$*DD%
I 990
VOLUME IV NUMBER 7
IRI, KOREA
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CONTENTS
Editorial The Ideal and Task of the Interreligious Dialogue by Prof . Pal Khn Chon
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Philosophical Illumination of Sotaesan's Thoughts by P.of . Nak-Pil Kim
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Religious Pluralism and the Question of the Ultimate Unity - an Answer from a Buddhist Perspective by Mr. Sunggon Kim
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The Movement for "Animal Rights" and Grace of Brethren by Miss Chung Ok Lee.
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The "Four-Seven" Controversy in Korean Confucianism by Prof. Jong-Ho Bae .
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NewsCorner
WOl.l BUDDHISM Published by: Research lnstitute for Overseas Missions Wonkwang University lri City, Chonpuk The Republic of Korea
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l'()L. fi' NO. 7
VO|I BT'DI)IIISM
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The Meanings of lnternational Conferences
The religious order of Won Buddhism will play host to a pair of events this year and next which will have international significance. The success of these events will be a substantial increment to reputation and prestige, and add a feather to the cap of Korean hospitality. During the last week in October, around 400 Buddhist dignitaries and lay leaders from all over the globe, will gather in Seoul. Many of them will also visit the head-quarters of Won Buddhism in Iri. The occasion will be the LTth biennial conference of the World Federation of Buddhists, and will mark the first time for the WFB to meet in Korea.
It will also be the first time for Won Buddhism to proudly host this
respected religious gathering.
This important convocation will be followed, in April, L991, by the International Academic Conference to commemorate the l00th anniversary of the birth of the Great Master, Ven. Sotaesan. More than a dozen scholars and theologians of internal or external countries will present summary articles and lectures detailing their thought and study on important questions of the day. Their written contributions to this meeting will be published under one cover and distributed worldwide. The theme of the conference is "World Community and 'Religion". The objective of the conference is the promotion of harmony and cooperation within the world community, integration of shared goals of religions, and encouragement of international intellectual and cultural exchange. This conference represents a milestone in the realization of principles embodied in Ven. Sotaesan's thought. His life and teachings illuminate our age, and guide us to safe and sane pathways down which we may travel to reach our full human potential, skirting mafly hazards and trying situations on the way. Ven. Sotaesan leads us to develop spiritually as a balance to material increase, and outlines a manner of living which draws upon spiritual, social and intellectual values to form the basis of future survival and healthy grorvth. In his teaching, humanity is one family, the world is one workshop and spiritual unity is the root of all religious faith. We hop.e and expect to report in these pages over the coming months, rncrp dttiil: of these activities, and ultima.tply th1;. ccnclusion in an atilu.s,:ire,'u ,-,f ttnmatcheci ecumenical warniih -i:d spiritual unity.
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2 WON BWDHISM They are presented in the hope of illuminating some pathways through the many problems and trying situations which confront humanity, and establishing once and for all the caring, giving and worli.g reputation of Won Buddhism among the religious organizations in the vanguard of those attempting to "reaie solutions that will meet pressing global needs. It is especially gratifying to us to witness Ih. peaceful political, social and economic-reunificition of the two nations of Germany. This can only be realized in an atmosphere of spiritual family. This process serves ai a shining example for other perhaps, especially Koreans, who are longing for ln end of long separation and hostility between neighbors.
The Great Master said, "These days there are many people who dream of being enlightened to the Way without studying, who wish to be successful in doing things without effort, who just look forward to having a chance to achieve things without making any who manipulate the Great Way with witchcraft preparation, "na justice in tricky ways. Each of them makes a fuss ridicule who and as if doing a great thing. They are called daytime ghosts. Such beings, ho*erei, will find no place to stand in the brighter period of the'world. Only the righteous Law, indispensible for human life, will be accepted by the world. Such a world will be regarded as a truly bright world." From "Prospects for the "Future," The Scripture of Won Buddhism !^ar
The ldeal and Task of the lnterreligious Dialogue by Prof . Pal Khn Chon
I. The Meaning of the Interreligious Dialogue in the Multi-religious Korean Society
It is difficult to find in human society any institution which is more
influential upon people than religion in leading to the sacred and truthful human soul. Religion is still performing its tasks as a source which diminishes pains and agonies in the human mind, and helps humanity to find the meaning of life. Particularly, the influence of a state religion in some nations or parts of the country has been proved to be very strong. Recently, in keeping with the progressive consciousness of religious leaders and the development of scholarly researches on religion, an atmosphere of interreligious dialogue and mutual understanding is being created. Many incidences of war, conflict and disharmony have stimulated our concern to and need of cooperative activities. These have backed up the necessity of religious solidarity and our desire and determination for a form of United Religions. Lately we have witnessed the unfortunate experiences of Northern Ireland, the Middle East, China, Central America, Sri Lanka, India/Pakistan and Iran/Iraq. And there have been many conflicts between religions in many parts of the world community. In Korean society, except during the dark times of the historical Rhee Dynasty, there have not been any particularly bloodshedding conflicts between the religions, and they have coexisted in a comparatively harmonious atmosphere of dialogue and understanding. As the great Confucian scholar Choi Chi Won pointed out, the inherent Korean spirit was one of understanding and coexistence between the three religions of Confucianism, Buddhism and Taoism. During the three dynasty periods of Shilla, Paekche, Koguryo; and in the Koryo Dynasty as well, the general policy was that politics was mainly based upon Confucian principles, while Buddhism was regarded as the main religion of the country. Even governmental officers were generaily versed in Buddhism and many of the epitaphs of eminent monks were written by one or another Confucian scholar. The characteristics of Taoism were also thoroughly understood. This made for mutual, even complementary, balance between the religions.
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that the source of all religions is the same: A Buddha-image is a symbol of the body of Buddha, while II-Won-Sang is a symbol of the mind of Buddha. The bodily form shows nothing but the human shape, while the mind form symbolizes the limitless vastness of Mind which includes all Beings and Non-Being, and exists throughout our three lives: past, present, and future. It is the source of all things in the Universe and the inexpressible realm of Samadhi. In Confucianism this is called Tai-Chi, or Wu-chi (Taegeuk or Mugeuk in Korean), in Taoism, nature or the Tao (the Way), and in Buddhism the pure and undefiled Dharma-kaya
Besides, Korea also has a noteworthy tradition that during the Korean independence movement, everyone cooperated for the independence of Korea, casting away such concepts as Tonghak (Eastern Philosophy), Seohak (Western Philosophy), and Buddhism. By succeeding and maintaining these traditions, Korean culture not only can be more prominent but also will contribute to world religious culture. However, until interreligious understanding and love has generally settled upon our society, there should continue to be unflagging efforts. This will bring forth the genuine giory to the religiously advanced country. The glory of religion will never be with world people without cooperation and understanding. The spirit of mutual understanding and dialogue is a point which should be considered not only by religious leaders but by all religious people. It is more desirable to accept this world situation of multireligions affirmingly rather than to regard it negatively. We may transform the negative side into an affirmative one by establishing a religious Renaissance and by fostering a world religious culture.
Buddha.
All these Ddrnes are different expressions for the common principle of all religions which finally must return to the Truth of Won, whatever the path or direction chosen. In other words, "all religious people" means those who are seeking after the Truth that is originally one.
II. The Great Master Sotaesan's ldeology for Intcr-religious Dialogue The Great Master Sotaesan was of a very friendly mind toward other religions, and he established Won Buddhism in an atmosphere of friendly dialogue from the earliest beginnings of his religious order. Excepting the essential parts of his doctrine, Ven. Sotaesan opened the way of renewing or renovating his teachings and some minor parts of his doctrine, by saying "select the best Laws out of ten Laws in which to believe. "
The following are not the items which Ven. Sotaesan himself summarized directly but are points which can be applied in dialogue with other religions.
