Message of Peace (English_Japanese_Chinese) by Shurangama

~ CON TENTS ~ What Should Be Done for Education in the Next Ten Years for a Sustainable Future ŊůġŐŬŢźŢŮŢġŊůŵŦųůŢŵŪŰůŢŭġńŦůŵŦųĭġŐŬŢźŢŮŢĭġŋŢűŢů ňŪŷŦůġţźġŗŦůŦųŢţŭŦġŎŢŴŵŦųġńũŪůġŌŶůŨ ĲıŵũġŋŶůŦġĳııĴ

ŊůġņůŨŭŪŴũġįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįġĲ ŊůġŋŢűŢůŦŴŦġįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįġĶ ŊůġńũŪůŦŴŦġįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįġĺ

Conflict Resolution Relies on Moral Education ŊůġŐŬŢźŢŮŢĭġŋŢűŢů ňŪŷŦůġţźġŗŦůŦųŢţŭŦġŎŢŴŵŦųġńũŪůġŌŶůŨ ĳĵġłŶŨŶŴŵġĳııĵ

ŊůġņůŨŭŪŴũġįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįġĲĳ ŊůġŋŢűŢůŦŴŦġįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįġĳĲ ŊůġńũŪůŦŴŦġįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįįġĴĳ D

Understanding the Concept of â&#x20AC;&#x153;One Living Entityâ&#x20AC;? A Multicultural World - Path to Permanent Stability and Peace We hope that all the different races and religions can treat one another equally and live in harmony, and that we hold the same ideals and understanding.

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1. 2.

All the ancient saints and sages are positive that a manâ&#x20AC;&#x2122;s self-nature is good. All living beings have Buddha nature.

3. 4.

All things have Dharma nature. We are positive that our true self-nature can see, hear, feel and is all-knowing.

5. 6.

We are positive that our true self-nature is pure, perfectly good, compassionate, and grateful. All beings originally were able to live in harmony, and treated each other

equally. All beings originally tolerated one another, and were able to love and re-

spect one another. All beings originally trusted each other with true sincerity, and showed con-

cern for one another. All beings originally took care of one another, and co-operated with one

10.

another. Our mind give rise to the whole universe, our body fills everywhere tran-

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scending space and time. Do what virtue and morality call for you to do, holding sincerity in your

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mind and do away with all evil. Learn to be a teacher for all and act as a model for the world to follow.

All the sentient beings, including Buddhas, and people, have the same selfnature, and therefore have the capacity to be all knowing; have the same dharma body, and therefore have the potential to achieve the same perfectly virtuous appearance. The only difference between Buddhas and us is that we are deluded while Buddhas are enlightened. Due to different degrees of delusion, our physical appearances are now different. We are but one entity, each with different names. That is the reason why all people of the world should love one another without any differentiation. We are all part of “One Living Entity”. To people who are older than we are, we should be respectful and caring just the way we are respectful and caring to our own parents. Those younger than we are, we should love and protect just the way we love and protect our own children. We learn, by using sincerity, purity and equality, to practice love and care for every one. We must start by practicing it on ourselves. First, we need to resolve our inner inequality, confrontations and conflicts towards everybody and everything. Once our own body and mind are in peace, that is how we can bring peace to our families, our neighbours, and our town. We can help the town we live in turn into a mutually respectful, loving and peaceful community. Only then can we extend this change to the whole world. Thus, “the world as one family” can be realized. I sincerely hope that people of vision and virtue, can lead our society and jointly promote this profoundly meaningful social educational work. Most respectfully yours, Chin Kung Christmas 2003

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ŕŢŭŬŴġ Ţŵġ ŖŏņŔńŐġ łŴŪŢġ ŏňŐġ ŏŦŵŸŰųŬġńŰůŧŦųŦůŤŦġŰů What Should Be Done for Education in the Next Ten Years for a Sustainable Future Given by Venerable Master Chin Kung

I am honored to be invited to share my view at UNESCO Asia NGO Network Conference on the topic of What Should Be Done for Education in the Next Ten Years for a Sustainable Future. I strongly feel that this is the most solemn topic for the 21st Century.

Okayama International Center, Okayama, Japan

10th June 2003

Presented by Venerable Master Chin Kung, Hon. Ph.D. Honourary Professor The University of Queensland Australia Chairman, members of the committee and honored guests,

When we look at the turmoil of the world today, and the chaos experienced by our society, many are probing for an answer in the hope to seek for solutions. Many people have asked me the same questions. I think this is a question concerning education. In the Book of Rites, the Confucius Scripture, it was written that "Education is essential in building a country for a regime and its people."

What created these problems? These problems are caused by the failure in our educational policies on all levels, especially when we lack the teachings of the ancient saints and sages today. China was impacted greatly by Western culture, lost her self-confi dence, doubted the teachings of the ancient saints and sages and became distant to the teachings of Confucius, Mencius and Buddha Shakyamuni. D u e t o t h e a d v a n c e m e n t s i n s c i e n t i fi c technology, the West now doubts the validity of religious education. Fewer people believed in the words of Bible. There was even declaration that God is dead. These beliefs are the root causes for all our natural and man-made disasters. The ancient Chinese saints like Yao and Shun taught people the following five principles as the ultimate goal of an education: 1. Parents should love and care for their children, children should have love and devotion to their parents. 2. The ruler should be kind to their subjects. The subjects should be loyal to the ruler. 3. Husbands and wives should love one another. 4. Siblings should live in harmony. 5. Friends should be trustworthy to one other. They have also taught people to discipline themselves, to be loyal and credible in their spoken words, and to be sincere and discreet in their behaviors. When dealing with daily matters, people were taught to question their own actions to make sure what they did were done with kindheartedness and justification, not for what they could profit from it; They were taught to endeavor to the best of their ability to make everything fair and reasonable, and not to be concerned with their own contribution. When it came to interactions with others, they did not do to others what they did not want others to do to them. When they encountered obstacles and could not get the results they wanted, they reflected on themselves to search for the reasons why they had failed. Later on Confucius and Mencius followed their teachings and made

them the basic principles of education and the guiding policies for China over the past four thousand years. The Confucians say that "the true nature of human is good". The philosophy of education made it clear from the beginning that the true nature of human is good and kind. The development of unkindness is caused by the contamination of bad habits in life. Therefore, the saints and sages highly valued the work of education. Only proper education can prevent the bad and the evil from ever developing, thus, protect and even enhance the original kind nature of people. Education can change people from being evil to being good, turn hostility into friendship, resolve conflicts to turn bitterness into brotherliness, and transform ordinary people to saints. All the ancient Chinese saints and sages understood this principle. This is the reason why it was said that "education is essential in building a country for a regime and its people." It simply stated that in order to build a country or a regime and to properly guide and teach its people, education is the most important factor of all. There are four important types of education. The education system is complete only when all types are there: the first one is the family education, the second one is the school education, the third is the social education, and the fourth is the religious education. Of these four types, the family education is the main foundation, and the religious education is what makes an education complete and perfect. When all four types of education are set into motion, the world will be at peace, our society will be stable and people will be happy. If we neglect any one of them, our world would undoubtedly become chaotic. Let us look at how our societies are formed today. From a basic family unit to a country, then to the whole world, most of the teachings

available are for the purpose of making profits. The families no longer care about moral principles. Many couples are either busy in getting divorces or busy in making money. They neglect to educate their children and be their role models; therefore, the children today do not listen to their parents. The current school education only concentrates on the teachings of competitive knowledge in the fields of science, technology, and economics. It has neglected the teachings of moral principles and subjects on humanities; therefore, the students do not listen to their teachers. The social education today is severely contaminated. Just look at the daily newspapers, magazines, TV programs, movies, and internet, majority of them teaches people how to kill, steal, lusting and lying. They neglect the teachings on the principle of cause and effect. The only concern that people have is their own interests. There are little kindness, gratitude or faithfulness among human relationship. As for the religious education, it has become a formality. It only concentrates on the religious rituals and ceremonies. People do read the scriptures but they do not understand their true meaning. Without the actual knowledge and understanding of the scriptures, how could one practice in its true spirit? Therefore, we no longer have religious education. Today all four types of education have degenerated. How can this world stay out of turmoil? For those who truly want to save this world from the pending disasters, there is no other way than to re-implement these four types of education as soon as possible. Family is the fundamental structure of society. "When every family lives in harmony, everything will prosper." When the families are in harmony, how can the world not be at peace, the society not in stability? The harmony and happiness within a family can only be achieved when the relationships within a family are harmonious and each parent fulfills his or her duties. They will act together to prevent any

wrong doings from happening, stop all deviated behaviors, and cultivate good deeds. Parents of olden days understood this principle; therefore, in front of their children, the parents were bound by the proper etiquettes. They would not leave any bad impressions on their childrenâ&#x20AC;&#x2122;s minds. The parents respected the teachers and parents acted respectfully towards the teachers in front of their children. When the children saw how respectful their parents were to their teachers, it helped the children have confidence in their teachers and thereby accepted their teachings. This is called a family education. The teachers, on the other hand, acted as the role models for the students and taught the students to be dutiful at home. From this we can understand the reasons why the children and the students do not listen nowadays. Who is responsible for this? Mencius said: "It is the parentsâ&#x20AC;&#x2122; fault when children are raised but not taught. When teachers teach without being strict with their students, teachers are lazy." This happens when both the parents and the teachers are not exemplary in their behaviors and do not fulfill their duties well. Now let us look at the religious education. All religions were originally multicultural social education. All the religious scriptures place emphasis on the family education. For example, it was repeatedly said in the Old Testament of the Bible that "God loves all people." In the Koran of Islam, it said that "Allah is indeed merciful to all people in this world." Again, it said that "you ought to love and be devoted to your parents, to live in harmony with your relatives and kinsfolk, and to speak only kind words to people." The Buddhists say that "loving-kindness and compassion are the base of all relationships, and they are also our driving force to accommodate all people and to make sure they can be benefited." Therefore, the goal of all religious teachings in this world is about unconditional loving-kindness and compassion. They teach people to respect one another, to

live in harmony, and to treat people equally without differentiating their nationalities or races. Therefore, all religions are education about peace and selfl ess compassion. They teach people to love one another and to love all living beings. All the religious scriptures are broad-minded. The Buddhists say that "the mind encompasses all." If we are only concerned about ourselves and not the others, this is not the Godâ&#x20AC;&#x2122;s will, nor is it the purpose or the goal of religious teachings. That is only the will and the wish of a certain individual or a group of people. Therefore, if the religious followers do not delve deeper into the meaning of their scriptures and practice them accordingly, then their religions become superstitious. The religion itself is not a superstition. The nature of its education is beneficial to all. It can truly save the people and helps to turn their lives around. The scriptures of the saints and the sages tell us that in a society, no matter what profession we are in, we are performing following duties: a ruler, a parent, or a teacher." Anyone who wishes to achieve high moral standard, or to succeed in a career within this lifetime cannot live outside this principle. Here "a ruler" refers to a person in a leadership position. The leader guides in the front, people follow him from behind. He will lead the people onto the right path so the people following him will not go astray. Therefore, the leader must have wisdom, virtues, moral conducts, and knows how to accommodate people properly. "A parent" means the giving of kindness and care. We should love and care for the others in the same way that we love and care for our own children. If you are the boss in a company, you should care for all your workers as you care for your children. Then why wouldnâ&#x20AC;&#x2122;t the workers remain loyal to you? "A teacher" is a person in the position to teach and

to guide people. Teachers should become role models for all, to always love and protect the people they teach as if they are their students. None of us can escape from performing these three duties. To fulfill these three duties, we must rely on and live by the virtues and the moral principles taught by the ancient saints and sages. Only then every family will be happy, our societies will be stable and our world will be at peace. We know that the teachings of all the ancient saints and sages of every country and all the sacred religious teachings are recorded in the scriptures. They contain such abundance in knowledge. All we need to do is to follow the teachings of the scriptures then we can restore the four types of education. Therefore, I hope that all of us can understand the importance of education on the topics of virtues, moral conducts and principles, especially on restoring the sacred teachings of the saints and the sages. How would we achieve it? I suggest that UNESCO establishes a University of World Religions for the 21st Century. Each religion establishes a school within. Let the religious education push the four types of our education forward to make it work and last. Only then will the world of the 21st Century see a beam of light, and our world would be saved. I am most fortunate to have this opportunity to offer my humble opinions on this topic. Any comment will be greatly appreciated. Lastly, I wish you all good health, happiness, and best of fortunes! Thank you all! Chin Kung Honorary Professor of Griffi th University & Honorary Professor of the University of Queensland

