buddhist Chapter of World Fellowship of Buddhists, passed away on December 4, 1986 from a short illness. He is the eldest son of Ven. Sotaesan, the founder of Won Buddhism. Since entering the Won Buddhist Order at the age of 26, he has been helding the various important post of Won Buddhism and dedicating himself especially to the University and the community. His great achieve*ent shall be greatly missed. He was giyen all Won Buddhists' Funeral, and was conferred the posthumous Grand Order of Mug_unghwa, the most honorable medal in Korea. He is survived by Mrs. Yung Jun Park (64), Sung Jong Park (38, the eldest son), Byung Kun Park (34, the second son), Mrs. Si Hyun Park (30, daughter).

Eief.

The Great Master said, "Those of you who abuse a little power with little uaft, do not try to deceive and harm -the p9!Uc,-think' ing them to be foolish. The collective mind of the public shdl be th; mind of Heaven; the collective eyes of the public shall be the eye of Heaven; the collestive ears of the public shall be the ear of Fi."r.n; and ihe collective mouths of the public shdl be the mouth of Heaven. You cannot deceive or'harm the public, thinking that they are foolish." From "On Cause and Effect" in the Supneme Scripture of Won Buddhisnt

The Great Master said, "There are three most dreadful sins in the world: the first is injuring others by declaring that they have

committed sins merely from one's own suppositions; the second is alienating intimate acquaintances out of envy; and the last is misleading innocent people with evil wisdom. If a man continually commits these sins, in retribution he may become blind, dumb, or lose his mind." From "On Cause and Effect" in the Supreme Scripture of Won Buddhist

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WON BUDDHISM

A Brief History of the Late Dr. Kil- Chin Park, Ven. Soongsan March 23,1915

194t

t94s t946 1948, 195

1962

t964 1966

t967

t970 1972

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1976 L977

Elected a Trustee Member of Won Buddhist Foundation and a Member of Supreme Council of Won Buddhism Elected the Center Member of the Sr"rpreme Council Chairman of the Commemorating Committee for 50th Founding Anniversary of Won Buddhism Took the Honary Degree of Litt.D at Dongkuk University Establishment of Won Kwang Graduate School and Inaugurated Dean of the Graduate School (Ho1ding the hesidency) Participated in World Conference on Religion and Peace (WCRP) as a Korean Delegate (Japan) Inaugtrated as the First President of Won Kwang University Took the Honary Degree of Ph.D at Cultural University (Taiwan) Elected Chairman of the Board of WFB Korean Regional Center Awarded the National Magnolia Medal Inaugurated as Director of the Research Institution for Won Buddhist Thoughts Attached to Won Kwang University. Elected a Standing Adviser for World Acupuncture Society Corporation Participated in Korea-Taiwan Conference on Religtons as a Won Buddhist Delegate

Participated in KoreaJapan Religions' Conference as a Korean Delegate Awarded the International Acupuncture Pfize at Sumatra Isramic University Appointed an Adviser of KoreaJapan Buddhist Exchange Conference

Appointed Director of Won Buddhist Administration Inaugrated as the First hesident ef Won Kwang College

I 953

Appointed a Board Member of the Korean Protection Conference for Korean Cultural Assets Appointed a Organizing Member of the Korea Red

Born at Kilyong-ri, Paeksoocup, Youngkwang-kun, Chonnam hovince, Korea Entered the Won Buddhist Order as a Novice Appointed Head of Religious Affairs'Department in Won Buddhist Headquarters Appointed Dean of the Yuil Hakrim College (the predecessor of Won Kwang University)

in the World Acupuncture Meeting (Philippine) Appointed Chairman of UNESCO Chonpuk Conference Participated in the l2th World Fellowship of Buddhists (WFB, Japan) Participated in the Sth World Conference on ReIigron and Peace (WCRP, USA) Took the Honary Degree in Litt.D at Kyoto Buddhist College (Japan) Appointed Diiector of WFB Won tsuddhist Regional Center, Participated in Asian Conference on Religion and Peace (ACRP, India) Appointed Chairman of Chonpuk Branch homoting Committee for '88 Olympic Games Appointed Chairman of the Conference of Korean Universities Education Appointed a Promoting Committee for the Construction of Independence Hall Appointed Chairman of Chonpuk Steering Committee of Korean Youth' Union Appointed Chairman of the Holy Commemorating Cornmittee for Ven. Sotaesan's 100th Birthday Participated in Asian Conference on Religion and Peace (ACRP, Hongkong), WFB (Sri [anka), WCRP (Kenya) Elected Chairman of Korean Religious Men's Conference Participated in the 15th WCRP as a Korean Participated

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Delegate

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be very respectful and cautious toward all things, keeping a pure mind and a pious manner, as if we were before the real Buddha. You are also to try to practice Offering Worship Buddha directly to all ihings with which you are involved, thereby creating blessedness and happiness in your real life. In a word, this is the way to turn a partial faith to a perfect one, and a superstious belief into an actud one-"

What is the Relationship between ll-tfJonâ&#x201A;Źang and Human Beings?

(This title was origindly raised by the late Dr. Kil-chin Park while Ven. Sotaesan was alive.) From the Supreme Scriptures of Won Buddhism Question

(bv Kil

How is ll-Won-Sang related to human beings?

-chin Park) Ansurer

(by Ven. Sotaesan)

Question Ansirrer

You have asked me a question concerning a great Truth. We worship Il-Won-Sang (the Perfect Circle) with the same spirit as that with which traditional Buddhism worships tfie Buddha image. A Buddha image is a symbol of the body Buddha, while Il-Won-Sang is a symbol of the mind of Buddha. The bodily form shows nothing but the human shape, while the mind form symbolizes the limitless vastness of the mind which includes all Being and Non-Being, and exists through our three lives: past, present, and future. It is the source of all things in the universe and the inexpressible realm of Samadhi. In Confucianism this is called Tai-Chi, or WuChi, in Taoism Nature or the Tao (the Way), and in Buddhism the pure and undefiled Dhamakaya Buddha. All these names are different expressions foi the common principles of all religions which finally must return to the Tbuth of Won, whatever the path or direction chosen. Aly religion which is not founded on such Truth may be called a wicked religion. Therefore, our Order chose the Ttuth of Il-Won-Sang as the standard of our real life and as an explanation of the two entrances to the way of faith and the way of moral practice. How do we practice our faith in the Truth of Won? The way is to believe in the Tfuth of Won as our object of faith and to pray for all blessedness and happiness from the Truth. Il-Won-Sang is composed of the Four Graces, and the Four Graces comprise all beings in the universe. All things that we see in the universe are nothing but Buddhas. Therefore, at all times and in all places we must

Question Answer

How do you practice the morality of Il-Won-Sang? We set ll-Won-Sang as the stand.ard of moral practice, and follow the Truth of ll-Won-Sang to cultivate our persondity. We must be enlightened to the Truth of Won, which will explain throughly the beginning and the end of all things in the universe, and be enlightened to the hinciple of birth, old d9â&#x201A;Ź, illness, and death, ild of Cause and Effect. We must foster a perfect Nature like II-Won, which is not biased by even the slightest selfishness or attachment to wordly passions and desires. And also, we must in aII situations use our minds justly and act rightfully like IlWon, which is not biased by the feelings of joy, anger, pleasure, and sorrow, or by degrees of closeness and intimacy, remoteness and estrangement. Enlightened to the Principle of Il-Won is called Enlightenment to the Nature; to keep the Reality of ll-Won is called Fostering the Nature; and to practice the Truth of Il-won perfectly is called Utilization of onels Nature. The Essential Ways of Training, such as the Cultivation of Spiritdat Stability, the Study of Facts and Principles, and the Selection of Right Conduct are also identical to these Principles. The ancient Buddha also taught these Principles through his doctrine of Precepts (Sila), Meditation (Samadhi) , and Wisdom (Prajna). The cultivation of Spiritual Stability is identical to Meditation and to Fostering the Nature; the Study of Facts and Principles is identical to Wisdoh and Enlightenment to one's Nature; the Selection of Right Conduct corresponds to the Precepts and Utilization of Nature. If we put these doctrines into-practice constantly, whether intelligent or igrnorant, bright or dull, men or women, we shall attain Buddhahood.

