Vol-1-No-6 by Seonghwan Yu

1964

NUMBER 6 KOREA

VOLUME

WON BUDDHISM

Vol. I

No. 5

WON BUDDHISM

1964

Published by:

WON KWANG COLLEGE Iri City Cholla Pukdo, Korea.

EDITORIAL What is ignorance, or illusion-the darkness of the mind? Buddha explained it as follows: "Ignorance or 'Klesa' means pain, suftering, affliction, di,stress. Klesa is the same as a blind acceptance of life."

CONTENTS

Editorial

An Epitome of Won Buddhism

News'Corner

What is the largest and eternal enterprise? Publications received

lz 11

We are distressed because our desires are unfulfilled. Since we are not able to see Klesa as Klesa, we become attached to it rather that abandon it. We ar,e not eager to deny our desires, but we wait until the pain caused by them has subsided. In spite of our hopes, our dssires cannot be fulfilled. Ths more we pursue them, the less we are contented. Originally nothing has an "Ego". Sarvadharma (all things), although seeming to have a permanent existence, are like bubbles, mirages

Golden Rules (1)

(2\

(3)

Cinta-mani is not to be found in the external world; it will be found in your mind when you become free from craving and loathing. You should first correct your own faults before wanting to correct those of anotlrer. You should do favors for others before becoming o,bligated to them. In this way your own desires will be fulfilled while you are giving satisfaction to another.

There are three kinds of human beings who are beyond redemp-

tion: first a person who behaves audaciously; second, a person who is without a sense of shame; third, a person who is not ashamed o,f committing a sin.

(4)

(s)

If you do not know the Six Conditions of Sentient Existence

and the Four Modes of the Six Rebirths, you know only a part of the

world; and, if you do not know the reason for its transition, you know only the things under your nose. The one who has not a bit of selfi"shness in his mind is the owner of the whole universe.

All

communications should be addressed to;

The editor, Miss Pal Khn Chon Won Kwang College, Iri City Cholla Pukdo, Korea

dr,eams.

All phenomena are changing. Whatever we see is not- permanent. Everythirig is in ceaseless transformation. To hanker after endless, bottomiesi, and limitless desire means nothing but clinging to Samsara, the endless round of rebirth into a lightless, painful world. Most people think of this world as an absolute reality, but this is not so. What we think to be real is nothing but an illusion, and it is foolish to maintain to be able to grasp this life's phenomena. Our favorite things, also, are originally produced by our blind attachment to the ego. I,f we follow the path of-our desires we are lingering in the dark and painful world. If we become attached to orrr _oYn persgn we begin to f6ar the decay and death which lead to our final destruction. Our distress will be even stronger if we are forced to abandon all hope of overcoming these limitations. We should knorv, however, phinomenon does n6t originally exist in itself. We, ourselVes, are also phuno1;r.na and, therefore-, we i-heoretically do not exist as such. This

i<nowledge can be considered as dharma and should serve to enlighten us.

In knowing this we can obtain freedom fr'om Samsara, from Karma, from illusioil, from suftering. Those who obtain this wisdom enlightened; they are fiiled with the "Truth of Buddha". ur. "u[l.d who HvJin such a way, leading others on to the same trutlt, arc Those called Bodhisattvas.

85 WON BUDDHISM

WON BUDDHIS,I,I

An Epitome Of Won Buddhism The Rev. Kong Ju

l. 2. 3. 4.

Brief History of Won Buddhism. Outline Of its Reformation. General Principles Of Its Doctrine. Summary Of The Establishment Of Won Buddhism.

l. Brief History

d,,ffp

B,hee

Of Won Buddhism

o,o.I$il'.t"$:l'?r,#.f #'fi,?'ffiil'j Great Buddhist priest, !h.e late Venerable

Park Joong Joons Bin (Sotesan) in Ryung-Kwang, Rvune-Kwans. Cholla Namdo, in the southern part of Korea, in order to lead sentient beings from the tormenting seas of life into the Sukhavati, Paradise. The Ven. Sotesan was determined in his youth to perceive the great principle of the Universe. After years of difficulty and hardship, he attained self-enlightenment and made up his mind to deliver the world through the spirit of Buddhism. by establishing his doctrine and system

