tro%

August, 1975Volume II Number I0

Korea

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Published by:

Research Instilute forOverseas MissionsWon Kwang Unirsersity,Iri City, Cholla Pukto, Korea

BUDDHISM

CONTENTS

Editorial

From "the Canonical Textbook of Won Buddhism"

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Moving and Beingby Prof. Song

Quiet are of One SuchnessChun Eun

Tru'hful Religionby Prof. Kim Pal Kon

The Essence of Grace in Won-Buddhist Thoughtbu Lee Uoon-Chul 1?

Il-Won-Sang: Faith and Practicebu Rers. Park Chun-Sik-J

A Bold and Wise Girl

News Corner

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Vol. ll No. l0 WON BUDDHISM 197 5

EDITORIAL

An Attifude to Overcome Economic Depression

The worldwide economic depression today does not seem to me tem-

porary as usual but to last. for a considerable time. The probletns of ma-

ierial-resources including the oil problem brought forth inflation and eco-

nomic depression. The-"oil policy" or Arab oil countries which incurred

the fourth middle east war beiame so serious that it created a world crisis.

This depression today is not partial nor limited but is spreading, all

over the world. The serious problem for food to support thirty-five.billionpeople of the world is still remains. Along with the worse food situation

Lt tt. world, the shortage of food of our country is also to be seriously

concerned. In 1964, about ten years ago, at least we were the ninety-four

percent self sufficient for our tood but in 1973 it dropped to just over sixty-

iigtt percent. The early increase in food production is only eight.percent

uider- zero and the yearly consumption rate has bepn three point fourpercent.

How, then can we face the imminent situatidn of the world and na-

tional economy in the tripple hardships of depression, inflation and un-

balanced inter'national prohis? Withouf having an answer to this question

it will have little meaning in the task of leading people.

Last summer when our prime Master visited Chundo-Kyo religionpointed out some hard problems of the world; They were' first, the prob-

iem of world peace, second, the probtem of population and the food,third, of leading young people. Will the peace come to us just because

we want it? It *itt Ue almost impossible to bring forth peace without any

service to peace. The service to peace stars from formation of personality

through diicipline. The sublimity of human beings can not be restored

without an ideal of building personality and peace can not be planted

without an attitude to esteem human sublimity.

In order to overcome economic depression, the firm attitude ofthrifty life should be established prior to shouting a big slogan or a policy.When the order of Won Buddhism was being established, the situationunder the Japanese rule was incomparably harder than that of today.However, Venerable Sotaesan, founder of Won Buddhism, began to realizehis enormous ideal through austerity, thrift or frugality; he saved even a

piece of paper, a stick of candle, a spoon of rice.

Secondly, the attitude of sharing things with other people is also be-

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lievecl to be a way of overcoming deprcssion' Whcrrevcr wc face any na-

tional or i,ternational hardtimesl tn. ideal of "coexistence and copros-

perity," or "mutual cooperation" wcre emphasizccl as its solution' They

ur. tt,. laws of nature of ihe Universe and Original Doctrines'

It is very important to realize that rve are suffering from the same

hardships and trials as peopte in a same vessel under a common destiny'

In a harder ,i,1-,r, ifr. ,.tn.f, tt "rgt i anO a luxurious manner of wealthy

people would cause a more ...iou? social agitation and a disaster' When

we help other peoplc by keepinj oq oy.n.liTc frugul, th9 receiver wilt be

moved more and the hclper hiiself will be ,,otI satisfied' A grief .willlessen when many people ,t ur. lt anA happiness will increase infinitely

when many PeoPle share it'Lastly, the way [o overcome depression.-lies in an attitude of under-

standing and cooperation. Tt " .ffort t^o beautify ugliness is the very under-

standing. There ^is nothing much hard too not to be overcome in the

world. There is a saying that there is no everlasting ene-my in the world'

Naturally it suggests that there is scarcely an everlasling friend' The world

is everchanging and fluid. unptoauctive'life accompanies -repentance and

wounds alwayi. When we unierstand that the ctises of resources and

social instability are common nature of human race the spirit of cooperation

will become siirrecl. This is *irao* through which the world should be

observed,andthetlepressionwillbcovercomebysuchwisdom.

cradttates of rhe won Budilhism course at won Kwang uniaersity taking

the oath .fi the otdination.

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- On Buddhahood -

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- from tlte Canoni,cal Ter,tboolc of Won Buddhu*snl -A man conversing with the Great Master said in an envious manner,

"Stoqkholders of a small railway whiqh runs between Chonju aqd Iri usethe train without charge all the time." The Grpat Master said, "You arereally a poor man. You still do not own even a train." The man lookedscared, saying, "To own a train, a big amount of money is qeeded. I arnnot wealthy enough to afford a train." The Great Master said again, "Thatis why I called )4ou a poor man. Even if you were in possession of a traip, tr

