1977VOLUME III NUMBER

IRI, KOREA

176

woN

Publtshed by:

Research Instltute tor0verseas M'ssionsWon Kwang Unirsersity,

lri City, Cholla Pukto, Korea

BUDDHISM

CONTENTS

Editorial

The Threefold Trainings of Won Buddhismby Prof. Suh Kyung-lun

The Cultivation of Spiritual Stabilityby Prof. Kim Pal-Kon

The Study of Facts and Principlesby Prof. IIan Kee-Too

The Selection of Right Conductby Prof. Kim Hong-Chti

What is Won Buddhism ?

Buddhist Stories

News Corner

Pictures

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VOL. lll No. 3 WON BUDDHISM 1978

EditoriolWhen one is called a wise man, he is a man who manages his mind

and conduet wi.sely. A wise man can use his mind righteously andhonestly. A wise judgement never comes out of a shallow and unstablemind. It is because one is apt to become deluded by an immediate ad-

vantage and rarely sees the broad and long future.

Andrew Carnegie (1835-1919), the king of steel, had his rnonu-

ment made while he was still living, having inscribed on it, here lies aman who's greatest talent was gathering around him people wiser thanhirnself.

A common person usually becomes slanderous and jealous whem

he comes to know a man wiser than himself. Besides he is apt to have

contempt for, or Iook down upon those who a,re inferior to himself.How, then, can the average person improve himself and establish a

broad-minded personality. Ven. Sotaesan said, "The wise man knows

how to utilize the wisdom of others."

Human beings can not be a-lmighty. In this highly developed

technical world, it is tough for a rnan to act to the best of his ability.AII technics have been specialized and theories are taking concreteform. In order to be versed in something, many days and hoursare required and unaccountable painstaking work experienced.

This is not Iimited to the general scientiflc civilization. The workof religionists who have been treating the human problems has come

to be taken over hy specialists who are studying and analysingpsyc.hology scientiflcally. It is said that in some advanced countries,in u,hich pathological psychology has developed, the pathologicalpsycholcgist makes a diagnosis of patients first. Those high standardknowledges and skilled technologies contribute greatly to humanIife. However, &h empty feeling which crouches under knowledgeand technology seems not to be fulfllled. Why is it? It is because knowl-

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edge and technology are lifeless and bloodless. In science, we findno lively and warm feeling which leads us to mutual understandingand unites our minds. Ifuman beings can not rely upon the knowledge

of empty feelings and upon the technology of dry feelings.The foundation of human life is benefit, or grace, or love, where

warrn blood, and the feeling of understanding run through. Benefitor love, therefore, is the driving foree for the growth of all beings,and is the nest of human life. No power, however strong it may be,

can be superior to that of benefit. No worki is more comfortable orwarmer than that of benefit.

This is way religion becomos worthier when the world becomesboring and callous. All religious leaders gave their attention to thisrespect. Benefit, compassion, Iove etc. are just differcnt expressionsbut their concept in them are same.

Therefore, those who are able to accept another person's abilitiesand capabilities with the spirit of benefit and compassion are the

ablest and wisest men. They regard the ability of others as if it weretheir own and try to help them to act to the best of their ability.

communi'cations should be addressed to;

Itiiss Pal Khn ChonDirector, Ooerseas Missionsof Won BuddhisrnWon Kwang UnioersityIri City, Cholla Pukda,Korea

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The Threefold Trqinings of Won'Buddhismbg Prof. Suh KEung-Jun

The truth of Il-\flon-Sang of Won Buddhism c?n be experienced

throug-tr virtually both the Gate of Faith based on the theory of the

interaction of cause and effect and the Gate of Practice based on the

theory of the perfect void and the abstruse being. The Gate'of Faith

based on the theory of the interaction of cause and effect is the way

to requite grace. The Gate of Practice based on the theory of theperfect void and the abstruse being shows the way of study to findthat'the truth of Il-Won is immanent in nature and to find the

infinite capacity of the Absolute Void and Abstruse Being which isimmanent in our original nature, to foster the absolutely perfeet

original nature like Won, to brighten the absolutely perfect original

nature and to make the best use of it.

Absolute Void and Abstruse Being is the mind state: the mindis never attached to anything, anywhere and remains completely free.

The true state of the void of original nature never becomes dull orextinct but remains alive. This is the Absolute Void. The Abstruse

Being is the state of keeping the true original state of brighhress

even in the complicated world of existance.

When we realize the true state of the Perfect Void and the

Abstruse Being immanent in the original nature, we reco gnize f,hat

it is the Gate of Practice of Il-Won-Sang and the Threefold Trainingsof Won Buddhism to possess the truth of Il-Won and foster the

capability to utilize the Truth freely.

The main characteristic of the Threefold Trainings of WonBriddhisrn is that it is the combined practice of keeping peace to.gether. The original Gautama Buddha's method of practicing Selec-

tion of Right Conduct and Abandonment of the Wrong (Sila, Pre-cepts), Cultivation of Spiritual Stability (Samadhi, Meditation) and

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Study of Faets and Principles (Prajna, Wisdom) was to keep abreastof them. But, with the lapse of 'time and the different Ievels of wisdomof Buddha's disciples, they came to practice the Threefold Trainingsin a prej'udiced way which put stress only on one side of the Train-ings. The Samadhi sect practiced meditation only, and the Silla secteoncentrated only on observing precepts. The sect of Repeating theName of Amitabha practiced only repeating the, Name of Amitabha.

Ttre praetice of the Threefold Trainings of Won Buddhism, how-ever, is not separated but goes together in doing one thing, whichis the prineiple. Practiee which puts a stress on only one part of theThreefold Trainings is limited and prejudiced. The Threefold Train-ing must be practiced in combination. Meditation, Repeating theName of Amitabha, Doctrine, Preeepts, these are all necessary to a

person. Won Buddhism instrueLs one to find the profound principleof the Threefold Trainings and to praetise them.

There are two kinds of methods one uses to practise the Three-fold Trainings together. One is the method, which is practised bythe religious people of self-cultivation, for a certain period so thatthey may be cultivated according to the Law. This is the trainingpractised at the place comparatively Iess complicated through theintensive courses of eleven subjects. The training method of eleven

oourses are as following;l. Calling the Name of Buddha: This is to concentrate one's

scattered and disturbed spirit on the phrase itself, so that one maykeep the eoneentrated and. undisturbed spirit from being disturbed.

2. Sitting-type Meditation in Cross-Iegged Form: One concen-trates the mind on the Iower abdomen and makes the lower abdomenthe eenter of control of bodily energy to keep the mind from beingscattered (such that one gives up even the idea of concentrating) so

as to stay in the real state of perfect tranquility and non-discrimi-nation. This is the method of fostering one's pure and original spirit.

3. Study of Scripture: This aims at helping those practieingthe Law to Imow the way of training.

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4. Giving Leetures: Those practieing the Law are to expouncl

the meaning of the appointed subject of Facts and Principles. Thisaims at the training of Wisdom by means of exchanging ideas andknowledge formall3r and in publie.

5. Discussion: By taking part in Discussions, one will be ableto express freely what impressed him of the things he heard or saw.

This is for the sake of disciplining the wisdom of those praeticing theLaw by means of a free exchange of opinions.

