Vol-3-No-3 by Seonghwan Yu

1977 VOLUME III NUMBER IRI, KOREA

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BUDDHISM

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Editoriol Publtshed by:

When one is called a wise man, he is a man who manages his mind and conduet wi.sely. A wise man can use his mind righteously and honestly. A wise judgement never comes out of a shallow and unstable mind. It is because one is apt to become deluded by an immediate ad-

Research Instltute tor 0verseas M'ssions Won Kwang Unirsersity,

lri City, Cholla Pukto, Korea

vantage and rarely sees the broad and long future. Andrew Carnegie (1835-1919), the king of steel, had his rnonument made while he was still living, having inscribed on it, here lies a man who's greatest talent was gathering around him people wiser than hirnself. common person usually becomes slanderous and jealous whem he comes to know a man wiser than himself. Besides he is apt to have

CONTENTS

contempt for, or Iook down upon those who a,re inferior to himself. How, then, can the average person improve himself and establish a broad-minded personality. Ven. Sotaesan said, "The wise man knows how to utilize the wisdom of others."

Editorial

The Threefold Trainings

of Won Buddhism

by Prof. Suh Kyung-lun

The Cultivation of Spiritual Stability by Prof. Kim Pal-Kon

The Study of Facts and Principles by Prof. IIan

Kee-Too

The Selection of Right Conduct

by Prof. Kim Hong-Chti

What is Won Buddhism

Buddhist Stories

News Corner

Pictures

Human beings can not be a-lmighty. In this highly developed technical world, it is tough for a rnan to act to the best of his ability. AII technics have been specialized and theories are taking concrete form. In order to be versed in something, many days and hours are required and unaccountable painstaking work experienced. This is not Iimited to the general scientiflc civilization. The work of religionists who have been treating the human problems has come to be taken over hy specialists who are studying and analysing psyc.hology scientiflcally. It is said that in some advanced countries, in u,hich pathological psychology has developed, the pathological psycholcgist makes a diagnosis of patients first. Those high standard knowledges and skilled technologies contribute greatly to human Iife. However, &h empty feeling which crouches under knowledge and technology seems not to be fulfllled. Why is it? It is because knowl-

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edge and technology are lifeless and bloodless. In science, we find no lively and warm feeling which leads us to mutual understanding and unites our minds. Ifuman beings can not rely upon the knowledge of empty feelings and upon the technology of dry feelings. The foundation of human life is benefit, or grace, or love, where warrn blood, and the feeling of understanding run through. Benefit or love, therefore, is the driving foree for the growth of all beings, and is the nest of human life. No power, however strong it may be, can be superior to that of benefit. No worki is more comfortable or warmer than that of benefit. This is way religion becomos worthier when the world becomes boring and callous. All religious leaders gave their attention to this respect. Benefit, compassion, Iove etc. are just differcnt expressions but their concept in them are same. Therefore, those who are able to accept another person's abilities and capabilities with the spirit of benefit and compassion are the ablest and wisest men. They regard the ability of others as if it were their own and try to help them to act to the best of their ability.

communi'cations should be addressed to; Itiiss Pal Khn Chon Director, Ooerseas Missions

of Won Buddhisrn Won Kwang Unioersity

Iri City, Cholla Pukda, Korea

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The Threefold Trqinings of Won'Buddhism bg Prof. Suh KEung-Jun The truth of Il-\flon-Sang of Won Buddhism c?n be experienced throug-tr virtually both the Gate of Faith based on the theory of the interaction of cause and effect and the Gate of Practice based on the theory of the perfect void and the abstruse being. The Gate'of Faith based on the theory of the interaction of cause and effect is the way to requite grace. The Gate of Practice based on the theory of the perfect void and the abstruse being shows the way of study to find that'the truth of Il-Won is immanent in nature and to find the infinite capacity of the Absolute Void and Abstruse Being which is immanent in our original nature, to foster the absolutely perfeet original nature like Won, to brighten the absolutely perfect original nature and to make the best use of it.

Absolute Void and Abstruse Being is the mind state: the mind is never attached to anything, anywhere and remains completely free. The true state of the void of original nature never becomes dull or extinct but remains alive. This is the Absolute Void. The Abstruse Being is the state of keeping the true original state of brighhress even in the complicated world of existance.

When we realize the true state of the Perfect Void and the Abstruse Being immanent in the original nature, we reco gnize f,hat it is the Gate of Practice of Il-Won-Sang and the Threefold Trainings of Won Buddhism to possess the truth of Il-Won and foster the capability to utilize the Truth freely.

The main characteristic of the Threefold Trainings of Won Briddhisrn is that it is the combined practice of keeping peace to. gether. The original Gautama Buddha's method of practicing Selection of Right Conduct and Abandonment of the Wrong (Sila, Precepts), Cultivation of Spiritual Stability (Samadhi, Meditation) and

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Study of Faets and Principles (Prajna, Wisdom) was to keep abreast of them. But, with the lapse of 'time and the different Ievels of wisdom of Buddha's disciples, they came to practice the Threefold Trainings in a prej'udiced way which put stress only on one side of the Trainings. The Samadhi sect practiced meditation only, and the Silla sect eoncentrated only on observing precepts. The sect of Repeating the Name of Amitabha practiced only repeating the, Name of Amitabha. Ttre praetice of the Threefold Trainings of Won Buddhism, however, is not separated but goes together in doing one thing, which is the prineiple. Practiee which puts a stress on only one part of the Threefold Trainings is limited and prejudiced. The Threefold Training must be practiced in combination. Meditation, Repeating the Name of Amitabha, Doctrine, Preeepts, these are all necessary to a person. Won Buddhism instrueLs one to find the profound principle of the Threefold Trainings and to praetise them. There are two kinds of methods one uses to practise the Threefold Trainings together. One is the method, which is practised by the religious people of self-cultivation, for a certain period so that they may be cultivated according to the Law. This is the training practised at the place comparatively Iess complicated through the intensive courses of eleven subjects. The training method of eleven oourses are as following; l. Calling the Name of Buddha: This is to concentrate one's scattered and disturbed spirit on the phrase itself, so that one may keep the eoneentrated and. undisturbed spirit from being disturbed. 2. Sitting-type Meditation in Cross-Iegged Form: One concentrates the mind on the Iower abdomen and makes the lower abdomen the eenter of control of bodily energy to keep the mind from being scattered (such that one gives up even the idea of concentrating) so as to stay in the real state of perfect tranquility and non-discrimination. This is the method of fostering one's pure and original spirit. 3. Study of Scripture: This aims at helping those practieing the Law to Imow the way of training.