would not call you a wealthy man. Now let me tell you about my posses-slons. I have owned not only the Chonju train but also all trains of ourqoqnfry and of the world for a long time. Haven't you heard about thip?l'The man lvas even more scared, and answered, "Your words are reallybeyond my humble comprehension." Ttle Great Master continued, saying,'rAn ow4.gr qf 4- tr4!n. 4eqds a vast amount of funds at one time, and it isa lot of work to be responsible for its management. I take a rather differentapproach. I never invest a large amount of money in a train at one tim,e,nor am I in charge of its mandgement directly, but pay a small amount ofrnoney whenever I use the train. Then, in comparison with the hard workof those who operate the train for us even at midnights, who take care ofrailways and who administrate all official affairs concerning it, the farefor the train is very cheap. As another example, a fery days ago I wentto a park in Seoul. and while strolling here and there I took my-nU of thefresh air and the pleasant atmosphere. Nobody told me to leave the parknor warned me not to come back again. We need a considerable amount ofmoney to keep even a small villa at some resort every year, but withoutmuch expense we can own the pleasant park, making use-of it at our ownwill. People, in general, want to be the sole owners of things for the pur-pose of their own comfort. Are there, then, any more convenient ways tomake use of the train or park than mine? Therefore, I said that they allbelonged to me. Moreover, we can regard everything in this world, in-cluding even this great earfh, as our own. Nobody will complain or in-terfere if we use them in the right way. could there be any futter wpy ofliving? The ordinary people in the world, however, being of timit.O *inO,are not satisfied until they register all things in their name, uselessiy pushingthemselves in toilsome work and in heavy obligation. This is beciuie itre]have failed to find the limitlessly great way of living.,,

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(tMoving and Being Quiet are oi One Suchness."

bg Prof. Song Chun Eun

The motto "Moving and Being Quiet are of One Suchness" is relatedwith that of "Keep the Spirit and the Body Fully Integrated." The formershows the principle of study of Law while the latter shows the principleof human life. The meaning of "Moving and Being Quiet are of One Such:ness". is to regard moving and being quiet as one. . Human life can not be

found outside of moving and being qui,:t. Moving indicates that ourbody and mind are doing something and being quiet means our mind andbody are doing nothing. From the point of contents, the practice of "Movingand Being Quiet are of One Suchness" is almost identical with that of the

motto "Practice Meditation Continually."This is expressed in the Canonical Textbook of Won Buddhism as

follows: ". . . . This is tfr otwhether he is at Moving or at Being Quiet. You too, should devote your-'selves to the practice of Continual Meditation under the principle of 'Mov-ing and Being Quiet are of One Suchness' so that you may attain fully theThree Great Powers." Accordingly it is unavoidable that it has a duplicatedmeaning with the motto "Practice Meditation Continually." However, if weare to discriminate their particular respects, we may pick out the followingpoints; "Practice Meditation Continually" states that revolutionary medita-tion can be practiced ceaselessly anytime and anyplace, while "Moving andBeing Quiet are of One Suchness" puts strcss particularly upon while we areat moving and at being quiet. Generally the meanings which the motto "Mov-ing and Being Quiet are of One Suchness" contains will be classified brieflyas follows:

First: To make the practice of the Way complete and harmonized byrenovating overattachment only upon Being Quiet.

Second: Conversely, to make the practice of the Way complete andharmonized by renovating the overattachment only upon Moving.

Third: To make our life inseparable with the Way even a moment inmoving and in being quiet.

1. Renovation of the practice of the Way overattached only upon at BeingQuiet.One of the important reasons that the motto "lVloving and Being Quiet

are of One Suchness" is emphasized, is to make people practice Buddhismceaselessly even while moving in worldly aftairs and make them regard-theBuddhist practice and rvorldly affairs as one. This is because generally the

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traditional Buddhist teachings are emphasizecl to be practiced in being quietand it is not easy to practice Buddhism while engaged in worldly aftairs. Ven.Sotaesan said, ';Religious orders in the past emphasized the practice of the

Way only in Being Quiet because they thought that mundane work and moralpraitice were incompatable. Consequently, some renounced their families,ipending their entire lives on remote mountains, or some, seeking afterfruth, were absorbed in reading scriptures to such an extent that they did not

even notice when the rain blew-away the grain drying in the yard. How couldthis be an integrated way of study? Therefore, we should not regard study

and mundane work as two separate entities. Successful study is realizedthrough successful mundane work, and successful mundane work leads tosuccessful study, so that together they enable you to attain the Three GreatPowers; the Power of Cultivation, the Power of Study, the Power of Selec-

tion, in between Moving and Being Quiet. I bid you to follow constantlythe practice of "Moving and Being Quiet" (Section 3: On Moral Practice,Book II: the Discourses of the Great Master, The Canonical Textbook of

@Nttoving and Being Quiet is the relationship of substance and function

which are contained in the nature of the Truth of Il-Won. If only one of thetwo attributes is emphasized, the nature of Il-Won is not understood cor-rectly. Therefore the Great Master said, "The Great Way is perfectly harm-onious. You cannot separate Being and Non-Being, Facts and Principles,Birth and Death, or Moving and Being Quiet. All are one in the Great Wuy,and nothing exists outside of it."

Nevertheless, many people used to think as though the moral Way couldnot be practiced in a practical mundane line. Particularly, they thought thatthe power of meditation could be acquired only through meditation whilebeing quiet. But if the power of Meditation can grow stronger only in beingquiet without doing anything, the practical business and practice of meditationare incomp-atible. There are two approaches to acquire meditation power:one is Internal Tranquility of Meditation and the other, External Tranquilityof Meditation. The Great Master said, "Generally, a man is situated in eithermoving or being quiet; and the way to reach Tranquility of Meditation inboth situations is again divided into two approaches, Internal Tranquility ofMeditation and External Tranquility of Meditation. The External Tranquilityof Meditation will eliminate the causes of evil which disturb one by bringingforward justice and by selecting right actions from wrong actions lest oneshould commit oneself to absurd and entangled work whenever one is put ina trying situation. The Internal Tranquility of Meditation is to calm stirringdesires in order to foster the originally integrated spirit, through practicing

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calling the name of Buddha or Sitting-type Meditation or by all other meansin which one is free from work. Because these two ways of meditation arethe foundations of each other, one should follow both ways in order to attaincalmness of mind."

