1963 VOLUME 1
NUMBER 4
KOREA
50
51
WON BUDDHISM ~.
Vol. 1 No.4 Published by:
.
WONBUDDIDSM
1963
EDITORIAL
WON KWANG COLLEGE lri City Cholla Pukdo, Korea
*
*
*
*
CONTENTS Editorial …………………………………………………………...1 Golden Rules ……………………………………………………...2 What is Won Buddhism? ……………………………………….. 3 The Study of Moving and Being Quiet …………………………...4 The World affected with Diseases ...............................,............. 5 What is the Buddha? ................................................................. 6 Ch'an-na in Won Buddhism ...................................................... 9 News Corner ……………………………………………………13 Publications received ……………………………………………14 As the material civilization makes rapid progress, cultivate the spiritual civilization accordingly. Moving and being quiet - the two are of one suchness.
* Act of human beings may be divided into moving and being quiet. If you want to do everything without failure at moving, you are necessary to prepare it at being quiet: If we are unmoved to desire at moving, we can keep stability of mind at being quiet. * As the past Buddhism in Korea emphasized only the Being Quiet, they regarded Buddhism as training of being quiet. However, it is dead quiet. * Even at moving you should be consistent a quiet mental state which free from joy, anger, grief, pleasure, and delusions.
, "I have studied philosophy, medical science, jurisprudence, and even theology, eagerly and thoroughly. Yet I continue to remain nothing but a poor really foolish man. That studying has not made me any more clever... "
Thus Dr. Faust. alone in his study, exclaimed in despair. His lament about a fruitless effort of pursuing nothing but knowledge for half of his life may also have a meaningful lesson for us. If a man of broad learning, no matter what theories or techniques he may have makes light of the cultivation of mind and fails to be a man of moral practice, he will make little use of what he has acquired or may even harm this world with the knowledge obtained through constant effort. Profound theories and techniques misused by a man lacking in moral culture will turn into a wicked and ridiculous monster which causes social disorder. Even a man with such a broad and deep knowledge as to be able to invent atomic weapons and other scientific devices should not neglect the cultivation of his Buddha-Nature. Every kind of knowledge should be based upon a highly moralized mind for knowledge by itself does not ensure everlasting happiness. Only when a man with a trained mind practices and utilizes what he knows will that knowledge contribute to our better living. Merely knowing is not enough. A man who practices what he knows is most wanted and needed as a leader in society,
The degeneration of the world has not come through the lack of theories and techniques of religion and philosophy. We should once more consider why Dr. Faust grieved so much with his unprecedented knowledge. In the book of Chang-tzu there is a story which goes as follows: Once in China there lived a man names Wang To, who had an ugly formed
eye, largemouth, flat nose, and beetle-brewed. After seeing him once, no one wanted to see him again. However, it is said that his silence had a greater influence upon anyone who had once sat beside him than did the great speech of Confucius. We know that the strong influence of his silence might be attributed to his moral culture - a peace of mind - acquired through constant practice of moral culture. -1-
53
52 WON BUDDHISM
WON BUDDHISM
As disciples of the Buddha, we should acquire a profound knowledge about his Teaching. However, if we do not practice his teaching, we cannot expect to attain Buddhahood. We should not be merely collectors of knowledge. Until we are able to attain to Buddhahood we should act according to what we know whenever, wherever and whatever we are doing.
Golden Rules I. 2. 3. 4. 5.
What is true reveals itself in the end, while what is false fades away from the world. No one can resist it. Just as parents foster their children and endeavor to lead them to brightness, so the Bodhisattvas benevolently foster all beings and endeavor day and night to lead them to the Paradise. Those who do good and righteousness shall be blessed, while those who do evil shall be punished by the Truth. What I am searching for is to know my mind and to make free use of it, to know death and life and to transcend them, and to know the principle of bliss and sin and to be free of it. Those who wish to search for the great Truth should not expect to realize it in a short time. Indeed, no one with a fretful mind can attain the great Truth, just as we cannot go far if we walk rapidly. Bodhisattvas, too, have not become suddenly enlightened without any effort, just as a big tree does not grow all of a sudden.
Merits of Sitting Meditation By persevering in the sitting meditation, you will undoubtedly be assured of acquiring the following Ten Merits: 1. Frivolities will gradually disappear from you. 2. The operation of the Six Roots will appear in good order. 3. Sicknesses will gradually diminish and your face will be brilliant. 4. You can enjoy better memories. 5. Better patience will naturally grow. 6. You will no longer be bound by attachments. 7. A wrong, wicked mind will be changed to a right and pure mind. 8. Wisdom of' original-nature will be revealed. . 9. You will find the Paradise in your own mind. 10.You will be freed from death and life.
