1981VOLUME III NUMBER 6

KOREA

580

WON BUDDHISM

Published by:Research Institute for

Overseas Missions fWon Kwang University

I

Iri City, Ctrolla Pukdo, Kotea lj

li

ll

581

**CoNTENTS**

Editorial

Dae San Prime Dharma Master's New Year,s Dharma lecturein WonBuddhist Year 66

-rhe Path of Study in Our Livesby Ven. Kil Chin Pa*

Ethics between the Superior and the Inferior in Their hogressive CounebyDr.PalKhnChon ....... 11

A Research of Ven. Sotaesan, the Founder of Won BuddhismbyDr.ChunEunSong .......15

Don't Take Part in Miscellaneous Gamesby I*e SungTack 22

News.Corner 27

582

*.,al

f.:

?

aa

:!

VOL.III NO.6 WON BUDDHISM 1981

EDITORIAL

Religion and Won Buddhism

Religion existed in human society in the primitive age beforecivilization. Religion, which has accompanied mankind through his-tory, can be construed in many ways but prayer and devotion can becited as the representative form of religious faith.

People of the primitive age experienced anxiety and terror in theirlives due to disease, death and natural disasters, and they came to seeksomething to depend on to eradicate their arxieties. At the sametime, primitive man had no concept of a deity and therefore turned tolarge rocks, trees, mountain peaks and the like and prayed for protec-tion. This is prirnitive religion. It is approximately 3000 years sincethese primitive times, and as human civilization has develofied, eminentreligions personalities have appeared, formed religions and taughtmoral precepts. Religious bodies have appeared for man to depend on.

Just as in the primitive age, today man is seeking to overcomeanxiety and terror but now his implorative faith, and desires for bless-ings are direeted to God and Buddha. He has come to think that theact of eschewing disaster and begging for blessings is the entirety ofreli$on. But consider what kind of beneficial effect this begging with-out fixed principles might have. A deity could not answer all man,gprayere because the content is so multifarious. It is here that we canfind a difference between Won Buddhism and otherreligions.

First, Won Buddhism lets one develop his own strength whilebeggurg for strength from the outside. It says that although prayeris an important part of religion, it is ttre signifrcance of self-reflection,confession and making vows that give prayer strength. It can be saidthat a major characteristic of religion is faith based upon equal growthof self and outside strength, primarily developing one,s own strengthwhile also beggurg for strength from the outside.

Second, Won Buddhism is a religion which allows self-awakeningto mind-nature. All life has received the pure energy of the universeand has come into existence but man, in particular, as a result of actionbased upon the six Roots has given rise to all sorts of craving and the

All communications $ould be addressd to;Miss Pal Khn ChonDi re c tor, Ou e rceas M issiotuof Won BuddhismWon Kwarg UniuersityKorea

-3-

581

WON BUDDHISM

pure, original mind has become shaky; it is being lost. So, Won Bud-dhism is teaching the discovery and nurturiance of the original mindwhich is being lost and the practical use of it in our everyday lives.

There is religion like the nursery school which entreats and triesto win one over, religion like the grade school which is made up of halfentreatment and half fear, religion like the middle sctrool where thestudent who listens to parents and monks, does good and not evil,religion like the high school where the students their intellect a bitmore developed, critically accept the words of parents and monks,accept the logical and reject the illogical, and also religion like theuniversity where the student struggles on day after day, with theconviction that if one cultivates and studies oneself one can becomea finer person than one's parenLs or monks. In this wBV, just as theeducational system has five levels, so does religion have five levels offaith. Amongst these five levels, Won Buddhism, teaching self-awaken-ing to the mind-nature and the advancement of self and outside streng-th can be said to be the religion of the university student. This is notto say that faith like that of the nursery school, grade, middle or highschool students is unnecessary. These complete the true character ofreligion and sometimes become the tonic of religious conduct.

In the society in which mankind's spiritual age is gradually in-creasing, the university students' religion of self-awakening is required.On this point, Won Buddhism is the religion of the present and willbecome the religion which receives the welcome of the future.

585

WON BUDDHISM

Dae San Prime Dharma Master's Nerr Year's Dharma Lecture

- in lUon Buddhist year 66 -Speeding out the old year along with its troubles, both within

our nation and abroad, let us celebrate with all our hearts, a brightnew year, replete with blessings for the religious body, the nature andthe world. Especially, w€ pray for the brimming joy for all mankindwhich may come from a peacefuI solution to the Mideast crisis thisyear.

In the heavens, the sun and moon rise and set, the seasons change,all creation, each with its own responsibilities, is created and developsaccording to principles of nature, and leaders of nations, heads ofgloups and parents-all become the heads of their households, main-taining and managng them. And in this world, generation after genera-

tion of Buddhas and sages transmit and inherit their positions, eachbecoming the head of his household in his age, bestowing upon itunlimited enlightenment. Now, long after the departure of the lastsage and amidst the <iimming light of the days of the Buddha, in anage of transition, thirstily awaiting the confrontation of a new sage

and a new order, the Great Master, under the great vow of eternalkalpas, as the householder in charge of the new agle, has come tothis earth, and after cultivating and enlightening himself, has seenthat the world is in the height of an age of great transition and sti-pulated the past as a dark age and the coming age as a bright one.Consequently, he has made it such that though in the old, dark age

of the past, the rights of heaven took charge, in the new age, as anage of persistence of human rights, mankind doesn't look to God,Buddha and Heaven as he did in the past but revives God, Buddhaand Heaven in the human world, mutually respects mankind andBuddha, and in his everyday life, just as breathing air or drinkingwater, puts Tfuth into practical use, with no distinction of timeand place.

And so he has elucidated, as Initial Dharma Words, the principlesfor restoration of order under heaven, a new age's Principles for Self-Discipline, Principles to Regulate the Home and Govemment, ac-companying the energy of heaven and earth and the flow of history.