As a way of acquiring meditation power or moral practice in doingthings, selection of right conduct is practiced. As to a moral discipline inactual mundane life, Venerable Sotaesan emphasized repeatetlly in his Dis-courses, "People generally think that Sitting-type Meditation, Calling theName of Buddha or reading scriptures at a quiet place are the only ways ofpracticing the Law. They do not know that there is a way of practice to trainone's mind in practical daily life. How then, can they be expected to knowthe great practice way of Internal Meditation and External Meditation?Generally, the great way of practicing the Law is first to study the principleof one's Nature, to know the state of the Nature which is originally notattached to anything, and to act with detachment toward anything in practicallife. Those who know this way will succeed in attaining the superior abilityof practice within a certain time. If a man practicing the way is not attachedor drawn to any other matter while doing something, or not drawn to anotherconcern while doing something else, then he is practicing concentration ofmind. One who manages all affairs in good order after fully comprehendingthe principle of them is actually practicing the study of Facts and Principles.If he is not attached or drawn to anything while doing that, he is actuallypracticing the selection of Right Conduct. Thus one can place emphasis onCalling the Name of Buddha and Sitting-type Meditation at his leisure toattain concentration of spirit, or on practice in scriptures for the Study ofFacts and Principles, regardless of whether he is working or not. If he canfollow this way, the Powir of Cultivation of Spiritual Stability will accumu-late by itself in his mind, the Power of Study in Facts and Principles will beattained, and the Power of Selection of Right Conduct will grow."

The real meaning of "Moving and Being Quiet are of One Suchness" isnot to stand against the moral practice at being quiet but to practice the Wayat moving with quite a same mental attitude as we are doing nothing. Whilemoving we are apt to attach to something or to circumstances and keep our-selves from the Reality of Il-Won in which no disturbances, foolishness orevils exist. However, if we overestimate the moral practice only at beingquiet in order to keep the original nature in which no disturbances, footishlness or evils exist, some other wrong will surface. "Moving and Being Quietare of One Suchness" aims to innovate the trend of moral practice to be onethat can be practiced both at Moving and at Being Quiet. Faith in life alsoshould not be practiced only through a prayer at being quiet but through

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aggressive and practical activities of faith so that it may be practiced at Mov-ing and at Being Quiet. In this motto we especially rccognize that all doingsat moving should be regarded as doing moral practice. Accordingly, thesignificance of moral practice at Moving and the Principle of the activities4re emphasized. However, the Moving is never separated from Being Quiet,because even while we.are moving, the same mental state as we are at beingquiet is to be kept; this includes the warning about the moral practice se-

parate from social life. Religions seeking only quietness and stillness are

Iacking of pioneer spirit and historical concept. Moving in Being Quiet,Being Quiet in MovinB, of the motto "Moving and Being Quiet are of OneSuchness" indicates direction of moral practice not only for to persons butalso for religion itself.

2, Setting importance only upon the moral practice at Moving should becorrected.

So far I have cliscussed that some religious people are apt to put toomuch importance upon practicing the Way at being quiet and rather ignore thepractice of the Way and the quiet mind state in moving, and that to correct thispoint is one of the signifiant meanings which the motto "Moving and BeingQuiet are One Suchness" contains. It also contains a converse warning aboutthe attachment to the moral practice and conducts in moving only, by ignoringthe moral practice at being quiet. This is also indicating not only the direc-tion to go for religious people and religion itself but also is an indication ofspiritual life for general people. The man carrying a life only in Movingwithout in Being Quiet will be at loss. Along with the development of civiliza-tion, society brought in many changes and conveniences. It, however, lackedthe quietness of mind and did not keep pace with it. Therefore, human beingscould not avoid being enslaved by machines. If the Moving is development,the Being Quiet is stability. The development which lost the foundation ofstability is not a genuine development. In the Canon of the Canonical Text-bookofWonBuddhism,itissaid,..Accordingtothedev@nnspirit,whichshouldmakeuseofmateria[things,grows weaker, while material things themselves, which should exist forhuman use, increasingly flourish and assert their domination over the enfee-bled human spirit. Thus, human beings find themselves chained to the servi-tude of materialism. How then, can they expect a life free from suftering andtrouble?" This suggests a concern to the human life uncontrolled but dashesupon to the materials. Erich Fromm, the practicing psychoanalyst suggestedthat the present life of people lacked in fraternity, sense of happiness, satis-faction, and is a life of spiritual confusion and insanity; he also found theirlife to be seriously similar to the schizophrenia which was out of contact

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with the Internal Reality and their thoughts were separate from emotion.Like wise, a man who put too much importance only upon Moving carpe tolose the power of self-control; it becomes hard for him to keep an innertranquility, placidity and even a human nature. Being Quiet is one of theimportant elements of human life. The element of Being Quiet is indispens-able to proper control of the life in moving. The true Being Quiet is thesource of transcendency and oneness; Moving is the source of nature ofreality.

