| WON-HYO Movements - 28 Ready Posture - CLOSED READY STANCE A PATTERN MEANING WON-HYO was the noted monk who introduced Buddhism to the Silla Dynasty in the year of 686 A.D. |
| Close Ready stance A |
| Move the left foot to B, forming a right L- stance toward B while executing a twin forearm block |
| Execute a high inward strike to B with the right knifehand while bringing the left side fist in front of the right shoulder, while maintaining a right L - stance toward B |
| Execute a middle punch to B with the left fist while forming a left fixed stance toward B, slipping the left foot to B |
| Bring the left foot to the right foot, and then move the right foot to A, forming a left L- stance toward A while executing a twin forearm block |
| Execute a high inward strike to A with the left knifehand while bringing the right side fist in front of the left shoulder, maintaining a left L - stance toward A |
| Execute a middle punch to A with the right fist while forming a right fixed stance toward A, slipping the right foot to A |
| Bring the right foot to the left foot, and then turn the face toward D while forming a right bending ready stance A toward D |
| Execute a middle side piercing kick to D with the left foot |
| Lower the left foot to D, forming a right L - stance toward D while executing a middle guarding block to D with a knifehand |
| Move the right foot to D, forming a left L - stance toward D while executing a middle guarding block to D with a knifehand |
| Execute a high inward strike to E with the right knifehand, bringing the left side fist in front of the right shoulder while maintaining a right L - stance toward E |
| Move the left foot to E, turning counter-clockwise to form a right L - stance toward E, at the same time executing a twin forearm block |
| Move the right foot to D, forming a right walking stance toward D while executing a middle thrust to D with the right straight fingertip |
| Move the left foot to D, forming a right L - stance toward D while executing a middle guarding block to D with a knifehand |
| Execute a middle punch to E with the left fist while forming a left fixed stance toward E, slipping the left foot to E |
| Bring the left foot to the right foot, and then move the right foot to F, forming a L - stance toward F while executing a twin forearm block |
| Execute a high inward strike to F with the left knifehand, bringing the right side fist in front of the left shoulder while maintaining a left L - stance toward F |
| Execute a middle punch to F with the right fist while forming a right fixed stance toward F, slipping the right foot to F |
| Bring the right foot to the left foot, and then move the left foot to C, forming a left walking stance toward C while executing a circular block to CF with the right inner forearm |
| Execute a low front snap kick to C with the right foot keeping the position of the hands as they were in 19 |
| Lower the right foot to C, forming a right walking stance toward C while executing a middle punch to C with the left fist |
| Execute a circular block to CE with the left inner forearm while maintaining a right walking stance toward C |
| Execute a low front snap kick to C with the left fgoot, keeping the position of the hands as they were in 22 |
| Lower the left foot to C, forming a left walking stance toward C while executing a middle punch to C with the right fist |
| Turn the face toward C, forming a left bending ready stance A toward C |
| Execute a middle side piercing kick to C with the right foot |
| Lower the right foot on line CD, and then move the left foot to B, turning counter- clockwise to form a right L - stance toward B, at the same time executing a middle guarding block to B with the forearm |
| Bring the left foot to the right foot, and then move the right foot to A, forming a left L- stance toward A while executing a middle guarding block to A with the forearm |
| Bring the right foot back to ready posture |
| Won-Hyo |
Wonhyo (617 - 686) was one of the leading thinkers, writers and commentators of the Korean
Buddhist tradition.
With his life spanning the end of the Three Kingdoms period and the beginning of the Unified Silla,
Wonhyo played a vital role in the reception and assimilation of the broad range of doctrinal
Buddhist streams that flowed into the Korean peninsula at the time. Wonhyo was most interested
in, and affected by Tathāgatagarbha, Yogācāra and Hwaom thought. However, in his extensive
scholarly works, composed as commentaries and essays, he embraced the whole spectrum of the
Buddhist teachings which were received in Korea, including such schools as Pure Land, Nirvana ,
Sanlun and Tiantai (Lotus Sūtra school).
He wrote commentaries on virtually all of the most influential Mahāyāna scriptures, altogether
including over eighty works in over two hundred fascicles. Among his most influential works were
the commentaries he wrote on the Awakening of Faith, Nirvana Sutra and Vajrasamādhi Sutra,
along with his exposition on the meaning of the two hindrances, the ijangui. These were treated
with utmost respect by leading Buddhist scholars in China and Japan, and served to help in
placing the Awakening of Faith as the most influential text in the Korean tradition.
