I would like to discuss essential thoughts of Won Buddhism and consider the issue of the place of Won Buddhism in my paper. What I am going to present is as follows: 1. What is the essential idea of Won Buddhism?: How is its essential idea related to the essential idea of traditional Buddhism and how does Won Buddhist thought examine and criticize traditional Buddhist thought?; 2. What is the motive of founding Won Buddhist order?; 3. How does Won Buddhism give benefit to modern life?; 4. Some problems are considered in Won Buddhist thought.
1. What is the essential idea of Won Buddhism?
Won Buddhism is a new religion as a new Buddhism. It is a new Buddhism because it started as a reflection on traditional Buddhism. It is a new religion because it started as a self-examination on religions in general. Then, the question, "What is the essential idea of Won Buddhism?" is to ask how Won Buddhist thought agrees with traditional Buddhist thought, and how Won Buddhist thought examines and criticizes traditional Buddhist thought. Thus, the question is alao related to the motive of founding of Won Buddhism, which will be elaborated later..
1-1 Buddhist teaching of pratityasamupada and anatman vs
Won Buddhist teaching of Chochobulsang/sasabulgong and musison/muchoson
I would like to point out that the Won Buddhist thought-- "Chochobulsang/sasabulgong (everywhere is Buddha and treat each as an offering to Buddha)" and "Musison/muchoson (mediation any time and any place)"--bears fruit on the Buddhist thought of "pratityasamutpada and anatman" which was initiated in the early Buddhism and fully developed in the Mahayana Buddhism.
When we are asked "what is the essential idea of Buddhism?" we would answer pratityasamutpada (dependent origination) and anatman (no-self) without any doubt. However, there may be many interpretations on these ideas.
According to the documents of the early Buddhism the Buddha's two main ideas are pratityasamutpada and anatman. The teaching of Four Noble Truths, Eight Right Path, and Twelve Chains of Causality can be considered to be more explanation of these main ideas in theory and practice. Since the Buddha did not like theorization and did not believe in even correctness of words, there is no developed theoretical articulation on these main ideas.
That is why we can ask what the true meaning of the Buddha's pratityasamutpada is. Did the Buddha highlight nihility of things by saying that all things are impermanent and dependent? Or did he only criticize our attachment on permanence of things, which was derived from our ignorance of the reality of things (things change and exist interdependently)? We can ask what the right interpretation of the Buddha's anatam is. Did he negate even the existence of atman (Self) which implies the meaning of Universal I or True Self? Or did he highlight that individual I (ego)--which is composed of five aggregates and twelve chains of causality--is not identical with Universal I as True Self?
Later two Buddhist schools, namely Sthaviras and Mahayanas had different interpretations on the above mentioned ideas. Various Sthaviras including Sarvastivadins chose the former view while various schools of Mahayanas the latter.
Sarvastivadins contended that phenomena of the world is dependent and changing, thus null and empty though they are composed of the basic element, paramanu. They were considered to be influenced by materialism and Vaisesika.
However, Nirvana school negated the negation of phenomena and proposed its affirmation. Smilarily, this doctrine was based on Hwayen's teaching of Dharmadhatu causation of shishiwuae (events are not impending, thus intepenetraing each other). Hwayen school contended that individuals exist holistically in combination with the universe. The Tathagatagarbha school taught that tathagata (another name for Buddha) exists in all sentient beings. Nirvana school said that all sentient beings have Buddha-nature, thus they are constant, pleasant, self-existent, and pure. Lankavatara sutra talked about the existence of amalavijnana, (the pure consciousness, the 9th consciousness) and Chan school also taught that mind-field is not disturbed, ignorant, or wrong.
The main idea of Mahayana Buddhism--which affirms the reality of True Self as Universal I--is very close to Upanishad's idea--Brahman is identical with atman, I think. When the Buddha taught anatman, he stated that a being made by form is not I, a being made by five aggregates is not I, or a being made by twelve chains of causality is not I. That is, his logic of "A is not B" instead of "A does not exist" seems to affirm the reality of True Self which is not identical with form, five aggregates, or twelve chains of causality. Thus, it can be stated that the Buddha's anatmam is not contrary to the Upanishad's idea of the identity of Brahman and atman rather it is very akin to the Upanishad's. Therefore, it can be concluded that the Buddha's anatman is to correct his contemporary people's wrong interpretation on Upanishad's identity, rather than negating reality of Atman.