6. Training in Abstruse Questions: This is to acquire the abilityto analyze clearly the coneept of Facts and Principles, the Principlesof the Absolute Unity or its Cornponents, Being or Non-Being, theFacts of Right or Wrong, Advantage or Disadvantage, and AbstruseQuestions among some of the Kung-an expressed by patriarchs andBuddhas.

7. The Principle of the Original Nature : By studying thePrinciple of the original Nature, one is able to solve and understandthe original principles of all beings in the universe and the principleof our own original Nature.

8. Diary for a Fixed Te,rm: This is to reeord the hours of dailywork, income and expenditure, the eontrol of the operation of mindand body, awakening, and feeling.

9. Daily Diary: This is to inerease the Three Great Powersthrough Moving and Being Quie,t without wasting even a minute byrecording the number of times he is careful or careless when handlingvarious matters, how one learaed, and if one kept or violated thePrecepts.

10. Carefulness: This means being conseious not to forget topractice both what one is resolved to do and what one is resolved notto do when one applies the Six Roots.

11. Deportment: This means the manner of conducting oneself.This enables those practicing the Law to check their training fromtirne to time so that they may reap the effect of their training inactual situations.

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These eleven eourses are the basic subjects to praetiee the Three-

fold Trainings. Among them calling the Name of Buddha and the

sitting-type Meditation are the training courses for cultivating

spiritual stability. The study of scripture, Givin'g Lectures, Dis-

"urrior, Training in Abstruse Questions, the Principle of the Original

Nature, and the Diary for a Fixed Term are the training courses for

the study of Facts and Principles. The Daily Diary, Carefulness,

and Deportment are the trainins e.otrrses for the Selection of Right

Concluct.

What, then, the aim of the practice of the Threefold Trainings ?

The 'first purpose of the Threefold Training of won Buddhism iq

to earry out our practieat life with the spirit of prac-ticing Law' In

the course of our practieal life, there rise Facts of Right and wrong'

and Advantages and Disadvantages, and reasonable and ttnreasonable

things. And also human beings have feelings such as ioy, pleasure,

Iove, anger, sorrow' displeasure, hatred, desire etc"

Human beings, being usually dominated by these feelings and

making judgement with the desire, often cause eonflicts, make wrong

judgements and bring disruption and antagonism into their praetical

life.If we carry o11t our practical life with the spirit of practicing

the Threefold Trainings, we will receive sympathy from the other

person even in an argument of the right or wrong of things. or. we

may keep a mind full of gratitude rather than one of grudge even

in those cases where we were harmed.

Those who live with the spirit of practicing Law will be able

to promote the atmosphere of harmony, cooperation and peace of

society. It is useless to say that there are indescribable difference

between people who live with the spirit of practicing Law and those

rvho live just under the domination of their desires and feelings.

A second purpose of the Threefold Trainings is to develop the

ability to perform by all means what is righteous and sever what is

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evil with a eoneentrated mind while working. In the Canonical Text-book of Won Buddhism it is said, "select right eonduct with a calmmind." This means that we must adopt what is righteous and severwhat is unrighteous when we manages all our affairs. It is saidin a scripture that those who are withou,t the mind to be trainedby the Law or the Way usually become victims of wordly passions,delusions and the fire of desires. Therefore, when they face somecritical rnoment they lose their nerve and manage things with aconfused mind. As the result, they select unrighteous or wrong con-duct which they believed to be righteous. Moreover some other peo-ple often manage all their affairs without any idea of what is righte-ousness or unrighteousness. As sueh, our eonduct becomes incorrectand wrong and all our affairs come to be more confused and eom-plicated. If we are not successful in affairs we are engaged in,naturally we will kicked out of social life. As the scripture says theserene and ealm mind is the concentrated mind and the concentratedioira is the mind of Threefold Trainings.

The ultimate objective of the Threefold Trainings of Won Bud-dhism is to attain Buddhahood and deliver all sentient beings. Toattain Buddhahood means to attain the perfect personality of Bud-dha. Human beings all have the obligation and task to establish a

perfect self sincs their birth in this world. Human beings, who owe

their existence to the grace of Heaven and Earth, of Parents, ofBrethren, of Law, are under the obligation to requite the graces

in any way. In the scripture it is clearly said tha,t there are manyways to requite those graces, but the best way to requite it is tocomplete the personality of one's own self. The Canonical Textbookof Won Buddhism ernphasizes that the ultimate state of self-com-pletion is to form the Buddha's personality. However, one's ownself-completion is not enough. For the self-completion of other peo-ple, we must render all the kind protection and compassion of B,ud-

dha to our neighbors so that they may cultivate the way to theirt4

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own se,lf-cornpletion with us. In other words, when we reeognizethe perfect original nature, Iike the truth of Il-Won-S&trg, is im-manent in our mind, and foster, brighten and utilize it, we canachieve self-completion. If we encourage other people to cultivatethe"same way to self-completion, we are doing the great task ofdelivering other people.

The Cr.rltivqtion of Spirituol StobilitybA Prof. Kim Pal-Kon

In Won Buddhism the Truth of Il-Won-Sang, which is absolutelypdffeet and impartial, is the object of faith anC the model of practice.Add thus it's aim is to live the satisfactory religious Iife in whichthe dependent gate of faith and the independent gate of practiec areharmoniously synthesized. The principal items of the gate of faithare Four Graces, the Grace of Heaven and Earth, that, of Parents,that of Brethren, and that of Law. The principal items of the gate

of practice are the Threefold Trainings, the Cultivation of SpiritualStability, the Study of Facts and Principles, the Selection of RightConduct and Abandonment of the Wrong. In this article I am goingto explain the Cultivation of Spiritual Stability, the first item of theThreefold Trainings.

In the canonical textbook of Won Buddhism the Venerable So-

taesan said, "Spiritual Stability means the mental state in whichthe mind is clear and calm, such that it entertains neither a senseof discrimination nor attachment. ,Cultivation means that one ex-tinguishes the sense of discrimination and attachment within andthe mind is not outlvardly attached to disturbances so one fostersa clear and calm spirit."

In the Absolute Void, the fundamental nature of Il-Won, there

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is no difference between the Absolute Unity and its Components(Bigness and Smallness), between Being and Non-Being, between com-

ing and going of birth and death, or between Cause and Effect ofgood and evil. Accordingly one should attain the Absolute Voidwhich transcends all kinds of differences and classifications and more-over one should cultivate the power of firmness (Samadhi) whiehmakes one never tempted by any temptation and never threatenedby any threat. Therefore, there are two main points in the Cultiva-tion of Spiritual Stability, namely, one is cultivating the mind ofvoid and the other is cultivating the mind of firmness.

1. Cultivating the Mini! of Voiil

The mind of Void may be found in one's mother's mind. In hermind for the ehildren there is no difference between good childrenand bad but only mind of limitless charity which transcends good

and evil, or bigness and smallness. The mind of Void is that of gen-'erosity and love. A holy man who has attained the Absolute Voidhas the greatest mind of charity for not only all human beings butalso for all other Iiving things. In the Canonical Textbook of WonBuddhism, the Venerable Sotaesan said, "Ordinary people may ap-pear smart in doing things only for themselves, but they are reallysuffering a loss. Buddhas and Bodhisattvas may appear to be stupidin doing only for others, but eventually they benefit themselves."

