7972VOIU'NE 2 NUN'IBER

KOREA

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Ptblished by:

WON KWANG UNIVERSITYIri Citt1, Cholla Pukdo, Korea

CONTENTS

Editor's Note

The Prime Master's Half-Centennial Adtlress

Commemorative Address

A Declaration of Objectives for the Future

The Direction of Religion in the Future and

Proof

Approachesby Reo.

The Generalby Prof .

\Yon Buddhismby Dr. Richard A Gard 13

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of thebq Prof.

Experience of IL-WON-SANGYoo Byung-Duk

Toward One WorldLce Kong-leon

Characteristics of Won BuddhismSong Chun-Eun

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EDITOR'S NOTE

october, 1977, was a month that will long be remembered byWon Buddhists everywhere, as it was the period which marked theHalf-Centennial Commemoration of the Founding of Won Buddhi.sm.The month was filled with religious events and festivities at the Cen-tral Headquarters in Iri, the Conference Center in Seoul, and at thesacred lands surrounding Won Buddhism's birthplace in Ryong Kwang,South Cholla Province. Over 50,000 people attended the celebrations.

The Half-Centennial actually marked fifty-flve years of achieve:ment for Won Buddhism. It was intended first of all to pay tributeto the many people who struggled so hard - from those difficultyears in 1916 right up until the present

- to help the Order achievethe position of importance it occupies today. It was also designed todeclare dramatically Won Buddhism's objectives for the future. Tothis end, last Oetober and the months preceeding it saw the com-pletion of several major undertakings, among them construetion ofthe new, expanded Central Headquarters in Iri, the convention cen-ter in Seoul, restoration of the sacred lands in Ryong Kwang, andcompilation and publication of Won Buddhist literature in English,Japanese, and Chinese.

One of the major themes of the commemoration was the needfor expanding and coordinating efforts for bringing Won Buddhism'smessage to all the peoples of the world. We were fortunate to haveas guests for the events in Iri several representatives of Buddhist or-ganizations in Japan and the United States, as well as several rep-resentatives from the traditional Buddhist Order in Korea, Chogye-chong. (This delegation was led by the late, Venerable Chongdam.who passed away this November). From the U.S. came Dr. RiehardA. Gard, Assistant General Secretary of the World Fellowship ofBuddhists and Director of Institute Services of the Institute forAdvanced Study of World Religions; from Japan came Mr. NakayamaRyuen, former editor-in-chief of the Bulckyo T'imes, and Mr. IkedaAeiki, representing the World Buddhist Association of Japan. Thetexchange of views of future efforts for international cooperationamong Buddhists was both stimulating and valuable for all concern-cd. It is to be hoped that a firm basis was established for the futureI)rogress of these efforts.

My own personal regret concerning the Half-Centennial activitieswas that more of our members and friends in other countries wererrot rubout to participate in some way in the commemoration. There-

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fore, this issue of won Buddhism is designed primarily to sharewithaIIourEnglish.msabitofthespiritandflavorofthe Half-Centennial observance. To do this we hive included someof the addresses that were delivered during the commemoration, aswell as some pictures of the newly-completed headquarters in Iri.r must offer my apologies for the Iong Iag between issues ofthis magazinq For the past year I have been olcupied with trans-Iating the Canonical Textbook of Won Buddhism llhe Won pttlkyoKarrrr asic texts of 'W'onBuddhism, and we feel that its appeaflance in English will do muchto spread knowledge about Won Buddhism and its teachings through-out the world. It is our hope that the textbook, appearing as it didin conjunction with the Half-Centennial, will become a foundationfor increased international activities for won Buddhism.

rn this regard, I arn also hopeful that Won Buddhism magazinewilIbecomeavehicIeforspreadingknowffiuddhismabroad. By increasing the length and frequency of the issues, I hopeto make it a forum for exchanges of opinion about Won Buddhismand religion in general, for the use of our readers throughout theworld. Contributions are earnestly solicited and will be greatly ap-preciated. Beginning with the next issue, I hope that Won Buddhismwill become a genuine journal of informed opinion, and that for ourmembers and friends in other countries it will be a firm link be-tween their own lives and the teachings of Won Buddhism.

The Great Master said, "Men of moral training seek toknow what the mind is and how to acquire freedom of mind,what the principle of birth and death is and how to transcend it,and what the principle of sin and blessedness is and how tocontrol it."

from Section 71;Short, Sagingsitt, The Ca,nonical Tertbook of Won Btddhism

The Great Master said, "To be enlightened to one,s ownNature is to be ]ike a millionaire who has not been aware ofthe extent of his holdings but who finally becomes aware of hiswealth. To utilize one's Nature may be compared to a man whorecognizes the extent of his holdings which have been takenover by other people, but who finally regains ownership by try-ing every method."

from Section 7;The Principle of the Ori,ginal Naturein The Cononical Tentbook of Won Buddhi,sm

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Yen. Taesan, the Prime Master of Won Buddhism.

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THE PRIME MASTER'S IIALF.CBNTENNIAL ADDRESS

It has already been a half century since the Great Master beganthe Order of Won Buddhism with the eternal wish of saving the multi-tude in the great cultured world to come. We have gathered at thisplaqe to reflect upon the historical significance of this time and tocommemorate the occasion in order to reaffirm the position of ourOrder as a worldwide religion. This ceremony was made possible todayowing to the ardent foilowers in and out of the Order who have servedphysically, spiritually, and materially for this half-centennial eom-memoration task. I dare say that at this point the Order is taking agreat step forward.

Therefore, those who have worked so very hard to bring about thiscommemoration event are to be congratulated and thanked. WhileI praise highly the invaluabtre service eaeh of you have given, I wouldIike to emphasizethat the root of the Order must be strengthened moreand more in order that our task of salvation may continue forever witheffective results. As you all know, a tree without a deep root will notthrive, and a building without a firm foundation will not stand long.Likewise, the great task of the Order will not bear good fruit withoutfostering its root firmly.