I) Ven. Sotaesan, by teaching the Truth of Il-tVon-Sang (One
Circle), explains that the ultimate reality of the universe is one, and accordingly, the direction and the aim of religions are one. He maintains that the real source of Universal Truth is one, regardless of any particular symbolic approaches or approaching courses to Truth which history shows, and the Truth experienced by all saints and sages who acquired great enlightenment is similar.
Accordingly, it is not right to regard other religions on the ground of their outward forms. In the following lines flom his Scripture, he emphasizes, by citing some influential contemporary oriental religions,
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2) Through the doctrine of "All are incarnations of Truth-Buddha; Do each thing as an offering of worship to the Buddha.", each religion may approach in the spirit of mutual respect and esteem. Even the people of different faith possess the Won Truth, Buddha Nature, either attained enlightenment or still potential. Therefore, they ought to be respected and treated with sincerity as an enlightened or potential Buddha. Therefore this spirit of the teaching is one of the important parts of the spirit of dialogue of Ven. Sotaesan. This thought may be called "Modesty" in the confucian wdy, but must be distinguished from "Austerity". Kindness and sincerity are more important in this thought. It is the modest attitude of dialogue in which no arrogance, no air of self-importance, no spirit of self-centeredness are found. lll. Ven. Sotaesan's view of Dialogue is based upon Grace (Four Graces).
Like a relationship between brothers or sisters, other religions or religious people are under the organic relationship of mutual dependence or complement. Besides, many religions, east and west, old or new, exchange lots of their cultural inheritance which still remains in their tradition of faith, thus giving themselves benefit in some way. If
religions are aware of these facts they will become more generous toward each other. A religion with some weak points on one side will often have strong points on the other side. Fair judgements cannot be made by examining only one side.
IV. The spirit of study and preference for learning are emphasized.
(Preference of Learning in Four Essentials.) It is noted that Ven. Sotae-
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The Wise Man First of The Four Essentials particularly emphasized the spirit of preference of Learning. That is, (1) If one findsa personwhose way of using the Original Nature, and whose moral conduct, is superior to one's own, one ought to recognize that person as one's own teacher. (2) If one finds a person whose ability to handle political or administrative affairs is superior to one's own, then one ought to know that person as one's own teacher. (3) If one finds a person whose knowledge of living is superior to one's own, then one ought to know that person as one's own teacher. (4) If one finds a person whose learning and technique are superior to one's own, then one ought to know that person as one's own teacher. (5) If one finds a person whose common sense is superior to one's own, then one ought to know that person as one's own teacher. He also said that one does not have to regard all of those superior people, at all times, as one's teachers, but only when one needs to Iearn something from them. The attitude of preference of learning itself may become an source of teaching people of other religions.
V. Ven. Sotaesan shows the spirit of dialogue through the spirit of
respect for those dedicated to the public welfare. He says that if the world respects those who dedicate themselves to the public welfare, there will be many who will dedicate themselves to the welfare of the world. If a nation respects those who dedicate themselves to the public welfare, then there will be many who dedicate themselves to the welfare of the nation. If a society or a religious order respects those who dedicate themselves to the welfare of the society or the religious order, there will be many who dedicate themselves to the welfare of the society or the religious order. The public must therefore respect those who, in accordance with the degree of their meritorious deeds, contribute in various ways to the world, a nation, a society, or a religious order, just as children respect their parents; and one must oneself work for the public welfare, following the virtue of those who dedicate themselves to the public welfare. The dialogue spirit of Veh. Sotaesan was to respect religious sages and men of truth regardless of their principle of religion if they make the human race righteous and sacred through religion and dedicate themselves to humankind. Ven. Sotaesan's dialogue spirit apparently seems not to be self-centered but to be public-spirited.
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VI. Tasks in Religious Dialogue General problems in religious dialogue can be summarized in several points: 1) The lack of education on general religions and narrowmindedness.
2) Conflicts between religious people. 3) Cultural imperialism, dogmatism, sense of one's own superiority. 4) The lack of general understanding and education on religions,
except among scholars and members of religions. 5) the lack of a reasonable spirit of revision.
6) the lack of productive dialogue, and social cooperation for
human problems.
With regard to these reasons, Korea, even being in comparatively generous circumstances between religions, has not made progress itself to the degree of mass education and mass recognition of religion. Here are some suggestions intended to be of some help for the solution of these problems. First, in any multi-religious society like Korea, education on philosophy of religion must be popularized to promote pan-religious understanding. Education on philosophy of religion must be the most effec-
tive way to develop and popularize inter-religious dialogue. In other words, this education must be approached from many aspects, on the basis of national education. Second, the side of religious social education must be emphasized through the mass communication system. The inter-religious dialogue of religious people in busy everyday life must be performed, beside direct and personal dialogue, in group or collectively, such as group counseling. These are to include dialogue through publication, particularly through mass communication systems. This is the way to popularized education and popularized dialogue. The more we learn and read about other religions, the more we will be successful in dialogue.
Third, young people whose conception is not still solidified must have more opportunity for educational and environmental dialogue. Friendship meetings, social services, lecture meetings etc. will do for this purpose. Fourth, the interest in religious organizations, such as the United Religions advocated by Won Buddhism, must be inspired. This part should exist side by side with the religious individuality of each, without regard to the universal, national and individual dialogue. The power
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for social unification of multi-religions and the unity of religions for hunianization are significant Approaches which assist dialogue. Religious dialogue is one of the bases which realize or develop religious universalism and along with the realization and development of religious individuality, it is a significant element of religion.
The Great Master continued, saying "I predict that people in the coming world will behave as follows: Whereas contemporary people struggle to take from other people and to defeat and hurt others, people in the coming world will be eager to share and will be anxious to make concessions to others and to help others. Whereas contemporary people are anxious to make profit for themselves and to gain power and fame, on the other hand people in the coming world will be anxious to work for the public welfare and will be worrying about losing time for meditation by accepting opportunities to gain fame and power, instead of having leisure time to meditate. whereas contemporary people are likely to commit crimes, as evidenced by so many jails and individuals, homes, societies and nations.all greatly exert themselves to defeat each other, and build walls and fences between themselves, the people in the coming world will hate crime, with individuals, homes, societies, and nations coming out'of their shells to build harmonious relation-. ships.
whereas materialism dominates the contemporary world, a supreme morality will prevail in the coming world, cultivating the human spirit and overcoming the materialism. The material civilization will become useful for elevating morality. In the near future, the perfect civilized world will be realized, where no theif is in the mountains and no one picks up things on the road for the sake of
self. "
From "Prospects for the Future," The Scripture of W on Buddhism
Ph ilosophical lllumination of Sotaesan's Thoughts
by Prof . Nak-Pil Kim
I. The issue of Sotaesan's thoughts is so comprehensive that I cover only the Won Buddhist view of human beings here. For this I will focus on "The Vows to ll-Won-Sang", since it is recited at most Won Buddhist rites and in daily religious life by followers of l4/on Buddhism, occupying the innermost psychological framework in their mind. In other words, the view of the world - including the view of truth and the value of Won Buddhism in a broad sense - is based on it. The other reason that I give my best attention to "The Vows to Il-Won-Sang" is just that it clearly accounts for the relationship between Il-Won-Sang, the Ultimate Truth, on the one hand, and human beings, the position of human beings in the universe, and the direction and goal of our lives as well. The view of human beings is interpreted in a wide meaning centering around the text of The Vows to ll-Won-Sang. II. The full text of The Vows to I-trVon-Sang could be grcuped for
convenience as follows. (A) Il-ltlon is the inexpressible realm of Samadhi, the gate of birth and death that transcends Being and Non-being, (B) the origin of Heaven and Earth, Parents, Brethren, and Law;it isthe Nature
of all Buddhas, patriarchs, ordinary persons, and all sentient beings.
