SUMMER, VOLUME 1
1962
NUMBER 2
KOREA
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WON BUDDHISM Published by:
WON KWANG COLLEGE Iri City Cholla Pukdo, Korea.
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Vol. 1
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CONTENTS
Editorial ................................ …………………………………………………...1 Golden Rules , …………………………………………………………………... 2 What is Won Buddhism ………………………………………………………….3 What is the Relation between Won and Human………………………………… 7 A Real Buddhist Mass …………………………………………………………...8 The Rules of Moral Discipline of Won Buddhism ………………………………9 Moral Culture Indispensable for Human, Life …………………………………. 10
As the material civilization makes rapid progress, cultivate the spiritual civilization accordingly.
Buddha-dharma is life itself life is no other than Buddha-dharma. 1) In the past days, the life of Buddhist priests in Korea might be likened to superhuman life in the remote mountains and they took no account of the actual human life. That is why we have asserted that Buddhism must be kept pace with our practical daily life. 2) We should follow every occupation with Buddha-dharma. 3) You may learn Buddha-dharma at any time or at any place. “Learn Dharma well, and you will make a good living”. “To make one’s good living means to learn Dharma well”. 4) A religion by a small group in a remote mountain will not be a genuine religion. It is a great religion that all human beings are able to believe and learn.
No. 2
(WON BUDDHISM)
Summer, 1962
EDITORIAL
The Life of Faith
If we wish to fulfil the intention of giving our daily life perfection and satisfaction, we should take hold of a firm faith in the course of everyday life. A man without faith is like a ship floating to and fro on the ocean without a compass, or like a doll made of straw, Moreover. like the essence of wine which is gone, he is apt to lose, the enthusiasm for his righteous living and. as a result, becomes a useless existence in this world of struggle. Among many distinguished men in former times, there were those who relied completely upon a buddha or a god, or even their king or master, never casting even a glance at fear of death. On the contrary, regrettably in these modern days we can scarcely find examples of such steady, real faith in the people, especially in youth so influenced by frivolous vanity and selfish corporeality willingly pursued. This causes us such an aimless, frothy life as that what will be will be. So a man without faith often puts aside the order of his conscience in order to do what' he likes, if he is sure that nobody will be aware of his production of mischief. Those who are proud of being' a man of faith, needless to say, should do good not because of the praise from others but because of his duty as a man. Disregarding earthly glory, property, and other mundane matters, we must search for justice while abandoning injustice under a firm conviction that doing the righteous thing is what we ought to do as a man, a man of faith. Hence we remember the golden words of OUT Buddha: "miss and punishment come out of nothing but Self." A Western philosopher has said with other words of the same meaning: "Man is the architect of his own fortunes." Putting firm faith in these golden words, we feel that we are certain not to change our worthy life into an endless thorny path by a misdeed caused by momentary foolishness. It was the creed of the man of old not to have a shameful life or dishonorable marks on' his name. Here arc the words which show the
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creed of the ancients: "Not a crime committed once can remain in secret; heaven does know, earth does, you do 'know, and I do know." If we are convinced that all our seeds of the misdeeds we have committed are growing every moment, and never fail to appear in time eventually giving us suffering a hundred times extended, then less fruits of sin will lead us into a bottomless valley of tears. Whenever our faith loses its foundation, we approach the hidden trap of worldly temptations. Heaven helps those who help themselves, and the man who has faith in his life can help himself. Now it is needless to say in this scientific modern world of Sputnik, that we should call all our fellow men's attention to the problem of faith in order to regain our peaceful minds. This is the time to reconsider what is our real happiness, or to determine which is everlasting happiness or temporary happiness. GOLDEN RULES 1) Even a fool can get wisdom when he knows that he knows nothing, and the so-called wise are no more wise if they are attached only to meager knowledge not knowing that they know little. 2) A fool likes to be blessed with doing nothing deserved, and hates to be blamed or responsible for the evil and sin he has done. That is chiefly because he does not know what bliss and sin are, and partly because, though he knows them, he behaves disregarding them. 3) The Bodhisattvas, too, have ambition like the vulgar; but the ways they fulfill it are quite different, though their effort to fulfill it are the same. The vulgar do things only for their own sake, seek only for immediate gain not knowing what will come next, do not understand others, and indeed cannot see which is paltry and which is really valuable. On the contrary, the Bodhisattvas would fain do for others, fain be after others; they can see what is really paltry and what is really valuable, and can see that what appears to be harmful shall become beneficial later. 4) Do good for society; and engage in something worthwhile. Living corpses are those who seek only for their own fame and wealth, not understanding the troubles of others, and not doing any good for society. 5) Weakly-rooted trees are apt to be fallen by the wind, and the shallow ones are apt to be dried out during the drought. Like this, man cannot be enlightened if he does not compose his pious mind and has no faith in it.