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8 WON BWDHISM Question

Then does the very form of II-Won-Sang, drawn on that flat board, preserve the Truth, there Eeat power, and the

The World ls One

waY studY?

by Dr. Kil Chin Park

Answer : The Won-Sang is merely a guidepost

which _indicates the to a finger compared be may It ll-Won. real Truth of not be the can itself_ finger The moon. pointing at the must see Law practice the people who moon. Therefore, the ll-WonSang, the through il-Won the real Truth of of genuine Nature the keep we When symbol of ll-Won. and lives Our II-Won. of perfect mind the li-Won and use the Truth of Il-Won-Sang will become perfectly integrated.

The Great Master said, "There once was a Buddhist master of a

meditation sect uihose temple was wealthy with sufficient alms ind many disciples. But he used to support one of the disciples separately with the profits from some fruit trees he raised by himself. When the diiciples asked him the reason' he said, 'I am -'supporting him in ordei to lighten his_ debt incurred because he had not done anything of service for other people in the past, and because in his piesenf 1ife he was not born a man who can bring profit to others. Furthermore, if in his present life he was being ied bV offerings that were meant for the welfare of the people he would have to- repay it with hard work in many future lives aIthough the debt irore only in his present life. Therefore, because of my affection for him as his teacher, I raise these fruit trees to rrppott him myself.' The master's deed is a grreat example for thtse of you *ho live a public life. You should pay attention to this examile and realize ihat you may have offerings ftg1o people if you deserve to receive them by serving the public either men' taliy, physicallV, or materially. Bu! if y-ou are taking care of only public Vor*dm, yo, iti"U incur great debt when you eat out- of your in hard work and will have to pay it back with Lfferings -Ur.t. Generally speaking, however, those who love others future prefer not to be offeied gifts, while those who care only for themselves like to receive them. One must be very careful at all times so as not to become someone who is in debt to the public." From "On Cause and Effect" in the Supreme ScriPture of Won Buddhism

beings originate from the omnipresent energy which is the basis for all life and matter in the universe;and aII human beings are

All human

interrelated or bound to each other by this common energy.'This source of life of all human beings includes no hint or sense of discrimi' nation;there is only this one energy. Now, all human beings should be correctly enlightened to the meaning of the universe and of our life, and to the way of life which we must follow. Since primitive times, human beings have relied upon means of struggling to overcome nature, and next was the struggle for

the advantage over other individuals or groups. Between tribes, or between lords in a country, there were wars. Religion was not an exception. Between different religions, and even between sects in the same religion, there was hatred and bloodshed which was indescribably miserable. Coming into the age of history, people became conscious of themselves. Their standard of worth and consciousness of life and the way of living had gradually progressed. They came to know what civilization means and learned how to use al] giyilized instruments. Accord.ingly, the frequent, primitive, and limited wars between tribes and between lords gradually disappeared. This does not mean that the wars themselves hive disappeared from this earth. It is the size of wars, enlarged or widened, which has changed. It is true that the way of making war has changed. A civil war or a war among nations may be regarded only as a local war. We have experienced full-sized wars, the misery of killing our own brothers, which were caused by different ideology. We are still fighting such a war. Because of the changes of the form of war, the growth of arms has reached a criticd point. Bows and arrows, spears, and surords have be' come old stories. Now dreadful nuclear arms, which can extingrish human life and destroy this earth in a moment, are dominating the world. Now human beings are standing face to face with this threat of nuclear destruction. We should not stop at being merely agitated or confused by facing this history of conflicts and evils which has been disguised as peace.

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First of all, we need wisdom, understanding, and patignc_e in watching and guiding history, which has already gone through the long, dTk night of wars and conflicts, to a history of peace. P-eace cannot be oUtainea by war but by eliminating hatred and conflicts from each mind. Now peace is no longer to be thought of as an abstract symbol but is to be lhe emergent task of the whole world. This can be achieved cooperation and harmony. by general only-Th; -Twentieth Century is said to be an unprecedented period of scientific civilization. It is true that, in the broadest sense, scientific ciriUration today has Eeatly served.the welfare of human beings and the world. Further, onl of the great triumphs of scientific civilization is that it brought the world nearer as a home. However, the power of this scientific civilization, including the exploration of the nuclear field, is that of physical science. If the spiritual power of human beings is inferior to it, who can say what will happen? The world may be said to be brought close together like a home. distrust is growing But this is a physical -r.nr. approach. A wall of mutual of uneasiness and loneliness is becoming thicker. higher and " This is unacceptable. Science opens its gate widely. If human beings close themselves, it means that they lose themselves. Science is a great product and achievement of human beings. Accordingly, human beings are, without an exception, masters of- science. When science and the spirit are well harmonized, the road to peace will be clear. According tqJ\e comment of an Apollo spaceman, the earth was extremely beautiful. He sent a cable from the moon io the earth, and expressed his wish that all human beings would cease all kinds of wars immediately, and that all nuclear arms should be gotten rid of so that we may maintain the beauty of the earth. If we look down upon the earth from far above the Universe, we may think it reasonable to compare our earth to a small grain of sand in ihe great ocean. This earth, a little planet, is only one- of the members of the constellation. From the unviersal point of view, war may Iook like a silly, childish, and dangerous game. We must turn our eyes to the universe j it wiU give us a broad mind like the universe and an eminent wisdom with *ticfr we can carry our task in this world. This universe is One Home and One Workshop, and we are One Family. There could not be any wars between a family. I know the needlessness, meaningless, and worthlessness of war. For whom and for what should we fight?

The production of nuclear arms should be discontinued at once. This is the requirement and duty of all human beings. The valuable resource of atomic power which human beings have exploited should be invested for the works of peace;the pilwer should be used for giving new Iight and resources to those people who have been suffering from disease, poverty, and ignorance in developing areas. Human beings must understand and recognize the way to go. Where to go and how to live are to be determined by human beings themselves. Their own confidence and cowage will be a milestone for their choice. tlere is a story to illustrate. A man on a horse was asked where he was going.The man absurdly replied, "Ask my horse." This caricature may be satirizing a human being losing his subjectivity. We see everywhere similar caricatures in our everyday lives. Those who believe that ideology stands above all things will insist that ideology is the only means to make people happy. If this is true, they should not bother other people, other countries, and other societies in order to pursue their own ideology. Instead, they must show the value of their ideology through their own lives and doings which will be managed better than others, thus proving their ideology is superior. Ideology can not be forced on other people. Human beings ought to be placed before ideology, and a1l people should be naturally free in choosing any of them.