Tlca late Ven. Sotesan, the

founder of Von 2

Buddbism.

suitable for our time and people. He aimed at the promulgation of general Buddhism in order to remedy the decline o,f moraiity, and to establish a ground of righteousness in the new world, delivering all souls from the tormenting seas by faith in religious truth and the Practical Training of morality. Therefore, from its start, Won Buddhism did not have connections with Traditional Buddthism. Not only are the attitude of study and the system of our Order distinctly different, but they also adhere to other forms and ways. apart from Traditional Buddhism, as to the fundamental teachings and their influence. Won Buddhism has been progressing on its own way. In other words, the Order of Won Buddhism has not received government assistance, or offerings and alms from followers, such as has been the main living method of traditional monks, but by the collective work of its devotees through their self-sacrificing spirit for Won Buddhism, and by the voluntary efforts of its followers. Thus, there have been no retrations between Won Buddhism and Traditional Buddhism, nor with any Buddhist Schools or Sects. Even the Jaoanese rulers who made laws to be observed by Buddhist, in Buddhist ternples, did not affect Won Buddhism at all. Sotesan.-the founder of Won Buddhism, had been an unusually person from his early childhood. With a magnanimous distinguished -and profound thoughts, he showed determination and decisive spirit 3

86 WON BUDDHISM

WON BUDDHISM

practical power.

At the age of seven, doubts concerning the phenomena of Nature

arose in his mind. He passed day and night with these questions, finding no answer. For ten years, from. 12 to 22, he continued visiting MountainGods and wise men to get some answers, sometimes praying in the

mountains, but in vain. He never cared for his own body, but concentrated his attention upon searching fo,r the truth. Ilowever, even with his sincerity and perseverance, which ought to be praised, his doubts remained unansw-ered. In pursuing these thoughts, other thoughts flashed through his mind: "What shall I do in the future?" He had been occupied with these thoughts every day and every gight, and as a result he discovered the Kung An in Ch'an Buddhism. All his preceding doubts and questions had been forgotten and day by day he app_eared as though he was still deeply occupied with this problem, and fi9qlly he had- shown strange symptoms of self-annihilation by remaining cloistered for four years. Therefore, his belongings had all gone long before that. To make things worse, he suffered-from serious disease in his abdomen and his whole body was afflicted with blotches; he was seized with a bad cough and thus fblt miserable for many years. He had become so thin that all his relatives were driven to despair, and the villagers felt pity for him. This was the state of his Dhyana, meditation in Ch'an Buddhism. At daWn March 26, 1916 (the lst year of Won Budhism), when he had reached the age of twenty-six, the founder experienced a restoration -suddenly as he saw the first sign of dawn, and he attained of his mind as enlightenment.

realize in the fututre. To begin with, he positively instructed them to dispense with useless, vain formalities; to break down superstition; to abstain from drinking wine and spirits, and from smoking; to use money palgimo-niously. He began to reclaim 25 acres of dry beach with his nine disciples, and establiihed a peaceful Community sharing everything, working in the daylight and studying truth at night. This was the start of Won

gddd-hism.

After the reclamation project was completed in March (the 4th year of W.B.), the Venerable Sotesan ordered that his nine disciples give themselves to prayer and to swear on oath to work fo.r thq general public, for he intended to exterminate the egotism in their minds, replacing it with an altruistic spirit. - Gradually their faith grew to the state of self-renunciation until a miracle appeared: When they pressed their thumbs on the written oath as the ioken of their faith, mysterious blood-red thumb-prints appeared.

This was the first spiritual manifestation in Won Budhism. The founder, witnessing this miraculous expression of purely concentrated mind, spoke highly of them and gave them Buddhist names by which they - were highly encouraged.