(C) il-Won can form both permanence and transience. (D) Viewed as permanent, it exists throughout eternity in its original state and it has developed infinite worlds. Viewed as transient , Il-Won so affects the boundless world as to change the formation, continuity, decay and void of the four Forms of Birth transformeci through the Six Paths according to the conduct of their minds and bodies so that they either follow the progressive way or fall into a retrogressive maze, or they are occasionally favored by harm, or harmed by favor. (E) We, as deluded beings, (F) therefore vow that (G) we shall not cause ourselves to retrogress nor be harmed, but instead will progress and be favored (E) through our sincere training to keep our minds and bodies perfect, to know Facts and Principles perfectly, to use our minds and bodies perfectly, following lL-Won-Sang, the Dharma-kaya Buddha, (G) until we at last acquire the great power of lLWon and become one with the Reality of ll-Won.
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III. In (A), we immediately come across the word, Il-Won (One Circle), which expresses the ultimate reality of the universe. As this is thought of as the ontological source of human beings and the universe just like Lao-Tzu's Tao or tar.li (the Supreme Ultimate) of Sonnihak (the learning of human nature and principle), it would be possible to call Sotaesan's thoughts "l|-Won Philosophy" or "Won Philosophy" in brief. Then what is the characteristics of ll-Won? What is notable in (E) is the expression of ll-Won-Sang, the Dharma-kaya Buddha instead of Il-Won That is a major proposition to understand the character of I|-Won in the context of regarding the Buddha as the antecedent of Sotaesan's Larar. According to the early Buddhist scriptures, Shakyamuni Buddha kept silent on the metaphysical questions, and rather put much emphasis on practical teachings leading to the Nirvana state. For all that, he never held on to maintaining silence always on the principle of creation and change of the universe, supporting his practical teachings through the principle of Arising from Conditional Causation ( t&ffi/XFU ). In general, the fact that a metaphysical character in the Buddha's thoughts hardly existed suggests that an unchangeable substance wasn't taken. Dharma-kaya, meaning Buddha's essential teaching or unchangeable truth, implied the principle of Arising from Conditional Causation in the early Buddhism.In Mahayana Buddhism, the concept of Dharmakaya absorbed the meaning of the ultimate reality of the universe such as Bhutatathata, True Mind, etc., Dharma-kaya in The Vows to ll-Won-Sang is similar to that shown in Mahayana Buddhism on the whole. However, it is not intended to form a metaphysical system but to suggest the right ways for our lives. As mentioned above, Il-Won is nothing other than Dharma-kaya, by the woy, and there is sufficient reason to symbolize ll-Won through one circle. Ven. Chungsan, the first successor to Sotaesan, often underIined that there is only one truth in the universe, and it is the best way to raise the symbol for the one truth. Unlike the old religious doctrines partioned with barriers and antagonism, the future religions, according to him, will be unified into the one truth. The other reason to symbolize the truth by one circle is to directly connect the truth with our daily lives. Ven. Chungnn said, "The reason that the Most Ven. Sotaesan took the /l-14/on-Sang as the basis of the doctrine and got the followers to believe in it and to learn and practise it, is nothing but to transcend all the intermediate steps and jump to
the Great Way and make the most of the Way for themselves in every6ay life." Won Buddhism aims at accepting the ultimate truth in the subjective way deeply rooted in life itself. Taking into account the two reasons, we can say that the concept of ll-Won contains that which modern persons intend to achieve in their lives.
IV. The character of l\-Won is explained in two respects in (A)'
First, Il-Won is, in terms of its epistemological aspect, inexpressible and cannot be conceptualized (the inexpressible realm of Sama dhi). The absolute state of the Truth of ll-Won is where word and thought have ceased to be. Thus, Il-Won can be recognized only by intuitive thinking. This is the common view of Confucianism, Buddhism and Dhyana' ,,The gate of birth and death that transcends Being and Non-being" take on an ontological character. Il-Won cannot be defined as neither Being nor Non-belng, however, it is the fundamental existence that geneiates and extinguishes all creatures in the universe. Although the ioncept of Being and Non-being is obscure superficirJly, Il-Won is neithei the existence restricted by time and space nor the thing never existing at all, transcending the restriction of time and space into the real being, and making generation of human beings and all other creatures possible
V. In (B) the character of I|-Won is grasped in the aspect of the
relationship between Il-Won and human beings. Firstly, Il-\4lon - is recognized as the source of grace, making human life possible outwardlyHeaven and Earth, Parents, Brethren, and Law are identical with all beings in the universe, if not considering the aspect of value' According to Sotaesan, Il-Won-Sang is composed of the Four Graces, and the Four Graces comprise all beings in the universe. That Il-Won is recognized as the source of Four Graces is the peculiar approach by Sotaesan. It is generally accepted that Sotaesan succeeded cieatively the principle of Arising from Conditional Causation, which (Sotaesan's thought of Grace) is sometimes believed to be in common
withthetheoryofGeneratingChi(?r)ofChineseConfucianismand
Dhyana. Whether it is the former or latter, it is, no doubt, that I|-Won Philosophy stays no longer just as a objective principle, rather, as Grace Philosophy. Society and natural environment enclosing human beings are thel huge source of life, which is driven by I|'Won. All this view consistitutes the organistic view of the world. Secondly ,Il-Won is intrinsically indwelling in the enlightened persons
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(all Buddhas
partiarchs) and non-enlightened beings (ordinary persons and all-and sentient beings) in disregard oi u.irglffitened or not. However, this view is diffdientiated f;;; the subjective spiritualism saying that there never exists truth separately apart iro* human mind, and the view of seeing truth transcending hurnan teings. Sotaesan enaphasized that only hulnan mind can be awakened to truth by the following message, H."r.n and Earth, even if they are filled with imlnelsyrabie princfrles and great power, will be nothing but an empty shell if human beings do noi perceive and make use of the principles of the Four Graces. It doesn,t ioilow th;t;"i;human beir,fs are valuable beings, and the objective world is totally denied, rather that human beings can reco gnize truth as a whole and p...til. not go wrong to say that /l-ltlon is the very field *f,..u it. It would *e can realize self-completion in a positive sense.
VI' In (C) permanence means unchangeabjlity, and transience signifies change. This wefl suggests a framewoik of pt lioropilv or l]-won on the basis of unchangeability anq change. Am1lst the change in the universe another factor of unch"ang."Uility exists in of all things middle of them' The unchangeable factor can be construed as thethe principle of causation operating admidst changing beings in the universe. Borrowing
the terminology of sonnihak, the former iJ thought of as Li (ry., principle), the lattei as Ki ( fi, , enetgy). At ,^,., it is consistently insisted by all researchers that the transcending "nyarea of unchangeability never exists separately from the changing wbrld. Explaining ll-Won in the two respects of unchangeability and changing element, (D) illuminates the timl of human livei sion. In (D) all sentient beings, including human "nJ-rp.tial extenbeings,-'eternaly .go through the multistructual woild, the Six paths. While iuddhas enjoy immense lives and the grace.of going in and out frellv, rrr. ordinary -kr.-, beings don't escape from the .r,"i" of without recognizing eternity of life. It is needless to say that the former's attitude is the original state of human life.
vII. In (E) the ways to follow the character of ll-won in our -. religious practice are suggested. sotaesa, ;.rttv emphasized that the possibility to reco.ver original state of niind, Il-Won, is accomplished _o_ur gnly- by real practice. He said, 'lAry rerigion which is not founded on the Truth of ll-Won may be called a wicket religion. Therefore, our order chose the Truth of ll-Won-Sang as the standard of our real life and as
an explanation of the two entrances to the way of faith and the way of moral practice." And he further said, "People want to know the Way in order to make use of it. If we are unable to make use of it when it is required, what good is it and what is the use of knowing the Way?" Valuing the practical aspect of. Il-Won above everything,Won Buddhism lays the fountlation of the teachings on the two pillars of Faith, in a religion based on Truth and actual moral training. The law of Won Buddhism is formed on the basis of the essential ways of humanity into a more perfect and easier style than the old prejudiced and difficult ones, so that all people may enter the great Way without any difficulties in everyday life. fhe essential ways of humanity are nothing but the way which human beings should follow. In the above lines we can recognize the subjective interpretation of the Truth based on IJ-\4lon of Sotaesan.