WHAT IS WON BUDDHISM? The characteristics of Won Buddhism, a newly risen Buddhist order may be emerged by describing the life story of Sotesan, the founder of Won Buddhism. I am going to answer the question "What is Won Buddhism?" Seventy-three years ago, the Ven, Sotesan, the Founder of Won Buddhism was born of a farmer on the 27th day of March, 1889. The birth took place in a sma1fth~tch'ed cottage hi an out of the way village of Kil Ryong Ri, Bak Su Myon, Ryeong Kwang County, South Cholla District, Korea. At that time thy inhabitants of the village did not forsee what was to take place in the future from that birth. His father, Park Sung Sam, little learned as he was, was respected by all the villagers for his natural wisdom. His mother, Ryu Jung Chun, a highly virtuous woman, was also-held in high esteem. Sotesan held a dignified air and a magnanimous soul. 路He showed them that he was more than their match at early childhood," Even路 his private instructor soon did acknowledge that his pupil had more wisdom than himself. Sotesan would concentrate on everything he saw and ask the advice of the aged for that which he could not perceive. By doing this he was in contact with the aged more so than youth of his own age. Moreover, he always kept his word with others and was adjudged to be a promising boy by his family and the villagers. When he was five years old a sudden and new perception occupied his mind. "What is the principle phenomenon of nature?" "When did the phenomenon of nature first appear?" "Who created cosmos?" "Where did the blowing winds come from?' "What is the sky above us?" "Why is he my father and she my mother?" "Why was man created to his own shape and animals to another?" Day and night these thoughts troubled him because he could not answer them. To his disappointment, no one could answer his questions so that he might be thoroughly satisfied. Even the wisest men in the village could not satisfy him in their response. Five years in searching for the "Truth" had passed-when he was told about the "God of the Mountain" with his superior and eminent
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might. He tried to find him in the mountain. He called for his aid in prayer so that he might help him solve his problems. Years passed and he realized that his efforts were fruitless. The mountain god never appeared or answered him. However, in spite of his failure he had no intentions to abandon his hope. At thirteen, the disappointed Sotesan began to concentrate day and night so that he may find a real Spiritual Father. Still in discussion with the wise he was not able to receive answers which would satisfy him. He soon came to realize that it was foolish to believe that an extraordinary man such as the "God of Mountain" would come to answer his questions. He decided to seek "Truth" through his own efforts even if it meant physical pain to him. In pursuing for these questions to be answered his father passed away leaving him to support the bereaved family. He groaned under his dual pain. His father's death added to his burden, but he let no hardships alter his desired goal. Hunger, thirst, and poverty did not stop his search for the profound "Truth." He gave up the long cherished desire of meeting real Spiritual Father and soon mediated to himself and showed strange symptoms of self annihilation. He looked as though he was in a coma, sitting motionless and gazing at the wall in front of him. He occasionally would get up, walk, eat, and talk, yet his manner was that of a man in a daze. One day his family and some other villagers found him standing motionless like a statue along the side of a road. He had become so thin that at the age of 22 he looked like a diseased, thin tree. His whole body that has been infected with bad blotches and seized with a bad cough through years was miserable. Four years passed and he remained in this miserable state. His family and villagers felt pity for him until they finally decided that his pain and suffering was due to sins of his former life. This was the period of his uncommon meditation. After years of meditation, when he had reached the age of twenty-four, at dawn March 26, 1914, the Venerable Sotesan experienced a restoration of body and mind and all his questions he could now answer. Mysteriously as it was he had no more suffering路 from disease and soon his emaciated body regained freshness, strength and vitality adding more lustre to his naturally impressive, dignified, and compassionate countenance than before. (to be continued)
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The Rev. Dae San, newly installed as the third successor to the late Ven. Sotesan.