The root of the world Iies in morality; the root of morality liesin the religious order; the root of the religious order lies in Buddha;and the root of Buddha lies in cultivation of the spir,it. Therefore, theonly way to save the world through morality lies naturally in cul-tivating the spiritual power rooted in the Great Way of II-Won, andwhich in turn acts as the root of the Order and the world.

There are three ways to cultivate this spiritual power. The firstis to secure the power of moderation through the Threefold Trainings.Even though skyscrapers are built higher every day, if the spiritualpower of mankind is not heightened our life will be threatened withfear and anxidty. Therefore, we must make diligent efforts in theCultivation of Spiritual Stability so that we may lie in eternal peace andsecurity. Even if million^g of electric lights are Iit in every corner ofthe world, if the wisdom of mankind does not shine brighter ourminds will fall into dark abyss in spite of the nightless quarters ofcities. Therefore, we must make diligent efforts in the study of Factsand Principles so that we may brighten our minds with the Iawfullight. Even as means of transportation develop every day through land,sea, and sky, if the human mind Ioses its standardized ways of Iivingwe will wander in a maze and on a wicked road. Therefore we mustmake diligent efforts in the Selection of Right Conduct, so that we

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may gain the power of practicing the middle way with firm purpose.We will become the true owners of the scientific culture only throughthe Threefold Trainings.

The seconcl rvay of cultivating spiritual power is to obtain thepower of inspiration through a life of gr,atitude. Throughout ourlifetime we are blessed with the Grace of Heaven and Earth, whichoffers us Iimitless graee with no notion or ideas. Therefore, in orderto return the blessings, we must pattern our lives after the thought-free ways of Heaven and Earth so that we may use our mind, bodyand materials with no notion of service. AIso, throughout our Iives weare blessed with parental love. Our parents offer us endless benevolencethrough love and sincerity and through prayer and teaching in rais-ing us while we are helpless. Therefore the way to return the bene-volence is to pattern our lives after the parental way of looking after theold, the young, and the sick. Throughout our lives, we get the mosthelp from our fellow countrymen. They grant the grace of cooperationthrough which the institutions of the scholars, the farmers, the arti-sans, and the merchants as well as the living and nonliving thingSdepend on one another. Therefore, the way to repay the grace is topattern our lives after the way of cooperation among our fellow coun-trymen in getting along with men and things.

Finally, throughout our lives we get great protection fromIaws. The Iarv grants the graee of protection so that 11'e may IiVe inpeace morally, politically, and scientificallv as we train ourselves andstrirre to improve our daily lives. Therefore, the way to repay theGrace of Law is to pattern our Iives after lawful protection andabide by the precepts.

Our bodies are public property endowed with the above FourGraces, and therefore we must not betray the graces but rewardthem with gratitude. Then there will appear the power of inspiration,and everything will work out well ; we shall beeome the key personsfor creating peace.

The third way of cultivating spiritual power is to exhibit thepower of equality throrigh the harmonious practice of the Four Es-sentials. Since the peace of mankind is rooted in respecting other'shuman rights, ancl human risht is rooted in the practice of self-reliance,we must not discriminate bet'n'een men and women or among dif-ferent races, but only endeavor to secure spiritual self-reliance, physi-cal self-support, ancl economic self-maintainance so that we may enjoythe equality of human rights and eventually the realization of worldpeace.

Since the improvement of mankind is brought through the develop-

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ment of knowledge, and bright human life is secured through sincerelearning, we must work together, in keeping up with learning in suchareas as ethics, science, art, everyday life, etc., so that the life ofmankind may develop eternally without regression.

Since the civilization of mankind is developed and transmittedthrough education, and since the value of the enlightened lies in teach-ing the"followers, we must cooperate with each other in developingeducation and in encouraging Iearning through spirit, body, and ma-terial things so that we may bring about a civilization and live etern-ally in the righteous world.

Since the world is of one household and mankind of one family,each of us must practice the Four Essentials faithfully so that wem,ay be the key persons in exhibiting the power of equality and build-ing a utopia in the world.

As we wish to spread eternally the bright ray of II-Won aII overthe u,orld, we must acquire and develop for ourselves the power ofmoderation through the Threefold Trainiilgs, the power of inspira-tion through the requital of the Four Graces, and the power of equalitythrough the practice of the Four Essentials so that we may strengthenthe root of the order and utilize it as the tonic for saving the multitude.Then, and only then, numerous saints and Buddhas will appear whowill serve in turn in developing the strength of the Order and in sav-ing the multitude for eternity.

I sincerely wish and pray on this occasion of the Half-CentennialCommemoration of Won Buddhism that all of us within and outsidethe Order, all of our fellow men, all the natives of the nation, andindeed all mankind may unite as one for the realization of this greattask of bringing a utopia to this world.

The Truth is One,The World is One,AII people are members of One family,The world is the place of work for One purpose,Let us develop the world of Il-Won.

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COI}IMEMORATIVE ADDRESS

delioered by Dr. Kil Chin Park,Chairrnan of the Commemoration Ccimmtttee

Distinguished visitors and guests who have come all this way toattend our Half-Centennial; fellow adherents of both the Iaiety andpriesthood who have spared no efforts for this occasion; and ladiesand gentlemen: It is my great honor to extend my hearty welcome andthanks to all of you.