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4. Giving Leetures: Those practieing the Law are to expouncl the meaning of the appointed subject of Facts and Principles. This aims at the training of Wisdom by means of exchanging ideas and knowledge formall3r and in publie. 5. Discussion: By taking part in Discussions, one will be able to express freely what impressed him of the things he heard or saw. This is for the sake of disciplining the wisdom of those praeticing the Law by means of a free exchange of opinions. 6. Training in Abstruse Questions: This is to acquire the ability to analyze clearly the coneept of Facts and Principles, the Principles of the Absolute Unity or its Cornponents, Being or Non-Being, the Facts of Right or Wrong, Advantage or Disadvantage, and Abstruse Questions among some of the Kung-an expressed by patriarchs and Buddhas.

7. The Principle of the Original Nature : By studying the Principle of the original Nature, one is able to solve and understand the original principles of all beings in the universe and the principle of our own original Nature. 8. Diary for a Fixed Te,rm: This is to reeord the hours of daily work, income and expenditure, the eontrol of the operation of mind and body, awakening, and feeling. 9. Daily Diary: This is to inerease the Three Great Powers through Moving and Being Quie,t without wasting even a minute by recording the number of times he is careful or careless when handling various matters, how one learaed, and if one kept or violated the Precepts.

10.

Carefulness: This means being conseious not to forget to practice both what one is resolved to do and what one is resolved not to do when one applies the Six Roots. 11. Deportment: This means the manner of conducting oneself. This enables those practicing the Law to check their training from tirne to time so that they may reap the effect of their training in actual situations.

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

fold Trainings. Among them calling the Name of Buddha and the sitting-type Meditation are the training courses for cultivating spiritual stability. The study of scripture, Givin'g Lectures, DisTraining in Abstruse Questions, the Principle of the Original "urrior, and the Diary for a Fixed Term are the training courses for Nature, the study of Facts and Principles. The Daily Diary, Carefulness, and Deportment are the trainins e.otrrses for the Selection of Right Concluct.

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

'first purpose of the Threefold Training of won Buddhism iq The to earry out our practieat life with the spirit of prac-ticing Law' In

the course of our practieal life, there rise Facts of Right and wrong' and Advantages and Disadvantages, and reasonable and ttnreasonable things. And also human beings have feelings such as ioy, pleasure, Iove, anger, sorrow' displeasure, hatred, desire etc" Human beings, being usually dominated by these feelings and making judgement with the desire, often cause eonflicts, make wrong judgements and bring disruption and antagonism into their praetical

life. we carry o11t our practical life with the spirit of practicing the Threefold Trainings, we will receive sympathy from the other person even in an argument of the right or wrong of things. or. we may keep a mind full of gratitude rather than one of grudge even in those cases where we were harmed. Those who live with the spirit of practicing Law will be able to promote the atmosphere of harmony, cooperation and peace of society. It is useless to say that there are indescribable difference between people who live with the spirit of practicing Law and those rvho live just under the domination of their desires and feelings. A second purpose of the Threefold Trainings is to develop the ability to perform by all means what is righteous and sever what is

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evil with a eoneentrated mind while working. In the Canonical Textbook of Won Buddhism it is said, "select right eonduct with a calm mind." This means that we must adopt what is righteous and sever what is unrighteous when we manages all our affairs. It is said in a scripture that those who are withou,t the mind to be trained by the Law or the Way usually become victims of wordly passions, delusions and the fire of desires. Therefore, when they face some critical rnoment they lose their nerve and manage things with a confused mind. As the result, they select unrighteous or wrong conduct which they believed to be righteous. Moreover some other people often manage all their affairs without any idea of what is righteousness or unrighteousness. As sueh, our eonduct becomes incorrect and wrong and all our affairs come to be more confused and eomplicated. If we are not successful in affairs we are engaged in, naturally we will kicked out of social life. As the scripture says the serene and ealm mind is the concentrated mind and the concentrated ioira is the mind of Threefold Trainings. The ultimate objective of the Threefold Trainings of Won Buddhism is to attain Buddhahood and deliver all sentient beings. To attain Buddhahood means to attain the perfect personality of Buddha. Human beings all have the obligation and task to establish a perfect self sincs their birth in this world. Human beings, who owe their existence to the grace of Heaven and Earth, of Parents, of Brethren, of Law, are under the obligation to requite the graces in any way. In the scripture it is clearly said tha,t there are many ways to requite those graces, but the best way to requite it is to complete the personality of one's own self. The Canonical Textbook of Won Buddhism ernphasizes that the ultimate state of self-completion is to form the Buddha's personality. However, one's own self-completion is not enough. For the self-completion of other people, we must render all the kind protection and compassion of B,uddha to our neighbors so that they may cultivate the way to their t4

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

The Cr.rltivqtion of Spirituol Stobility bA

Prof. Kim Pal-Kon

is no difference between the Absolute Unity and its

Components (Bigness and Smallness), between Being and Non-Being, between coming and going of birth and death, or between Cause and Effect of

good and evil. Accordingly one should attain the Absolute Void which transcends all kinds of differences and classifications and moreover one should cultivate the power of firmness (Samadhi) whieh makes one never tempted by any temptation and never threatened by any threat. Therefore, there are two main points in the Cultivation of Spiritual Stability, namely, one is cultivating the mind of void and the other is cultivating the mind of firmness.

Cultivating the Mini! of Voiil

In Won Buddhism the Truth of Il-Won-Sang, which is absolutely pdffeet and impartial, is the object of faith anC the model of practice. Add thus it's aim is to live the satisfactory religious Iife in which the dependent gate of faith and the independent gate of practiec are harmoniously synthesized. The principal items of the gate of faith are Four Graces, the Grace of Heaven and Earth, that, of Parents, that of Brethren, and that of Law. The principal items of the gate of practice are the Threefold Trainings, the Cultivation of Spiritual Stability, the Study of Facts and Principles, the Selection of Right Conduct and Abandonment of the Wrong. In this article I am going to explain the Cultivation of Spiritual Stability, the first item of the

The mind of Void may be found in one's mother's mind. In her mind for the ehildren there is no difference between good children and bad but only mind of limitless charity which transcends good and evil, or bigness and smallness. The mind of Void is that of gen'erosity and love. A holy man who has attained the Absolute Void has the greatest mind of charity for not only all human beings but also for all other Iiving things. In the Canonical Textbook of Won Buddhism, the Venerable Sotaesan said, "Ordinary people may appear smart in doing things only for themselves, but they are really suffering a loss. Buddhas and Bodhisattvas may appear to be stupid in doing only for others, but eventually they benefit themselves."