In Canon of the Canonical Textbook, it says, "spiritual Stability meansthementalstateinandcalm,suchthatitentertainsneither a sense of discrimination nor attachment." Such void and calmnessof the original mind should be the flrst indispensable element for the properMoving. Moving and Being Quiet, however, do not come always before orafter separately, but it sometimes happen to be at the same tirne. This is socalled the Moving in Being Quiet, Being Quiet in Moving. In this disturbingmodern society, the Moving should contain Being Quiet to secure the. soundvitality and development of the society. Being Quiet does not mean only astop of actions. At Being Quiet, the cultivation of spiritual stability and studyof Fact and Principles become the main points of train. To set the directionof Moving rightly, the cultivation of spiritual stability and study of Fact andthings can not be ignored. Ven, Sotaesan said; "While you are free fromworks, get ready to work always. While you work, keep such mental stateas you are free. If you are not ready to work anytime while you are free, youwill get confused when you encounter a work to do. If you can't keep themental state as you are free while you are working you will be a narrowlyIimited petson." Like this, compatibility and harmony of Moving and BeingQuiet are indispensible for religious moral practice and for human lives.Therefore, it will be a natural logic that the intention to check emphasizingthe moving too much is implied in the meaning of "Moving and Being Quietare of One Suchness."

3. Oneness with the lYay while we are in the Moving and Being QuietAnother meaning of "Moving and Being Quiet are of One Suchness" is,

as I have already indicated and explained in the discourses of "PracticeMeditation Continually," to become oneness in Moving and Being Quiet.Either in Moving or in Being Quiet, we have to practice the Way. At BeingQuiet, the Reality of Nature should be disciplined and at Moving, the ab-struse function of nature should be practiced. In the principle of ContinualMeditation, it is expressed that spiritual unity should be disciplined at thetime doing nothing and the sense of righteousness should be practiced at thetime doing things.

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Through the Training Regul,ations, we see the details of training al

Being Quiel and those of training at Moving. For a training at Being Quiet"Regular Training" is practiced and, at Moving, "'Ihe six points for Constant

dpplication" and "The six points to be Noted at Won Temple" are practiced.

As training objects of "Regular Training" there are eleven details as

follows; Calling the Name of Buddha, Sitting-type Meditation in Cross-

legged Form. Study of Scriptures, Giving Lrctures, Discussion, Training inAfitruse euestioni, The Principle of the Original Nature, Diary for a Fixed

Term, Daity Diary, Carefulness, and Deportment, and as one of the training

courses of - "Conitant Training," the Constant Application consists of six

points;1. To be careful to select right and abandon wrong with integrated

prudence.

2. To be careful to train oneself before treating all matters, by observ-ing the circumstances of the situation.

3. To practice the Scriptures and Regulations.

4. To practice the Abstruse Questions.

5. To practice Calling the Name of Buddha and Sitting-type Medita-tion at any leisure time.

6. Whether or not we have practiced what we resolved to do and whatwe resolved not to do.

The six points to be noted at Won Temple are as follows; 1. Questionand Answer on the process of your study. 2. Questions and Answers some-thing that you experienced, and awakened you. 3. Present what is doubtfulto the teacher, so that one may have it understood. 4. Attend the intensiveregular training session every year. 5. Attend Regular Dharma Meetingsevery Sunday. 6. Reflect on your spiritual profit and loss, or what you pr'ac-

ticed or not. In the Canonical Textbook, Venerable Sotaesan said, "The twowaysofConstanr'aininghelpeachotherandbecomethe basis for each other, so that both devoted and lay followers will not leavethe training for even a minute." This shows clearly how the study at Movingand at Being Quiet are interrelated.

By continual disciplinary practice of "Moving in Being Quiet" alongrvith the study at Being Quiet, we will attain the power of "Moving andBeing Quiet are of One Suchness."

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Truthful Retigion

by Prof. Kim Pal Kon

In describing the motive behind the foundation of Won tsuddhism, theGreat Master, the Venerable Sotaesan said, "Won Buddhism was foundedin order to lead all living creatures to the vast and boundless garden of hap-piness, uyay from the tormenting sea of life, by means of strengthening the

Powgr of spirit over material forces through faith in a religion based onTruth (Truthful Religion) and through actual moral training (Actual Morali-ty)".

As we Know in the above lines, it was his ultimate purpose to lead allmankind to the garden of happiness and he proposed thi tiittr in a Truth-ful Religion and the training of Actual Morality as the best way to achi-_eve the purpose. Then, what is Truthful Religion? And what ls ActualMoralityi 'i

In the past, generally, religions were classified into two great parts;primitive religions and high religions. But the Venerable Sotaeian gave usa qew concept, that is, Truthful Religion. For convenience, sake, com-paring it with the concepts of a primitive religion and a high religion, Iwill try to m'ake clear the concept of Truthful Religion. Arnold T-oynbeesays that the ultimate criterion of each civilization iJ in the religion whicheach civilization relies upon, and that religion exists in worshiping the ul-timate reality of the universe. And he says that the primitive- one is the '

religion in which men cannot find the reality of the universe directly but,feeling it faintly through such things as totems, they worship it indiiectly.On the

'contrary, high religion is the religion wtriih teaches the Realiiyof the uuiverse to men and has them worship it directly. According[y, i1is claimed by Toynbee that the greatest develbpment of civilization I'n it thistory of mankind was achieved in the age when mankind progressed fromprimitive religion to high religion and that the greatest requirement fortoday's mankind is a new religion which will bring mankind a great wis-dom that can make the most of the material civilization that hal develop-ed greatly since the Industrial Revolution for the happiness of mankind.The demand for the spiritual civilization acting as wisdom to make themost of the material civilization has been claimed not only by Toynbeebut also by many other men of erudition such as Einstein, Schweitzer, Russell,Gandhi etc. Toynbee expects to find the origin of the spiritual wisdom in anew high religion. The Venerable Sotaesan named such a new high religionTruthful Religion and he opened the gate of a new high religion himself, thatis Won Buddhism. Then what is Truthful Religion as a new high religion like?