Today the countries of the world are seeking ways for co-existencg,putting aside their self-righteous assertion,s, Drrd scienee has niade itpossible for men to drive a vehicle on the moon's surface while wewatch it here on earth. But all countries on earth are still placingtheir trifline interests before the common g:ood of mankind, and highlrdeveloped science is not utilized for peaceful purposes but is mobiliie[for a formidable nuclear arms race which is greatly threatening the*n'i,!t,#?lh'#,s

are seeking onry expediency, Iettins materiar eivi-Iization overwhelm their spirit, which is tike putting the cait beforethe horse, and are thus bringing about the traqedy of men losing theiiselves. Although some privileged classes and societies benefitted bimaterial civilization are Ieading an affluent life, the majority of man-kind is still groaning under ignorance, poverty, and disease. Moreover,even religions which are supposed to be spiritual pillars of aII man-kind have lost their influence and have degenerated into unhealthydogmas depending chiefly on chance and superstitious miracles, stand-ing aloof from our practical life.- It was about fifty-five years ago that the late, Great VenerableSotaesan, who attained Buddhahood in Ryong Kwang, Cholla-namdo,Korea through arduous self-training, began to advocate a religion thatwould contribute to human life, holding aloft the slogan, "As materialcivilization develops, cultivate spiritual morality." In order to con-nect the religion closely with our practical life. he opened a wide pathof belief that all are incarnations of the Buddha and, therefore, wemust do all things as offerings to the Buddha, and a great way of spiri-tual training requiring us to practice meditation at all times, regard-ing every place as a Dhyana hall.-

He taught us to build up harmonious character by perfecting bothour body and mind, by devoting ourselves both to the study of BuddhaDharma and to practical works, and by developing both science and

ethics together. Thus he founded Won Buddhisffi, & new religion fof

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mankind, on the basis of a belief in truth and in practical moral train-ing, which is most suitable for our new age. Won Buddhism has sinceb-een steadily carrying out its rriission oienlightening and educatingtlre masses, and developing various charitable activilies through allthe vicissitudes of this world.

w'e are noy_carrying out, one by one, the grand tasks of buildingo_ne world, the ideal of all mankind, throngh various organizations ofthe adherents numbering almost one million, about ZOO branch tem-ples and 50 institutes at honre and abroad, and through a missionarynetwork extending to about 30 foreign countries.

Half a century may be a short period of time. But, during thatshort period, we have achieved a great deal in reforming our society.We meet here tod'ay to bequeath our shining history -and brilliantachievements to our posterity. We are gatheied here today to prayfor further progress for our Order, and to unite our grand efiortsto build a paradise on earth, the ardent wish of all mankind.

Distinguished visitors and guosts: I appeal to you to extendunstinting support and cooperation to us so that we may realize ourhumble yet ardent wishes.

Fellow adherents: I appeal to all of you, on this occasion, todouble your efforts and devotion to make won Buddhism a great,universal religion. Thank you.

October 8, the 56th year of trVon Buddhism.

A DECLARATION OF OBJECTIVES FOR, THB F'UTURB

The Truth is one. AII things emanate from this one Truth. Theimportant mission of seeking the one ultimate Truth must be carriedout by every religion and moral order, so that woricl peace and happi-ness for human beings misht be realized. In spite of different doctrinesand methods of propa.gation, religions are, in essence, rooted in anultimate Truth which is central to all of them.

The world in which we live is also one. Contemporary civiliza-tion is gradually conquering the universe ancl is leading us to one world,beyond the boundaries of East and west and between nations.

All human beings are one famii)'. lururry different races and cul-tures live in the world, but the source of Iife is the same.

There are in the world many different works being undertakenby different persons, nations, races, and ideologies, but viewed from

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the ultimate standpoint they are all directed to the same purpose ofdeveloping our lives. Despite mutual opposition, they can help Ieadus to the common purpose of developing, if properly used. Therefore,all are doing the same work and in the same place, this one world.

Consequently, we believe that the time in which we live demandthat religions, nations, and rulers of the world unite their power asone family so as to realize a world of co-existence and mutual pros-perity. Friendship and kinship among nations and races is the mosturgent requirement, and rulers and workers in different parts of theworld must collaborate for the purpose of furthering human welfare.

Therefore, we hereby resolve that we shall work to build 'a newworld in collaboration with other religions and other workers seekinga better world, with the one purpose of promoting human welfare.

RESOLUTIONS:

Conscious of the principle of unity among religions, amongworkers seeking to build a better world, and among all humanbeings, we resolve to become agents for achieving worldpeace and freedom among the races of humanity.

We resolve to combine our efforts to achieve a world of orderand peace through the elimination of poverty and the further-ing of human rights, as well as through an end to the armsrace and the elimination of pollution on this planet.'W'e resolve to increase our efforts to realize the peaceful uni-fication of our divided nation, based on fostering independentnational power. We shall also seek to foster in our country aspiritual movement worthy of world-wide acceptanee.:W'e reslove to further our efforts to promote cooperationamong religions in both religious and secular tasks throughinternational associations of religions. In conjunction withthis, we reslove to make our Iives one with religion, throughfaith in a religion of Truth and through the discipline ofpractical morality.

On the occasion of the Half-Centennial Anniversaryof the Founding of Won Buddhism,in the 56th year of the Won Buddhist era.

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Dr. Richard A. Card addresses theH alf:g srll.rnial conoocation.

Won Kuang UnioersityOctober 8, 1971Deootees and follouers entefing Headquarters fot the Half'Centennful

obseroarae.

Won Buililhist Half-Centennial commemoration ceremony helil at

Won Koang Unioersity on October 8, 1917.

tlcncral Meeting of Won DharmaIt'achers throughout Rorea in the au-tlitorium of the nal;o Contntemorationlldl at Ilaadquarters.

October 10, 1971

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open the Yong Mo Shrine.

whic in coniunctionH alf -C entennial C om m entor ation.

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TIID DIRECTION OF RELIGION IN THEFUTURE AND WON BUDDHISM

by Dl Riclwrd A. Card

This topic is timely and important. We are all interested in thedirection of religion in the future and how Won Buddhism ean helpmake this a happier and more peaceful world. These are importantmatters awaiting bur attention, but they are also difficult to deter-mine and describe.