First, he has bid us to undertake a remodeling of mankind throughselfdiscipline. Without the remodeling of mankind, one man at a time,

-4- -5-

586

WON BUDDHISM

there can be no reformation of the family, society, nation or world,nor attainment of the creation of a new history, and thus self-disciplinebecomes the foundation of the universe.

On this point, the Great Master clarifies the Principles for Self-

Discipline:(1) According to the time in which you are living, study your lessons

diligently and try to acquire all forms of knowledge.(2) Practice spiritual training, and by knowing yourself be at peace;

in joy and anger, h pleasure and soirow, do not lose your righteous-ness.(3) Study Facts and Principles, and learn to discriminate between thetnre and the false, correctly judging Right from wrong and Advantagefrom Disadvant'age.(a) In the conduct of your mind and body, carefully select what isright and abandon what is wrong. Try to integrate your knowledgewith action.

If one executes the Principles for Self-Discipline as manifestedabove, eventually one will become a True Man with a mind containingno falsehood, will be endowed with the character of a Virtuous Man,who does not deceive his own conscience, other men nor heaven,

and also, as a whole and unabstructed Wise Man, endowed with bothmoral and scientific philosophy, will become a useful tonic in theworld.

Second, he clarifred the Principles to Regulate the Home, in orderthat we may achieve prosperity in the family and nation. He says:

(1) Practice a stable oecupation and secure adequate clothing, foodand shelter. Balance income and orpenditure every day, trying to bethrifty and save money.(2) The head of the family should not neglect to acquire a broadeducation and to study, should not neglect the education of his child-ren, and strould recognize his obligation to serve his elders and to guidethe young.(3) The members of each family should live in harmony with oneanother and they should value the srchange of opinions.(4) Outwardly, families should conform to the laws of the governmentand inwardly they should have a moral teacher who can enlightentheir minds.(5) The members of each family should refer to families of old andmodem times and to the hopes and methods by which they succeeded

-6- -7 -

587

WON BUDDHISM

or failed to practice harmonious tiving.If one properly e:recutes the Principles to Regulate the Home, as

manifested above, eventually the road will open to the cultivation ofresponsibility of elders to lead the young, and the young to serve eldersand to working out one's own salvation by one's own efforts throughproduction by preparatory saving. Within one household, when bothmother and father satisfactorily do their parts and maintain theirresponsibilities, a peaceful and comfortable household is attained;and in the nation as well, if government as the father and religionas the mother do their parts and maintain their responsibilities well,the democratic welfare state which we aspire to will be attained.On this point, there will have to be a unification of religion and govern-ment for a cea.seless enforcement of the government's drive towardwealth and power with the peoples' total ability and religion's enligh-tening education by all of the peoples' truthfulness, govemment andreligion should be as one mind and one strength.

Third, he clarifred the universal road by way of Principles bywhich the Inferior and the Superior can Progress. He understoodthat on the verge of this age, if the superior and inferior cease theiropposition and co-operate with one another, they will prevent mutualmisforhrnes and an age will come in which there is a way out of dif-ficulties, and there will be one truth and one world and mankind willbe one family; thus he orplained, as follows, the principles by whichthe superior and inferior help each other, leam together and dependupon one another.(1) The superior may achieve his purpose bymaking use of the inferior,but the inferior can always acquire superiority from the superior.Therefore, they rely upon each other and can become friendly orantagonistic.(2 ) The superior person can always continue to be superior by elevatingthe inferior to a superior position through the method of mutualinterests. The inferior may become superior by overcoming difficultiesand hardships, regarding the superior as his leader until he himself iselevated to a superior position.(3) If the superior only takes advantage of the inferior without beingconcerned as to how one remains superior and as to how the superiordegenerates into the inferior, even the superior will finally degenerateinto the inferior. On the other hand, if the inferior person only resiststhe superior person without realizing that he can elevate himself and

588

WON BUDDHISM

that the superior person can degenerate into the inferior, the inferiorperson will then remain inferior forever.

He has orplained the principles by which the leader of a household,

society or nation prepares himself in order to do this work.(1) Acquire more knowledge than those under your guidance.

(2) Do not lose the confidence of those under your guidance.

(3) Do not seek personal profit from those who are under your gui-

dance.(4) 1n doing all things, continirally re-e:ramine your knowledge and

actions.If mankind exucutes the universal principles as manifested above,

a moral world, reformed by the light of the Right way through virtu-ous cultivation, and in the religious body, society, nation and world,the superior and inferior, will perpetually evolve and develop throughmutual aid and achieve an equitable society; and simultaneously,

there will be attainment of the great Buddhist work of world salva-

tion through the enlightenment of unifred knowledge and action

and the direction of initiative techniques.All followers, countrymen and mankind will have to put into

practice the universal principles manifested in this age of great transi-

tion-Principles for self-Disciplines, Frinciples to Regulate the Home,

and Principles of Government, and we will have to build new minds

and bodies, a new lifestyle, new countrY, new world, new religlonand a paradise good in which to live, on this earth.

-8- -9-

589

WON BUDDHISM

The Path of Study in Our Lives

by Ven. Kil Chin Park

It is said that the truth of Channa(Zen), which conveys the mindand spirit of Buddha was introduced into China by Bodhidhanna.When a desciple asked a Zen master what the Dharma wasi like beforeBodhidharma came to China, he answered that six-sixes are thirty-six.So the desciple then asked what it is like now after his arrival andhe said that nine nines are eighty-one.

This seems to be a meaningless answer but it is a right answer.Whether before or after the coming of Sakyamuni or Bodhidharmainto this world, the law of the universe is just as such and it is notthat these men have made and explained the law anew but rathermerely discovered and taught the natural law.

There is one energy within the universe. This energy, as a lively,stirdng energy, becomes the source of aII creation and gives themlife. Plants, animals and all of creation receive this energ;y and are

born. The energy is neither good nor bad. As it is a clean, pure'tranquil energ:y, the source of all creation which receive the energyis the same.