If human beings seek the way of coexistence, each person must first try to find to way to help others. Even though there seems to be no relation with others, we are not completely seperated from other people; but are one family of human beings. Moreover, we are interrelated with the One Energy. Mutual reverence, affection, and assistance are indispensable elements between family members. We are to try to stand on a front line of constructing a new epoch of happiness on this eafth by eliminating all seeds of evil and suffering through constant efforts and sacred love. Peace is not beyond a mountain; not a dream and also not a symbol. Peace is for those who are enlightened to the principle of coexistence; they will experience, understand, and make it a reality. Peace can not be established easily by only thinking or shouting. First of all, peace should be established in the mind of each person. Any kind of poisonous'seed which lurks in our mind and prevents the establishment of peace should be immediately replaced by the seeds of peace. Peace of mind is the basic ground for world peace. Those who are constructing a peace in their minds are establishing world peace.

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The Dharma Words of Ven. Soongsan - The Meanings of Channa 1.

Channa is the way to be all attention, to keep our spirit awakening. The ceaseless operation of our Six Organs or Six Roots (eyes, ears, nose, tongue, body, will) causes the dark cloud of desires and

avarice in our mind, producing so many people who lead soulless lives. Channa is the way to enlighten the origind nature and to recover our lost soul or spirit by calming down various kinds of evil thoughts. Once a Ch'an Master, BuI Chi, said that evil works are cut short by putting cobbles in the speakers mouth, and cruelties and violences of an evil man are checked by the criminal code.So, the source which can give us strength to prevent our consciousness from being degraded by desires, is enlightenment. Amrice, delusion and attachment are to be rooted out only by the strength of our enlightened mind. This enlightenment means the spiritual awakening. 2. To practice Channa is to liquidate what one is. As we sometimes lose the way on our jourr€y, so we are grropping in the dark wEV, full of avarice, delusion, arrogance etc. To remedy this evil situation, complete liquidation of self is needed. That is, once we give up ourselves completely, then, only then, we can obtain true spiritual freedom, the original Nature. 3. Channa is to purify our will. Origina[y our mind has a track to follow when it operates. Occasionally, however, tempted by delusions, our mind goes to and fro finally running off the track. We should try to keep on the track through mind training, and all the obstacles on the track should be swept away. Otherwise constant accidents will be caused. This sreeping means to purify one's will. In other words, Channa is the way to wash the dirt off our mind so that we may be righteous way. 4. Channa is the method to extinguish all thoughts and knowledge. With the consciousress of thoughts and knowledge in our mind we fail to perceive our original nature. This means thoughts, reasoning, etc., prevent us from seeing into our original nature. We can no more see into our real nature through these media than an old mouse can gnaw an iron horn of an iron cow, or a mosqulto can pierce the skin of an iron cow. It would rather be better to retreat.

Therefore, the quickest way to approach our original nature is to calm down the operation of knowledge and thoughts. This is the same in case we are engaged in some business. Doing something with superflous thoughts we can not meet with success. For an example we may take a man playing chess. If his mind is occupied with superflous thoughts while playing, such as to overcome the other side, to earn some money by defeating him, etc., are grreat obstacles for our directly entering into the Original Nature. Channa means the continuance of a concentrated state of mind. Buddha reached Enlightenment because he kept his mind undisturbed through constant temptations attacked by Mara and his beauties in the course of his self-training on the stone under a tree after six years ascetic life. He realized that the merely overstressed physical torturing means nothing for the attainment Buddhahood. Channa is the continual practicing to achieving the concentrated mind state. Channa is the study seeking for the mastery of the mind. In an army the general in command does not fight with a rifle or a sward against the enemy. If the commander, who is to give orders to his men, left his post to fight against the enemy himself, the troops would fall into great disorder and would be defeated. The Master of mind should remain in a calm state controlling its men, the Six Organs or Six Roots, when they fight against the enemy. When the Master of mind neglects his responsibility everything goes wrong. By practicing Channa, we can make the Master of mind really perform its role as a master of mind. Channa is the way to harmonize our Body, Breath, Mind, the World. To harmonize the Body means the harmonization between the "Fire" and the "Water" elements in our body, that is, to let fire downward and the water upward. This harmonization gives us good health. To harm onize the Breath means to keep the breath even, through which all parts of or.u physical operation goes smoothly. To harmonize the mind means to eradicate the diseases of mind, such as delusion, attachment. We can recover our healthy mind by stamping out the diseases in our mind, naturally, as a result, our life will be kept in good order and will be harmonized, and further, this harmonization extends it's scope to homes, nations, and to the world. This is the harmonization of the world. Channa should be experienced, not understood through words. In the book of "Chuang tzu" we read: Once Huan Kung was reading

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on the floor in his house when a man named Lup $en- who was a maker of wagon wheels w.ent up clop to him and asked, "What.are ansnered., "Teacfrings- of the ancient t;" readinii Huan Kung ilges.,, Again he was ag<Ja. "Then il is nothitg_ but.a draft that you are ,.iait g." "What makes you say_that?" Hearwith Lun Pien holes stated; "I ;;';wheel maker, *ith a gimtet and chisel to make is mind *y itp-rinciple exquisite and cut through. However, the and seventy of age my uniil sons my unable to .*pt6tt in wotdt to I am stil ;;;aged in the work ind my sons are not still initiated of the principle. Much more in the gase of the exquisite-principle

ls Hurnan Nature Good? - Won Buddhist View on Human Nature

by Dr. Bong-giL Chtng

ogrr." That is way we see so many readers of the teaching of sages and

but see few sages even among the ieaders. As we know, letters upon to words are not the immed.iaie things we should depend the ex' initiate to way the us teaches understand Truth. Channa experienced' be is to Channa mind. to quisite principfe from mind

evil-deeds The Great Master said, "If a man indulges in doing dark' For becomes future his people, and is talked about by many chief by county a as ttit'power example, the man *iro aUusea

:ffiilllf b:H#3l,ilff

;:'"#:'i:#'1;i{i ,ffi#,Tfiu: talk were the-.vgrv t the if p.ople. And,-as

about by a gr."i *irrv a miserable condition seed and cause, i" trir i"i.t y."tt he fell into he *t i"t, indicated to other people that was being punishect. fubtc opinion is surely to be dreaded'" From "on

cause

and,Xtff:;il.H::'.ftr

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t f r='7:3v++:h

Is human nature basically good? This question as to whether human nature is good or evil is a morally relevant one. If humans are sufficient}y wise and benevolent, and if they are less greedy, less vulnerable to hatred, and less foolish, then much less sufferings would-be caused by humans. If human nature is categorically evil, then it will be pointless to urge someone to be moral, as pointless as to exhort a cobra to produce goat's milk. If, however, human nature is categorically gooq (virtuous), then there would be no moral viciousness, and hence, moral education'would be as pointless as to attempt to alter a goat for she has produced milk all along. Moral education is, in either case, pointless. All moralists would thus seem to have attempted something that was impossible or unnecessary. And yet there were moralists who had tried to mould the moral life of their times with the theory that human nature is good; while others, with the theory that it is evil. Moral skeptics and moral nihitists would welcome the conclusion that moral education is neither possible nor necessary. Those to whom this conclusion is unacceptable would argue that the above dilemma is a false one, by pointing out the falsity of the premise that human nature is either categorically good, or categorically evil. With this arguement in mind, Ven. Sotaesan holds that moral education is not only necessary but also possible. Ven. Sotaesan's view regarding the goodness, or badness, of human nature, is that, in its essence, it is beyond good or_evil, but it can be either good or evil when it functions. This view will later be explained in detail after we have examined the good-nature and evil-nature theories in oriental thought. But before we do so, we must describe the way the words "good" and "evil are used by Oriental moralists. The Chinese character for "good" is shan ( # ), it is used in a number of ways and is rendered into English as "good," "goodness," and "virtue." It can be best explained by a few examples: such as 'proper'guidance, 'kind'treatment, ;pious people', 'moral' sense, Sust' rule, and 'prudent' acts, in addition to 'good' wil, 'virtuous' conduct. The character under discussion can also be used to express one's approbatory feelings, such as 'well done!