㏊䄀㍛ ⒱ 冡㖚 ᨥ 䃅

ᾑ䛇Ӻ廲ӠӹӗԞ⋣ӹԁ⪤䇸ӻ‵䇸ԁ㦴㢧

ᅈᶃ嚩 ⓺㮥㐵⯟䜸ᅉᇐᇦᇐ巤⯅┢❋

䟿ӽ┚⡛ӽԁӺӕԝԑӪԚәҴ

ặᇻᇱᇶምሪᇝ䏊䓚ᖠ凶ᆟⱂᅸᆚ ⦯㎻薷㝠㢧⸜ⷬց⸜ⷬ⡸栖ՅսՉւ

Ҳᾨ⡸ӺԂᾅ╟㞽⁞Ӿⶨ厗ӟ㛔刭ԥ◷ԆӞ

㝠㢚薷ĳııĴ⿯ķ㢃Ĳı㝠

ӤԑӪӲӟҳӰԁ栖ԕә㝝ӾĲįġ 䎱㋃ⳋⳘ薥䎱Ԃ㋃ҳⳋԂⳘ薦ҳĳį▖‼卞ㅛ薥▖Ԃ‼ҳ

ҲӦԁ〡Ԃҳₕ峫ᾶ∧⇯ԁӝ㑖Ӡԥ楽Ӡҳ

卞Ԃㅛ薦ҳĴį⪦⯡㇤㊖薥⪦⯡Ԃ㊖Ӫ▃ә薦

հ՗ՃԽԁҽ䚚㼪㛔刭ҾӾ朝ӬԞ䬼ԁ㎻㊚

ҳĵį⊿゚☇䣡薥⊿゚Ԃ⁭䣡ԑӫӗ薦ҳĶį㢆

ԥ慫ԌԞԛәӾӻԁӧ嫼㢖ԥӝ╒ӤԑӪӹ

╆㢄⅜薥╆‵ӻԁ⁓▃ӗӾ⅜䚣䲧ύ薦ӻӗ

ҳӦԟԂԑӨӾ Ⓖύᾑ乻Ӿ㜷ӤԞ㡻ԕ┮

ԢԙԞҽ‫ ‏‬Ҿԥ㛔⒑ԁᾶ㝣ӻӨԟӹӗӲ

世ӲԞ尭槇ӺӕԞӻ專峓ӪԑӪӲҴ

ԁӺӕԝԑӬҴԎӞӾҳ怦ԥⅩԔԞ䈵ӾԂ ҽ孻ㅛ⅜薩姇䵟㛧薥孻嗄ԂㅛⴚӾ藿姇ӗԂ

Ҳ㞣⁅ҳᾑ䛇ԁᾈⴄӻ䪹ₕԁ⑐ῬӽӼӾ䡯

尛ⴚӾ薦Ҿҳ ԥ㏬ә䈵ӾԂҽ㳞⋱尷薩ᾈ

棝Ӫӹҳ⪕Ӣԁ㜴ҶԂӰԁ䟵䚚ԁ┚⡛ԗ孞

屻⋱⎤薥䡳㏆ӻԁ⁓▃ӗԥ⪢ ӾӪҳӰԟ

㷵ԁ㜴㹐ԥ㮜亝ӪӹӗԑӬӪҳӦԟӾӷӗ

ԥ⎤䚣ӪԛәӻӮӿ薦Ҿ╅Ԇҽ㞉⋱懎薩ᾈ

ӹԁ䬼Ӿ㻀嬆ԥ㶽ԔԜԟԞӦӻԕ⪕ҶӾӕ

它⋱␚薥懎䖁ԥ䡳㏆Ӿ孞ԜӮӹҳ⋱ԁ呡␯

ԝԑӪӲҴ䬼嬆ӾԂҳӦԟԥ㛔刭ԁ⛊槇Ӻ

ԥ㶒ӾӮӿ薦Ҿҳ‵ӻԁ⁓▃ӗԥӬԞ䈵Ӿ

ӕԞӻ兾ӛӹӝԝԑӬҴԑӨӾҳҽふ⡸▖

Ԃҽ⽬㎻ᾈ㲭薩⑺㜸㜷‵薥⽬ԁ㲭ӮөԞӻ

㶌ҳ㛔ⳡ䈵⋃薥⡸ԥふӹԛәӻӬԞ▖ᾶӻ

ӦԠҳ‵ԁ㜸ӬӦӻӽӞԟ薦Ҿ╅Ԇҽ姇㢄

Ӱԁ卞㶌ӾӻӶӹҳ⊥⋃ӬԌӠԂ㛔刭Ӻӕ

ᾈㄒ薩╈㶽屳⽬薥姇ӗㄒөԞ冀Ԃҳ屳ԥ⽬

Ԟ薦Ҿӻӗәᾨ⡸╟⁞ԁһ䬩宓ҼӾӕԞ宎

Ӿ䡼Ԓ㶽Ԕԛ薦ҾӽӼҳ㛫Ҷԁ㛔ӛԕӕԝ

ԁӻӝԝӺӕԞӻ㆘ӗԑӬҴ

ԑӬҴӰԁㄇ藿⊍ⴱԁⳏⳋӻⳚⳋԂⶨ厗ԁ 尧ԥ伔㏺Ӫҳ㲜䲧Ӿ⡖Ⓘ⃔⿯ӾԢӲԞᾨ⡸

Ҳύ⃎Ӱԁ┚⡛ԂӼӦӾӕԞԁӺӪԚә薼

㛔刭ԁ⥵㢧䖁ㅰӻ㛔ⳡԁ佊㒂ⓒӻӪӹ䨵䱆

ӰԟԂ╿㴰栉Ӻ㛔刭ԁ⪬䳑ӟӕԝҳӻӢӾ

ӨӮԑӪӲҴ

╟⁞凑幝ԁ尧Ӿӷӗӹ㛔刭ӟӝԠӰӞӾӨ ԟӲӻӦԠӾ┚⡛ӟӕԞԁӺԂӽӞԠәӞ

Ҳҽ‵ῆ⎘薩ㆢ㢧⛿薥䚚ԥ╒ӤӲ⎘Ԕҳ‵

ӻ㆘ӗԑӬҴᾨ⡸Ԃ⁅ҳ㲢䷮䪹ₕӞԜԁԵ

Ԃ㢧㣠⛿ӽԝ薦Ҿӻ⊍ⴱӟԛӢ╞ӾӪԑӬ

յՋխւՁձՍԹӾԛӶӹҳ㶌㝊䟿卥⅜ԥ

ҴӦԟԂҳ㛔刭♭ⳡӾ㜷ӗӹԂ⃐ԛԝԕ⋃

⪬ӗҳ╟⁞⋃♭ӲӴԁ㛔ӛԥ䜌әԛәӾӽ

ӭ‵朎ӟ䚚㣠⛿只ӺӕԞӦӻԥ專Ԕ藿⛿只

ԝҳⳏⳚԁ尧ԗӝ捃慡㭓ԁ㛔ӛӞԜ䜉懛Ӿ

ӺӽӗԕԁԂҳӰԟԂㄇ⪤䟿Ӿ㈥ӗ免ㆢӳ

ӽӶӹӪԑӗԑӪӲҴύ㜴ҳ㲢䷮䪹ₕӺԂ

ӻᾶグӪӹӗԞԁӺӕԝԑӬҴӰԟӟ㛀Ӿ

ҳ䭌ⳡ㏻姎ԁ䟵ⷐӾԛӶӹҳⴒ㛔㛔刭ԁ≈

藿㳯⁞凑幝ӲӴԂԒӽ㛔刭ӾԂ棙⾳Ӿ䌬ㄾ

Ӡԥ䜌ӗҳһ凑㡳Ҽԁ尧㛔ԥ⁅ӨԜ⅜⁫Ӫ

ӽԁӺӕԝԑӪӲҴ㛔刭ӦӰ㈥ԥ枭ӡҳ㢧

ӽӢӽӶӲӳӤӺԂӽӢҳᾶԁ㳶“ԥⴞ孻

㣠⛿只ӺӕԞԕԁԥⴃԝҳӨԜӾӰԟԥ汓

ӬԞ⑐ӠӨӛӕԞԁӺӬҴӦԟӦӰҳ⁅㝠

㕕ӨӮӹӗӢӦӻӟӺӠԞԁӺӕԝԑӬҴ

ӰӪӹ㛔刭ӦӰ‵ԥӪӹ㈥ӞԜ⛿ԋҳ㛰Ӟ

№ԁ只Ӡ㮜䴿ӾӽӶӹӗӽӗӲԔ藿⁅ԁⳋ

Ԝ╆ԋҳ慲ӗӞԜ㈚ԝԋ藿⿮⍜ӞԜ凑幝ԋӻ

№Ԃᾜ嬥ԁ孻әӦӻԥ凙ӞӽӢӽӶӹӗԞ

恝ӫӨӮԞӦӻӨӛ⍵㣠ԞԁӺӕԝԑӬҴ

ԁӺӕԝԑӬҴⳡ㦜㛔刭Ӻԕҳ䭌ⳡ㏻姎ԗ

Ҳ╟⁞ᾨ⡸Ӿӝӗӹⴓ㶌ӻԢӭ╿䛇ԁ凑幝

仇㾃䱱 Ӿヴ䱆ӷ䥠峓ԥₘ㔃ӬԞӦӻӪӞ

♭‵Ԃҳᾅ宓ԁ懎䖁ԥㄾㄒӹӝԝԑӪӲҴ

捈嬑ӪӽӢӽԝҳ懎ㄮ‵㜂䟿㛔刭ԥӝԠӰ

ӰәӺӕԞӟӦӰҳҽふ⡸▖㶌ҳ㛔ⳡ䈵⋃

ӞӾӪӲӦӻӾԛӶӹ藿ⳡ䚚ӟ⋃䚚ԁ孻ә

薥⡸ԥふӹԛәӻӬԞ▖ᾶӻӰԁ卞㶌Ӿӻ

Ӧӻԥ凙ӞӽӢӽӶӹӗԑӬҴ䪹ₕ㛔刭Ӿ

Ӷӹҳ⊥⋃ӬԌӠԂ㛔刭ӺӕԞ薦Ҿӻӗә

ӝӗӹԕ㽬⎶Ӿ㷕㥎ӨԟӹӗԞ䐱㋆Ӻӕԝ

捈嫼ӽ宎愙ӟ䚚ԑԟӲԁӺӕԝԑӪԚәҴ

ԑӬҴ㵉㝠䡩ӾӬԞ㜫凙ԗ桌將藿Րն՝藿㞛

ύӷԁ⡸ԑӲԂύӷԁ㚺㮤ӾӻӶӹҳ⡸㶌

䚶藿ԮսՉւ՗ՍՒӽӼ藿Ӱԁᾨԁ⪕ӢԂ‵

⋣⃎ԥ㛔⒑ӬԞӲԔӾ⃐ӟӗӴԃԦ捈嫼Ӻ

ҶӾ㴵Ӫԗ藿䡒Ԓ藿⩭帲㞠ӝԛԆ棙䕹ⴚ䟿ӽ

ӪԚәӞ薼ӰԟԂ㛔刭ӺӕԞ藿ӻӗәԁӟ

⫿㉮ԥ廫ԜӮԞӦӻԥ㛔ӛӹӗӹҳԕԁӧ

ҳӦԁ宎愙ӟ‵ҶӾ屨ӰәӻӬԞӻӦԠӺ

ӻԁ⡛㤗朝ℽӾӷӗӹԁ㛔刭ԂշԹӾӨԟ

ӕԝԑӬҴ

ӹӗӽӗԁӺӕԝԑӬҴӝӞӥӺҳ‵ҶԂ ӝ‍ӗӾ⎤⴮朝ℽӪӞӽӢ藿㇤㊖ԗ懎ㄮԕ

Ҳ㛔刭ԂᾶӾ⡖ӷԁ扣⎁Ӿ⎁ӤӲԜԟԑӬ

ӽӤԟԃҳ儤䖁ԕ‵㉀ԕ囿ԟӹӠӹӗԞԁ

ӟ藿ⴚԂӦԟԜԂύ⃎ԁԕԁӺӕӶӹ藿Ӽԟ

ӺӕԝԑӬҴύ㜴ҳⴒ㛔㛔刭ԕポりӳӤӾ

ԕゐӠ桝ӪӹԂӽԝԑӮԦҴ䲧ύԂⴱ〨㛔

㺼Өԟ藿ⴒ㛔䟿≻りӳӤԥ捈ԦӫԞ⁞Ԣԝ

刭ӺӕԝԑӬҴ䲧 Ԃⳡ㦜㛔刭ӺӕԝԑӬ

Ӿҳӝ仇Ԃ尨Ԕӹԕҳ仇⋳ԁ㢧ノԁ㊊儤Ӿ

Ҵ䲧ᾄԂ䪹ₕ㛔刭ӺӕԝԑӬҴ䲧⡖Ԃⴒ㛔

ӷӗӹԂ⎁ԝԑӮԦҴ㛔儤ԕ孞ԜӽӤԟԃ

㛔刭ӺӕԝԑӬҴӦԁ⡖ӷԁ㛔刭Ԃҳⴱ〨

藿ӼәӪӹ姇⑐Ӿ䭶ӮԞԁӺӕԝԑӪԚә

㛔刭ԥ㦴㢧ӻӪ藿ⴒ㛔㛔刭ԥ⌁㿻亽介ӻӪ

薼Ӧәӗә㊊◮ӺԂҳԕәⴒ㛔㛔刭Ԃⳓ⢣

ӹӝԝԑӬҴӦԁ⡖ӷԁ㛔刭ԥәԑӢ⍵㣠

Ӫӹӗӽӗӻԕ孻ӛԞԁӺԂӽӗӞӻ㆘ӗ

ԟԃ藿ᾑԁᾨӟ㹫⿮Ӿӽԝ藿䪹ₕ⋣⃎ӟⴄⴕ

ԑӬҴ䕹⢣ԂҳӦԁ⡖ӷԁ㛔刭ӻԕ㸜喸Ӫ

ӪҳӰӪӹ‵Ҷӟ⿳䬊ӾӽԞԁӺӕԝԑӬ

ӹӪԑӶӲ⁠ᾅԂ藿ᾑԁ䭤《ӟῬԟӽӗԢ

Ҵ憁Ӿ藿Ӧԁ⡖ӷԁ㛔刭ԥӝԠӰӞӾӪӲ

ӤӟӽӗԁӺԂӕԝԑӮԦӞ薼ᾑԁ㢄ㅒ冀

Ԝ藿ᾑԁᾨԂ⑐ῬӾ柠ԜӽӗԂӭԂӽӗӺ

ԛҳӦԁᾑԥ㈥懆ӞԜ㛌ӗӲӗӻ㆘ӛԃ藿

ӪԚәҴ

Ӧԁ⡖ӷԁ㛔刭ԥ卮ㆠӾ⡙ㄤӨӮԞӦӻ⁠ ⪑ԁ㜴㹐ԂӽӗԁӺӕԝԑӬҴ

Ҳ⁅㝠ԁᾑԁ䪹ₕ㭆憛ԥ嬆ӹԒԑӬӻҳ⥵ 㢧䟿ӽⴱ〨亿俏ӞԜ⡸ⴱԑӺҳӼӦԕ␚⎤

Ҳⴱ〨Ԃ䪹ₕԁ⥵㢧䟿ӽ亿俏ӺӕԝԑӬҴ

䟿ӽ㛔刭Ӿ廫ӶӹӗԞ՟ՁӟӕԞӦӻӾ㶒

ҽⴱ☇喧厃Ҿӻ孻ԢԟԑӬӟ藿Ӧԁҽ喧

⁓ӢӺӪԚәҴⴱ〨ӺԂ藿↦䖁懎ㄮӽӼԥ

ҾӾԂ䪹ₕ藿⡸ⴱ藿ᾑ䛇ӟ▦ԑԟӹӝԝ藿

㶒ӾӮӭ藿⪕Ӣԁ⪦⯡ԂԅӲӬԜӾ桝⯕ԁ

ⴱ〨ӺԂⴱ㝊ԒԦӽӟ☇㶒坴ҶӻӪӹӗԟ

㹠㸷Ӿ柠ӶӹӗԞӞҳ⁐ ԗԜ捌⊭ӤԗԜ

ԃ藿ᾑ䛇⋣⃎ӾԂ⿮☇ӟ宥ԟӽӗԢӤӟӽ

Ӻҳⳋ№ԁ㛔刭ԥӝԠӰӞӾӪҳ卥Ԝӟⳋ

ӗӺӕԝԑӪԚә薼䪹ₕԂⴄⴕӪӽӗԢӤ

ԕӽӗӺӕԝԑӪԚә薼嬥ӲԞ冀ӟ㏆㢧ӻ

⵹Ӫӹ藿䨵ⴚӽ‼㊖ӻ㋃㈭ԥ㢄ӪӹӗԞҴ藾

Ӫӹⳋ№Ӿ↦䖁懎ㄮԥ捈Ԧӫ藿㈥╞棙姇ԥ

ӻ宓Өԟӹӝԝ藿ԑӲҽ㷘ԜԂ嬥ԥⳘ姇Ӫ藿

枭ӡҳ⾳Ӿⳡ免ӪӽӟԜ⛿姇ԥ䯈Ԓ捈Ԁӹ

嬥㝊ӻ⁭ԥ䣡ԑӫӢӪҳ‵Ӿ⵹ӪӹԂ⛿ӽ

ӗӢӻӗәύ憞ԁӦӻԥ䪵ӪӹԂӫԔӹⴱ

ԞӦӻԥ孻әԌӪҴҾӻԕ㡳ӗӹӕԝԑӬ

〨ԁ⌁㿻ԥ㊚ㄒӺӠԞԁӺӕԝԑӬҴ⁠⏈

Ҵ⃖㛔ӺԂҽ㋃㈭Ԃ㦴㢧Ӻӕԝ藿㜴℺Ԃ曻

ӺԂ‵ԁ嬥ӲԞ冀ӲӴԂԒԦӽӦԁӦӻԥ

ӺӕԞҴҾӻ尧ӗӹӗԑӬҴ⓮ӴҳӬԌӹ

ㄾㄒӹӗӲԁӺҳ嬥Ԃⳋ№ԁ⏈ӺԂҳӰԁ

ԁⴒ㛔㛔刭ԂҳӼԟԕҽ‼㋃ⓕ㊖Ҿԥ㛔儤

ύ㒔㏆ύ㐐弮ԥ⁠Ӷӹ䪷≻ԥ則Ӟӽӗԛә

ӻӪӹӗԞԁӺӕԝԑӬҴⴒ㛔㛔刭Ԃ⡸ⴱ

㹣㊊Ӫ藿ⳋ№ӾԂ仱⵹Ӿ只Ӣӽӗ⓫巜ԥᾉ

ԥ⛊Ԣӭҳ㶌㝊ԥ⛊Ԣӭҳ‵ҶӾ‍ӗӾⶅ

ӛӽӗԛәӾӪӹӗԑӪӲҴӰӪӹ藿嬥Ԃ

捈Ӫ▃ӗҳ⁭䣡ԑӫӢ⁓Ӡ▃ӗҳ⿮䳄Ӿ⵹

㛔⾦ԥⶅ㛧Ӫ藿Ӱԁ㭓ⳋԥⳋ№Ӿ嬆ӮԞӦ

ㅗӬԞӦӻԥ㛔ӛԞԁӺӬҴӰԁӲԔҳӼ

ӻӾԛӶӹ藿ⳋ№ӽԝӾ嬥ԁ姇⑐Ӿ䖁孞Ӭ

ԁⴒ㛔ԕ⿾Ӣ‵Ҷԥ㊖ӬԞ⿮☇ⓕ㊖ԁ㛔刭

Ԟӻ▇㞽Ӿ藿ヷԜ卥怦ԕ㛔⾦Ӿ⵹Ӫӹ⅜榷

ԥӪӹӝԝҳӬԌӹԁⴒ㛔ӾӝӗӹӰԁⴒ

㊚ӟ⨒Ӫ藿✗ԦӺ㛔⾦ԁ㒂ⶉԥ╒ӤԞԛә

㛔ㄾԂⵖ⪢ӽԕԁӺӕԝԑӬҴ⃖㛔ӺԂҽ

ӾӽԞԁӺӕԝԑӬҴӦԟӦӰӟⴱ〨㛔刭

ㄾ⒀⪥埕ҳ捊◣㸔䛇ҴҾӻ孻ӗԑӬӟҳ‵

ӳӻӗәԕԁӺӕԝԑӬҴӰӪӹύ㜴ҳ㛔

ԂԕӪҳӰԁㄾӾ卥⎁ӪӞ專Ԕӭҳ⁑‵ԥ

⾦ԕⳡ䚚ԁ只ӗ㏆㢧ӻӽӶӹ藿ⳋ№Ӿ嬥ԥ

㐌ӛӲԝ帱ӪӲԝӬԞӦӻӽԜԃҳӰԟԂ

ⶅ㛧Ӫ嬥Ⳙ姇ӬԞԛә㒂ⶉӪԑӬҴӦәӬ

㷵Ӫӹ䫙ԁ㊊ㅒӺԂӽӤԟԃҳⴒ㛔㛔儤Ӻ

ԟԃҳⳋ№ӟ嬥ԁ孻әӦӻԥ凙Ӟӽӗ藿ⳡ

尧Ӣ⌀ⴴӺԕӕԝԑӮԦҴӰԟԂӲӳӕԞ

䚚ӟ⋃䚚ԁ孻әӦӻԥ凙Ӟӽӗӻӗә䕹巜

ↆ‵ԁ兾ӛӾ應ӡӽӗԁӺӕԝԑӬҴ

ԁ┚⡛ӟӼӦӾӕԞӞԂ⎁ӞӶӹӢԞӺӕ ԝԑӪԚәҴⳚⳋԂҽ檅ᾈ㛔ҳ䎱ῆ應Ҵ㛔

ҲӦәӗә㊊◮Ӻ孻ӛԃҳ⅜冀ӟӰԁⴒ㛔

ᾈ┮ҳ⾦ῆ應Ҵ薥檅әӳӤӺ㛔ӛӽӗԁԂ

ԁ仇⋳Ӿӷӗӹ㽬Ӣ䖁孞ӪҳӰԁ仇⋳ԁ尧

䎱ԁ應ӴҴ㛔ӛӽӟԜ┮㦷ӺӽӗԁԂ㛔⾦

Ӣ㛔ӛԥⴚ彰ӪԛәӻӪӽӤԟԃҳӰԁⴒ

ԁ㆛ԝҴ薦Ҿӻ孻ԢԟӹӗԞ憕ԝҳӰԁ┚

㛔Ԃ慲⅜䟿ӽⳓ⢣ӾӽӶӹӪԑӗԑӬҴӺ

⡛Ԃ只Ӡ㏆㢧ӾӽԟӽӞӶӲ嬥卥怦Ӻӕԝ

ԕҳⴒ㛔ӰԁԕԁԂ慲⅜ӺԂӕԝԑӮԦӪ

藿㛔⾦卥怦ӽԁӺӕԝԑӬҴ

ҳⴒ㛔㛔刭ԁ㢧幥ԕ些㟯ԜӪӗԕԁӺӕԝ ҳⴒ㛔ӦӰӟ㳞䢚㳞搓ӾӬԌӹԁ‵Ҷԥ㛌

ҲӦӦӺⴒ㛔㛔刭ӾӷӗӹҳԕәⶌӪ嬆ӹ

әԕԁӺӕԝԑӬҴ

ԒԑӪԚәҴⴒ㛔Ԃ㢧㣠⪕㲜⊾䟿ӽ䪹ₕ㛔刭ӽԁӺӕԝԑӬҴӬԌӹԁⴒ㛔ԁ仇⋳Ӻ

Ҳ凑幝ӲӴԁ仇⋳Ӿԛԟԃҳ㎌ҶԂӦԁ䪹

Ԃⴱ〨㛔刭ԥ捈嬑ӪӽӗԕԁԂӕԝԑӮԦ

ₕӺ㠩ԜӪӹӗԞ朎ҳӼԦӽ凲㫨Ӿⶬӗӹ

Ҵ℆ӛԃ藿ԷմՃՒ㛔ԁһ㜫㝢乿ց凑㡳Ҽ

ӗӹԕҳԒԦӽҽ▖ҳ嬥ҳ⾦Ҿԁ⃺◸ԥ則

ӾԂ藽䫙Ԃᾑԁ‵ԥ㊖ӪӹӗԞҴ藾ӻ⃐⡙Ӿ

帛ӶӹӗԞҳӻӨԟԑӬҴӬӽԙӴҽ⃗ῆ

ԕԢӲӶӹ尙ԜԟӹӝԝԑӬӪ藿ԮՃճժ

▖ҳ⃗ῆ嬥ҳ⃗ῆ⾦ҾӻӗәӦӻӺӕԝԑ

㛔ԁһԽւճսҼӾԂ藽ԬճւԂᾑԁ‵Ӿ

ӬҴӼӽӲӺԕύ䚚ԥ憕Ӫӹ⛿姇ԥ㎋ⶬӪ

Ӳӗӻ㆘ӗҳ 㫨ԥ㎋ⶬӪԛәӻ㆘ӛԃҳ

㆘ӗԑӬҴ⋲⃎䟿ӾӼәӬԟԃ只ӗԁӺӪ

Ӧԁ┚⏂Ӿ則ӗӹԂӽԝԑӮԦҴ

ԚәӞ薼䬼㺿䯵Ԃҳ Ⓖύᾑ乻ԁ䈵Ӿҽᾑ 䛇ⴒ㛔⪢ⳡҾԥ宨䱆ӬԞԛәհ՗ՃԽӾ㕋

Ҳҽ⃗ῆ▖ҾӻӗәԁԂҳӷԑԝ⪢姁ԥ㳞

㧃Ӫӹӝԝҳⴒ㛔ӧӻӾⳡ柝ԥ宨䱆Ӫӹҳ

Ӫӗ懎ԋⶉӗӹҳㄇԠӾӗԞ‵朎ӟ䱆Ӵ・

ⴒ㛔㛔刭ӟ䏸ゐ恅ӻӽӶӹҳㄋҶӾ䚚㼪Ӿ

䚚ӨӮӽӗԛәӾմւՓӬԞӦӻӺӕԝԑ

ԢӲԞ⡖ӷԁ㛔刭Ӿ䱆Ӵ㎹ԟԞӦӻԥ⾇㢖

ӬҴӰӦӺҳӦԁմւՊヴԁ‵朎Ԃ㟵㋢ҳ

ӪӹӝԝԑӬҴӰәӽԝԑӬӻҳ Ⓖύᾑ

姇ӗӻԕ⊥䬻ӽ‵ӺҳӨԜӾ卣㯚ㅗ⪄ӽ剸

乻ԁᾑ䛇ӾԂύ侲ԁ⋄ӟ⽩Ӫ愷ԑԟҳ㛌Ԣ

␖ԥ∔ӛӹӗӽӤԟԃӗӤԑӮԦҴҽ⃗ῆ

ԟԞӦӻӾӽԞԁӺӕԝԑӪԚәҴ

嬥ҾӾӷӗӹӺӕԝԑӬӟҳ嬥ӻӗәԁԂ ㇤ㄮԥ⽾㜸ӬԞӦӻӺӕԝԑӬҴ嬥ӟӰԁ

Ҳ⁅⡙ԂӦԁԛәӽ䡖ₕӾӝ㑖ӠӗӲӳӠ

ⳋ№ԥ㊖ӬԞԛәӽ㽬ӗ㊖㉀ԥ㐬Ӡҳ⁑‵

ҳӦӦӾӹ卥⎁ԁ㊚㉮ԥ慫ԌӨӮӹӗӲӳ

ӻ嬥ӪӢ㔠ӪӹӗӢԌӠӳӻӗә㊊◮Ӻӕ

ӠԑӪӲҴ⪕Ӣԁ㜴Ҷԁӧ㒂ⶉԥӝ槓ӗӪ

ԝԑӬҴₕ䪹ԁ䪹曲ӽԜԃҳ凲♜⋣♜ԥ卥

ӷӷҳ⁅㝠ԁ䟵孻ԥ亽ԢԝӾӨӮӹ楽Ӡԑ

⎁ԁⳋ№ӳӻ㆘Ӷӹҳ㊖㉀ԥ㑼Ӷӹ㔠Ӫӹ

ӬҴ

ӗԟԃҳㅛ尛ㄾԁӽӗ凲♜ԂӗӽӢӽԞԁ

Ҳ㡻ㄇӾ䠁㭓ԁӧ⪕⿳ԥӝ䫃ԝ䚮Ӫᾅӥԑ

ӺӕԝԑӪԚәҴӰӪӹҽ⃗ῆ⾦Ҿӻӗә

ӬҴ

ԁԂҳ‵ԥⶉӗӹ㛔刭ӬԞӦӻӺӕԞҴ⓮

ҲӼәԕӕԝӟӻәӧөӗԑӪӲҴ

Ӵҳ㛔⾦ӟⳡ䚚ԥ⪢⎂Ӿ㆘әԛәӾӬԌӹ ԁ‵ӾӻӶӹ㡻只ԁ㏆㢧ӾӽԞӦӻӺӕԝ ԑӬҴӬԌӹԁ‵Ԃᾅ宓ᾄӷԁ⃺◸ԥ則帛

ҲҲҲҲҲԴւՃՒճմԬԾմ՟ԱՃ⪢ⳡ ҲҲҲҲҲԹսՂճս⪢ⳡ█射㛔㔃Ҳ㺿䯵

ӶӹӝԝҳԒԦӽӟ凑幝ԁ㛔ӛԥ懎ㄮԁ⾫ ℘ӻӪӹҽ▖ҳ嬥ҳ⾦Ҿԁᾄ㜂Ⳓԥⴚ彰Ӫ

ҲҲҲҲҲ其宮薷ⴄⶊ掿Ҳⵤ孽薷㻽䔄䡙

ԑӪӲԜҳㅀӭԗⴱ〨Ԃ⿳䬊Ӻӕԝҳ䪹ₕ ԂⴄⴕӪҳᾑ䛇Ԃ⿮☇ӺӕԞԛәӾӽԞԁ ӺӪԚәҴ Ҳӧ◣䥠ԁӻӝԝҳ╿⡸ԁ凑幝ӲӴӻ╿ⴒ 㛔ԁ䫙凑ӽ㛔ӛԂҳӰԟӱԟԁ仇⋳Ӿ宓悄 ӨԟӹӝԝҳӰԁ⌀ⴴԂ棙⾳Ӿ巅ⵇӺӕԝ ԑӬҴ㎌ҶԂӰԁ仇⋳ԥըՕկԬյӾ姇⑐ ӪӹӗӤԃҳӗԢԙԞ⡖ӷԁ㛔刭ԥ⡙ㄤӨ ӮԞӦӻԂӠӶӻ⍵㣠ԞӺӕԝԑӪԚәҴ ӰԁӲԔӾҳ䠁㭓Ӿ㞪棙ӻԕ↦䖁懎ㄮ㛔刭 ԁ捈嫼ㆢԥ䖁孞Ӫҳ䏴Ӿ凑幝䫙凑Ӿӷӗӹ ԁ㛔刭ԁ捈嫼ㆢԥ䖁孞ӪӹӗӲӳӠӲӗӻ