The scene of installation ceremony for the third successor, The Rev. Dae San.
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WHAT IS THE RELATION BETWEEN WON AND HUMAN? from The Supreme Scripture of Won Buddhism
. Once Kwang Jeon said to our Master late Ven; Sotesan, "What relation exists between the Won and humanity? The Master said, “You have asked me the greatest Truth to know.” And he said as follows:"The deification of Won in our Order is, we can say, an example of the worship of Buddha’s mages; but Won is the manifestation of Buddha's perfect mind, while the Buddha's image is but an imitation of Buddha's body. The form is nothing but an idol; whereas the mind is vast and boundless enough to include the whole of being and nothing in the universe. The mind lies through eternity, so that the mind is the cause and origin of the universe: but we cannot find the exact word to say what it is. This is called the First cause or' The Endless by the Confucian scholars, the Truth or Nature by the Taoists, and the Dharma Buddha by the Buddhists. No matter what this may be called by various Scholars of different orders, the principle, however, is only one for which various names can be given. Though all beings come together from all sides and different gates of truth they will arrive at the end to find understand this Truth of Won. If one, calling oneself a moralist, does not lay down the Source of Truth, be must be in a evil course. In our Order we, therefore, have made Won the standard connecting the Truth, which is the object of worship and the standard of moral practices." And the Master continued as follows:This Won, if it is to be explained, is just the four forms of obligation, and the four forms of obligation are the reality of the vast Universe, that is to say, Heaven and Earth and all beings in this universe are nothing but the Nature of the Buddha. Now that all beings in this universe are the manifestation of the Truth, we, having in mind reverential respect for everything, should stand before everything with pure mind and pious attitude just as in the case of our respecting the Buddha's images made of wood or copper, our way to worship is turned to the real and direct worship from the formal and indirect for the purpose of blessings. In short, the purpose of our believing in Won consists. In turning our belief perfect from imperfect and real understanding from superstitious nations.
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WON BUDDHISM !-.
A REAL ·BUDDHIST MASS
The Rules of Moral Discipline of Won Buddhism
from The Supreme Scripture of Won Buddhism
Once the Master, the Ven. Sotesan, heard when he was in Bongrai-Cloister, an old man-and his wife who dropped in on their way to Silsangsa Temple say that their daughter-in-law was, ill-natured temper, so undutiful that they were going to hold Buddhist mass for the purpose of turning her into good natured daughter-in-law. Hearing this, the Master said to them, "Listen, don't you know that to hold Buddhist mass for the living Buddha is more effectual than to hold mass for the Buddha's image?" Then said they, "Where is living Buddha?" He answered, “In your home your daughter-in-law is a living Buddha." "Why," they wondered, "is she a living Buddha?" Then the Master said "That is because your daughter-in-law has the authority to offer you filial piety or undutifulness. Now do mass to her. They said, "How can we do this for our daughter-in-law?" Then filial piety or undutifulness. “Now do mass to her.” They said, "How can we do this for our daughter-in-law? Then said he, "Buy something she likes, using that which you take to the Buddha's image, and do your best for her as you do for the Buddha's image, and you will get the fruits of worship according to your sincerity." After that, the old men and his wife visited him again to, report that they were able to live with, their virtuous daughter-in-law after they did as advised by the Master. Then the Master said to his disciples sitting beside him, "This is just the way how to worship the real Buddha of the four forms of Obligation and nothing else!"
OBITUARY It is with a great regret to inform you that the Rev. Jung San the successor to the late Ven. Sotesan, passed away at 9:30 A.M. Jan. 24, 1962.
All communications should be addressed to: Miss Pal Kn Chun, Won Kwang College Library lry City Cbola Pukdo, Korea.