The Kung-an says, "How is Buddha like the Big Cone Pine Tleebefore the garden? " This means that because the Big Cone Pine Treealso receives that energy, the energy source stored up in the tree is

precisely Dharma, Buddha. The Buddha discovered a truth such as

this and has taught it to us.But because a man is born and is equipped with the Six Roots,

all sorts of cravings come into being and he suffers. From the stand-point of the original nature, the sufferings which man faces are likebubbles on water, futile things. But he is not able to rcalize this andis only attached to the hard realities of life and thus his sufferings areworsened. Accordingly, the value and significance of religious faithis in the reflection upon the pure, tranquil original nature and en-

deavoring to retrieve it, when anxious sufferings are encountered.Man also has aquired the lively, stirring energy and thus is Buddha;the original nature which has been endowed is called Buddha-nature.Enlightenment and retrieving this Buddha-nature is the object of truereligious faith.

When religious bodies are promoted, when professional religionists

590

WON BUDDHISM

appear and when the smell of religion spreads, formalization and

cormption can easily appear. If religion becomes corrupt, the originalnature. of religion is forgotten and another social evil created. Withrespect to the signifrcance of this, the everyday man who puLs intogood practice the original nature of religion may have a frner characterthan the professional religionist. The objective of human life is to beready to live, refrning and calming our minds, making them free fromtroubles. To us, with our one life which returns to a handful of earth,nothing else can become our objective. To have fun while doing thework with which one has been entrusted, ffid live broadmindedly isto put religion into practice and fulfit the objective of human life.

We must not fall into this form of religion while leading the Bud-dhist home life but endeavor to become studious practicioners.

591

WON BUDDHISM

Ethics betl reen the Superior and the lnferior inTheir Progressive Course

by Dr. Pal Khn Chon

1. Evolutionary Law viewed from a point of historieal consciousness.What was the purpose of the Ven. Sotaesan when he announced,

as one of his Initial Dharma Words, the 'Principles by which the Inferiorand the Superior can Progress?

The Ven. Sotaesan, when he attained Enlightenment, declaredthat the original principle of the Universe is the Thth of Ilwon, oneCircle. He inspected the contemporary situation of his country froma historical point of view and set forth the doctrine of 'Faith in aReligion based on Truth and actual moral training' in order to reformthe world and to renew the spirit of the people.

Accordingly, he presented a system of ethics in order to establishthe ideal words: They were the 'Initial Dharma Words,' and amongthem, 'Principles by which the Inferior and the Superior can Progress'was his view of history and a social ethic which he announced whenhe surveyed the world situation.

His Principles might be regarded as a new evolutional law of humansociety whereas the evolutional law of nature, "the survival of thefittest" or "the stronger prey upon the weaker" is being still adoptedin human society.

The Venerable Sotaesan, even under the Japanese dominationat that time, tried to accept the Korean-Japanese relationship as onlythat of the superior and the inferior by transcending the politicalrelationship. His social ethics which could look to the future evenunder the hard and blocked situation may well be regarded as the wayto stand above conflicts and struggles. Furtherrnore, his principleshows his wisdom which may construct the ideal world in whichinferior men will gradually disappear. He seems to indicate clearly,from an enlightened point of view, the motive power by which onlysuperior men who keep the interdependent relationships forever maycarry out our human history.

Then, what does "superior man" and "inferior man" mean andhow can they find the way to progress?

Human history up to the present day has been that of antagonismor confrontation between the superior and the inferior. To speak

-10- -11 -

592

WON BUDDHISM

more concretely, it has been the course of struggles between the twoextermes, such as a superior man and an inferior man in force, a domi-nator and a dominated in power, a possessor and a wanter, and so on.Such antagonism caused the repetition of bad circular situations inwhich a winner would lose and a loser again challenged to take backwhat he had lost. This is why we are usually apt to think that thesuperior man should be oppressed and the inferior man ought to behelped. And this way of thinking has often been accepted as the waywhich may harmonize tbe world.

However, we have to foresee another po\Mer, that is, the third powercoming uP, bY only oppressing the superior and helping the inferior.Then, again the world would not be harmonized peacefully.

The ven. Sotaesan, gave us the doctrine that the superior mancarl rl t keep his perpetual power by means of struggling for the survivalof the fittest but only through assisting the inferior until he elevateshim to his own level. And also, the Venerable Sotaesan dissapprovedof the depression of the superior only to help the inferior.

An inferior man, in order to elevate himself to the level of a superi-or man must obey his zuperior as his leader and must perform whathe has to do even under thousands of hardstrips and sufferings.Then finally he will be able to change himself into the superior. Ttrisshows the Principle of Ven. Sotaesan: how to maintain the power ofthe superior and how the inferior elevates himself to the level of thesuperior. Ven. Sotaesan said, "A superior person can always continueto be a superior by elevating the inferior to the position of the superiorby means of mutual.interests when the superior exercises his power."

And also he said in section 3, 'Principles by which the Inferiorand the Superior Can progress,' Chapter 13 of the Canonical TextBook, "If the zuperior only takes advantage of the inferior withoutbeing concerned as to how one remains superior, and as to how tosupenor degenerates into the inferior, even the superior will frnallydegenerate into the inferior. On the other hand, if the inferior persononly resists the zuperior person without realizing that he can elevatehimself and that the superioq can degenerate into the inferior, theinferior person will then remain inferior forever."

He also presented the ethics between the superior and the inferiorby the following words: "It is always regrettable to see the strong

-

who do not know how to act like the strong. The strong will not havelasting power, nor be respected as seniors and as leadens, until they have

-12- -13-

593

WON BUDDHISM

tried to encourage and help the weak so that they may grow up tobe equal to themselves. Nowadays, it seems that too often the strongare apt to oppress or deceive the weak. Under such circumstances,how can the strong retain lasting power? The weah will not alwaysremain weak. Some day the weak will gain enough power to equalthe strong. When the weak equal the stronB, the strong who onceoppressed and deceived the weak will be overthrown. Therefore,the truly enlightened person knows he must help and protect the weakin their need in order to retain his lasting power."