Peace & Harmony Among Beings of Diverse Religions & Nationalities 8

౑ު‫ݲ‬ৱӵɆᖒӫ୽Ϊԑҗ៉ఀ‫ى‬ɇ

薩⚪㢄㛔刭剸枭㳝ᾈ⛿冇⅘姖㢧⛿ᾡ䟷㕕⋄

‫ۺࢇߨࢸٳ‬ၥଉᆩಢᙑོដ‫ޟ‬ᖿၗ

⪢ῆ薩㛔刭剸⃺‵惄㉜䈵⛿薩惄㛰䈵╆薩惄

⢫灙薷㝠㢧⸜ⷬ薩⸜ⷬ⢆栖ᾨㄾҴ

⌟䈵嬥薩惄慲䈵㈚薩惄⍜䈵凑Ҵ

㝠㢚薷ĲıİıķİĳııĴ

ҲҲᾨ⢆╟⁞㢘捉幝♭扸㌽ㄒ憔ↆ懎䖁薩㎻ ⁠㏈㢄ҽふ⢆▖㶌薩㛔ⳳ䈵⋃Ҿ䟿捈嫼宎ⶉ

ҲҲ㏺嘔⪢㡾䟿懻屆嫼㎌ⶈ凪▃⢆䭌㛔㜂亿

Ҵ憔㞪尥ふύↆ⢆ⴱ薩ύↆ㚺㲅薩㛔⒑⋣⢆

俏ҿ㶳倇ⶂ℁䟿㛔刭Ӏ㕋⍵䢆㹐薩⃺㎌㽬㽬

‵㶌薩※瀷㡻捈嫼薼㛔刭㡻捈嫼Ҵ

⢫㊚嬵⎫薩憔㞪 Ⓖύᾑ乻㡻⠯刀䟿尭槇Ҵ ҲҲ㛔刭⪢嫼㢄⡖薩⡖㛔ⵡ䈵ύ汏薩㷵ᾈ剸 ҲҲ㎌↌䢆⁅⪤ᾑ䛇䟿ᾈⴄ薩䪹㡾䟿⑐´薩

⎁桝Ҵ䲧ύ㞪ⴱ〨㛔刭薩䲧㞪ⳳ㦜㛔刭薩

㢄宬⪕‵⢣㔝安┚⡛薩⾇㶽孞㷵ῆ懎ҴῚ㢄

䲧ᾄ㞪䪹㡾㛔刭薩䲧⡖㞪ⴒ㛔㛔刭Ҵ⡖㛔⁠

宬⪕‵㡹伎⛊應㎌憔‖⛊槇薩㎌䟿䢆㹐薩憔

ⴱ〨㛔刭䈵㦴㢧薩⁠ⴒ㛔㛔刭䈵䯱䱚⢎䁺Ҵ

㞪ύↆ㛔刭⛊槇Ҵ⢣╟⁞ᾨ⢆һ䬩宓Ҽᾨ尥

憔⡖䮩㛔刭愡⫸ 薩⪤ᾆ⪥⿮薩䪹㡾ⴄⴕ薩

應ҿふ⢆▖㶌薩㛔ⳳ䈵⋃ӀҴ

‵㶌⿳䬊薸⫽㤗㐅憔⡖䮩㛔刭䜊ㅸ 薩⏂⪤ ᾆ䊄㢄ᾈ⪢´ῆ䖁薞

ҲҲ┚⡛⢣♥婜薼┚⡛㞪╿ↆ栉⷟䟿㛔刭⪬ 䳑薩⶟⋱㞪䜊ㅸ ╟⁞凑幝䟿㛔刭Ҵᾨ⢆╒

ҲҲ㎌↌䢆⁅⪤㛯ↆᾑ朎䪹㡾䟿介▃薩ㄙ⥵

⎫嫺㜴㜂⒑䟿姘㙅薩✥⪬ 㶌㝊卥⅜ㄾ薩㍲

㢧ⴱ〨䟿亿俏⎫㛯ↆ⢆ⴱᾑ䛇薩⿹Έ扸廫▌

䜌╟⁞凑♭䟿㛔ⶉ薩ㄙ冇䜊桝ⳏҳⳚҳ捆慡

␚⎤䟿㛔ⶉҴⴱ〨ᾈ岖↦䖁懎ㄲ薩宬⪕䟿⪦

Ҵ嫺㜴䚬㜷䭌㏻ῆ䟷懏薩⡛冇㍲䜌ⴒ㛔㛔刭

⬶ᾈ㞪ㅔ嗒沢桝⯕▰㤱薩ⶬ㞪ㅔ㜷⽠⃗幵撝

薩ᾈ⌈䡳⅜һ凑伎Ҽ䟿㛔尣薩䚕卮ⴞ⽾ᾅ⾘

薩ㅸ嬑ⶈ⋍⫮㛔刭薩ᾈ剸⁠怦⃗⋍⫮䟿㮜䴿

⽭伎㳶“薩憔㞪⁅ᾑύ⎂⪤䇸‵䬈䟿㦴䀋Ҵ

薩㎻⁠䕹⢣ⳋ⫮ᾈ凸䎱㵈䟿寬Ҵⳳ㦜㛔刭ύ 㞢╥捈嬑䭌㏻伎䅚䱱䎨䟿䥠峓∮㔃薩ㅸ䛠

ҲҲᾨ⢆ᾅ╟㞽⁞⦪厗宨㛔薩⓮⁠‫ ‏‬薷Ĳį

懎ㄲ‵㜂䟿㛔刭薩㎻⁠ⳳ䚚ᾈ凸兼⾦䟿寬Ҵ

䎱㋃ⳋⳘ薩ĳį▖‼卞ㅛ薩Ĵį⪦⯡㇤㊖薩ĵį⊿゚

䪹㡾㛔刭㞪⠯捈䟿㷜㥎薩⃁䢆㵊⪤䟿⦬五ҳ

☇䣡薩Ķį㢆╆㢄⅜薩䈵㛔⒑ᾶ㝣Ҵ╃㛔‵Ⅹ

桗將ҳ桶嬑ҳ桶レҳ伭仜薩仐⪢扣⁸㞪㛔‵

怦㢄ҿ孻ㅛ⅜薩姇䵟㛧ӀҴ埐㢄ҿ㳞⋱尷

㴵䡗㽦⫿薩ㅸ嬑⡛㤗䟿㛔刭Ҵ⃺ㄒ‵厂‵ῆ

薩ᾈ屻⋱⎤Ӏ薸ҿ㞉⋱懎薩ᾈ它⋱␚ӀҴ㄀

朎䟿杗ℽ╥㢄⎤⴮姘䯼薩㸍㢄㇤ㄲ㉀儤Ҵ冇

‵㔠䏤⏂㢄ҿ⽬㎻ᾈ㲭薩⑺㜸㜷‵Ӏ薸ҿ姇

ⴒ㛔㛔刭薩Ὶ⽭伎㺼㜷ポり薩╥捈ⴒ㛔≻り

㢄ᾈㄒ薩╈㶽屳⽬ӀҴ⁠ㄇ⊍ⴱⳏⳚ俷㏺⋱

薩伎㡾ㅰ薩ᾈ㌽ㄒ伎⋳䢚㳞䟿㊊儤薩㛔儤ᾈ

尥薩䂏崅㎋䈵ᾨ⢆⡖Ⓘ⪕⿯䟿㛔刭⥵㢧䖁ㅰ

㞉薩⫽⃐剸喸ⵡ薼㎻⁠ⴒ㛔㛔刭㸍㢄 Ҵ⁅

☇㛔ⳳ侸㜴捘Ҵ

⪤薩憔⡖䮩㛔刭扸㸍喸薩⪤ᾆ䊄剸ᾈ´薼 ᾑ朎ㅒ⩦‼‵薩嫼㉮㒸㛌⁅ᾑῆ␦懆薩⎠䊜

ҲҲ⊍ⴱ尥ҿ‵ῆ⎘薩ㆢ㢧⛿ӀҴ㛔刭♭ⳳ

只䳑薩⚪㢄ㆠ⎂㇝ㄤ⡖㛔Ҵ

欑⋃㞪刪ⴕ‵ㆢ㢧⛿薩卮㜷ᾈ⛿薩⏂㞪ㄇ⪤ ㎻㥎ῆ免ㆢҴ㎻⁠凑幝‵棙⾳捈嬑㛔刭⽠⃗

ҲҲⴱ〨㞪䪹㡾䟿⥵㢧亿俏薩ҽⴱ☇喧厃

Ҿ薩ҽ喧厃Ҿ⒀㑧䪹㡾ҳ⢆ⴱҳᾑ䛇Ҵⴱ

ҲҲ凑幝䟿伎⋳◅宯㎌↌薩㎌↌䚚㺶⢣䪹㡾

嫼☇薩ᾑ䛇♥㢄ᾈ⪥⿮薼䪹㡾♥㢄ᾈⴄⴕ䟿

薩ᾈ䴜ㄙ ♥ύↆ姇㫨薩‵‵扸㢄ҿ▖ҳ嬥

薼ⴱ〨䟿儉䁺嫼棛⇕䎱㵈冀䈵⋍⫮⃗㛡↦䡜

ҳ⾦Ӏ䟿⃺◸Ҵҽ⃗ῆ▖薩⃗ῆ嬥薩⃗ῆ⾦

⎁ҳ枭棙㳝㉜ҳⅩ免⛿姇㏈剸⪛㊚ㄒҴㄙ⏈

ҾҴ⁶⃐ύↆ‵嫼㉮⢣憔ύ䚚䛱ᾨ薩㎋ⶬㄲ

⇕䎱㵈䟿㌽ㄒ憔ↆ懎䖁薩㎻⁠䎱㵈⢣⋍⫮棝

姇薩㎋ⶬ 㫨薩扸ᾈ剸桝朆憔ↆ┚⏂Ҵ

⏈薩孻层厄㳝扸ᾈ剸⪛懐則䬩儤薩仐ⶈᾈ仡 ⋍⫮㢄ύↆᾈ⫸䟿⓫巜Ҵ䎱㵈ⶅ㛧⾦曲薩⇕

ҲҲҽ⃗ῆ▖Ҿ薩㞪榓ⶉ⪢䢹Ҵ榓㞪䔂榓䟿

⍵ⶅ㛧⾦曲䟿㮞ⳋ崎ⳋ⫮䢆薩⋍⫮䢆⎫䎱㵈

‵廫⢣⏈棝薩ㄇ棝‵彚嗒⁑Ҵⶉ䟿㊊㆘㞪⾱

ⶈ兼⾦憔瀷ⶅ捈薩⁑ⶈ兼⾦ⶬ㢄⅜ㄾ薩㔠╒

⁑廫ύ㨘㳞彪薩⃺彚⢣ㄇ棝䟿‵ᾈ㡾廫ᾅ㳢

兼⾦䟿㛔ⶉ薩憔╦ⴱ〨㛔刭Ҵ兼⾦⇕⍵⫸㬗

憏Ҵ㎻⁠榓ⶉ䟿‵嫼㢄㟵㋢薩ㄲ姇薩㡯嫼㢄

㮞薩㛔ⶉⳳ䚚嫼Ⳙ榁䎱㵈Ҵ䚬㳟╪䥠薩⋍⫮

⛿⽢㜴℺Ҵҽ⃗ῆ嬥Ҿ薩嬥㞪⽾㜸㇤ㄲҴ⃛

ᾈ凸寬ҳⳳ䚚ᾈ凸寬薩帧⁶⢣♥婜薼Ⳛⳋ尥

嫼⁠䎱㵈㊖峲⋍⫮䟿㽬㉀薩㊖峲⎠‵Ҵ⇕ύ

薷ҿ檅ᾈ㛔薩䎱ῆ應Ҵ㛔ᾈ⠯薩⾦ῆ㉫ҴӀ

ↆ⋧╳䟿兼杁薩ⶂ㎻㢄♜⽠䢆⃗卥⽬ⳋ゚薩

䎱㵈卥⽬㢧怦㸍⇕⫸薩兼⾦㢧怦㸍⇕⫸Ҵ

⁠嬥㉀䟿㊖峲䋢槢薩♜⽠♥㢄ᾈ䡜ㅛ䟿懎䖁薼ҽ⃗ῆ⾦Ҿ薩⾦㞪㛔ⶉ⁑薩嫼≊兼⾦㊖峲

ҲҲ㎌↌⌈䢆䢆ⴒ㛔㛔刭薩ⴒ㛔┚㢧扸㞪⪕

ⳳ䚚ύ㮞薩䈵㎻㢄䟿‵⃗⍵㡻⫸䟿㬗㮞Ҵ‵

⊾㜂⒑䟿䪹㡾㛔刭Ҵᾑ朎䊜屑♥ύↆⴒ㛔䟿

‵䠁㢄憔ᾄↆ⃺◸薩憔ᾄↆⳒ‵‵扸⇕⎫

伎⋳薩㸍㢄ᾈ捈嬑ⴱ〨㛔刭䟿Ҵ⫽⥵䣞㛔һ

薩⃁ㅀ榃嫼⁠凑幝↦䖁懎ㄲ䈵℘㳳薩⏂‵‵

㜫厅乿Ҽ⪕㲜尥ҿᾅ⾘㊖ᾑ‵Ӏҳҿ䫙㊖ᾑ

ⴱ〨⿳䬊ҳ䪹㡾ⴄⴕҳ⪤ᾆ⪥⿮Ҵ

‵Ӏ薩₅㜪垨㛔һ╟垨伎Ҽ尥ҿ䢚ᾶⶈ㜷ᾑ ‵薩䨵ⵡ㞪卮㊖䟿薩卮㋃䟿ҴӀ╃尥ҿ⃛↌

ҲҲ㎌↌䥠懎㵊ↆ⢆ⴱ䟿╟凑⋃幝薩╿ⴒ㛔

㍄䛱Ⳙ榁䎱㵈薩☇䣡嬥㝊薩ⶈ‵尥⛿孻ӀҴ

䟿䫙凑㛔尣扸宓悄⢣伎⋳ᾨ薩⋢ⴴ⪥巋ⵇ

⃖ⴱ⏂尥ҿ㋃㈭䈵㢧薩㜴℺䈵曻ӀҴ㎻⁠ᾑ

Ҵ╥嫼℘䋢伎⋳䟿㛔尣┶⇕薩ⶬ剸㇝ㄤ⡖

朎ύ⎂ⴒ㛔㛔ⳳ薩䊜ᾈ㞪⁠Ӂ‼㋃ⓕ㊖ӂ䈵

䮩㛔刭Ҵ㎻⁠⾇㢖⪢ⴱ剸孞↦䖁懎ㄲ㛔

㛔⒑ⴒ㝣Ҵ⁑↌㛔‵‍䡳ⶅ捈ҳ☇䣡䡳埐ҳ

刭䟿捈嫼薩⶟⋱㞪㇝ㄤ凑幝䫙凑䟿㛔刭Ҵ㳟

⿮䳄ⶈ㄀薩⳾ᾈ⎁⢆ⴱҳᾈ⎁㝊槙Ҵ㎻⁠ⴒ

⫽⃐喸ⵡ薼㽣䯵ふ峫凪▃⢆㛔䭌㜂亿俏䈵

㛔扸㞪☇⿮ⓕ㊖䟿㛔刭薩㛔‵嫼㊖‵ҳ㊖䢹

Ⓖύᾑ乻⏰愡ύ㎻һᾑ䛇ⴒ㛔⪢ⳳҼҴ㵊

䚚Ҵ㎻㢄ⴒ㛔䟿伎⋳ㄾ剳扸㞪ぞ⪢䟿薩⃖ⴱ

ↆⴒ㛔宨ύ㎻ⳳ柝薩䚬ⴒ㛔㛔刭⾱⑐⡖ↆ㛔

岖薷ҿㄾ⒀⪥埖薩捊◣㸔䛇ҴӀ⫽㤗╥㢄卥

刭䟿㶳倇Ҵ⏂ Ⓖύᾑ乻䟿ᾑ䛇ⶬ槪䕹ύ何

⽬薩帱㐌⎠‵薩戞ᾈ㞪䫙䟿㊊㝣薩Ὶᾈ㞪ⴒ

⋄㞉薩ᾑ䛇ⶬㄒ㛌薞㽣䯵⿳憝䡖㡾薩岴⁠

㛔㛔儤婜㎻尥䟿㊊㝣薩戞㞪㥋ↆ‵䟿㊊㆘Ҵ

㊕冀ύㄒ薩屆㛔㜷⪢㜴ῆⴱ薞

ҲҲ㎻⁠ⴒ㛔⅜ㄍ⫽㤗ᾈ┶㽬⋠伎⋳薩孞

ҲҲ㡻ㄇ䫘䬊⪢ⴱ⇠〲ㅦ㭽薩▄䫠⫽㊊薞岘

伎⋳薩喸ⵡ伎⋳婜棝䟿㛔尣薩憔ↆⴒ㛔ⶬ㞪

岘⪢ⴱ薞

慲⅜䟿Ҵⴒ㛔㢧怦ᾡᾈ慲⅜薩ⴒ㛔㛔刭㢧幥㞪⫸䟿薩䢚㳞㞪㛌〡ύ⎂䢹䚚䟿Ҵ

䄮㺭㦷捇啭㜪⪢ⳳ薩㞁⩦垨⪢ⳳ 㬩峸㛔㔃㽣䯵

“Realizing and Applying the Education of Love and Peace”

łġ ŎŦŴŴŢŨŦġ Űŧġ őŦŢŤŦġ ŧŰųġ ŵũŦġ ŖůŪŵŦťġ ŏŢŵŪŰůŴɅġĲıĮźŦŢųġőųŰűŰŴŢŭ ŧŰųġ ŔŶŴŵŢŪůŢţŭŦġ ņťŶŤŢŵŪŰůġ ŅŦŷŦŭŰűŮŦůŵ ŊůŵŦųůŢŵŪŰůŢŭġ ńŰůŵųŪţŶŵŪŰůġ ŏňŐġ ŏŦŵŸŰųŬġńŰůŧŦųŦůŤŦ ŐŬŢźŢŮŢĭġŋŢűŢů Presented by Venerable Master Chin Kung, Hon. Ph.D. President, Pure Land Learning College, Australia Honorary Professor, Griffith University and the University of Queensland, Australia 24 August 2004

you working together to save the world is like a dawning of a new morning, giving hope to all people. I greatly appreciate your giving me this opportunity to share my humble views on how to implement the four educations. I deeply feel that these four educations are crucial to the survival and prosperity of this world in the 21st century.

C o n fl i c t R e s o l u t i o n R e l i e s O n l y o n Education Education has four essential parts—these four parts are actually one entity and should never be separated. The first part is family education. The second part is school education. The third is social education. The fourth is religious education. Of these four parts, family education is the foundation, and religious education rounds it up by making the education complete and perfect. These four educations form the education of morality that the ancient Chinese taught their descendents. Throughout history and the world, all teachings of the sages and of the religious scriptures taught moral education, which is following the rules of nature. These rules of nature are the teachings of all saints and sages. These teachings are not from any particular person, but they are the natural rules of our world. They represent the truth. When all four educations are well implemented, people will be happy, society will be stable, and the world will be at peace. If we neglect these four educations, serious conflicts will undoubtedly arise in our society.

I am glad to learn that my call for “The Restoration of the Education of Morality ” the last time was warmly received by this conference. I was greatly touched when I heard that the objective of this year’s conference is to discuss the implementation of the four educations. In this severely chaotic world in which we are living, conscientious people like

Today, every one of us encounters the same problems: confl icts between couples and in families. How can we resolve them? There are also confl icts among nations, among ethnic groups, and among religions. These are major conflicts in society. Each of us has oppositions against people, matters, and objects within our

mind. These are our major personal conflicts. This problem of conflicts is serious, so serious that it is beyond the imagination of ordinary people. Today’s problems, explained in terms of the Buddha’s teachings, result from the eruption of all the seeds and habits of resentment and anger accumulated in everyone’s past lives and imbedded in our sub-consciousness, the Alaya Consciousness. In our current societies, there are so many people who we do not see eye to eye with. I think most of us have had the experience of not liking whoever or whatever we see. Why? Because resentment and hatred have accumulated over immeasurable eons of time. This is indeed worrisome. If everyone ’s resentments and hatred were to erupt at one time, “the end of the world,” according to western religions, will come. The end of the world means that the whole world will be destroyed, and we will start again from the very beginning. That will be truly horrifying! Hence, conflicts must be resolved. If not, retribution involved through countless lifetimes will never end, and the ensuing suffering would be unbearable for all involved. Can confl icts be resolved? How do we resolve them? Buddhism says that our living environment would change in accord with the changes of our minds. If everyone harbours resentment and hatred, the world will surely be destroyed. However, if everyone is happy, loving, and grateful, then this world would become the Western Pure Land. There is actually no difference between our Saha world and the Pure Land. The Western Pure Land was not built by Amitabha Buddha, nor is our world created by God, nor is it governed by Yama, the King of Hell. The Buddha told us in the sutras that the mind is our true master. With kind thoughts, we perceive everything in this world as good. Every person is a good person.

Every thing is a good thing, and every object is a good object. Nothing is bad. With such pure minds and pure benevolence, this world is the Avatamsaka World, the Western Pure Land, or Heaven. How do we cultivate pure minds and benevolence? We must rely on the ancient sages’ teachings of love and peace. It is said in the Book of Rites, "Education is essential in building a country and in guiding its people." Education teaches people to awaken. To what do we awaken? We awaken to the reality of life and the universe. The reality of life and the universe consists of three topics: first, the relationships among people, second, the relationships between people and their living environment, and third, the relationships between people and spirits [all beings in the different dimensions]. Those who truly understand these three relationships are called Buddhas, Bodhisattvas, and sages. Those who cannot understand are called ordinary people. If we do not understand the reality, it is natural that we will treat people, matters, and everything according to our wandering thoughts, discriminations, and attachments. How can this not cause problems? Our living environment is thus turned into the Saha world, a world of ultimate misery. When we thoroughly understand and awaken, this world will be the Western Pure Land or Heaven. The root causes of turmoil in today’s world lie in the neglect of moral cultivation at all levels of education. The teachings of ancient sages on love and peace are especially neglected. Chinese people were seriously impacted by western culture. They lost confidence in their own culture and doubted the teachings of the ancient sages. So they distanced themselves from the teachings of Confucius, Mencius, and

Sakyamuni Buddha.

educations, how could the world not be chaotic?

Due to advances in technology, westerners doubt religious education. They no longer believe in the teachings of the Bible-religious followers no longer honestly follow the true teachings of God.

Today, family education, school education, and social education have abandoned the moral teachings. It is virtually impossible to restore the moral teachings through these three educations. Only religious education is still teaching loving-kindness, peace, and respect for saints and sages. There is still a glimmer of hope for our world—reliance on religious education.

These are the root causes of natural and man-made disasters today.

Religious Education Should Inspire the Other Three Educations When we look at the structure of society today, we see that the whole world, from the basic unit of the family to the whole country, emphasizes competition. Family values are ignored, and the divorce rate is increasing. Parents are too busy making money to care for their children’s education. They do not serve as role models for their children. Therefore, children today do not listen to their parents. School education emphasizes teaching the competitiveness of scientifi c technology and economics, and neglects the education of morality and humanities. Therefore, students do not listen to their teachers. Social education is severely contaminated. Just look at today’s newspapers, magazines, television programs, movies, and the Internet. Much of the content is about killing, stealing, sexual indulgence, and lying. The teaching of causality is ignored. As a result, there are only materialistic relationships; there is no more loyalty or gratitude between people. As to religious education, we can see that many religious teachings exist only as formalities and rituals. Scriptures are recited but their teachings are no longer understood. If the teachings are not understood, how can one truly practice them? With the deterioration of the four

Religious education teaches us to believe in God and his teachings, to believe in the principles of causality. Conscientious people who want to save the world from pending disasters must restore religious education urgently. If we believe in God, believe in the principles of causality, and believe in the teachings of the saints and sages, starting with religious education, we gradually restore moral teachings in family, school, and social educations. Then this world can still be saved. It is not the end of the world yet. In January of this year, we were here for discussions on a 10-year Proposal for Sustainable Education Development initiated by UNESCO Asia NGO Network Summit. We have reached a consensus that the most effective way to reach stability and peace is to promote and implement religious education. We should concentrate all our human, material, and financial resources to provide education for the whole world. All religions, including Islam, Christianity, Buddhism, and others, teach virtues, morality, loving-kindness, and peace. We should know that it is very important for us to explain them clearly and to implement them in our daily lives. How did the Chinese [leaders] rule China since ancient times? It was not by military power, police power, economics, or scientific technology but by education. “Education is essential in building a country and in guiding its

people.” The method employed by all the ancient sagacious Chinese leaders was education. And the teachings of the sages are very simple and relevant.

The Essence of the Education of Loving-kindness and Peace The famous English historian Arnold Toynbee once said that to solve the social problems in the 21st century, one must rely on the thoughts of Confucius and Mencius, and on Mahayana Buddhism. He said in his book “The Genesis of Pollution,” published in 1973, “the founders of the less crude religions and philosophies have perceived that the nature of divinity is not power but love, benevolence, and humanity. The Buddha, the Bodhisattvas, and Christ stand not for the exercise of power but for self-abnegation and self-sacrifi ce. Confucianism and Shinto stand for a harmonious co-operation between man and nature; Taoism for letting nature take her course, undisturbed by impertinent and clumsy human interference. Surely the Weltanschauung that follows from these more perceptive and less aggressive religious and philosophical traditions is the one that now offers the most promising hope of salvaging mankind. The injunction to “subdue,” which modern man has taken as his directive, is immoral, impractical, and disastrous.” [Horizon, Volume 15, No. 3, Summer, pp.4-9]. Confucianism and Buddhism teach us the following five principles: 1. Parents should love their children, and children should be filial to their parents. 2. Rulers should be kind to the subjects, and the subjects should be loyal to the rulers. 3. Husbands and wives should love one another. 4. Siblings should live in harmony. 5. Friends should be trustworthy. The natural and ethical human relationships of parents and children, rulers and subjects, husbands and wives, and friends are called “Tao,” or the Way.

These relationships are naturally formed, not devised by any particular person. The rules of nature are Tao. "Virtue" means following Tao. Chinese sages subsumed all virtues into eight: fi lial piety, fraternal love, loyalty, trustworthiness, courtesy, justice, honesty, and honor. Another version is filial piety, fraternal love, kindness, loving, trustworthiness, justice, harmony, and fairness. These two versions can be combined into "To treat others with filial piety, fraternal love, loyalty, trustworthiness, kindness, and loving; to coexist with others courteously, justly, honorably, and peacefully." This is the goal of our education of morality.

฻ൔ⳦ᘍ᮹ ۧาដː⿵ Love reaches everywhere. Kindness fills our world. The ancient Chinese leaders and sages understood these principles, so they advocated the important guideline of “Education is essential in building a country and in guiding its people." What is most important factor in establishing country or a regime and in guiding all the people? Education. Confucians say that all people are innately good. The philosophy of education first asserts

that human nature is innately good, and any badness is acquired after birth. Therefore, the sages highly value education. They believe that only education can avoid badness and protect, and even enhance, the innate goodness of human nature. Education can turn malevolent people into good ones, enemies into friends, hated foes into close brothers, deluded people into awakened beings, and ordinary people into sages. The family is the basic unit of our society. "When there is harmony in a family, all undertakings will be successful.” “All undertakings will be successful” also applies to society, the country and the world. When all families live in harmony, how could society not be stable and the world not in peace? Happiness of a family depends on the parents to be the role models of “fulfi lling one’s duties, refraining from bad acts, and cultivating good deeds” for their children to learn from. In the past, parents understood this principle. Therefore, they would talk and behave with propriety and honour in front of their children to avoid giving a bad impression to the children. The parents respected the teachers, and the children could see it when the parents behaved respectfully to the teachers. When the children saw how respectful their parents were to their teachers, they felt confident with their teachers and accepted their teachings. This is family education. The teachers were also good models and taught the students to be fi lial to their parents and to respect their elders and the sages. From this we can see who should be responsible for the rebelliousness in children and students. Mencius said, “It is the father ’s fault to raise but not teach the child. The teacher is lazy if he is not strict with the student when teaching.” Therefore, it is the parents and teachers who are responsible because they have not done their duty.

The teachings of the sages tell us that in society, regardless of our occupations, everyone has the mission to be a leader, a parent, and a teacher. Anyone who wishes to attain virtues and succeed in a career in this lifetime needs to follow this principle. To be a leader, a parent, and a teacher was the ancient sages’ mindset when interacting with others. King Tang of the Shang dynasty in China was a sage. He once said, “If people are at fault, all blame lies with me.” Why did he say that? He said so because he was the king. If his subjects were guilty of wrongdoing, it was because he, the king, did not do a good job teaching them. Similarly, in our families, if one person is bad, we are to blame. Why? Because we did not do a good job teaching that person. We cannot blame other people, such as our siblings or our parents. If we are awakened, then we will understand that we failed to exert good influence on our family. Thus, it is our fault. Ordinary people differ from sages because ordinary people blame others and claim credit for themselves. This is a grave offence for one to commit. Nothing is worse. King Tang said, “If a group is not doing good, it is its leader’s fault because he has not done a good job.” A leader has the responsibility to fulfil the three roles of a leader, a parent, and a teacher. If a leader can fulfil these three roles, then he will have boundless merits and virtues. To be a leader is to take up leadership by making plans and guiding other people. To be a parent is to act like a parent by guiding and providing a good life for others. To be a teacher is to teach others. If a leader does not do a good job in teaching or in helping others solve their problems of life, his leadership is at fault, and he will face serious consequences. What King Tang said are words of wisdom, and leaders at

all levels in society should know this.

called a multicultural social education.

Everyone should assume the duties of being "a leader, a parent, and a teacher." When we do so, we must rely on the moral principles taught by the sages. Only then will everyone have a happy family, will society be stable, and will our world be peaceful.

Other religions, such as Islam and Christianity, also teach people regardless of their nationalities, races, and social positions. Every religion does not limit propagation of its teachings to people in only one country or to only one race; it propagates its teachings to the whole world. Therefore, all religions are a multicultural social education.

At the farewell dinner of the last Okayama Summit, I mentioned that if we wanted to achieve world peace, we should change our mindset: Others are always right, and we are always wrong. I said, "Even though others might be wrong, we should still assume that they are right. Even though I am right, I should assume that I am wrong." Upon hearing my words, the conference participants all expressed that it was too difficult to do so. I said: "No matter how diffi cult this is, we still should practice it. This is our contribution to world peace and stability. If we cannot do so, then we are only paying lip service to world peace and stability. It will never be achieved. World peace advocates should all have this attitude: â&#x20AC;&#x2DC;Others are always right; I am the one who is wrong. I am wrong even when I am right. And even when others are wrong, they are right.â&#x20AC;&#x2122;" This corresponds with what Zhuangzi [an ancient Taoist master] said: "All merits lie with others; all faults lie with me."

All Religions Should Cooperate to Promote the Education of Loving-kindness and Peace Originally all religions were forms of multicultural social education. We identify Buddhism as a multicultural social education because the Buddha had taught people regardless of their nationalities, races, and cultures, and social positions. As long as they were willing to accept the teachings, the Buddha accepted them as his students. Everyone studied together and was treated equally. Therefore, Buddhism is

The scriptures of all religions emphasize the teaching of loving-kindness and peace. For example, the Quran says "Allah is indeed loving and merciful to all people in this world." It also says "You shall be dutiful to your parents, live in harmony with your kinfolk, and speak kind words to others." It is repeatedly stated in the Old and New Testaments that God loves all people. Buddhists say, "Compassion is the essence, and expediency is the means." Thus, all religions use "compassion, loving-kindness, harmony, and equality" as their guiding principle of teaching. They all teach people to respect one another, to live in harmony, and to treat all people equally regardless of nationalities or races. Therefore, all religions are really the education of peace and loving-kindness. All the religious texts refl ect broad-mindedness. Buddhists say "The mind is as broad as the universe." It is not Godâ&#x20AC;&#x2122;s will or the aspiration of religious teachings that we be concerned only with ourselves and belittle others. Rather, this is only the will of certain individuals. If followers of a religion do not study the scriptures of that religion and do not implement the teachings in daily life, then their beliefs in this religion are deluded. There is no delusion in religion. The nature of religious education is good. Religious education aims to help all beings.

Everyone asks the same questions: How was the universe formed? Where did life come from? How was the world created? Where do space, the Dharma realms, all the lands, and the sentient beings mentioned in Buddhism come from? Who created them? The teachings of all religions say that God created everything. The creator is God, and there is only one true God in the universe. Different religions use different names but they are talking about the same God. Buddhism uses the term "Dharma Nature" instead of God. The Avatamsaka Sutra says "Manifested by the mind and altered by the consciousnesses." The mind and the consciousness mentioned here are True Nature and are equivalent to God and Allah in other religions. This is the fundamental condition and belief that we must have when we learn a religious education. Thus we firmly believe that different religions are created in different forms and taught through different methods by the same God. The different manifestations of God are for the convenience of teaching and accommodating people from different areas, of different cultures, and of different abilities. When we study all the religious scriptures, we will fi nd that all the principles, the directions, and the goals are the same. They all teach people to refrain from wrongdoing and to cultivate good deeds; to end delusion and attain enlightenment; and to transform from an ordinary person to a saint. From this perspective, we will realize that there is only one true God (Dharma Nature). All religions have common ground. Therefore, different religions can unite to cooperate to teach their followers to cultivate the virtues of sincerity, purity of mind, non-discrimination, loving-kindness, and peace; to accept, respect, love, and trust one another; to

be humble and tolerant of one another; to care for and cooperate with one another. Together, we can turn this world into Heaven or the Western Pure Land. This is our mission when we become teachers of religious education. We should make every effort to move towards this goal. Then all disasters will be avoided, and world peace and stability will be achieved. Happiness will indeed prevail.

Some Suggestions on Implementation of the Education of Loving-kindness and Peace I take the liberty of putting forward two suggestions on how to implement the education of loving-kindness and peace. I. Satellite Television and Internet Education First, we can set up a program called "The Great Hall of Loving-kindness and Peace" on satellite television. Teachers would be selected and appointed by UNESCO to propagate the principles of “filial piety, fraternal love, loyalty, trustworthiness, courteousness, justice, honor, loving-kindness, and peace,” to teach moral values and to promote religious education. The program should be broadcast in four languages: English, Chinese, Spanish and Arabic. Other languages can be translated from these four.

ُञ඗ ͐ᤀㇷ඗ ు⎬

When we reconcile grave animosity, no remaining hatred or resentment should be left untended. 18

In the beginning, we can purchase time blocks, hopefully in prime time, from existing satellite television stations and broadcast our program one hour a day so that people from all over the world can view it. Gradually we can increase the airtime. Ultimately, we should set up our own satellite television station to ensure 24-hour broadcasting of programs on the education of morality and peace. The teachers and lecturers should be selected by UNESCO. They should be morally respected and learned elders. Ideally they should be retired university professors. Their words should not disrupt the stability of any society or race. Their words should benefit every race and every country. Should any country be interested in providing sponsorship, that country could provide a piece of land and build a recording studio complex with suitable accommodation facilities. The teachers and lecturers would be invited to the studio complex for one month to record their teachings, which would undergo censorship by UNESCO. The teachings that are considered to be of no threat to the stability of any society can be broadcast in four languages worldwide. We can start this stage immediately so as to provide materials for the satellite television program. I believe that we can see good results after one year of broadcasting.

long-distance learning using high technology, I believe that positive results achieved by the UN in one year will surpass what we have done over the past twenty years. I also believe that after one year, global security will improve dramatically. After seeing these results, other countries will also wish to follow suit. People will return to their true nature of honesty and kindness, and social stability, economic prosperity, and world peace will prevail. These approaches are truly the answers to the prevention of world disasters. If these approaches can be implemented, you will be the angels of God and the saviours of this world. Should the UN want to set up such an education program, I definitely will advertise it on the satellite television to help raise funds. I would like to provide ten hours of free broadcasting time each day on my satellite television station to the UN. I would only provide assistance and would not participate in the administration and management of the program. I sincerely wish the UN could one day have its own global education satellite television station.

The International School of Loving-kindness and Peace

I have been promoting the teachings of the Buddha for forty-six years. For the past two decades, with the help of many supporters, we have distributed numerous cassette tapes, video tapes, CDs and DVDs of lectures on the sutras. It was not until six years ago that I started to use the Internet. Last year, satellite television broadcasting was introduced. These means of communication have greatly benefi ted many Buddhist practitioners around the world.

There must be qualified successors to carry on the propagation of these sacred teachings. Under the UNâ&#x20AC;&#x2122;s leadership, one country could provide a piece of land to establish a big campus which will have kindergarten classes all the way to graduate school. Students can nurture a high standard of morality from a very young age as well as acquire a wide range of knowledge. This way, they will not be contaminated by the outside world. Even their entertainment will be of the best quality and of a positive nature. Loving and compassionate people will be hired to take care of the students at school.