In the world today, there are many forms of religions and in-numerable religious groups, organizations, and institutions. How canwe know their eommon direction ? IVon Buddhism is a dynamic move-ment in Korean and world Buddhism which has been developing andexpanding for fifty-five year,s. How can we know its future partici-pation in world religious trends ? Because of the importance of this com-plex subject and in spite of these difficulties of analysis, I would liketo offer several views for your consideration.

How should we understand and define the nature of religion?The usual cone,eption, now current, is that "religion" is a body oforganized beliefs and practices by men coneerning supra-human idealsor power. This notion is essentially Western in origin, dating fr',om theEuropean Renaissanee and developed particularly since the early 19thcentury. In Asia, about one hundred years ago, the terms for "religion"and "philosophy" were coined first in Japanese and thereafter inChinese, Korean, and Vietnamese.

Such a view of religion now tends to regard Buddhis;m - as well asChristianity, Hinduism, fslam, and Judaism for example - as merelyone institution among' many in society. But traditionally and morefundamentally considered, Buddhism has been a whole culture or in-tegrating way of life and thought in many societies, just as haveChristianity, Hinduism, fslam, and Judaism.

The point to be noted here is that formerly in traditional societyBuddhism, Christianity, Hinduism, fslam, and Judaism all functionedsimilarly in the daily lives of many peoples, and nowadays in con-tempor,ary society they have mueh in common as institutions com-peting with political, economic, social, and other institutions. The bbsicquestion is whether these so-called religions in the future will becomeisolated institutions in national societies or can become more civilizingforees in world society. In the first case they will share commondifficulties; in the seeond case Won Buddhism can make a substantialcontribution because it is primarily concerned about human values and

pfinrc Master Tar,.san (the fourth from left) and Rers,. S;o;,i;;" (D;.Kil chin Park, the olmir;tttttt of the supreme council; the third front. left)and, other ntembe r,r oI tlrc sultrcnie council of wotr Buddhisnt. are read,y to

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welfare according to Buddhist ideals and conduct and not institutionalformalism.

The present problems and future needs of the world in whichwe live together are countless, but three basic problems and needs maybe mentioned here for our consideration.

The first is the universal need for the right knowledge and rightconduct of men as responsible human beings. In short, --u, must hu-manly cultivate himself. This task will require an increased study andimproved practice of the humanistic and social seiences, inelldingethics. The second is the universal need for the right understandinlby man abottt, and the right functioning of, the natural environment-.In short, m,an must_naturally enlighten trimsett. This task will requireincreased study and improved practice of the material or physicai sci-ences, including ecology.

And the third is the universal need for the true comprehension!.y -*n about, and the proper exercise of, the interdependent rela-tionship between man and Nature. fn short, man religiously realizteand perfect himself in relation to all forms of life. tfris iask willrequire an increased study and practice of philosophy and religion,and particularly the wholehearted understanding

^urra cooperation

am,ong Buddhists, Christians, Flindus, Muslims, JJws, and ot-her reli_gionists.The relevance of Buddhist thought and the importance of Buddhist

eonduct to meeting these needs stroua be readily apparent to every-one concerned.

-Twenty-five centuries ago the Buddha advised men [o"do good, a'oid wrong, and purify the mind.,, This guiaance has de_veloped as the essential Threefold Training (Tri-siksa) for all Bud-dhists: training in virtuous conduct (Sila) which will ieaa to highermorality (Adhisila)-; training in concentrative absorptio, (sr*rirrilwhich will lead to higher thought (Adhicitta) ; and tirl"irg in trans-cendent comprehension and u_nderstanding' ('prajna) f;;-Enligte;-ment_ (Bodhi) which will lead to higher insight- (Adhiprajna)"andthereby Nirvana. consequentiy, pasf Buddhisl contribuiiom to therig_ht knowledge and right conduct of man toward himself,

"trr.rr,and Nature are evidenced in many Asian societies even today.Time does not permit here even a summary of this record ofaccomplishment, but the application of \4/on Buddiris- ut orta b;;r;:

sidered briefly because it aims to promote bo'r,h spirituJ u"t materialcivilization for the betterment of man and his enviion*ent and tte"envla,stins world peace. In this respect, the Essentiar ways it HumanLife and the Es-sential Wa;ys of Training are described in Ctrpier-Ov--wlrvvr vof The Canonical Textbook of Won Buddhism (Won futiyi Xyoiii"i- ai

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follows: "The Four Graces and the Four Essentials are the EssentialWays of Human Life, and the Threefold Trainings and the EightArticles are the Essential Ways of Training. One would be unable tofollow the Essential Ways of Human Life but for the Essential Waysof Training; one would be unable to give evidence of the effects ofpractising the Essential Ways of Training without the Essential Waysof Human Life. To give an analogy, the Essential Ways of Trainingare compared to the medical art with which a doctor cures patients,and the Essential Ways of Human Life to the medicine used to curethe patients."

The Four General Principles are " (1) Right Enlightenment andRieht Conduct ; (2) Awareness of Graces and Requital of Graees; (3)Practical Utilization of Buddhism; (4) Selfless Service to the Public."The main Won Buddhist view is that "All are incarnations of Truth-B'uddha; do each thing as an offering of worship to the Buddha." Thusall men should not forget the Buddha even for a moment in their dailyIives.

Accordingly the Gate of Faith in Won Buddhism is based on theTheory of the Interaction of Cause and Effect and consists of the FourGraces and the I'our Essentials. The Four Graces are " (1) The Graceof Heaven and Earth ; (2) The Grace of Parents; (3) The Grace ofBrethren; (4) The Grace of Law." The Four Essentials are "(1) TheCultivation of Self-Ability; (2) The Wise Man First; (3) The Educa-tion of the Children of Others; (4) Respect for Those Dedicated tothe Public Welfare."