-2-
What is Won Buddhism?
(3)
The Ven. Sotesan, looking into the social status of his time, announced the first four golden precepts: The Principle of Moral Training. . The Principle of Household, Management. The Principle of Developing the Strong and the Weak:. The Principle of Provision for a leader. He thought, "I had to take so many unnecessary pains for such a long time in seeking out a good master for my spiritual development, and failed. In the light of my hard experiences, my followers should be led into a righteous path for the attainment of Buddhahood." However, as superstitious ideas were spreading among all of the people at that time, they paid little attention to his preaching of the great "Way". He had to suffer again, this time not for striving fruitlessly for Buddhahood but for putting the "Light of the Dharma" into the dark minds. Although, after a while, some listened to him, their attachment to superstition was still strong. They could perceive his greatness only through the popular means which he sometimes used for them as a method to propagate his teaching. Not long afterwards his followers increased to forty in number. However, he was aware of the fact that their faith was obviously shallow rooted, and that some of them followed because they were fascinated by the miracles he sometimes revealed to them. Finally, he decided. to choose some trustworthy disciples from his forty followers and train them more thoroughly. Thereupon eight members were selected as his first model disciples. . He also originated a training method called "Group System" by which a thousand people scattered throughout the world can be trained by his training Since then, the activity of “Group System�, as he expected forty-eight years ago, have been contributed greatly to the prosperity of our missionary work. By means of this "Group System" training, many members have become absolutely obedient to his teaching. He could clearly sense that the members gradually became aware of the real "Te", Virtue. Hereupon he founded the "Association for the Study of the Buddha -3 -
55
54 WON BUDDHISM
WON BUDDHISM
Dharma", saying that the Association would set up a reserve fund to be used for their Study and Buddhist work in the near future, and that to get it started we should found some enterprise. His members all agreed with his thinking and decided to found an institution with money saved from their daily expenses. He asked them not to smoke, not to wear luxurious clothing, and not to partake of rich food, but to reserve the money saved for the Association. He also suggested the idea of establishing an extraordinary labor day by abolishing the regular holiday. The money they earned on the extraordinary labor day was also reserved for the Association. Women members saved a spoonful of rice three times a day from the meals and brought it to the Association. All members had no doubt and showed no complaint of what he did and of what they were ordered to do. Day by day his greatness influenced his followers, and it was not long until a number of people gathered around him. (to be continued)
"And the quickest way to attain the power of selecting right from wrong, when moving and being quiet, is this: First, we should practice the truth, if it is proved to be a truth, regardless of whether it is of major or minor importance. Secondly, if something is proved to be wrong, we ought to make an effort not to commit a wrong deed. Thirdly, we should never be discouraged even though the results of your effort to practice the truth do not appear immediately, but exert yourselves to the utmost. " The Ven. Sotesan continued saying: "Some in the past placed stress on the study of being quiet. They thought no one could study while working, and could not work while studying. Therefore, some left their families for a mountain retreat in order to study for a life time, and others did nothing but read, disregarding their duties to the nation, or as a father or a son in society. How can anyone say, this is a great path to Buddhahood? " We do not regard study and other affairs as being separated from each other. It goes without saying that both study and other affairs should be fully integrated. This, by constant study while moving and while being quiet, we may finally attain to the power of the Three Degrees: Prajna, Samadhi, Sila.