If the United Nations could promote

As stated before, the staff should be virtuous

and learned teachers who are selected from all over the world by UNESCO. This international school will recruit students from all over the world. The teaching objective is “To treat others with filial piety, fraternal love, loyalty, and trustworthiness, and loving-kindness; to coexist with others courteously, justly, honourably, and peacefully." The objective of the international school is the same as that of the satellite television teaching program: to train sages who can help the world. Students are to be trained by the school at an early age. In the beginning, applicants for the university and graduate school are to be referred by world-famous universities. The primary criterion for admission is the student’s morality. I believe that there must be many far-sighted parents who would like to send their children to this school for their education. This International School of Loving-kindness and Peace should teach the students to have the concept of “cultivating oneself, putting the family in order, governing the country properly, and making the world a peaceful place.” The starting point is self-cultivation. Great Learning of Confucianism says “From the emperor to an ordinary person, self-cultivation is the foundation.” In self-cultivation, people should be filial to parents while at home and have fraternal love for everyone in society. In addition, his words should be trustworthy, and his behavior should be sincere and respectful. In interacting with other people, he should follow the rules of “Do not do to others what you do not want to be done to you,” and “When our actions do not get the expected results, we should examine ourselves.” These rules are the same as the loving-kindness that Confucius taught. We should treat others the way we wish to be treated.

The rule “When our actions do not get the expected results, we should examine ourselves ” teaches us to repent and mend our ways sincerely. I often remind my students that, when they are involved in a confl ict, they should always try to admit that they are at fault and that others are right. This will make them to constantly strive to mend their ways and improve themselves. The History of Lu says that the foundation of all of one’s undertakings is self-cultivation, and that successful self-cultivation leads to successful governing of the country. Therefore, we start from self-cultivation. The Buddha and Confucius all started from cultivating themselves before they taught others. If we can do this, there is hope for world peace. In order to guarantee the teaching quality, we need to concentrate all of our human, financial, and material resources. We should not consider building other campuses for the time being. We can provide scholarships and student loans to encourage talented students to attend this school. I would like to set up a scholarship for this school. We will provide our limited resources to help and support this great undertaking. We deeply believe that peace-lovers throughout the world will also extend their greatest support for this project. Then there will be hope for the world in the 21st century. I am indeed fortunate to have this opportunity to offer my humble opinions on this topic. Any comments will be greatly appreciated. Finally, I wish you all good health, happiness, and the best of good fortune! Thank you all! Chin Kung, Hon. Ph.D. President, Pure Land Learning College, Australia Honorary Professor, Griffith University and the University of Queensland, Australia

ᅈᶃ嚩⯟䜸Ⰽᦜュ尨ᅉᆢᖠ凶

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䏤ԕ⛿ӻӽԝҳ⛿ӺӽӗԕԁԂӽӢӽԝԑ

ҴӰԟԂҽ䊜捊␦Ҿҳӷԑԝ㤗ӹӪӽӗԎ

ӬҴ亏㺿ҳ亏⛿ӻӽӶӹӦԁᾑ䛇Ԃ啪嚰ӻ

Ӽ曲ӗ㞽朎ԥӞӤӹ亪䯈ӨԟӹӠӲㆣԒӺ

ӽԝҳ㫰㫸ӻӽԝҳ⪤⢍ӻӽԞԁӺӬҴ

ҳӻӹԕԗӶӞӗӽԕԁӺӬҴԕӪҳӬԌ ӹ䎁䟵ӪӹӪԑӶӲԜҳӦԁᾑ䛇Ԃ嫺㺆ԁ

Ҳ亏㺿亏⛿ԂӼԁԛәӾ刭ӹԞԁӺӪԚә

ⴒ㛔ԁ孻әҽ亽㢦ҾӻӽӶӹӪԑӗԑӬҴ

ӞҴӰԟӾԂ╟ԁ凑‵幝冀ӟ⚬ӛӲ‼㊖ӻ

ҽ亽㢦ҾӻӗәԁԂᾑ䛇ӟ䁀“Ӫ㒪ԝ⍵Ӫ

⿮☇ԁ㛔刭ӟㅀ嫼ӺӬҴ╟⁞ԁᾨ⡸ԁҿ䪷

Ӿ㎶ӶӹӪԑәӦӻӺҳӻӹԕ㇋ԠӪӗӦ

宓ӀԁᾨӾҽふ⡸▖㶌ҳ㛔ⳡԥ⋃ӻӬ薥⡸

ӻӺӬҴӳӞԜӦӰҳ姘䯼Ԃㅀӭԗ孞㼃Ө

ԥ㸶ԔԞӾԕҳ怦ԥⅩԔԞӾԕҳԑӭ㛔刭

ӮӽӤԟԃӽԝԑӮԦҴ孞㼃ӨӮӽӞӶӲ

ԗⳡ⛊ӟ⪢⎂ӳ薦Ҿӻӗә孻嗄ӟӕԝԑӬ

ԜҳӦԁᾑӾ䚚ԥ╒ӤԞӲԆӾ‍ӗԁㆣԒ

Ҵҽ㛔ⳡҾӻӗәԁԂ㈚ԝԥ㛔ӛԞԕԁӺ

ԥ㟯ԜӰәӻ⦬ㄤ▃㎡ӟ伕Ӡҳ㶳懛Ӿ亽Ԣ

ӬҴӺԂҳ⃐ԥ㈚ԞԁӺӪԚәӞҴⴂⴔ薥

ԞӦӻԂӽӢҳ䡳㏆ԕ卥⎁ԕ呡ӪԒӟ伕Ӣ

ӗӶӨӗԁⳓ⢣ԁ佊⃎薦ӻ‵䚚ԁ䢚ԥ㈚Ԟ

ԁԒӺӬҴ

ԁӺӬҴ

Ҳ⵹䱆ԗ姘䯼Ԃ孞㼃ӬԞӦӻӟӺӠԞԁӺ

Ҳⴂⴔӻ‵䚚ԁ䢚ⴚӾԂᾄӷԁ尭槇ӟӕԝ

ӪԚәӞҴӼԁԛәӾ孞㼃ӪӲԜӗӗԁӺ

ԑӬҴύӷԂ‵ӻ‵ӻԁ朝ℽӺӬҴ ӷ䡩

ӪԚәӞҴ姘䯼ԥ孞㼃ӬԞ┚䖁Ԃ⁊㹐ԁҽ

Ԃ‵ӻ卥䊱䛇ӻԁ朝ℽӺҳᾄӷ䡩Ԃ‵ӻ⪤

⧾栊ㄾ恝薥⧾Ӿ栊ӗӹㄾԥ恝ӭ薦Ҿҳҽύ

⢫沷䫙薥㳶冀ԁ梅沽ӻ⪤⢫ԁ䫙梅薦ӻԁ朝

⎂㹐ㄎㄾ㉮䚚薥ύ⎂ԁ㹐Ԃㄾԁ㉮әӻӦԠ

ℽӺӬҴԕӪҳӦԁᾄӷԁ朝ℽԥ䖁孞Ӫ㞉

Ӿㄎӗӹ䚚ӭҾӻӗә㛔ӛӾӕԝԑӬҴԕ

䤨ӽԕԁӻӬԞӦӻӟӺӠӲӽԜҳӰԁ‵

ӪҳӬԌӹԁ‵Ӿㆣ㇣ԁㄾӟⴺӶӹӗӲԜ

Ԃ⁊Ӻӕԝҳ啤圤ӺӬҴҽ⁊Ҿҽ啤圤Ҿҽ

㇋ԠӪӗӦӻӺӬҴӦԁᾑ䛇Ԃ䦯䁀ӪӹӪ

凑‵ҳ幝‵ҾӻԂⴂⴔԁ䢚ⴚҳ䢚巜ԥ䖁孞

ԑӗԑӬҴԕӪӬԌӹԁ‵ԁㄾӾ✗Ԇӟҳ

ӪӲ‵Ӿ⵹ӬԞ◷Ԇ█ӽԁӺӬҴ㞉䤨Ӿ䖁

㊖ӟҳ㊚㇤ӟӕӶӲԜӦԁᾑ䛇Ԃ㫰㫸ӻӽ

孞ӬԞӦӻӟӺӠӽӤԟԃӰԁ‵Ԃҽ⍜⪦

ԝԑӬҴӺӬӞԜ⮌⯁薥呡ӪԒӟ⪕Ӣҳㅈ

ҾӺӕԝҳ⍜⪦ӾԂⴂⴔԁ䢚ⴚԂԢӞԜӽ

ӗԁӺӬҴ

ӴԂ嬥ԁ孻әӦӻԥ凙ӞӽӢӽӶӹӪԑӗ ԑӪӲҴⳡ㦜㛔刭Ԃ䭌ⳡ㏻姎ԗ仇㾃ӾӝӤ

Ҳ䢚ⴚӟԢӞԜӽӤԟԃҳӷӗӷӗ卥Ԝԁ

Ԟ䱱 ԁӲԔԁ䥠峓ԥ寫Ԕ愷ԓӦӻӾㅔӪ

⫿㉮ԗ⎟㜨ҳ⥲䢻ԥ⁠Ӷӹ‵ԗ䏤 Ӿ▌Ӡ

Ӣҳ懎ㄮҳ‵㜂ԁ㛔刭ԥ䜉ӞӾӪӹӗԞӲ

▃ӶӹӪԑӗԑӬҴӰәӽԟԃӼәӪӹ⛊

Ԕҳⳡ䚚Ԃ㛔⾦ԁ孻әӦӻԥ凙ӞӽӢӽӶ

槇ӟ䚚ӫӭӾ㾃ԒԑӪԚәӞҴӰԟӦӰ卥

ӹӪԑӗԑӪӲҴ䪹ₕ㛔刭ӟ㡻ԕ㽬⎶Ӻҳ

Ԝԁ䚚㺶䘫⧾ԥ⮌⯁ᾑ䛇ҳ㫰呡ԁᾑ䛇Ӿ⪄

㵉㝠ԁ㜫凙ԗ桌將ҳՐն՝ԗ㞛䚶ҳԮսՉ

ӛӹӪԑәԁӺӬҴԕӪҳ‵ҶӟԂӶӠԝ

ւ՗ՍՒԂ‵㴵Ӫԗ䡒Ԓҳ⭡㽦ҳ⫿孻ԃӞ

㞉䨵Ӿ㈚ԞӦӻӟӺӠӲԜҳӦԁᾑ䛇Ԃ㫰

ԝԥ㛔ӛҳ⡛㤗ԥ㛔ӛԞӻӗәӦӻԥӪԑ

㫸ᾑ䛇Ӿҳ⪤⡸Ӿҳ⪤⢍ӾӽԞԁӺӬҴ

ӮԦҴӰԟԜԂ‵ӻ‵ӻԁ朝ℽԥ⎤⴮ԁ姘䯼ԃӞԝӾӪӹҳ㇤儤ԗ㉀儤ԥ⪬ӢӪӹӪ

ҲԙӛӾ䕹⏈ԁᾑ䛇ԁ㽲Ῥԁ㦴䀋Ԃҳ╿ն

ԑӗԑӬҴӰӪӹⴒ㛔㛔刭ԕԑӲӰԁ⪕Ӣ

գյԁ㛔刭Ӿӝӗӹ↦䖁懎ㄮԁⅩ檅ӟ䜉Ӟ

Ԃ⁅㝠ӬӺӾポり⒑ӟ憭Ԓҳⴒ㛔䟿ӽ≻り

ӾӽӶӹӗԞҳӻԝԢӤ╟ԁ凑‵幝冀ӟ⚬

ԃӞԝԥ捈Ӣ嬆ӹӗԑӬҴ仇ӟ尨Ԕӹԕҳ

ӛӲ‼㊖ӻ⿮☇ԁ㛔ӛӟ䜉ӞӾӽӶӹӗԞ

仇⋳Ӿ㡳ӞԟӲ㢧ノԁ㊊◮ԥ䥠Ԝӭҳ㛔儤

ӻӦԠӾӕԞԁӺӬҴᾨ⡸‵Ԃ嫺㺆㜂⒑ԁ

ӟԢӞԜӽӞӶӲԜҳӼәӪӹ‵Ҷԁㄾԁ

姘㗾ԥ╒Ӥҳ㶌㝊ԁ卥⅜ԥ⪬ӗҳ╟ԁ凑♭

ᾨӾӪӶӞԝӻ㦴⁓ӞӮԞӦӻӟӺӠԞӺ

ӲӴԁ㛔ӛӾ䜌ӗԥ㐬ӗӹⳏⳋҳⳚⳋҳ捃

ӪԚәҴӦԟԜ⡖ӷԁ㛔刭ӟӬԌӹӳԔӾ

慡ӞԜ桝ԟӹӪԑӶӲԁӺӬҴӰӪӹ嫺㺆

ӽӶӹӪԑӶӲԜҳ⪤ᾆӟῬԟӽӗԂӭӟ

Ԃ䭌ⳡ㏻姎ӟ䟵懏Ӫҳⴒ㛔㛔刭Ӿ䜌ӗԥ㐬

ӕԝԑӮԦҴ

ӢԛәӾӽԝҳҿ凑㡳Ӏԁ㛔ӛԥ⅜ӫӽӢ

ӽԝԑӪӲҴ⅜ㄍӲӴӟӰԟԜԁ㛔ӛӾㄾ

Ҳ⁅㝠ԁⴱ〨㛔刭ҳ䪹ₕ㛔刭ҳⳡ㦜㛔刭Ԃ

ӞԜㄎԢӽӢӽӶӹӪԑӶӲӦӻӟҳ䕹ᾆ

↦䖁懎ㄮԥ㓣ӹӹӪԑӗԑӪӲҴӦԟԜᾄ

ԁᾑ䛇Ӻ廲ӠӹӗԞӬԌӹԁ䇸ӗԁ㦴䀋ӽ

ӷԁ㛔刭ԥ憕Ӫӹ↦䖁懎ㄮԥㄤ㺶ӨӮԞӦ

ԁӺӬҴ

ӻԂԕԂԗᾈ╪剸ӺӬҴӰԁᾨӾӕӶӹ⚪ ύⴒ㛔㛔刭ӳӤӟ⁅Ӻԕ‼㊖ҳ⿮☇ҳⶅ㛧

∝⯟⯟䜸ᅿᆽᆯᅿᆢᒏᆘᆢ⯟䜸ᆬ

ԥ尙ӶӹӗԞԁӺӬҴᾑ䛇Ӿԑӳύ䳆ԁ⋄ 㞉ӟӕԞӻӬԞӽԜԃҳӰԟԂⴒ㛔㛔刭Ӻ

Ҳ⁅㝠ԁ䪹ₕԁ介ԆӷӠԥ嬆ԞӾҳ⥵㢧ӻ

ӬҴⴒ㛔㛔刭Ԃ䬼ӲӴӾ䫙ԗ⁊ԥ⅜ӫҳӰ

ӽԞⴱ〨ӞԜҳ⡸ⴱԗᾑ䛇ԁӷӽӟԝԑӺ

ԁ㛔ӛԥ⅜ӫҳ⡛㤗ㅗ⦬ԥ⅜ӫԞӦӻԥ㛔

ҳԎӻԦӼӬԌӹ␚⎤䟿ӽ䱱 ԗ杓 Ӿ▌

ӛԑӬҴᾑԁㄾӕԞ‵Ҷӟ䕹⏈ԁᾑ䛇ԁ㛌

ӞӶӹӗԑӬҴⴱ〨ӺԂ↦䖁懎ㄮԥ㛔ӛӭ

ӝәӻ㆘әӽԜҳ佅ㆠӾⴒ㛔㛔刭ԥㄤ㺶Ө

ҳ桝⯕䔂ԂәӽӡԁԏԝӻӽԝҳԑӲҳ嬥

ӮԞԎӞԂӕԝԑӮԦҴ䫙ԗ⁊ԥ⅜ӫҳӰ

ӲӴԂӝ捌ԥ䮷ӣԁӾㅔӪӢⳋӼԕӲӴԁ

ԁ㛔ӛԥ⅜ӫҳ⡛㤗ㅗ⦬ԥ⅜ӫԞӦӻӟӺ

㛔刭ԥ䜉ӞӾӪҳԑӲ怦ԥ⁠ӶӹⳋӼԕӲ

ӠӲӽԜҳⴒ㛔㛔刭ӟ䏸ゐ恅ӻӽӶӹㄋҶ

Ӵԁ㏆㢧ӾԕӽԟӽӗӲԔҳ⁅ԁⳋӼԕӲ

Ӿҽ↦䖁ԥ⺂Ԕҳ懎ㄮԥ捈ӢҾӪӲⴱ〨㛔

刭ҳⳡ㦜㛔刭ҳ䪹ₕ㛔刭Ӿ䱆Ӵ㎶ԞӦӻӟ

␖ӺԂӽӢҳ㊖ԗ‼㋃ҳ‵懎ӺӕԞӻ兾ӛ

ӺӠҳᾑ䛇Ԃ㛌ԢԟԑӬҴӰәӽԟԃ亽㢦

ӹӗԞҴ⁊ԗ啤圤ҳԮԲՃԂ⭼␖ԥ䪵Ӭԕ

ӟӝӻӭԟԞӦӻԕӕԝԑӮԦҴ

ԁӺԂӽӢҳ⋆⽬ҳ䒩怦ҳ卥⽬䐛䏭ԁӕԜ

ԢԟӽԁӺӕԞҴ⊍ⴱӻ䫙懎㛔Ԃ‵ӻ卥䊱

Ҳ⁅⿯ύ㢃ҳ䬼ӲӴԂӦԁ⡸栖⿮☇ₕ峫ԁ

䛇ӻԁ尺☇⋬ⳓԥ尧Ӡҳ懎㛔Ԃ卥䊱ԥύ䛥

⾨ᾅҳհ՗ՃԽԁҽ⡸憞㑼伕╪剸ӽ朆䟵ԁ

ӻӪӹҳ‵朎ӟӝԠӞӽ姇䈵Ӻ卥䊱ԥῬӬ

ӲԔԁ㛔刭ԁ薮薭⿯ҾӾӷӗӹ寬Ӫ▃ӗҳ

Ӧӻԥ䫼ӫӲҴ╜㟵ӾⵇԒҳԛԝ㥏恚ӽӦ

ύ卯ӪӲ兾ӛӾ⎫ԝԑӪӲҴӰԟԂӷԑԝ

ԟԜԁₘ们䟿ⴒ㛔ӻ♭ⳡԁ⥵䪉ԁᾅӾ㏎Ӵ

ⴒ㛔㛔刭ӦӰⴄⴕӻ⿮☇ԥㄒԞԁӾ㡻ԕ㢄

䱆ӹԜԟӲᾑ䛇嬮ӦӰҳ䨵ӞӾ⁅㝠ԁӬԌ

␴ӽ㜴㹐ӺӕԝҳӰԁⴒ㛔㛔刭ӾӦӰ‵ҳ

ӹԁ‵Ҷԥ㛌ӗㄒԞ╪剸ㆢӟӕԞҾҴ

լ՘ҳӝ捌ԥ桁ᾨӨӮҳ⢫䕾嬊㮜Ӿ⿾ӥӽ

ӤԟԃӽԜӽӗӻӗәӦӻӺӪӲҴ

Ҳ⊍㛔ӻ⁊㛔Ԃ‫‏‬ӷԁ㛔ӛԥ尧ӗӹӗԑӬ

Ҵҽ䎱㋃ⳋⳘҾҳҽ▖‼卞ㅛҾҳҽ⪦⯡㇤

ҲԮՃճժ㛔ҳԷմՃՒ㛔ҳ⁊㛔ӽӼӬ

㊖Ҿҳҽ⊿゚☇䣡Ҿҳҽ㢆╆㢄⅜ҾӺҳӦ

Ԍӹԁⴒ㛔Ԃ‵ҶӾ↦䖁懎ㄮҳ‼㊖⿮☇

ԁ‫‏‬ӷԥ㛔ӛԁ㦴㢧ӻӪӹӗԑӬҴ䎱ⳋҳ

ԥ尧ӗӹӗԑӬҴ↦䖁懎ㄮԥ㦴⁓ӞӮҳ

▖卞ҳ⪦⯡ҳ⊿゚ҳ㢆╆ԁ懎ӺҳӦԁ‵ԁ

ӰԟԥӪӶӞԝ尙ԟԞԛәӾӽԝ㮜䴿ӻ

懎Ԃҳ⪤䖁ҳ⪤䊱ӺӕӶӹҳӼӦӞԁ尫Ӟ

ӽԞӦӻӦӰӟ捈嫼ӺӕԞӻ䬼ӲӴԂ䥠

ӟ㆘ӗӷӗӲԕԁӺԂӕԝԑӮԦҴ‵ӻ‵

ԞԌӠӺӬҴᾨ⡸‵Ԃ⃐ԥ⁠Ӷӹ⪤ᾆԥ

ԁ朎Ԃԕӻԛԝ卥䊱Ӿポ⃗ԜԟӲ朝ℽӽԁ

㸶ԔӹӗӲԁӺӪԚәӞҴӰԟԂ㳡␖Ӻ

ӺӬҴӰӪӹ卥䊱ԁ㹐⏂ӦӰӟҽ懎Ҿӽԁ

ԕҳ峡ⵚ␖ӺԕҳӕԞӗԂ㏻姎␖ԗ仇㾃

ӺӬҴ

␖ӺԕӕԝԑӮԦҴӦԟԜԂԒӽ⛊槇ԁ 孞㷵ӾԂӽԝԑӮԦҴӺԂ㛔刭ԂӼәӺ

Ҳ懎ӾㄎәӦӻӟӬӽԢӴҽㄮҾӺҳᾨ⡸

ӪԚәҴҽふ⡸▖㶌ҳ㛔ⳡԥ⋃ӻӬҾӺ

ԁ凑‵Ԃ⋦ӷԁㄮԥ尧ӗӹӗԑӬҴӰԟԂ

ӬҴ╟⁞ᾨ⡸ԁ凑‵幝冀ӲӴӟ䚣ӗӲ㜴

ҽⳘ㈇ㅛ⅜ҳ䪷≻い㇠ҾҳӕԞӗԂҽㅛⳘ

㹐ӻԂӷԑԝ㛔刭ӽԁӺӬҴヷԜԁ㛔刭

‼㊖ҳ⅜儤☇⿮ҾӺӬҴӦԁ ӷԁ尧ԥύ

Ԃ䶜ⓓӾӪӹ嫼榓ԥㄒӹӗԑӪӲҴ

ӷӾԑӻԔԟԃҽⳘ㈇ㅛ⅜‼㊖ԥ⁠Ӷӹ‵ Ӿ⵹Ӫҳ䪷≻い㇠☇⿮ԥ⁠ӶӹӻԕӾ䚚Ӡ

ᕇ➡⓹ᬒ⯟䜸ᆜᆣ

ԞҾӻӗәӦӻӺӬҴ↦䖁懎ㄮԁ㛔刭ԕӦ ԟԥ㝣ӻӪӽӤԟԃӽԝԑӮԦҴ

ҲԮԸմՃԁ嗒█ӽ㳯╭ⳡ冀ՒԮս՝ւⓕ ⩦ԂҽĳĲᾑ乻ԁ䪹ₕ⛊槇ԥ孞㷵ӬԞӾԂᾨ

Ҳ╟⁞ᾨ⡸ԁ凑‵幝冀ӲӴԂԒӽӦԁ懎䖁

⡸ԁⳏⳚ㆘㉮ӻ⪢ῒ⁊㛔ԁ㛔ӛӟㅀ嫼ӳҾ

ԥ䥠ӶӹӗԑӪӲҴӳӞԜӦӰҽふ⡸▖㶌

ӻ孻ӶӹӗԑӬҴヷӟĲĺĸĴ⿯Ӿ䟵姣ӪӲ㜂

ҳ㛔ⳡԥ⋃ӻӬҾӻӗә⪢⎂ӽ㛔ӛԥ⣽ԟ

䱛ӾԂӦә㡳ӞԟӹӗԑӬҴҽύ扣ԁ憭Ԧ

ӲԁӺӬҴӦԟԂӷԑԝҳ⡸ԥふӹҳ⋣⡸

ӳⴒ㛔ӻ♭ⳡԁ⏰⭆冀Ԃҳ䫙ㆢԁ㢧幥Ԃ⭼

ԁ‵Ҷԥ㛔⒑ӬԞԁӾ㡻ԕ⪢⎂ӽԁԂ㛔刭

ӳҳӻӗәӦӻӺӬҴ

ҳ䏤 ԁ㞪棙ԥ屨Ӫӹҳ⛿ӗ姇ӗӬԞӦӻ ԥ㛔ӛӹӦӰҳⴱ〨ԁ⌁㿻ԥ㊚ӫԞӦӻӟ

Ҳ⊍ⴱԂҽ‵ῆ⎘ҳㆢ㢧⛿薥‵ԁ⎘Ԕҳㆢ

ӺӠԑӬҴ㞏ԁ嬥ӲӴԂӰԁ懎䖁ԥ䥠Ӷӹ

Ԃ㢧ԛԝ⛿ӽԝ薦Ҿӻ尧ӗӹӗԑӬҴ㛔刭

ӗԑӪӲҴӺӬӞԜⳋӼԕӲӴԁ⏈ӺԂ䪷

♭ⳡӺԂҳԑӭ‵朎Ԃ⛿ӺӕԞӻӪӹӝԝ

≻㳞ӪӢӕԠәӻӰԁ孻⑐ԥ㋉ԒҳⳋӼԕ

ҳ⛿ӺӽӗԕԁԂҳㄇ⪤䟿Ӿ怦ӾӷӗӲ㈥

Ӿ㈥ӗԮիւՂԥ㑼ӲԟӽӗԛәӾӪӹӗ

ӗ免ㆢӺӕԞӻӪӹӗԑӬҴԙӛӾ凑‵幝

ԑӪӲҴԑӲ嬥Ԃ㛔⾦ԥⶅԆҳ㛔⾦ԥ㛧Ӷ

冀Ԃ棙⾳Ӿ㛔刭ԥ捈嬑ӪӹӗԑӬҴ㛔刭ԁ

ӹӗԞ⭺ԥⳋӼԕӾ嬆ӮԞӦӻӺҳⳋӼԕ

Ԓӟ⛿ӺӽӗԕԁӾ㥎ԑԞӦӻԥ枭ӡҳ㢧

ӲӴԂ㛔⾦ԥ⅜榷ӪӹӰԁ㛔ӛԥ╒Ӥ⋠ԟ

㣠ԁ⛿ԥ䟵㕩ӨӮԞӦӻӟӺӠԞӞԜӺӬ

ԑӪӲҴӦԟӦӰӟⴱ〨㛔刭ӽԁӺӬҴӰ

ҴԑӲ㛔刭Ԃҽ恝㈥䈵⛿薥㈥ԥ恝ӫӹ⛿ӻ

Ӫӹ㛔⾦ԂⳋӼԕӲӴԁԛӠӝ㏆㢧ӻӽԝ

䈵Ӭ薦Ҿҳҽ恝㛰䈵╆薥㛰ԥ恝ӫӹ╆ӻ䈵

ҳⳋӼԕӲӴӾ嬥Ⳙ姇ԥ尧Ӡҳ䡩ᾅԁ‵ԥ

Ӭ薦Ҿҳҽ恝⌟䈵嬥薥⁂ԥ怦⌀ӻ䈵Ӭ薦Ҿ

㛧әӦӻԥ㛔ӛԞԁӺӬҴⳋӼԕӟ孻әӦ

ҳҽ恝慲䈵㈚薥慲ӗԥ㈚ԝӻ䈵Ӭ薦Ҿҳҽ

ӻԥ凙ӞӽӗӻӞҳⳡ䚚ӟ孻әӦӻԥ凙Ӟ

恝⍜䈵凑薥⍜⪦ԥ凑‵ӻ䈵Ӭ薦ҾӦӻԕӺ

ӽӗӻӗә‵ӟӗԑӬӟҳ㤗ӲӪӹӰԁ帧

ӠԑӬҴ

⁶ԂӼӦӾӕԞԁӺӪԚәӞҴҽ檅ӗӹ㛔 ӛөԞԂ䎱ԁ應ӴӽԝҴ㛔ӛӹ┮ӽԜөԞ Ԃ⾦ԁ㉫ԝӽԝҾӻⳚⳋԂ孻ӶӹӗԑӬҴ 嬥卥怦ҳ㛔⾦卥怦ӟӰԟԥӠӴԦӻⴚ姇Ӫ ӹӗӽӗԁӺԂӽӗӺӪԚәӞҴ Ҳ Ҳ凑‵幝冀ԁ嗒ӪӲ╟⋳Ԃ䬼ӲӴӾӦә㛔 ӛӹӗԑӬҴӦԁ䪹ₕӾ䚚ӠԞ䬼ӲӴԂҳ ӲӻӛӼԦӽ⁐ Ӿⶬӗӹӗӹԕҳ╿‵Ӱ

˒๔֢฻ Loving kindness and universal love for all.

