of Hua-yen, T'ien-t'ai (bb) and Ch'an Buddhism.
10. Wonbulgyo  kyojon(bc) [Canon  of  Won  Buddhism],  comp.
　　 Wonbulgyo  Chong-  (bd) huasa  (Iri:  Wonbulgyo  kyomubu
　　 1962), p.  19, This  work  is referred  to as "K" in the
　　 text of this paper.
11. Kim  Tuhon(be) "Songni  ui Yon'gu"(bf) ["A  Study  of the
　　 Principles  of  Human  Nature"], in Pak  Kilchin(bg) ed.,
　　 Kinyom  unch'ong(bh) [A Collection  of Articles  for  the
　　 Commemoration  of the Half  Cenrenniol  of Won Buddhism],
　　 (Iri: Wonbulgyo Ch'ulp'ansa, 1971), pp.344-361.
12. Sot'aesan's　　 view   of   the   central   teachings   of
　　 Confucianism, Buddhism  and  Taoism  is: "Thus  Buddhism,
　　 taking as the substance  of the doctrine the unreality of
　　 all phenomena  of the world, has elucidated  the way  for
　　 turning  the deluded to the enlightened  by teaching  the
　　 truth of no-origination and noannihilation. Confucianism,
　　 taking  as the substance  of its doctrine  the phenomenal
　　 reality  of all  beings  of the  universe, has elucidated
　　 mainly   the   way  of  individual   moral   cultivation,
　　 regulating  one's family, ruling a state, and putting the
　　 world  at peace, by teaching  the  morality  of the Three
　　 Bonds and the Five Human Relation and the four virtues of
　　 jen, i, li, and chi  [humanity, righteousness, propriety,
　　 and  wisdom].  Taoism, taking  as the  substance  of  its
　　 doctrine   the  way  of  the  nature   of  the  universe,
　　 elucidated the way of purity, serenity, and non-action by
　　 teaching the method of nourishing  one's original nature"
　　 (K. 125-6).
13. Sosan, Son'ga  kuigam,p.77, mentions  the four graces  of
　　 parents, state, teacher, and alms giver.
14. For  an  incisive  presentation  of this  point, see  Fu,
　　 "Morality or Beyond" p. 391.
15. James  Legge,  trans, Confucius: Confucion  Analects, The
　　 Great Learning, & The Doctrine of the Mean (Oxford: Clare
　　 -ndon  Press,  1893) ,  pp.356-360.   Hereafter   "Legge,
　　 Confucius."
16. Taisho   shinshu   daizokyo(bi)  (Tokyo:  Taisho  shinshu
　　 daizokyo kanko kai, 1976 reprint) 45: 513c.  This edition
　　 is referred to by the abbeviation TSD hereafter.
17. Legge, Confucius,p.383.
18. Sot'aesan might have said, using Wittgenstein's expression
　　 (On Certainty,

P.445

　　 P.  15) ,  that  different  religious  doctrines  provide
　　 different  Weltbild  through  which  the faithful of each
　　 religion  view  one and the same thing  differently;  and
　　 using  Thomas  Kuhn's  terminology  [  The  Structure  Of
　　 Scientific Revolution, Chicago: The University of Chicago
　　 Press, 2nd ed., 1970).  p.  35],that different  religions
　　 provide different religious "paradigms" through which the
　　 faithful  see only  certain  things, and do not see other
　　 things which other people see.
19. This  view  is found  in  Kim  Unhak,(bj) ed., Chin-k'ang
　　 ching  wu-chiao  hai(bk) [Interpretations  Of The Diamond
　　 Sutra By Five Masters]  (Seoul: Hyonam  sa, 1980): p.  4,
　　 "Yeh-fu's(bl)  'Eulogy   to  the  Circle'...of   all  the
　　 dharmas, pure  or impure, in the four  dharma  realms  of
　　 three worlds, not a single dharma arises outside  of this
　　 Circle.  In Ch'an  it is  called  the  first  phrase;  in
　　 Chiao(bm) [textual teaching] it is called the pure dharma