Threefold Trainings. In the canonical textbook of Won Buddhism the Venerable Sotaesan said, "Spiritual Stability means the mental state in which the mind is clear and calm, such that it entertains neither a sense of discrimination nor attachment. ,Cultivation means that one extinguishes the sense of discrimination and attachment within and the mind is not outlvardly attached to disturbances so one fosters a clear and calm spirit." In the Absolute Void, the fundamental nature of Il-Won, there

It seems that the mind of Void is to manifest 'open mind' of Bergson. He maintained that one should turn one's closed mind into open

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one. According to him, one's mind is closed ordinarily. But there is hidden 'e'lan vital' (Vitality of Life) deep in one's mind. In order for individuals or societies to grow or develop, one should disclose that hidden vitality of life. According to Toynbee, the personality who has disclosed such hidden vitality of Life is a creative personality who should lead the general people of the society. The essence of, e'lan vital (Vitality of Life) is e'lan d'amour (Vitaliff of Love).

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Therefore, the creative personality who has disclosed the vitality of Love in his mind leads general people with limitless love, charity, and generosity. Thus closed societies turn into open ones and so human history progresses into a higher stage of true spiritual civilization.

of Fimness In the first item of the 'Essentials of Daily Moral Practice' of Won Buddhism, the Venerable Sotaesan said, "Although the mind is originally serene, it is disturbed owing to trying situations; so let us keep the serenity of the original nature by removing the disturbCultlvating the Mind

ancg.t'

If ordinary man is situatecl in a very pleasing or in a very unpleasant environment or in an especially easy or in an especially hard one, then his mind is disturbed. But highly trained men are not disturbed by any conditions. Thus in the Gate of Practice, it is very important to cultivate a mind not disturbed by any good or bad conditions. Once, when the Great Master was g:oing by boat to Bongnae Cloister at Puan from Pupsung, an unexpected storm came up and the boat was greatly rocked causing eonfusion, crying, vomitting, and stumbling among the passengers. Then the Venerable Sotaesan, in a placid and dignified manner, said, "Even when a person is con-' fronted with death, if he reflects upon his past sins and pledges to do good deeds in the future, he may be saved with the help of the power of Heaven. Take hold of yourself." The people aboard were deeply moved by his dignified manner and they became calm. Shortly afterwards, the storm abated and the sea was peaceful, and the people were more tha'n tcuched by the Venerable Sotaesan's great composure and sacred, compassionate presence. One of the greatest Buddhist monks in the Lee-Dynasty, Samyung,

fqught against Iarge number of invaders from Japan, leading a very

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small number of monks about 400 years ago. I'n spite of leading a small number of suddenly made soldier monks, Samyung defeated the invaders every place and every time he fought. When he went to Japan as a king's messenger after the war, Japanese rulers who had heard about his greatness tested him in several ways. Sometimes they led him into a very hot room which an ordinary man could not enter and sometimes he was put into a room with 'a number of pointed nails set reversely. But his facial expression never changed. His attitude was open and aboveboard. His mind was serene and firm. At last Japanese rulers gave up testing him and treated him politely and respectfully. I am sure it was Samyung's firmness of mind and stability that made the Japanese rulers submit to him.

The Srudy of Fscts qnd PrinciPles ba Prof . Han

Kee-Too

'Won Buddhism ,insists on practicing perfectly the Threefold Trainings, that is, the Cultivation of Spiritual Stability, the Study of Facts and Principles, the Selecti,on of Right Conduct, &s the principle of cultivating our personalities. I intend to discuss here especially the Study of Facts and Principles of the Threefold Trainings which is applicable to the worcl of Wisdom (Prajna) of the Threefold Trainings used by the old Buddhism. However, between the Wisdom which the old Buddhism means and the Wisdom (The Study of Facts and Principles) which Won Buddhism means, we can find some dissimilar facets as well as some similar facets. Therefore at the beginning I will try to make clearer the philosophic meaning which the Study of Facts and Principles im. plies by discriminating the differences behreen them.

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In the beginning, a similar facet between the Wisdom and the Study of Facts and Prineiptres ean be found in the object of the praetiee. They aim to obtain the bright wisdom eliminating the foolishness which does not exist in the original humanity. In Chapter One of 'Part Three: Practiee, in the Canonical Textbook of Won B,uddhism it is said "Although the mind is not originally foolish, it becomes so ow: ing to trying situations; so let us keep the wisdom of the original nature by removing foolishness." These lines teII the same meaning. Then the Study of Facts and Principles is the state in which the Wisdom of old Buddhism is deepened further, and it is the state of enlightenment which is regarded as the Wisdom of original Nature. In pursuing the enlightenment of original human nature there can not be two objeets of practice. However there are some differences in the way of actual practice. I will describe here some of the differenees.

1) In OId Bucldhism, they regarded

the cultivation of Wisdom the ultimate state of the Threefold Trainings, and their highest objective of the Threefold Trainings was to attain the Seeing Nature or the Great Enlightenment. Aceordingly, while Won Buddhism puts the 'hlrleL of the Threefold Trainings as Cultivation of Spiritual Stability ,(Meditation), Study of Facts and Principles (Wisdom), Selection of Right Conclucts (Precepts)r the old Buddhism puts the orcler as Pre'Wisdom. The order in old Buddhism suggests that 99pt*, Meditation, ttre trigtrest principle of the Threefold Trainings is to attain Englightenment. But Won Buddhism regards Wisdom (the Study of Facts and Principles) which has been aequired through Meditation (the Cultivation of Spiritual Stability) the necessary method to practice the course of Selection of Right Conducts (Precepts). Therefore,the practice of the Study of Facts and Principles (Wisdom) of won Buddhism, attaches importance to Wisdom which is to be practiced in our actual life, which makes a contrast to the view of Wisdom in old Buddhism that regarded Wisdo,m necessary for aL taining Seeing Nature. However the Seeing Nature which has been

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acquired'by the Study of Facts and Principles maj/ be good, but if he makes no efforts to practice it, the Seeing Nature will be "of no use and could be compared to a leaden axe that has correct shape but which is still impractical." Wisdom which is applied to real lives is regardod as best wisdom among all wisdoms. Z) Old Buddhism put stress only on the way of cultivating Wis. dom which was regarded as the source of knowledge. Therefore, their important task was to find so called pure wisdom at any place. This was their principle of eultivating wisdom. The Study of Facts and Principles of Won Buddhism not only cultivates the pure wisdom but also never neglects knowledges so that we may manage even worldly affairs better. In this w&y, we may retain pure wisdom forever. Therefore Section 2, the Wise Man First in the Canonical Textbook, says that Wisdom which is cultivated alone can not be elevated to the highest place, but we respect those who surpass us in utilizing their original Nature and virtuous conduct in managing human affairs. 'Besides, in the Doctrine Part of the Canonical Textbook, it insists ,that if one surpasses to us even in the way of life, learning, technique and atl sorts of knowledge, we must learn frorn him. 3) OId B,uddhism considered that Wisdom was cultivated only through enlightenment but not through any thinking and pondering. It insists that the only way to lieht up Wisdom is to experience oneself enlightmment. This is like putting stress on not shaking and stiring the water in order to clear the water of sedimentation. However, Won Buddhism thought that wisdom as well as knowledge could be acquired through constant training. It is liked to a fact that water in a small pond or a ditch will be made muddy easily if it is stirred. But the water of a big and deep ocean, however rough and serious the surf may be, always keeps clean and clear. A considerable amount of dirty water flowed in the waving ocean will become clean itself, From this statement we may perceive that the Study of Facts and Principles points to the active and practical direction of training.