ԟӱԟԁ⦯Ӻҽ▖ҳ嬥ҳ⾦Ҿҳӷԑԝմւ ՊւӻӪӹҳ嬥ӻӪӹҳ㛔⾦ӻӪӹԁ⃺◸ ԥ㑼ӶӹӗԑӬҴҽῆԁ▖ӻӽԝҳῆԁ嬥 ӻӽԝҳῆԁ⾦ӻӽԞҾӻ孻ӗԑӬҴӼԦ ӽ‵ӺӕӶӹԕҳӰԁύ䚚Ӿӝӗӹㄮ姇ԥ

Ҳⴱ〨Ԃ䪹ₕӾӝӗӹ⥵䪉ӻӽԞԺյւա

ӽӪҳ⃐Ӟԥ㎋Ӫ憽ӥԛәӻӬԞӽԜԃҳ

ӺӬҴҽⴱ☇ᾂ 厃薥ⴱ〨☇ԗӞӾӪӹҳ

Ӧԁ┚⏂ԥ桝ԟԞӦӻԂӺӠԑӮԦҴ

ᾂ 厃Ԟ薦Ҿӻ孻ӗԑӬӟҳҽᾂ ҾӻԂ 䪹ₕԗ⡸ⴱҳᾑ䛇ԁӦӻӺӬҴ‵Ҷԁⴱ〨

Ҳҽ▖ҳ嬥ҳ⾦ҾӻӗәԁԂ╟⁞ԁ凑‵ԁ

ӟ⌁㿻ӺӕԟԃҳᾑԁᾨӟῬԟӲԝҳ䪹ₕ

䏤 ӾノӲԞ㋆〡ԗҳ‵ԋԁ㔠Ӫ㜴ԥ㒂Ӫ

ӟᾈⴄⴕӾӽӶӲԝӬԞӦӻԂӕԝԑӮԦ

ӹӗԑӬҴᾨ⡸ԁ⛁ԁ㞽⁞ҳ㿪䔆ӻӗә凑

Ҵ嬥ӟⳋӼԕӾ⎁ԥԢӠԑӛԞӦӻԥ尧Ӡ

‵Ԃҽᾂ㜴僥ӕԜԃҳ僥㢐ӟ性Ӿ⢣ԜԦҾ

ӻ孻ӗԑӪӲҴ⪤ᾆᾂ㶌Ӿ僥ӟӕԞӽԜҳ

ԁ⃺◸ӟӕԝҳӬԌӹԁ‵ӟ╟ԁ凑‵幝冀

Ӱԁ僥ԥԢӟ怦ӾӕԜӪԔӲԑӛҳӻӗә

ԁ↦䖁懎ㄮԥӰԁ㑛ԝӼӦԠӻӪӹҳӦԁ

㊊◮ӺӬҴӼәӪӹヷԂӦԁԛәӾӗӶӲ

ᾄӷԥԛӢ姇ӶӲӽԜҳӬԌӹԁⴱ〨Ԃ⿳

ԁӺӪԚәҴヷԂ▖ᾶӳӶӲӞԜӺӬҴᾂ

䬊Ӿ㿻Ӵҳ䪹ₕԂⴄⴕӪҳ⪤ᾆ㹫⿮ӻӽԞ

㶌Ӿ僥ӟӕԞӻӪӲԜҳӰԟԂヷԁ㛔⒑ӟ

ӺӪԚәҴ

弮ԝӽӞӶӲӞԜӺӬҴԅԞӟӛӶӹҳԕ Ӫ卥Ԝԁⴱ㝊ԁύ‵ӟ應Ӵԥ䐪ӪӲӽԜҳ

Ҳ䬼ԂӦԁ⸜ⷬӺ姇ԢԟӲ⋃ԁₕ峫ӾӝӤ

卥⎁卥怦Ӿԕ帧⁶ӟӕԝԑӬҴӽӯӞӻ孻

Ԟ慼⎠ₕԁ橚 ԁ⾨ӺӦә䚮ӪԑӪӲҴ⿮

ӛԃҳӠӴԦӻ㛔ӛӹӗӽӗӞԜӺӬҴԎ

☇ԁӲԔӾ≈ӢӽԜҳԑӭԂ卥Ԝԁ兾ӛԥ

Ӟԁ‵ԁӮӗӾӪӹԕҳ⊿゚⭄⬴ԁӮӗӾ

䡯ӨӽӤԟԃӽԜӽӗҳӻҴ䡳㏆Ԃ㳞ӪӢ

Ӫӹԕҳ嬥ԁӮӗӾԕӪӹԂӗӤԑӮԦҴ

ҳ朎懐ӶӹӗԞԁԂ卥⎁ӽԁӳҳӻҴҽ䡳

ԕӪ䬼ӲӴӟӰԟԥ㈚ӶӲԜҳヷԜԥ㊚⒑

㏆ӟ朎懐Ӷӹӗӹԕ㳞ӪӗԁӺӬҴ䬼ӟ㳞

ӪӽӞӶӲ卥⎁卥怦Ӿԕ僥ӟӕԞӦӻԥ䥠

ӪӢӹԕ朎懐ӶӹӗԞԁӺӬҾӻ䬼ӟ孻ә

ԞӺӪԚәҴ僥ԂԢӟ怦ӾӕԞԁӺӬҴ凑

ӻҳԒӽӨԦԂӪԒӫԒӻ凙Ӡ⋠ӶӲㄇӾ

‵Ԃ㟩憕ԁ‵朎ӻԂ懐ӗԑӬҴ㟩憕ԁ‵Ԃ

ҽӗԗҳӰԟԂ桞ӪӬӡԑӬҾӻӝӶӪԖ

僥ӻԂ䡳㏆ӾӕԞԁԕԁӺҳԛӗӦӻӟ卥

ӗԑӪӲҴ䬼Ԃ䚮ӪᾅӥԑӪӲҴҽӲӻӛ

⎁ԁԕԁӳӻ兾ӛԑӬҴӪӞӪӰԁ兾ӛԂ

ӼԦӽӾ桞ӪӢӹԕӰәӪӽӤԟԃӽԜӽ

⪢Ӡӽ尟ԝӺҳԎӞԁӗӞӽԞ尟ԝԛԝԕ

ӗԁӺӬҴӦԟӦӰӟᾑ䛇ԁⴄⴕӻ⿮☇ԁ

捈ӗԕԁӺӬҴ㿪䔆ԂҽӼԁԛәӽ桁⡞Ӻ

ӲԔӾӺӠәԞ帝䒩ӽԁӺӬҴ䬼ӲӴӟӰ

ӕӶӹԕҳ桁⡞ӟ尟ԝԥ䐪ӪӲӽԜҳ㒂ⶉ

әӪӽӤԟԃҳ╞⋃ӳӤӺⴄⴕԗ⿮☇ԥ╦

冀Ӿ僥ӟӕԞҴӰԟԂ㒂ⶉ冀ӟӪӶӞԝӮ

ԉԁӻ▇ӫӺӬҴӰԟӺԂⴄⴕԕ⿮☇ԕ㢧

ӭҳӠӴԦӻ㛔ӛӹӗӽӞӶӲӞԜӳҾӻ

ノӾ㦴⁓ӞӮԞӦӻԂӺӠԑӮԦҴ⿮☇ԁ

孻ӗԑӪӲҴ㒂ⶉ冀ԁ帧⁶ӻԂӷԑԝҽ▖

ӲԔӾ≈Ӧәӻӗә‵Ԃҿ䡳㏆ӟ朎懐Ӷӹ

ҳ嬥ҳ⾦ҾӺӬҴӦԁᾄӷԁヴ⏭ԥӠӴԦ

ӗӹԕ㳞ӪӗҴ卥⎁ӟ㳞ӪӢӹԕ朎懐Ӷӹ

ӻ㤗ӲӮԃҳ␚ㄮ䊜捊ӺӕԝԑӪԚәҴҽ

ӗԞӀӻӗә㶒㑼ӴӺӗӞӽӤԟԃӽԜӽ

▖ҾӻԂ㒂ⶉ冀Ӻӕԝҳ它䚶ԥ䱆ӹ‵Ҷԥ

ӗԁӺӬҴҾӻҴӦԟӦӰӟҳ哓ⳋԁ孻ә

ⶉӢӦӻӺӬҴҽ嬥ҾӻԂӷԑԝ䎱㵈ӻӽ

ҽㄒԥ⁠Ӷӹ㶌Ӿ⢣ԝӻ䈵Ӫҳ⪬ԥ⁠Ӷӹ

Ӷӹҳⳋԥ刭ӹ檅ӗҳӠӴԦӻӪӲ㠩ԜӪ

⽬Ӿ⢣ԝӻ䈵Ӭ薥⃐Ӟԁ⎤䡅ӟӕԟԃ㶌ԁ

ԥӨӮԞӦӻӺӬҴҽ⾦ҾӻԂ㛔ӛ屨ӬӦ

ӝӞӥӳӻӪҳ㖈⪬ӟӕӶӲԜ卥⎁ԁӮӗ

ӻӺӬҴԕӪҳӠӴԦӻ㛔ӛԞӦӻӟӺӠ

ӳӻӬԞ薦ҾӽԁӺӬҴ

ӭҳ䚚㺶ӾӝӤԞ⛊槇ԥ孞㷵ӪӹԗԞӦӻ ӟӺӠӽӗӻӪӲԜմւՊւӻӪӹ⪬㦷Ӻ

ᆍᆭᆚᆢ∝⯟ᵩᗙᆣᆜᆶᆟᕇ➡ᆜ⓹ᬒ

ҳӦԁ僥Ԃ⃐ԛԝԕ捈ӗӺӪԚәҴ㿪䔆ԁ

ᆢ⯟䜸ᇆ⨮ᆋ嚸ᆵᆼᅺ

Ӧԁ寬Ԃ㢧ノӾӰԁ憕ԝӺҳ䪹ₕӾӝӤԞ ⪕Ӣԁ㒂ⶉ冀ԂӦԁ懎䖁ԥ䥠ԞԌӠӺӬҴ

ҲӬԌӹԁⴒ㛔ԁ㦴㢧Ԃ⪕㜂⒑ԁ䪹ₕ㛔刭

ҲӬԌӹԁ‵Ӿҽ▖ҳ嬥ҳ⾦ҾԁӦԁᾄӷ

ӺӬҴ⁊㛔Ԃ⪕㜂⒑䟿ӽ䪹ₕ㛔刭ӺӕԞӻ

孻ԢԟӹӗԑӬҴӽӯӽԜԃ捃慡ԁ㛔ӛԂ

⪢䯵ԥ㐬Ӥԃҳ䊜㛫ԁᾑ䛇Ӿ⎫懏ӬԞӦӻ

ҳ⡸ԗ㶌㝊ҳ㜂⒑ԂԕӴԠԦԁӦӻҳ怦⎁

ӟӺӠԞ薦Ҿӻ孻ӶӹӗԑӬҴԕӪҳ卥⎁

ԗ⢫⃈ҳⵇԁ⪕ⵜԥ开ӛӹӽӨԟӲԕԁӳ

ԃӞԝӺԎӞԁ‵ԥ帱ԔӲӽԜԃҳӰԟԂ

ӞԜӺӬҴ捃慡ԁ㛔ӛԥ✗ԦӺ╒Ӥ⋠ԟӨ

䫙ԗ⁊ԁ㊊㆘ӺԂӕԝԑӮԦӪҳӰԁⴒ㛔

ӛӬԟԃҳӰԁ‵Ԃԕә捃慡ԁ゚ⳋӻӽԝ

ԁ㛔儤ӺԕӕԝԑӮԦҴӰԟԂӝӰԜӢӕ

ԑӬҴӰԁ㛔ӛԥⳡԉ゚ⳋӲӴԁ⢫⃈ԂԒ

Ԟↆ‵ԁ兾ӛӾԛԞԕԁӽԁӺӬҴ

ӽ▇ӫӺӬҴԙӛӾ⁊㛔Ԃҽ⪕㜂⒑ԁ䪹ₕ 㛔刭Ҿӻ孻ԢԟԞԁӺӬҴӬԌӹԁⴒ㛔ҳ

ҲԕӪ⅜ㄍӟӰԁ仇⋳ԥ㽬Ӣ䖁孞ӮӭҳӰ

ӲӻӛԃԮՃճժ㛔ӾӪӹԕԷմՃՒ㛔Ӿ

ԁ㛔ӛԥ卥ԜԁԕԁӾӪӹӗӽӞӶӲԜӰ

ӪӹԕҳӰԁ㛔ӛԂ⡸ԗ㶌㝊ҳ䪹ₕ栉⷟ԥ

ԁⴒ㛔ԂㆥӪӢӽӶӹӪԑӗԑӬҴⴒ㛔Ӱ

弅ӛӹ╒Ӥ⋠ԟԜԟӹӗԑӬҴⴚ栖ҳᾑ䛇

ԁԕԁԂㆥӪӗԕԁӺԕ慲⅜ӺԕӕԝԑӮ

ԁӼԁⴒ㛔ԥ嬆ӹԕҳԅӻӷԁ⡸ԁ‵ԗҳ

ԦҴⴒ㛔㛔刭ԁ㢧幥Ԃ㳞ӪӗԕԁӺӕԝҳ

ӕԞԺյւաӾӳӤ⅜冀ԥ柋ӶӹӗԞⴒ㛔

㢧ノӾ‵Ҷԥ㛌әӦӻӟӺӠԞԕԁӺӬҴ

ԂӕԝԑӮԦҴӬԌӹԁⴒ㛔Ԃᾑ䛇Ӿ朆Ӟ ԟӹӗԑӬҴԙӛӾӬԌӹԁⴒ㛔Ԃ⪕㜂⒑

Ҳ⪕Ӣԁ‵ҶԂӕԞ䜌⛊ԥ㐬ӗӹӗԑӬҴ

䟿䪹ₕ㛔刭ӺӕԞӻ孻ӛԞԁӺӬҴ

ⴂⴔԂӼәӽӶӹӗԞԁӞҳ䚚◸ԂӼӦӞ Ԝ㣠ӲԁӞҳᾑ䛇ԂӼәポ⃗ԜԟӹӠӲԁ

ҲԑӲҳᾑӾӕԞӼԁⴒ㛔ԁ仇⋳ԥ嬆ӹԕ

ӞҳӽӼӺӬҴ⁊㛔ԁ孻ә埕䯵ҳ㹐䛇ҳ⎴

ҳ‼㊖ҳ⿮☇ԥ捈嬑ӪӹӗӽӗԕԁԂӕԝ

⢚姁䚚ӻӗәԁԂύ⃎ӼӦӞԜ㣠ӲԁӞҳ

ԑӮԦҴԮՃճժ㛔ԁҿԽւճսӀӾԂҽ

尫ӟ憛ӶӲԁӞҳӽӼԕӰәӺӪԚәҴⴒ

ԬճւԂ‵ҶӾ㊖ӻ㋃ӪԒԥ⁠Ӷӹ⵹ӬԞ

㛔ԂӦԟԜԁ⛊ӗӾӦә䳏ӛԑӬҴҽӰԟ

ҾӻӕԝҳԑӲҽ㷘ҳ䎱㵈ӾⳘ檅ԥⶸӢӪ

Ԃ䫙ӟ憛ӶӲԁӳҾҳҽ⏰憛ᾶԂ䫙ӺӕԞ

ҳ嬥㝊ӻ⁭䣡ԑӫӢӪҳ‵ӾԂ⛿孻ԥ⁠Ӷ

ҾӻҴⴂⴔӾԂӲӶӲԅӻӷԁҽ䢚䫙ҾӪ

ӹ⵹ӮԛҾӻӕԝԑӬҴԑӲҳԷմՃՒ㛔

ӞӗԑӮԦҴⴒ㛔ӾԛӶӹӰԁ⏰憛ᾶԁ█

ԁҿ㜫乿凑㡳ӀӾԂ⿹〡ӻӽӢҽ䫙Ԃ㷘ԥ

Ԃ䛫ӽԝԑӬӟҳӤԟӼԕⴂⴔԥ⏰憛ӪӲ

㊖ӬԞҾҽ䫙Ԃᾑ‵ԥ㊖ӬԞҾӻ尧Ӟԟӹ

ԁԂ䨵ӞӾӰԁ䫙ӽԁӺӬҴ⁊㛔ӺԂҽ䫙

ӗԑӬҴ⁊㛔ӺԂҽ‼㋃ⓕ㊖ҳ☇䣡⿮䳄Ҿ

ҾӻԂ孻ԢӭӾҽ㹐ㆢҾӻ孻ӗԑӬҴҿ啪

ԥӰԁ㛔ӛԁⴒ㝣ӻӪӹӗԑӬҴӷԑԝҳ

┮仇ӀԁᾨӾԂҽ⚪ㄾ㎻䕹ҳ⚪峓㎻⪄Ҿӻ

ӦԟԜԁⴒ㛔Ԃ‍ӗӾ╒Ӥ⋠ԟҳ‍ӗӾⶅ

ӕԝԑӬҴ ⁊㛔Ԃҽㄾҳ峓Ҿӻ孻ӗԑӬӟ

捈Ӫ▃ӗҳ⁭只Ӣ⋬ⳓӪӹҳ⿮☇䟿ӽ㋆〡

ҳҽㄾҾӻҽ峓ҾԂӷԑԝҽ䢚⫽薥ύ⎂ⳓ

Ӻ䡳㏆Ӿ㔠ӬԞӦӻԥ㛔ӛԞԕԁӺҳ⡸ԗ

⢣ԁ䢚ⴚԁӬӟӲҳӦԁᾑ䛇ԁ㟩懈䟿ӽ䢚

㶌㝊ԁ懐ӗԥ开ӛӹӗԑӬҴԙӛӾⴒ㛔㛔

䖁薦Ҿҳҽ卥ㆢ薥䏤Ӱԟ卥⃎ԁ㢧ㆢҳ㢧㣠

刭ӻԂ⿮☇ӻⓕ㊖ԁ㛔刭Ӻӕԝҳ‵ԥ㊖Ӫ

ԁㆢ幥薦ҾԁӦӻӺӬҴӰӪӹҽ䢚⫽ҳ卥

ҳ姁䚚ԥ㊖ӬԞӦӻԥ㛔ӛԞԕԁӽԁӺӬ

ㆢҾӻ⁑ԁⴒ㛔ԁ孻әҽ䫙ҾԗҽᾶҾҳҽ

ҴӬԌӹԁⴒ㛔ԁ仇⋳Ԃ⿾ӗㄾԥԕӶӹӗ

ԬճւҾӽӼӻԂ▇ӫӺҳӦԟԂԅӻӷԁ

ԑӬҴ⁊㛔Ԃҽㄾ⒀⪥埕ҳ捊◣㸔䛇薥ㄾӾ

ⴚҳԅӻӷԁ懎䖁ԥ㒂ӪӹӗԞԁӺӬҴӦԟ

ӦӰ䬼ӲӴӟⴒ㛔㛔刭ԥⳡԆҳ╒Ӥ⋠ԟԞ㡻

ӬӪҳ‍ӗӾⓏ␖Ӫ▃әӦӻԕӺӠԑӬҴ

ԕ⥵㢧䟿ӽ㣜ⁱӻ⅜ㅰӽԁӺӬҴ

ⴒ㛔㺶⑐ԥӻԕӾ姇ӗҳӬԌӹԁ⅜ㄍӟ䢚 ԁㄾҳ㾀㺿ӽㄾҳ⿮䳄ҳ‼㊖ҳ⿮☇ԥⳡԆ ҳ‍ӗӾ╒Ӥ⋠ԟ▃әӦӻҳ‍ӗӾⶅ捈Ӭ ԞӦӻҳ‍ӗӾ㛧㊖ӬԞӦӻҳ‍ӗӾ⅜ӫ ԞӦӻҳ岔埕ӽ㶒㑼ӴӺ‍ӗӾ峭ԝ▃әӦ ӻҳ‍ӗӾ㆘ӗԗԞӦӻҳ‍ӗӾ␤Ӥ▃ә Ӧӻҳ‍ӗӾⓏ␖ӬԞӦӻԥⳡԆҳύ位Ӿ ӽӶӹӦԁ⢫䕾ҳӦԁᾑ䛇Ӿԅӻӷԁ⪤⡸ ҳӕԞӗԂԅӻӷԁ㫰㫸ᾑ䛇ҳӕԞӗԂԅ

᳠⦞ ᛤᛍ ౹ᾀ ᔌ⤌ ๔෫ ᳖ᶝ ᄍʁ ⎊߱ らℳ ൳̲

ӻӷԁ⪤⢍ԥ⃗ԝᾅӥԞӦӻԥⳡԉԁӺӬ ҴӦԟӦӰӟ䬼ӲӴⴒ㛔㛔刭ԥ╒ӤӲԕԁ ԁ⃺◸Ӻӕԝҳ⪤凲ӺӬҴӦԁ䡩㮔Ӿ▌Ӟ

Sincerity, Purity, Equality,Compassion, See through to the Truth, Let go, Be Liberated, In Accord With Condition, Chant Amitabha Buddha’s Name.

