Encyclopedia of Buddhism Volume One A -L Robert E. Buswell

W ŎNCH’ ŬK
the second patriarch, renamed the order Wŏnbulgyo
(Wŏn Buddhism) and published the new canon,
Wŏnbulgyo kyojŏn (The Scriptures of Wŏn Buddhism),
in 1962.
Doctrine
The central doctrine lies in the tenets of Irwŏnsang
(unitary circular form), Four Beneficences, and Threefold
Practice. Just like a finger pointing at the moon,
Irwŏnsang, enshrined as the symbol of the dharmakaya
of the Buddha, refers to the Buddha-nature of the
TATHAGATHA and the fundamental source of the four
beneficences (heaven and earth, parents, fellow beings,
laws) to which one owes one’s life. Irwŏn (unitary circle),
the Wŏnbulgyo name for the Dharmakaya Buddha,
is the noumenal nature of all beings of the universe,
the original nature of all buddhas and patriarchs,
and the Buddha-nature of all sentient beings. The worship
of Irwŏn lies in requiting the four beneficences, as
stated in the motto: “Requiting beneficence is making
offerings to Buddha.” The practice of Irwŏn lies in
PRAJN A (WISDOM), fostering (samadhi), and using
(ślla), upon enlightenment to the Buddha-nature in
mundane, daily life.
Practice
The requital of the four beneficences is carried out: (1)
for heaven and earth, harboring no thought after rendering
beneficence; (2) for parents, protecting the
helpless; (3) for fellow beings, benefiting oneself by
benefiting others; and (4) for laws, doing justice and
forsaking injustice. The threefold practice is perfected
by: samadhi, cultivation of spirit; prajña, inquiry into
facts and principles; and ślla, the heedful choice in
karmic action. The threefold practice is carried out
through timeless Zen, which holds as its central principle
that when the six sense organs are at rest, one
should nourish One Mind by clearing the mind of
worldly thoughts; when they are at work, one should
forsake injustice and cultivate justice.
Ceremonies
On Sundays, followers attend the dharma meeting at
a Wŏn Buddhist temple, which includes seated meditation,
prayers to the Dharmakaya Buddha, chanting,
hymnals, and sermons. Two yearly memorial services
(June 1 and December 1) for ancestors and four festival
ceremonies (New Year’s Day, the day of Sot’aesan’s
enlightenment and foundation of Wŏnbulgyo, Śakyamuni
Buddha’s birthday, and the day of Dharma authentication)
are observed.
See also: Chinul; Festivals and Calendrical Rituals;
Hyujŏ˘ng; Korea; Wŏ˘nhyo
Bibliography
Chong, Key-ray. Wŏn Buddhism: A History and Theology of Korea’s
New Religion. Lewiston, NY: Mellen Press, 1997.
Chung, Bongkil. The Scriptures of Wŏn Buddhism: A Translation
of Wŏnbulgyo kyojŏn with an Introduction. Honolulu: University
of Hawaii Press, 2002.
Park, Kwang Soo. The Wŏn Buddhism (Wŏnbulgyo) of Sot’aesan.
Bethesda, MD: International Scholars Publication, 1997.
WŎNCH’ŬK
BONGKIL CHUNG
Wŏnch’ŭk (Chinese, Yuance; Tibetan, Wen tshegs,
613–696) was a Korean expatriate scholar monk who
lived in seventh-century China. Wŏnch’ŭk traveled
to Tang China at the age of fifteen and studied YOGA-
CARA SCHOOL texts based on PARAMARTHA’s (499–569)
translations under Fachang (567–645) and Sengbian
(568–642). Later studying under XUANZANG (ca.
600–664), Wŏnch’ŭk joined the comprehensive project
to translate Indian Buddhist texts into Chinese,
marking the start of the so-called New Yogacara. This
movement was based specifically on these new translations
and especially the compilation of the Cheng
weishi lun (Demonstration of Consciousness-Only),
in contrast to the so-called Old Yogacara, which
was based on Paramartha’s earlier translations.
Wŏnch’ŭk’s work appears to be an attempt to reconcile
the doctrinal differences between those two distinctive
trends of Chinese Yogacara doctrine. His
interpretation of Yogacara diverges from the interpretations
of KUIJI (631–682) and Xuanzang, while sometimes
resonating with the work of Paramartha. This
led to severe criticism from the later disciples of Kuiji
who started the FAXIANG SCHOOL, which took Kuiji as
their first patriarch. Wŏnch’ŭk’s extant works include
the Haesimmilgyŏng so, a commentary on the
SAM DHINIRMOCANA-SU TRA (the tenth and last fascicle
is missing, but is available in Tibetan translation); the
Inwanggyŏng so, a commentary on the RENWANG JING
(HUMANE KINGS SU TRA); and the Pulsŏl panya
paramilta simgyŏng ch’an, a eulogy to the HEART
SU TRA. Unfortunately, Wŏnch’ŭk’s Sŏngyusingnon so,
a commentary on the Cheng weishi lun, which was
probably his most representative work, is no longer extant
and is known only through quotations.
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