VIII. In (F) the real effect of following I|-Won is shown in two directions. First, persons are recovering the original mind personally through building up personality. Second, they spread the graces around the objective world. The former is progressive direction to self-awakening to I|-Won, finding that all beings in the universe are the source of graces. The latter means real practice of graces for all beings. The scope where the graces are realized covers the natural world, starting from the human society, and even the Six Paths. By the wdy, we need to give much attention to the point that building up personality and realization of the graces are not in order but are the two sides of one same thing. Attaching too much importance only to one aspect is not a desirable view in (F). IX. (G) is the ultimate state where we become perfectly integrated
with the Truth of ll-Won-Sang, keeping the genuine Nature of ll-Won and using the perfect mind of ll-Won. In connection of (D), it is also the state of eternity of No Birth & No Death, and full of freely creative power.
X. In summary, The Vows lo ll-Won-Sangr comprehensively cover the essence of ll-Won, the relationship between ll-Won and human beings, the position of human beings in the universe, and ways to integrate human beings with ll-Won, etc. The overall structure of it reminds us of an scholar of Northern Sungr, Zhou Lian-xu's tarli (the Supreme Ultimate) theory. The Vows to /l-14lon-Sang are in accord with the traditional trend of the Oriental Tao learning, which emphasizes the
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state of union of heaven and human beings. In the Vows, human beings widen their existence in time into eternity and the Six Paths spatially, molding their own destiny. Human beings, on the one hand, are the beings who are indebted to the Four Graces, and on the other hand, the beings endowed with great ability raising all beings in the universe in place of the Truth through enlightenment of ll-Won and its practice.
Retigious Pluratism and the Ouestion of the Ultimate Unity: an Answer from a Buddhist Perspective by Mr. Sunggon Kim
If religion can be defined as the "ultimate concern" of human
beings, this concern cannot be separated from the reality they experience
presently. Inter-religious dialogue is one of the modern humanity's expressions of its ultimate concern in the new reality, i.e., religious
A fierce dog, who lived in the vicinity of the Headquarters of Won Buddhism, died after being bitten by a neighbor's dog, and the Great Master said, "That dog, when he was young, possessed a fierce disposition and ruled over other dogs in the vicinity, but time came for him to be affected by Cause and Effect and to die in a miserable manner. This example should be a warning to those who abuse power, and therefore one should not ignore the implications, dismissing the example simply by saying it is a dog's case." The Great Master also said, "We can also know the stage to which people are progressing or retrogressing through the use of their minds. That is, the progressing person with a gentle and goodnatured mind does not harm other people, but gets along well with everybody and remains humble while extolling others. That person likes to study and learn, believes ardently in the Truth, is always trying to train the self, likes to see other people promoted and encourages the weak in all possible ways. On the other hand, the retrogiressing person with a wild mind will not be able to contribute benefits to other reople. That person comes into conflict with everyone, is conceited, looks down on others, dislikes learning and neither trains the self nor believes in the Principle of Cause and Effect. That person cannot tolerate seeing others promoted and tries to put others down in all possible ways. " From "On Cause and Effect," The Scripture of Won Buddhism
pluralism. Thanks to the development of modern technology, our world has become increasingly globalized, and accordingly, humanity has come to experience religious and cultural pluralism more than ever before. Under these circumstances, many thoughtful persons have come to appreciate the values of other religions and realize that their truth is not the "one and only" truth. Hence, there arises a need of a paradigm shift in the view on truth and reality, that is, from an absolute, substantial and static view on truth to a relative, non-substantial and dynamic view on truth. .,,,, However, religious truth, by its nature, concerns something ultimate or even absolute. As Karl Rahner says, human freedom is possessed of an inner dynamism toward a decision of a final and definite ansr,rrer. I think this inner drive toward the absolute is the very source which causes humanity to seek for the ultimate, such as God or Tao; humans believe that only on such an ultimate giround they can secure an authentic salvation. Consequently, interreligious dialogue is one of modern humanity's attempts to solve the conflict between a deabsolutized notion of truth and a concern for the ultimate or absolute. But how can we solve this conflict? A new model which conciliates this inner concern for the ultimate and the pluralis-tic reality is what Paul Knitter calls "unitive pluralism" in his work No Other Names? Unitive pluralism is Knitter's own terminology but I will use this term in a broad sense to designate the ecumenical ideals of Christian theologians such as John Hick, Wilfred Cantwell Smith, Leonard Swidler and Paul Knitter, etc., although they have diffeqences among themselves. According to these theologians, any historical religion cannot possess all or any truth, for they are all culturally and historically limited. In a sense, the unitive pluralists "deab-
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16 WON BWDHISM solutize" religious truth. But this does not mean that !h.y merely relativize all religious truth. They still look for something ultimate o, unirersal behind the phenomenal differences of world ieligions .nJ b.h.u. in"i-.rtr,errtic world religions are diverse human perceptions of the one transcendent ultimate (e'g', Hick .t9-Smith) or diverse strivings for salvation (e.g., Knitter and swidler)' In this model of unitive pluralism, the truth of each religion is not absolute but "relational, " mutual or Jialogicar. an isolated or independent being but interconnectedEach religion is not each other; thus through inteiactio",. L..n ..rijio,or reclprocal with tr.nrro.*s and
refreshes each other.
As a Buddhist, I am ,gty sympathetic with this new ecumenical perspective' According to the Buddhist world view, all beings in the world exist interdependently and they mutually penetrated; thus nothing in the world can exist alone. ioarv, "r. as a Buddhist to the ecumenical movement, I wil introiuce an i;;;;""t contributioh Buddhist concept (or symbor), won (Korean: ,,the .ir.t.,,, yuai yen in bnin.se, in Japanese). I think this Buddhist .on.rpt will be able to cast a new light on the issue. of religious prurarism ind the question"#rirj#; unity and also receive addiiional enlightrn*.n, for itself. Won, the circle, has been since ancient times one of the favorite symbols in the East to imply the urtimate. For exampre, for the earry Buddhist , chakra (sanskrit: 11.i.9r.,,) ;;; ihe symbor'oi' Dharma (the Truth), and for the Tantric Hindu and Budqhisi, symbolized the spirituar cosmos. The fifth the circl e (Mandata) patriarch of Hua_yen Buddhism, Tsung-mi, also used the circle io symbolize One-Mind or complete Enligh.tenment, yuan-chueh. zen Buddhists arso used the circle to symbolize the eniightened lvtira -o. Emptiness. Besides,. the Neo-Confucian scholar, chou also symborized wu_chr, (,,Empty lrn-l Ultimate, " the Taoist ultimate) with trr. .i..re and identified it with Tai-cJt'i ("supreme urtimate," the confucian ultimate). According to sotaesan (tg9 r:rg!s), ,t. founder of won Buddhism, the circle (more correctry, bn. -wor), *r, ,h. ;;;bor of the il _circle, ultimate ground o_f beinjs, the Mind of Buddha, sentient beings. He claimed that alr ,rJr,untrc and the Nature of all based on this urtimate, and urged the mutual world religions were ,nd.rrtrrrJing among religions to realize their ultimate unity. He then identified the circle with Dharmakava (the Buddhist urtimaie) .r,a askeJ pt.pr. to have a faith in the Dharmakaya ll-Won (the .";1.) what, then, is the ecumenicar signiii."n., of the symbol of circre?