Wonhyo spent the earlier part of his career as a monk. In 661 he and a close friend - Uisang (625–
702, founder of the Korean Hwaom school) - were traveling to China where they hoped to study
Buddhism further. Somewhere in the region of Baekje the pair were caught in a heavy downpour
and forced to take shelter in what they believed to be an earthen sanctuary. During the night
Wonhyo was overcome with thirst, and reaching out grasped what he perceived to be a gourd,
and drinking from it was refreshed with a draught of cool, refreshing water. Upon waking the next
morning, however, the companions discovered much to their amazement that their shelter was in
fact an ancient tomb littered with human skulls, and the vessel from which Wonhyo had drinken
was in fact a human skull full of brackish water. Moved by the experience of believing a gruesome
site to be a comfortable haven, and skull of mildewy water a refreshing drink, Wonhyo was
astonished at the power of the human mind to transform reality. After this "consciousness-only"
enlightenment experience, he left the priesthood and turned to the spreading of the
Buddhadharma as a layman. Because of this aspect of his character, Wonhyo ended up becoming
a popular folk hero in Korea. He was a colleague and friend of the influential Silla Hwaom monk
Uisang, and an important result of their combined works was the establishment of Hwaeom as the
dominant stream of doctrinal thought on the Korean peninsula. Wonhyo's twenty-three extant
works are currently in the process of being translated into English as a joint project between
Dongguk University and State University of New York at Stony Brook.
Wonhyo had a son, Seol Chong, who is considered to be one of the great Confucian scholars of
Silla.
Buddhist tradition.
With his life spanning the end of the Three Kingdoms period and the beginning of the Unified Silla,
Wonhyo played a vital role in the reception and assimilation of the broad range of doctrinal
Buddhist streams that flowed into the Korean peninsula at the time. Wonhyo was most interested
in, and affected by Tathāgatagarbha, Yogācāra and Hwaom thought. However, in his extensive
scholarly works, composed as commentaries and essays, he embraced the whole spectrum of the
Buddhist teachings which were received in Korea, including such schools as Pure Land, Nirvana ,
Sanlun and Tiantai (Lotus Sūtra school).
He wrote commentaries on virtually all of the most influential Mahāyāna scriptures, altogether
including over eighty works in over two hundred fascicles. Among his most influential works were
the commentaries he wrote on the Awakening of Faith, Nirvana Sutra and Vajrasamādhi Sutra,
along with his exposition on the meaning of the two hindrances, the ijangui. These were treated
with utmost respect by leading Buddhist scholars in China and Japan, and served to help in
placing the Awakening of Faith as the most influential text in the Korean tradition.
Wonhyo spent the earlier part of his career as a monk. In 661 he and a close friend - Uisang (625–
702, founder of the Korean Hwaom school) - were traveling to China where they hoped to study
Buddhism further. Somewhere in the region of Baekje the pair were caught in a heavy downpour
and forced to take shelter in what they believed to be an earthen sanctuary. During the night
Wonhyo was overcome with thirst, and reaching out grasped what he perceived to be a gourd,
and drinking from it was refreshed with a draught of cool, refreshing water. Upon waking the next
morning, however, the companions discovered much to their amazement that their shelter was in
fact an ancient tomb littered with human skulls, and the vessel from which Wonhyo had drinken
was in fact a human skull full of brackish water. Moved by the experience of believing a gruesome
site to be a comfortable haven, and skull of mildewy water a refreshing drink, Wonhyo was
astonished at the power of the human mind to transform reality. After this "consciousness-only"
enlightenment experience, he left the priesthood and turned to the spreading of the
Buddhadharma as a layman. Because of this aspect of his character, Wonhyo ended up becoming
a popular folk hero in Korea. He was a colleague and friend of the influential Silla Hwaom monk
Uisang, and an important result of their combined works was the establishment of Hwaeom as the
dominant stream of doctrinal thought on the Korean peninsula. Wonhyo's twenty-three extant
works are currently in the process of being translated into English as a joint project between
Dongguk University and State University of New York at Stony Brook.
Wonhyo had a son, Seol Chong, who is considered to be one of the great Confucian scholars of
Silla.
WON-HYO
| Rare International Tae Kwon-Do (ITF) video produced with the GENERAL CHOI on North Korea, you can see Grand Master Park Jung Tae, Grand Master Choi Jung Wha and other masters of the ITF performing tuls and explaining the movements of each tul. Dan-Gun, Do-San, Won-Hyo and Yul-Gok |
