of  the  new  religion, there  arose  a question  of  whether
Sot'aesan's   form  of  Buddhism  could  avoid  the  kind  of
criticism  which Chu Hsi poured on Buddhism  without  leaving
the new system in a state of mere syncretism.

　　 Sot'aesan's   integration  also  poses  the  question  of
whether the problem Dogen perceived  could also be solved.  A
brief consideration  of the spirit of Sot'aesan's reformation
of Buddhism  will help  clarify  the points  of synthesis  in
question.  Sot'aesan's renovation of Buddhism is reflected in
the Four Grand Platforms of Won Buddhism, which summarize the
central tenets of its doctrine.
　　 In the  first  platform, "Right  Enlightenment  and Right
Conduct," Sot'aesan  grasps the heart of Buddhism  and throws
it to the world for realization. The Buddha dharma should not
hide itself  in a deep  mountain  valley  for a few monks  to
follow.  Everyone should "be enlightened  by the Mind Seal of
all  Buddhas  and  patriarchs, symbolized  by  the  truth  of
Irwon(g) or one circle, and to model  oneself  thereafter  to
act perfectly without partiality, excessiveness or deficiency
when  using  the six roots  (eyes,ears,nose,tongue, body, and
mind)" (K.58).Asanecessaryfirst step toward this goal temples
and monasteries are to be erected in urban and rural areas.
　　 The second platform, "Be Aware of Grace and Requite  It",
requires one to realize one's indebtedness  to what Sot'aesan
calls  the "Four Graces," namely, Heaven  and Earth, Parents,
Brethren, and Law;  one is also required  to requite  them by
modeling oneself on the way of indebtedness  to them.  A life
of  resentment  can  thus  be  transformed  into  a  life  of
gratitude even in situations  where one can justifiably  find
an object of resentment  (K.58).Theidea  of "the requital  of
grace" is not new with Sot'aesan as it can be found in the
traditional Buddhist texts.(13)
　　 This platform  reflects  more of Confucian  filial  piety
extended initially  to Heaven and Earth, and then to Brethren
and Law.  In Sot'aesan's enlightened view the Four Graces are
the incarnation of Dharmakaya Buddha.  Sot'aesan thought that
the first step in curing the world of illness  is to change a
life of resentment to one of gratitude. Here Sot'aesan saw no
theoretical  problem or practical  difficulty  in integrating
Confucian moral duty into a Buddhist moral system.

P.430

　　 In the third platform, "Proper Application  of the Buddha
Dharma" Sot'aesan gane a new direction to the practice of the
Buddha dharma, a direction which can be seen as a response to
the Neo-Confucian  criticism of Buddhism;  he taught that one
must  make  the  best  use  of  the  Buddha   dhrama  without
neglecting to take better care of worldly affairs. One should
not  become  useless  to the  world  by becoming  a Buddhist;
rather  one, making  the  best  use  of it, should  become  a
capable  and useful  person rendering  help to oneself, one's
family, one's  state, and the world  (K.59).  Dogen and Sosan
would wonder how this is possible.  Again the idea is not new
with Sot'aesan, as it is found Mahayana  Buddhist  texts.(14)
The Buddha dharma Sot'aesan advocates, however, was expressed
in a few tenets simple enough  for anyone  to understand  and
yet sufficient  enough to allow anyone to realize  Buddhahood
without leaving the mundane world.
　　 The fourth platform, "Egoless Service to the Public", set
a general rule of altruism  that one, forsaking  the egoistic
mentality  of only caring for oneself  or one's family, ought
to  exert  oneself  to help  deliver  the  world  by Mahayana
altruism.  This  platform  reflects  not only the Bodhisattva
ideal of Mahayana Buddhism  but also, no doubt, the Confucian
moral  and  political  thought  elaborated  in the Tahsueh(h)
[Great Learning].(15)
　　 Sot'aesan's  spirit  of  renovation  and  revival  of the
Buddha  dharma as expressed  in several  mottos can certainly
blunt  the  edge  of Chu  Hsi's  criticism  of Buddhism, even