Ven. Sotaesan seems to have presented this ethic as a silent butfearless resistance for independence against the Japanese domination ofKorea. Ven. Sotaesan, in this situation, talked about a society in whichthe zuperior and the inferior would be making progress under mutualhelp and in peaceful harmony, ffid a society in which the gap betweenthe zuperior and the inferior would not exist and finally the societywould be full of only superior people.

In other words, Ven. Sotaesan, being confident that the history ofthe coming society cf irumor beings must change into a harmoniousone, presented the evolutionary law of the superior and the inferior.This law itself may be said to have explained a new ethic point of view.From his point of view, this ethic was realizable. The Ven. Sotaesanwas the first man to view the history of harmony. His evolutionary lawof the superior and the inferior was an ethical resolution which hadbeen presented to the civilized people.

.Because the superior and the inferior make progress not throughantagonism or conflict but through harmooy, they may achieve theirend only on the basis of mutual benefaction. Ethical resolution toroot out an antagonistic relationship like jealousy and envy will springfrom the discovery of benefaction. Therefore, the moral or ethicalworld which sages and saints of the world have been insisting upon isthe world in which peoples are linked through a relationship withoutwhich they are not able to live.

To grasp the meaning of ethics between the superior and theinferior more concretely, I present the following two lists of ethicsor morals in two steps.

In the first step, the evolutional ethics between the superior andthe inferior have to be seized in the course of conflicts between thetwo. In other words the question is what kind of ethics should betaken in the revolutionary course of the superior and the inferior.

591

WON BUDDHISM

Here again the ethics can be observed from two aspects: Oneis the ethics for the inferior to elevate itself to the superior. The otheris for the superior tc keep its position forever. Then how does theinferior elevate himself to the superior?

The inferior must be very careful to be conscious of his position,must try to wear an air of humility and of dull-wittedness to make thesuperior feel safe. AIso, he must do his best in leaming, his livingattitude should be sincere, ffid until he reaches his goal he must makeconstant effort.

Then, what is the ethics which enables the superior to remain aneverlasting superior man? The superior man will be degraded, howeversuperior he may be, if he misuses or abuses what he posseses.

Therefore if the superior wishes to maintain his position con-tinually as a superior man, he must realize the ethics of benevolance,refraining from abusing his power and must always try to frnd pro-mising inferiors until they grow into superior men like himself.

By assisting the inferior, the power of the superior man neverbecomes weak but becomes stronger.

In conclusion, the evolutional ethics which develops the superiorand the inferior can be regarded as the motive power which mayplant a peace of harmony in the minds of individuals, in societiesand in nations.

-L4- -15-

595

WON BUDDHISM

A Research of Ven. Sotaesan, the Founder of Won Buddhism- upon the ground of the fundamentalspirit of opening l{on Buddhism -

by Dr. Chun Eun Song

Preface

Won Buddhism, which made its fint appearance in an out-of-the-way place, Kilyong-ni, Bak-soo-myun, Yung-kwang county, ChullaNamdo Province of Korea, has been forming a new image in the fieldof religion during the course of ik development for over half a century.The Ven. Sotaesan, (1891-1943) the founder of Won Buddhism whohad been venerated as a gteat saint for his lifetime of devotion to hisreligion, was a great master who attained self-enlightenment withoutany particular scholastic practice except some study of Chinese cha-racters. It might not be meaningless to introduce, especially to English-speaking people, Won Buddhism and the fundamental spirit of thefounder who gave his nev,, religion to the world.

I have been intending to focus the search light upon his personalityin the study of his real greatness. However, due to limited time andmaterials I have decided to limit the sphere of my research to hisfundamental spirit which opened the gate of Won Buddhism.

someday, if I have the opportunity, I expect to proceed andcomplete the research centered upon both his personality and hisdoctrines.

There will inevitably be overlapping with the history of wonBuddhism if I describe the founder by way of centering upon his life.If I describe him through his thoughts and philosophies, there willbe duplication with the many theses on dochine. In spite of this, Idared to research the founder through the description of his thoughtsand philosophies rooted in the fundamental spirit of opening thegate of Won Buddhism. This is because the fundamental spirit ofopening Won Buddhism or its opening motive seemed to representthe basic characteristic of the founder.

L The Life of the Founder

(1) Seeking after The [aw and Great Enlightenment

The ven. sotaesan was born at Yung-chon village, Kilyong-ni,

596

WON BUDDHIW

Baksoo-myutr, Yungkwang-kun, Chulla-nam-do Province, on the 27thof March in the year 1891. His last name was Park and his frrst name

Joong-bin. Sotaesan was his Dharma name.His father Sung-sam and his mother Yoo Jung-chun were ordinary

farmers. The Ven. Sotaesan was the third of four sons. [Ie was digni-

fied and magnanimous. He was never careless in his treatment of things

that came to him but always behaved with deep consideration andjudgement. He preferred to associate with adults, listening to theirt tk- and questioning them, rather than to play with ordinary children_.

He has such a strong resoluteness that he could overcome any dif-ficulties or hardships and achieve that he had once made a decision

to do.At the age of seven, while a student in a Chinese Classics School,

he incidentally began to cherish a great doubt about the natural phe-

nomena of the universe. After that, he became less enthusiastic atliterary study and started seeking for the fundamental truth of the

universe, extending his question from the principles of all phenomena

of the universe to the phenomenon of human life. The life of his

parents also caused him doubt and even his own oristence was mysteri-

bus to him. He also had a question about the age of creation of the

universe.To solve all these doubts, Ven. Sotaesan quit his Chinese Classics

School. He asked his seniors these questions but received no answers.