1039 WON BI]DDHISM 17
First, it symbolizes the un-fixable nature of the ultimate. As Zen
Buddhists use it as the symbol of Emptiness - because the inside of circle symbolizes Emptiness (?) - the ultimate state cannot be fixed by any form of language, because it exceeds the scope of any human thought and expression. According to Sot'aesan even the circle is not the ultimate itself, but, is like a finger pointing to the moon. In this sense, the symbol of the circle seems to accord well with the de-absolutization of truth expressed by Christian ecumenical theologians. Nevertheless, Christian ecumenical theologians, in spite of their negation of absolute truth, try to find a universal ground of religion, especially for the "praxis" to actualize the common good of humankind. Thus, they suggest "theo," "the transcendent One," "ultimate reality," etc., as the universal ground of religions. Here, the circle, Won, might provide a good universal ground on which all human beings could stand together. According to Tsung-mi, the fifth Hua-yen patriarch, the circle symbolizes the original enlightenment (or One Mind) that every human being is equally equipped with. That is, because of the original enlightenment, every humanity has a potentiality to attain enlightenment or Buddahood. Sotaesan also symbolizes universal human nature and their enlightened Mind with the circle and regards it as the absolute ground of individual morality and social justice. In this sense, the circle symbolizes the normless Norm, the de-absolutized Absolute, or the un-fixable Ultimate. Accordingly, the model of circle may satisfy both the deabsolutization of truth (of a particular religion) and the need of an absolute ground of humanity. Secondly, the model of circle may explain well the "relationality" of religions. According to Hua-yen Buddhism, the light of Dharmakaya Vairocana ("sun," the symbol of the ultimate in Hua-yen) penetrates through all beings in the universe. Fatsang, the third patriarch of Huayefl, gives a beautiful analogy to explain this. According to it, the realms of reality (Dharmadatu) are like the hundreds of mirrors in the circular hall where the statue of Buddha is located at the center. With the light on (i.e., enlightenment), the hundreds of mirrors not only reflect the Buddha but also reflect each other infinitely. Likewise, if our original enlightenment awakens to itself, we will also see the total "relationality" of all beings and minds, and even before actual enlightenment, according to Hua-yen, w€ can enter the world of total interpretation through "faith " - because in the initial stage of faith the light of Buddha has already penetrated itself. If, then, the same light of the ultimate has penetrated into our minds
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18 WON BUDDHISM equally, why do we see it differently? Perhaps the best Buddhist answer is an analogy in the Hua-yen Sutra. According to it, the different understandings of Dharma are caused not because the Buddha has different Minds but because human perception is different. It is like the different perception of sunlight depending on one's location on a mountain; the sun gives its light equally to everybody, but humans receive it differently. This analogy is almost the same as John Hick's position that different religions are caused by the different human perceptions of the onc divine Reality. But, if different religions are the different perceptions bf the same ultimate, does it matter which way we take? Do all truths not lead to the same goal? Here we have an axiological problem. According to Hick, it is impossible to make a global judgment because our retigious totality il !o complex and diverse. I agree with Hick in that sense, but it is also difficult not to judge, because humans always face a problem of choice and try to always choose something truer or better. Even in the same faith, we always try to be a "better" believer. Are there, then, some criteria by which to compare religions. According to Chinese Buddhism, there are different levels in the Buddhist teaching and this gradational teaching is called. chiao-phn (it literally means the "judgrnent of teachings"). Chiao-phn is often (ab) used to prove the superiority of a particular school's teaching, but it has more profound meaning than that. That is, it points to the wisdom and compassion of the Buddha who teaches differently, depending on the level of the hearer's cornprehending power. This seems to be in contradiction to the analogy mentioned just before (i.e., the same sunlight and different human perceptions). But they both imply the two complementary natures of the Buddha, i.€., wisdom and compassion. While the analogy of sunlight emphasizes the compassion of Buddha who loves everybody equally, the gradational teaching indicates the wisdom of Buddha who wants to save lll humans with different methods considering their different intellectual levels and individual conditions. It is like the case of a good teacher who teaches the same subject in different'was according to Lach student's intellectual condition. In other words, what the Buddha teaches is essentially One but functionally Many as the famous Hua-yen formula "One-siv.-M.ny, Many'sive-One" indicates. Here sitze implies the interdependent relation of opposites, i.e., One and Many. If we extend this soteriological implication of chiao-p'an to world religions, all world religions also may be teaching essentially One but
1041 WON BUDDHISM 19
functionally Many. (In fact, in Hua-yen Buddhism, it is Dharmakaya, the ultimate, rather than a historical Buddha who teaches One and Many.) Although there may be different levels, higher or lower, in their ways of expression, all religious truths may be "holistic multiperspective functional forms of truth of the inexhaustible ultimate reality." But, then, what is the criteria to judge a high or lower form of religion? I cannot explain here the detail of chiao-phn system and it is also difficult to apply the present Buddhist chia o-ptan system as it is to world religions. But one important thing is that the highest form among all the Buddhiqt teachings is regarded as the most inclusive teaching which is called yuan-chiao ("all-inclusive teaching"; yuan means the circle). It is a teaching which integrates all other teachings into "one vehicle. " Here, the integration into one vehicle does not mean the subsumption of all different teachings into a particular form of teaching: It rather means the realization of the One message in many different teachings. Because, from the perspective of Yuan -chiao, one dharma (truth) contains and is identical with the totality of dharma, the enlightened person sees the One message in the teaching of Jesus, Mohammed or Gautama. The enlightenment to this One message is called yuan-chueh ("perfect enlightenment" or literally "enlightenment of circle") and for the person who attains perfect enlightenment, there is no dualistic distinction between superior and inferior, or higher and lower teachings. Although there may be gradational differences in teachings, they are no more than functional differences for the purpose of salvation. Therefore, what yuan-chiao, the teaching of circle, indicates to us is 'chat the perfect enlightenment is attained in the stage where we can see the One message in all religions; once we reach this stage all dualistic distinctions will disappear, and we will see only functional differences among religions. Moreover, to attain this stage, one does not have to necessarily understand Buddhism (although the insight of Buddhism may be helpful to understand it), because the One is already present in every religion and in every human's mind. But I want to say at least that any religious man or woman is supposed to have faith in the One present in all of us and should move forward until he or she understands this One and actualizes it in this worid.