The standard of Won Buddhist discipline in daily life is "Pra&-tise Meditation Continuaily, Practise Meditation Everywhere." Byfollowing this standard Won Buddhists are ever alert and do notneglect their discipline but practise Buddhism at all times and places.

The Gate of Practice in Won Buddhism is based on the Theory ofthe Perfeet Void and the Abstruse Being, and consists of the Three-fold Trainings and the Eight Articles. The Threefold Trainings are:(1) Cultivation of Spiritual Stability (Samadhi) ; (2) Study of Factsand Priniciples (Prajna) ; (3) Selection of Right Conduct and Aban-donment of the Wrong (Sila). The tright Articles are Faith, Courage,Doubt, Sincerity, Disbelief, Covetousness, Laziness, and Foolishness.

Basie Won Buddhist practices naturally follow these basic 'Won

Buddhist doctrines. They are grouped together as the three main Tasksof Won Buddhism : ( 1) To study and propagate the Buddha Dharma;(2) To provide and maintain educational institutions; and (3) Toplan and undertake charitable works. Detailed reports of accomplish-ment in these three kinds of activity are given elsewhere in this Qom-

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memoration Program. I rvish only to mention here that Won Buddhistdoctrines are relevant to present and future social problems, thatWon Buddhist practices are applicable for their solution, and that theWon Buddhist motto of "As material civilization develops, cultivatespiritual civilization accordingly" can help guide our daily life.

In these ways, won Buddhism as a dynamic movement in Koreanand world Buddhism will be able to assist present-day religions inestablising "an ideal world in which both material and spiritual ele-ments can progress in harmony."

PROOF OF THB EXPERIENCE OF IL-WON.SANG

by Prof. Yoo Byung-D;uk

In won Buddhism, Il-won-Sang (o), the one circle, is the objectof faith and the standard of practice. The truth of Il-Won-Sang flrstemerged with the enlightenment of the Great Master S,otaesan, thefounder of Won Buddhism, and is the most absolute expression ofthis faith's doctrine.

Traditionally, the Reality of the Truth of Il-Won-Sang can only hesymbolized by drawing a circle. The Reality of the Truth is consideredto be beyond description, comprehension, or formal logical judgement.Therefore tJre truth of Il-Won-Sang is the original and absolute truth.

By their very nature, human beings, through their actions, ques-tion rvhere the seat of truth lies. They search beyond the fact of in-dividual existence for a more fundamental truth which lies at the root ofexistence. Such a truth can only be found in oneness.

But human beings pursue different truths. The Great Master,having observed the organization of the universe after his enlighten-ment, helped explain this apparent fundamentally contradictory factthrough the truth of Il-won-sang (the one circle). He expressed hisfirst impression this way: 'All beings are of One Reality and all thingsand principles originate from one source, where the Truth of No gir[hand No Death and the Principle of Cause and Effect operate as perfec,torgans oil an interrelated basis.' This explains Won-Sang as the Unlim-ited Reality of all beings and the origin of all things and principles.The words 'ail beings are of one Reality' are the expression of thedirect experience of the original nature of sentient beings. The wordsof 'All things and principles originate from one source' may suggest

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that the individual principle of existenee is not separated but inter-related with one root. Therefore, when a man has an insight into theteality of all beings, the man becomes a root from which all beingsand principles originate and which creates the relations of cause andeffect. Accordingly, the enlightened man will be a passage throughwhich the truth of ll-Won-Sang is revealed. The state of .enlightenmentcan be explained by nothing but direct experience which is attainedby u purii"ular training .outtn called "the search for the Way."Thus, to the enlightened man who has insight into the truth, the rootof human life, the world, and the universe is one and all existences areessentially in an interrelated state. 'The truth of No Birth and NoDeath arrd the principle of Cause and Effeet operate on an interrelatedbasis,' is an expression of the phenomena of all beings in the universewhich are reviewed from the state of enlightenment. 'The truth of NoBirth and No Death' is again expressed by the word 'permanence,'and the words 'Cause and hffect' are expressed by the word 'transi-ence.' 'The truth of No Birth and No Death,' which is implied in theword 'permanence,' is again expressed by the word 'Natgre'. 'T!.truth o1 Crr.. and Effect' which is implied by the word 'transience' isexpressed by the words 'unscheming and natural'. Accordingly, thetruttr of Il-Won-Sang, which was revealed by the Great lvlaster, the Ven.Sotaesan, was eventually theorized from two respects: the Fundamen-tals and the Function. This will be called 'The Theory of ProvingEnlightenment.' Logic concerning religion can be called an illogicaltheory or a theory of exceptional form, because it is undemonstrativeand experiential. However, the way of expressing the order of theworld and the universe, which was disclosed through the enlighten-ment of human beings, as its first step must be dependentupon the Iogical way, undemonstrative w&Yr illogical theory, or atheory of exceptional form. The ultimate way of expressing the religi-ous experience does not always depend upon a logical explanation asin philosophy. Religion may depend upon Iogic in its expression, butit is supposed to enter the domain which stands beyond logic. Existencein such a domain was forcibly theorized by the Great Master, whogave it the name Il-Won-Sang.

Above, I mentioned that the great Way of the universe'has beqnproved with the enlightenment of the Great Master. This great Waywas expressed as the Truth of Il-Won-Sang and also was called Insightinto the 'l\ray' or 'Enlightenment to the Way.' Therefore, this state ofTruth is called 'the inexpressible realm of Samadhi' which transcendslogical theory. In Buddhism, such an absolute experience of a man isexpressed in words like 'View of Voidness' or 'Experienge of Nothing-

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ness," which mean the state of consciousness of self which is free fromattachment to any object. This is the 'Light of Mind' which illuminatesby itself. The Great Master explained iias follows: '. . . . the state inwhich words and forms with name are absolutely devoid of content.According to the light of Abstruse wisdom in the Void, the differeneebetween the Absolute unitr 1nd _its_components and

'between Beingand Non-Being appears . . . .' In the Diamond-Sutre,lt i. ."pressed by

the phrases 'A mind operation ffiifrlIn noffiingf The intuition andinsight in the r!ut9 of being free fromlgo .u, be irnderstooa ,, ,u.ingt[e prineiple which exists through all things.