It seems that the mind of Void is to manifest 'open mind' of Berg-son. He maintained that one should turn one's closed mind into openone. According to him, one's mind is closed ordinarily. But thereis hidden 'e'lan vital' (Vitality of Life) deep in one's mind. In orderfor individuals or societies to grow or develop, one should disclosethat hidden vitality of life. According to Toynbee, the personalitywho has disclosed such hidden vitality of Life is a creative personalitywho should lead the general people of the society. The essence of,

e'lan vital (Vitality of Life) is e'lan d'amour (Vitaliff of Love).

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Therefore, the creative personality who has disclosed the vitalityof Love in his mind leads general people with limitless love, charity,and generosity. Thus closed societies turn into open ones and so hu-

man history progresses into a higher stage of true spiritual civiliza-tion.

2, Cultlvating the Mind of Fimness

In the first item of the 'Essentials of Daily Moral Practice' ofWon Buddhism, the Venerable Sotaesan said, "Although the mind

is originally serene, it is disturbed owing to trying situations; so letus keep the serenity of the original nature by removing the disturb-ancg.t'

If ordinary man is situatecl in a very pleasing or in a very un-pleasant environment or in an especially easy or in an especially

hard one, then his mind is disturbed. But highly trained men are notdisturbed by any conditions. Thus in the Gate of Practice, it is veryimportant to cultivate a mind not disturbed by any good or bad

conditions.

Once, when the Great Master was g:oing by boat to Bongnae

Cloister at Puan from Pupsung, an unexpected storm came up andthe boat was greatly rocked causing eonfusion, crying, vomitting,and stumbling among the passengers. Then the Venerable Sotaesan,

in a placid and dignified manner, said, "Even when a person is con-'

fronted with death, if he reflects upon his past sins and pledges todo good deeds in the future, he may be saved with the help of thepower of Heaven. Take hold of yourself." The people aboard weredeeply moved by his dignified manner and they became calm. Shortlyafterwards, the storm abated and the sea was peaceful, and the people

were more tha'n tcuched by the Venerable Sotaesan's great composure

and sacred, compassionate presence.

One of the greatest Buddhist monks in the Lee-Dynasty, Samyung,fqught against Iarge number of invaders from Japan, leading a very

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small number of monks about 400 years ago. I'n spite of leading a

small number of suddenly made soldier monks, Samyung defeated

the invaders every place and every time he fought. When he went

to Japan as a king's messenger after the war, Japanese rulers who

had heard about his greatness tested him in several ways. Sometimes

they led him into a very hot room which an ordinary man could not

enter and sometimes he was put into a room with 'a number of

pointed nails set reversely. But his facial expression never changed.

His attitude was open and aboveboard. His mind was serene and firm.

At last Japanese rulers gave up testing him and treated him politely

and respectfully. I am sure it was Samyung's firmness of mind and

stability that made the Japanese rulers submit to him.

The Srudy of Fscts qnd PrinciPlesba Prof . Han Kee-Too

'Won Buddhism ,insists on practicing perfectly the ThreefoldTrainings, that is, the Cultivation of Spiritual Stability, the Studyof Facts and Principles, the Selecti,on of Right Conduct, &s theprinciple of cultivating our personalities.

I intend to discuss here especially the Study of Facts and Principlesof the Threefold Trainings which is applicable to the worcl of Wis-dom (Prajna) of the Threefold Trainings used by the old Buddhism.

However, between the Wisdom which the old Buddhism means

and the Wisdom (The Study of Facts and Principles) which Won Bud-dhism means, we can find some dissimilar facets as well as some

similar facets. Therefore at the beginning I will try to make clearerthe philosophic meaning which the Study of Facts and Principles im.plies by discriminating the differences behreen them.

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In the beginning, a similar facet between the Wisdom and theStudy of Facts and Prineiptres ean be found in the object of the prae-

tiee. They aim to obtain the bright wisdom eliminating the foolishness

which does not exist in the original humanity. In Chapter One of'Part Three: Practiee, in the Canonical Textbook of Won B,uddhism itis said "Although the mind is not originally foolish, it becomes so ow:ing to trying situations; so let us keep the wisdom of the original na-ture by removing foolishness." These lines teII the same meaning.Then the Study of Facts and Principles is the state in which theWisdom of old Buddhism is deepened further, and it is the state ofenlightenment which is regarded as the Wisdom of original Nature.In pursuing the enlightenment of original human nature there can

not be two objeets of practice. However there are some differences inthe way of actual practice. I will describe here some of the differenees.

1) In OId Bucldhism, they regarded the cultivation of Wisdomthe ultimate state of the Threefold Trainings, and their highest objec-tive of the Threefold Trainings was to attain the Seeing Nature or theGreat Enlightenment. Aceordingly, while Won Buddhism puts the'hlrleL of the Threefold Trainings as Cultivation of Spiritual Stability

,(Meditation), Study of Facts and Principles (Wisdom), Selection ofRight Conclucts (Precepts)r the old Buddhism puts the orcler as Pre-

99pt*, Meditation, 'Wisdom. The order in old Buddhism suggests thatttre trigtrest principle of the Threefold Trainings is to attain Englight-enment. But Won Buddhism regards Wisdom (the Study of Factsand Principles) which has been aequired through Meditation (the

Cultivation of Spiritual Stability) the necessary method to practicethe course of Selection of Right Conducts (Precepts).

Therefore,the practice of the Study of Facts and Principles (Wis-

dom) of won Buddhism, attaches importance to Wisdom which isto be practiced in our actual life, which makes a contrast to the viewof Wisdom in old Buddhism that regarded Wisdo,m necessary for aL .

taining Seeing Nature. However the Seeing Nature which has been

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acquired'by the Study of Facts and Principles maj/ be good, but if he

makes no efforts to practice it, the Seeing Nature will be "of no use

and could be compared to a leaden axe that has correct shape butwhich is still impractical." Wisdom which is applied to real lives isregardod as best wisdom among all wisdoms.

Z) Old Buddhism put stress only on the way of cultivating Wis.dom which was regarded as the source of knowledge. Therefore, theirimportant task was to find so called pure wisdom at any place. Thiswas their principle of eultivating wisdom. The Study of Facts and

Principles of Won Buddhism not only cultivates the pure wisdom butalso never neglects knowledges so that we may manage even worldlyaffairs better. In this w&y, we may retain pure wisdom forever.Therefore Section 2, the Wise Man First in the Canonical Textbook,says that Wisdom which is cultivated alone can not be elevated to thehighest place, but we respect those who surpass us in utilizing theiroriginal Nature and virtuous conduct in managing human affairs.'Besides, in the Doctrine Part of the Canonical Textbook, it insists,that if one surpasses to us even in the way of life, learning, techniqueand atl sorts of knowledge, we must learn frorn him.

3) OId B,uddhism considered that Wisdom was cultivated onlythrough enlightenment but not through any thinking and pondering.It insists that the only way to lieht up Wisdom is to experience oneself

enlightmment. This is like putting stress on not shaking and stiringthe water in order to clear the water of sedimentation.

However, Won Buddhism thought that wisdom as well as know-ledge could be acquired through constant training. It is liked to afact that water in a small pond or a ditch will be made muddy easilyif it is stirred. But the water of a big and deep ocean, however roughand serious the surf may be, always keeps clean and clear. A consider-able amount of dirty water flowed in the waving ocean will becomeclean itself,

From this statement we may perceive that the Study of Factsand Principles points to the active and practical direction of training.

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It trains knowledge along with Wisdom with'which all practical mat.ters should be correctly and clearly judged.