In Octobei of the same year (the 4th year of Won Buddhism) with some disciples he went to Mt. Bong-Re, located in Boo-an County, Cholla Pukdo, and they constructed a thatched hut they named Suk Too Am on the right side of Shill Sang Sa Ternple, in which he lectured morality and drafted principal doctrines such as: The to his disciples -of on Learning and The Principles of Discipline in Daily Life; Principles Ch'an- of Timelessneis (Every time Ch'an), Ch'an of Spacelessness (Everywhere Ch'an), etc. These doctrines were all base4 u_pgn the Truth of Wrin. Five years after those drafts were completed, he left the moun-

"Fotlowing his enlightenment, all sicknes.s gr1{ua]ly left.him.without any medicll treatment, and soon his emaciated- body regS-ined freshness, sirength and vitality, adding more lustre to his naturally dignified and compissionate countenance. Everyone who met him was at once impressed by the light in his eyes. deeply ' The iounder, ifter hii enlightenment, examined Sutras ald Scriotures of other enlightened ones, and sages and -saints, so that he -might learn how they at-tained enlightenment. And then he was far deeper impressed by reading the Diamond Sutra, being convinced that Sakyamuni is the sage of sages. The Ven.-sotesan] looking into the social status of his time, noticed that by the radical progress of scientific civilization, the intluence of materiLlism had been making awesome progress. Therefore, he insisted on the urgent deliverance of the wqlld facing a-crisis, s-aying. the following words-: "Since the material civilization makes_such rapid progress, cuitivate the spiritual civilization accordingly_." - Ne1!, -he selected nine disciples and fold them of his wishes and ideals which he intended to

April 1924 (the 9th year of W:B), and established here the General Headquarters and opened the gate of Faith to the public under the provisional name of "The Society for the Study of Buddha Dharma", annbuncing the great principle of Won. Men and women who heard of the news crowded around him from everywhere and became enthusiastic believers. Of the many followers, some wanted to become Sotesan's disciples and o,thers o,ffered him, of their own accord, properties, much as they were able to give, for the benefit of the Society. - Theaspriests, in order to earn their livelihood, traded in_rice jellY, farms, orchards and agriculture, and established some inadministered dustrial institutions at the same time. Their clothes, food and houses

tain.

Thus, having arranged every necessary preparation to establish a new Buddhist Order, he came to Puk Il Myon, suburb of Iri City, Cholla Pukdo, in

WON BUDDHISM

were obtained by nearly complete self-support; and, i.n order to arrange their spiritual fo-od, cloihes. and houses, ihe founder constructed s,ome training halls in which meditation, Sunday Service, or discourses could be held. These have been the first steps which distinguished Won Buddhism from traditional Buddhism.

The influence of Won Buddhism had made much progress. In spite of Japanese oppression, the Buddhist study, training,-and development of the Society constantly grew. However, for the Society's progress he had to vigourously struggle for many years against many hardships and difficulties caused by the wars between Japan and China, and

World War I[. The Ven. Sotesan entered Nirtana on the first of June 1943 (the 28th year of W.B.). He deliverecl the last great sermon on Death and Birth, in the Hall for Sermons on the 16th of Muy, and passed away at the age of fifty-three. The Rev. Jungsan (Song Kyu), one of the nine disciples, succeeded the Ven. Sotesan. Jungsan, also devoted to Won Buddhism, with his followers contributed to the development of the Society in overcoming hardships and difficulties. In the year of the liberation of Korea, all members of the Society helped poor refugees who had gathered from other countries and carried out relief work. In April 1946 (the 31st year of W.B.), one year after the liberation of Korea from Japanese domination, the Society was named "Won Buddhism" and it was announced to the public. ln developing three great enterprises, cultural, educational, and charitable, the situation of Won Buddhism had been a very prosperous one, with many institutions enlarged or newly established. Unfortunately, in January 1962 (the 47th year of W.B.) the Rev. Jungsan passed away. In the grief of missing the great one, Tesan (Kim Tae Keo) succeeded him until the present day. 2. Outline Of Its Reformation We have modernized and popularized ancient Buddhim. The outline of what has been modernized and popularized is as follows: (1) We have established temples in cities and towns as well as in villages. The doors of Won Buddhism are wide open for everyone who wants to be a Buddhist. It does not matter whether the believer is a man or a woman, young or old, learned or illiterate. Everyone is able to be a Won Btrddhist and may go through the formalities of conversion if he wants to. He is to get a "certificate" with his sacred name and a survey showing the way toward faith and how to practice it. (2) We enshrine the Won, Dharma Buddha, as the object of worship instead of the traditional Buddhist image. (3) The Won, Dharma Buddha, is not only the obiect of worship, but a standard of practice. The believer can accomplish the three de6