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All the high religions should keep three elern-ents; a great holy man, Truthand a religious order, known as the so-called three treasures; Buddha, Dhar-ma and Monk. First; there should be a great holy man who attained spiritualenlightenment and realized the ultimate Truth, the Reality of the universesuch as Shakyamuni or Jesus. Second; there should be a doctrine which waspresented practically by the great holy man and has man realize the ultinrateTruth. Third; There should be a religious order that believes in and followsthe holy man and the doctrine. Then why do we need a Truthful Religionbesides such a high religion as was described above? It is because a new age

has come. What, then is the new age?

(1) It is a brightening age.The Venerable Sotaesan m6de clear thatthe Dark age namely Yin-age had gone and the Bright age namely Yang-age had come. The uncivilized age when the human brain was barbaroushas gone and the enlightened age when the human brain is developed hascomc. And in advance, phenomenal material civilization has developed,but from now on as substantial spiritual civilization is going to develop, theagc when science and morality would be well-matched will arrive.

(2) It is an opening age. It is certain that, the methods of transporta-lion and communication developing Eeatly, the distance of time and space isshortened and all the parts on the earth are connected into one world. Butthc barriers between human minds are not only still kept but also sofie.timcs raised higher and higher. Therefore it is an emergent requirementfor nrankind that, by breaking down the barrier, we should bring humannrinrls into harmony with each'other. Therefore, Truthful Religion has thenrission to reply to the emergent requirement.

(3) It is an age when the teachings of all the great holy men shoutrdhc undcrstood anew. The teachings which were given 2500 or 3000 yearsrtgo, thcir true meaning being forgotten, are translated wrongly, and manypertplc go on their own way, acting wilfully. Paul Tilich named such situa-lions id<llization or demonization, and he said that those were awful de-gradation. In this new age the true meaning of the great holy rnen shouldhc sought out anew. This task should be accomplished by Truthful Religion.('hitritctcristics of the new age might be enumerated much more but threeItrtvc hccn cnumerated above according to the Venerable Sotaesan's sayings.('onsidcring those characteristics of the new age, we can infer what TruthfulRcligion as a new high religion should be like.

L Truthful Religion should be a driving force of spiritual civilizationwhich makes human spirits brighten, following the brightening new age. Itis lruc lhat natural science developing greatly, traditional religions andplrilosttphics havc gradually lost their influence on people. There were m&ny

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cases in which thoughts of traditional religions and philosophies disagreedwith those o' new natural science and, in every case, traditional religionsand philosophies did their best to reject the new scientific thoughts ratherthan trying to understand them. Consequently, most of intellects who hadlearned such new scientific facts came 1o diitrust traditional religions andphilosophies, and even some of them brought forward the serious questionwhether religion will be able to remain in the scientific age when naturalscience will be developed greatly afterwards or not. If religions, not get-ting rid of dogmatic self-tenacity, continue to reject natural science, itwould not be impossible for religions to lose their places to stand on. Butreligion should not run on such a course and religion is given too great amission to run on such a course. Therefore, Truthful Religion to lead thenew age should be a religion which can embrace scientifii thoughts with-in its Truth and which can make morality act as the master of science,harmonizing both morality and science.

2. Truthful Religion should be a religion which breaks down all thebarriers between human minds, following the opening new age. It is clearthat all the parts on the earth continue to be connected into one world,shortening the distance of space and time. If in such a world human mindscould not be brought into harmony with each other, there might be a pos-sibility of bringing about more horrible misery than any other time. In theage when people in separated parts could not come and go to each otherin the past, they could not meddle in each other's affairs because of longdistance. Accordingly, there was no obstacle even in the case that people'sminds in separated parts were not connected into one harmonized condi:tion. But nowadays no matter how they are far away from each other, theyeftect each other directly or indirectly, and the great development of sciencehas increased extremely the destructive power of war. enA so if huhanminds could not be connected harmoniously, we could live in terrible situa-tion in which the war that can annihilate human beings may break qutany time and any place. Now human beings are in an important situationwhere they should do their best to connect human minds. Therefore, Truth-ful Religion should suggest a great principle which makes human mindsconnected into one harm'onized situation.

3. Truthful Religion should be a religion which makes the originalmeaning of each great holy man disclosed rightly, following the disclosingnew age. An important reason why religions have lost their influence onmany intellects is that men of religion could not disclose the original meanLing of each great holy man. But it is also true that the meaning of greatholy men is too deep, high and broad for ordinary men to understand easily.

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Therefore, men of religion should try to seek for the true meaning cease-

lessly and they should try to approich the ultimate Truth, the reality of

the universe themselves limitlessiy. Therefore, Truthful Religion should be

a religion which, by disclosing the true meaning of .great holy men 119y,run ,riut. people comprehend and practice the meaning in their actual life'

Thus all the high religions have a possibility to be a Truthful Religion

but each traditionil high- religion can not be i Truthful Religion as it is'

Each high religion can not be a Truthful Religion until each religious or-

der befiJving in and following the holy man and his. teachilBs,.by doing

their best to comprehend andpractice the true meaning of the holy man

."J fri. teachings, (t) toitds mbrality which can make the most of science

of the human't appiness, harmonizing morality and science properly, (2)

connects human minOs into one harmonized si,tuation, breaking down the

barriers between them, and discloses the true meaning of the ultimate Tru'th

anew, trying to approach it limitlessly.