Those mentioned essential ideas of Mahayana Buddhism are fully developed in the Won Buddhist teaching of "Chochobulsang/sasabulgong and "Musison/muchoson." Won Buddhism takes the two core sutras of Prajna Paramita thought, namely Diamond sutra and Heart sutra as reference scriptures, where the logic of "emptiness is also empty" negates negation of existence, thus constructs affirmation of existence. Furthermore, Hwayen's Dharmadhatu causation of shishiwuae became the theoretical basis of Won Buddhist teaching of chochobulsang/sasabulgong and Dharmakaya Buddha Irwonsang. Won Buddhist thought sublates faith in human Buddha--whose statue was enshrined in the Temple--which might bring forth idolatry. Instead, Won Buddhist thought considers that everything in the world is Buddha because each individual exist holistically in combination with the universe. Based on this consideration it teaches us Buddha everywhere, and guide us to treat each as an offering to Buddha. Therefore, Won Buddhist thought can be characterized as affirmative thought of existence and faith in Truth Buddha.
Won Buddhist teaching of the Truth of Irwonsang (a form of unitary circle) "Irwon (unitary circle) is the origin of beings in the universe, the mind-seal of all Buddhas and saints, and original nature of sentient beings ..." represents the same position which can be shared with Tathagatagarbha thought and Nirvana thought. These two thoughts also recognize that all sentient beings have inner potentiality to become Buddha and Tathagatagarbha.
Chan's focus on Ilhaengsammae/Ilsansammae (Meditation in activity and quietness)--one can recover Buddha nature and enter into the deeper stage of meditation any time and any place--is of the same view with Won Buddhism's musison/muchoson. Furthermore Won Buddhism emphasizes that one ought to practice religion in the midst of everyday life; to go one step more one should give benefit daily life by practicing religion.
As explained in quite detail Won Buddhism agrees with the essential ideas of traditional Buddhism and develops further based on it. However, Won Buddhism examines and criticizes traditional Buddhist worshiping Buddhas' images which tend to mislead people into idolatry, traditional Buddhist transcendental attitude of disregarding secular life, and traditional Buddhist ritual oriented formalism of increasing vanity.
2 . The Motive of founding Won Buddhist order
Sot'aesan, the founder of Won Buddhism stated the motive of founding Won Buddhist order as follows:
Won Buddhism was therefore founded in order to lead all living creatures to the vast and boundless world of happiness away from the tormenting sea of life, by means of strengthening the power of the spirit over the forces of material things through faith in a religion based on Truth, and through actual moral training.
Here, Sot'aesan's two terms "faith in a religion based on Truth" and "actual moral training" are Won Buddhist essential ideas and unique methodology, which were derived from Sot'aesan's examination and criticism on Buddhism and religions in general.
2-1 What does "faith in a religion based on Truth" mean?
It means to believe in a religion which emphasizes Truth itself. Sot'aesan initiated a movement which tried to correct the faults of the previous religions such as their emphasis on religious expressions or expediencies, rather than on Truth. That is, he initiated a movement which recovered Truth. His motive in part for a new faith was derived from his examination of the religious practice found in Korea at that time--magical charms, shamanic prayer, or religious exclusivism.
When "Faith in a truthful religion" is viewed in the context of the history of Buddhist thought, I would state that early Buddhism's pratityasamutpada developed into Hwayen's Dharmadatu causation of shishiwuae, based on which Won Buddhist chochobulsang and sasabulgong1 developed further. chochobulsang and sasabulgong characterizes "Faith in a religion based on truth."
PRATITYASAMUTPADA -- DHARMADHATU (Realm of Existence) CAUSATION OF SHISHIWUAE -- CHOCHOBULSANG/SASABULGONG (FOUR GRACES) -- FAITH IN A RELIGION BASED ON TRUTH
2-2 What does "actual moral training" mean?
It means to put morality. That is, practicing religious teaching should provide a benefit for our daily lives. Sot'aesan's motive for actual moral training was derived from the critical examination of traditional religious phenomena--their play on empty theory, their tendency of ignoring actual life, or their idealistic philosophy. Thus, Sot'aesan emphasized that his teaching of "actual moral training" recognized a spirit of pragmatism and incorporated this pragmatism into religion. He also recognized the contributions and methods of modern science, and welcomed both of them into a religion. In his teaching the value of body or matter ought not to be neglected.
When Sot'aesan's actual moral training is viewed in the context of the history of Buddhist thought, early Buddhism's anataman developed into Chan's "Ilsangsammae" and "Ilhaengsammae" recovering Buddha nature all times, on the basis of which Won Buddhist teaching of "Musison" and "Muchoson" are developed further. "Musison" and "Muchoson" characterizes Won Budddhist teaching of actual moral training.