I will try to examine more coneretely and directly how thestudy of Faets and Principles *ras been interpreted.

In the first plaee, what is the viewpoint of the Facts and Prin-ciples ? The Faets and Principles is a vocabulary in which the Viewof, Doctrine that has been eminently developed in the doctrinal his-tory of Buddhism is included. However, if we examine only thetendency of general thoughts of old Buddhism rvhich has been de-veloping in common, Faets is the delusions of discriminating ordinarypeople, and Principle is thought as Truth of the equality of saints.rn the Aaatainsa Panca praaacana the thought is most clearly apBeared; The Gate of Citta-Jamman Nirodha, one of the Two GreatGates of sruddhot Pada sustra, is regarded as belonging to Facts:the other gate, The Gate of citta-Tathata belongs to principles.

Thus, in old Buddhism Facts was treated Iightly while prin-ciples was considered very important, and the principles was c€r-tered always in pursuing the Truth. This caused the tendency ofneglecting the reality of human beings.

'won Buddhism, however, reg,ards Facts as important as prin-eiples and tries to attairi, unhindered, perfect enlightenment throughtraining. There is a difference even in the point of view of Principlesand Facts. In the Canonical Textbook it is explained as follows,"Facts means what is right or Wrong, and Advantageous or dis-,rdvantageous for men. Principles means the Absolute Unity and itscomponents, Being and Non-Being, which are naturally created.,,This standpoint of Facts and Principles is completely different fromthe old Buddhism which regarded Facts as the delusions of discri-minating ordinary people and principles, as Truth of equality ofsaints. Facts and Principles is regarded as the Relationship betweenFacts which used to happen among human beings and principles

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which exists in nature. Aceordingly Faets and Principles teaches

that human affairs in the realities of Right and Wrong, Advantages

or Disadvantages must be perfectly praeticed through the light ofTruth of the Absolute Unity and ,its Components, Being and Non'.

Being.The Absolute Unity is interpreted as to be the Reality of ail

things in the Universe. The state which the boundless world and thelimitless time is interrelated into the One, is ealled the AbsoluteUnity. The Components are what are called the variety of manifestedthings in the universe. Therefore, this universe is one world whenit is looked synthetically, but being looked distinctively, it can bd

regarded as being composed of Tri-Sahasra-Waha Sahasrah loka,thousands of worlds.

Being and Non-Being mean the changes of all things in theuniverse, the circulation of the four seasons, birth, old age, illness,and the death of all things: and the transitoriness of the rise andfall of prosperity and the decline of all things. In the Canonical Text-book it is interpreted as follows: to know how to divide the AbsoluteUnity into its various eomponents, or how to integrate the Componentsinto the Absolute Unity, is to have a perfect understanding of thebasis of the Principle of the Nature.

By studying the principle of the function of the Absolute Uaityand its Components, Being and Non-Being, the principle of the con-

struction of nature of Universe and the principle of natural and auto-matic operation must be understood. However even if we lmow thistruth, it can be hardly said that we have mastered the Way. We areonly on the step of Seeing Nature. The mastery of the Way meansto be versed in the Truth of the Absolute Unity and its Components,Being and Non-Being of the universe, Right and Wrotrg, and Ad-vantage and Disadvantage of human beings.

We can perceive the tendency that Confueianism in ancienttimes also made light of Advantage and put a high value on the

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iustice. There is an ancient story;when king Yang Hui asked Mencius;"How can my country be advantageous ?" Mencius reproached theting, "Why your Majesty just mentions about Advantage? If a kingseeks for only Advantage, his people will also pursue after it. Ad-vantage and justice will disabpear." The word which is in the Sayingsof Confucius, "when one meets Advantage. think of justice" suggeststhe same meaning.

But ,in Won Buddhism the perfect meaning of justice and Ad-vantage is to be studied so that any one side may not be neglected:Ihis gives a very important meaning. In other words, justice tellsone the risht or wrong way of human beings from the ethical pointof, view. But, at the same time, the perfect understanding justice ofhuman beings eould be acquired only when Advantages ancl Dis-advantages was associated ,lvith it. Advantages and Disadvantagesenables one to grasp the practical matters of human beings.

It is so called the way of the Study of Facts and Principles tocontinue training, searching, praa,ticing and pursuing the Right andWrong, Advantages and Disadvantages, the Absolute Unity and itsComponents, and Being and Non-Being until we come to understandthem perfectly and practice them. The Kyojun Tae-ui (The generalmeaning of The Textbook) .say-s, "Study and train the Truth in-wardly and search for knowledges outwardly." It means to do one'sbest to enlighten the boundless Truth so that one may open theelosbd mind, unify the separated minds and harmonize the conflictingway of thinking. Finally, then, the genuine principle may be foundrn the reality and it will show one the way how to make correetjudgement.

The desirable direction of the study of Facts and Principles isone that may form open minded people who may use their own mindsfieely by purifying and brightening them, and by cultivating newminds which link Facts and Principles into one.

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The Selection of Right ConductbU Prof . Ki.m llong-Clail

The meaning of the Seleetion of Right Conduct is defined inthe Canonical Textbook of Won Buddhism as "the operation of theSix Roots, that is, eyes, nose, tongue, body, and mind when one does

something; Selection means the adoption of what is righteous and

the rejection of what is unrighteous."

This is to emphasi ze that our original mind is absolutely perfectand strictly impartial. And that we must retain this state of mind

rryhenever we operate our Six Roots.

While living, we are doing or must do something. To do somethingwe must move, and this movement is performed by operating ouiSix Roots of eyes, ears, nose, mouth, body and mind- Through thd

operation of the Six Roots, our eonduct sometimes becomes good orbad, eauses others pain or harm.

It depends upon if one operates his Six Boots to form a noblepersonality, or to become a very mean or worthless person. The

core of the Selection of Right Conduct is to take righteousness aldto diseard unrighteousness while we operate our Six Roots.

In the Aim of the Selection of Right Conduct, it is explained

as follows: "Even though one has attained the Power of Cultivationafter cultivating Spiritual Stability, and has attained the Power ofStudy after studying the Facts and Principles, the Cultivation andthe Study will come to nothing if one does not put them into practicein actual trying situations. This may be compared to a fruit tree thathas a good trunk, branches, leaves, and flowers, but no fruit."

The purpose of practicing the Cultivation of Spiritual Stabilityand Studying Facts and Prineiples is to attain perfectJy the Aimof the Selection of Right Conduct. Thus, Ven. Sotaesan put stresson the importance of the Selection of Right Conduct. In practicing

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:WON EUDDITISM

the Seleetion of Rieht Conduct, a resolute power of practice in select--ing righteousness is regarded as very important.

But when we aetually move, we are apt to commit wrong andevil actions more often than we select righteous actions. Why does

this happen? Ven. Sotaesan explained as follows; "It is either....one does not practice what is right owing to ignorance of the righLness or wrongness of facts, or because one cannot extinsuish 'the

fire of desire despite o'ne's knowledge of right and wrong, or beeauseone cannot free oneself from habits consolidated like iron and rock,so that one is unable to sever what is evil and adopt what is righteous.l'

If we neglect the "Cultivation of Spiritual Stability and the Studyof Facts and Principles", or practice them in the wrong rilayr wewill .become incapable of discriminating righteousness from unrighte"ousness.