grees of study: Sila, Samadhi, and_Prajna. All the branches of traditionto be united in Won. at guOdtrism - (4) Thearescriptures are compiled in the Korean native language so that'the believer^s may easily read and understand them. (51 Improving th6 traditional ya.ys leading tq !he. desired .Sukhavati, paradise, every necessary regulation f.gt I practical life has been observed so as to keep the spiril and body futly-in[egrated without being concerned only with the deliverance of the soul' r ,i

of the Sangharvhich had been mainly iOt ffreiraOiiional livelihood and alms i-s abollshed, and the selfofferings donations, dependent on through lght occupations' is miintained prieits the life of ;fu;i.;i "*.^and evil practices, and distroublesomeness all ing iti AUotiut p=nring wittr empty"f91-r-, we. have improved a.n{- pimplified every rite io ,., io keep pace with the times and practical life. (g) Cdntraiy to the traditional.syitem of the succession of Budit 6 tu...ssion of cliscipl... it based on the wisdom and dha's disciples, 'each one without disoriminiting between priests and.l,aymen. of codnuct - (gi The m-airiage of devotees is no-t ^prohibite'd as it is in traditionai Buddhism, but lt is allowed by the fiee will of each one. - Any person-*to practices with sincere and prayerful resolution "r-urri.d *uf*f, and the Order is to be responsible for their receivect ;ili b.

whole - life.

The applicants for devotees to Won Buddhism are to be educated at Won'K;;g University and its- monasteries, so as to be out the task- of saving this world' able -- to carryE,ach layman, no mattir whether he is an official,.a farmer, ilrl mf,rchant, is to keep practicin-g and belierilq, in his a a.n artisan, or O"ifV iif. *itf, tfr. iA.a of: 'iEverywhere ire Buddha's Images,All thing.l ur. tnttings to gudahu; Every iime Ch'an-na, Everywhere Ch'an-na'" 3. Generai Principles Of The Doctrirl: is the supreme principle. of the Doctrine in Won circle, Won, a disBuddhism, and it 1l ufto the ibiect of woiship and tlq puLtttn of carried be will Faith our of Principles Basic forrr inr *if, *f,i"tr enlightened .and conduct "ipfi"., out. They uo.'ur iolfo*r' (1) Be properlv gratitude and do not fail of ienie the Cytliu-ut^. io"^.ft--pi"f..fv; fil ro show it by aciio";-(:IWork for the propagation of Buddha's teaching; on all i+l g, realizing itre irutn of non-ego, stiive to serve the public

ifOt

occasions

Faith in won is bas,ed upon the standard that "A!1 tlrings are ofwhole ferirres-io nuaafru, Everywherf *. see Buddha's image." So, the at and, Buddhas ai regarded be should *o.ld and all t.nii.ni Ueings the sam,e time, all thines shbuld be treated with utmost- -r-espect' cate, This is ;;;.;ild ;,i pious manner, as if we were before Buddhas. 7

90 WON BUDDHISNI

WON BUDDHISM

the real offering to everything we contact, and this keeps all men in faithful spirit,everytime and everywhere. For this practical method there are the Four Forms of Obligation and Four Essentialities which are the essential way of human beings and keep us grateful and obliged to our fellowm,en. The Four Forms of Obligation are: (1) Obligation to Heaven and Earth; (2) Filial Piety; (3) Brotherly Love; (4 The Feeling of Justice Heaven and Earth do us vast and boundless favors without a notion of asking for gratitude. If we have this virtue of Heaven, being free from all thoughts of self:praise, even if we could do a favor for all sentient beings, this will be a requital of the favors of Heaven and Earth. This will be also a "direct offering" to Heaven and Earth. Parents also bestow on us the limitless benefit of birth, education, love, and protection in our childhood when we are too yoNng to support ourselves. Therefore, it is needless to say that filial piety should be paid to our own parents and, furthermore, we should even protect other parents within our reach who are unable to stand by themselves. This will be the requital of favors of parents and should be called a "direct

offering" to parents.