The Master, having decided to find answers to his questions, became.

more enthusiastic day by day. Day and night, he concentrated upon

the questions. One day, under such conditions, he attended his familyreligious senrice held in the mountains and happened to learn about thegreat power of a god or spirit. Consequently he decided to meet the

*ouniain god to solve his cherished questions and for four full years,

even in rain or snow, he continued praying sincerely for his purpose

at the summit of Mt. Kusoo. However, he failed to meet the mountaingod.

At the age of sixteen when he visited his wife's family for a new

year's gleeting, he heard the villagers reading classic stories such as

ih" "Cho Oong Boo Tale" and "Park Tae Boo Tale." He again decided

to realize his goal with the help of Tosa, an "enlightened master.l'After that, for frve fulI years, until he became twdnty-trnro years

old, hardships and sufferings from seeking an "enlightened master"followed one after another. Still, however, there was no one who

-16- -17 -

597

WON BUDDHISM

could answer him. He only encountered a number of would-be "en-lightened masters" who just seduced the public. At the age of twenty,his father passed away and his carelessness caused him to squander hisfamily properties; He realized that he had been deceived by falsehoodand evil tricks. From the age of sixteen he even gave up seeking for an"enlightened ma.ster" and came to be more melancholically meditative.

Day and night until he reached twenty-four years of age, his mindwas occupied with the concern of "what should be done for this?"After twenty-five he came to forget even that concern and was almostcompletcely unconscious of his doings. When it was raining, waterleaked through the roof of his decayed house, and dripped down ontothe floor where he was sitting. Neverthless, he was unaware of thewater which was up to his knees. Once he was found sitting senselessfrom morning to evening before his rice bowl which was filled withboiled rice mixed subsidary articles of diet.

Once or twice, he was seen standing motionless for almost halfa day on the road under the hot sun on his way from the Strn-jin-pomarket, and was taken home by members of his family who had notedhis state and come running. While he was in this state of meditation,he ate food without knowing its taste and he was just a waste of aperson whom the villagers pitied, and the agonies of his family wereindescribable. What's worse, the master's entire body was coveredwith boils and there was a large one on his belly. In addition to this,the persistent coughing made him look indescribably miserable.

However, at the age of tw&ty-six, in the early morning on the26th of March in the year 1916, the Great Master who had been sittingin silence, felt an unimaginable freshness in his spirit. He becameconscious of all things around him and of what he was doing.

on this same day, some members of the ckrun-do-kyo religionbrought "Tong-Kyung Daejun", the chun-do-kyo textbobk and dis-cussed it. In the book, it says, "I have here a sublime charm; It'sname is the Elixir (cure all); It's form in Tae-Guk, or a form of trrobows." "virtue of a gleat man coincides with that of heaven, hisbrightness with that of sun and moon, his discipline with that of fourseasons and his god or bad luck with that of a spirit."

The Great Master had been born and brought up in the remotestvillage. He had had no person who could teach him. He who hadonly two strort years of study did not know about doctrines andhistories of traditional religions. Accordingly, his moral practice and

598

WON BUDDHISM

great Enlightenment were exclusively his own independent practiceand also an independent achievement.

(2) Buddhism and Won Buddhism

As we have read above, the Ven. Sotaesan, before he attained en'Iightenment, had not been a believer in any religion nor had he had anyknowledge of religions. His relationship with Buddhism started whenhe inspected many scriptures of other religions in the East and Westafter his enlightenment. Ven. Sotaesan, intending to refer to sutrasor Bibles of religions in the East and West for his missionary works,let his descriple collect and bring them to him. Having frnished reading,he was moved and said, "What I have enlightened to, the ancientsages and saints had already enlightened to. But there are differencesin the depth of their truths. Buddhism depicted the truth fundament-ally clearer than any other religion." He thought that the motive ofhis spiritual awakening and the course of his enlightenment coincidedaccidentally with that of Sakyamuni Buddha.

He decided to try to establish a perfect religious order which wouldbe based upon or related to Buddhist teachings, and could includeall proper teachings of other religions. (History of Buddha DharmaStudy Association, Association Magazine: P. 38, No. 40, 1937). Thisis the beginning of the relationship of our order with Buddhism. TheBuddhist order was later named the Buddha Dharma Study Association.

The History of the Buddha Dharma Study Association (in No.44,.the Association Magazine) explains the event of the announcement ofBuddha Dharma. "I have already discovered the truth of BuddhaDharma but I have not told you about it in definite terms. It is because

the level of your study of Buddha Dharma is not sufficient enough foryou to understand the Tluth of Buddhism. And the relic which mis-treated Buddhism for several hundred years still remains. Anyonethat is regarded as a Buddhist has never been respected. ThereforeBuddhism has to suffer social mistreatment from people of low intel-ligence. All of the missionary works of religions, right or superstitious,have tried only to lead people into a life of faith in an unorganizedway according to their low level of intelligence.

Now that we have decided to find out the fundamental Tluth altdto study it, leading people into the path of bliss and wisdom, we haveto rely upon Buddha Dharma which, I expect, will become a leadingreligion not only in Korea but also in the world in one hundred years."

s99

WON BUDDHISM

He continued, "However, Buddhism in the future will not be thesame as the traditional Buddhist system: Buddhism will not be separ-ated from all kinds of jobs such as officials, thrmers, technicians andmerchants: Buddhism should be practiced by general people includingboth the priesthood and laymen. And also worshipping Buddha shouldnot be confined to the worshipping of Buddha images only, but allthings in the universe should be regarded as Buddhas. Then you willknow that Buddhist practice and any doings are not two but one.This means that if you do worldly affairs successfully you are practicingBuddha Dharma successfully and vice versa. Dharma Hall is not theonly place to worship Buddha and a Buddha image or statue is notthe only object of worship. Everyplace is a Dharma Hall and everythingis Buddha. Then Grade of Buddha will go to everything and every-where, creating an unimaginable ideal and celestial world." Thus heexplained. the New Buddhism which is different from the traditionalBuddhism.