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WeIl done!' It is not clear whether we can pinpoint a particular charac' teristic present in aII these things which can be described as good. Without seriously ashing these kinds of metaphysical questions, o-riental moralists use the term "good" to refer to characteristics of human nature such as compassion or benevolence, uprightness, righteousness, fairness, wisdom, reverence, respect, dtruistic sense, impartiality, integrity, and. sincerity. To say that human nature is good, is to say that humans are born with these characteristics, and without evil characteristics such as mercilessness, brutality, selfishness, slyness, dishonesty, jealousy, hatred, foolishness, contempt, concept, lust, and so on.'To say that human nature is categorically evil is to say that humans are born with evil characteristics, and not with good ones. We evaluate these two opposing theories of human nature by examining the vies of their exPonents.

(a)

The Good-Nature TheorY The major exponent of the theory that human nature is good was Mencius (37L-289 B.C.?). According to him human nature is good but man c"r, Le made to do evil, just as water, though its nature is to flow downward., can be splashed upward. Mencius thus explains men's evil character in terms bf "forced circumstance." Mencius' famous proof for his theory was based on his empirical observation of some tf tfr. manifested iendencies of human nature. According to him, no one can bear to see the suffering of others. When men suddenly see a child about to fall into a well, they all have a feeling of alarm and distless, which is not reduced to the desire to gain the friendship of the child,'s parents, nor to seek praise from their neighbors and friends, nor because they dirtit . the reputation of having been unmoved by such a happening. Another argument Mencius uses to prove his theory is that their mouths, a :"rt'"r "Ii men have J com*on taste for a flavor in sense for beauty common sense for sound in their ears, and a common thefeelingof commiseration, in their eyes, so, aII men have a sense'of shame and dislike, a sense of respect and reverence, and a sense of right and wrong. Thes6 are the manifestations of the moral principles -of humanity, U.ing righteousness, propriety and wisdom respectively. They are not aritea into us from the outside;rather, we originally haye them within us. Accord.ing to Menius to do evil, or the failure to do good, is not original, but it is due to the underdevelopment of one's endowment. A crucial question remains, however, as to the real nature of

good, then, it is not clear how jealousy, hatred, and, all other it can do evil. Greed, cruelty, selfishness, privation of a good characwickedness, do not seem simply to be the ter; they seem to be of a positive evil nature. man, for,

(b)

if human nature is categorically

the Evil-Nature Theory

Hsun-tzu (298-238 B.C.) holds that human nature is evil. His theory is stated by way of refuting that of Mencius. Hsun-tzu claims that man's nature is evil and goodness is the result of conscious reformation. In Hsun-tzu's view men are born with a nature that includes fondness for beautiful sights and sounds. Indulgence in the fondness for profit, Ieads to wrangling and strife, and it annihilates the sense of iourtesy and humility. Indulgence in the feelings of envy and hate_, Ieads to violence and crime, and it annihilates the sense of loyalty and good faith. Indulgence in the desires of the eyes and ears leads to I-icense and wantonness, and they annihilate all the ritual principles and correct ways of life. "Hence", mYs Hsun-tzu," any man who follows his nature and indulges him emotions will inevitably become involved in *rangling and strife, will violate the forms and rules of society, and he wilI end up as a criminal." Hsun-tzu says that man can only observe the dictates of courtesy and humility and obey the rules of society if he is transformed by the instruction of a teacher and guided by ritud principles. If however, human nature is totally evil, the teacher's effort to make it good will be like trying to change a cobra's venom to goat's milk. This objection applies to Hsun-tzu's claim that, though the original nature of Sage Kings and teachers are the same as all others, they become sages and teachers by selfcultivation.

(c)

of the GoodrNature Theory It was NeoConfucianists who defended the good-nature theory. Chu Hsi is taken to be the most important of them. We have seen that Chu Shi identifies original human nature with the principles man is born with, and that the four feelings are manifestations of the The Neo -Confucian Defence

moral principles inherited from Heaven. But if human nature is good, where do evil passions come from? Chu Hsi explains evil passions in terms of "physical nature." Physical nature is the result of the combination of "the principle and the material force." Material force does not always exist; while nature is eternal. Here Chu Hsi's principles

E7l

870

WON BUDDHISM

18 WON BUDDHISM are like Plato's ideas which can subsist apart from concrete individuals.

Material force obstructs the expression of principle. The degree of selfish desires and other wiekedness, which Chu Hsi identifies with "physical nature", is proportional to the degree of the material otstruction. Chu Hsi's analogy is that the original nature is like clear and pure water, while the physical nature is as though one has sprinkled some sauce and salt the water so that it acquires a peculiar flavor. Another analogy he uses to argue for the ascribing of evil to the material force, is that, clear water flowing from a spring can become turbid if the channel is dirty. By this Chu Hsi tries to give the reason why there are sages and wicked people. The sage always acts in accordance with his original nature while ordinary men act with their nature perturbed by the physical nature. If the obstruction is small,than the principle of Heaven will dominate; but if the obstruction is grreat, then human selfish desire will dominate.

(d)

Ven. Sotaesan 's Theory of Neither-Good-Nor -Evil'But-Can be'

Goodor Evil In Ven. Sotaesan's view, human nature, in its tranquility, is neither good nor evil, but, in its function, it can be either good or evil. Some conceptual problems are involved in this statement. First of all, how c"., good or Lvil arise from that which is neither good nor evil? Does this not violate the the time-honored philosophical truth that nothing comes from nothing? Secondly, one's own self-nature, in Ven. Sotaesan's view, is "perfect, self-contained, impartial and strictly unselfish"; so he calls it the "highest good." Isn't this an inconsistency? If a humans' original nature is perfect and strictly unselfish, where does evil come from?

Ven. Sotaesan explains evil passions in terms of habit which one forms when responding to the environment. He adds that it is easier for one to form bad habits than good ones. We are told that Mencius' mother moved from place to place from fear of her son formig bad habits. An analogy may help us here. Pure water consumed by a ihe-goat helps in the production of milk and in the production oi ,.rro* when it is conzumed by a cobra. For us humans, milk is good

and venom is bad. Pure water, before it is consumed, may be called the highest good. Notice that venom and milk both contain water. Thus, hrimans'-original nature, or self-nature, goes beyond gogd and evil. In this sense *L can say that human nature, in its tranquility, is neither good nor evil, just as we can say pure water is neither milk nor venom.