The Study of Moving and Being Quiet from The Supreme Scripture of Won Buddhism
Once the Ven. Sotesan said to his disciples in the Ik San Dhyana Monastery: "The quickest way to attain the power of moral culture in moving and being quiet is this: First, we should .keep ourselves from that which disturbs and attaches our Nature-mind. Secondly, we should treat everything without attachment and covetousness toward it, always keeping our mind in a serene and peaceful state. Thirdly, we must be careful not to fail to practice 'Calling Buddha' and 'Sitting Meditation'. " "And the quickest way to attain the power of wisdom is this: First, we should strive to acquire accurate knowledge on matters in which one is engaged. Secondly, exchanging opinions and views with superiors, congenial spirits, and not neglecting to so even with juniors. Thirdly, whenever we happen to find something incomprehensible to our seeing, hearing or thinking, we should make efforts to solve the difficulties according to the right methods of research. Fourthly, study constantly our own canonical texts. Fifthly, after you have studied thoroughly our texts, you may refer to every old and new Sutra and also books of other religions, in order to broaden your intellect and knowledge. "
-4-
The World affected with Diseases from The Supreme Scripture of Won Buddhism
The Ven. Sotesan once said to the attendants at Ryong San Dhyana Monastery; "Nowadays is the most civilized period in history. However, we should not merely be fascinated by the outwardly brilliant and convenient material civilization with its material conveniences; instead, we ought to think about the deficiency and the future of our world as it is being affected by this unprecedented development of civilization. "The more highly developed the outward civilization becomes, the inward source of disease will become more serious and more deeply and securely rooted. Thoughtful men cannot escape from concern about this. Accordingly, what are the diseases affecting the whole world? "Firstly, the disease caused by money. Those who find money most indispensable for enjoying themselves in worldly life, and for pursuing every desire, regard money as a more valuable requisite than justice or morality; hence ethics and warm fellowship are degenerating. "Secondly, the disease of hatred (grudge): Those who find someone
56
57 WON BUDDHISM
WON BUDDHISM
unkind to them hate everyone, and fail to notice their own unkindness to others. They are sometimes insensible of grace from others, but rarely forgetful of what they did for others, bearing hatred and grudge, when they fail to get what they expect from others. Thus, there are small and large conflicts among people in their homes, societies and countries, which will never cease. "Thirdly, the disease of dislike of learning and of teaching others. It may be said that ninety percent of our personality has been built by learning. Just as the bees gather nectar here and there, we ought to learn modestly what will do good for us from others in various walks of life, even from a child in case that the child knows more than we do. However, some, who are too proud to learn from others will miss the opportunity to cultivate their higher personality. While, a man who is well learned and knows, many things will also be nothing but ignorant if he neither utilizes nor does good toward others with what he has learned and knows. "Fourthly, the disease of egoism: This disease is derived from the lack of public spirit, from excessive love of man for himself. Egoism has been deeply rooted in our minds for, long time and is growing gradually. Very few people intend to work for the public interest. When they do. they-usually aim at fame in doing the work by halves. We know that one possessing the spirit of egoism will never successfully complete his work. but that it will eventually bring him complete failure."
What is the Buddha? by P. K. C.
Since the death of the Lord Buddha, his followers have held numerous discussions concerning the definition of the Buddha. By this they have tried to understand and explain the Buddhist belief. Some of the subjects of their discussions have been: Does a real Buddha have his own peculiar body? .
-,
If so, does the Buddha-nature disappear after his body ceases to exist? Can we actually achieve Parinirvana, which is sometimes suspected as nothing but the void? Was Siddharta Gautama a real Buddha, or was he one who was temporarily incarnated in this world? Though differing with each other on various points of explanation -6-