On the other hand, even though we know clearly what is rightor wrong, good or evil, righteous or uRrighteous, beneficial or harm:ful, we are apt to commit unrighteousnesq and evil from habits whichhave been consolidated like iron and rock, and from the fire of desires.

The fire of desires, for property, for sex, for honour, etc., producedishonest officials. The world is infested with various social evilBsuch as fraud, smuggling, robbery, murder; and occassionally theycause horrible wars which destroy a number of human lives.

If people commit these evils and dishonesties, needless to say

they will not only spoil their own future but they will also causesociety to fall into a great confusion which will cause a boundlesssufferings to all the people in the world.

How, then, can we practice righteousness and discard unrighte-ousness ? We must know how we are Iinked with righteousness or'unrighteousness, and what sort of result they will bring to us.

Like a Korean proverb says, "good medicine is bitter, but thebitterer the t'etter for the treatment of our body", practicing righteous-ness may sometimes be painful and tiring. It, however, will result

19s

WOil BUDDI'ISI'

-in llmitless blessings and happiness. As sweets are sometimes harrn-ful for our bodies, so the unrighteous acts which seem to be con-

venient and sweet for a certain period, will be accomlranied by limit-less pain and ruin. When we come to be enlightened elearly to t[dsprinciple, we wlll Decome the people whose minds are correct and

their fire of unrighteous desire cools down so that they may practice

righteousness.

By continuing the adoption of what is righteous and the rejection of what is unrighteous with an undisturbed state of mind whenwe encounter all sorts of oceasions, major or minor, our habits whichdo not treat everything carelessly will be fostered. This will provide

us with the capability and reserve strength to practice righteousconduct. Such a practice should be followed constantly in our every-

clay life while we are doing something or doing nothing.

Ven. Sotaesan, the Great Master, indicates the most effective

ways to gain the power of selection of right conduct through movingand being quiet as follows: "First, if the thing you are engaged inis righteous, no matter whether it is a matter of significance or atrivial one, carry it out even at the cost of your life. Secondly, if itis unrighteous, no matter whether it is a mattter of significance ora trivial one, do not commit yourself to it even at the cost of yourIife, Thirdly, do not be discouraged at being unable to carry outsomething or when you can not put it into practice, but continue withyour sincere effort.'

Along with a firm will to practice righteousness through ourconduct at the cost of our Iife, courage to deterrninedly cut off un-righteousness is absolutely necessary. Courage is indispensable inthe course of our life. A person who Iacks courage can achieve nothing.It is necessary for us to have power to proceed, cut off, take and

throw away courageously.

On the other hand, we should not be discouraged, or become

hopeless or tired with our own undersirable bodily movements which

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ryt/ON' BUDDITISII'

will not follow our will, but must correct again' and again and tryto continue practicing righteousness.

As the basie training courses for fostering the power of selection

of right conduct, Ven. Sotaesan encourages us to practice the fol-

lowing; Daily Diary, Deportment, Repentance and carefulness. Care-

fulness means "being eonscious not to forget to practice both what

one is resolved to do and what one is resolved not to do when one

applies the Six Roots." Deportment means the conduct required

of a person. That is, the manner of conducting oneself while con-

tacting with other people and other things. And, in other words,

it means to try to have attitudes that are qualified for a human being.

Repentence means to be penitent about the wrongs which we

have committed and confess these wr'ongs before Buddha or God,

and then make an oath not to commit the wrong again by praying for

the forgiveness of Buddha or God.

Keeping a Daily Diary means to reflect upon and check the

Selection of Conduct by oneself everyday. One is to record the num-

ber of times he is careful or careless when handling various matters,

what one learned, and if one kept or violated the precepts.

To make people follow the training courses, Daily Diary, De-

portment, Repentence etc., is to encourage people to change their

r.lnrighteous mind and practice all good deeds.

If one continues practicing the study of keeping precepts in-

wardly while continually fostering the power of selection of rightconduct outwardly, one will be able to acquire the Three Great Pow-

ers which enable one to practice the Great Middle Way. The one who

reaches this state, is a Man of Enlightenment, sage, or Buddha.

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WfrdAT(The follotaing are

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WON BUDDHISM

,S WON BUDCIf{,Sfi'T?brief clescriptions of Won Buddlt'ism)

Sotaesan, the Founder of Won Buddhism

498

IT'ON BADDHISM

1. Religion in New Age

A new religion was founded in March 1916 at Ryung-Kwang,

cholla Namdo, and was named won Buddhism. The Great Master

Sotaesan (Park Joong-Bin, 1891-1943), the founder of Won Bud-

dhism, had been enlighteRed to the Great Way of the Universe at

the young age of 26 th,rough his own painstaking efforts in seeking

a,fter truth from an earlY age.

After being enlightened to the Way, the Great Master carefully

looked over the present age and looked into the age to come. He

founded a new religion, Won Buddhism, to save the new age, withthe motto "As material civilization develops, cultivate spiriffial ci-

vilization accordingly."

The Great Master Sotaesan, the founder of Won Buddhism, the

new religion in a new age, made it a most important point to believe

in truthful religion and to promote practical morality. In the pioneer

days of the religion he organized himself a savings association in

cooperation with nine disciples and endeavoured to dispell superstition

and eliminate vain formalities, and build up funds for religious work

through diligence, frugality, collaboration and so on. Besides, he re-

claimed a dry beach at the Ryung-Kwang area on the western coast

of Korea. Thus he Ied faithful and self-sacrificing life in order tosave the people in the new age with a new religion.

2. The Dochine of II-VlonThe highest purport of the doetrine of Won Buddhism is repre-

sented in the Dharmakaya Buddha Il-Won-Sang (One Circle). That

is to say, one roun'd shape "o" is the object of belief and the standard

of moral praetice.

The doctrine is originally based upon the Buddha Dharma, and

took the fundamental spirit of all the other religions and unified them

into Oneness. This enables Won Buddhist believers to lead a practical

and harmo;nious religious life.The "Faith in ll-Won-Sang" is to have the whole world become

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WOI\, BUDDHISM

the graee of Buddha through praeticing the "Four Essentials." Thatis the gist of building up a new world. For this purpose Believersshould make a practice of always having, wherever they are, such

an attitude of mind as offering a worship to the Buddha with the beliefin the "Four Graces", the substance of Il-Won, that may be paraphras-€d, 'lEverything in the universe is Buddha."

The purpose of "practicing II-Won-Sang" is to regain the origi-nal pure mind as distinct as II-Won through the Threefold Train-ings and the Eight Articles, and thus, to lead a truthful Iife when-ev€r and wherever we may be.

For the doctrinal chart that shows the outline of the doctrineabovementioned, see the appended ehart.

3. Textbooks of Won Buddhism

The Canonical Textbook of Won Buddhism that consists of the"Canon" and "The Discourses of the Great Master" is the basic text-book, and those snch as the Book of Proprieties, Hymns, Won BuddhistHistory, Won Buddhist Code, and Patriarch's Sutras are generalones. Beside these, there are many reference books, beginning withthe Discourses of the Iate prime.Master Jungsan and so on

In addition to these books, the sacred books of Buddhism in thepast and of the other religions are also used as reference materials.

4. Training of Believers

The believers are given thorough praetieal training on the basib

of truth so that they may completely win their own eternal life andbeeome torchlights for all the other souls and the world. Training iscarried out the two following ways.

1) Regular training : Expert training given regularly at suchplaces as Won Temples, Monasteries and schools founded by the WonBuddhist Order, and so on.