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Won Buddhism is the newly-risen Order in Korea. The traditional form of Buddhism in Korea is too formalized with few real monks who devote themselves to an active movement of propagating Buddhism and have rarely done their essential duty of teaching the Dharma to thirsty laymen. Reflecting such faults, Won Buddhism aims at the positive regeneration of Buddhism, while practicing moral discipline for the purpose of attaining Self-Enlightenment. For our daily discipline the following nine rules are given to us. Every Won Buddhist knows them by heart and even children say them by rote, so that they can keep way to moral discipline and attain Enlightenment earlier. The Nine Rules are as follows: 1) Our genuine mind comprises no disturbance, which takes place according to a case or object, so let us keep its original calmness, Nature-Samadhi, on every good or bad occasion. 2) Our genuine mind comprises no foolishness, which' takes place according to a case or object, so let us keep its original wisdom, Nature-Prajna, on every good or bad occasion, 3) Our genuine mind comprises no badness, which-takes place according to a case or object, so let us keep its original goodness, Nature-Sila, on every good or bad occasion. 4) Let us eliminate Faithlessness, Avariciousness, Laziness, Foolishness by means of, belief, Exertion, Doubt, Sincerity. 5) Let us change our life of grudge for that of gratitude. 6) Let us change our life supported by others for that of selfsupport. 7) Let us change the man not concerned about learning to a lover of it. 8) Let us change the man not .interested in teaching others to the man positive for teaching. 9) Let us change the man of Selfishness to a public spirited person. -9-
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Moral Culture Indispensable for Human Life by Kong Ju Rhee
Human spirit, naturally, is pure, perfect, calm, and mysteriously bright, However, this genuine spirit is changed into a turbid, obscure one by serious, immoral rapacities growing incessantly in the process of our struggle for existence in this filthy, evil world. Hence, we dare to act against human morals and virtue. No proprieties or sense of shame will prevent the greedy man nom filling his increasing avarice. All means such as privilege, trickery, or even force within his reach The Rev; Kong Ju Rhee, who may be mobilized to fill his devoted herself to the sacred work of Buddhist religion for 35 years, as a rapacity. In case of failure, leader of Won Buddhism persons grow weary of life with anger or despair, and others go mad or kill themselves, suffering from serious nervous prostration. What is worse, they ruin not only themselves and their homes, but disturb the whole world. This is, I should say, one of our great miseries in human life. In such a situation the' most urgent thing we require is, first of all, to restore our genuine spirit now covered by a dark cloud of selfish desires. Then how can we bring back our genuine spirit? Moral culture is most indispensable for us to attain this object. Now, what is moral culture? In familiar words, it is to build a great personality. To learn knowledge, to search out truth, to eradicate inmost avarice and to try to keep the-peaceful mind on good or bad occasions, these requisites all belong to moral culture. There are four methods of practicing culture: First, interior moral culture: not to stir up an evil mind; Second, exterior moral culture: not to be caught by the feeling a joy, anger, grief and pleasure from the outer world; Third, moral culture at leisure: to practice meditation and to invoke Amida Buddha with a mind of calmness; Fourth, moral
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culture in working: to keep always the mind calm and to do righteous things when intricate problems arise. There is an old saying: "No gems go into the genuine brightness if not polished, and even man never knows the Way if it is not learned." That is to say, even a sparkling-diamond will remain a mere common stone until the effort and technique are applied to it by an artisan. So, man, the lord of creatures as he is, without moral training (namely moral culture) cannot build a great personality and be a worthy man. Even respectable, great saints and wise men could not build a distinguished character known world wide without first practicing moral culture through many aeons. Therefore our Lord Buddha attained SelfEnlightenment through serious, ascetic training abandoning all his luxurious living as a king to be, All earthly pleasures that his father, .the king of that kingdom, offered him were nothing but dust to him. At last he left his