of these problems, they agreed on the point that they regarded the Lord Buddha as an idealistic Buddha rather than a historical one. This is why the life story of the Buddha is quite mystical and legendary, and why every Buddhist book describes it as such. An extremist may assert that the Lord Buddha did not even exist. In any case, it is obvious that the body of the Buddha has not been regarded as an important matter. Moreover, it is generally admitted that the essence of what made Prince Siddharta a Buddha (the Self-Enlightened, the Supreme Self-Delivered one) has been and will be sought by all the Buddhas. In other words, what Buddhists seek is not the Lord Buddha himself; it is what enabled him to become a real Buddha. The principle of Buddhism, based upon a painstaking observation of nature, can easily be accepted as an unchangeable truth which has always solemnly existed, and it will exist forever, regardless of any incarnation of the Lord Buddha himself. In Buddhism, incarnation is not very important. Having a human body himself, Gautama the Buddha could not be an exception to "The law of transiency". Accordingly, it can be said of the Lord Buddha's Parinirvana that he returned to his original nature. He once said: "Do look for the Buddha in your own mind, not in my body which is nothing but the sum of the Nidanas, dust, etc." "When cordially requested to come and see the Bhikku Vakkhali who was in bed with serious illness, the Lord Buddha said to the Bhikkhu: “You need not be delighted to see my brilliant body. What can this brilliant body do for you? You have to search for the real Buddha in your own mind, as well as in mine." Again, when the Lord Buddha was about to enter Nirvana, Ananda cried, in great grief: ', .. "On whom can we depend from now on?" Then the Lord Buddha replied: "I have nothing more to do. I have already taught and handed on to you what I have attained. There is nothing in the world upon which to depend. You should only return to your original nature as your refuge. That is, indeed, the real Buddha. You must not depend upon my body; you should depend upon what I attained" He also said, in the Nirvana Sutra: "Do not be sad, Bhikkus. If I could live for one Kalpa, I could not keep from departing from you sometime; could I live any longer, there would still be no profit in store for you. I have already delivered all beings-human beings, as well as heavenly beings. There is the bridge -7-
58
59 WON BUDDHISM
WON BUDDHISM
of the Nidanas between the ones I still have not delivered and myself. So, follow my way and the Buddha-Dharma shall always be with you, not far away from you." In short, the real Buddha means the truth that our Lord taught us, and that is just what is the Buddha-Dharma. The Samyutta-agama Sutra tells us: "The law of dependent origination is not something that I or some others have made; no one can make it. That solemnly exists in this universe from the time before I came into the world, and will remain forever hereafter. I only understood the truth (Dharma), and thus could I be enlightened." This is to say, the Dharma is the fundamental existence of the universe. We may call it Bodhi, or everlasting truth, which defines all phenomena. The previous Buddhas could be enlightened with the attainment of Bodhi, and so will the future Buddhas. Buddhism is peculiar and quite different from Christianity in this very point. In the Nirvana-sutra, the Buddha-nature is compared to the moon in the sky. People say that the moon exists when it appears in the sky; and they say there is no moon if it disappears behind a cloud. However, the fact is that the moon is always in the sky. So it is, with the Buddha Nature in us. It is written in the Prajna-paramita Sastra, by Nagarjuna: "Though the Buddha-Dharma always sends light out and teaches the truth, all beings cannot see and understand it because of their sins. It is like the blind who cannot see the sunshine, and like the deaf who cannot hear the thunderclap that shakes the earth and the heaven. The Dharma (truth) is the real Buddha, omnipresent in the universe for the good for all beings." Ch'an and Zen masters insist that we should look for the Buddha in our minds, not outside our minds. If we thoroughly look into our mindnature, we can find the Buddha-Nature in it. Find the Buddha-Nature in your minds and be a real Buddha!
*Please Note:All communications should be addressed to ; Miss Pal Khn Chon
WON KWANG COLLEGE, Iri City Cholla Pukdo, Korea.
- 8-
A scene of a memorial service for flood-victims caused by the violent rainy weather in Southern parts of Korea this year.
Ch'an-na in Won Buddhism by Han Ki Tu It goes without saying that Ch’an-na had been treated as a very important term by all monks in Buddhism. Ch'an-na, however, originally developed when Bodhi-Dharma moved from India to China (470 A.D.); reforming the former systems of practice, Bodhi-Dharma put emphasis on the importance of Ch’an-na for human beings to attain self-enlightenment. Of course, there was Ch'an-na in the Buddhist Order of those days, but Ch'an-na had been nothing but a name, the laymen depending only on the doctrine Buddha’s external teaching, without making any .effort to enlighten themselves to Buddhahood. The time of reformation of Ch'an-na came when Bodhi Dharma destroyed the methods of ascetic practice of those days in order that all the priests and layman might look within their minds for the purpose of finding Buddhahood.
-9-
1.