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It trains knowledge along with Wisdom with'which all practical mat.

ters should be correctly and clearly judged.

I will try to

examine more coneretely and directly how the study of Faets and Principles *ras been interpreted.

In the first

plaee, what is the viewpoint

of the Facts and Principles ? The Faets and Principles is a vocabulary in which the View of, Doctrine that has been eminently developed in the doctrinal history of Buddhism is included. However, if we examine only the tendency of general thoughts of old Buddhism rvhich has been developing in common, Faets is the delusions of discriminating ordinary people, and Principle is thought as Truth of the equality of saints. rn the Aaatainsa Panca praaacana the thought is most clearly ap Beared; The Gate of Citta-Jamman Nirodha, one of the Two Great Gates of sruddhot Pada sustra, is regarded as belonging to Facts: the other gate, The Gate of citta-Tathata belongs to principles.

Thus, in old Buddhism Facts was treated Iightly while principles was considered very important, and the principles was câ&#x201A;Źrtered always in pursuing the Truth. This caused the tendency of neglecting the reality of human beings. 'won Buddhism, however, reg,ards Facts as important as prineiples and tries to attairi, unhindered, perfect enlightenment through training. There is a difference even in the point of view of Principles and Facts. In the Canonical Textbook it is explained as follows, "Facts means what is right or Wrong, and Advantageous or dis,rdvantageous for men. Principles means the Absolute Unity and its components, Being and Non-Being, which are naturally created.,, This standpoint of Facts and Principles is completely different from the old Buddhism which regarded Facts as the delusions of discriminating ordinary people and principles, as Truth of equality of saints. Facts and Principles is regarded as the Relationship between Facts which used to happen among human beings and principles --

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which exists in nature. Aceordingly Faets and Principles teaches that human affairs in the realities of Right and Wrong, Advantages or Disadvantages must be perfectly praeticed through the light of Truth of the Absolute Unity and ,its Components, Being and Non'. Being.

The Absolute Unity is interpreted as to be the Reality of ail things in the Universe. The state which the boundless world and the limitless time is interrelated into the One, is ealled the Absolute Unity. The Components are what are called the variety of manifested things in the universe. Therefore, this universe is one world when it is looked synthetically, but being looked distinctively, it can bd regarded as being composed of Tri-Sahasra-Waha Sahasrah loka, thousands

of worlds.

Being and Non-Being mean the changes of all things in the universe, the circulation of the four seasons, birth, old age, illness, and the death of all things: and the transitoriness of the rise and fall of prosperity and the decline of all things. In the Canonical Textbook it is interpreted as follows: to know how to divide the Absolute Unity into its various eomponents, or how to integrate the Components into the Absolute Unity, is to have a perfect understanding of the basis of the Principle of the Nature. By studying the principle of the function of the Absolute Uaity and its Components, Being and Non-Being, the principle of the construction of nature of Universe and the principle of natural and automatic operation must be understood. However even if we lmow this truth, it can be hardly said that we have mastered the Way. We are only on the step of Seeing Nature. The mastery of the Way means to be versed in the Truth of the Absolute Unity and its Components, Being and Non-Being of the universe, Right and Wrotrg, and Advantage and Disadvantage of human beings.

We can perceive the tendency that Confueianism in ancient times also made light of Advantage and put a high value on the -IO-

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iustice. There is an ancient story;when king Yang Hui asked Mencius ;"How can my country be advantageous ?" Mencius reproached the ting, "Why your Majesty just mentions about Advantage? If a king seeks for only Advantage, his people will also pursue after it. Advantage and justice will disabpear." The word which is in the Sayings of Confucius, "when one meets Advantage. think of justice" suggests the same meaning. But ,in Won Buddhism the perfect meaning of justice and Advantage is to be studied so that any one side may not be neglected: gives a very important meaning. In other words, justice tells one the risht or wrong way of human beings from the ethical point of, view. But, at the same time, the perfect understanding justice of human beings eould be acquired only when Advantages ancl Disadvantages was associated ,lvith it. Advantages and Disadvantages enables one to grasp the practical matters of human beings. It is so called the way of the Study of Facts and Principles to continue training, searching, praa,ticing and pursuing the Right and Wrong, Advantages and Disadvantages, the Absolute Unity and its Components, and Being and Non-Being until we come to understand them perfectly and practice them. The Kyojun Tae-ui (The general meaning of The Textbook) .say-s, "Study and train the Truth inwardly and search for knowledges outwardly." It means to do one's best to enlighten the boundless Truth so that one may open the elosbd mind, unify the separated minds and harmonize the conflicting way of thinking. Finally, then, the genuine principle may be found rn the reality and it will show one the way how to make correet judgement.

Ihis

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

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The Selection of Right Conduct bU Prof

. Ki.m llong-Clail

The meaning of the Seleetion of Right Conduct is defined in the Canonical Textbook of Won Buddhism as "the operation of the Six Roots, that is, eyes, nose, tongue, body, and mind when one does something; Selection means the adoption of what is righteous and the rejection of what is unrighteous." This is to emphasi ze that our original mind is absolutely perfect and strictly impartial. And that we must retain this state of mind rryhenever we operate our Six Roots. While living, we are doing or must do something. To do something we must move, and this movement is performed by operating oui Six Roots of eyes, ears, nose, mouth, body and mind- Through thd operation of the Six Roots, our eonduct sometimes becomes good or bad, eauses others pain or harm.

one operates his Six Boots to form a noble personality, or to become a very mean or worthless person. The core of the Selection of Right Conduct is to take righteousness ald to diseard unrighteousness while we operate our Six Roots. depends upon

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

explained

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

The purpose of practicing the Cultivation of Spiritual Stability and Studying Facts and Prineiples is to attain perfectJy the Aim of the Selection of Right Conduct. Thus, Ven. Sotaesan put stress on the importance of the Selection of Right Conduct. In practicing

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the Seleetion of Rieht Conduct, a resolute power of practice in select-ing righteousness is regarded as very important. But when we aetually move, we are apt to commit wrong and evil actions more often than we select righteous actions. Why does this happen? Ven. Sotaesan explained as follows; "It is either.... one does not practice what is right owing to ignorance of the righL ness or wrongness of facts, or because one cannot extinsuish 'the fire of desire despite o'ne's knowledge of right and wrong, or beeause one cannot free oneself from habits consolidated like iron and rock, so that one is unable to sever what is evil and adopt what is righteous.l' If we neglect the "Cultivation of Spiritual Stability and the Study of Facts and Principles", or practice them in the wrong rilayr we will .become incapable of discriminating righteousness from unrighte" ousness.