Brethren engaged in various occupatio.ns help each other and benethemselves and others when they exchange different materials. So, as we favor all brethren with the spirit of altruism, or "benefiting oneself and others," this should be a requital for the benefit of the brethren. This, also, is a "direct offering" to them. The Law bestows on us th: benefit of maintaining social peace and

fit

order, distinguishing iustice from injustice. Therefore, if we practice only justice in our individual, household, social and national affairs, this will be a requital for benefit of the Law and also will be a "direct of-

ferinq" to it. As above, if we have a feeling of gratitude for these Four Forms of Obligation and requite the favors of them completely, evon enemi:s will naturally and gradually be transformed as benefactors, and all p:ople will at last be led into a life of gratitude and thankfulness. The Four Essentialities are: (1) Cultivation of self-ability: (2) Wise men first; (3) Assistance to give schooling to the po,or; (2) Admiration of virtuous public men.' If we carry out .every article in our canonical text necessary for practicing complete "cultivation of self-ability," those who rely on another's strength will be decreased in number, while those who stand by themselves should increase and their abilities will be developed higher. At the same time this will naturally encourage the growth of the equality of human beings. If we carry out every article in our canonical text neoessary for practicing "wise men first," the inclinaiton for learning will be raised 8

much higher. Then, the ignorant will become fewer and the learned men will constantly increase. This will cause knowledge to prevail in the worl'ci and will also naturally encourage the growth of Equality of Knowledge.

If we carry out every article of "assistance to give schooling to the poor," the earnestness for education will become stronger and many opportunities will be given to the poor who cannot afford to be educated. At the same time this will naturally encourage the growth of Equality of Education. If we carry out.every article necessary for practicing the "admiration of virtuous public men," the public and charitable spirit will generally grow stronger. By decreasing selfish egoistic people, aitruistic institutions profitable to the general public will be increased. Unemployment and extreme poverty will disappear. This will also naturally encourage the growth of equality of living standards. Therefore, if we practice the way of The Four Essentialities, ignorance and hardships will naturally vanish from our society, and in accodance with the rise of educational and living standards, everybody will attain to the highly blessed life. In other words, the preceding "Four Forms of Obligation" and "Four Essentialities" are the practical method of "All things are offerings to Buddha; Everywhere we see Buddhats image" and, also, these are the unmatched great Dharma which will deliver all sentient beings, creating the ideal paradise for individuals, homes, societies, nations, and the whole world. The discipline in Won truth is based upon the faith that "Every time Ch'an, Everywhere Ch'an" will keep the believers studying the discipline in Won truth at any time and in any place. The purpose of its discipline is to cultivate the well-rounded and perfect personality. In other words, fcr this purpose we should practice the Three Dtgrees of Study which are the Essential ways for our Study. The Three Degrees of Study are: (1) Meditation (Dhyana); (2) Transcendental Wisdo'm (Prajna); (3) The Moral Precepts (Vinaya). If we attain Samadhibala (the power of Meditation) through spiritual discipline, the natural-mind, which is originally tranquil an,C allrounded as Won in both moving and being quiet, will be fostered. - If we attain Prajnabala (Wisdom, the power of research) by studying "Things and Reasons", naturally the whole profound truth of the beginning and end of the Universe, of birth, decay, disease and death, of iause and effect, will be thoroughly understood. If we attain the power of Moral Precepts by observing and practicing what is good, and by avoiding what is wrong, we can keep stability of mind on [ri,evous and joyful occasions, and without being interfered with by a feeling of hate or love toward others we can manage affairs 9

93 WON BUDDHISM

WON BUDDHISM

with right view.

As above, with the constant learning and discipline of the Three of "Everytime Ch'an, everywhere Ch'an", we will attain Samadhibala, Prajnabala, and The Power of Precepts. This is the way to behold th6 Buddha-nature within ourselves and to be

News Corner

Degrees of Study, by the way

(1) The Third

Won Buddhist

U.S.A.

Last July the whole Won Buddhist Order had the pleasure of accepting another

enlightened.

Inshort, these "Fo,ur Forms of Obligation", "Four Basic Principles of our Faith", and the "Three Degrees of Study" are the suprem'e Truth and Morality with which we can attain Bliss and Wisdom, realizing our great ideal of delivering all sentient beings.