61
60 WON BUDDHISM
WON BUDDHISM
_ Ch’an priest Hui-neng, the Sixth Patriarch following in line from Bodhi Dharma who was the First, declared that Ch’an should be transcendental wisdom (Samadhi Nature) and original wisdom (prajna Nature). The Ch’an of modern Ch’an Buddhist has been thought to be grounded more in Prajana than in Dhyana, but the current Ch'an Buddhist has been divided into many branches by the Ch'an monks since Hui-neng. The monks of Lin Chi Sect believed that only the cultivation of wisdom (Prajana) was the golden way of Ch’an, thinking that the 1,700 kung-an could be answered only by this K’an Hua Ch'an. On the other hand, the monks in Ts’ao Tung Sect thought that enlightenment springs from the original calmness of mind (Samadhi Nature), and declared that this calmness is the right path by which Buddhahood can be attained as the Lord Buddha did. Finally, the Sects were severely criticizing other. The famous Ch'an Master Ta-hui advocated K'an Hua Ch’an and reproached Mo Chao Ch'an as being dead Ch'an which would lead to the state of senseless oblivion. The Ch’an monk Hsiung Chih criticized K’an Hua as being a cunning, sly Ch’an which would lead the human mind to be lost in wild fancies and delusions. The proficiency of practice in both Samadhi and Prajna, to which the great Hui-neng attached importance, has been divided into branches which have turned poison back to the root, Ch'an. The gap between the two sects has been too broadly widened. From this standpoint we must conclude that it is impossible for us to attain to Buddhahood by the old method. Observing this regrettable point in Ch'an Buddhism, the late Ven. Sotesan, the founder of Won Buddhism, taught that we should keep abreast of the Three Degrees of Study -original calmness (Samadhi Nature), original wisdom (Prajna Nature), and original goodness (Sila Nature)holding before us the example, "From imperfect ascetic exercises to perfect ascetic practice", by which he meant the Divided Three Degrees of Study is not all but a part of human moral culture. The late Ven. Sotesan declared that the Three Degrees of Study should be maintained in practice by adding original goodness (Sila Nature) to the so-called original calmness (Samadhi Nature) and original wisdom (Prajna Nature). He insisted that we should train equally in the Three Degrees of Study periodically, just as we study at school, before we practice the Three Degrees of Study in our daily lives, on every occasion having original calmness, original wisdom and original goodness. We must
-10-
make each of them closely connected with one another, which can only be considered to be perfect ascetic practice. According to this viewpoint, Ch'an or Zen is a practical subject of the Three Degrees of Study, and at the same time the Three Degrees of Study should be included in it. In the Supreme Scripture of Won Buddhism, Sotesan said that Ch'an is nothing but the performance of the Three Degrees, just as a tricycle has three-wheels. Then, how can we keep abreast of the three Degrees of study in practicing this Ch'an or Zen? It is very easy and simple, though it seems to be difficult. All actions of human beings may be divided into moving and being quiet. At the time of being quiet one should strive to clear one's mind into original calmness and prepare to act with wisdom. This is the proper method to perform the Three Degrees of Study when being quiet. Contrariwise, during the time of moving one should make it the center to develop one's mind to be righteous (Sila) and prepare to be calm at the end of action. To practice this is called in Won Buddhism "Perfect Ch'an or Zen at Moving and Being Quiet, reciprocally", or, "Moving and Being Quiet-the two are of one suchness". When this Ch'an/Zen is performed perfectly, it is also called, "Timeless Ch'an/Zen and Spaceless Ch’an/Zen”, or in brief, “Everytime Ch'an/Zen”. Everytime Ch'an/Zen means the state in which one behaves perfectly at being quiet and moving; that is to say, one should keep the same mental state at moving as at being quiet. If everyone would attain enlightenment, the supreme Dharma of Buddha would be realized all over the world.
Students of Won Buddhist Course of Won Kwang University attending to the work of Rice-Planting. -11-
62
4. 3. 2. 63 WON BUDDHISM
Recently the whole members of Won Buddhism had a great pleasure to accept Mr. Ralph L. Goggin, in Denver, Colorado, as a member of Won Buddhism. Since October last year he has been in correspondence with Miss Pal Kn Chon, the editor of the magazine “Won Buddhism”. “Won Il Kwang” is his Buddhist name which Won Buddhism has given him.
The aged women in a Asylum for the Aged sponsored by Won Buddhism, calling Buddha with their favorite “Yum Ju”, rosary.
News Comer
A monument on which the history of the late Ven. Sotesan, Founder of Won Buddhism, is sculptured
1. THE 48TH BIRTHDAY CEREMONY OF WON BUJIDBISM On the last 26th of April the 48th anniversary of the founding of Won Buddhism was celebrated in the headquarters and various branch temples. This year, due to current conditions in our country the headquarters restrained the visits to it by the local representatives. Accordingly, the annual general meeting usually held on April 27th. was replaced by the reading of reports. ' . In celebrating the 48th birthday, the grand Birthday ceremony. was observed at 10 A.M. in the "Hall-of Enlightenment" which was filled with hundreds of believers. The ceremony was followed by a long parade of worshippers to the memorial pagoda of the Ven. Sotesan, the Founder of Won Buddhism. At night, numerous spectators were entertained by a colorful program performed by the Youth Association of Won Buddhism. 2. THE 28TH COMMEMORATION OF THE VEN. SOTESAN Last 1 June was the 20th commemoration day the late Ven. Sotesan. At 10 A.M. at the "Hall of Enlightenment" the solemn ceremonial program was witnessed by numerous. adherents from nearby branch temples The ceremony was followed by the worshipping of the pagoda. 3. SEMINAR FOB' STUDENTS OF THE WON BUDDHIST COURSE. Last July 26th. students of the 'Won Buddha Course. at Won Kwang University held their seventh annual seminar from 1 P.M. to 3 P.M. They discussed the following. subjects: "What, is Won Buddhism?", "The Difference between Traditional Buddhism and Won Buddhism", and "A View of Won Buddhism from its Intrinsic Nature", .