APPROACHES TOIryARD ONE WORLD

Rers. Lee Kong_leon

'AII )-eings are in one Body and all Iaws have one source., Theselvere the first words when our Great Master, the Venerable Sotaesan,attained enlightenment to the great Truth of Won tfr.orgf, self-disci-pliry at the age of 24, while hJwas in the small village 5r yungchonin Ryong Kwang count.v, South Cholla Province. This was his briefserrnon that all beings in the universe, with all their clifferent forms-and names, are based upon the same Nature and forms and that atlkinds of Dharma teachings, with all their different systems and pro-eedures, have one great source of Truth.

The round form which symbolizes Dharma-kaya Buddha Il-won-!rng, the highest point of 'Won Buddhist doctrine, the Threefold Train-ings, whieh are the Cultivation of Spiritual Stabitity, Study of princi-ple and Fact and seleetion of Right conduct, and tt. ,.quital of theFour Graces - the Graee of Heaven and Earth, of Parents, of Brethren,and of Laws - are the doctrines by which we are trying io estaglish aperfect paradise of this earth. They are based upon this very sermonwhieh appears in the first section of Introductibn, Part II, the Dis-courses of the Great Master in the canonical rextbook of won

-W6fr" Buddhism, therefore, since it's inception, has never built a

wall between itself and other religions, but has been keeping harmoni-ou's and fraternal relationships by sharing dialogues ura ,naerstand-ings, and this relationship will be kept continuatty in the future.

The great way of Il-won, perfect and unprejudiced, which wasfound by the Great Master, was further expressed by his direct suc-

\I,YON BUItr.

cessor, the Ven. Jungsan, and at present is being practiced by the thirdmaster, the Ven. Taesan and by Won Buddhist members presentlynumbering 600,000. Thus, this great Way is being realized gradually.The Ven. Jungsan, the successor to the Great Master, advocated ftheTrinal Ethics of Oneness' as the way of establishing harmony amongthe people of the world, saying "IJnder one roof and with one Iraw,as one family of one home, at one workshop with one mind, try to es'tablish the world of Il-Won (oneness)." The Ven. Taesan, the thirdPrime Master, in order to make the Law prevail over the world, hassuggested that Four Great Service Organizations be organized.

In 1919, the three religions in Korea (Buddhism, Confucianism,Christianity) fully cooperated to fight against the injustice of theJapanese government in the 'Sam Il (the 1st of March) movement.' In1965 six major religions, including Won Buddhism, in order to promotedialogue, established an unprecedented organization for all religiousderrominations to talk together.

These events are the distinct activities which may prove the in-tentions of Won Buddhists and followers of other religions in Koreawho attempt to approach one world. Besides, in October, 1970, atKyoto, Japan, there wa-s held the World Conference for Religion andPeace, where 280 representatives of all religious denominations andscholars attended. From Korea, four representatives of Won Buddhism,led by Dr. Park Kil-Chin, attended the oonference and submitted amessage from the Prime Master of Won Buddhism.

Politically and diplomatically, the United Nations has been tryingto build One World, but the ideological conflicts between democracyand communism have always blocked its realization. Hence. the unitedpowers of the world religious movements as a kind of spiritual UnitedNations have been.required, and the World Conference for Religionand Peace was regarded as a prelude to the activities of this religiousUnited Nations. At this Conference people from Bahaism, Buddhism,Confucianism, Christianity, Hinduism, Jainism, Islam, Sintoism, Sik-hism, Zotoastrianism, and some other notable religions, ardently ex-pressed their deep interest in world peace. As a token of this deepinterest they passed resolutions to take initiative in achieving unityand cooperation, and to take into consideration and work for the ma:jority who are poor, exploited, homeless, or refuges of wars or otherdisasters.

If people realize that we are all of one family, rooted in one sourceof Nature, and that the origin of all doctrines is based upon one prin-ciple, the lOne World' will be started from the mind of each person.When understanding and cooperation between religions, races, and

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ideologies are promoted, the 'One World' can be built on the earth bitby bit.

The participants in the World Conference on Religion and Peaceagreed to make this Conference a permanent organization which maysyrnbolize a spiritual United Nations and also made a decision to havethe Second Conference within three years. \trrhen we assembled inTokyo again two days after the conference, we had a 'prayer meetingfor world peace' under the slogan 'The World is one, the human raceis one.' In this meeting people cried out loudly; 'We believe that re-ligion is the source of peace,' or 'hr order to accomplish peace, vrewill establish one world.' This seemed the very starting point to marchforth toward the one.world.

The great dream 'of a family of man which is aclvancing towardthe establishment of one world will finally come to bear frult by theactivities of the religious people of the world who are taking theinitiative in this parade.

THB GENBRAT, CHARACTERISTICS OFWON BUDDHISM

by Prof . Song Chun-Eun

The characteristics of the doctrine and organization of Won Bud-dhism, which have been followed by the order for over fifty years,can be elassified into ten broad categories.

1. Th,e f aith and, pra,ctice of Won Buddh.is,m ori,gi.nates in th.eTruth of ll-lVon, uhich, is tlte source of humart, bei,ngs and the,uniaerseand wltich i,s th,e essential nature of att beings.

This means that the source of faith in Won Buddhism is traeed tothe Truth of II-Won, which is the original nature of human beings andthe urriverse, dnd is the perfect Realiiy. The ultimate purpose of p"r"-tice is to become one with the Truth of Il-Won and to realize the lifewhieh is rooted in the Truth of Il-Won. The Truth of Il-Won is ex-pressed by other words such as the Law, the Way etc.