2) Constant training: Studying oneself in daily life at homeor at his or her working place or anywhere else, thus playing the roleof a guide for people.

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\POIV BUDDHISM

5,. Daily Schedule at .Tlon Buddhist Temple',

Morning is the time of 'cultivating oneself assiduously:

Getting up at five o'clock in the morning, one practices in order,Inward Confession, Sitting.tlrye Meditation, scripture reading, physi.eal exercise, and cleaning around. And finally one makes plans outthe day.

Day-time is the time of endeavouring oneself to requite for theGraces:

One faithfully performs one's duty at the plaee where one works,and exerts oneself to do anything possible for public good, with theidea to appreciate and requite for the Four Graces, that is to say,Graee of Heaven and Earth, Grace of parents, Grace of Brethren,and Grace of Law.

Night is the time for penitence and self-exami:nation: After sup-per one clears up the remaining task; Participates in the Conference Iexarnines oneself ; repents of whatever wrong one committed duringthe day; records ; reads the Sutra; makes an Inward confession atnine-thirty r.u.; and then goes to bed at ten o,clock p.M..

6. Ihe Present Situation of Won Buddhist Works

Various Won Buddhist organizations such as those of missionarywork, edt'cation, charity, culture, industry, and so on are activelybeing expanded.

As to the organizations of missionary work, there are around300 won temples in Korea as of 7977, while contact is being madewith, or the missionary work is already well going on in, -oru thanforty foreign countries. Among the foreign countries, the state andthe federation governments of canada and The united States ofAmerica have duly authofized the won Buddhist corporation, and sothe missionary work in these two areas is now p,ositively beirg pe"_formed.

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WOil BUDDTITILII

As educational organizations, there are 'W'on Kwang University,iVon Kwang Public Health Junior College, Won Kwang Middle &High Sehool, W'on Kwang Girls' Mi.ddle & Consolidated High School,

and Hae Ryong Middle & High School. In addition to thesq thereare also Civic Schools, Teehnical Schools, Nisht Schools, Kinder-gartens, and so on in various districts.

As an expert on the edueational system of Won Buddhist devotees,

there are such organs as the Department of Won Buddhism in 'Won

Kwang University, Central Monastery, Tongsan Monastery, andRyung-San Monastery. Beside these, there are also the Central Train-ing Center and Missionary District Training ,Centers that providegxpert training for the personnel required in the Won Buddhist Orderand for the married and the unmarried believers.

For charity work, there are such organizations orphanages, as-ylums for the aged, and Meditation Houses at Iri, Busan, Chonju, andso oin.

For cultural activity, there are such institutions as "The Offiee

of Won Buddhist Pullieations" that takes care of the publications ofWon Buddhism, "Chonghwa-sa" that compiles, translates, and pub-Iishes the textbooks of Won Buddhism, *Won Kwang-s a" that meetsprinting work and publishes the organ magazine, and "W'on BuddhistFress" that represents the Won Buddhist Order. Beside these, thereare also such research institutes as "Reseearch Institute for Mission-ary Work", Researeh Institute for Won Buddhist Thought", "ResearehInstitute for Overseas Missions", "Research Institute for Religion",and the others that study general fields of scienee, such as sociology.

Many periodical publications, such as "'Won Kwang" the organmagazine, "'Won Buddhist Newspaper" the organ paper, and"Won Buddhism" the international missionary publication, are alsopublished.

To support all these works, such organs as the Missionary Busi-ness Committee, Educational Business Committee, Health Business

502

WON' BUDDHISITT

Committee (that takes care of Won Buddhist Devotees' health), Main-tenance Business Committee (that meets the Won Buddhist workoperation), Welfare Business Committee, Four Great Service Asso-

ciation (that bears on charity work) and so on are encouraged toactively perform their duties. These organs are operating such busi-ness bodies as follows:

Bohwa-dang Pharmaceutical Company, Hospital, Bohwa-dangOriental Medicine Hospital, western pharmacies (located al Seoul,

Busan, Daejon, Daegu, Chonju, and Kwangju), farms (One is underthe direct control of the Headqnarters of Won Buddhism, and theothers are located at Sooke, Mt. Mantuk, Sindo, Ryungsan and so

on. fn addition to these, an orange farm is on Cheju-do), rice-clean-ing mills, and. so forth.

All these business bodies are maintained and operated in con-

formity with the idea of "Keeping Spirit and Body Fully Integrated"and of "Doing Things in Accordance with Reason." The ineomethus earned plus believers' eooperation are dedicated to maintainthe whole Won Buddhist Order and for various Won Buddhist works.

7, Ihe Special Feafures of Won Buddhist Doctrine and System

Won Buddhism is so doctrinized as to meet the demands of thetimes, to be suitable for actual life, and to be popularized. The specialfeatures of the doctrine and the system are as follows.

1. Enshrining II-Won-Sang, the Dharmakaya Buddha, namely,the round shape "o", in the sanctuary, reminds all helievers to seekto attain truthful and factual belief.,

2. All the sutras and textbooks should be published brieflyand to the point in simple Ianguage.

3. All the believers should lead a self-sufficient life with lawfuloccupations. They should pllrsue the life in which the spiritual andthe material lives are well matched, avoiding laying emphasis solelyon spiritual deliverance.

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II'ON BUDDHISilI

4. Rituals should be provided on the basis of truth and practi.cality and performed simply and conveniently in harmony with the

times.5. Transmission of Law should be done strictly according to

the Won Buddhist sequenee of rank without distinction between

the married and the unmarried.

6. The unmamied should not be restrained from marrying byWon Buddhist Law. The problem should be left to their olvn rvill.

7. lVon Temples are located in areas where many believers are.And here the missionary works are performed by well trained Wontsuddhist Devotees, both men and women.

8. The Operation System o[ the Won Buddhist Order

The \[on Buddhist ,Order has been and is being operated upona perfect dem.ocratic system from its founding in compliance withthe W'on Buddhist Code.

With the Prime Master, that is the highest rank in the WonBuddhist Order, as its central figure, the Order keeps the system of.

separation of "the three powerS of government". That is to say, thelegislative, the exeeutive and the judiciary. "Terrn of office'; system

is applied for the staff of the Order, Prime Master included.

The Supreme Council of Wo,n Buddhism is the highest resolu-

tionary organ of the Order, and in this capacity the Council decides

every fundamental and important affair of the Order. As the re-

presentative organ of believers there is the Joint Committee of De-

votees and Laymen, and as that of Administrating Missionary Affairsthere is the Administration Committee of Missionary Affairs. To

execute all the administration of the Order there is AdministrationCenter of I\fissionary Affairs, and for effective control of local Won

temples in I(orea and those in foreign countries missionary districtsystem is applied. The organ that bears the duty of inspection and

supervises reward and punishrnent is the Centetr of Inspection Af-

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501

ITON BUDDHISM

fairs. AII these organs of the Order are shown in the attached chartof "the Organization of the Order."

9. Management of Believers

New converts should receive three basic states of training and

should fulfill the following four duties.

They should (1) receive the doctrinal training of Won Bud-

dhism, (2) observe the \4/on Buddhist Code and regulations, (3) exert

themselves to maintain and develop the Won Buddhist Order, and

(4) have more than nine people become believers of Won Buddhism.

In the meanwhile, believers are allowed to enjoy the followingrights in accordance with the procedure fixed.