-12-13-
61
PUBLICATIONS RECEIVED' we acknowledge with many- thanks the_receipt of the folrowing. or the Dhamma. The: vor. e N.. A R;;;;;,"ilurrn". lisht Light of Buddha, The: vol. g No. 3 eranaal"v.-'nui,'". International Buddaist rne, -vor:7 N;:'12 Rangoon, Burma. N-ews forum, yor.44 No. z io.oniol'canada. !.an1{ia^n The.osophist, The: World Buddhism: Vol. ll No. 7 Colombo,-Ciiion. Bosat: No. I47 Colombo, Ceylon. china Buddhist lvlonthly: vol.'7 No. ll raipei, Taiwan, chiaa. Bodhedrum: No. I28 - Taiwan. China. Mo-nrhly: Vol. 44 June Taipei. Taiwan. llai .Ch'ao_Yirlg Today:
No.58 Taipei. Taiwan. The: lssue, lSth London..Encland. London. Engtand. l!tia{{e Ytyt Vol. 3E No. I World Faiths: No. 56 London, England.Voice Universal, Thc: No. 45 Engllnd. occult Gazette: issue, 33rd KenJington, w 9., London, Der Keris: No. 44 Bncmeil. Cermany. Yana: Vol. 16 No. 2 Germanv. Maha Bodhi, The: Vol. 7l No. 5 Calcutta. India. Voice of Ahinsa, Thc: Vol. 13 No. 4 India. Divine life, The: Vol. 24 No. 12 tndia. Puddhism
Western Buddhist.
of the Ramarkrishna Mission Institute Calcutta" India. Young Egt: Vol. 12 No. 45 Tokyo, Japail, Bulletin
England.
of Culture: vol t4 No.
B_ukkyo Timcs: No. 539 Tokyo, Japan. K B S Bulletin: .No. 60 Tokyo. Iapan. Buddhist Union Newsletter, The: Vol. ll No. 2 Singapore. Golden Light: Vol. 6 No. I Penang, Malaya. Paramhansa Yogananda Magazine: Vol 3 No. 9-10 South Africe. Golden Lotus, The: Vol. 20 No. 3 Philadelphia, U. S. A.
Hawaii Buddhism, The: No.454 Honolulu, Hawaii. U. S. A. American Buddhist: Vol. 7 No. 5 San Francisco, California, U. S. A. Suchness: Vol. 3 No. 4 Chicago, U. S. A. Harvest newslctter: No. 125 U. S. A. Bulletin of the Washington Friends of Buddhism: Vol. 6 No. 7
C., U. S. A. The: Taipei, Taiwan. Tenrikyo: New No. lE Tenri-City, Japan. Theosophia: Vol. 19 No. 3 California, U. S. A. Zen Notes: Vol. 10 No. 6 New York, U. S. A. PRS Journal: Vol. 23 No. I Buddhist World Philosophy: Vol. I No. 2 Michigan, U. S. A. Wake Up the World: No. 224, Taipei, Taiwan, China. Everlasting Light: No. 20 Informations Bouddhistes: Vol. 9 No. 34 Brussels, Belgium. Horin (Dharmachakra): No. 17 Sao Paulo, Brazil. Buddhism in Taiwan: Vol. 17 No. 7 Taipei, Taiwan, China. Tsyr-Ming Magazine: Vol. 2, No. 9 Taichung, Taiwan, China. Kalpa: Vol. I No. I Cambridge, England Buddhism in Hongkong: No. 34 Hongkong. The Sourcc (Yuen Chunen): No. 22 Hongkong. Daihorin (Matra Dharmachakra): August Issue, 1963 Tokyo. Japan. Shukyo (Religion): Jan.-July, 1963 Tokyo, JaP?{t.-Manila. Phillippines. CornpassionatE Voyage: Vol. I No. I Washington, D.
Lion's Roar Magazine,
6