ӗӟ㼃ӛҳⴄⴕӻ⿮☇ҳӰӪӹ⿳Ӯӟㅀӭ

ҲԙӛӾ䬼ӲӴԂ䛫ӽӶӲⴒ㛔ԂӰԟӱԟ

ᕇ➡ᆜ⓹ᬒᆢ⯟䜸ᇆ⺿ᕞᅿᆏᆿᆓᆵᆢ

ԁ䫙ӟ⏰ԝӕӥӲӰԟӱԟ䛫ӽӶӲポりҳ

⩖傆

Ӷӹ⋣怦⋣梅ԥӞӤԟԃҳӦԁᾑ䛇ӞԜ䇸 ԗ宥ԟԞӦӻӺӪԚәҴ

䛫ӽӶӲ㛔ӛӺӕԞӻӗәӦӻԥ䖁孞Ӫӽ ӤԟԃӽԝԑӮԦҴ䫙ԁ⭺ӟӰԟӱԟ䛫ӽ

Ҳ‼㊖⿮☇㛔刭ԥ㦴⁓ӞӮԞӲԔҳ≨弅Ӻ

ӶӹӗԞԁԂҳӰԁ㛔ӛԁ㟩╅ԥ␤ӤԞӲ

ԂӕԝԑӬӟҳ䬼ԂӦӦӺ ӷԁ㕋孻ԥӗ

Ԕҳ懐ә⢫⒵ҳ懐ә㜂⒑ҳ懐ә丹䫙ᾑ䛇ԥ

ӲӪӲӗӻ㆘ӗԑӬҴ

㑼ӶӲ姁䚚ӾӕԢӮӹ⪄⒑ӨӮӲӾ應ӡӽ ӗԁӺӬҴ䬼Ӽԕԁ䦏䯱㎻ӾԂӬԌӹԁⴒ

ĩύĪ姖㞚㚹慼薥ԮսՉւ՗ՍՒ薦ӾԛԞ㛔

㛔ԁ仇⋳ӟӕԝԑӬӟҳӰԟԜԁ尧Ӣ懎䖁

Ҳ ġ 刭㺶⑐

ԂԒӽ▇ӫӺӕԝҳ㜴▌ԕ䡩㮔ԕ▇ӫӺӬ Ҵ㈥ԥ㜨Ӵҳ⛿ԥ姇әӦӻԥ㛔ӛҳ慲ӗԥ

Ҳԑӭҳ姖㞚㚹慼ⶻӾҽ‼㊖⿮☇⪢岖⥽Ҿ

㒪ԝ⎂ԝ㈚ԝԥ朆Ӡҳ⍜ԥ恝ӫӹ凑ӻӬԞ

ӻӗә䛥亿ԥ㑼ӷӻӗәӦӻӟ╪剸ӺӬҴ

懎ԥ尧ӗӹӗӽӗԕԁԂӕԝԑӮԦӺӪӲ

ӦӦӺԂհ՗ՃԽӾԛӶӹ懳ԃԟӲ岖⾦ӟ

ҴӰӦԥ⍵䟵䈴Ӿ嬮ⵚӪҳ䖁孞Ӭԟԃҳⴂ

ҽⳘ㈇ㅛ⅜ҳ䪷≻い㇠ҳ‼㊖☇⿮Ҿԥ㔭ӥ

ⴔӾԂ䨵ӞӾ⚪ύӾӪӹҳӬԌӹԁⴒ㛔Ӿ

ӹҳ↦䖁懎ㄮԥ㛔ӛӹⴒ㛔㛔刭ԥ姇ӗԑӬ

⋬憕ӬԞҽ䢚䫙薥㹐䚚ҳӷԑԝύ⎂ⳓ⢣ԁ

ҴӬԌӹԁ䛥亿Ԃ呬尙ҳᾨ⡸尙ҳՃդԮս

䢚ⴚԁ㢧ㆢҴ䢚⫽ցⴚ䡳ց㹐䛇ӽӼӻ▇儤

尙ҳԬճ՝Ԭ尙ԁ⡖孻尙Ӻ㚹慼ӪԑӬҴӰ

薦ҾӟӕԞӦӻӟԢӞԞӺӪԚәҴ

ԁ⁑ԁ孻尙ӾӷӗӹԂӦԁ⡖ӷԁ孻尙ӞԜ

ҲԑӲ䛫ӽӶӲⴒ㛔▇⩦Ӻԕ⡞介Ԃ╪剸Ӻ

其宮ԥӬԟԃӗӗӺӪԚәҴ

Ҳ㡻⎘Ԃ㝝ⳓԁ姖㞚㚹慼ⶻԁ㚹慼㤛ԥ⎤䚣

ՍՒԥ⎤䚣ӪӲԝҳ㞣⿯ӞԜԂ姖㞚㚹慼Ӿ

Ӫҳ㵉㝠㡻ԕӰԟӾԈӨԢӪӗ㞽朎⾪Ӿύ

ԛԞՐն՝㛔刭ԥ朆⭆ӪԑӪӲӟҳӦԟԂ

㞽朎䛥亿ԥ⋣ᾑ䛇Ӿ▌Ӥӹ㚹慼ӪԑӬҴӰ

ᾑ䛇╿⢫Ӻ⁊㛔ԥⳡԉ‵ҶӾ⵹ӬԞ⪢Ӡӽ

ԁㄇԂ㚹慼㞽朎ԥ㑜グӪҳ㡻亽䟿ӽ䡩㮔Ԃ

レ楺␖ԥ䚚Ԓ⍵ӪԑӪӲҴӦԟԂᾑ䛇╿⢫

⵽䚣ԁ姖㞚Րն՝ⶻԥ䱆Ӵᾅӥӹҳ‼㊖ӻ

ӺӦԁ⁐ Ӿ㖵ԢԠәӻӗә‵ԁ㛫ԁ⨒␛

⿮☇ԥ尧Ӣ懎ㄮ㛔刭䛥亿ԥĳĵ㞽朎㚹慼ӬԞ

ӞԜԕ宷㞉ӺӠԑӬҴԕӪӦӦӺ⡸憞ӟ⁅

ӦӻӺӬҴ

㝠ԁ䭌ⳡ㏻姎ӾԛԞ懛栏㛔刭ԥԿէւՒӪ ӹӢԟӲӽԜҳӰԁĲ⿯ԁ␴㤗ԂӠӶӻ䬼

Ҳ䛥亿ԁᾶ恳ӻӽԞ岖⾦Ԃհ՗ՃԽӾᾑ䛇

ӲӴԁ應┶ĳı⿯ԁ␴㤗ԥᾅ⡙ԞӦӻӺӪԚ

╿⢫ӞԜ懳㐗ӪӹԕԜәӻӗӗӺӪԚәҴ

әҴӰӪӹĲ⿯ԁㄇҳᾑ䛇ԁⴄ⋣Ԃ⪢⿀Ӿ

懎ㄮԁ棝Ӻԕҳⳡ姎䟿Ӿԕ⅜榷ӺӠԞ仇殎

㚴⛿Өԟҳ╿⡸Ԃ㶌ㄾԁ㽮┕ҳ䪹ₕԁⴄⴕ

巅ⵇӽ‵㣋ҳӲӻӛԃ慻凲ӪӲ⪢ⳡ㛔㔃ӽ

ҳ仇㾃䟿侼㥿ҳӰӪӹᾑ䛇⿮☇Ӿ▌ӞӶӹ

ӼӟәӶӹӷӤӞԕӪԟԑӮԦҴ䪹ₕԁⴄ

⪢ӠӢ懼憭ӬԞӦӻӺӪԚәҴӦԟӦӰӟ

ⴕԗҳ則㟪ԁ䛫ӽԞ‵Ҷԁ⋬ⳓӾ⃐Ԝ⴮ԥ

ᾑ䛇ԥ䇸ӗӞԜ㛌ә㡻只ԁ㜴䳑ӺӬҴԕӪ

╅ԏӨӭҳӬԌӹԁԲՃՕՍԹԺյւաҳ

Ӧԟӟ㢧ノӾⴚ姇ӺӠӲԜҳԒӽӨԦԂ䫙

⡸ⴱӾ⵹Ӫӹ⛿㊊ԁ䱆⦯ԥ带ӤԞҳӰԦӽ

ӟ⃺ԢӪӲԑә⃺冀Ӻӕԝҳ㛌ᾑԁ凑‵幝

‵ӺӬҴ

冀ӻӽԞԁӺӬҴ

ҲԕӪӼӦӞԁ⡸ӟ厃◮ԥ㑼Ӷӹҳ⢚⢫ԗ

ҲԕӪҳ⡸憞ӟӦԁ㛔刭䛥亿ԁ宨䱆ԥ㢖ԓ

ⴺ㹅㜸宨ҳՃՉՂԴԥ㕋№ӪӹӢԟӲԜӗ

ӽԜԃҳ䬼ԂӦԁ姖㞚㚹慼ԥ⎤䚣Ӫӹҳ⋣

ӗӞԕӪԟԑӮԦҴӰәӬԟԃ䛥亿Ӿ⍵䂏

ᾑ䛇Ӿ⑚捌ԥ◷ԆӞӤԑӬҴԑӲҳ䬼Ԃ⡸

ӬԞ岖⾦ԂӰӦӾύր㢃ԎӼ䁙⢣Ӫӹ䛥亿

憞Ӿ⵹Ӫӹύ㝠Ĳı㞽朎ҳ䊜㜔Ӻ姖㞚㚹慼ԁ

㘩レԥ姇әӦӻӟӺӠԑӬҴ㘩レㄇԁ䛥亿

㚹慼㤛ԥ㕋№Ӫԛәӻ兾ӛӹӗԑӬҴ䬼卥

Ԃհ՗ՃԽԁⵤ㥶ԥ仇ӹ䪹ₕӾ⓬⴮ԥ╅ԏ

怦ԂӲӳ劂Ӻӝ㏆ₘӗԥӬԞӳӤӺҳ䛥亿

Ӭ㇋ԟӽӪӻ䨵專ӪӲᾅӺ⡖ӷԁ孻尙Ӻᾑ

婸⃗ӾӷӗӹԂ䡯㔠朝ԢԜӽӗӷԕԝӺӬ

䛇Ӿ▌Ӥӹ䟵⅜ӪԑӬҴӦԁԬԮՑԭԬԂ

Ҵ䬼㺿䯵Ԃ⡸憞ӟᾑ䛇嬊㮜ԁ姖㞚㚹慼ⶻԥ

䛥亿⎱⃗ԗ㛔㣋ԁ䀑∔ӾӞӞԞ㞽朎ӽӼԥ

朆ⶻӪҳ⋣ᾑ䛇Ӿ▌Ӥӹ‼㊖ӻ⿮☇ԁ㛔刭

兾㋩ӪӹӬӣӾӺԕⴚ姇ӪӲԜӗӗӺӪԚ

ԥ䟵⅜ӪӹӗӢӦӻԥㄾԛԝ槓ӶӹԗԒԑ

әҴӝӰԜӢύ⿯Ӻ汓ӗ␴㤗ӟ㢚㄀ӺӠԞ

ӮԦҴ

ӻ㆘ӗԑӬҴ ĩ Ī‼㊖⿮☇⡸栖⪢ⳡ㦜 Ҳ䬼㺿䯵Ԃ⁊㛔㛔刭ӾӲӭӨԢԝĵķ⿯Ӿӽ

ԝԑӬҴӦӦĳı⿯Ԃↆ‵ԗ㶌朎ԁ␖ԥ↚ԝ

Ҳⴒ㛔㛔刭㫨ӾԂㅀӭ伔㏺冀ӟㅀ嫼ӺӬ

ӹҳ⪢捊ԁ⁊㛔仇⋳ԁ孞尧㡳ԗՐւաҳ՝

ҴӰӦӺ⡸憞ԁ㒂ⶉԁᾆҳӼӦӞԁ⡸Ӿ⢚

ՑԴҳńŅҳŗńŅҳŅŗŅӽӼԥ⃗㎋ҳ㺼憕Ө

⢫ԥ㕋№ӪӹԕԜӗҳӰӦӾⳡ㦜ԥふ宨Ӫ

ӮӹԑӗԝԑӪӲҴ㡻慌ķ⿯ԂԮսՉւ՗

ԑӬҴ⿷䮕⢍ӞԜ⪢ⳡҳ⪢ⳡ柝ԑӺӺӬҴ

ⳡ䚚ӲӴԂӰӦӺ亏丆Ӿ懎ㄮӻ㽬懛ӽԞⳡ

ᾆԂύ厧〱㶌ӾӗӲԞԑӺԕӶԄԜ怦ԥⅩ

⛊ԥⳡԆԑӬҴ⪑䛇ӞԜԁ㈥レ楺ԥ╒ӤԞ

ԔԞӦӻӟ㦴㢧ӺӕԞ薦ҾӻӕԝԑӬҴԑ

ӦӻӽӢҳ䚚㺶ӾӝӤԞնԹմԲւՁձս

ӲҽⅩ怦ҾӻԂҽ⋠ԟԃ⏂ӴⳘҳ⍵ԟԃ⏂

ԕӬԌӹ⇠〲䟿ӽ㳞Ӫӗԕԁԥ懳Ԇҳ㡻汓

Ӵ㈇ҳ孻ㅛ⅜ӾӪӹҳ姇ӗ䵟㛧薥ⴱӺԂⳘ

ԁ㛔㣋ԥᾉӛԑӬҴⳡ㦜Ӻԁ䚚㺶ӾԂӬԌ

姇Ӫҳ⪑ӺԂ⿯曲冀Ӿ⵹Ӫӹㄎ榁ҳ孻嗄Ԃ

ӹ⵽曻ԁՃՉՍ՟ӟㅀ嫼ӺӬӟҳӦԁ⁐

尛Ӻҳ姇ӗԂ‵㉀Ӿ䵟ӗ薦ҾӦӻӺӕԝҳ

ԂㄾԗӨӪӗԛӗ‵㣋Ӿӝ槓ӗӪӲӗԕԁ

‵ԗ䏤 Ӿ⵹ӪӹԂҽ⽬ԁ㲭ӮөԞ㎻ҳ‵

ӺӬҴ

Ӿ㜸ӬӽӞԟҴ姇ӗӹㄒөԞ冀ӕԟԃҳ䠁 ╈ԝӹ屳ԟԥ⽬Ӿ㶽ԓ薥卥⎁ӟ㢖ԑӽӗӦ

Ҳ㛔⾦柞ӾӷӗӹԂᾅ慫ӪӲ姖㞚㚹慼ⶻ▇

ӻԥҳ‵ӾӪӹԂӗӤӽӗҴ⃐ӞԗӶӹԒ

㭓ҳᾑ䛇╿⢫ӞԜհ՗ՃԽԁ懳㐗ԥ仇Ӳҳ

ӹәԑӢӗӞӽӗ㞽Ԃҳ䡳㏆ԥ帧ԔԞԛԝ

懎ㄮҳⳡ姎ԁ 㜴棝Ӻ寐ℜӺӠԞ⋃䚚Ӿӝ

卥⎁ԁԗԝ㜴ԥ╈䡼ӬԞԌӠӳ薦ҾӺӽӤ

槓ӗӪԑӬҴ

ԟԃӽԝԑӮԦҴӦԟӦӰⳏⳋԁ尧Ӣҽ‼ ҾӺӬҴ卥⎁ӟԎӞԁ‵Ӿ⃐Ӟԥ㢖ԓӽԜ

ҲӰӪӹӦԁ⡸栖⪢ⳡ㦜Ԃᾑ䛇Ӿ▌Ӥӹ䚚

ҳԑӭ卥⎁ӟ⋃ӾԎӞԁ‵Ӿ⵹ӪӹӰәӬ

ㄍԥ⑚桁ӪԑӬҴӦӦӺԁ㛔刭ԁլՍՒւ

ԞԌӠӺӬӪҳ䡳㏆ӟ卥⎁ӾӪӲӦӻӟӗ

ԂҽⳘ㈇ㅛ⅜‼㊖ԥ⁠Ӷӹ‵Ӿ⵹Ӫҳ䪷≻

ԗӳӶӲԜҳ卥⎁卥怦ԕԎӞԁ‵ӾӰԁԛ

い㇠☇⿮ԥ⁠ӶӹӻԕӾ䚚ӠԞҾӺӬҴӦ

әӾӪӹԂӗӤԑӮԦҴӦԟԂӻӹԕ卥䊱

ԟԕ姖㞚㚹慼ⶻ朆宨ԁ䡩㮔ӻ▇㭓Ӿҳᾑ䛇

ӽյւյӺӬҴҽ姇ӗӹㄒөԞ冀ӕԟԃҳ

ԥ㛌ӛԞ䕹⁞ԁ凑‵幝冀刭㎋ԥ䡩㮔ӻӪԑ

䠁╈ԝӹ屳ԟԥ⽬Ӿ㶽ԓҾԂ䬼ӲӴӾ⾳Ӿ

ӬҴ㦳ӻӽԞⳡ䚚ӲӴԂ⿷䮕⢍ԁ㴰栉ӞԜ

卥Ԝԁ應Ӵԥ㚴ԔԞӦӻԥ㛔ӛԞԕԁӺӬ

Ӧԁⳡ㦜Ӻ㛔刭ԥ╒ӤԑӬӟҳ宨䱆ӪӲԃ

Ҵ䬼ԂԛӢⳡ䚚ӲӴӾӦә孻ӗԑӬҴ‵ԗ

Ӟԝԁ㞽㢚Ԃҳᾑ䛇ԁ嗒█ӽⳡ㦜ԗ⪢ⳡӞ

䏤 ӻ䡳⵹ӪӲ㞽ҳԕӪ⃐Ӟ⛊槇ӟ䚚ӫӲ

Ԝ㔣圡ԥ╒ӤӲⳡ䚚ԥ☼ㆢҳ懎ㄮԥ⥵䀑Ӿ

Ԝҳㅀӭ卥⎁ӟ尟ӶӹӗӹҳӗӷӺԕ䡳㏆

懳㐗Ӫӹ⋠ⳡӨӮԑӬҴӝӰԜӢᾑ䛇╿⢫

ԁ孻ӶӹӗԞӦӻӟ㳞Ӫӗԁӳӻ兾ӛԞԛ

ԁㄾӕԞ嬥ㄜӨԦԁ⪕ӢӟҳӦԁⳡ㦜Ӿ㎌

әӾӪӽӨӗҳӻҴ䬼卥怦ԕԑӲӲԙԑӭ

ӟⳋԥ慼ԝ⍵ӪӹӢԟԞӦӻӻ䬼Ԃ⅜ӫӹ

應Ӵԥ㚴Ԕҳㄾԥ⋠ԟ㡺ӛԞԛә␥␖Ӫӹ

ӗԑӬҴ

ӗԑӬҴҿ▽㶊㞠䭆ӀӾӦә㡳ӗӹӕԝԑ ӬҴҽ⍜Ӱ ԁ㢧Ԃҳㅀӭ⋃ӭ怦ԥ㸶ԞԌ

Ҳ‼㊖⿮☇⡸栖⪢ⳡ㦜ӺԂҽⅩ怦ҳ烅ⴱҳ

ӪҴ⋱ԁ怦ԥ㎋Ӫӹ冇Ӫӹ⪤ᾆ㎋ԝҳ⋱ԁ

㸶⡸ҳ⿮⪤ᾆ薥怦ԥⅩԔҳⴱԥ㛯ӛҳ⡸ԥ

怦ԥ㸶Ԕӹ冇Ӫӹ⪤ᾆ㸶ԑԞҴ⪤ᾆԥ䈵Ӭ

㸶ԔӲԜ⪤ᾆ㹫⿮ӻӽԞ薦Ҿԁ䖁ㅰԁᾆҳ

冀Ԃҳ⪤ᾆӾ㜷ӗӹӽԜӭҳ怦Ӿ㜷ӗӹӽ

㛔刭ԥ姇ӗҳҽⅩ怦ҾӟӰԁ㦴㢧ӻӽԝԑ

ԝҾҴӷԑԝӬԌӹԁӦӻԂԑӭ卥Ԝԁ怦

ӬҴᾨ⡸ԁ⡖㡳ԁύӷҿ⪢ⳡӀӾԂҽ⪤ⳋ

ӞԜ⭆ԔӽӤԟԃӽԜӽӗԁӺӬҴ捃慡ԕ

ԛԝ⁠Ӷӹ〱‵Ӿ卮ԞԑӺҳ⩬㞪Ӿ䠁怦ԥ

ҳⳏⳋԕԒӽԑӭ卥Ԝӟ㈚ԝҳ㎋ⶬӪӹ⎘

劤ԓԞԥ⁠Ӷӹ㢧ӻ䈵Ӭ薥ᾅԂ⪤ⳋӞԜҳ

Ԕӹҳ‵Ҷԥ㛔⒑ӬԞӦӻӟӺӠӲԁӺӬ

Ӫҳ⿮☇ԥԕӲԜӬ╪剸ㆢӾӷӽӟԞԁӺ ӬҴ ҲӦԁⳡ㦜ԁ㛔刭ԁ幥ԥ⅘宷ӬԞӲԔӾԂ ҳ‵ҳլ՘ҳӝ捌ԥ桁ᾨӪӹ㹣ӟӽӤԟԃ ӽԜӽӗԁӺҳӪԃԜӢԂ⎁㦜宨䱆ӽӼӪ ԑӮԦҴ⫣ⳡ捌ԗⳡ幂շւսӽӼԁ⎱〡ԥ 㛯ӛҳ⊥䬻ӽⳡ䚚ԗ帢Ӫӗ⢫⥚ӞԜԁⳡ䚚 ԥ␤ӤԞӦӻԕ兾ӛӹӗԑӬҴ䬼㺿䯵卥怦 ԕӦԁⳡ㦜Ӿ⫣ⳡ捌ԥ㕋№ӬԞ䚣㊊ӟӕԝ ԑӬҴ Ҳ䬼ӲӴԂ棙␖ӺԂӕԝԑӬӟҳӻԕӾ㏆ ԥ㖵ӛӹӦԁύ⪢ 㫨ԥ㚪ӛӹԙӤԃҳㅀ ӭԗ⋣ᾑ䛇ԁ⿮☇ԥ㊖ӬԞ⪕Ӣԁ‵Ҷԁㅗ 㕯ӟㄒԜԟԞӦӻӻ㆘ӗԑӬҴӰӪӹҳӰ ԟӦӰӟĳĲᾑ乻ԁ悘Ӣύ䳆ԁ⋄㞉ӻӽԝҳ ᾑ䛇Ԃ㛌ԢԟԞԁӺӬҴ Ҳ㢧㝠ԂӦԁӬԃԜӪӗₕ峫ӾӝӠԑӪӹ ҳӦԁԛәӽӝ寬ԥ慫ԌӨӮӹӗӲӳӠҳ ㊚岘ԁ孻嗄ԕӧөӗԑӮԦҴ㡻ㄇӾӽԝԑ ӪӲӟҳԒӽӨԑԁӧ⇠〲ӻӧ㺶怈ԥӧ䫃 ㅰӗӲӪԑӪӹҳ䬼ԁ寬ԥ亽ԢԜӮӹӗӲ ӳӠӲӗӻ㆘ӗԑӬҴ䠁㭓ҳӼәԕӕԝӟ ӻәӧөӗԑӪӲҴ 工⽙㺿ⴒⳡ柝柝曲工⽙Ժմ՟ԭՃ⪢ⳡ█射㛔㔃工⽙ԹԮւսՄճսՓ⪢ⳡ█射㛔㔃Ҳ㺿䯵其宮薷㶳‐㷚䖁ⳋҲⵤ孽薷㻽䔄䡙

- Equality ŵŰŸŢųťŴġ ŦŷŦųźŵũŪůŨġ ŸŦġ ŴŦŦ

౑ުՂ‫ݲ‬ৱӵРҏ۫ό

ⴒ㛔䟿伎⋳扸㞪岖懎ㄲ㛔刭薩扸㞪栣榁卥䊱

ȶᖒӫ୽ఀऋМಢᙑȷོដ‫ޟ‬ᖿၗ

䟿㹐⏂薩卥䊱㹐⏂ⶬ㞪䫙凑䟿㛔尣Ҵ䫙凑ᾈ

⢫灙薷㝠㢧⸜ⷬġġ㝠㢚薷ĳıİıĹİĳııĵ

㞪㒂㥋ύↆ‵薩㞪㒂⪢卥䊱㹐⏂薩㒂䢚䖁Ҵ

ȮဣᄂϦདྷ‫ڷ‬ҁ‫ޟ‬ఀ‫ى‬ȯ

憔⡖䮩㛔刭愡⫸ 薩⏂⪤ᾆ⪥⿮薩䪹㡾ⴄⴕ 薩‵㶌⿳䬊薸⫽㤗㐅憔⡖䮩㛔刭䜊ㅸ 薩⏂ 䪹㡾ㅀⴕ䚝䚚捈⪢䟿姘䯼Ҵ ҲҲ⁅⪤薩㎌↌㵊ύↆ‵扸㡾懂⎫▇㮞䟿⛊ 槇薪ⴱ〨姘䯼ҳ⪦⬶姘䯼Ҵㆉ瀷尺孞薼⢆ⴱ 厂⢆ⴱ姘䯼薩㝊償厂㝊償姘䯼薩ⴒ㛔厂ⴒ㛔姘䯼薩憔‖㞪䪹㡾䟿⪢姘䯼薩冇㎌↌卥⽬⌀ ㄾⶈύ⎂‵ҳ ҳ䏤ⶈ䱆䟿ㅰ榨薩㞪卥⽬䟿 ⪢姘䯼Ҵ姘䯼⛊槇⠯捈䟿䮆〡薩ᾈ㞪ύ厧‵ 剸⪛㉮≊ㄒ⎫䟿Ҵ⁅⪤䟿⛊槇薩⁠⃖㹐℁尥薩㞪㵊ύↆ‵䚚䚚ᾑᾑ枺幯冱峓婜ㆣ㌟䟿䮩 ⳋ免㶞薩⢣憔ↆ㞽↔侸䟿䎁䟷⍵℁薩㎻⁠薩䂏崅㎋㎌↌⢣䪹㡾ᾅ薩‵厂‵䡳埐侸㞪䢆‵