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WON BWDHISIII 2L
The Movement for "Animal Rights" and Grace of Brethren
by Miss Chung Ok Lee (Oh-Eun Lee)
The animal issue is an aspect of morality like any other ethical problems. IVIany people have a sense that animals are not a serious circumstance. But some enlightened thinkers insist on extending human consideration to animals. There is significant literature on the treatment of nonhuman animals, animal rights and cruelty to animals because some animals are treated like hunks of meat from the day they are born to the day they are killed. What we should be morally concerned about in this world, is the continuing destruction of whole species. The question of nonhuman animals is part of the reorientation of moral attitude and reshaping of moral vocabulary. The term "animal rights" is the critical word. To say "they have no right to X,, intimates that they actually have no rights unless we decide legally that they do. The language of rights is almost the only ethical language. "The use of the term 'rights' in connection with animals departs from its customary usage or common meaning. In Western history and culture, 'rights' refers to legal and moral relationships among the members of a .ornmunity of humans."r The phrase "animal rights" is an imprecise way to call our attention to the fact that at least some animals are more like human beings than inanimate objects. Sentient animals appear to suffer much like human bings. We ought not to cause them unnecessary suffering and we ought to have compassion when their suffering is unavoidable. "If humins must sometimes cause the suffering and death of a sentient animal, they ought to restrict the suffering as much as possible and be aware of the need for thanksgiving and repentance."2 The special improtance of consciousness in a being outside ourselves is that it can bring their experiences sufficiently like our own to bring into play the Golden Rule - "treat others as you would wish them to treat you." We put that point to our small children if we found them tormenting animals. We say "you wouldn't like that done to you." Questions about the morality of species preference must certainly be put in the context of the other preferences. Just as humans are sacred so are the animals, the trees, the insects, indeed all living beings. Moraiity
shows a constant tension between measures to protect the sacredness of these special claims and counter-measures to secure Justice and widen sympathy for outsiders. The nonhuman animal is a reminder that morality concerns the reduction of violence, the protection of the vulnerable, the preservation of the life cycle, and the union of all things. We are the animal's friends and nonhuman animals are our closest friends. What is needed is an identification with all creatures that is not sentimental but is based upon a much deeper respect and reverence for life. We need to make the connection that when we destroy the environment of nonhuman animals with our lifestyles, we are destroying our own environment as well. It is evident that if a person practices compassionate affection for animals, he or she is all the more disposed to take compassion on his or her fellow human beings. Life on earth does involve some competition and conflict. The human being in particular cannot avoid inflicting some pain. However, w€ can combine scientific knowledge and moral sensitivity so as to leasen unnecessary pain to all the animals. The human have
an appropriate predilection for the human animal but our feelirrg for the defenseless nonhuman animal is a good test of our resistance to violence everywhere.3
Animal welfare and animal rights stress that the voicd of nonhumans must be'heard. We can see that the protection of complex nonhuman animals also involves a sense of moral and aesthetic wholeness. It also involves a refocusing of the question upon the individual's, well being. As we should not unnecessarily inflict rain upon a human being, so a dog or a cow or a deer merits our concern not to impose pain on the basis of human impulse. Among all living beings, the human stands out as a unique being. In the evolutionary classification, a person is counted as belonging to the animal world. It is true that very often human beings behave like animals. Regardless a person is more than an animal, a person is kinder, merciful and intelligent. It is in the human being that self-consciousness operates at a high degree, it is a person, of all animals, that is endowed with the sense of right and wrong, goods and evil. With the power of judging them and choosing the right and the good, and rejecting the wrong and the evil. This sense of choosing the right and the good, and acting upon it, is to be seen only in humans; and that is the sense of rightness, which is to be highly spoken of in all the great religions of the world. "All of the major religions have been especially concerned with the
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22 WON BT]DDHISM treatment of nclnhuman animals. Both eastern and western religions situate the human at the center of a matrix of living beings. "a Buddhism has been sufficient in identifying the sacredness of each living being. On the basis of Buddhist Dharma, moral life is built and social life becomes ennobling when its value is recognized and applied in lndividual as well as collective life. The Buddha says: "Difficult is to be born as a human being." such a rare privilege as human birth should not be wasted; it should be put to the best service. It would be a pity if a person were to forget the real purpose of one's birth. According to Buddhist teaching, a real religious person must have a matured morality for the happiness and welfare of all living beings - not only all human beings, but also all nonhuman
compassion and forgiveness. Humans discover responsibility by emptying themselves, then, more things can come in without blockage. Human responsibility can reshape the whole earth. We need to develop Eeater
beings.
5.
The Buddhist undertakes to abstain from destroying, causing to be destroyed, or sanctioning the destruction of a living being. "Livilrg being" implies anything that has life, from insects up to and including a human being. This is the first precept of Buddhism. In taking this precept, a Buddhist recognizes one's relationship with all living things, a relationship which is so close that the harming of any living creature is inevitably the harming of oneself. The Buddha taught the advisability of comparing one's own life with that of other beings: "Everyone fears violence, everyone likes life; comparinq oneself with others, one would never kill or cause to kili.s Won Buddhism teaches us that all human races, even animals and plants are interrelated morally as brothers and sisters. All races, all living things, all sentient or insentient beings, all beings in the Truth of Il-Won are interrelated by the same morals. Thus the grace of mutual dependence and existence of brethren is cailed the Grace of Brethren. The Scripture of Won Buddhism offers the following explanation: "If olte wants to know easily how one is indebted to the Grace of Brethren, one should consider whether it is possible to live at a place where there are no human beings, no birds and beasts, no trees nor grass: then one will realize that life without them is impossible."6 Therefore, the principle of loving and valuing all lives is the Grace of Brethren and is to a repayment for it. Won Buddhist doctrine insists that even a tree, grass, or an animal should not be recklessly destroyed. Sotaesan, founder of Won Buddhism, taught people not to kill any Iiving being in the absence of sufficient reason As Gabrial Moran asserts, human beings should situate their power to discover kinship tc all nonhuman animals and to respond with care,
6.
moral and ethical clarity towards not only human beings, but also nonhuman beings, because human beings cannot survive without nonhuman beings. I. 2. 3.
4.
James M. Wall, "Animals in Research: A Conflict in Caring," The Christtan Century, Oct. I 2, L988, P.883-884. Gabriel Moran, "The Chosen Animal," p.9. Gabriel Moran, "Dominion Over the Earth," p.70I'
Ibid., p.699. M. Saddhatissa, Buddhist Ethics (New York, George Braziller, 1969), pp'87-l I2' Sotaesan, The Scripture of Won Buddhism, (Korea, Won Kwang Publishing, 19BB), p.15.
,G^,&!^h&
The Great Master said, "As plants live with their roots set in the earth, in the right season the seeds or roots that havelbeen planted will sprout and grow. As sentient beings live with their roots set in Heaven, once w! think, move, or speak 'all the Karma seeds are thereby planted in the void of the Dharma world of the universe, and the result of each act will reap good or bad- How, then does anyone dare deceive human beings or Heaven?"
From "On Cause and Effect, The Scripture of W on Buddhism
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WON BWDHISM 25
The "Four-Seven" Controversy in Korean Confucianism
by fuof . Jong-ho Bae
1. Characteristics of Korean Confucianism (1) The concepts of the Four Beginnings and seven Feelings Confucianism, which springs from the teachings of Confucius, has a strong religious character of inner cultivation, itr teachings extend "r.d to all areas of human life. According to historical documents, it was in the Three Kingdoms period that Confucianism was introduced into Korea. Confucianiim, in fact, has been the basis of all Korean thoughts in history. The "Four-Seven" controversy I am going to examine is a prominent feature of Korean Confucianism, and had been a grand task of the NeoConfucian scholars of the Yi dynasty. Neo-Confucianism was at times called in Korea, Songnihak ("the learning of human nature and principle"), which is a composite philosophy of confucianism,. Taoism, and Buddhism, with Confucianism at its center. The "Four Beginnings" is first mentioned in Mencius, and designated the four beginnings of the states of mind of pity, shame, ..re.en.., and judgement. Mencius (372-289 BC) thought that all human beings possess by nature the four cardinal virtues of goodness, righteousness, properiety and intelligence, and when they become mental siates, these four virtues are manifested as pity, shame, reverence, and judgment. ,,Beginnings,, literally spell threads threads to emanation (issuance) of irinciple (nature). Thus, righteousness, propriety and intenigl".e lre fgur virtues, and-goodness, pity, shame, reveren.. .nd iudgment are emanations of the four virtues, or principle. These four beginnings are also called four emotions. Here, by "emotion" is meant not simply feelings, but a combination of feelings, judgment and will. The Seven Feelings were first mentioned in the Book of Music. The book divided human feelings into seven kinds. The seven feelings, just like the four emotions, comprise not only feelings but judg-.rt ,na will as well. The Seven Feelings mentioned in thJ book ire ieelings of joy, anger, sadness, fear, love, hatred, and desire. The four "beginnings" of pity, shame, reverence and judgment
spoken of by Mencius designate only the beginnings of human feelings, whereas the seven feelings spoken of in the Book of Music designate continuing states of feelings. Thus, the seven feelings designate states of mind from beginning to end, while the four beginnings designate only the beginnings.