-in llmitless blessings and happiness. As sweets are sometimes harrnful for our bodies, so the unrighteous acts which seem to be convenient and sweet for a certain period, will be accomlranied by limitless pain and ruin. When we come to be enlightened elearly to t[ds principle, we wlll Decome the people whose minds are correct and their fire of unrighteous desire cools down so that they may practice righteousness.

{

By continuing the adoption of what is righteous and the reject ion of what is unrighteous with an undisturbed state of mind when we encounter all sorts of oceasions, major or minor, our habits which do not treat everything carelessly will be fostered. This will provide us with the capability and reserve strength to practice righteous conduct. Such a practice should be followed constantly in our everyclay life while we are doing something or doing nothing.

On the other hand, even though we know clearly what is right or wrong, good or evil, righteous or uRrighteous, beneficial or harm: ful, we are apt to commit unrighteousnesq and evil from habits which have been consolidated like iron and rock, and from the fire of desires. The fire of desires, for property, for sex, for honour, etc., produce dishonest officials. The world is infested with various social evilB such as fraud, smuggling, robbery, murder; and occassionally they cause horrible wars which destroy a number of human lives. If people commit these evils and dishonesties, needless to say they will not only spoil their own future but they will also cause society to fall into a great confusion which will cause a boundless sufferings to all the people in the world. How, then, can we practice righteousness and discard unrighteousness ? We must know how we are Iinked with righteousness or 'unrighteousness, and what sort of result they will bring to us. Like a Korean proverb says, "good medicine is bitter, but the bitterer the t'etter for the treatment of our body", practicing righteousness may sometimes be painful and tiring. It, however, will result

Ven. Sotaesan, the Great Master, indicates the most effective ways to gain the power of selection of right conduct through moving and being quiet as follows: "First, if the thing you are engaged in is righteous, no matter whether it is a matter of significance or a trivial one, carry it out even at the cost of your life. Secondly, if it is unrighteous, no matter whether it is a mattter of significance or a trivial one, do not commit yourself to it even at the cost of your Iife, Thirdly, do not be discouraged at being unable to carry out something or when you can not put it into practice, but continue with your sincere effort.'

--"r8--

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

throw away

courageously.

On the other hand, we should not be discouraged, or become hopeless or tired with our own undersirable bodily movements which

497

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WON BUDDHISM

ryt/ON' BUDDITISII'

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

WfrdAT (The follotaing are

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

As the basie training courses for fostering the power of selection of right conduct, Ven. Sotaesan encourages us to practice the following; Daily Diary, Deportment, Repentance and carefulness. Carefulness means "being eonscious not to forget to practice both what one is resolved to do and what one is resolved not to do when one applies the Six Roots." Deportment means the conduct required of a person. That is, the manner of conducting oneself while contacting with other people and other things. And, in other words, it means to try to have attitudes that are qualified for a human being.

to be penitent about the wrongs which we have committed and confess these wr'ongs before Buddha or God, Repentence means

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

for

the forgiveness of Buddha or God. Keeping a Daily Diary means to reflect upon and check the Selection of Conduct by oneself everyday. One is to record the number of times he is careful or careless when handling various matters, what one learned, and if one kept or violated the precepts. To make people follow the training courses, Daily Diary, Deportment, Repentence etc., is to encourage people to change their r.lnrighteous mind and practice all good deeds. one continues practicing the study of keeping precepts inwardly while continually fostering the power of selection of right conduct outwardly, one will be able to acquire the Three Great Powers which enable one to practice the Great Middle Way. The one who reaches this state, is a Man of Enlightenment, sage, or Buddha.

Ven, Sotaesan, the Founder

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of Won Buddhism

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IT'ON BADDHISM

WOI\, BUDDHISM

Religion in New Age

the graee of Buddha through praeticing the "Four Essentials." That is the gist of building up a new world. For this purpose Believers should make a practice of always having, wherever they are, such an attitude of mind as offering a worship to the Buddha with the belief in the "Four Graces", the substance of Il-Won, that may be paraphrasâ&#x201A;Źd, 'lEverything in the universe is Buddha." The purpose of "practicing II-Won-Sang" is to regain the origipure nal mind as distinct as II-Won through the Threefold Trainings and the Eight Articles, and thus, to lead a truthful Iife whenevâ&#x201A;Źr and wherever we may be. For the doctrinal chart that shows the outline of the doctrine abovementioned, see the appended ehart.

A new religion was founded in March 1916 at Ryung-Kwang, cholla Namdo, and was named won Buddhism. The Great Master Sotaesan (Park Joong-Bin, 1891-1943), the founder of Won Buddhism, had been enlighteRed to the Great Way of the Universe at the young age of 26 th,rough his own painstaking efforts in seeking a,fter truth from an earlY age. After being enlightened to the Way, the Great Master carefully looked over the present age and looked into the age to come. He founded a new religion, Won Buddhism, to save the new age, with the motto "As material civilization develops, cultivate spiriffial civilization accordingly." The Great Master Sotaesan, the founder of Won Buddhism, the new religion in a new age, made it a most important point to believe in truthful religion and to promote practical morality. In the pioneer days of the religion he organized himself a savings association in cooperation with nine disciples and endeavoured to dispell superstition and eliminate vain formalities, and build up funds for religious work through diligence, frugality, collaboration and so on. Besides, he reclaimed a dry beach at the Ryung-Kwang area on the western coast of Korea. Thus he Ied faithful and self-sacrificing life in order to save the people in the new age with a new religion.

The Canonical Textbook of Won Buddhism that consists of the "Canon" and "The Discourses of the Great Master" is the basic textbook, and those snch as the Book of Proprieties, Hymns, Won Buddhist History, Won Buddhist Code, and Patriarch's Sutras are general ones. Beside these, there are many reference books, beginning with the Discourses of the Iate prime.Master Jungsan and so on In addition to these books, the sacred books of Buddhism in the past and of the other religions are also used as reference materials.

The Dochine of II-Vlon The highest purport of the doetrine of Won Buddhism is represented in the Dharmakaya Buddha Il-Won-Sang (One Circle). That is to say, one roun'd shape "o" is the object of belief and the standard of moral praetice.