Therefore our New Buddhism is called Won Buddhism and isdifferent from traditional Buddhism. But from a broader point ofview, both Buddhisms are interrelated as one Buddha Dharma.

I have just introduced very briefly the relationship of The Vene-rable Sotaesan with traditional Buddhism from a historical stand-point.

(3) Missionary works:

One of the most conspicuous changes of the Great Master, afterhis enlightenment, wffi his appearance. He recovered naturally fromall the diseases without medicines; his emaciated complexion retrievedits lustre. Moreover, his matured personaiity and virtue cast a stronginfluence upon everybody that approached him. He was dearly lookedupon by his elder blood brother, as well as a swom brother, pal-san,who was twelve years his senior, and even by his uncle, Chil-san, allof whom became his first desciples.

From the fact that he succeeded in leading to the religious pathRev. Pal+an and Chil-san who had been uncommonly vigorous andproud, we may imagine what the changes of Great Master's personalitymust have been after his enlightenment. His followers started increasingaround him, and he selected the most distinguished followers amongthem, organizing nine desciples.

Among the nine desiples, only master song Jung-san who wasgiven fhe central position was not a man of Ryung-kwang but of

-18- -1.9-

600

WON BUDDHISM

Kyung-sangdo province.He was residing with some of his family in a home in JunE-Eup,

practicing meditation by himself. At the age of eighteen, he was firstvisited by the Great Master and was deeply moved by his unmatctredpersonality, immediately becoming his desciple and the youngestdescriple as he was, he was glven the central position.

Among his nine descriples, some were versed in Confucian theory,but they all joined in the prayer, making a vow that they would sacri-fice their lives for the sake of all sentient beings. They also successfullycompleted the great works of recliamation of a beach, forming a newreligious image. The Great Master also put his effort into industriessuch as farming, raising domestic animals, oriental medicine, etc., fromthe beginning of Ik-san Headquater's establisttment, creating the newBuddhist order with the new doctrine that spirit and body should befully integrated and Truth or Dharma and actual life must go together.

The Great Master's missionary works are proceeded rightly andjustly in the practical and very ordinary lives of his followers. Theyhave never doubted his great sainthood and through his perfect per-sonality his great commonness stimulated their sense of respect towardhirl, and it was regarded as a proof of his greatness. He had bothwisdom and love, w6 magnificent but sympathetic with unmatchabledignity, was very accurate but capacious and receptive, respectedothers but was very creative, and also was very active and lookedbusinesslike but led his congregation with the undisturbed serenityof a saint. He was truth itself but very practical. EVeryone that ap-proached him was harmonized and moved by his broad-mindedness,The Great Master was literally a perfectly harmonized enlightenedsaint.

(4) The Characteristics of his Religion

We may itemize briefly the general characteristics of The VenerableSotaesan's religion, Won Buddhism, as follows:1) Won Buddhism believes in the Thrth of Il-Won, the One Circle,which is the source of human beings and the Universe, as the objectof faith and religious practice.2) Won Buddhism emphasizes the requite and repayment for thegreat four graces of heaven and earth, parents, brethren and laws toturn practical life into the path of graces.3) Won Buddhism emphasizes that life itself strould be like worship-

60t

WON BUDDHISM

ping Buddha through both the faith in truth and faith in practicalmatters.4) Won Buddhism does not regard the religious practice and practicallife as two but one: It regards our real life itself as a religious trainingand tries to realize the Elysium of our mind-nature in the practicallife.5) Won Buddhism inclines neither toward spiritual life nor to materiallife, but tries keep them side by side.6) Won Buddhism is not inclined to either independent life or de-pendent life but equally values both.7) Won Buddhism points in the direction of the generalization and themodernization of Won Buddhism.8) Won Buddhism regards "The Cultivation of Spiritual Stability,""The Study of .Facts and Principles," and "The Selection of RightConduct," which provide liberation, wisdom and the harmonized wayof practice as the proper direction of Buddhist shrdy.9) Won Buddhism counts highly the cultivation of mind and thedegree of practice regardless of whether one is a missionary or a follow-er, a man or a woman, married or single.

(to be continued to the 7th issue.)

-20- - 21-

602

WON BUDDHISM

Dont Take Part in Miscellaneous Games

by Lee Sung Tack

Productive Holidays

In the wake of the development of scientific civilization, humansociety has been systematized and the surge of scientific thinking hasbrought forth "convenience-ism" and created an abnormal societyout of the simple and honest society of days pffit, which overflowedwith human appeal.

Amidst the repetitiveness of a society in which all the urbanitesgo to their places of work early in the morning and return home latein the evening, arid, mechanical encounters are being effected. More-over, the keenly sensitive and rational younger generation are receiving,under the premise of so called 'study for college entrance,' a mechanicaleducation of cramming and memorizing rather than an education whichfosters humanity, and genuine encounters between friends or betweenteacher and student are becoming deficient.

The position for the o'Formation of an Ideal Society", the ba^sic

concept of the school, is hard to find in the modern day school. In-stead, only competitive, intellectual confrontation has become thesecret to success and because of this, the socialization of man by wayof the school is becoming more and more difficult.

Man is a social being. Unable to live alone, he must live dependingon reciprocal actions and social intercourse. Because of this. he is'unable to turn his back on his basic need for intimacy. For him tolead a life with no human encounters is to lose the significance ofIife. Amidst human encounters, a man gradually becomes socializedand passes through the course of his completion of the personality.

But as a result of the deficiency of human encounters within thefamily, the primary factor in human socialization, the increment ofproblem-ridden youth is becoming more and more severe by the day.

