Way.  Here is the meaning  of Charles Fu's phrase, "emptiness
works wonders in everyday life."(47)
　　 This  analysis  has used  a Western  concept  of morality
suggested  by Nowell-Smith,(48) trying to identify the ideals
of their moral system, their  beliefs  about human nature,the
kind  of moral  rules  adopted  for the realization  of their
ideals, and their theories of motivation.  Sot'aesan's  moral
system has remarkably  clear answers to these questions.  The
ideal is to realize sagehood in the mundane world and to cure
the world of illness.  Human nature is neither  good nor evil
in its  substance, but  it can  be either  in its  functions;
hence moral training must manifest the three

P.443

aspects of the Buddha nature.  Moral rules are deontological,
prescribing the requital of the Four Graces to which one owes
one's  life.  Yet  the  theory  of the motivation  to do good
contains  prudential  reasons  that reflect  the teleological
ground  of  Won  Buddhism.  Thus, the  moral  system  of  Won
Buddhism  is based on Buddhist teleological  grounds, but the
specific  moral  rules  as  means  to  that  goal  come  from
Confucian  deontology.  It is Won Buddhism's  achievement  to
have  synthesized  these  two  seemingly  incompatible  moral
tenets into a harmonious whole.

FLORIDA INTERNATIONAL UNIVERSITY

　　　　　　 NOTES

　　 *Wonbulgyo(at), or Won  Buddhism, is  a form  of Mahayana
Buddhism  founded  by Pak Chung-bin(au), better  known by his
style  Sot'aesan(f), after  great  enlightenment  in 1916  in
Korea.  For a general  introduction  to Won Buddhism, see  my
"What  is Won Buddhism?" Korea  Journal  24, no.5 (May 1984):
18-32;  my "The Ethics of Won Buddhism: A Conceptual Analysis
of the Moral System of Won Buddhism"  (Ph.D.  diss., Michigan
Stale University, 1979).

1.  Quoted   by   Roland   Robertson   in  The   Sociological
　　 Introduction  of  Religion  (New  York:  Schocken  Books,
　　 1970), p.103.  "For example Christianity was historically
　　 composed of elements from Eastern and Near Eastern religi
　　 -ons (e.g. virgin birth, baptism, burial services), from
　　 Greek religions (asceticism, cosmology, escatology), from
　　 Judaism (monotheism) and from gnostic religious doctrines."
2.  Terada  Toru(av)  and  Mizuno  Yaoko(aw)  eds.   Dogen(a)
　　 (Tokyo: Iwanami Shoten, 1972), p.307.  The translation is
　　 mine.  For an English translation of Dogen's Shobo-genzo,
　　 see Yuho Yokoi, trans., Zen Master Dogen (New York:
　　 Weatherhill, 1976).
3.  So Cheha(ax), ed.  Sosan's Son'ga kuigam(ay) [Models from
　　 Ch'an Traditions] (Seoul: Poyon'gak, 1978), p.143, para.
　　 #57.
4.  Wing-tsit  Chan(az), trans.  and  ed., A Source  Book  in
　　 Chinese Philosophy (Princeton, N.J.: Princeton University
　　 Press, 1963), p.646, This  work is referred  to hereafter
　　 in this paper as "Chan, Source Book. "
5.  Ludwig Wittgenstein, On Certainty, trans. Denis Paul and
　　 E.E.M. Anschombe and G.H. von Wright (NewYorkand Evanston:
　　 J & J Harper, 1969), p. 81.

P.444　　

6.  Chu  Hsi  and  Lu  Tsu-ch'ien,(ba) comp., Reflections  on
　　 Things  ot  Hand,  trans.,  Wing-tsit  Chan,  (New  York:
　　 Columbia University Press, 1967), p. 283. Hereafter refer
　　 -red to as "Chan, Reflections."
7.  Loc. cit.
8.  Charles   Wei-hsun   Fu,   "Morality   or   Beyond:   The
　　 Neo-Confucian  Confrontation  with  Mahayana  Buddhism, "
　　 Philosophy East And West XXIII, 3: 395. PEW hereafter.
9.  Ibid.,  p.   390ff.   Fu  shows  how  life-affirming  and
　　 this-worldly  tenets are strongly suggested  in the texts