The Essence o[ Grace in Won'Buddhist lhoughtby Lee Uoon'Chul

Grace is ,the core of the thoughts of Won Buddhism. The Truth ofIl,Won-Sang is to understand the ontologic principle of all beings in the

universe, wfiereas that of grace is to grasp the phenomenistic existence of allbeings in the universe. Theref,ore we can say that the incorporation of the

Truth of Il-Won-Sang is "Four Graces" - Qlnss of Heaven and Earth,Grace of Parents, Grice of Brethren, and Grace of Law. From the Doctrinein The Discourses of the Great Master saying, "Il-Won-Sang is composed ofthe Four Graces, and the Four Graces comprise all beings in the universe",we know that these Four Graces are the essential idea in Won Buddhistthoughts.

Consequently, the thought of Grace should not be interpreted by means

of ethical or moral criteria such as "leading a gracious life" or "practicing a

grace to others." Instead, it should be comprehended with the ontologicalissence prescribing the relation between human beings and the whole uni-verse. Since Four Graces grasp the ontological fundamental relations betweenthe whole universe. and self through four kinds of categories, we can say that"Four Graces" is the thought that tries to understand the whole universe bymeans of Graces.

What is the real meaning of Grace? I'11 explain the meaning of Grace

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according to'the inter-relations of Four Graces.

"Can I exist without Heaven and'Earth?""Could I be born without my parents? And even though l was born,

can I, survive without their help?""Can I live alone without human beings or animals or plants?"

"Can we maintain peace and order without laws?"We all agree that we can not live without these graces.

If there are any relations without which we can not live, can there beany grace greater than these relations? The relations between Four Gracesand Self are vital to the existence. And they are to be studied as necessaryethical relations. Consequently, we can define Grace as "an essential relationwithout which we can not live". Grace is the essential grasp of life, with myexistence being the cardinal point. The universe around me is a power fordynamic creation as a co-existing grace with me. Therefore, grace is theessence of all living things including myself, and it is the power creating theuniverse. Since grace is the principle understood with the truth-relation withthe universe, it is a moral for co-existence and the standard of ethics.

If we infer all the relations of existence by means of co-existence, theworld naturally will be harmonious. Furthermore, all the relations will bechanged into those of peaceful cooperation, not into conflicting relations. Inthis sense, we say that grace is the resource of peace and welfare. From theviewpoint of phenomenal relation, it is said that grace is the ethics of co-existence and the standard of morality. Whereas if it is viewed from essentialprinciples, it can be said the motive power for creating universe, the $eatpower of life, and the origin of religious belief.

In the sermon, Master Jung-san said, "The Great Master, centering onthe Truth of co-existence, made it clear that we live under the Four Graces.The principle of Four Graces - Great Truth of co-existence - is the highroad to save all beings in the universe. The Truth of requital of "FourGraces" is the motive power for peaceful world. And the ethics of "FourGraces and Four Essentials" has perfected all the insufficient morals." Thesewords lay stress on the fact that the essence of Four Graces is the princpileof co-existence, the Great Truth saving all beings in the universe, and thebasis of the ethics.

In the idea of grace, the ethical relation between Self and not-Self is tobe prescribed with the relations between Heaven, Earth and me, Parents andme, Laws and me, and Brethren and me. This states clearly that the self-

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It-IVon-Sang: Faith and Practice

by Reo. Park Chun-Sik

Some 2,500 years ago in the Kingdom of Kapilavatthu.near the Hima-

laya in India, u prinrc *ui boro to King Suddhodana. The prince was named

Siddarta and grew up to be very giftedind well up in both literary and mili-tary arts. But-there wur ro*ettiing that constantly bothered- him. Perhaps itwas because he was so intelligent. Frequently, he would be found lost in

deep thought:

"I am the prince, of a kingdom. But I, too, will become old and die just

like any other man. Where am I supposed to go after I die? What will remainof me after I die? Or will I just go out of existence?"

One night he secretly left his palace, giving up the throne he would

succeed on. duy and leaving behind his beautiful wife and dear son and

entered the priesthood.

Following the example of the other Saramana monks of that time, he

set out to do an ascetic practice of tormenting his own flesh. He wanted tofree his mind by tormenting his flesh, which housed all the carnal desires,

but to no avail. Whereupon hr went to the Snow Mouniain, the present

Himalaya, where he practiced Sitting-type Meditation for six years sittingalone in the quiet. It was how he came eventually to attain the great Samadhi,which no other Brahman or rrr.-onks before him had ever succeeded to do.

It happened at dawn on the eighth day of one December by the lunarcalendar. As he looked up at the bright star, it came to him in a flash: "Ihave become that star and shining up there in the sky, while lhat star has

become me and is sitting here." It was like a sense of his becoming one withthe star or even with the whole universe. He had finally come to be awakenedto the great eternal life.

"It is a wonder of all wonders," uttered he, "for everything is possessed

of the wisdom and virtue of the Buddha." He thus expounded that everythinghas the quality of the Buddha. In other words, everything including a singleblade of grass, a tree and even a particle of earth can attain the Buddhahood.He said, "Now that I have attained the enlightenment, the whole universewill also be able to attain the enlightenment." It was the most daring declara-tion that every sentient and insentient being could now have its rebirth'inBuddhahood.

Of late, we frequently hear question like "What is man?" and "Whereshould we find the real value of life?" However, we should instead turn ourattention to the fact that the society we live in is not meant for any specific

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individual but is rather an organic comtnunal society.Let us think a little more about it. "f" am doubtless an individual, but

where did that individual (6I" come from? It did not fall out of the sky nordid it sprout from the earth.