In these times, amidst such conditions, making good use of sparetime through sound recreation and effecting encounters worthy of mancannot but be gteat hope of modern day people. Amidst the fixed,structured way of life, wanting to spend spare time and holidays withcordial friends or the family can be seen to be the one hope of modemday people. But not only is there such an important demand in thesetimes for adequate use of spare time, there is also, according to the

603

WON BUDDHISM

variations in limits and conditions for spending spare time, the inevit-able consequence that the question of the moral worth of man hascome to the fore.

With recreation and adequate use of spare time for dissolving thefatigue and emotion wrapped up in man's mechanical life style, onecan enjoy productive recreation which refines sentiment and preparesone for his next job; but there is also the possibility of recreation whichincurs mental and physical impediments and becomes an obstructionto healthy humhn society.

Looking at this point, one sees the need to reconsider again in thelives of modem day people, the provisions of the precepts which forbidmiscellaneous games.

What are Miscellaneous Games?

Miscellaneous games refers to techniques or abilities which are baseand impure. All kinds of games which are based upon greed andself-interest rather than cool-headed judgement and reason are calledmiscellaneous games. Also, miscellaneous games are unproductive.If playing such games helps neither oneself nor others, neither psycho-logically nor materially, but rather produces injury or just has nobenefit at all, we must recognize that this kind of game is a miscellane-ous game. Games which due to ignorance of principles of cause andeffect attempt to make a big fortune with one swoop, are also mis-cellaneous games.

To receive rewards according to the amount of effort one hasmade is a fundamental principle of the natural laws but to try to geta lot with no effort by way of a one-time-play or by way of machina-tion is a miscellaneous game.

The kinds of miscellaneous games are numerous. Nowadays, if onegoes to an amusement park in the city environs, there are all kinds ofgames from hwa-too, matr-jong, pachinco, harooma, rice-speculation,yoot, chinese chess, playing cards, goh and other such conventionalgames, to billiards, target shooting, electronic games and others.

But we run into problems if we use categorization according tovarieties as a stipulation for being a miscellaneous game. This is becauseaccording to the situation, sphere and circumstances in which thegame is played, it can be recreation or it can be a miscellaneous game.For ex.ample, we may say that hwa-too is gambling and generate agfeat public controversy, but there is no need to make the stipulation

i

t

-22- -23-

601

WON BUDDHISM

of miscellaneous game for playing for the purpose of devising sorncharmony within the family.

It is just the same with goh. Goh, especially, can become a simplemethod by which to pass the time but seeing as goh is the occupationof goh experts, it is tough to use the stipulation of miscellaneous game.

One cannot classify miscellaneous games according to type of game orrecreation. Because the same game may or may not be a miscellaneousgame, it is a question of stipulation according to the mind and environ-ment of the person playing.

Miscellaneous games bring about the cornrption of the character.It is because a person with a sound body and mind doesn't endeavorproperly that it is easy for his moral nature to become idle. Also itis easy for the mental attitude of 'chance luck' which is fostered tocreate a spiritual obstacle and a character which puts pleasure aboveall else.

Miscellaneous games also eventually bring about material loss"

They possess the power to charm. The more you play them, the morefun they become. Accordingly, the result is the incurrence of a wa.steof time and money.

Even if it can be said that a temporary monetary gaiir has beenmade through miscellaneous games, it runs counter to the laws ofcause and effect because it is not a gain made through just means.

Man's overstepping healthy recreation and indulging in miscellane-ous games which are the cause of crime is due to the polar functioningof the personality. This polar functioning is between rightfulness andwrongfulness. If we say that there is mdral value, there is sinfulness.If we say there is a mind which seeks fruitfulness, there is a mindwhich seeks pleasure. If we say there is a mind which endeavors andserves others in society, there is aspiration for comfort and ease.

With anyone, this human psychology of wrongfulness is alwaysfunctioning somewhere. Accordingly, miscellaneous games is onephenomenon which infringes upon sufficiency in man's essentialnecessities of life. But even more than this, it is particularly easyto infringe upon the family or society in which there are no greatdiscomforts felt as to the basic necessities of life, as in the time ofsudden economic improvement. This is because with human beings,when the most essential necessities of life become sufficient, mostcertainly there is a consequent functioning of aspiration for sufficiencyof ease and pleasure. The instances of wives' gambling which some-

-24- -25 -

605

WON BUDDHISM

time fill the society pages of the newspapers are instances of the frui-tion of this aspiration.

If We are Not to Indulge in Miscellaneous Games

There is the need for man to have an even greater aspiration. Ifwe can hold the aspiration to rcahze ourselves in human society andreceive authentification from society, we won't waste time on mis-cellaneous games. Man must always be aware of enjoyment,' whichstands at the crossroads of sinfulness and blessedness. Therefore,the Great Master has said in the rules for Keeping a Diary, "Regardlessof whether one ls a wealthy person or not, one should try to eliminatethe evil habit of living an idle life;" and in number 3 of. The Six Pointsfor Constant Application under The Method of Practicing ConstantTraining, "Be careful to practice the scriptures and regulations whenyou find leisure time."

A person who practices this cannot indulge in miscellaneous games.It is always a question of values in human behavior. Values are themost important question in human ethics. There is a big change inhuman society depending on where one places values. Presently,values are in a state of extreme chaos. Within the younger generation'ssubsistence framework, a favorable rather than adverse situation hasbeen reached and there is pursuit of advancement rather than decline.Due to this, there is confusion in values. And so, shall we say verysimply that through a psychology in which modern youth are seekingto relieve the repression of their minds, it is in recreation that theythus express that mental discord?

There is value in pleasure. There is no lack of value in more noblepleasures and enjoyments. But even more than this kind of value, if,while winning out over hardship and difficulty, we can recognize thattacitly doing the work that truth summons us to do, as we carry onfullfilling our human duties and responsibitities and helping others, haseven more noble ethical value, we will not indulge in miscellaneousgames.

When we realize that maintaining commonplaceness rather thanenjoying momentary delights, winning out over the adverse rather thanfacing the favorable and sublimating rather than obliterating hoid amore noble value, we won't indulge in miscellaneous games.