Won Buddhism believes that through worship to II-Won-Sang onecan transcend faith in an individual or a sectlrian viewpoint, finallyIeading people to the One Truth which is ultimate and universal. Thisis because the ultimate Truth exists beyond an individual personalityor sect, and is the domain which transeends conflict and cliscrimination.The Truth of Il-Won is the One ultimate Nature lvhich stands beyond

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any name or charaeteristic.In Rig Veda it is said: 'The Truth is one; sages call it by different

namffi"toIl.WonandaformofthoughtofIl-Woncanbeasymbol of the Truth of Il-Won. However, sectarian and external me-thods which put emphasis on words and forms of thought in seekingthe Truth can not be successful ways of reaching the ultimate Oneness.This method is idolatry of the Truth. If people are free from idolatry,they will come to realize the ultimate place where all conflicts are dis-solable and all religions are able to meet. Such a Truth is regarded asthe origin of all things.

2. Won Buddhi,sm places emphasis on tlte great Four Graces -of Heaaen and Eartlt,, of Parents, of Bretltren,, and of Law - and onRequi.tal of these Graces and Seraice' to the Public. It also puts ern-phasis on turni.ng eueryda,A lif e in th,e direction of tlt e Graces.

This means to emph asize a constructive and positive life of gra-titude and requital by realizing the great Four Graces. The negativeIife, worthless though it may seem, should be turned to a worthwhileIife until it can be cultivated to achieve a brighter future.

We ean make use of even a harmful reality by our olvn attitude inaccepting it. In this way. there can be no absolute harm. The realityof Cause and Effect should hecome the motive for turning to the Graces.

g. Won Buddh.ism nractices both Faith in Truth and Fai,th inFacts, and empltasizes Offeri,ng Worsltip to Buddltas i,n our eaerA-daa life.

One of the mottos of Won Buddhism is "AIl are inearnations ofTruth-Buddha; do each thing as an offering of worship to the Buddha."This is the integrated form of the Faith in Truth and the Faith inFact. It means not to regard Truth and reality as separate, but to havean attitude of caution and respect before all thinss as if we were be-fore the objeet of Truth or absolute faith: this vrill make it possible toconstruct a greatly blessed world. Actually, a mind of caution and re-spect in everydav life means a great deal more than that of cautionand respect which is ritually paid to the absolute existence or its sym-bol.

tt. Won Buitd,hisnl neaer reqwd,s religi,ous practi,ce anil real li,feas separate, but, regords real l,ife itself as reli,gi,ous practi,ce and at-tempts to reali,ze' the en'treme bliss of ori,gi,nal Nature.

In Won Buddhism, practice which is observed in real life is em-phasized, and practice which is separated from real life is regardedas less important. The meaning of religion can not be found outside oflife, The world itself is regarded as a Dharma hall, aqd q specific

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Dharma hall is thought of as an elementary and complementary one

that prepares us for training in the real Dharma hall.ihe mottos "Practice meditation continually, practice meditation

everywhere," and, "Buddhist Truth is found in life; life is BuddhistTruth itself" are to encourage substantial practice in complicated Iife.Actual life can not be an obstacle to religious practice; instead, throughaetual life, religious practice will prove it's worth. Practice whichdisregards real life means very little.

5. Won Buddhism makes efforts not to become preiud,i,ced towardeither spi,ritual or phAsi,cal li,f e, but to tntegrote both linses perfectlA,

Generally, religion values spiritual life and purification of thesoul. Accordingly, physical life requiring such things as clothes, food,and shelter, is apt to be disregarded. AIso, religion often forces a ne-gative attitude toward aetual life. However, both the direction whichholds up the human spirit Iike religion or morality and the directionwhich establishes the actual living v/ay are two directions indispensablefor human life.

6. Won Buddhi,sm places equal em,phasis on the methods of prac-tice called Reli.ance on the Another's Help and Re'liance on Self-AbilitA.

Aetually, in the Truth of Il-Won itself there exists no inside oroutside which is integrated into one. Accordingly, the ultimate Truthis omnipresent. Therefore, the best way to complete one's own per-sonality and to establish the ideal world is to practice these two me-thods coneurrently.

7. Won Buddhi,sm seeks the popularizotion ond general;izati,on otneligi,on.

Religion should not stand apart from the society of ordinary peo-pl€, but should perform it's task by aceepting actual human life.Through succeeding generations, the original spirit of religion shouldbe continually revealed

8. Won Buddhisnl regords it perfect practice to integrate de-liaerance, sagacious insi,gltt, ancl, proper conduct.

Deliverance means to be able to keep our original mind in allfavorFrble or adverse circumstances without losing stability and peaceof mind. Sagacious insight means the ability to comprehend and discerntruth and right conduct correctly, and never Iose the right view.

9. lilon BudC,hism nrckes no distincti,on bet'toeen deaoted work-ers of Won Buddhi,sm, and its lay ntembership, betueen rnen and wo-rnen, maruied orllnlndrried, bttt p'uts im,portance only upon tha leaelof ,their practiae,

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10. Won Buddhism trie,s to seek out agreem,ent and harmonv wi,thother religious denomfurations on the basis of tlte ultimate Truth of theuniaerse.

AII religions and denominations must interact with each other inorder to reach the common goal, while still maintaining their uniquecharacteristics. They must cooperate for mutual harm,ony and pros-perity in order to become reliable religions and to perform the originaltask perfectly.

LETTERS FROM READERS OF THECANOMCAL TEXTBOOK OF WON BUDDHISM

November 19, 1971

You did an excellent job on the book. I approve of your final deci-sions on all of the translations. The printing is exeellent,tco, and addsto the value of the book. I can understand why Chinese charactersand a glossary, etc. were not added now, and I think you were wiseto proceed as you did. Your translation has certainly been a great con-tributi,on to Won Buddhism and, I think, to all persons who are in-terested in knowing more about Korea. You should be very proud ofthe fine work you have done, and of the contribution you have madeto Won Buddhism.