The doctrine is originally based upon the Buddha Dharma, and took the fundamental spirit of all the other religions and unified them into Oneness. This enables Won Buddhist believers to lead a practical and harmo;nious religious life. The "Faith in ll-Won-Sang" is to have the whole world become

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Textbooks of Won Buddhism

Training of Believers The believers are given thorough praetieal training on the basib of truth so that they may completely win their own eternal life and beeome torchlights for all the other souls and the world. Training is carried out the two following ways. 1) Regular training : Expert training given regularly at such places as Won Temples, Monasteries and schools founded by the Won Buddhist Order, and so on. 2) Constant training: Studying oneself in daily life at home or at his or her working place or anywhere else, thus playing the role of a guide for people.

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\POIV BUDDHISM

WOil

5,. Daily Schedule at .Tlon

Buddhist Temple',

Morning is the time of 'cultivating oneself assiduously: Getting up at five o'clock in the morning, one practices in order, Inward Confession, Sitting.tlrye Meditation, scripture reading, physi. eal exercise, and cleaning around. And finally one makes plans out

the

day.

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

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

Ihe

Present Situation

of Won Buddhist Works

Various Won Buddhist organizations such as those of missionary work, edt'cation, charity, culture, industry, and so on are actively

being expanded.

As to the organizations of missionary work, there are around 300 won temples in Korea as of 7977, while contact is being made with, or the missionary work is already well going on in, than forty foreign countries. Among the foreign countries, the-oru state and the federation governments of canada and The united States of America have duly authofized the won Buddhist corporation, and so the missionary work in these two areas is now p,ositively beirg pe"_

formed.

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BUDDTITILII

As educational organizations, there are 'W'on Kwang University, iVon Kwang Public Health Junior College, Won Kwang Middle & High Sehool, W'on Kwang Girls' Mi.ddle & Consolidated High School, and Hae Ryong Middle & High School. In addition to thesq there are also Civic Schools, Teehnical Schools, Nisht Schools, Kindergartens, and so on in various districts. As an expert on the edueational system of Won Buddhist devotees, 'Won there are such organs as the Department of Won Buddhism in Kwang University, Central Monastery, Tongsan Monastery, and Ryung-San Monastery. Beside these, there are also the Central Training Center and Missionary District Training ,Centers that provide gxpert training for the personnel required in the Won Buddhist Order and for the married and the unmarried believers.

For charity work, there are such organizations orphanages, asylums for the aged, and Meditation Houses at Iri, Busan, Chonju, and so

oin.

For cultural activity, there are such institutions as "The Offiee of Won Buddhist Pullieations" that takes care of the publications of Won Buddhism, "Chonghwa-sa" that compiles, translates, and pubIishes the textbooks of Won Buddhism, *Won Kwang-s a" that meets printing work and publishes the organ magazine, and "W'on Buddhist Fress" that represents the Won Buddhist Order. Beside these, there are also such research institutes as "Reseearch Institute for Missionary Work", Researeh Institute for Won Buddhist Thought", "Researeh Institute for Overseas Missions", "Research Institute for Religion", and the others that study general fields of scienee, such as sociology. Many periodical publications, such as "'Won Kwang" the organ magazine, "'Won Buddhist Newspaper" the organ paper, and "Won Buddhism" the international missionary publication, are also published.

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

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503

WON' BUDDHISITT

II'ON BUDDHISilI

Committee (that takes care of Won Buddhist Devotees' health), Maintenance Business Committee (that meets the Won Buddhist work operation), Welfare Business Committee, Four Great Service Association (that bears on charity work) and so on are encouraged to actively perform their duties. These organs are operating such business bodies as follows:

Bohwa-dang Pharmaceutical Company, Hospital, Bohwa-dang Oriental Medicine Hospital, western pharmacies (located al Seoul, Busan, Daejon, Daegu, Chonju, and Kwangju), farms (One is under the direct control of the Headqnarters of Won Buddhism, and the others are located at Sooke, Mt. Mantuk, Sindo, Ryungsan and so on. fn addition to these, an orange farm is on Cheju-do), rice-cleaning mills, and. so forth. these business bodies are maintained and operated in conformity with the idea of "Keeping Spirit and Body Fully Integrated" and of "Doing Things in Accordance with Reason." The ineome thus earned plus believers' eooperation are dedicated to maintain the whole Won Buddhist Order and for various Won Buddhist works.

All

7, Ihe Special Feafures of Won Buddhist Doctrine

and System

Won Buddhism is so doctrinized as to meet the demands of the times, to be suitable for actual life, and to be popularized. The special features of the doctrine and the system are as follows. 1. Enshrining II-Won-Sang, the Dharmakaya Buddha, namely, the round shape "o", in the sanctuary, reminds all helievers to seek to attain truthful and factual belief., 2. All the sutras and textbooks should be published briefly and to the point in simple Ianguage. 3. All the believers should lead a self-sufficient life with lawful occupations. They should pllrsue the life in which the spiritual and the material lives are well matched, avoiding laying emphasis solely on spiritual deliverance.

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

Transmission of Law should be done strictly according to the Won Buddhist sequenee of rank without distinction between the married and the unmarried. 6. The unmamied should not be restrained from marrying by Won Buddhist Law. The problem should be left to their olvn rvill. 7. lVon Temples are located in areas where many believers are. And here the missionary works are performed by well trained Won tsuddhist Devotees, both men and women.

The Operation System o[ the Won Buddhist Order

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

With the Prime Master, that is the highest rank in the Won Buddhist Order, as its central figure, the Order keeps the system of. separation of "the three powerS of government". That is to say, the legislative, the exeeutive and the judiciary. "Terrn of office'; system is applied for the staff of the Order, Prime Master included. The Supreme Council of Wo,n Buddhism is the highest resolutionary organ of the Order, and in this capacity the Council decides every fundamental and important affair of the Order. As the representative organ of believers there is the Joint Committee of Devotees and Laymen, and as that of Administrating Missionary Affairs there is the Administration Committee of Missionary Affairs. To execute all the administration of the Order there is Administration Center of I\fissionary Affairs, and for effective control of local Won temples in I(orea and those in foreign countries missionary district system is applied. The organ that bears the duty of inspection and supervises reward and punishrnent is the Centetr of Inspection Af-

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ITON BUDDHISM

'WON BUDDTIISIf

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

Buddhist Sfories

(1) A Compassion

Management of Believers

New converts should receive three basic states of training and should fulfill the following four duties. They should (1) receive the doctrinal training of Won Buddhism, (2) observe the \4/on Buddhist Code and regulations, (3) exert themselves to maintain and develop the Won Buddhist Order, and (4) have more than nine people become believers of Won Buddhism. In the meanwhile, believers are allowed to enjoy the following rights in accordance with the procedure fixed. ( 1) Suffrage

(2) Eligibility for election There are two categories of

believers, namely, unmarried will be determined actreatment and status and the married. Their cording to their merits evaluated through the six grades of study and the six grades of work. After death they are honored forever as the forefathers of the Won Buddhist Order. All the believers are organized into the Missionary Groups. One Group consists of ten believers. They are controled through this organization.