( 1) Suffrage(2) Eligibility for election

There are two categories of believers, namely, unmarried

and the married. Their status and treatment will be determined ac-

cording to their merits evaluated through the six grades of study

and the six grades of work. After death they are honored forever as

the forefathers of the Won Buddhist Order.

All the believers are organized into the Missionary Groups. One

Group consists of ten believers. They are controled through this or-ganization.

10. Procedures to Become a Believer

Any one who wishes to become a believer of a Won temple, ormissionary house, or any other branch of Won Buddhism nearby

should hand in a preseribed "application form to beeome a believer."

Then the Novice Ceremony is hel,d before Dharmakaya Buddha forthis ap,plicant and, at the same time, the Membership Certificateprepared by the Missionary Section of the Headquarters of WonBuddhism is handed to the applicant. Following this ceremony the

applicant starts to receive the basic three-states of training step by

step.

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'WON BUDDTIISIf

Buddhist Sfories

(1) A Compassion

Once upon a time, there was a great buddhist master in a tem-ple, who had a number of disciples. One of them was a born thief,often earrying away the things from the temple to make rnoney"The master, however, never reproached the disciple. Whenever some-

one informed the master, of his stealing, he just said to the com-plainant that he must be very eareful so things would. not be stolenagain.

One day a considerable sum of money was,Etolen in the templeagain. The head disciple went to the master and asked him to banishthe thief disciple from the temple. However, the master had no in-tention of banishing the disciple. The head disciple finally became

angry and said to the master that if the temple were to go on inthat situation, soon the regulations of the temple would be eorrupted.He asked the master to choose either the head disciple or the thiefdisciple to remain in the temple. The master immediately said he

would take the thief disciple and would let the head disciple go outof the temple.

The head disciple, hearing the master's ehoice, could not believehis ears. He said in anguish that he neither went astray from themaster's teaching nor forgot the grace of his master. Then whtshould the master banish him to protect the bad thief in this temple?That did not seem an appropriate decision for his respectful master.

Then the master said, "You should not be misunderstood. Youhave cultivated yourself for a long time and acquired a good per-

sonality. You will be aecepted wherever you may be outside of thistemple. Flowever, if the light-fingered disciple is banished from thistemple, his bad habit will get worse, and finally lead him to jail. Adisciple is a child of a master. What master could bear his disciple

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ITON BUDDHISM

to degrade himself so as to go to iail? And also, it is my duty toIove such a poor creature and remedy his bad habit. This is whyI do not turn him out of this temple." The head disciple was so asham-

ed of himself that he lowered his head and could not look up.

The light-fingered monk, hearing of his master's great com-passion, shed repentant tears and afterwards became one of thegreat monks.

'We must pay more attention, kindness, understanding, and careupon people who have many weaknesses in their personality. Thecompassion of mothers usually goes farther to aid an ailing child.

(2) Maly: One Yloman's Story

bA Ronda Behr

"Miss, where's our drinks ?"

"Honey, my wife would like her coffee now.""Waitress - I asked for fresh ground pepper on my salad. Where

is it?""Mary, this steak is medium. I ordered it well-done."Mary looked around helplessly at what seemed like dozens of

impatient diners clamoring for her attention, her services. CurseHelen, that so-called hostess ! Gave Mary hardly enough to keepher busy all night, then suddenly loaded her with five tables at onee.

And where is Vera? Mary thought in a sudden hot burst of resent-ment. When Vera had been rushed, earlier in the evening, Mary had

helped her out, pouring coffee, fetching drinks and rolls and butter. . .

Well, that's the last time I help her out, Mary decided angrily.

While thinking all this, Mary hadn't stopped running for an

instant. From the stifling kitchen to the air-conditioned dining room'back to the kitchen to beg the surly cook to "please put some more

fire on this steak. He says it's not done enough." Ran to the bar to

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IT'ON BUDDTIISIi

piek up drinks, waited, fuming with impatience while the old bartend-

er joked with a customer. Jabbed toothpicks through orange slices

and marischino cherries for a garnish, dropping a slippery cherryin her haste. "Shit ! Come on, Dave, I need those drinks !" Maneu-

vered the bar tray through the crowd of slightly sloshed men, ignor-ing their remarks, back to the kitchen to pick up the steak. She winceo

as the cook slammed the steak down - in vengeance at having itsent back, he had practically burnt it. ('Irg1s

- see if that's not

well done enough !" She delivered the steak to the waiting customer'

brought the drinks to the next table, apologizing for the delay. The

man railed at her, complaining Ioudly that they had been waitingfifteen minutes for two lo'-rsy drinks. Barely able to restrain her im-pulse to pour his drink all over his red face, Mary snapped, "I'm sorry'

sir, but you' re not my only customer." As she hurried away, re-

flecting ruefully, "Well, just blew that tip," she yanked at her slip,

irritated that they couldh't manufacture a slip that would stay up.

When she got home that night, Mary counted her tips anxiously,

entertaining nasty thoughts about Helen and Vera when the total

seemed less than she thought she should have made. Thoroughly dis-

gusted, she wandered over to her roommate's bookshelves to find

something to take her mind off her troubles. She pieked up one book

after another, glaneing through them and replacing them on the

shelf. Then, in one of them, the word "suffering" caught her eye.

"How appropriate," she thought, and sat down to read it. The book

was about Won Buddhism. It told of the suffering of all people, and

suggested a uzay to end suffering. Her eyebrows raised skeptically,

nonetheless Mary turned the page eagerly. She read for hours: read

about her indebtedness to the Four Graees of Heaven and Earth,parents, brethren, and Law; and thought of her earlier annoyance

that her slip wouldn't stay up. Be grateful that you have one of all,

she told herself now; be grateful for the Heaven and Earth that made

the materials, the brethren who put therrr- together into a slip' She

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WON BUDDITISM

read about the social illnesses tha"t cause suffering, among them en:-

slavement to money, and remembered herself carefully counting hertips, upset there wasn't more. She read about resentment beingcaused by remembering favors done to others, expeeting favors inreturn, and thought of her anger at Vera for not helping her out inreturn. She read the adviee to have friendly feelings towards all, andwondered if she eould ever rnanage to feel frienclly toward rudeeustomers, inefficient bartendeis, and hostesses who did more harmthan good. She read that all suffering could be summed up as beingeaused by the Three Poisons-anger, greed, and ignorance. She

Iearned the Threefold Path of cultivation of spiritual stability throughconstant meditation, study of facts and principles, and selection ofconducts. She read and read and read, until all of her anger, resent-ment, and fatigue were drained away, and she resolved to try thetenets of Won Buddhism.