guarded palace only for the purpose of solving the, vital problem of Life and Death, or to search for Truth. He overcame the countless pains and interferences of Satan in the course of his ascetic practice for years. At the end of his ceaseless struggle, he attained SelfEnlightenment. He became not only a mere spiritual' leader and a benevolent, Father of sentient beings but also a source of bottomless bliss and wisdom. What he was and what he did were the outcome of his painful, ascetic training through aeons. Confucius, a man of virtue, are told, striving to learn at fifteen, worked day and night; at thirty, he was adamant to every temptation from the outer world; at forty, he was so well versed in truth as to find nothing in doubt; at fifty, nothing would prevent him from practicing his enlightened way; at sixty his all-round learning enabled him to discriminate by intuition right from wrong, good from evil; at seventy, he would never go astray in doing his own will. Whenever Confucius discoursed Truth with his seventy disciples, they gathered together in a field or under a large tree, and usually had nothing to eat but the wind, no place to sleep but an open field. At the sight of their miserable appearance, people at that time criticized and reviled Confucius, calling him a lost dog. This was not all that he suffered from at-that time. However, he could forbear various misfortunes for the purpose of teaching Truth. His competent knowledge, wisdom, and will to overcome all enemies in his ill treated life of, teaching are, too, the outcome of his moral culture. The patriarch of Won Buddhism, is likewise, it maybe said, a Buddha who attained Self-Enlightenment through hard, ascetic training in his youth.. He was not entirely satisfied with his own attaining Enlightenment, but devoted himself, to deliver souls from, the tormenting sea by means of the Dharma. His constant devotion of delivering never ceased even under the oppression of Japanese rule. He was, so to speak, an embodiment of the Dharma in his daily life with the ordinary -people, -11-
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old and young, the rich ancl tlte poor, mcn and women. He would nranifest rvhat he preachecl to his disciples, leading them into a true religious lifc. Aftcr his dcath, the doctrines he drafted are now morc alive in the hearts of increasing members, while institutions such as the monastery, university, high school, middle school, high civic school, kindergartcn, night school, orplranage, asylum for the aged, hospital, sanatoritrm, tlispcnsary, orchard, farnt, printery, theatrc, and rice mill have bccn cstablishecl year alter year by funds l'oundecJ by him. 'fhesc are all the results and present attainments of his moral culture. 'l'hen, why is it that some become Bucldhas or sages who benifit all human beings, while others cannot clelivcr cvcn themselves from this sinful, tortured world? It is not hard to find thc causc. It is because tsuddhas and sages constantly practiced moral culture and manifestetl morality and virute and, on the contrary, people, weakening their spirit with wicked and earthly thought, have dared to act with injustice or evil. Now, there are two ways of living, one of which we should take. lt is needless to say that practicinq moral custure is the most urgent matter in our daily lifc. lt is pity, therefore, to see that the people are least concerned about practicing moral culture and, in order to gratify their base greediness, degenerate into lawlessness or darkness, just as the sun covered with a dark cloud loses its brightness. Pureness and brightness of our original Buddha's mind are liable to be upsct by foolishness which arises from greediness. Now, we are sure, the study and learning of skilled techniques are based on the purpose of gratifying desires, and it is also to fill our earthly desires that rve flatter the man
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We acknowledge witb rnany thanks tbe receipt of the foilowing. Metta: Vol. 4, No. I , July 1962, Kensingtoo, N. S. W. AustraliaLigfut of the Dhamma, The: Vol. VIII, No. 4, Oct. 1961, Rangoon, ' Burma.' Light of BudCha, TIae: Vol. VII, No. 5, May 1962, Mandalay, Burma. lniernational :Bu'ddhist News Forum, The: Vol. II, No. 4, 1962, ' Rangoon, Burma. Canadian Theosophist, The: Vol. 43, No. 2, May-Junc,196?, Toronto. Canada.
lVorld Buddhism: Vol" X, No. 10, May 1962, Colombo, Ceylon. Religious Digest: .No. 25, April-June 1962, Colombo, Ceylon. Bosit: vol. xxv,'No. 11-12 VESAK FULL-MQ0N, May 1962,, Colombo, CeYlon. ii,'.iiri l-eaves, The wheel Publication: Kandy, Ceylon. (.: r., Buddhist Monthly: Vol. 6, No. 11, July 1962, Taipei, Taiwan' ('n!na.