10.

Procedures to Become a Believer

Any one who wishes to become a believer of a Won temple, or missionary house, or any other branch of Won Buddhism nearby should hand in a preseribed "application form to beeome a believer." Then the Novice Ceremony is hel,d before Dharmakaya Buddha for this ap,plicant and, at the same time, the Membership Certificate prepared by the Missionary Section of the Headquarters of Won Buddhism is handed to the applicant. Following this ceremony the applicant starts to receive the basic three-states of training step by step.

-q8-

Once upon a time, there was a great buddhist master in a temple, who had a number of disciples. One of them was a born thief, often earrying away the things from the temple to make rnoney" The master, however, never reproached the disciple. Whenever someone informed the master, of his stealing, he just said to the complainant that he must be very eareful so things would. not be stolen again.

a considerable sum of money was,Etolen in the temple again. The head disciple went to the master and asked him to banish the thief disciple from the temple. However, the master had no intention of banishing the disciple. The head disciple finally became angry and said to the master that if the temple were to go on in that situation, soon the regulations of the temple would be eorrupted. He asked the master to choose either the head disciple or the thief disciple to remain in the temple. The master immediately said he would take the thief disciple and would let the head disciple go out of the temple. One day

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

Then the master said, "You should not be misunderstood. You have cultivated yourself for a long time and acquired a good personality. You will be aecepted wherever you may be outside of this temple. Flowever, if the light-fingered disciple is banished from this temple, his bad habit will get worse, and finally lead him to jail. A disciple is a child of a master. What master could bear his disciple

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506 IT'ON BUDDTIISIi

ITON BUDDHISM

to degrade himself so as to go to iail? And also, it is my duty to Iove such a poor creature and remedy his bad habit. This is why I do not turn him out of this temple." The head disciple was so ashamed of himself that he lowered his head and could not look up.

The light-fingered monk, hearing of his master's great compassion, shed repentant tears and afterwards became one of the great monks. 'We must pay more attention, kindness, understanding, and care upon people who have many weaknesses in their personality. The compassion of mothers usually goes farther to aid an ailing child.

(2)

Maly: One Yloman's Story bA Ronda Behr

"Miss, where's our drinks ?" "Honey, my wife would like her coffee now." I asked for fresh ground pepper on my salad. Where "Waitress

is it?"

"Mary, this steak is medium. I ordered it well-done." Mary looked around helplessly at what seemed like dozens of impatient diners clamoring for her attention, her services. Curse Helen, that so-called hostess ! Gave Mary hardly enough to keep her busy all night, then suddenly loaded her with five tables at onee. And where is Vera? Mary thought in a sudden hot burst of resentment. When Vera had been rushed, earlier in the evening, Mary had helped her out, pouring coffee, fetching drinks and rolls and butter. . . Well, that's the last time I help her out, Mary decided angrily. While thinking all this, Mary hadn't stopped running for an instant. From the stifling kitchen to the air-conditioned dining room' back to the kitchen to beg the surly cook to "please put some more fire on this steak. He says it's not done enough." Ran to the bar to

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piek up drinks, waited, fuming with impatience while the old bartender joked with a customer. Jabbed toothpicks through orange slices and marischino cherries for a garnish, dropping a slippery cherry in her haste. "Shit ! Come on, Dave, I need those drinks !" Maneuvered the bar tray through the crowd of slightly sloshed men, ignoring their remarks, back to the kitchen to pick up the steak. She winceo in vengeance at having it as the cook slammed the steak down ('Irg1s see if that's not practically it. burnt sent back, he had well done enough !" She delivered the steak to the waiting customer' brought the drinks to the next table, apologizing for the delay. The man railed at her, complaining Ioudly that they had been waiting fifteen minutes for two lo'-rsy drinks. Barely able to restrain her impulse to pour his drink all over his red face, Mary snapped, "I'm sorry' sir, but you' re not my only customer." As she hurried away, reflecting ruefully, "Well, just blew that tip," she yanked at her slip, irritated that they couldh't manufacture a slip that would stay up.

tips anxiously, when the total Vera Helen and entertaining nasty thoughts about seemed less than she thought she should have made. Thoroughly disgusted, she wandered over to her roommate's bookshelves to find something to take her mind off her troubles. She pieked up one book after another, glaneing through them and replacing them on the shelf. Then, in one of them, the word "suffering" caught her eye. "How appropriate," she thought, and sat down to read it. The book was about Won Buddhism. It told of the suffering of all people, and suggested a uzay to end suffering. Her eyebrows raised skeptically, nonetheless Mary turned the page eagerly. She read for hours: read about her indebtedness to the Four Graees of Heaven and Earth, parents, brethren, and Law; and thought of her earlier annoyance that her slip wouldn't stay up. Be grateful that you have one of all, she told herself now; be grateful for the Heaven and Earth that made the materials, the brethren who put therrr- together into a slip' She When she got home that night, Mary counted her

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508

s09

WON BUDDITISM

WON BUDDHISIil

read about the social illnesses tha"t cause suffering, among them en:slavement to money, and remembered herself carefully counting her tips, upset there wasn't more. She read about resentment being caused by remembering favors done to others, expeeting favors in return, and thought of her anger at Vera for not helping her out in return. She read the adviee to have friendly feelings towards all, and wondered if she eould ever rnanage to feel frienclly toward rude eustomers, inefficient bartendeis, and hostesses who did more harm than good. She read that all suffering could be summed up as being eaused by the Three Poisons-anger, greed, and ignorance. She Iearned the Threefold Path of cultivation of spiritual stability through constant meditation, study of facts and principles, and selection of conducts. She read and read and read, until all of her anger, resentment, and fatigue were drained away, and she resolved to try the tenets of Won Buddhism. She studied and practiced and meditated; she kept a eonstant watch on her thoughts and feelings. Soon, when Helen gave her too few or too many customers, Mary got mad, but quickly reminded herself to have friendly feelings, that Helen was perhaps ignorant of her error. When Mary helped Vera out, she made a conscious effort to forget, and found that when Vera helped her, she wa.s pleasantly surprised and grateful. When Vera didn't help, Mary reflected that Vera was probably herself busy, or didn't know that Mary'needed help. And when Mary felt sick from running from the hot steamy kitchen to the chilly dining room, she truly made an effort to appreciate the fact that her brethren had even invented air-conditioning. So it went. At the beginning, it was very hard-she often founcl herself slipping back, being greedy for tips, silentJy cursing her selfish, demanding customers, in short, suffering and causing others to suffer. But she kept at it, regulating what she said and did, slowly beginning to have success at regulating her thoughts. By constant meditation, constantly and consciously excluding all unrighteous thoughts from