In rectifying the disease of the times, we need the essential counter-measure. I should say that this is precisely the work of shaping an

606

WON BUDDHIW

upright sense of values through education.To work and perspire and obtain security in the necessities of life

in retum for the price of that perspiration, and carry on serving humansociety-this is the highest human value. It is this that should showus what happiness is. To use one's strength working for others, todevote one's entire self to one's country, society and world-this isthe culmination of human happiness. We wilI have to educate tofacilitate awakening to this ultimate aim.

If this education which can develop human nature rather precedesscientifrc, technical education, the current of the times can change,and this kind of effort in education will become the primary task onthe plane of the society and the nation.

Also, as for religious men, when, through training they can faith-fully perform their original duty and render service to the revolutionin national spirit, the social trend toward extravagance, waste andpleasure will be remodeled and the social evils arising from miscellane-ous games will be eradicated.

This education which erects basic human worth must be achievedin the schools, and when we actualize training through religiouspractice, there will be a remodeling of the social trend toward extra.vagance and waste and the social evils arising from miscellaneous gameswill be eradicated.

-26- -27 -

(2)(3)(4)

(5)

607

WON BUDDHISM

News Corner

1. Acceptance of lilon Buddhism as a World Fellwoship of tsuddhistsRegional Centre.

The world Fellowship of Buddhists (wFB) was founded on zbMay 2493 (1950) in Colombo, Sri Lanka, where representatives from27 countries in Asia, Europe and North America (including Hawaii)met for this purpose. Nearly every school of Buddhism in theMahayana, Theravada and Vujrayana traditions was represented bymembers of the Ssangha as well as laity... Thus founded, the wFBrepresents the common interests of Buddhists throughout the worldnumbering many millions.

The aims and objects of the World Fellowship of Buddhists are:(1) To promote among the members strict obsenrance and practice of

the teachings of the Buddha;To secure unity, solidarity and brotherhood amongst Buddhists;To propagate the sublime doctrine of the Buddha;To organize and carry on activities in the fleld of social, education-al, cultural and other humanitarian senrices;To work for securing peace and harmony amongst men and happi-ness for all beings and to collaborate with other orgenizationsworking for the same ends.The letter of acceptance was received by Dr. Pal Khn Chon, Direc-

tor of Overseas Missionary of Won Buddhism and opened as follows:

Dear Friend in the Dhamma,

We write to inform you that your Association was accepted as aWFB Regional Centre by the WFB General Council on Saturday 22ndNovember 1980 during the 13th General Conference of WFB at Bang-Kok in November 1980 (B.E. 2523) ......

As Won Buddhists, we should be gratified at our acceptance intosuch a prestigious organization as WFB and continue our diligentpractice, in the footsteps of our founder, the Venerable Sotaesan, soas to be worttry of this honor.

2, The Won Buddhist Professors Association Training and AnnualGeneral Meeting.

Ttris' year's Won Buddhist Professors Association Training andI

608

WON BUDDHISM

Annual General Meeting was held over a period of three days and twonights from February L4 to February 16 at the Won Buddhist CentralTraining Institute, located in Iri. From opening registration andgreeting until the bows and handshakes of the professors' departure,a joyous, yet disciplined atmosphere was maintained.

Rising promptly at 5:00, all were assembled in the Dharma Hallby 5:10 for moming service and meditation. This wa.s followed by abrief, vigorous period of group exercise, after which the professorsbroke into small groups and went off to assigned areas for sweepingand mopping of the institute

The 15th was the longest and busiest day. But five informativelecture periods and a spirited General Meeting later, what all had beenanticipating, what all had spent every precious moment of free timebefore and after meals preparing for, the best climac to a trainingsession any sentient being could ask for had arrived-8 p.m.-the annualHymn Singing Contest. Three strikes of the wooden clacker and theshow was off to an entertaining start with the first of the tirree team'svery well prepared hymns. Each team sang its required two hymns,lips all round and beautiful as Il Won Sang. Team T\uo delighted theassembly with male members'timely change into large, black, butterflybow ties.

After the hymn competition proper, a humorous free-song portionof the contest ensued, Team Two once again scoring valuable pointswith a, shall I say, "Pretty" song and dance. It was most refreshing tosee Deans, University Vice-Presidents and Doctors, all accomplished'teachers of Dharma, swaying to and for. Then, Team One made agallant attempt to catch Team Two with a comical rendition of "Balladof Roasted Chestnuts", a traditional Korean folksong with somewhatdaring lyrics, sung by the assemblys' only foreign professor, yourstruly. But it was just not enough to catch Team TWo as they flutteredon to victory. Upon opening the prize packages, w€ discovered theyall contained exactly the same thing anyway. Tangerines. Good foranother laugh.

Each day closed with diary writing and confession, recounting theevents of another day as a follower of the Great Master and memberof the Sangha.

It was a very wonderful and necessary time for all of us. It isespecially hoped that members of the overseas community who readthis will be able to appreciate, although so far from Korea, the spirit

-28- -29-

#

;

\

i

6A9

WON BUDDHISM

of Won Buddhism, the spirit which is so vital to our training sessionsas well as all won Buddhist occasions. It is hoped that vou mav tinainspiration with which to continue to walk the Right way.

Memben of Won-Buddhist hofessors Associotion at this yeo's Tlaining andAnnual General M ee ting.

6tt6to

I

!

The Leaden of Won Buddhism Youth Association at the Sacred Loutionin Byon San where the Venemble Sotaevn, the founder of l4ton Buddhism,

e s tablished won Buddhist Doc trine.

Symposium on Korean Traditiotul Thought and Won Buddhist Thoughtsponsored by the Reseorch Institute of Won Buddhist Thought.

Scene from the Chaity Bazaar Sponsored by the Seoul District of llon Buddh-isn.

The Fourth Fenule Devotees'Initiol Youts Ceremony.