| 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. |
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| 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.