ҲҲ㏺嘔⪢㡾ⶈᾅύ㲜㽣䯵㜷⸜ⷬ⢆栖帝䓶

ᾈ榁䢷Ҵ㎌㉮薩⪢ⴱ扸㢄憔㮞䟿汏毒薩䊜屑

㡾ᾅ㎻◷䷭䟿ҽ㇝ㄤ↦䖁懎ㄲ㛔刭Ҿ䟿捈嬑

䢆※瀷‵ҳ䢆※瀷 ҳ䢆※瀷㣬嫺薩扸ᾈ榁

薩ᾡ⌈㲜╧朆㳟㡾薩安屑⫽⃐喸ⵡ⡖䮩㛔

䢷ҳᾈ汓厃Ҵ憔㞪※瀷懎䖁薼憔㞪䊜捊␦℁

刭薩㽣䯵㊚⎫䊜㵏䟿㳜㲞炎厙Ҵ⢣䡩⏈ᾑ

亪䯈䟿ㆣ㇣薩憔㞪㄃瀶䋤䟿Ҵ嫼㞪⪢ⴱ扸䎁

䛇⠯捈⑐´ῆᾨ薩㢄⢣〢╿⃈㢄峓ῆ⩦⋬▇

䟷⍵℁薩憔ↆᾑ䛇ⶬ崅㎋嫺㜴ⴒ㛔㎻岖䟿ҽ

䈵㛌ᾑ懆冇ᾡ判⫩沠薩ιᾑ䛇ῆ㡔⋄薩⋁㶌

㢦㝠Ҿ薸ҽ㢦㝠Ҿⶬ㞪㛯ↆᾑ䛇㴻䁀薩ㄙ榨

ῆ䚚㯚薞㽣䯵棙⾳㊚䄻⪢㡾⌈㲜仡㎌憔ↆ㯚

朆⭆薩憔ⶬ棙⾳╪㆐Ҵ㎻⁠薩姘䯼ύⴕ嫼⒑

㡾薩厂屳⃈⪢ㄲ⎁…㢄杗⫽⃐喸ⵡ⡖䮩㛔刭

孞薸ᾈ⒑孞薩⏂䚚䚚ᾑᾑ⌟⌟䡳⦬薩㸍ⴇ㸍

䟿ύ‖㽵嬆Ҵ㽣䯵㽬㽬嬵ㄒ薩憔⡖䮩㛔刭㞪

薩桔㜴扸䝖呡Ҵ

Ⓖύᾑ乻ᾑ䛇ⳓ“厃姫䟿杗擰Ҵ ҲҲ姘䯼剸ᾈ剸⒑孞薼⫽⃐⒑孞薼⒑孞䟿┚

Ͻ၌ፐए୲Ԥ‫ٷ‬Ꭼၾኈఀ‫ى‬

䖁ⶬ㞪⃖㹐岖䟿ҽ⧾栣ㄾ惄Ҿҳҽύ⎂㹐ㄙ ㄾ㉮䚚ҾҴ⫽㤗㵊ύↆ‵扸㢄ㆣ㇣䟿ㄾ薩ⶬ

ҲҲ㛔刭⪢嫼㢄⡖薩⡖㛔ⵡ䈵ύ汏薩㷵ᾈ剸

ᾈㄒ薩憔ↆᾑ䛇㷵ⴕ㴻䁀薸⫽㤗㵊ↆ‵扸

⎁桝Ҵ䲧ύ㞪ⴱ〨㛔刭薩䲧㞪ⳳ㦜㛔刭薩

㢄㳜✗ㄾ薩扸㢄㊖ㄾ薩扸㢄㊚㇤䟿ㄾ薩憔ↆ

䲧ᾄ㞪䪹㡾㛔刭薩䲧⡖㞪ⴒ㛔㛔刭Ҵ⡖㛔⁠

ᾑ䛇ⶬ㞪㫰㭽ᾑ䛇Ҵ㎻⁠薩⮌⯁彚㫰㭽㸍㢄

ⴱ〨㛔刭䈵㦴㢧薩⁠ⴒ㛔㛔刭䈵䯱䱚⢎䁺Ҵ

⽩⎠Ҵ㫰㭽ᾑ䛇ᾈ㞪枺デ枻⃖憛䟿薩㎌↌憔

憔⡖䮩㛔刭䟿ᾶ汏ⶬ㞪ᾨ⢆╟‵㛔ⶉㄇ婏䟿

ↆᾑ䛇Ὶᾈ㞪ᾅ⾘憛䟿薩㡯ᾈ㞪朶儀䔆ᾶ⴫

↦䖁懎ㄲ㛔刭Ҵ╟⁅ᾨ⪑薩㎻㢄凑幝ҳ㎻㢄

䟿Ҵ䢚㳞⃗ᾶ⴫䟿薩⃖⢣伎ᾅ◅宯㎌↌薩㞪

㎌↌卥⽬䟿ㄾҴ㎌↌䟿ㄾύㅰ⛿薩憔ↆᾑ䛇

ҲҲ㎻⁠薩䕹⏈ᾑ䛇⑐´䟿㦴䀋薩ⶬ㞪╿ↆ

㸍㢄ύ㮞ᾈ⛿薩ύ⎂‵⛿薩ύ⎂ ⛿薩ύ⎂

栉⷟䟿㛔刭䜊ㅸ ↦䖁懎ㄲ䟿Ⅹ檅薩⶟⋱㞪

䏤⛿薩亏㽣亏⛿薩憔ↆᾑ䛇ⶬ㞪啪坊薩ⶬ㞪

䜊ㅸ ╟凑⋃幝杗㜷‼㊖☇⿮䟿㛔尣Ҵᾨ⢆

㫰㭽薩ⶬ㞪⪤⢍Ҵ

‵╒⎫嫺㜴㜂⒑䟿姘㙅薩✥⪬ 㶌㝊卥⅜ㄾ 薩㍲䜌╟⁞凑♭䟿㛔ⶉ薩ㄙ冇䜊桝ⳏҳⳚҳ

ҲҲ亏㽣亏⛿⫽⃐⥴檅◝薼ㅀ榃䚣╟凑⋃幝

捆慡薸冇嫺㜴䚬㜷䭌㏻䟿䟷懏薩⡛冇㍲䜌ⴒ

‼㊖☇⿮䟿㛔刭Ҵһ䬩宓Ҽᾨ尥薷ҽふ⢆▖

㛔㛔刭薩ᾈ⌈䡳⅜һ凑伎Ҽ䟿㛔尣薩ⴒ㛔ㄍ

㶌薩㛔ⳳ䈵⋃ҴҾ㛔ⳳ㞪㛔‵嬵㈚Ҵ嬵㈚※

ᾈ剸䢚㳞℘ㄙ䫙凑䢚ⵡ䟿㛔ⶉ薪憔㞪䕹⏈ᾑ

瀷薼嬵㈚ⴂⴔ‵䚚䟿䢚䡳Ҵⴂⴔ‵䚚䟿䢚䡳

䛇ύ⎂⪤䇸‵䬈䟿㦴䀋Ҵ

⒀㑧ᾄↆ尭槇薷䲧ύҳ㞪‵厂‵䟿杗ℽ薩䲧 ҳ㞪‵厂卥䊱䘫⧾䟿杗ℽ薩䲧ᾄҳ㞪‵厂

Ꭼ۠ఀఀ‫ى‬ளଢ଼‫ڏ‬Ꮇέᆍఀ‫ى‬

⪤⢫沷䫙䟿杗ℽ薥‵厂ᾈ▇伨㲜䯵朎ύ⎂䚚䏤䟿杗ℽ薦Ҵ⁶⃐‵䨵ⵡ㞉憔ᾄ䮩杗ℽ薩

ҲҲ㎌↌䢆⁅⪤㛯ↆᾑ朎䪹㡾䟿介▃薩ㄙ⥵

憔ↆ‵㎌↌ⶬ䮬⁑⃗⃖ҳ啤圤Ҵҽ⃖ҳ啤圤

㢧䟿ⴱ〨亿俏⎫㛯ↆ⢆ⴱҳᾑ䛇薩⿹Έ扸廫

ҳ凑幝‵Ҿ㞪ⶈ㜷ⴂⴔ䢚䡳䢚㳞㾀㫕㞉䟸䟿

▌␚⎤䱱䎨☇沠䎨Ҵⴱ〨ᾈ岖↦䖁懎ㄲ薩⪦

䮬◷薸⫽㤗ᾈ㞉薩⏂䮬䈵⍜⪦薩⍜⪦ⶬ㞪

⬶桝⯕䔂䴻䴻ᾅⓂ薩䎱㵈ㅔ㜷⽠⃗ҳ幵撝薩

ᾈ㞉䟸ⴂⴔ ⵡ䟿䢚䡳Ҵᾈ㞉䟸 ⵡ䢚䡳薩

ㅸ嬑ⶈ⋍⫮䟿㛔刭薩ᾈ剸⁠怦⃗⏂薩⃗⋍⫮

ㅀ䊱栣榁卥⽬䟿⫿㉮ҳ⎁⎠ҳ⥲嗒℁ⶈ‵ҳ

䟿㮜䴿薩㎻⁠薩䕹⢣ⳋ⫮ᾈ凸䎱㵈䟿寬Ҵ冇

ⶈ ҳⶈ䏤薩♥㢄ᾈ⍵㵖䝀䟿懎䖁薞⡛㳟薩

ⳳ㦜㛔刭ύ◮╥捈嬑䭌㏻ҳ伎䅚䱱䎨䟿䥠峓

㐅卥⽬䟿䚚㺶䘫⧾崅㎋⮌⯁ᾑ䛇ҳ㫰呡ᾑ䛇

∮㔃薩ㅸ䛠懎ㄲ‵㜂䟿㛔刭薩㎻⁠薩ⳳ䚚

薸⫽㤗㾀㫕ҳ㞉䟸薩⪢ⴱ扸嬵㈚薩戞瀷薩

ᾈ凸兼⾦䟿寬Ҵ䪹㡾㛔刭㞪⠯捈䟿㷜㥎薩⃁

憔ↆᾑ䛇ⶬ㞪㫰㭽ᾑ䛇ҳⶬ㞪⪤⥽ҳⶬ㞪⪤

䢆㵊⪤䟿⦬五ҳ桗將ҳ桶嬑ҳ桶レҳ伭仜薩

⢍Ҵ

仐⪢扣⎁㞪㛔‵㴵ҳ䡗ҳ㽦ҳ⫿薩ㅸ嬑⡛㤗䟿㛔刭薩⃺ㄒ‵厂‵ῆ朎䟿杗ℽ╥㢄⎤⴮姘䯼薩㸍㢄㇤ㄲ㉀儤Ҵ冇宬⪕ⴒ㛔Ὶ㺼㜷ポり薩╥捈ⴒ㛔≻り薩伎㡾ㅰ薩⓶ᾈ㌽ㄒ伎⋳䢚㳞䟿㊊儤薸㛔儤ᾈ㞉薩⫽⃐剸喸ⵡ薞⡖䮩㛔刭扸㸍喸薩⪤ᾆ䊄剸ᾈ´薞 ҲҲ㎻⁠薩⁅⪤ⴱ〨㛔刭ҳ䪹㡾㛔刭ҳⳳ㦜㛔刭㓣㨿 ↦䖁懎ㄲ薩㉮憊應憔ᾄ䮩㛔刭℁ ㇝ㄤ↦䖁懎ㄲ⽭伎㞪ᾈ╪剸䟿薩╥㢄ⴒ㛔懿