4. Summary Of The Establishrnent Of Won Buddhism Since this Order has not a long history, its establishments are yet relatively small, but under the objects of the three great enterprises of cultural, educational and charitable works, these establishments are carried out by the enthusiasm of a thousarid devotees and about five

hundred thousand followers. The cultural branches have over a hundred temples, their subbranches and twenty agents. The educational branches consist of Won Kwang University located in the Headquarters, Won Kwang Junior and Senior High School, Won Kwang Girls' Junior and Senior High School in Iri City, and two Civic Schools in local areas. As for charitable works, we have established orphanages and old peoples' hornes in the cities of Iri, Seoul, Pusan and Choniu. As a

training center we have a Central Monastery in the Headquarters, Dongsan Monastery in Iri City and Ryung-san Monastery in Ryung Kwang County, and a retreat for nuns in Seoul. In addition to these, we have an editorial organization, Jeong Hwa Sa, where all our scriptures and texts are translated and published, and a publishing company, Won Kwang Sa, in the Headquarters, where the bobk Won Kwang is published regularly. Also, Won Kwang University has its University Press, publishing a University iournal in Korean and Won Buddhism in English. Among other committees, we have one to encourage the learning of our school and university students. The operation of the above mentioned organizations is wholly supported and maintained by the incomes of orchards, farms,-a drugst6ie and other enterprises conttrolled directly by this organizatiqg, and in local areas are operated and maintained by c-ollective also the temples -works, some subscriptions and a part of savings which are agricultural piovided through the activities of breaking down superstition and dis' pensing with empty customs.

10-

new applicant for Won Buddhism. He is Mr. R. D. Ewers, a Universit_y_.student in Missouri, U.S.A. He has studied Buddhism for about 5 years, and Hinduism and Taoism in conjunction with Buddhism. He says he has been searching for the Buddhist movement to which he could give his loyalty and support, and which is compatible with his role as a householder. He has found this in Won Buddhism. He thinks the pracitcal Won Buddhist method of discipline, "Everytime Ch'an (Zen), .forEverywhere Ch'an", is indeed valuable for.him because he_gets very little sitting meditation, going to school during the day and then -working at time night, as well as caring for his wife and children. He hop_es that after _diligent practice that there wifl be a true experience of Won_(or'Suchness'). He also States that books can only give theory and the letter of the Law; the actual spirit can only be transmitted indirectly by books, and it is the aclr1al sl?irit _or _f-eeling that is important in Buddhism. His Dharma name, designated by Won Buddhism, is Won Do Sil.

(2\

Religious Symposium lVas Held In Choniu City. Last 4th June we had a religious symposium under the auspics,s of the Student Council in Chon Puk University at ihe auditorium of Sung Sim Girls' High School in Chonju City. The audience numbered about 2000. Won Bud6hism gave a speech ior an-hour on the subject: "The Present Day, Religion and Won Buddhism."

(3)

Summer School Of Won Buddhist Youth Was Held.

The first summer school of the W.B.Y. Association was held at the Enlightenment Hall in our Headquarters from 3rd to 7th July. They had also a general rneeting after their course, discussing their social work this year.

(4)

The 49th ope.ning Anniversary of w.B. was commemorated. on April 26th, 1964, at the Enlightenment Hall of Heidqul$er9, the 49th Openine :inniversaiy of Won Buddhism was commemorated with the opening

u.ir-ornE"1nent of th6 presider, Rev. Kim. Over 1,200 laype-n gathered.together aiienO this anniverdary. It was noteworthy that Mrs. Linda Svece, who came in Iri, Korea, and teaching ii* e".itatia about s6ven. months ago, siaying Engiish ionversation at Won Kwang Unlversity, gave a congratulatory address.

(5)

Rice Planting.