Bodhedrum: Vol. 10, No. 8, July 1962, Taiwan, ChinaHai Ch'ao Ying Monthly: Vol. 43, June, Taipei, Taiwan. Bu.ddhism Today: No" 58, Feb. 1962, Taipei, Tiawan. Western Buddhist, The: 17th. Issue-Autumn 196I, London, England. Middle Way: Vol, XXXVII, No. l, May 1967, [,ondon, England. Sangha: Vol. 5, No. I 1, March 1962, London, W. I. England. woitO Faiths: No. 51, Dec. 1962, London, England. Voice Universal, The:' No. 41, Mar.-Apr.-May 1962, England. Occult Gazette: 22rtd, issue, Jtrne 1962, Kensinglotr, W. 8., I-ondon.
away rapidly. Then, by what means do you think we can uproot uncasiness ancl fear in our inmost mind? Money, knowledge, or the sword? No. Moral culture it should be. It has a power strong enough to make our confused mind serene, and to take away immoral avarice. By the force of moral culture, steady as iron, rve rvould not be tenrpted to pursue jervls, gold,
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of power offering him a bribe, or committing a fraud, murder, or robbery. To make it worse, from our mind fascinated by thosc splendicl. Iuxurious articles in a heap everywhere moral virtue and conscience are fadin.e
honor and fame. Men of moral culture will not concern themselves tbout uneasiness, fear, gi'eeclncss, tltc. I{6rnes, societics, natit-lirs, itnd thc rvorld composed of stlch people, as a matter of coursc, rvill be pcaccftrl and comfortable, ancl iher-c woulcl bc no rvars and invitsions of otlrcr propcrtics and lands. Hence, the founder of Won Iluddlrisrn said thitt practicinq ntoral culture in our daily life is thc snme cilse as rvhct', \\,e consoliclate thc building site prior to buildirlg our hr>usc: it is the I'ouncltition of buiiding hottseholcl tt:anilgclilcnt, statesnian-ship. good pcrsonality, I arn assurecl that our Iong-chcrishctl tlcsirc, tltc rc-nl rvorltl pcacc, rvill be cstirblishcd when all tlrc pcopic lic corlccrncci ahctrt nioral culttrtc.
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England.
Mediiation Group for the new agc: Ken, England. Der Keris: I.lo. 39, May-June 1962, Bremen, Germany Yana: Vol. I0, 1961, Autumn, Buddhist House George Grimm, Gcrmany.
Stiching: Wcrcld-Dienst Lleemstede -Holland. Maha bodhi, 'fhc: Vol. 70, No. 5, (VAISAKI{A NUMIIER) 1962, Calcutta, India.
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Dharrnachakra: Vol. XIV, No. 7, Fcb. lt)62, Bornbay, India' Right View: Ycar 5, No' 3, :uly 1961, Ajmer (Rai)' India' vJce of Ahinsa, The: Vol. XII. No. 4, April 1962, Aligunj, (ll'rAH)' tl.P., Inrlia. 'l'1,,': Vol. XXIV, No. (r, Jttrtc 1962, Via Ritl]rikcsh, U'P.l)iYinr. li[c, l3
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No.5,May19d?.fil.r}cutta,India..-.. tNo.
Gyanopadesa:
(M.P.)
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,4. -fuly-Arigust 1961, Malakhedii
'l'Vol"fiIII'
Hoshangabad, -.
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The:
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1962,
Singapore
Golden
l-igtttt Vol, V, No. 2, May 1f6-Z'fe-n-ang, Malaya'.- . ',
paramhania Yogananda Magazine:- Vol. 3, No. 1 i2, lan'/Feb' 1962,. South Africa. New digest of the'1.S.R.F.: No. 47, Nov',1961, Net!e1lan$'-Golderitntus, The: Vol. 19; No. 3, May-Apr. 1962, Philadelphia,
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lyoN BUDDHISM is dr*igncd to strve you! weltome'' Your *nrrt'*"ts anil suggcstions arc mogt
The iiiagaii.uc