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her mind, her mind began to fall into the habit of reviewing situations, watching out for the Three Poisons, until serenity became the rule, and strife the exception. And finally came the day when she knew she would make it. It was a day at work, unnervingly similar to .the time she had first found out about Won Buddhism'. Customers hollered, demanding her attention. She gave each her full attention, concentrating on them instead of the fourteen othen things she had to do. She still moved quickly, but more calmly now, and found that her new calmness made her more efficient, and so she had to rush less. Waiting at the bar for drink orders, instead of fuming at the time wasted, she utilized the time to study the faces, words, and actions of the people around her. When custome.rs complained unduly, rather than wanting to sp'ill things on them, Mary found herself looking at them with compassion, wondering what made them suffer so much that they had to lash out at her. When Mary returned home that night, she went to her roommate and thanked her for having the book that had changed Mary's life. Then Mary went to bed and had a deep, restful night's sleep.

Dear Readers: We should be oery grateful to recbioe Aour comect mailing address at gwr earllest corwenlence,

Publications Available:

The Canonical Textbook of Won Buddhism (in English)

Won Buddhism

(in English) .....

-.&*3-

$7.00 $0.50

510

WON BUDDHISII

WON BUDDIIISM

nl"-o 1.

â&#x201A;Ź.ornu,

Korea-Japan Aeademie Conferenee on Buclclhism

The Research Institute for Religions of Won Kwang University held an aeademic eonferenee from the 1st to the 3rd of Julv for reading papers on the sub.ieet of "A Comparison of the Korean and Jananese Buddhist Faith." Won Kwans University and Kyoto Buddhist College, a sister eollege of the University, ha',,e iointly and annuallrz held the Aeademie Conference. The conference this year is the fifth one. The purpose of the Conference is to find out jointlv without distinction of country, religious order or sect the way that Buddhism can eontribute to modern human life.

Training for the W'on Buddhist youths, students, boys and girls The Headquarters of Won Buddhism provides periodically training eourses â&#x201A;Źvery vear in order to have all believers lead a good Buddhist Iife based on the principles of Won Buddhism. The Won Buddhist teenagers, eollege students. and children were trained during the summer vacation this year as follows: 319 teenagers: the 3rd to the 6th of Au.qust 740 eolleEe students : July 29th to August I st 4,000 children: 4 or 5 days eaeh during the lst to the 10th of August in small groups at 70 odd Won Buddhist temples

Pacification work for Anyang flood victims

To help those people who Iost lives or property sr"rddenly, d.ue to rain in Anyang area, a volunteer group eonsistinE of the Won Buddhist Service Assoeiation in Seoul, Won Buddhist devotees and Trreparatory devotees was dispatched to the site without delay. There, from the 13th to the 77th of July, the serviee narty helped the floorl victims with various restoration work, esneciallv with. pacification activity. What the party did there were such v,rorks and activities as prevention of epidemics, disinfection, lending a helping hand to the administrative controller of the refugees camilus, maintenanee of order in the collective camp life of the refuqnes, and encouragine the flood victims to recover from the trials of life by their own will and efforts.

-u-

Emergent restoration work and relief service required due to the explosion accident at Iri railway station

The biggest explosion accident in the history of Korea happened railway station no more than 5km from the Headquarters of Won Buddhism on the 1lth of November at 15 minutes past 9 o'clock in the evening. h'i, where scores of thousands of people sucldenly Iost loves or property or were seriously injured by the acciderrt, became a scene of dire confusion. The next day early in the morning a hundred men and women from the Headquarters of Won Buddhism hurried to th6 spot and immediately set out to do various relief and medieal services besides clearing away the ruin. It is especially notervorthy that the Won Buddhists held the joint funeral service for those sixty people who Iost Iives by the accident praying for their heavenly bliss. And later on the 1st of December they visited the eollective refugees camps and gave them a thousand bags of rice cake, 800 bags of "Ramyon" noodle and a thousand pieces of clothes together with eneouraging words for their fresh start in life. A group of Won Kwang University students also actively shared in the restoration work.

Iri

Medical service in doctorless villages Five doctors and two'Western-style pharmaeists who were picked out from the BO HWA DANG in Chonju and the Oriental Medicine Hospital of Won Kwang University rendered medical serviee to the residents in Suge-ri, Samre-up and Kooi-myon, Wanju-kun. And for twelve days in early August the doctors of the Oriental Medicine Hospital of Won Kwang University and 120 students of Won Kwang Health Junior College rendered medical service to the people in Samkimyon and Yongan-myon. The same medlcal team again rendered medical service to the people in Chongup and Namwon during the middle ten days of December.

Foreign Guests Visit'Won Buddhism On the 8th of September Daesan, the Prime Master of Won Buddhism, had an intervier,v with Dr. Laneaster, an American Buddhist scholar, who visited the Headquarters of Won Buddhism. Dr. Lancaster, the Chairman of the Department of oriental Languages at Berkley University who has researched Buddhism for B0 years, visited Korea to make a study of Korean Buddhism.

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14/ON BUDDHISM

WON BUDDHISM

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

The opening of a Training Center and the enshrining ceremony of an Il-won image at the Center

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

The enshrining ceremony of an Il-Won image at Won Kwang University

The enshrining ceremony of an II-Won image was held at the Dharma hall of the University on November 1st. The teaching and administrative staffs of the University and 300 Won Buddhist devotees attended the ceremony.

The 23rd loint Contmittee of Deootees and lay members dhlsrn at tlle Cornmemor.ttion Bulldl,ng.

of Woin Bud-

Dr. Kil Chin Park attended WOMC

Dr. Kil Chin Park, President of W'on Kwang University and the eentral rrember of the Supreme Council of Won Buddhism attended the World Oriental Medicine Conference which was held in Manila, the capital of the Philippines, from the 2nd to the 5th of November at the invitation of the Acupuncture and N4oxibustion Association of Philippines. A promise was made between the Presidents of Won Kwang University and Santo Thomas University in the Philippines to form a sister-university affiliation.

10.

Publication of a complete book of Won Buddhism

The Won Buddhist Missionary Section integrated. such basic \Yon Buddhist sutras as the Canon of Won Buddhism, the Discoursec of the Great Master, \4/on Buddhist i:ituals, Won Buddhist hymn, history of Won Buddhism, the Patriarch's Sutra and the Won Buddhist code into one book and published it on the 26th October.

Reo. Toshio Miqake, the uell krwun of Konko-Kuo Church of lzuo in lapan, was utelcomed by tlrc Prime

ol Won Buddhi.sn.

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Master

rial Hall.

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