Was I not born between my father and mother? Without my parents,there would not have been the individual "I." Then where did my father andmother cour.*e from? They, too, were born between their respective parents,who are my grandfathers and grandmothers. And my grandparents musthave had their parents, too. It takes two to produce one, four to produce two,eight to produce four, sixteen to produce eight - the figure will increase bya geometrical progression. Supposing a generation is 25 years, there wouldbe 120 generations in 3,000 years. Actually, there would be l2l generationsincluding that of my own. Now, can you imagine what the number of ances-tors included in the individual "I" in those l2l generations would be like?It would be astronomical. The figure is 26,549 with 32 zerces appended to it.

But man dirl not come to being just 3,000 years ago. Since man isknown to have a history of hundreds of million years, the number of ourancestors is almost infinite. In other words, the individual being 3'I" re-quires the support of such infinite life in order to come into being as anindividual. Then how is the life of this individual sustained? In order tosustain our lives, we eat grain, vegetables, meats and fish. We also drinkwater that issues deep from the eirth, receive the sunlight frorrr- the sunfar away, and breathe the air plentiful in the atmosphere. In other words,the individual being "I" comes into being only when life and everything intime, space, history and society have become one.

This is not a mere theory but a hard fact. If there is any of you whothink what I am saying is too commonplace and is not worth consider-ing, hold your nose with your fingers and try not to breathe for a coupleof minutes. No matter how commonplace it may seem, it is a reality. Noone'can deny the reality.

Where did I come from and how am I to continue my existence?In order to continue my existence, I must maintain close relations withthe infinite universe. In Won Buddhism the natural and human blessingsare called the Four Graces (the nature, parents, brethren and law). Weare individuals and the whole at the same time. This fundamental state' ofbeing the whole is referred to in Won Buddhism as Il-Won-Sang and isexpressed in a circle. This state is called the Dharmakaya Buddhahood.Cautama Buddha reached this very state of enlightenment. He saw notonly the forms of things but the profound truth that could not be expressed-

in forms. A student of meditation once wrote a verse, which goes like thisi

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WON BUDDHISITT

"The circle existed distinct and clearLong before the birth of the Buddha.Even Gautama knew not how to explain it in fullMuch less KasYaPa to relate."

Although a circle is used to symbolize Il-Won-Sang, it- is actually a

circle witho;t circumference. And I am standing firm right in the middle

of that boundless circles. The 66I" when Gautama declared "Holy am Illone throughout heaven and earth" was the real "I" which he discovered

rfter he had attained the enlightenment. The popular story that Gautama

made that utterance as he wai issuing from his mother's womb is believed

to have been made out of a religious need to glorify him.

Here we should give some serious thought to the matter of retribution

and blessings. Whrn"J do our fortune (blessings) and misfortune (retribu-

tion) .orn.i They are not given us from any specific- place. In -fact, we

should realize that everything in the universe is capable of punishing and

blessing us.

The origin of all beings in the universe is Il-Won-Sang or the Dharma-kaya Buddha, and we are enjoying its blessings called the Four Graces:

the nature, parents, brethren and law. Therefore, we should be thankful toeverything that surrounds us at all times and places and should treat itwittr due respect. We should make offerings directly to everything thatsurrounds us whenever and wherever necessary to have our wishes fulfilled.It is the only way we can realize the sources of our blessings and retribu-tion correctly and embrace Il-Won-Sang realistically'

However, it is the working of our minds and bodies ihqt has. directbearings on what brings us blessings and retribution. If we maintain atall times a state of mind that is as wholesome and as perfect as Il-Won-Sang free from lust and greed (Samadhi), if we are as sagacious and as

infinitely knowledgeable as Il-Won-Sang (Prajna), and if we are as fairand as just as Il-Won-Sang in dealing with things on all occasions unswayedby emotion and pcrsonal relations (Sila), we will find in it the power toatone our sins and bring on blessings and the rvay to cultivate our mindsand bodies.

If we make offerings to the 'fruth with prayers to the DharmakayaBuddha the Four Graces on the strength of the Three Great Powers ofSamadhi, Prajna and Sila and to every object surrounding us, it will bethe way to our correct faith in, and practice of, Il-Won-Sang and to thesuccess in all our ventures in life and ultimately to the fulfillment of ourgreatest wish of attaining the Buddhahood and saving all sentient beingsfrom the sea of sufferings.

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WON BUDDHISM

Vieu of the Kwang loorrgW siil,e of the stage tlv

ternple during a sentice for uorld peoce.prime Master may be seen.

tlw

Won Buddhlstn'sditorium on lune 60

"Mothers Clnb" daAng aWon Buddhist gear

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p*fonwrce at Pusan

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WON BUDDHISM

(A Buddhi$ Srory)

A Bold and Wise Girl

Once upon a time there was a house on a high mountain, where a

kind man and his daughter lived. One day a stranger knocked on hisdoor asking for lodging for the night. The host, preparing to go out toattend a Buddhist ceremony at a village at the foot of the moun(ain,invited him to take rest one more night at their house if he is pleased.

The host asked the man to take care of his house and tus daughter whilehe was away.

The man accepted his invitation and decided to stay one m'ore nigit,The host went out, leaving his daughter alone. After a while, left entir-e-tyalone with an unprotected girl, he tied up the girl tightly with straw ropesand asked'her where the storehouse of grain was and where the moneywas kept. But she said that she didn't know where money was kept, andthat if he untied her she would bring the keys to him with which he qould

unlock the storehouse of grain and find out where the money was kept.

He consented and untied her. The bold and wise girl went in andbrought a bundle of keys. With these keys he made every effort to unlockone box after another in the storehouse of grain to find the rnoney. Inthe meantime, she went out to a barn and took out two horses and boundthem to a pole. Then she set fire to the barn. Soon the villagers gathered

to put the fire. Naturally, the "guest-thief" was caught by the villagers.