Does this analogy help us as weII when we try to explain the of good and evil? Now, Ven. Sotaesan says that when a humans' origind cobra, come from? Ven. Sotaesan's ansvrler is given in terms of the formation of habits. He says that a humans' original nature which is devoid of disturbance, foolishness and evil, will become disturbed, foolish and evil when "in trying situations." There are neither "cobras" nor "goats" in human nature. We cannot change a cobra into a goat nor a goat into a cobra. There are, however, human cause

beings who are much more harmful than cobras, and human beings who are just as benevolent as goats. Humans can be changed. No human being is incorrigible. To say this, is to say that both the good-nature theory and the evil-nature theory are false Ven. Sotaesan's theory can get around objections with little

difficulty. If he is asked why two children, in the same environment, and in the same trying situation, develope different personalities,

one good, the other evil; he relies for an ansvver on the theory of karma. What the theory says is that one's inborn character is determined by one's habits which have been consolidated in one's previous lives. Now, the purpose of moral discipline combined with religious faith is, so to speak, to thaw this formidable force of habit. Therefore, the necessity of moral education arises here. As long as one is bound by the force of bad habits, one is doomed to be "dragged by the law of karrna" and thereby one. is to suffer. If we further examine the meaning of "good" and "evil," used in the theories of human nature, we rnay then better understand Ven. Sotaesan's position. Why do we ascribe "good" such character traits as commiseration, shame and dislike; reverence and modesty, the sense of right and wrong, sincerity, etc., and "bad" or "evil" as such character traits as cruelty, shamelessness, impertinence, folly, etc.? One of the obvious criteria is, I think, that so-called "good" characters are conductive to the amelioration of human predicament, and the so-called "svil " characters argument human suffering. As Kant pointed out, however, EtrV of the good characters enumerated above can cause immoral actions. Commiseration, or compassion, can move one to commit an immoral action;a father of hunEy young children can be moved by the fgeling of commiseration to steal, or to do something worse. This does not mean that commiseration is something inherently bad. And, if it were inherently good, it would not move someone to do something immoral. The point I am trying to make is thalt no specific human character is absolutely good or evil. Even the venom of a cobra is an evil only to a person who is bitten by

E72 ,20 WON BUDDHISM

it; the venom of certain rattlesnakes has been proven to be a very important element in medicine for the curing of paralysis. Milk can cause stomach trouble. Ven. Sotaesan's claim that human nature can be either good, or evil, is when its functions leaves it wide open, then it can be said to be good, or, evil. The criterion of good or bad, must be found in the answer to the question, what causes undue suffering for others, and what ameliorates human suffering? Suppose all men were immune to suffering that was caused by the "evil" characters of others. Then bad characters will no longer be "bad." Nor would sueh good characteristics as benevolence, righteousness and wisdom be called "good," for they are like medicine for people who are absolutely healthy. As things are humans are vuLlerable to the infliction of harm by those with bad characters. As Wang Yang Ming ( I_WW , L472L529) says, the mind of man, obscured by selfishness, compelled by greed for gain, and fear of harm, stirred by anger, can move one to destroy things, and kill members of ones own species. If it is not obscured by selfish desires, even the mind of the small man has len (humanity, benevolence); and if it is obscured by selfish desires, the mind of the great man will become narrow like that of the small men. Here, Wang is Buddhist in a Confucian garment. We can see that Ven. Sotaesan's view of human nature, with respect to its goodness and badness, is virtually identical to Wang Yang Ming's. Since Wang's intellectual debt to Buddhism is unquestionable, and since Ven. Sotaesan's spiritual awakening was a Buddhistic one, we can understand the coincidence. To close this writing, then, we can see that Ven. Sotaesan's theory on human nature leaves the possibility of moral education wide open, and thus, gets around the dilemma, set up at the outset of this section, against moral education.

M \ix i

Ven. Sotaesan's Life Shown in'len pictures

1. Meditating on Cluestions about fr?4**,-,

'rub. "4:!:1ii\

Tlnn

He was bom the son of a peasant lt/Iay 5, 1891, in Younggwang County, Chonnam Province, Korea. He has generally been called "the Great Mister" by Won Buddhists.

.q.'

3b?

ffi ;tr

Ven. Sotaesan strowed great wisdom even as a child. At the age of seven, he began to ask questions about nature and human life

*""".

nnrir-

tion on &ese questions lasted for four years, ild becanre the basis of his future enlightenment to the Il-Won( -H )Truth.

Offering Prayer at Sambat Pass

At the

4ge of elaren, Ven. Sotaesan attended the seasonal ceremony for the worship of ansestom, wheie he

heard a story about a.mountain spirit. The story inspired in him a hope that if he could meet a mountain spirit, his questions would be

answered. In order to meet a moun-

tain spirit, he climbed the Sambat Pass, four kilometers from his

home, every day for five years, and prayed there fervently. Though he never met a mountain spirit and his questions were not an-swered, his

prayers

.r "wht-4" .ruar--.ia'irindi

arise in a cdm and clear sky?" and "Why do mothers and fathers live in close relationstrips?" His medita-

&z 2.

was the founder of Won Buddhisnr.

-r+.w

{i I

Nature and Human Life Venerable Sotaesan Chungbin Park

so greatly

increased' his

spiritual conc-entration that he later entered into the Great Calmness as a rezult of their power.

3. Searching for a Spiritual Master At the age of sixteen, Ven. Sotae-

5. Awrkoning to the ll-Won Truth at Norumok Hill

In the early morning of April

san read an ancient story about a man who achieved spiritual growth bv meetino a sciritual master. He tlien oave [p lo6kinq for the formless.'lnknowable rn-ountain spirit, and souoht a soiritual teacher who could arisvver alt tris questions and

this splendid light, Ven. Sotaesan's mind opend up and all his previous questions melted away. At the age

show him the right way. For six years he sarched for a spiritual

of twenty-six, he was enlightened to the Truttr of the Universe. Ven.

teacher, enduring many hardships. Ttrouqh he did not find a teacher who douH ansrn er his questions, his

.;ru;ii.,1r.ti.

Sotaesan's enliqhtenment enabled

him to found ihe Won Buddhist

order as a teaching gate through which the light of Il-Won Truth could reach the earth and deliver all sentient beinos. Ven. Sotaesan -world, came into the and after twenty years seeking the Truth, he promised hope to human beings and all sentient beings. The years of the Won Buddhist calendar are nunobered starting from this date,

sincere desire. and determined efforts. eventuillv led him to become i qpiritual master for all of humanity.

which is called Wonsi ( HfiE ) 1.

4. At

Entering into the Great Calmnes near Soniin Ferry Landing the age of twenty-two, when he

had oiven up his search for a moun-

tain spirit. and for a spiritual tea' cher. Ven. Sotaesan was absorbed in oire thought: "What shall I do?" Sometimes lie would spontaneously beqin chantinq. or enter into a deep

mfritation, siC,nding in grelt calm' ness like bne who hatl lost his senses: At last. at the age of twenty' ffi LT ;r;* fr ;' L;H6;';fi h;i''Lair' I d6?" ceased.-and he let go of all discriminatinq' consciousress. fitis means that tie has grasPed the key

to Great Enlightenment.