She studied and practiced and meditated; she kept a eonstantwatch on her thoughts and feelings. Soon, when Helen gave her toofew or too many customers, Mary got mad, but quickly remindedherself to have friendly feelings, that Helen was perhaps ignorantof her error. When Mary helped Vera out, she made a conscious effortto forget, and found that when Vera helped her, she wa.s pleasantlysurprised and grateful. When Vera didn't help, Mary reflected thatVera was probably herself busy, or didn't know that Mary'neededhelp. And when Mary felt sick from running from the hot steamykitchen to the chilly dining room, she truly made an effort to appre-ciate the fact that her brethren had even invented air-conditioning.So it went. At the beginning, it was very hard-she often founcl her-self slipping back, being greedy for tips, silentJy cursing her selfish,demanding customers, in short, suffering and causing others to suffer.But she kept at it, regulating what she said and did, slowly beginningto have success at regulating her thoughts. By constant meditation,constantly and consciously excluding all unrighteous thoughts from

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WON BUDDHISIil

her mind, her mind began to fall into the habit of reviewing situations,watching out for the Three Poisons, until serenity became the rule,and strife the exception. And finally came the day when she knew

she would make it.It was a day at work, unnervingly similar to .the time she had

first found out about Won Buddhism'. Customers hollered, demanding

her attention. She gave each her full attention, concentrating on theminstead of the fourteen othen things she had to do. She still movedquickly, but more calmly now, and found that her new calmness made

her more efficient, and so she had to rush less. Waiting at the barfor drink orders, instead of fuming at the time wasted, she utilizedthe time to study the faces, words, and actions of the people aroundher. When custome.rs complained unduly, rather than wanting to sp'ill

things on them, Mary found herself looking at them with compassion,

wondering what made them suffer so much that they had to lash outat her.

When Mary returned home that night, she went to her roommate

and thanked her for having the book that had changed Mary's life.Then Mary went to bed and had a deep, restful night's sleep.

Dear Readers:

We should be oery grateful to recbioe Aour comect mailing address at gwr

earllest corwenlence,

Publications Available:

The Canonical Textbook of Won Buddhism (in English) . $7.00

Won Buddhism (in English) ..... $0.50

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WON BUDDHISII

nl"-o €.ornu,

1. Korea-Japan Aeademie Conferenee on Buclclhism

The Research Institute for Religions of Won Kwang Universityheld an aeademic eonferenee from the 1st to the 3rd of Julv for read-ing papers on the sub.ieet of "A Comparison of the Korean andJananese Buddhist Faith." Won Kwans University and Kyoto Bud-dhist College, a sister eollege of the University, ha',,e iointly andannuallrz held the Aeademie Conference. The conference this year isthe fifth one. The purpose of the Conference is to find out jointlvwithout distinction of country, religious order or sect the way thatBuddhism can eontribute to modern human life.

2. Training for the W'on Buddhist youths, students, boys and girls

The Headquarters of Won Buddhism provides periodically train-ing eourses €very vear in order to have all believers lead a goodBuddhist Iife based on the principles of Won Buddhism. The WonBuddhist teenagers, eollege students. and children were trained duringthe summer vacation this year as follows:

319 teenagers: the 3rd to the 6th of Au.qust740 eolleEe students : July 29th to August I st4,000 children: 4 or 5 days eaeh during the lst to the 10thof August in small groups at 70 odd Won Buddhist temples

3. Pacification work for Anyang flood victims

To help those people who Iost lives or property sr"rddenly, d.ueto rain in Anyang area, a volunteer group eonsistinE of the WonBuddhist Service Assoeiation in Seoul, Won Buddhist devotees andTrreparatory devotees was dispatched to the site without delay. There,from the 13th to the 77th of July, the serviee narty helped the floorlvictims with various restoration work, esneciallv with. pacificationactivity. What the party did there were such v,rorks and activities asprevention of epidemics, disinfection, lending a helping hand to theadministrative controller of the refugees camilus, maintenanee oforder in the collective camp life of the refuqnes, and encouraginethe flood victims to recover from the trials of life by their own willand efforts.

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WON BUDDIIISM

4. Emergent restoration work and relief service required due to theexplosion accident at Iri railway station

The biggest explosion accident in the history of Korea happenedat Iri railway station no more than 5km from the Headquarters ofWon Buddhism on the 1lth of November at 15 minutes past 9 o'clockin the evening. h'i, where scores of thousands of people sucldenlyIost loves or property or were seriously injured by the acciderrt, be-came a scene of dire confusion. The next day early in the morninga hundred men and women from the Headquarters of Won Buddhismhurried to th6 spot and immediately set out to do various relief andmedieal services besides clearing away the ruin. It is especially note-rvorthy that the Won Buddhists held the joint funeral service forthose sixty people who Iost Iives by the accident praying fortheir heavenly bliss. And later on the 1st of December they visitedthe eollective refugees camps and gave them a thousand bags of ricecake, 800 bags of "Ramyon" noodle and a thousand pieces of clothestogether with eneouraging words for their fresh start in life. A groupof Won Kwang University students also actively shared in the re-storation work.

5. Medical service in doctorless villages

Five doctors and two'Western-style pharmaeists who were pickedout from the BO HWA DANG in Chonju and the Oriental MedicineHospital of Won Kwang University rendered medical serviee to theresidents in Suge-ri, Samre-up and Kooi-myon, Wanju-kun. And fortwelve days in early August the doctors of the Oriental MedicineHospital of Won Kwang University and 120 students of Won KwangHealth Junior College rendered medical service to the people in Samki-myon and Yongan-myon. The same medlcal team again renderedmedical service to the people in Chongup and Namwon during themiddle ten days of December.

6. Foreign Guests Visit'Won Buddhism

On the 8th of September Daesan, the Prime Master of WonBuddhism, had an intervier,v with Dr. Laneaster, an American Bud-dhist scholar, who visited the Headquarters of Won Buddhism. Dr.Lancaster, the Chairman of the Department of oriental Languagesat Berkley University who has researched Buddhism for B0 years,visited Korea to make a study of Korean Buddhism.

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14/ON BUDDHISM

Meanwhile 50 mats-Kaze-Juku Hish School students visited theHeadquarters of Won Buddhism and played mandolins at the audito-rium of Won Kwang Girls' High School.

7, The opening of a Training Center and the enshrining ceremony ofan Il-won image at the Center

The enshrining ceremony of an Il-Won image was held at theMain Training House on the 6th November. Five hunderd Won Bud-dhist devotees and two thosuands of lay members attended the cere-mony. The Prime Master called on the attendents to build a newworld by training themselves and all the rest of humanity.

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WON BUDDHISM

8. The enshrining ceremony of an Il-WonUniversity

The enshrining ceremony of an II-WonDharma hall of the University on Novemberadministrative staffs of the University andvotees attended the ceremony.

9. Dr. Kil Chin Park attended WOMC

image at Won Kwang

image was held at the1st. The teaching and

300 Won Buddhist de-The 23rd loint Contmittee of Deootees and

dhlsrn at tlle Cornmemor.ttion Bulldl,ng.lay members of Woin Bud-

Dr. Kil Chin Park, President of W'on Kwang University andthe eentral rrember of the Supreme Council of Won Buddhism attend-ed the World Oriental Medicine Conference which was held in Manila,the capital of the Philippines, from the 2nd to the 5th of Novem-ber at the invitation of the Acupuncture and N4oxibustion Associationof Philippines.

A promise was made between the Presidents of Won Kwang Uni-versity and Santo Thomas University in the Philippines to form asister-university affiliation.

10. Publication of a complete book of Won Buddhism

The Won Buddhist Missionary Section integrated. such basic\Yon Buddhist sutras as the Canon of Won Buddhism, the Discoursecof the Great Master, \4/on Buddhist i:ituals, Won Buddhist hymn, his-tory of Won Buddhism, the Patriarch's Sutra and the Won Buddhistcode into one book and published it on the 26th October. Reo. Toshio Miqake,

of Konko-Kuo Church ofol Won Buddhi.sn.

the uell krwunlzuo in lapan,

-37--36-

was utelcomed by tlrc Prime Master

rial Hall.

construction of tlw Main Training House of won Build'hisrn.