౑໊๔൘ Always be compassionate and tolerant for all. 33

岖‼㊖ҳ☇⿮ҳⶅ㛧䫙凑Ҵ㎻⁠薩⫽㤗⾇㢖 ᾑ䛇懿㢄ύ何⋄㞉薩ⶬ嫼棛ⴒ㛔㛔刭Ҵⴒ㛔㛔刭㛔ⶉ㎌↌嫼⅜䫙薩⅜䫙凑䟿㛔尣薩⅜⡛ 㤗⦬㍄Ҵᾑ朎ㅒ⩦‼‵嫼㉮㒸㛌⁅ᾑῆ␦懆

薩⎠䊜只䳑薩⚪㢄ㆠ⎂㇝ㄤⴒ㛔㛔刭Ҵ⫽㤗

䟿ᾑ䛇嬻薩㏈㡻㢄⾇㢖⢣䕹⢣㑪㛌⋣‵槙Ҵ

㎌↌剸⅜䫙凑薩⅜⡛㤗薩䡳⅜凑幝㛔尣薩䚬

Ҿĩ嬆һ⢫⿮何Ҽ桗將薩䲧ĲĶ⌅䲧Ĵ㢚薩ĵĮĺ楼Ī

ⴒ㛔㛔刭⾱⑐薩㋝㋝⡙㳳ҽ⺂↦䖁薩捈懎ㄲ Ҿ䟿ⴱ〨㛔刭ҳⳳ㦜㛔刭ҳ䪹㡾㛔刭薩戞瀷

ҲҲ⊍⃖⁠‫ ‏‬㛔‵薷䲧ύҳ䎱㋃ⳋⳘ薩䲧

薩憔ↆᾑ䛇懿㞪㢄㛌薩㢦㝠仐ⶈᾈ㡾䢚㳞℁

ҳ▖‼卞ㅛ薩䲧ᾄҳ⪦⯡㇤㊖薩䲧⡖ҳ⊿

卣Ҵ

゚☇䣡薩䲧‫‏‬ҳ㢆╆㢄⅜薩⁠㳟䈵㛔⒑ⴒ㝣 Ҵ䎱ⳋҳ▖卞ҳ⪦⯡ҳ⊿゚ҳ㢆╆㞪懎薩‵

ҲҲ⁅⿯ύ㢃薩㎌↌⢣㳟⢫䟿⢆栖☇⿮㡾峫

懎薩㞪⪤↦薩⪤䊱䟿薩ᾈ㞪♥ↆ‵䟷㞉䟿薩

薩安屑凪▃⢆㛔䭌㜂亿俏㎻㕋⍵䟿ҽ⁠㛔刭

冇㞪‵厂‵ῆ朎卥卥䊱䊱ポ㎋䟿杗ℽҴ卥䊱

㶳倇㢥℁䟿Ⓖ⿯它⏾Ҿ薩扸║ㄒύ卯䟿⋬峓

䟿㹐⏂㞪ҽ懎Ҿ薩冇懰ㄥ懎ⶬ㞪ҽㄲҾҴᾨ

薩專䈵㔣ぞⴒ㛔㛔刭㞪䓭ㄒⴄⴕ☇⿮㡻㢄㛃

⢆凑‵㎻尥䟿⋦ㄲ薷ҽⳘ㈇ㅛ⅜薩䬩儤い㇠

䟿㜴㹐薩㍄桁ᾨ‵␖ҳ䏤␖ҳ帜␖薩㙯⪢ⶈ

Ҿ薩╡ύↆ尥㹐㞪ҽⳘ㈇‼㊖薩⅜儤☇⿮Ҿ

⋣䕾償䢹䟿㛔ⳳҴ㎻㢄ⴒ㛔薩⒀㑧₅㜪垨㛔

Ҵ憔⋤䮩尥㹐▃⃰廲℁╪⁠㳳予䈵薷ҽⳘ㈇

ҳ⥵䣞㛔ҳ⃖㛔䳄薩扸㞪㛔ⶉ䢹䚚↦䖁懎ㄲ

ㅛ⅜‼㊖ⶈ㄀薩䬩儤い㇠☇⿮⋬埐Ҿ薩↦䖁

ҳ‼㊖☇⿮Ҵ㎌↌㍄䛱ⶂ↦䖁懎ㄲҳ‼㊖☇

懎ㄲ䟿㛔刭嫼⁠憔ↆ䈵ⴒ㝣Ҵ

⿮喸ⵡ薩ⶂ⋱岖孞㾀㫕薩孞尥㞉䟸薩⇕⍵㮜䴿薩憔㞪㄃捈嫼䟿Ҵ㎻⁠薩ᾨ⢆‵卥╟⁠℁

ҲҲᾨ⢆╟⁞㢘捉幝♭扸㌽ㄒ憔ↆ懎䖁薩㎻

⁠※瀷㸶⪤ᾆ薼ᾈ㞪⁠㳡␖薩Ὶᾈ㞪⁠峡ⵚ

⁠薩㏈㢄ҽふ⢆▖㶌薩㛔ⳳ䈵⋃Ҿ䟿捈嫼宎

ҳ伎䅚㎑䭌㏻薩憔‖扸ᾈ剸孞㷵⛊槇薩冇㞪

ⶉҴ憔㞪尥ふ䱆ύↆ⢆ⴱҳύↆ㚺㲅薩㛔⒑

䚣㛔刭Ҵҽふ⢆▖㶌薩㛔ⳳ䈵⋃Ҿ薩ᾨ⢆╟

⋣⢆‵㶌薩※瀷㡻捈嫼薼㛔刭㡻捈嫼Ҵ⊍ⴱ

凑⋃䔆䚣䟿㜴㹐ⶬ㞪㛔ⳳҴ凑幝‵䟿㛔ⳳ棙

尥ҽ‵ῆ⎘薩ㆢ㢧⛿Ҿ薩㛔刭♭ⳳ欑⋃刪ⴕ

⾳䶜✩ҳ㏷嫼Ҵ

‵ㆢ㢧⛿薩卮㜷ᾈ⛿薩⏂㞪ㄇ⪤㎻㥎ῆ免ㆢ Ҵ㎻⁠薩凑幝‵棙⾳捈嬑㛔刭⽠⃗薩專䈵⚪

Ϧདྷ‫ڷ‬ҁఀ‫ޟى‬ϱొ

㢄㛔刭㏈剸枭㳝ᾈ⛿薩ᾡ⅘姖㢧⛿冇䟷㕕⋄ ⪢ῆ薸冇ᾏ⚪㢄㛔刭剸⃺‵惄㉜䈵⛿薩惄㛰

ҲҲ呬⢆嗒█㳲╭ⳳⴱ㿪㇤㵏ⓕ⩦㡹伎尥應

䈵╆薩惄⌟䈵嬥薩惄慲䈵㈚薩惄⍜䈵凑Ҵ

薩嫼孞㷵 Ⓖύᾑ乻䟿䪹㡾⛊槇薩ㅀ榃棛ᾨ ⢆䟿ⳏⳚ㆘㉮☇⪢ΐ⃖㹐Ҵ⁑⢣ύῘ὾ᾄ⿯

ҲҲⴱ〨㞪䪹㡾䟿⥵㢧亿俏薩ҽⴱ☇喧厃

䟷姣䟿һ㷜㥎䟿廲䀋Ҽ㜂䱛ᾨ尥⎫薩ҽύ‖

Ҿ薩ҽ喧厃Ҿ⒀㑧䪹㡾ҳ⢆ⴱҳᾑ䛇Ҵⴱ

恾㜂㞉䟿ⴒ㛔☇♭ⳳ䟿⏰⭆‵專䈵䫙ㆢ䟿㢧

⫽㤗☇薩ᾑ䛇♥㢄ᾈ⪥⿮薞䪹㡾♥㢄ᾈⴄⴕ

幥ᾡ棙⭼␖薩冇㞪㊖ҳ‼㋃☇‵懎Ҵ⃖ҳ啤

薞ⴱ〨䟿儉䁺薩嫼棛⇕䎱㵈䟿䈵⋍⫮⃗ҽ㛡

圤☇⥵䣞ᾡ棙⁞姣㜸姇⭼␖薩冇㞪⁞姣⋆⽬

↦䡜⎁薩枭棙㳝㉜薩Ⅹ免⛿姇Ҿ䟿⫸㬗㮞薩

⫄䓶☇卥㎌䐢䏭薸⊍ⴱ厂䫙懎㛔⁞姣‵厂卥

㏈剸⪛愡ㄒ⎫Ҵㄙ⏈⇕䎱㵈䟿㌽ㄒ憔ↆ懎䖁

䊱䟿☇屢‍␤薸懎㛔⁞姣⁠卥䊱䈵ⶅ薩ᾈ宬

薩㎻⁠䎱㵈⢣⋍⫮棝⏈䟿孻层厄㳝薩ᾈ剸⪛

‵槙丒泪䲣㑔䟿姇䈵℁㙹´Ҵ尛䊱薩⢣憔‖

懐則䬩儤薩仐ⶈᾈ仡⋍⫮ᾈ⫸䟿⓫巜Ҵ䎱㵈

㡯䣺㟵冇㥏☇䟿∮们ⴒ㛔☇♭ⳳ⥵䪉ᾅふ䱆

⇕⍵ⶅ㛧⾦曲䟿㮞ⳋ仡⋍⫮䢆薩⋍⫮䢆⎫䎱

㵈ⶈ兼⾦憔瀷ⶅ捈薩⁑ⶈ兼⾦ⶬ㢄⅜ㄾ薩㏈

凑幝↦䖁懎ㄲ䈵℘㳳薩⏂‵‵ⴱ〨⿳䬊薩䪹

㡾㔠╒兼⾦䟿㛔ⶉ薩憔╦ⴱ〨㛔刭Ҵ兼⾦Ὶ

㡾ⴄⴕ薩⪤ᾆ⪥⿮Ҵ

嫼⇕⍵⫸㬗㮞薩㛔ⶉⳳ䚚嫼Ⳙ榁䎱㵈ҳ㛧兼 ⶅ幝Ҵ䚬㳟╪䥠薩⋍⫮ᾈ凸寬ҳⳳ䚚ᾈ凸寬

ҲҲ㽣䯵ᾅ㲜⢣⸜ⷬ㡾峫婜薩厂厂㡾冀⢣慼

薩帧⁶⢣♥婜薼Ⳛⳋ尥薷ҽ檅ᾈ㛔薩䎱ῆ應

⎦檋㡾ᾨ层⎫薩㎌↌嫼⇕☇⿮䟿⽠⃗薩嫼㐅

薸㛔ᾈ⠯薩⾦ῆ㉫ҴҾῚⶬ㞪尥薩䎱㵈卥⽬

嬻ㅰ惄應℁薷ҽ⎠‵扸㞪ⶈ䟿薩卥⽬侸㞪撪

㢧怦㸍⇕⫸薩兼⾦㢧怦㸍⇕⫸Ҵ

䟿ҴҾ㎌尥薷ҽ⎠‵撪 Ὶ㞪ⶈ䟿薩㎌ⶈ Ὶ㞪撪䟿ҴҾ⪢ⴱ凸 ῆㄇ㄃㊚㋣尥薷ҽ⪥

ҲҲ凑幝䟿伎⋳◅宯㎌↌薩㎌↌⢣䪹㡾ᾅ薩

桞薞⪥桞薞Ҿ㎌尥薷ҽ⌈桞薩㎌↌Ὶ嫼⇕

䊜屑ㄙ ♥ύ䮩姇㫨薩‵‵扸㢄ҽ▖ҳ嬥ҳ

薩憔ⶬ㞪㎌↌ⶈ⋣ᾑ䛇ⴄⴕ☇⿮⃗⍵䟿帝䓶

⾦Ҿ䟿⃺◸薩Ὶⶬ㞪ҽ⃗ῆ▖薩⃗ῆ嬥薩⃗

Ҵ⫽㤗㎌↌ᾈ剸憔㮞⇕薩╥㞪⢣╞榨ᾅ✅☇

ῆ⾦ҾҴ⁶⃐ύↆ‵嫼㉮⢣憔ύ䚚䛱ᾨ㎋ⶬ

⿮薩✅ⴄⴕ薩ⴄⴕ☇⿮㞪ᾈ㡾喸ⵡ䟿ҴҾㄙ

ㄲ姇ҳ㎋ⶬ 㫨薩扸ᾈ剸桝朆憔ↆ┚⏂Ҵҽ

☇⿮⽠⃗䟿‵ύⴕ嫼㢄憔ↆㄾ㋆薷ҽ⎠‵

▖ҳ嬥ҳ⾦Ҿ㞪╟㞽↔凑‵埐ᾑ㄀‵䟿㋆〡

扸㞪ⶈ䟿薩㎌㞪撪䟿薩ġ㎌ⶈ Ὶ㞪撪䟿薩⎠

Ҵᾨ⢆⛁㢘㞽⁞䟿㿪䔆㞪凑‵薩⁑尥薷ҽ喧

‵撪 Ὶ㞪ⶈ䟿ҾҴ憔ⶬ㞪唅ⳋ㎻尥䟿薷ҽ

㜴㢄僥薩僥⢣㢐性ҴҾ⪤ᾆ‵㢄僥薩僥⢣♥

⁠ㄒ䈵⢣‵薩⁠⪬䈵⢣⽬ҴҾ

婜薼僥⢣㎌ύↆ‵Ҵ⁑䈵※瀷憔瀷尥薼⡛䈵 ⁑㞪⢆䔆薩‵㶌㢄僥薩⢆䔆㸍㢄㛔⫸Ҵ╈嬻

‫ܚ‬Ԥ‫۠ޟ‬ఀღ๖ӫհġ௰ଢ଼Ϧདྷ‫ڷ‬ҁ‫ޟ‬ఀ‫ى‬

卥⽬䟿ⴱ〨薩ⴱ〨婊棝㢄ύↆ‵ᾈ⫸薩㎌㢄僥Ҵ䈵※瀷薼㎌㸍㢄㛔⫸Ҵᾈ╪⁠ㆥ⋱⁑‵

ҲҲ㎻㢄ⴒ㛔┚㢧扸㞪⪕⊾㜂⒑䟿䪹㡾㛔刭

薩ᾈ╪⁠ㆥ⊿゚⭋⬴薩Ὶᾈ剸⪛ㆥ䎱㵈Ҵ㎌

Ҵ㎌↌䮬⃖㛔㞪ҽ⪕⊾㜂⒑䟿䪹㡾㛔刭Ҿ薩

↌嫼㞪嬵㈚薩ⶬ㡾孞㞪㎌↌卥⽬㸍㢄㐅

㞪⡛䈵⃖枻㛔⒑ᾈ⎁⢆ⴱҳ䮩㝊ҳ㜂⒑薩Ὶ

ύⴱ‵㊚⒑應℁薩㎻⁠薩㎌↌㢄僥薩僥⢣卥

ᾈ屑怦⎁ҳ⢫⃈ҳ帢ⵇ帯幟薩╥嫼槓㊊㔠╒

⽬Ҵ凑‵彚ύ厧‵ᾈύ㮞薩ύ厧‵䟿ㄾ㋆㞪

⃖枻㛔刭薩⃖扸㚱⁑䈵゚ⳋ薸⪢ⴱⅩⳳ薩⢫

ҽ㢄僥應䟿㞪⃛↌薩⫸埐扸㞪㎌䟿Ҿ薩憔ↆ

⃈扸㞪⿮䳄䟿薩㎻⁠䮬⃖㛔䈵⪕⊾㜂⒑䟿䪹

㞪⪢僥薩㸍㢄㵏憔ↆ僥㡯捈䟿 Ҵ㿪䔆尥薩

㡾㛔刭Ҵ⋱⁑ⴒ㛔薩⫽₅㜪垨㛔ҳ⥵䣞㛔薩

⁶⃐ύↆ⢓汏ᾈ⫸薩榓ⶉ‵㢄僥薩⡛䈵榓ⶉ

⁑↌∮㛔Ὶᾈ⎁⢆ⴱҳ䮩㝊ҳ帢ⵇ帯幟Ҵ㎌

‵㸍㢄⇕⫸Ҵ榓ⶉ‵䟿帧⁶㞪ҽ▖ҳ嬥ҳ⾦

↌䢆㵊ύↆⴒ㛔䟿∮㛔薩仐ⶈᾈ㞪╥柋ύↆ

Ҿ薩憔ᾄↆⳒ⇕⫸薩␚ㄲ䊜捊Ҵҽ▖Ҿ㞪⃛

⢆ⴱ䟿‵薩㎑柋㜷ύↆ㝊償䟿‵薩冇㞪▌⋣

℁榓ⶉҳ䳑⏾ҳ⾱榓薩ҽ嬥Ҿ㞪⃛⇕䎱㵈薩

ᾑ䛇ん㕕薩㎻⁠薩ύ⎂ⴒ㛔扸㞪⪕⊾㜂⒑䟿

⃛嫼檅⁑薩⃛嫼崎⁑䚚㺶應ㄒ㄃⫸薩ҽ⾦Ҿ

䪹㡾㛔刭Ҵ

㞪⃛㛔⁑Ҵ⫽㤗⃛㸍㢄㛔⫸薩㸍㢄孞㷵⁑䚚㺶ᾅ䟿⛊槇薩㞪⃛榓ⶉ䊜㜴薩憔ↆ僥應ⶬ㄃

ҲҲᾑ朎䊜屑♥ύↆⴒ㛔䟿伎⋳薩㸍㢄ᾈ捈

捈Ҵ㿪䔆䟿寬棙⾳㢄懎䖁薩䪹㡾ᾅ╿ↆ榓ⶉ

嬑‼㊖☇⿮䟿Ҵ⫽₅㜪垨㛔һ╟垨伎Ҽ尥薩

扸㍄寭㌽ㄒҴ‵‵䠁㢄ҽ▖ҳ嬥ҳ⾦Ҿ憔ᾄ

ҽ䢚ᾶⶈ㜷ᾑ‵䨵ⵡ㞪卮㊖䟿ҳ卮㋃䟿ҴҾ

ↆ⃺◸薩憔ᾄↆⳒ‵‵扸⇕⎫ 薩懿ㅀ榃⁠

╃尥薩ҽ⃛↌㍄䛱Ⳙ榁䎱㵈薩☇䣡嬥㝊薩ⶈ

‵尥⛿孻ҴҾ⥵䣞㛔һ㜫厅乿Ҽ⾳尥ҽᾅ⾘

薩䦯慲朆㈚薩惄⍜㎋凑Ҵ㎌↌剸⪛ㄙ憔ↆ㜴

㊖ᾑ‵Ҿҳҽ䫙㊖ᾑ‵ҾҴ⃖ⴱ⏂尥ҽ㋃㈭

棝┶嬻ⵚҳ汏㡾薩㏈㡄ㄒⴂⴔῆ朎䨵ⵡ╥㢄

䈵㢧薩㜴℺䈵曻ҴҾ㎻⁠薩ᾑ朎ύ⎂ⴒ㛔㛔

ύↆ䢚䫙薥㹐ㆢ薦Ҵ

ⳳ薩䊜ᾈ㞪⁠ҽ‼㋃ⓕ㊖薩☇䣡⿮䳄Ҿ䈵㛔 ⒑ⴒ㝣Ҵ⁑↌㛔‵‍䡳⒀ⴴ薩‍䡳ⶅ捈薩☇

ҲҲ㎻⁠薩㎻㢄ⴒ㛔扸㢄⋬▇ῆ埐Ҵⴒ㛔厂

䣡䡳埐薩⿮䳄ⶈ㄀薩ᾈ⎁⢆ⴱ薩ᾈ⎁㝊槙Ҵ

ⴒ㛔ῆ朎╪⁠⢓介薩╪⁠▃⃗薩⋬▇㛔ⶉ㎻

㎻⁠薩ⴒ㛔扸㞪☇⿮ⓕ㊖䟿㛔刭薩㛔‵嫼㊖

㢄⅜ㄍ↌ⳳ免䢚尛ҳ㾀㽣ҳ⿮䳄ҳ‼㊖ҳ☇

‵ҳ㊖䢹䚚薩冇㎻㢄ⴒ㛔䟿ㄾ剳扸㞪ぞ⪢䟿

⿮薩ヷ㳟‍䡳⒀ⴴ薩‍䡳ⶅ捈薩‍䡳㛧㊖薩

薩⃖ⴱ岖ҽㄾ⒀⪥埖薩捊◣㸔䛇ҴҾ⫽㤗╥

‍䡳⅜幯薩‍䡳岔埖ㅈ崎薩‍䡳杗㍲薩‍䡳

㢄卥⽬薩帱㐌⎠‵薩戞ᾈ㞪䫙䟿㊊㝣薩Ὶᾈ

䋢槢薩‍␤▃⃗薩⋬▇㐅憔ↆᾑ䛇ふ䱆㎋䈵

㞪ⴒ㛔㛔儤婜㎻尥䟿㊊㝣薩戞㞪㥋ↆ‵䟿㊊

ύↆ⪤⥽ҳύↆ㫰㭽ᾑ䛇ҳύↆ⪤⢍Ҵ憔㞪

㆘Ҵ㎻⁠薩ⴒ㛔ㄍ⫽㤗ᾈ㽬⋠伎⋳ҳ 孞伎

㎌↌㔠╒ⴒ㛔㛔ⳳ䟿⃺◸ҳ⪤凲薩㍄䛱⋣ㄾ

⋳ҳ喸ⵡ伎⋳婜棝䟿㛔尣薩憔ↆⴒ㛔ⶬ㞪慲

⋣␖␥␖▌憔ↆ䡩㮔懼憭薩⫽㳟薩ᾑ䛇䇸桞

⅜䟿Ҵⴒ㛔㢧怦ᾡᾈ慲⅜薩ⴒ㛔㛔刭㢧幥㞪

㡾⒑孞薩ⴄⴕҳ☇⿮ҳ⿳䬊䨵䨵ⵡⵡ剸⪛柈

⫸䟿薩䢚㳞㞪╪⁠㛌〡ύ⎂䢹䚚䟿Ҵ

卣Ҵ

ҲҲ㵊ↆ‵扸㢄⋬▇䟿䜌⛊ʞⴂⴔ㞪ㆉ瀷℁

ဣᄂϦདྷ‫ڷ‬ҁఀ‫࡚ޟى‬ដ

䟿薼䚚◸㞪ㄙ♥婜℁䟿薼ᾑ䛇㞪ㆉ瀷ポ㎋䟿薼⃖㹐婜棝岖䟿埖䯵ҳ㹐䛇ҳ⏉⢚䢹䚚㞪ㄙ

杗㜷喸ⵡ‼㊖☇⿮㛔刭薩㽣䯵ᾈ㕞⌍㞢薩䓶

♥婜℁䟿薼尫憛䟿薼ⴒ㛔婜棝尥薩䫙憛䟿薩

ᾅ⋤灙ふ峫薷

憛䏤冀ⶬ㞪䫙Ҵⴂⴔ╥㢄ύↆ䢚䫙薩㵊ύↆ ⴒ㛔㎻岖⏰憛ⴂⴔ䟿䫙䟿█Ⳓ桑䊱ᾈύ㮞薩

薥ύ薦姖㞚桶嬑厂伭栖伭彪㛔ⳳ

⋱ⵡ薩⏰憛ⴂⴔ冀䨵ⵡ㞪ύↆ䫙Ҵ⢣⃖㛔婜 ᾈ䮬䈵䫙薩䮬ῆ䈵ҽ㹐ㆢҾҴһ啪⠯伎Ҽ‌

ҲҲ欑⋃╪⁠⢣姖㞚桶嬑╫宨䱆ҽ‼㊖☇⿮

薷ҽ⚪ㄾ㎻䕹薩⚪峓㎻崅ҴҾ⃖㹐岖ㄾҳ峓

⪢岖⥽Ҿ䟿䴻䡩薩憔ↆ䴻䡩䚬凪▃⢆㛔䭌㜂

薩ㄾҳ峓ⶬ㞪䢚⫽卥ㆢҴ䢚⫽卥ㆢ☇⋱⁑ⴒ

亿俏懳⍵ᾡ凓屆ᾶ岖兼⾦薩ⴞ㕕ҽⳘ㈇ㅛ⅜

㛔㎻岖䟿䫙ҳ䢚ᾶҳᾅ⾘薩㞪ύↆ ⵡҳύ

薩䬩儤い㇠薩‼㊖☇⿮Ҿ䟿嬻ㅰ薩㛔ⶉ↦䖁

ↆ懎䖁Ҵ憔㞪㎌↌ⳳ免ҳ㔠╒ⴒ㛔㛔刭㡻⥵

懎ㄲ╅㔣ぞⴒ㛔㛔刭Ҵ㵊ↆ䴻䡩⁠呬尙ҳ啪

㢧䟿㨘ⁱ厂⅜ㅰҴ

尙ҳ嫺䕨䏔尙☇枺㑄₪尙⡖䮩尙孻㘨⍵薩⋱ ⁑䟿尙孻Ὶ╪⁠其峪㺼憕Ҵ

ҲҲ⡛㳟薩㎌↌刪ⴕ薩ᾈ▇䟿ⴒ㛔㞪ύↆ䫙凑㎻ふ䱆䟿╿ↆᾈ▇ポりҳᾈ▇㛔ⳳ䟿㜴㹐

ҲҲ⏖朆⭆薩⋃䭚䚣䕹㢄姖㞚桶嬑╫䟿㞽㴰

薩冇䫙凑ᾈ▇䟿⒑怦㞪䈵㜴℺㛔⒑薩⁠懤

薩㵊⪤⢣㡻⃮㞽㴰㘨⍵ύↆⶊ㞽薩崎ᾑ䛇╿

㍄ᾈ▇⢫Ⓕҳ㜂⒑╅ᾈ▇㦴ㆢ䟿䢹䚚Ҵ㎌↌

⢫扸剸㚱䢆ㄒ⎫薩䊱ㄇ憋䂳⨙␛㘨㚹䟿㞽朎

䦏䯱㎻㢄ⴒ㛔伎⋳㎻岖䟿懎䖁扸㞪䡳▇䟿薩

Ҵ䊱冇薩㡻亽䡩㮔㞪嫼䷇宨卥⽬䓣ⴱ䟿姖㞚

㜴▌䡳▇ҳ䡩㮔䡳▇薩䊜棙㞪㛔‵㜲㉜Ⅹ⛿

桶嬑╫薩 Ⓖ⡖ⶊ㞽ⶃ曻㘨㚹‼㊖☇⿮ҳ懎

ㄲ䟿㛔刭䴻䡩Ҵ

㎋薩⃁㞪╥ㄙ㜼Ⓩ␤薩ᾈ┾厂䴻䡩䟿姇㚺䴜

ҲҲ䴻䡩䟿ᾶ岖兼⾦䚬凪▃⢆㛔䭌㜂亿俏薩

䖁Ҵ㽣䯵姲ㄾ⾇㢖凪▃⢆㡻亽剸㢄卥⽬䟿⋣

ㄙᾑ䛇╿⢫懳⍵㢄懎ㄲҳ㢄ⳳ⛊䟿曲冀薩㡻

䕾姖㞚桶嬑╫薩⁠℺ⷐ朆ⶈ⋣ᾑ䛇償䢹䟿‼

⫸㞪⪢ⳳ䟿慻₌㛔㔃Ҵ⁑↌䟿孻屑ᾈ剸㢄仭

㊖☇⿮㛔刭Ҵ

㵦㞪⓬⴮䪹㡾ⴄⴕҳ㝊償䟿☇䣡薩冇ᾏⶈ㜷㵊ↆ㝊償ҳ⢆ⴱ扸㞪卮⛿䟿Ҵ

薥薦‼㊖☇⿮⢆栖⪢ⳳ㦜

ҲҲ㢄厃弞䟿⢆ⴱ薩䚬㚺〗㓋⢫薩宨䱆㑖㄀

ҲҲㄙ䫙凑㛔ⳳ䟿㫨ㅀ榃ㄇ俷㢄‵Ҵ⡛

㎻薩⢣㑖㄀㎻婜宨㚘レ㩕Ҵ䴻䡩ᾶ岖兼⾦╪

㳟薩⢣凪▃⢆䟿榓ⶉᾆ薩䚬㥋ↆ⢆ⴱㅒ槓㕋

⁠⢣㑖㄀㎻婜⃊ύↆ㢃薩ⶂ⁑䟿䴻䡩摿婸ᾆ

№⢚⢫薩ふ䱆ύ㎻⪢ⳳ㦜薩ㄙ⿷䮕⢍⎫⪢ⳳ

℁薩䚬凪▃⢆㛔䭌㜂亿俏ⵤ㥠薩䨵ⴕ㞪ᾈ㡾

ҳ䦏䯱㎻扸⒀㑧⢣⋢Ҵⳳ䚚ㄙⶊ朆⭆⥴檅亏

⓬⴮䪹㡾ⴄⴕ☇屢䟿䴻䡩㏈╪⁠㘨㚹薩ᾡᾏ

㽣亏⛿䟿懎ㄲ☇㽰ⓕ䟿ⳳ⛊薩⃺⋱ᾈ╒⪑䛇

⁠⡖䮩尙孻ⶈ⋣ᾑ䛇㘨⍵Ҵ憔ↆ ㉀╪⁠欧

䪹㡾䟿㷜㥎薩䚕卮憞䚚㺶ᾨ䟿⮖㭽扸嫼䚣㳞

ᾅ⇕薩⁠℺䀑∔㛔㣋仡姖㞚桶嬑薩䡳⅜䴻䡩

棝䟿ҳ㡻⫸䟿㛔㣋Ҵ㎻⁠薩ⳳ㦜婜䟿䚚㺶嫼

㘨㚹ύ⿯ⶬ剸㚱⎫㄃⫸䟿㛃㤗Ҵ

㢄ⶃ‵㎑⅘⭁䋢槢薩屆㢄㊖ㄾ䟿‵℁㙏⁶憔 ‖⽠⃗Ҵ

ҲҲ㽣䯵ㄙ ⃖㛔㛔ⳳҳ岖伎⡖Ⓖ⋨⿯薩㡻慌 Ⓖ⿯薩≀棛㶌朎䬼‵䟿␖捊薩㺼憕 ⪢

ҲҲ⾦幂栅₈Ὶύ㮞薩䚬凪▃⢆㛔䭌㜂亿俏

捊䟿⃖㛔伎⋳孞尥䟿摿楮⾱ҳ摿䡳⾱ҳńŅҳ

ㄙᾑ䛇╿⢫懳⍵⍵㢄懎ㄲҳ㢄ⳳ⛊䟿兼⾦℁

ŗńŅ☇ŅŗŅ薩慌⋨⿯℁薩⎤䚣伭栖伭彪㛔ⳳ

㙏⁶㛔ⳳҴ

薩┶⿯㏈朆⭆㢄姖㞚桶嬑㛔ⳳ薩憔‖ⶈ╿⢫ ⳳ⃖䟿▇ⳳ䚝䚚⽣⪢䟿レ楺薩ㄙ⋣ᾑ䛇徯

ҲҲ憔ↆ⢆栖⪢ⳳ㦜▌⋣ᾑ䛇㑖䚚薩⋱㛔ⳳ

怈㚪㑼䟿㛳捊ᾅⶬ╪⁠ㄒ⎫峄㞉Ҵ⫽㤗凪㡾

ⴒ㝣㞪ҽⳘ㈇ㅛ⅜‼㊖ⶈ㄀薩䬩儤い㇠☇⿮

⢆剸㔣⑐䕹⁞汓䭌㏻䟿懛䮆㛔ⳳ薩䡳⅜ύ⿯

⋬埐ҴҾ厂ᾅ慫姖㞚桶嬑㛔ⳳ它䛦䟿ⴒ㝣ύ

䟿㛃㤗ㅀ剸开應㎌↌ Ⓖ⿯䟿㛃㤗Ҵ㎌䡳⅜

卯薩䡩㮔㞪⥴檅㑪㛌ᾑ䛇䟿凑幝‵䏤Ҵⳳ䚚

ύ⿯ῆㄇ薩⢆栖䪹㡾ⴄ⋣ㅀ剸⪢⿀〡䟿㚴憭

䟿氣⿴䚬㢧㦜ㄙⶊ⥴檅薩冇⏖朆⭆䟿㞽↔薩

薩╿ↆ⢆ⴱῚ㡾ⳳ免ҳ彚憭薩憭冇懏⎫㶌ㄾ

⪢ⳳ扣☇䦏䯱㎻䟿ⳳ䚚⋃屆ᾑ䛇嗒█䟿⪢ⳳ

㽮┕薩䪹㡾ⴄⴕ薩伎䅚侼㬩薩ᾑ䛇⪥⿮Ҵ憔

㔣圡薩⁠☼ㄲ⊥只䈵ᾶ嫼兾捊Ҵ㽣䯵䡳⅜ᾑ

‖⇕㹐ⵡι㑪㛌ᾑ䛇䇸桞ῆ只㜴薩呠剸䢚㳞

䛇╿⢫ύⴕ㡾㢄宬⪕㢄峓嬆䟿䎱㵈槓㊊慼⁑

ⵡ姇薩⏂屳⃈⓮㞪䢚ᾶ䟿⃺冀ҳ㛌ᾑῆ凑幝

↌䟿⋍⫮℁㳟峻㡳Ҵ

䥞Ҵ ҲҲ‼㊖☇⿮⪢ⳳ㦜嫼⥴檅ⳳ䚚懰ㄥҽⅩ怦 ҲҲ⫽㤗凪▃⢆嫼㎋䱆憔ↆ㛔ⳳ䴻䡩薩㽣䯵

ҳ烅ⴱҳ㸶⢆ҳ⿮⪤ᾆҾ䟿䖁ㅰ薩⁠Ⅹ怦䈵

ύⴕ㡾⢣姖㞚桶嬑╫▌⋣䕾⇕ぞ◅薩⿦␤䷇

㦴㢧Ҵᾨ⢆⊍ⴱһ⪢ⳳҼ尥薷ҽ卥⪤ⳋ⁠卮

⑚㲹榀Ҵ㎌䟿姖㞚桶嬑╫ⶂ㵊⪤朆㚹Ⓖⶊ㞽

㜷〱‵薩⩴㞪䠁⁠Ⅹ怦䈵㢧ҴҾⅩ怦㢄ҽ⋠

薩⋈帶㘨㚹凪▃⢆䟿㛔ⳳ䴻䡩Ҵ㽣䯵㭽嬻⋱

⏂Ⳙ薩⍵⏂㈇薩孻ㅛ⅜薩姇䵟㛧ҴҾ㄀‵㔠

䏤⏂㢄ҽ⽬㎻ᾈ㲭薩⑺㜸㜷‵Ҵ姇㢄ᾈㄒ薩 ╈㶽屳⽬ҴҾ憔ⶬ㞪ⳏⳋ㎻尥䟿ҽ‼ҾҴ㎌⾇㢖⎠‵ㆉ㮞ⶈ㎌薩㎌ⶬ㍄寭⋃⫽㞪ⶈ‵薸㎌ᾈ⾇㢖⎠‵ⶈ㎌䟿薩㎌Ὶᾈ㍄寭䚣▇㮞䟿㜴り┶ⶈ㄀⎠‵薩憔㞪卥䊱䟿㹐⏂Ҵҽ姇㢄 ᾈㄒ薩╈㶽屳⽬Ҿ㞪㛔ⶉ‵㍄䛱㞽⾳䢚尛㈏㚴Ҵ㎌⾳⾳㛔ⶉ▇ⳳ↌⢣埐㄀‵㔠䏤㞽薩呠䚝䚚䥖䡹薩ㅀ榃㏺專卥⽬㶳懛㞪撪䟿薩⎠ ‵㶳懛扸㞪ⶈ䟿薩卥⽬嫼ᾈ㜲␥␖薩㚴應卥㜫Ҵһ▽㶊㞠䭆Ҽ尥薷ҽ⍜ ῆ㢧薩ㅀ⋃㸶怦Ҵ㎋⋱怦冇⪤ᾆ㎋薩㸶⋱怦冇⪤ᾆ㸶Ҵ䈵 ⪤ᾆ冀薩ᾈ㜷⪤ᾆ薩㜷怦ҴҾ㎻⁠薩ύ⎂ㅀ 榃ㄙ卥⽬⎂怦⇕廲薩捆慡ҳⳏⳋ䠁㞪⋃㎋ⶬ 卥⽬薩㏈剸㛔⒑䢹‵薩☇⿮㏈㢄⾇㢖Ҵ ҲҲ䈵 ⅘峄憔ↆ⪢ⳳ㦜䟿㛔ⳳ幥捊薩㎻⁠ 薩‵␖ҳ帜␖ҳ䏤␖ㅀ榃桁ᾨ薩㠦㞽ᾈ㍄兾㋩宨䱆⎁㦜Ҵ╪⁠宨䱆䓉ⳳ捌☇␤ⳳ帳㲹薩 ⁠炎⑰⊥䬻ⳳ䚚╅⿦␤帢⡫⢫Ⓕ䟿ⳳ䚚℁峻㡳Ҵ㽣䯵槓㊊⢣憔㎻⪢ⳳ宨䱆䓉ⳳ捌Ҵ㎌↌ Ὶ㡾䡜伺囿ῆ␖䡳␤薩㚪㑼憔ύↆ⇄⪢䟿㫨薩ᾡᾏ㽬⅜㡾ㄒ⎫⋣ᾑ䛇ぞ⪢䌬㊖☇⿮䟿 ⛿ㄾ‵⩦⪢␖庅␤薩⏂ Ⓖύᾑ乻䟿ᾑ䛇ⶬ 㡾槪䕹ύ何⋄㞉薩ᾑ䛇ⶬㄒ㛌薞㽣䯵⿳憝䡖㡾薩岴⁠㊕冀ύㄒ薩屆㛔㜷⪢㜴ῆⴱҴ㡻ㄇ薩䫘䬊⪢ⴱ薩⇠〲ㅦ㭽薩▄䫠⫽㊊Ҵ岘岘 ⪢ⴱ薞 ҲҲҲ䄮㺭㽣ⴒⳳ柝柝曲 ҲҲҲ㦷捇啭㜪⪢ⳳ㠣㞁⩦垨⪢ⳳ㬩峸㛔㔃 ҲҲҲ㽣䯵楽䬩

- Peace 38

ōŢŰŻŪġŴŢŪťĭʣŘŦġŮŢźġŬůŰŸġũŰŸġŵŰġųŦŴŰŭŷŦġŢġŨųŦŢŵġŤŰůŧŭŪŤŵĭġţŶŵġŸŪŵũŰŶŵġųŦŧŭŦŤŵŪůŨġŰůġŪŵŴġųŰŰŵġŤŢŶŴŦŴĭ ŦŷŦůġŵũŦġŧŢŪųŦŴŵġųŦŴŰŭŶŵŪŰůġŸŪŭŭġŴŵŪŭŭġŤŰůŵŢŪůġŴŦŦťŴġŰŧġŭŪůŨŦųŪůŨġųŦŴŦůŵŮŦůŵįʤ œŦŴŦůŵŮŦůŵġŪŴġţŰųůġŰŶŵġŰŧġŦŮŰŵŪŰůŢŭġŢŵŵŢŤŵũŮŦůŵŴġŵũŢŵġŢųŪŴŦġŧųŰŮġŰŶųġťŦŭŶťŦťġůŢŵŶųŦį ŔŪůŤŦġŰŶųġŵųŶŦġůŢŵŶųŦġũŢŴġůŰġŪůũŦųŦůŵġťŦŭŶŴŪŰůĭġũŰŸġŤŢŮġŵũŦųŦġţŦġųŦŴŦůŵŮŦůŵŀ ņŮűŦųŰųġŕŢůŨġŴŢŪťĭġʣŊŧġűŦŰűŭŦġŢųŦġŢŵġŧŢŶŭŵĭġŢŭŭġţŭŢŮŦġŭŪŦŴġŸŪŵũġŮŦįʤ śũŶŢůŨŻŪġŴŢŪťĭġʣłŭŭġŮŦųŪŵŴġŭŪŦġŸŪŵũġŰŵũŦųŴļġŢŭŭġŧŢŶŭŵŴġŭŪŦġŸŪŵũġŮŦįʤ łŭŵũŰŶŨũġŴŢŨŦŴġŢųŦġŰŧŵŦůġŤųŪŵŪŤŪŻŦťġţźġŰŵũŦųŴĭġŵũŦźġŤųŪŵŪŤŪŻŦġůŰġŰůŦį ŕũŦźġůŦŷŦųġţŦŢųġŢůźġũŰŴŵŪŭŪŵźįġŘŦġŴũŰŶŭťġŦŮŶŭŢŵŦġņŮűŦųŰųġŔũŶůį ĩŉŦġŴŢŸġŧŢŶŭŵġŰůŭźġŪůġũŪŮŴŦŭŧĭġůŰŵġŪůġŰŵũŦųŴįġŉŪŴġŭŰŷŦġŢůťġűŢŵŪŦůŤŦġŵŰŶŤũŦťġŦŷŦůġŵũŰŴŦġŸũŰġŵųŪŦťġŵŰġŬŪŭŭġũŪŮįĪ May we all find encouragement in these words. Chin Kung at the age of 78

! Pure Land College www.amtb-aus.org Live broadcasting of Venerable Master Chin Kung’s Lectures. Online play/downloads of the newest Dhar ma lectures in audio/video formats: Flower Adornment Sutra, Infinite Life Sutra, Earth Treasure Sutra, Recent Activities, etc.

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PROFILE OF VENERABLE MASTER CHIN KUNG Yae-Hong Hsu, better known by his Buddhist name Venerable Shi Chin Kung, was born in February of 1927 in Lujiang County, Anhui Province of China. For thirteens years, under the guidance of three teachers successively, eminent professor Dong-Mei Fang, Tibetan Living Buddha Master Zhang Jia, and well known Buddhist Dharma Master Bing-Nan Lee, Venerable Master Chin Kung studied diligently of Buddhist sutras, history and philosophy. He is well versed in numerous Buddhist sutras, discussions of various Buddhist schools, and also in the teachings of Confucianism, Taoism, Catholicism, Islam and other religions. He has spent most of his time and effort in studying, practicing and teaching Pure Land Buddhism in which he attained his greatest achievements. In 1959, Master Chin Kung became a monk at Linji Temple of Yuanshan, Taipei and was given the Buddhist name Chin Kung. After receiving full ordination, he began lecturing and propagating the BuddhaÂĄÂŚs teachings in Taiwan and abroad. For more than forty years, he has continuously given lectures on the Five Sutras of Pure land School, Flower Adornment Sutra, Surangama Sutra, Complete Enlightenment Sutra and many others. To date, at the age nearly 80, he is still happily and tirelessly lecturing daily. Due to the world conflicts and turbulence in the recent years, Master Chin Kung has been busily promoting the value of reintroducing traditional educational system around the world. However, upon every return to the Pure Land Learning College, he resumes his lectures. In year 1998,

Master has started to give lectures series on Flower Adornment Sutra, and been sustaining 4 hours teaching daily tirelessly since. As of today, more than 2500 hours of lectures have already given. True sincerity, purity of mind, equality, proper understanding, compassion, see through, let go, attain freedom, accord with conditions and be mindful of Buddha Amitabha are ten main practicing guidance and principles that Master Chin Kung has summarized from more than 50 years of practicing experience. He initiated the use of modern high technology; through TV satellite and internet to achieve 24 hours 7 days a week long distance learning of Buddhism and teachings of saint and sages. Through the implementation of his goal of world peace and unity among religion, races and culture, the Master has shown great compassion and indiscrimination for all. Since 1977, Master Chin Kung has begun to accept invitations to lecture abroad. He extensively promoted the idea of Pure Land Learning Association and Pure Land Learning College, forms of organizations dedicated for practicing, for the distribution of Buddhism books and media products, and for fostering Dharma lecture successors. Over the past several decades, there

have been more than 120 such organizations established around the world. Master Chin Kung has printed and freely distributed over ten millions books of sutras, discourses on Buddhism, and other related books. Moreover, there are over 1700 sets of Great Buddhist Cannon printed and freely offered to libraries, universities and Buddhism organizations. For the purpose of training more qualified lecturers to carry on the important work of propagating Buddhism, in 1995, Singapore Buddhist Lodge and the Amitabha Buddhist Society of Singapore jointly sponsored a Buddhism lecturers training program; in 2001, there was the establishment of Pure Land Learning College Association, Inc in Australia, also as a training ground. Both establishments have since been under the guidance of Master Chin Kung. Carrying the responsibility of â&#x20AC;&#x153;learning to be a teacher, acting as a role modelâ&#x20AC;?, in every place he has lived, Master Chin Kung has always done his best to promote peace and unity among different groups as well as the values of learning moral principles. In 1985, Master Chin Kung immigrated to the United States. During the time

Australian Attorney-General, Hon. Philip Ruddock, MP

he lived there, he won the awards from both city of Dallas and the state of Texas as Honorary Citizen. After two years of migrating to Australia in 2002, he was awarded the Honorary Doctor of University and Honorary Professor by Griffith University, and Honorary Doctor of University and Adjunct Professor by University of Queensland. In April 2004, he was again awarded the Honorary Doctor of University by University of Southern Queensland. Since 1998, to genuinely put the doctrines of Flower Adornment Sutra into practice, the Master has had the vision of every religion is about education of divine love and kindness, the God from every religion is manifestation of the same One God, an idea of multiculture. In Singapore, he encouraged communication to gain mutual understanding among nine different religious groups, and invites the leaders of the nine religious groups every week to give lectures to the public in Singapore Buddhist Lodge. At the same time, he has also taken the time to participate in Multicultural Forum hosted by Aboriginal and Minority Group of Queensland.

Australian Minister for Citizenship and Multicultural Affairs, Hon. Gary Hardgrave, MP

Australian Minister for Foreign Affairs, Hon. Alexander Downer, MP

As a representative of Griffith University, Master Chin Kung was invited to attend and give a speech in the Network of Universities and Institutions for Asia-Pacific Peace-Building and Conflict Prevention, facilitated by the UPEACE Asia Pacific Programme, in Bangkok, Thailand in July 2003. August of the same year, he was invited by the Australia Council for the Promotion of Peaceful Reunification of China(ACPPRC) to the Eyes on Tibet Charity Gala Dinner, a charity event that raised money in helping cure cataracts patients in Tibet. In October of 2003, Venerable Master Chin Kung was invited by the Vice President of Indonesia, Dr. Hamzah Haz, to visit Indonesia. During this initial visit, Master shared his thoughts with many officials and religious leaders of Indonesia. In the conversation with former President Mr. Wahid, Master proposed constructive suggestion for the country’s unification and peace, and emphasized the importance of propagating religious education. While in Indonesia, Master Chin Kung received tremendous welcome and was asked to come back to Indonesia for lectures. Minister of Religious Affairs of Indonesia, Prof. Dr. Said Agil, invited Master again to Indonesia in February, 2004. During the speech titled “Humanity, Love and World

Peace”, Master shared his view: that in order to obtain stable society and world peace, it had to be built upon reintroducing the moral teaching of saints and sages. January, 2004, Venerable Master Chin Kung, representing Griffith University, was invited to attend the 2004 Okayama NGO Summit for International Contribution held by Okayama Topia for International Contribution (OTIC) in Okayama to discuss the topic “Education for Sustainable Development”. During several days of discussion and knowledge exchange with distinguished representatives from all over the world, Master pointed out an ideology from ancient saints and sages, “to build a country and to guide its citizen, one must start by educating its people”; furthermore, he explained that all the religions were education of compassion and kindness, in order to solve the current problems of social crisis and global unrest, one had to first solve his inner conflicts and unrests. Only if everyone would introspect oneself to find peace and purity within, this world would have a bright future. With his compassion, Master Chin Kung¡¦s sincere speech with easily comprehensible explanation left deep impression to his audience who later expressed admiration and gratitude.

Nine Religions Gathering Together