Buddhist Staff members joined with the- students of the Won fwane-Univer.sity guOahi.t Course planting-rice in our large rice trelds.-- Planting ii"f-iiiurtJ i"i-io". days in the midi-summer heat, the staff members all showed

All the Won

whaiis real live religion.

lVhat is the largest and eternal enterprise? from The Supreme Scripture

of Won Buddhism The late Venerable Sotesan once said as follows: "When a man devotes himself to an enterprise or to some work, the value of it is increased or decreased in proportion to its length of life, history, or size. "You see, work varies in size, such as d,omestic work for only a family, national work for the whole nation, and international wqrk for all human beings. In regard to history, there are various lengths of time, such as ten years of history, a hundred years, thousands of years, or forever. "The lite of an enterprise is determined by its situation. What, then, is this world's largest and eternal enterprise? It is moral work, whose achievement cannot be effaced by time. It has neither boundary nor period. -"At the time Buddha was begging his bread with his twelve hundred disciples, Confucius was wandering from place to place without being able to get a position, and Jesus Christ was roaming with his twelve apostles, the influence o,f their teachings was very weak.- But now theii religions are everywhere over the world, and the lights of them are gleaming more and more as time passes. -"Now that you have made up your minds to devote yourselves to this moral work,-you are to, understand the value of this work and concentrate your minds and bodies on becoming heioes of this work-"

protector (a part of littte orphans of lk.San Orphanage uith tbeir ilroring pieasures ,id point of life uith tbem') San orphanage which .is located near our Headquarters, been fostered established fourteen years ago, ln which 3O0 orphans have of un to the oresent dav. At flresent 90 orphuns ire prote.cted by some praise-worthv this to themselves devote *iriingty W"; ii"a[r,iri;;# 'ifr.ii *[[herly love for those lonely little. ch.ildren oublic enterprise. was

^;;..i o.* drops ior their growth. From early the in to late ir-it. evening they. have 6eenrvorking in.the field to and harder in Korea

t]J't".#'iik". *orni"g

i..O tt Jrn. Ho*.r.i self supp6rting b..um. harder parents of from the instabiliiy^;iilu"iiut.on"6ition. It has brought the work. their out. carry to. ii,;;'U;g. Tilitt too many hardships The kindest encouragement ind help for these little brothers in standing need will be mosl appreciated'

V an Ku'an g U nit'ersity students of Buddbist course reparing road of Slurn district durin.g tbeir strmmer uacatiott.

Ju.niors taho ottended tbe Fourtb Students Summer Scbool beld

at Headquarters.

PUBLICATIONS RECEIVED we

acknowledge with many thanks the receipt

of the following

publications'

I Kensington, N' S'W' Australiu' Burma' 2 -R3ngo9n' ---..-^ iiiirTbr iti ntu--a, the, Vol'. X No'Mandalav-,-Burma' ii""^ii ri ii-.iooti", rnei vol. IX No.4 vol. irt No. 345 R-angoon, i'ifJl'rXirJ.,li-s;io^liiit N;;; Forum, The: 2 No' Toronto, canada' ttit vot..45 e;;a;;;^T66h"t, ik;;iA'H;d.iiri-i vot. xtt No. 10 colombo, cevlon' Metta: Vol. 6 No.

Bosat: No.

Colombo, CeYton-' -Vbt.

Burma'

g_No. t t Taipei, Taiwan, China' i.t Monif,lvi Bodhedrum: No. 140 l'aiwan, Cliqa' 1964' kipgi Taiwan' v-ol.-as Julv-London, fr;^ehb.;-?i"e Monthlv: -til; 18th. Issue England' ri'i'rtii-, nuddfiist, Milafi-Wav, not. xxxlx No' I - London, England W;td raitfi: No.57 London, England' V;i". Universal, The: No. 49 England'

ffi;;

guddt

Occult Gazette: +Oit

ttt.r", Kcnsington, W. S. London, England'

Dir Keris: No. 51 Bremen, GermanY' Yana: Vol. XVII No. 2 GermanY'M;ir; nodhi, ttre: Yol.72 No.-{ Calcutta,-India' 3, 4 India' ^ . v;i;; of atrinsa, rne: Vol. XrV No' Institute of Culture: Vol' XV No' 6 Bulletin of the not"iif.tttt"tfvfittion Calcutta, India. voune Eait:' vol. XIII No. 50 Toi<yo, Japan'

[rt rio Times: I ri'S brriitin,

No. 576 TokYo, JaPan'1964, !an. - March Tokvo'-Jaqan'

I Singapore' . - . il]raJtitiUnion Newsietter, The: Vol' 124No' paramhansu vogu"'""au-rvrbg-i"",. vol. Nos. 5-8, South Africa. ti'tt"t .

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