28,

1916, as the light from the eastern sky drew back the dark surtain of night, its rays strone brightly. In

6. Building

a Dike on the Young San Shore

After his Enlightenment, Ven. Sotaesan planned to establish a religious order which would open up the dark minds of human beings, and deliver sentient beings. He advocat-

ed the idea that "Future religions must save both the body and the mind together, so that it can collectively possess Truth and Live."

He taught diligence and thrift, ild established a savings association as a model. When sufficient funds had

been accumulated, Ven. Sotaesan and his nine disciples spent one year, f,rom April Wolgt 3 (1918) to March of the following Vâ&#x201A;Źil, buildino a dike on

a deserted.

mud-

dy stroft, and 21.24 acres of fertile land became .ur economic basis Won Buddhisrn.

for

Ertablirhing the C.nnter of Won Buddhism in lri At V/ongi 9 (19241, in order to realize his goal, the salvation of human beings through teaching them

Experiencing the Miracle of the Blood Seal After Ven. Sotaesan had finished the work of building a dike, the economic basis of the order, he decided to plant a spirit of public welfare, in the disciples, for the salvation of sentient beings, so he assiEred to each disciple a mountain peak for their prayer, and from April to Auqrst 21 Wongi 4 (I9I9), he had them pray for Truth. Ttre nine disciples prayed unselfishly for the salvation of human beings, and the

deliverance

that enlightened Dharma and life

are not two. Ven. Sotaesan established the center of Won Buddhism in lksan County (now tri City), Ctronbuk Fiori"'c"l nJ Jiuo;;i"e'd the three objectives of mission, edu-

cation and charity, and he established an institution that would embody each objective. Won Buddhism carries on the work Ven. of Sotaesan, who has become an en-

of sentient beings,

which demonstrated their spirit of dying without r,egret, and was directly proved by the Miracle of the

lightened saint. With its objective

Blood Seal on the White Paper, through which they attaind the blessing of the Dharma Realm. The spirit of dying without regret is the founding spirit of Won Buddhism and the fundamental spirit of Won

practicalization,

10. Entering into Nirvana

8. Writing the

Basic Dostrine of Won Buddhism at Bongrae

On June I, Wongi 28 (L943\. after twenty years of searching for the Trqth, and twentycight years of delivering the Dharma, Ven. Sotaesan passed away quietly in Iksan County. Three years prior to his -ettry into Nirvana, he transnitted his verse of Truth to disciples: ,,Being changes into Nonbeing, and Nonbeing into Being, turning and turning again; but in the ultimate

Monastery

Sotaesan

soent four ?ears bt thi'Bonsrae Monasttrv in Mt. Pvonsan. where h"e wrote the new Dharma'for the salvation of human beinss and the deliverance of sentient beinEs.

His iwo main teachines. which are based

on the Il -Won Truth-. are The Gate of Faith, consisting of The Four,Graces, and fhe Four Essentials. and The Gate of Practice. consisting of the Threefold Learninss ahd the Eisht Articles. The Forir Graces arel The Grace of Heaven and Earth. The Grace of Parents.

rd; 6;;.;'r Law.

lii";h;;n;^"i,a

ti. c;;;;;t

The Four Essentials are. The Cultivation of Self-Abilitv. The Wisb Man First. The Education ofihe Children of Others. and

Respect

for Those Dedicated to'

the

Public Welfare.

The Threefold Learnines are. The Cultivation of Sorit. The St[dv of Facts and kincioles. ind'The Selecfion of what is Right, and the Abandonment of what is Wrong.

The Eieht Articles deal with Faith. Cour-

age,. QIery,,Sincerily, Disbelief, Greed, Lazlness. ano roollsnness. The essehce of Won Buddhist doctrine is

to intesrate all

relieious principles into the tl-Won Truth. afid the delivei human beings by all-round moral teaching.

popularization,

and modernization of Buddhisn.

Buddhist Priests.

From Wonci 5 i920\. Ven.

human salvation. the reliqion has developed its inissionart' works grided by the principles of the

reality, Being and Nonbeing .ue both void, but the void contains everything." Just before his Nir-

v4!a, Ven.

Sotaesan personally

edited the Chongchon, which bCcame a comprehensive compilation of Won Buddhist doctrine.

878

E79

26 WON BWDHISM

WON BUDDHISM

My Three Proposals The foltowing statement was given to the ACRP Seoul Participants by Ven. Daesan, the &ime Master of Won Buddhisn.In this, he e:rpressed his belief on the world peace.

My three proposals designed for world peace were introduced by our representatives to the first WCRP which was held in Kyoto, Japan. Afterwards, we discussed my recogmendations with Dr. Richard A. Gard, the then Secretary General of the World Fellowship of Buddhist, who attend the half Centennial Commemoration of the founding of Won Buddhism; with the Director of the Choogai Daily newspaper of Japan; with the Director of the Ittoen house of Japan; with the Ven. Buddhist master Yi Chongdarn in Korea;with the representatives of the Korean Religious Association; with president Park Chunghee during an interview with him; with the Chundoist representatives when we visited them; with the people at the New Village Training Center; with the Ven. Minister Han Kyungiik and with Minister Billy Graham's company when they paid a visit to our Headquarters; with archbishop Russi Dossena when he paid a visit to our Headquarters; with the Ven. Buddhist monk Wolju, the master of the Keumsansa Temple; withthe Ven. Vuddhist monk Wolsan of the Bulkuksa Temple. Also, we had the honor to present our proposals to Pope John PauI II when he visited Korea. Thus, we have continued to put our proposals to a variety of people, social grroups, and to people both in the politicd and religious fields. We have also had opportunities to introduce our proposals to various assemblies of religious people in New Delhi, Bankok,

Second, it is necessary to form a world common market. In the Pfft, people looked only to their own profit under the misconception of "Struggle for survival." But, in the future, a world where all people can enjoy together a common welfare and prosperity, must be established. Therefore, to open the way for such as econor.-.c development, and to bring about economic parity in the worid through mutuai assitance, wâ&#x201A;Ź must therefore increase common markets in many areas such as Asia, Africa, and South America, apart from the European Common market which has already been established, regardless of their different Isms and Thoughts. Third, training in the cultivating of the mind is important. In the Pst, Buddhas and sages took the cultivation of the mind as part of their duty. However, since all sages and saints have passed away, our minds have been neglected for such a long time, therefore religious people have to stand at the forefront in the thorough training oi the mind. Ven. Sotaesan, the founder of Won Buddhism, taught us how to train our minds both over a prescribed period of time, or on a regular daily basis. Today, so many things have been brought in the world, but, I sincerely ask for your positive cooperation in the achieving of my 'three proposals for world peace, that is, the establishment of the United Religions, the opening of new common markets, and training in the cultivating of the mind, I pray that the Kingdom of Heaven of the Catholic and Protestant religions, there Paradise of Buddhism, and the Shangrila of Confucianism, may be established on this earth, and that it will be a peaceful and equal world.

Hongkong, etc.

first of my three proposals, is that if the world is to be prosperous and peaceful, then, first of all, the United Religions of the world would be established. We have the United Nations which takes care of all international problems mainly in political matters. Religions, TLre

which should perform greater roles, are separated from each other and they have fa$d to reduce the gaps between themselves. Politics must play its role as a strict father, while religions, as a benevolent mother, must try to harmonize with each other which wiII [ead to dialogues between them. For this purpose, we must establish an organization of United Religions, which, side by side with the United Nations, may establish a peaceful world.