(2) Different Views on Energy and Principle The issue of the four beginnings and seven feelings is directly connected to the issue of Ki ( ?1,, Energy) and Li (,FIl, Principle). Therefore, without understanding these two concepts one cannot discuss the four beginnings and seven feelings. The theory of Principle and Energy was first brought into being by Cheng I and developed by Chu Hsi. Therefore, the controversy over principle and energy had become the central issue of Oriental philosophy in China, Korea and Japan. The theory of principle and energy is generally called Principle-Energy dualism. The principle-energy theory explains the substance and function of the universe with principle and (material) energy. The explanation Cheng I gives of principle and energy is as follows: In the universe Yin -and Yang alternate. The basis of this alternation is tao, and tao is principle. Here, Cheng / says: "there is no tao apart from this pheno'Yjn and Yang alternation. The basis of the alternation of Yin mena of and Yang is the tao. Yin and Yang are manifestations of energy. Energy is physical, and tao is metaphysical." In short, to Cheng f, energy is the physical manifestation of the metaphysical principle. In the principle-energy theory, both principle and energy are regarded as substances. That is, principle is an unchanging and unmoving substance, while energy is a changing and moving substance that has function. For this reason, Chenq I called Yin and Yang energy, as Yin and Yang alternate, change, move, and have function; and the unchanging and unmoving laws by which this alternation occurs, he called principle.
2. The Controversy betweenToegye Yi llhong and Kobong Ki Dae-seung Scholars were widely divided in their concepts of principle and energy. Chu Hsi, however, did not elaborate on the distinction or the relationship between the four beginnings and seven feelings, but has only made some comparisons and distributions. After Chu Hsi, some noted scholars thought that feelings are caused by man's nature, and some
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26 WON BWDHISM others made a clear distinction between the four beginnings and seven feelings, regarding the four beginnings as emanations of principle, and seven feelings as emanations of force. The first four beginnings-seven feelings controversy in Korea was triggered by a discussion between Toegye yi whanq (150I-1570) and Kobong Ki Dae-seung (L527 -1572). Toegye thought of principle and energy as succeeding each other when emanating, whereas Kobong thought that principlj and energy emanate simultaneously. By "succeeding each other" is meant that when principle emanates, energy follows, and when energy ernanates, principle rides on it. But by "simultaneous erqanation" is *e..rt that the principle and energy emanate at the same time and place, as one body. Toegye juxtaposed the seven feelings and the four beginnings, and considered that the seven feelings are caused by the stimulus of outside objects on our sensory organs, which stimulate the energy to work, whereas the four beginnings are emanations of principle (reason) in our nature. Therefore, there is a difference in nature between the seven feelings, which are pathetic, and the four beginnings, which are
reasonable.
Kobong, on the other hand, regarded the seven feelings as comprehending all human mental activities, and regarded them aJ having both good and evil aspects. But Mencius had saici that the four beginnirigs are purely good. Therefore, Kobong thought that the four beglnningr ur. the good elements among the seven feelings. And Kobong aisq obiected to Toegye's theory of the successive emanation of principle and force, and instead proposed that they emanate simurtaneously. Toegye, in response, slightly revised his theory and concluded finally that "In the four beginnings, principle emanates first and energy follows, and in the seven feelings, energy emanates first and principie rides on it. " One thing that must be noted here is the concept of energy in Toegye's thoughts. In my opinion, there are two reasons why ToLgve regarded principle as noble and energy as base. First of all. it is because he regarded principle as a pure, bodiless spiritual entity, and therefore absolutely good, and energy as a physical, mixed and material entity and therefore base. . Kobong opposed this position of Toegye, and acknowledged only the seven feelings in human emotions, and maintained that the four beginnings are 94v the good elements among the seven feelings. Here lies the basic difference in the philosophical position and methoi of the
WON BWDHISM 27
two philosophers. Toegye and Kobong became fountainheads respectively of ttre Schools of Principle and of the School of Energy in Korean Neoconfucianism. Kobong's concept of the seven feelings comprising the four beginnings and nature of physical dispositions comprising the nature of the principle was succeeded and developed by Yulgok Yi Yi (I536-1584) into the theory of initiation of force and riding of principle of energy. Yulgok, moreover, completely rejected Toegye's theory of emanation of both principle and energy, and maintained emanation of energy only. This thought of Yulgok and his followers constitutes the school of Energy of Neo-Confucianism in Korea.
3. Yulgok's Theory of the Four Beginnings and Seven Feelings and of Principle and Energy
There are two directions in philosophical inquiry. One way is to Iook at the universe and Nature first, and explain man according to the laws of universe and Nature; the other way is to Iook at man first, and interpret universe and Nature according to the laws of human nature. In my opinion, then, Toegye took the latter direction - looked at man first and, discerning the two entities of spirit and matter in man, thought that the Human Mind is a combination of principle and energy. Thus, Toegye regarded principle (reason) as nonmaterial and absolutely good, and four beginnings, which are pureiy good, are emanations of principle, and the seven feelings, which can be either good or bad, are emanations of energy. Furthermore, as mind is a composite of principle and energy, and as principle and energy are inseparable, he added, upon the initial emanation of principle or energy, succession of energy on principle or riding of principle on energy. This is Toegye's theory of the successive emanation of principle and energy. On the other hand, Yulgok looked at the universe first, and determined that the universe operates by the emanation of energy and riding of principle on it, and therefore determined that the Human Mind also works by emanation of energy and riding of principles on it. Therefore, Yulgok rejected Toegye's theory of the emanation of both principle and force, and also energy. Yulgok says, concerning principle and bnergy: "ln all things, what emanates is energy, and the reason by which energy emanates is principle. If there was no energy, then principle would not have what it relies on to become manifest, and if there was no principle then energy would
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not have its source in anything." He elaborates further: "Principle has
no form, and energy has form; principle is unaffected by anything else, while energy is affected by principle. Principle, while formless ,rra{fec1ed, governs energy which has form and which is affected. ".,d Energy, which has form and which is affected, is the body of principle, whicli is formless and unaffected." "Energy" is the force of Yin and Yang, and from the first does not accept within it the concepts of spirit of matter. However, the great space of the universe is filled with this energy, which creates the alternation of Yin and Yang, and through this movement and rest of force grows and lives all things in Nature. And the alternation of Yin and. Yang caused by this energy is completely orderly. This orderliness is called principle (reason). But for principle, energy that creates the alternation of Yin and Yang has nothing to rely on and therefore will create con-
fusion. This is why Yulgok said principle governs energy. However, in this "government" is not implied any substance or power. Principle exists simply as the principle according to which energy operates. In the light of Yulgok's concept of energy comprising principle, it is only natural that the nature of physical dispositions comprise in it the nature of the principle ds, according to the grand prinliple of NeoConfucianism, human nature is principle. As Yulgoi maintained that both the four beginnings and the seven feelings are emanations of energy, and that the seven feelings comprise the four beginnings but not vice versa, his theory is consistent throughout.