This old story gives us a lesson that even if we run info danger orhappen to face an emergency we should not be confused or frightenedbut be calm and self-possessed. Then we shall become wise and bold sQ

that we can escape from evil.

AII Communications Should be Addressed

Ivfiss Pal Khn ChonDirectorResearch Institute forOverseas Missions of Won BuddhismWon Kwang UniversityIri. Korea

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UTON BUDDIIISM

nl"*o €or^u,1, Biography oI the Great Master Published

After 30 years since the Great Master, the Venerable Sotaesan, passed

into Nirvana, his biography The Great Master, The Venerable Sotaesan was

zit last published on it " fOt

This Biography contains the Great Master's life from the wanderingperiod to find a teacher before the attainm'ent of Divine Enlightenment ofthe Great Master, after the attainment of Divine Enlightenment. the earlytime'S Karma'to the period of Iri Headquarter's establishment, Japanesecolonial era and missionary works.

2. .Foundation of Intprnational Associations of Religions Proposed

O,n the,2Oth of March, Prime Master Daesan pointed out that the mosturgent problem of the world is the training for the human renewal in orout the country. He hoped to build the great training center which a greatnumbers of people would be able to train together.

Prime Master Daesan proposed that the international associations afreligions should be formed to try to solve these problems and we should tryto realize it step by step.

(Continued from Page 14)

conscious subject of Grace is Self, and that without Self graces cannot be

thought of. It is indeed the fundamental and essential truth. Therefore, we

can Jay that Self, as existence of Grace, has an essential co-existing relation.With all beings in the universe, Self plays a subjective role of co-existence toall beings in the universe. Consequently, Self within Graces should be re-cognized under the joined relation with all beings in the universe.

'But the core of all the relations premises "Self" as self-conscious being.Therefore, self-consciousness in the relation of grace is consciousness of theone who receives graces and it should be accompanied by grateful acts

through self-consciousness. The grateful act is promotion of grace as arealization of grace. But when self is not realized within the relation of grace,

or when the grateful act toward grace is not followed, it will become anungrateful act and violate the basic morals of grace-relation. In this respect,the thought of grateful life in Won Buddhism can be said an idea co-existingwith motive and consequentism.

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3. "Children's Chapter" ProclaimedFor the first time in 1975 Children's Day was celebrated as a holiday.

In honor of this day, the religious, cultura[ division of Won BuddhismHeadquarters has made and proclaimed the Children's Chapter and Child-ren's Promise of Won Buddhism.

These Children's Chapter and Children's Promise consist each of tenarticles which will cultivate character on the basis of religious belief.

4. Prof. Sam Yong Kim and Prof. Pal Khn Chon Honored by ChineseUniversity

Culture University of the Republic of China has conferred an honorarydoctorate degree in philosophy on Sam Yong Kim, President of Won Bud-dhism Press, Pal Khn Chon, Director of Won Buddhism Oversea's Missionor the 31st of March.

They started on the 28th of March and inspected the religious andeducational system of the Republic of China and Japan. They returned onthe 15th of April.

Profs. Kim Sam-Yong and Chon Pal-Khn haoe been conferred an honorary

doctorate degree in Tshilosophy from Chinese Culture Unirsersity on the 37st

March.

(t0

5. Prime Master Sends Condolences

When Prime Master Daesan heard the sad news of the death of China'sChancellor Chang Kai Sheki at the age of 87 on the 5th of April, he senta condolatory telegram to the survivors and the nation of the Republic ofChina. In Seoul, on the 9th of April 21 Won Buddhist devotees visited theplace provided in the Chinese Embassy for the late Chancellor Chang andprayed for him.

6. The Canonical Textbook of Won Buddhism Translated into Chinese

Prof. Chon Man Si of Culture University of the Republicof China, an exchange Prof. of Won Kwang University visited Prime MasterDaesan on the 28th of Feb., and told him that the translation of CanonicalTextbook of Won Buddhism had been finished.

7. Dr. Kil Chin Park and Mr. Dong Hyun Moon Visited China and Japan

On the 27st of Jan., Dr. Kil Chin Park, President of Won KwangUniversity and the chairman of the Central Conference, Dong HyunMoon, went to the Republic of China by invitation of the Religionist Con-ference of the Republic of China.

Dr. Park and Mr. Moon discussed the problem of the ReligionistConference between Korea and the Republic of China, and inspected thereligious world of the Republic of China for about a week. They came backto Korea on the 3rd of Feb. by way of Japan.

8. V[on Buddhism Series to be Published

Jung Hwa publishing company has a plan to publish 5,000 volumes of"A Series of Won Buddhism" and present these books to libraries in and

out of the country and to important persons in commemoration of finishingthe elementary Won Buddhism books on 61 Won Buddhism year.

The Canonical Textbook of Won Buddhism and the various elementaryWon Buddhism books published by Jung Hwa publishing company will be

contained in this series on Won Buddhism.

g. The 61st Regular Supreme Council Meetihg Opens

The 61st Regular Supreme Council Meeting opened on the 28th and

lasted titlthe 31st of March. It was decided to make the rules managing the

historical places and remains. These would be protected by the Order.

The Supreme Council Meeting approved the Great Master's sacred

portrait manufacture provided by Religious, Cultural Division. The wholemembership of the Supreme Council bectrme the Advisory Committee and

chose executors who will control this work. The executors are: Jung YongKim, Pal Khn Chon, Gong Jun Lee, and Jung Suk Han.