Ven. Dae-keo Kim Prime Master of Won Buddhism

E8l 8EO , WON BUDDHISM 29

28 WON BWDHISM ACRP/SEOUL

The Third Assembly of the Asian conference on Religion and peace (ACRP IIi) open.d ott the 16th June, ry86 at^tle Ambassador Hotel in Seouf-itorJ" und.er the theme of "Bridges of Peace in Asia." About OO reugious leaders from 22 Asian countries participated in the io,rr days ACfip meeting. Represented_were Buddhists, _Protestants, and Moslems, HinJus, Coniucianists, Catholics, Won Buddhists, Chondoists.

ACRP Conference, i1 was decided that Won Korea would be the next host country to the ACRP. Since then meetBuddhists have put all their efforts into preparilg {o1 thg.third of Won i";;b;;h pfryS.'"Uv, and spiritually. Dr.Kjl-chin ParkPresident ACRP' third Kiang University, was appointed Vicechairman of the The Minister of Culiure and Information, Lee Won-hong, said, ,,Religion o"gili to U. the core of the structure of peace," T It' of the delivered .orrg."tulatory speech during the opening -ceremony than vital peace m-ore is " t. went on to say thaf tfrita g.""r"I said also Lee "ri.*Uty, Minister ever in this age oi-unt.rtainly and instabjlity. action, by anlr Politicd hardly be secured lnErlary that pea., that lasting "orld Noting advincement' iechnolo$cal or *."rrre, economi. the l9f.otis to-say, peace requires a more fundamentat approlch, that a1{.t}at "religion mation of human nature, and their LttUgttetmg-nl has an indispensale part ot perform in this tash." The Minister PoTJtq ideal out that in recent years, some religions, dedicated to thereby the discgtd, fomenting oi p.i.., allied themselves to specific ideologies radical religious even violence. He asserted that "Such strii", "rra ,nor.*.nt, threaten peace, and' foster, within religions crises' They are thus denounced as betrayers of mankilcd'" The chairman of the third ACRP, the Rev. Won-yon9 Kang-. a day that Korean Protestant minister, said. in a key note tp-9e9h of the it. create to have p."". does not happen spontaneously. "we will religious people all berpit. the differerr.Lt in our creeds and systems, speaking, peace makers." He went on to say that religion Rev' "r.,-Uro"dly tri.! to expel itr. .rit'spirit, and help the work of the holy spirit. harmony, freedom, *"rrg noted ttrii tf,. gta of religiot it to achieve L.Ut.., tor. "t a p"J.., thus elminating separation, confrontation' frortitity, and war. Referring to peace on the Korean peninsular, he Union said that the two superpowers, the United States, and the Soviet

At the close of the Second

with the zupport of mainland China, are tied to "this power keg" by military alliances with either the north or the south, and that "precarious" peace is maintained through a balance of power. "The big

question is, who can build a bridge, through dialogue, between the two divided halves? I hope that the ACRP will use this dialogue in Seoul as an occasion to help promote this bridge-building." Dr. Pal Khn Chon, a representative of Won Buddhism, was the Chairperson of Study Group IV which dealt with the women's role in world peace. During the meeting, Dr. Amtul Hafeez Begum Khan presented her paper on "The role of Pakistan Women in Social Development," and m6dame Sugr Yamamoto, with particular reference to Japan, presented her paper on "Ttre role of Women in Social Development." The members said, "Over a long period of time, woman have been subjected to oppression and exploitation through male domination, and that,as such, they have lost their self-confidence to lead to regenerating the potentialities of Asian women." Seventeen articles, were then recommended for the enhancement of Asian woman's subservient position. Upon the conclusion of the session, 33 religious leaders of the ACRP visited the Won Buddhist Headquarters, the Sacred Lands of Won Buddhism, the Chonjoo Won Buddhist Temple, and the Kwangjoo Parish. hior to the regional visit, Won Buddhists in the Parish of Seoul invited some of the ACRP members to reception parties at the Seoul Won Buddhist Hall and the Silla Hotel. Among the noted visitors were, from India, Major General Gen. SS Uban,(Sikh), who is the Chief of the Indian ACRP R.egional Center. The General Secretary to the ACRP in Singapore, Mr. Mehervan('Sikh). F'rom Switzerland, Dr. John B. Taylor, (Christian) who is the General &icretary of the WCRP., and Dr. Homer A. Jack (Christian) from the U.S.A., a founding member of the WCRP, were very impressed by the activities of Won Buddhism, and its warm welcome afforded to them. General Uban said, "Although Buddhism sprang from India, and was carried to Korea and Japan by way of China, Won Buddhismh Truth of Il-Won"Sang, emerging into full blossom, should be carried back to the birth place of Buddhism, India." Ven. Daesan, the Prime Master of lton Buddhism, said, "The ultimate ideal of all religions is not division but unity, that is why Won Buddhism suggested the establishment of a United Religions years ago. Let us put all our effort together to establish an international religious organization for world peace."

EE3

882

WON BUDDHISM

:JO WON B(.]DDHI SM

On the occasion of the third ACRP conference, Won Buddhism, a major religion among Korean religions, spared no effort and support foi the success of the ACRP meeting, which they hope will ultimately pave the way to Asian and World Peace.

News Corner

ART GREAT EXHIBITION on lts Second Qirpl"y WON ART GREAT EXHIBITION SHOW was put on display secondly for one week at Won Buddhist Seoul Center from October 10 to L6, 1986. Awarding ceremony for all priz-takers was also held during the period. The Exhibition was composed of religious and general parts in painting and sculpture, and sponsored by Won Buddhism. It is scheduled to open every other year.

1. WON

The 10 Phases' Paintings of Ven. Sotaesan's Life to be Completed The I0 Phases' Paintings of Ven. Sotaesan, founder of Won Buddhism, have been painted by artist Jin-ung Chung, a famous Korean painter on February, 1986. The paintings depicted Ven. Sotaesan's religious motivation and achievements roughly divided

into I0 one day when a disciple invited many members to dine at her place, the breat Master jbinea his followers. Afterwards he said, i'Wh.r, a person does a good deed, the manner by which he is paiq back is not t....orily in the same proportion or kind' Reward also depends not only ot ih. amount of the material offering, but on the depth of the person's mind and on the ability of the other party to jive ,.*.rd. For example, there was a farmer who took was itrr.. officials" over a flooded river. Later, when the farmer done been had which favor this for receiving rewards from them tfeir on the same day, at the same hour, and with the same labour, their with accordance in methods of reward were all different which story a simple be Although this P"y. poritio"s and "biliti.t. actual life, inlea}ity it illustrates the unchanging i,"pp.r,, in our pri*ipf. of how o,o good deeds are returned through the past, present, and future." From "On Cause and Effect" in the Supreme ScriPnrre of Won Buddhisnt

stages.

3-. WON MI MAGAZINE, Published WON MI MAGAZINE, meaning perfect round circle and was published by the Won Buddhist Artists' Association beauty, on Febru- ary, 1986. 4. The 32th Graduation Ceremony of Won Kwang University

The graduation ceremony was held on the main grround of the University, February, 1986. The University has produced 3020 grraduates (bachelors: 28L9 MASTERS: I76 Doctors: 25). 5.

