the second patriarch, renamed the order Wo ̆nbulgyo
(Wo ̆n Buddhism) and published the new canon,
Wo ̆nbulgyo kyojo ̆n(The Scriptures of Wo ̆n Buddhism),
in 1962.
Doctrine
The central doctrine lies in the tenets of Irwo ̆nsang
(unitary circular form), Four Beneficences, and Three-
fold Practice. Just like a finger pointing at the moon,
Irwo ̆nsang,enshrined as the symbol of the dharmak-
aya of the Buddha, refers to the Buddha-nature of the
TATHAGATHAand the fundamental source of the four
beneficences (heaven and earth, parents, fellow beings,
laws) to which one owes one’s life. Irwo ̆n(unitary cir-
cle), the Wo ̆nbulgyo name for the Dharmakaya Bud-
dha, is the noumenal nature of all beings of the uni-
verse, the original nature of all buddhas and patriarchs,
and the Buddha-nature of all sentient beings. The wor-
ship of Irwo ̆nlies in requiting the four beneficences, as
stated in the motto: “Requiting beneficence is making
offerings to Buddha.” The practice of Irwo ̆nlies in
PRAJN
A (WISDOM), fostering (samadhi), and using
(s ́lla), 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 ren-
dering 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 s ́lla,the heedful choice in
karmic action. The threefold practice is carried out
through timeless Zen, which holds as its central prin-
ciple 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 Wo ̆n Buddhist temple, which includes seated medi-
tation, prayers to the Dharmakaya Buddha, chanting,
hymnals, and sermons. Two yearly memorial services
(June 1 and December 1) for ancestors and four festi-
val ceremonies (New Year’s Day, the day of Sot’aesan’s
enlightenment and foundation of Wo ̆nbulgyo,S ́akya-
muni Buddha’s birthday, and the day of Dharma au-
thentication) are observed.
See also: Chinul; Festivals and Calendrical Rituals;
Hyujo ̆ ̆ng; Korea; Wo ̆ ̆nhyoBibliography
Chong, Key-ray. Wo ̆n Buddhism: A History and Theology of Ko-
rea’s New Religion.Lewiston, NY: Mellen Press, 1997.
Chung, Bongkil. The Scriptures of Wo ̆n Buddhism: A Translation
of Wo ̆nbulgyo kyojo ̆n with an Introduction.Honolulu: Uni-
versity of Hawaii Press, 2002.
Park, Kwang Soo. The Wo ̆n Buddhism (Wo ̆nbulgyo) of Sot’ae-
san.Bethesda, MD: International Scholars Publication, 1997.BONGKILCHUNGWO ̆NCH’U ̆KWo ̆nch’u ̆k (Chinese, Yuance; Tibetan, Wen tshegs,
613–696) was a Korean expatriate scholar monk who
lived in seventh-century China. Wo ̆nch’u ̆k traveled
to Tang China at the age of fifteen and studied YOGA-
CARA SCHOOLtexts based on PARAMARTHA’s (499–569)
translations under Fachang (567–645) and Sengbian
(568–642). Later studying under XUANZANG (ca.
600–664), Wo ̆nch’u ̆k joined the comprehensive pro-
ject to translate Indian Buddhist texts into Chinese,
marking the start of the so-called New Yogacara. This
movement was based specifically on these new trans-
lations 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.
Wo ̆nch’u ̆k’s work appears to be an attempt to recon-
cile the doctrinal differences between those two dis-
tinctive trends of Chinese Yogacara doctrine. His
interpretation of Yogacara diverges from the interpre-
tations of KUIJI(631–682) and Xuanzang, while some-
times 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. Wo ̆nch’u ̆k’s extant works include
the Haesimmilgyo ̆ng so, a commentary on the
SAMDHINIRMOCANA-SUTRA(the tenth and last fascicle
is missing, but is available in Tibetan translation); the
Inwanggyo ̆ng so,a commentary on the RENWANG JING
(HUMANE KINGS SUTRA); and the Pulso ̆l panya
paramilta simgyo ̆ng ch’an, a eulogy to the HEART
SUTRA. Unfortunately, Wo ̆nch’u ̆k’s So ̆ngyusingnon so,
a commentary on the Cheng weishi lun,which was
probably his most representative work, is no longer ex-
tant and is known only through quotations.WO ̆NCH’UK ̆