Sincerely Yours,

Ronald Suleslci,

November 21r 1971

I wish to acknowledge the receipt of the book, THE CANONICALTEXTBOOK OF WON BUDDHISM, which I recffi6th. You are to be congratulated for having done such a splendid pieceof work. I have read it through completely once, and will go back to itagain and again to study more carefully. It is a wonderful guide tq

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Iive by. Now, that it is done, I am in hopes that it will gain a widecirculation and enable many people to become acquainted with WonBuddhism.

Other than a very few minor typographical errors I have foundnothing wrbng in it. It is a very attractively produced book and of ahandy size, and well made. It should prove to be a very helpful com-panion. I am very grateful to have a copy of it.

Most Sincerely,

Ralph L Goggi,n

Nov. 20r'7L

I find myself in substantial agreement with what is written here,though I have not yet read the whole book, owing to the fact that isonly arrived a day or two ago. The general attitude I find entirelyadmirable, especially that of bringing the Dharma into daily life in-stead of relegating it to the shrine and the festival days.

Sincerely Yours,

Ralph L, Goggi,n

From the editor:Lsincerelq apologize that I could not put all letters whtch I receioed

from other readers in this magazine because of the lack of spaces. My deep

appreciation uill go to all of the readers who sent me a kind letter concerningnry English oersion.

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Publications Received (as of November, 1971)

We acknowledge with man.y thanks the receipt of the follorving.Uiddle Way: Vol. XLVI, No. 1, London, England, (May, 1gT1)Hai Ch'ao Yin Monthly: Vol. b2 No. 4 Taipei TaiwanOccult Gazette: August, 1g?1, London, England.Bodhi Leaves: B. 46 Ceylon.Buddhism in Taiwan: Vol. 24 No. 14 Taipei Taiwan, China.Der Keris: March-April, 1971, Bemmen, GermanDaihorin: June, 1971, Tokyo, Japan.China Buddhist Monthly, the: Vol. 15 No. 11 Taipei Taiwan, China.Lion's Roar Magazine, The: May, 1971, Taipei Taiwan, China.Western Buddhist, The: Si:ring. 1969, London, England.Buddhist tlnion Newsletter, The: Vol. 17 No. 4 SingaporeInformations Boucidhistes: Vol. 14 No. 54 Brussis, Belgium.Wheel Publication, The: No. 737/l3B Kandy, Ceylon.Oriflamme: No. III Germany. (1971)Newsletter, The Temple of UnCerstanding: Spring 1970 Washington, U.S.A.Hirrduism: No. 42 London, England. (Septernber-October 1970)Laymen's Btrddhism, The: October, 1971 Tokyo, Japan.Dialogue: Vol. 4 No. 1 Washington. U.S.A.Bulletin of The Washilrgton Friends of Buddhism: VoI. II No. B Washington,Truth: No. 85 Idaho, U.S.A.Voice of Buddhism: VoI. B No. 1 Kuala Lumpur, Malaysia.Yana: March-April, 1971 Germany.L'osservatore Romano. September, 30, 1971 Vatican CityBodhedrum: No. 233 Taiwan, ChinaMaha Bodhi,i The: February-March Volume ?9 No. 2-3 Calcutta, IndiaBuddhism in }iong Kong: No. 131 Hong Kong.Everlasting Light: No. 46 Penang, Malaya.Bulletin of ttre P"amarkrishna Mission Institute of Culture: VoI. XXI. No.9-10

Golpark, Calcutta.World tr'ederation: Vol. 44 No. 4 April 1971 Virndban, U.P. India.Zen Notes: July, 1971 New York, U.S.A. (Vol. XVIII, No. 7)Suchness: Vol. 9 Chicago, U.S.A.American Buddhist: Julv, 1971 San Francisco. Califot'nia, U.S.A.Canadian Theosophist: Vol. 52 No. 2 Toronto, Canada (May-June 1971)World Buddhism: Vol. XV, No. 9, 10. 11, Colombo, Ceylon.Ienrikyo: No. 79 Tenri-City, Japan.Voice of Ahinsa, The: Vol. XVI, No. 13 IndiaYouth Quarterly, The: Vo1. B No. 4 Taipei Taiwan, China.PRS Journal: Autumn, 1971 l\{ichigan, U.S.A.Bukkyo Times: No. 9 09 Tokyo, Japan.Voiee Universal. The: No. 76 London, England. (1971)Pacific Buddhist: Vol. 11 No. 2 Honolulu.Yeun Chun, (The Soul'ce): No. 45 Hong Kong.I,ight of the Dhamma, 'Ihe: Vol. X, No. 2, Mandalay, Burma.Light of Buddha, The: Vol. IX No. 12, Mandaiay, Burma.Rcligious Digest: No. 43 Colombo, Ceylon.(]olden Lotus, The: Yol 22 No.3 Philadelphia. U.S.A.Ilawaii Buddhism, The: No. 486 Honolulu. Hawaii, U.S.A.'l'hcosophia: Vol. XLIV, No. 3 Calitornia, U.S.A.Awaken the World: No. 314 Taipei Tairvan, China.Golden Light: Vcl. VII, No. 1 Penang, Malaya.Ideita: Vol. 6 No. 2 Kensington, N.S.W., Austt:alia'KRS Bulletin: No. 100 Feb.-March 1970. Tokyo. Japan'I)aramhansa Ycgananda Magazine: VoI. 4 No. 9-12 South Africa.,-ilruk.yo (Religion): No. 33 I(yoto, Japan.l)aijo: Vol. VIII, No. 3-4 Kyoto, Japan.('orrlt'rnporirry Religions in Japatr: Vol VI No. 4 Tokyo, Japan.itrr<lrlhisl. student, Vol. I No.3 Thc Buddhist Society, Ifniversity of Malaya.

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