The 3rd Nation-Wide Children's Paintings Festival The Festival, sponsored by the Missionary Department of Won Buddhist Headquarters, was held in commemoration of Children's Day (May 5) at Won Buddhist Memorial Hall on May 5, 1986. All the children from all over the Won Buddhist Parishes submitted their paintings to this exhibition.

Chonju Parish Temple Newly Constructed. Chonju Parishioners attained longcherished wish. Dharmakaya Il-Won-Sang was enshrined, October 9, I986.

881

885

32 WON BWDHISM

WON BUDDTITSM

PHOTOS, TODAY'S WON BUDDHISM, Illusrated Magazine, Published

This new illustrated color magazine introduced the

basic

informations about present Won Buddhism. It is the latest publication dealing with the activities and achievements of Won Buddhism by Won Kwang Publication. The date of issue is June 20, 1986.

ACRP SEOUL DECLARATION The Third Assembly of the Asian Conference on Religion and III) met in Seoul, Korea, from 16 to 2I June 1986 under the theme "Bridge of Peace in Asia." The Assembly adopted SEOUL DECLARATION. In the Declaration, ACRP Seoul raised two resolutions: I. The Third Assembly of Asian Conference on Religion and Peace views with deep concern and expresses solidarity with the oppressed people of South Africa, and demands that this dehumanizing policy and system of Apartheid be abolished immediately. 2. The ACRP hereby resolves that a Center for Peaeh Education be set up in Seoul. Peace (ACRP

9. The ACRP Delegates Visiting Won Buddhism The 33 foreign members of the ACRP participants visited Won Buddhist Headquarters, Chonju Parish, the Sacred Land, and Kwangju Parish immediately after closing ceremony of ACRP. The visitors were warmly recived by the Won Buddhists including the Prime Master. 10.

The 6th Academic Meeting on Won Buddhist Thoughts The Meeting was held under the theme of Contemporary Korean Society and the Role of Religion at Seoul Won Buddhist Center May 10, I 986.

11. ACRP SEOUL to be Held

The third ACRP conference kicked off from June L7, L986 to discuss the promotion of peace in Asia as well as in the world, under the theme of "Bridge of Peace in Asia" at the Ambassador Hotel, Seoul. It continued through June 2I under the sponsorship of the Korean Commission of the World Conference on ReliEion

'3:]

and Peace (wcRP), which represents six religions in Korea such as Bud{lism, confucianism, catholism, protestintism, won Buddhism and Chondoism.

L2. WC RP International Council

WCRP International Council was in session from June 25 to 30 to discuss antideployment of nuclear weapons, promotion of world pea:e, respect for human rights, antipoverty programs, and rriy.r,, with :o- _on under the theme of "Peace through Work 1-40 religious leaders from so nations in pekinf, ""ar-ggd.- A, the 5or.3_n religious leaders, for the_ first time, Rev. Kii-chin park (the late ven. soongsan, won Buddhism), hiest won-yong Kang (protestantism), and Dr. Byung-ju Rhee (confucianism) .rit.r.a china

proper.

The Great Master said, "Among the numerous sins that ordinTy people commit recklessly, there are five major sins to be feared. The first is misleading the spirit of the pruu. *ithout knowing the rigtrt principle. T[e second is discouraging the crowd from believing in rlp Principle of cause and Effed ; tlrat they do not produce good Karma. The third is to curse the wise and rijhteous man and to be jealous of him;the fourth is mingling with-and lelping evil people; and the fifth is hampering-ofbeliei in the gneat Law of right religion, harming the proiress such a reH{ious organization. [f man keeps committing these sins, he wilt not be _a From "On Cause and Effect,,in the Supreme Scripture of Won Buddhimr

The late Ven. Kil Chin Park, Ph. D., & Litt. D., President ol Won Kwang University

vi.

so"og."

giving Dhama words with all srniles in an won Buddhist Temple

The Won Kwurg Modicd Oonter, the targc* one in Korca

Tlre

Front view of Won Kwang Univenity

Ven. Soongsan and hiest Won-yong Kang before the building wh here the WCRPPeking washeld onJune, 1986

to fwang University chatting with visiton

Ttre three Korean Participants (Right: Dr. Byung-ju Rhee,

il;hi" il'i;;"p.;

Kimpo won a"adhirtDevotâ&#x201A;Źes at vIP room of "io*g home ftom Peking (wcRP)' rei"r"i"q

p-x

*,n

confucianisn) posed for camera before the Shrine for Heaven l,ord in Peking.

WW:: "'!,,,,,#,

EEE E[il

. Ven. Soongsan in Won Buddhist priestly robe

2 . The scene of funeral ceremony for the late Ven.Soongsan on the University ground 3 . The funeral car carrying the picture by Won Buddhist

Ven. Soongsan followed Devotees

4 . Ven. Daesang,the Prime Master of Won Busshisn,praying for the late lamented 5 . The funeral procession getting into the Wang Gung Cemetry of Won Buddhirn 6 . The late Ven.Soongsan leaving the Center of Won Buddhisn

ffiffi

The delegates of ACRP

III The Hindu delegates visiting Youngsan, the birthplace, paying their reference in Youngmojon Shrine

The visiting ACRP The delegates invited to the dinner party given by Rev, Yun-chung Kim, director of Won Busshist Administration at the Seoul Won Buddhist Center

delegates before the

Enlightenment Monument, at Yqung- san, the sacred

land of Won

Buddhism

Ven. Pal Khn Chon strowing the delegate: around Land.

the

Sacred

897

Awareness

Graces

Right Enllghtenment

and

Requital of Graces

Right

The Gate of Faith flased on the 'fheorv of the Interaction oi Cause and Effect

The scene of the closing ceremony performed in Won Buddhist stYle

our Graces

Grace Earth Grace Grace Grace

Heaven and

of Parents of Brethren of Law

The

Il-Won, the One Circle, is the Dharmakaya Buddha; it is the origin of all beings in the universe, the mind- seal of

lity lY ise Man First Education of the

Children of -Others Respect for Those Dedicated to the

I'ublic

Welfare

To Requite Grace ts Offering Worship to Buddha

The late Ven. Soong' san (a delegate of Won Buddhisnr and Vice Chairman of the Conference) shaking hands with the Prime Minister

Shinyoung Noh at the luncheon Party gven by the bY the Prime Minister

(Samadhi)

Conduct and Abandonment

Study

of the ll'rong (Sila)

Eight Articles The Verse of Truth

F-aith

Courage Doubt S i nceri

Being changes into Non- Being And Non.Being into

Being,

Turning and turning

Reality Being and Non-Being are Both Void, But the Void contains everyth i ng

and

Disbe

lief

Covetousness Lazi ness l"ool i shness

Continual Meditation through Moving and Being Quiet

Practice Meditation Conti nual ly

Practice Meditation Everywhere

is perfect.

Sel fl ess

Service to the Publi

Stability

Nature of all living

Buddhas and saints, and the original

But in the ultimate

Do Each Thing as an Offering of Worship to the Buddha.

Cultivation of Spi-ritual

all

agai n;

All are Incarnations of Truth- Buddha;

Threefold Trainings

of Facts and .Principles ( Prajna) Selection of Right

Four Essentials Cultivation of Self-

Gate of Practice

Based on the Theory o{ the Perfect Void and the Abstruse lJeinrl

bei ngs.

Abi

Conduct

Practical Uti lizat

DOCTRINAL CHART

ion

Buddhism