ANATAMAN ( TRUE SELF) -- ILSANGSAMMAE/ILHAENGSAMMAE -- MUSISON/MUCHOSON (THREEFOLD LEARNING) -- ACTUAL MORAL TRAINING
3. How Won Buddhism can give benefit to human life in modern society?
In order to explain how Won Buddhist teaching of "Chochobulsang/ Sasabulgong," "Musison/ Muchoson," "Faith in a truthful religion," and "Actual moral training" gives benefit to modern world more completely, I would like to state several characteristics of modern society which are commonly agreed upon.
First, modern society is comprised of advanced knowledge and wisdom than the past. One can imagine how fast human knowledge is being accumulated since the accumulated knowledge of the past ten years is said to be equal to the total amount of accumulated knowledge of the past. It seems that superstitious or idolatrous belief may not appeal to contemporary people whose intelligence is rapidly progressing. That is why Sot'aesan's teaching of Irwonsang, Dharmakaya Buddha--which leads us to Truth--can provide appropriate form of faith to human life in modern society.
Secondly, modern society can be characterized as an open society since a mass of information are rapidly exchanged due to the convenience of transportation and communication. Cooperation and openness cannot but take over dogmatism or closeness. As a result of Kant's theory concerning the limit of what humans can know arouse a philosophical relativism, which in turn led to an ethical relativism and a religious pluralism. Thus, in this open era we cannot insist such a exclusive or closed attitude asserting that only our faith in Truth or God is absolute. Therefore, Won Buddhism teaches that religions ought to cooperate each other because the fundamental principle of religions is one. Won Buddhist teaching tries to resolve conflicts derived from the differences of religions, and encourage believers of religions to unite with each other and to work together for humanity.
Thirdly, religions of the past taught that God or Brahman exists in heaven far beyond Milky Way or that Amita Buddha is in the Pure Land which is far away from this world. Now we need a new religious faith or philosophical thought which accepts secular life positively. We need to create this world full of beneficence, happiness, and joy, rather than escaping or transcending our world. Therefore, Sot'aesan's teaching of Irwon--which sublates the transcendent view of truth and argues for revelation of truth in this world and his teaching of chochobulsang/sasabulgong seems to be more agreeable to contemporary people.
Fourthly, peoples in the modern era realized the voidness of metaphysical views of the past--such as the idealistic argument of the East or God centered view of the West--and searched for practical wisdom which can guide them in life. Pragmatical reasoning--which decides the validity of cognition based on usefulness--is considered meaningful because it emphasizes practical dimension of human life. Won Buddhism teaching--that human life needs to be benefited through realizing and practicing truth in daily life, namely musison/muchoson-- can contribute to peoples in the modern era.
Thus, pragmatical reasoning can be integrated into Won Buddhist ideas well.
Fifthly, since religions of the middle age covered almost all realms of humanity, religions received many faults and blames. However, science chose appropriate method of research and gave a great contribution to human life. Thus, people tend to support science rather than religion. The Won Buddhist "faith in a religion based on Truth"--suitable to mentality of contemporary people--integrates science and has complementary relationship with it. Therefore, Won Buddhist view of advancing religion and science side by side and complementing each other would contribute to people's lives.
Sixthly, the decline of communistic regime of Eastern Europe gave victory to democracy and capitalism. This victory represents that individual's right or interest is prior to that of whole, thus it must not be controlled by totalitarian ideology. That is why any kind of obligatory repression of an individual person's desire cannot be possible and should not be possible though excessive desire or unrighteous way of pursuing it is considered problematic. Sot'aesan suggested how to control excessive desire or unrighteous desire based on truth. He further suggested how to search for the truth and how to practice awakened truth in daily life. Thus, Won Buddhist teaching of body and mind in harmony or theory and practice in balance would contribute peoples in the contemporary ear.
3. Problems considered in Won Buddhist thought
I have been pretty optimistic saying that Won Buddhism as a new Buddhism and a new religion with distinctive characteristics of its thought will give benefit to people in the contemporary world. However, it is also true that Won Buddhist thought faces several problems in theory and practice.
The first problem is as follows:
Won Buddhist view of identifying original nature of sentient beings with mind-seal of all Buddhas and saints is considered to be the same with Mahayana thought such as Tathagatagarbha and Chan thoughts. That is, Mahayana's point of view interpreted that the Buddha's position is not to reject Upanishad's theory of Atman. Then, how does Won Buddhism explain the relationship between the Buddha's anatman and Upanishad's atman?
The second problem is as follows:
Since Won Buddhism as a religion of practice and enlightenment has characteristics which are easily applicable to introvert personality as traditional Eastern religions were, can Won Buddhism generally appeal to Westerners whose extrovert personality are very different from Easterner's introvert personality? Can Won Buddhism's focus on enlightenment like traditional Buddhism be shared with contemporary Westerners?
Seongkwan Kim |
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