4. A Comparison of Toegyeb and Yulgok's philosophies As examined before, Korean Neo-confucian scholars, in dealihg with the problem of the four beginnings and seven feelings, tiied to exf,licate their metaphysical oligins, and were divided into two major grroups, around Yulgok and Toegye. As mentioned earlier, the two streams of thought - one_emphasizing energy and the other emphasizing principle - co-exited in Chu Hsi's philosophy from the first To summarize the thoughts of the two major philosophers once again, Toegye regarded both principle and energy as e-"nating into emotions, but as principle is noble and energy base, those feelings that are emanations of principle are purely good, while those tf,.t e-rnrtions of energy can be either good or bad. One problem in this"re context is that chu Hsi had said that principle and energy cannot be mixed, and
1051 WON BUDDIIISM 29
also said that principle and energy are inseparable. Therefore, Toegye had thought that the four beginnings are purely good, as emanations of principle with energy following, and the seven feelings are either good or bad, as emanations of energy with principle riding on it. In Toegye, further, even though the good of the four beginnings and the good of the seven feelings are both good, there is a qualitative difference between the two goods. Principle, however, cannot emanate in YuJEfok's thoughts, and therefore both- the four beginnings and the seven feelings are emanations of comprises principle, energy -thewith principle riding on it; and as.energy the nature of the nature of physical dispositions comprises and principle, seven feelings comprise four beginnings. What is important in ihis philosophy is that the workings of the human mind are all emanations of energy, with principle riding on it. Therefore, human nature, mind, feelings and will can all be refined and governed through one way. Thus, by constant self-supervision and reflection, all man's emotions will b. .pptopriate to Reason (be reasonable) and to propriety (be courteous), but without this constant effort at self-government it can easily hapfen that man will lose the Way of the golden mean.
When the Great Master was in his room, .youra company of inspecBuddha enshrined?" tors visited him and asked, "Where is The Great Master said in answer, "Our Buddhas are now outside. Please wait a while, if you would like to see them." The words of the Great Master were quite incomprehensible to the inspectors. After a while, at lunchtime, a group of workers came back from the fields to eat, carrying their tools. The Great Master said to the inspectors, indicating the llroup, "They are our Buddhas." The company of inspectors was still at a loss.
From "The Principle of the Original Nature," The Scripture of Won Buddhism
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News Corner
6.
The construction of Samd ongwon Training Center, a long-cherished wish of Won Buddhists, was finished and dedication ceremony was held at the center, Pulgok, Nonsam-9utr, Chungnam, May 9,
1. The 9th Presenration of won Buddhist Thoughts Articles and other special lectures on Won Buddhist thoughts were given in the 9th meeting sponsored by the Institution of Won Buddhist Thoughts at Dharma- Hail, wonkwang unire..ity, Feb. 5-6, 1990.
1990. The Center, noted for its scenic beauty, will be utilized for natural cultivation, natural training, and natural treatment. Especially, the training camp for youths is located around the center. The center is open to anyone who wishes to train himself, irrespective of religions.
2. Awarding ceremony for won Bqddhist publications The ceremony of awarding prizes for Won Buddhist publications
to enhance the cultural level of Won Buddhism was held at the
7.
In commemoration of the l00th Anniversary of the Birth of the Great Mast ven. sotaesan, the founder of won guaahir-, ,,pranting Graces Movement" has started across all the Won Buddhist parishes in the nation with the speciar programs and events. The Movement consists of Planting Graceful Mind, Sharing
In commemoration of the i00th Anniversary of the Ven. Sotaesan's Birth, an academic meeting was held at Sejong Culture Hall, Seoul, May 1I to L2, 1990. The theme is Korean Thoughts and Sotaesan Thought. 8.
ment service, contribution, presentation of things, etc.
4- Dedication ceremony at Temples of won tsuddhism in Japan
Three temples of Won Buddhism in Japan held the dedication ceremony consecutively, enshrining Il-won-sang, in Kanto, osaka, and Okoyama, Apr. 7 , 8,9, LggO, re-spectively.
5. Somri Children's Festival Somri Children's Festival, sponsored by Won Buddhism annually on Children's P]v, was given to the children resident in Iri, featurin! 19 kinds of SO-filia or ihe traditional Korean folk games, fan dance, puppet show, etc.
The First Hymn Contest The first hymn contest was given together with the members of Won Buddhist choirs across the country at Student Union Building, Wonkwang Univ., May 27 , 1990. On the contest, Won Buddhist style of cantata was firstly introduced to represent the whole process of Ven. Sotaesan's life from his birth.
Graceful Bodies, Becoming Graceful One Family and
Sharing Graceful Things with the drive of elimination of drug, utooa & internal organs donation, treatment of heart-disease chili..n, medical treat-
Scholastic Meeting with the theme of "Korean Thoughts and Sotaesan Thought"
Administrative center of won Buddhism in Iri, Feb. 22, 1990. The Grand Prize was awarded to "The Seventy Years of Spiritual History of won Buddhism", and the Excellent piize,,,The Efr.rrn,o canon of Won Buddhism ".
3. "Planting Graces Movement,, Inaugurated
Samdongwo n Training Center Finished
9.
" Changgeuk Sotaesan" Performed
"Changgeuk (a Korean classical opera)Sotaesan" was performed across the country starting from Seoul at Hoam Art Hall, Jun. 9, I990. Ven. Sotaesan's life is dramatized through the form of Chunggeuk, most appealing style to the Korean people, to cherish his sacred life and religious achievements. 10. Rev. Pal Khn Chon Elected a Member of Executive Committee of WFB
Rev. Pal Khn Chon, director of Won Buddhism H.Q. of the World Fellowship of Buddhists (WFB), was elected a member of exequtive committee of WFB at the standing committee held in Bangkok, May 24 to 26 , L990.
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11. The First Japan-Korea Youth's Meeting of WCRP The Japanese youth department of WCRP (World Conference on Religion and Peace) sponsored the first social meeting between Korean and Japanese youths in Tokyo, May 25 to 31, 1990. Five young priests of Won Buddhism took part in the meeting.
L2. The Second Japan-Korea Religionists' Meeting Under the theme of "The Role of Asian Religions in '90s", the Japan-Korea religious followers gathered for the second time in Tokyo, May 7 to L2, 1990. Five priests and laity of Won'Buddhism joined the meeting.
View of the Oriental Hospital of Wonkwang University opened on Nov.22, 1989, Chonju.
The Great Master said, "If you wish to establish a qerfect personality and attain extensive knowledge and views, do not become attached to any side. At the present time most people are one-sided and fail to attain the perfect Way. Confucians and Buddhist monks are bound to their own traditions. Other religious people or social workers are also attached to what they know and what they practice, and thus have limited their understanding of Right and Wrong and Advantage and Disadvantage. They do not try to adapt other people's laws for their own use, and fail to establish a perfect character." One of the disciples asked, "If we go outside our own traditions and claims, I am afraid we might lose our identity. The Great Master said, "My words are not that we should adapt all laws at random or lose our identity but rather that we must adapt other Laws extensively on the basis of a more reasonable subjectivity. Try to understand my words correctly." From "On Moral Practice," The Scripture of Won Buddhism View of the main building of Samdongwon Training Center opened on May 9, r990.
I
View of Wonkwang Social Welfare Center opened on Feb. 25,1990.
The performing scene of Changgeuk Sotaesan representing Ven. Sotaesan's whole life at Hoam Art Hall, Jun. 9, 1990.
The performing scene of "Round Sound Choir" of Seoul Parish, an mixing sound group with Korean traditional instruments at Sejong Cultural Center, Seoul, Dec. 17, 1989.
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A page of the national textbook of "Society" for Sth grade of elementary course. The Minister of Education of Korea introduced Ven. Sotaesan and won Buddhisrn in the lesson of "Religious Life" of "Society" textbook issued on Mar. I, 1990. On the page, the corner of Won Buddhisn is given with the title of "Newly-Riso,: P.eligions". (p.l56)
About 450 scholars and professors are giving their presentations in the academic meeting with the theme of "Korean Thoughts and Sotaesan Thought", sPoD' sored by Won Buddhism at Sejong Cultural Center, Seoul, May Il to 12, 1990.