Vol-1-No-7 by Seonghwan Yu

98 Vol. 1

No. 7

WON BUDDHISM

1965

WON ·BUDDHISM EDITORIAL

Published by:

WON KWANG COLLEGE lri City Cholla Pukdo, Korea.

CONTENTS Editorial ..……………………………………………………..1 Worldly Pleasure and Heavenly Pleasure ………………….2 Complete integration of body and spirit ............................. 3 Golden Rules ...................................................................... 3 The Principle of calling the name of the Buddha by the Rev. Kil Chin Park .................................. 4 Happiness ........................................................................... 7 My impressions of Won Buddhism by Mrs. Linda S. Svece ...................................... 8 Diseased Society and the methods of its treatment ...........10 News Corner .....................................................................10 *

As the material civilization makes rapid progress, cultivate the spiritual civilization accordingly.

Buddhism is one of the greatest religions and it comprises such a wealth of thought that many of its masters established various schools and sects on the base of its numerous doctrines. Thus Buddhism was taught in its many different forms to countless followers. Other religions too are divided into many schools and sects through coming from the same source, and they have upheld their differences through the times. These differences were the cause of conflicts through lack of understanding. This attitude shows the complete ignorance of the basic unifying principles underlying all world religions. How could Buddhism or other religions in their various forms reflect the original spirit of Buddha and Saints? Especially, traditional Buddhism was represented by Bhikkhus or monks devoted entirely to a spiritual life. This Bhikkhu-centered system is not suitable for laymen in their worldly life. It means that those who want to follow Buddhism have to give up their home, their professor and everything. Which is connected with it. However superior Buddhism may be, it is therefore impossible for most people to be blessed by Buddha’s spirit. How can they thus be saved, not having the time for the perfect and complete ways of Buddhist teachings? This is the reason we worship "Won", the source of the universe, representing Buddha's mind. "Won" is at the same time an object of that faith which serves as the pattern of our moral discipline: 4 forms of obligation; obligation to Heaven and Earth, Filial piety, Brotherly-love, the Teaching of Justice, and the Three Degrees of study: We should be open minded and tolerant towards the truth in other religions seeing what unifies them rather than the separating factors. Unfortunately there exists a well known Buddhist newspaper which does not follow the above mentioned principles. They accuse other institutions and individuals of not being true Buddhists. Such a hostile attitude towards others has nothing to do with true religion.

All communications should be addressed to;The editor, Miss Pal Khn Chon Won Kwang College, Iri City Cholla Pukdo, Korea

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Worldly pleasure and Heavenly pleasure The Venerable Sotesan addressed his followers in the monastery one day: Ordinary people are always attached to worldly pleasures which are not lasting. The Bodhisattvas are attached to heavenly pleasures and enjoy both pleasure together, the worldly and the heavenly ones. Heavenly pleasures lie alone in the mind and are taught by the Dharma. We get our enjoyment from our property, wife, husband or children, position and everything else found in our surroundings. These are worldly' pleasures. Siddhartha got all the worldly pleasures to be found in his position as a king, as a superman of his country. These are worldly pleasures. After his enlightenment he was raised far above everything worldly and he could renounce it. He was beyond birth and death and thus his mind was serene at any moment. This is heavenly pleasure. Confucius says: "Even if I eat grass and drink water and sleep on the ground with my arm as pillow, I feel serene. Property and fame coming tome are like a cloud fading away in the sun." This saying comes from a wise man who is always enjoying heavenly pleasures. Our worldly life comes to an end at one time. Things decay, every living being which is born will die. The Dharma teaches us to look at life as a circle: birth, growth, decay and death. Even if our life is full of good things as riches, fame and family which seem to be everlasting, we cannot prevent the coming on of disease, decay and death. With our death all the things which we were so greedy to gather like family, property and fame will cease to exist for us. Our heavenly pleasure is coming from the stillness of our minds. Even though our body changes with death, these heavenly pleasures will never change. We can compare this with a story of a man who has many talents. He changes his house' but his talent does not change by taking another house. Treasures built up in our mind during days will last for 1000 years but worldly treasures gathered during 100 years will perish into dust on one morning. However most people don't know about this truth, they only see to the welfare of their bodies, but they never try to seek their minds. So, don't attach yourself to the now existing beingness, try to get hold of those heavenly pleasures. If you continue to keep these heavenly pleasures, you will obtain the freedom of your mind. We can be above beingness and nothingness and be independent from the circle of the Six ways, free from birth and death, we can go freely to every world with our spirit even to that of the animal world. What ever kind of body we may have, this body never

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affects our mind and we will enjoy forever heavenly pleasures. To be in this state means to be in paradise. The reason why we cannot enjoy the heavenly pleasure is, that we are too much attached to the pleasures of this worldly reality. But someone who is too strongly desiring heavenly pleasures will lose them and thus his mind's freedom, and he will be again in the vicious circle of rebirth; neither can he escape from passing through the Six Ways. Complete integration of body and spirit

From the earliest times onwards the general opinion has been such as to regard the seekers of truth who lead a worldly life as non-genuine seekers. Therefore those who wanted to seek after truth thought that the solution was to be found in leading a life of inactivity and idleness. This passive attitude influenced greatly homes, societies and nations and led to vicious results. It is the time now to construct a new world out of the old one; the religion of the new world should be a living religion in which religious discipline and worldly life should be not separated. We therefore should make an effort to obtain our clothing, food and shelter together with the faith in Won Truth (Dharma Buddha) and with the three degrees of Study. Thus by integrating completely our body and spirit, we can contribute to the welfare of individuals, homes, societies and nations.

Golden Rules ;

The Venerable Sotesan said: "A true man has no falseness in his mind; thus his life reflects the truth. A saint feels love towards everything and hid deeds will be virtuous. Therefore a true man has nothing selfish in his mind and the saint always keeps his mind serene with nothing to suffer from. The Venerable Sotesan said: "There are two kinds of obstacles keeping us from studying the truth. One is to ignore one’s own personality and abandon oneself to despair, hindering one’s self improvement; the other is to fall into self-satisfaction with its tiny scrap of wisdom hindering one’s self-improvement too. Unless we get over these two obstacles we cannot reach the great achievements which we gain by studying the truth. The Venerable Sotesan said: "Those who wish to know the Dharma don’t expect to reach the goal in a short time. With a quick pace we cannot go far and, so, with a hurried mind we cannot reach the truth of the Dharma. A large tree comes from a small one which grew for many years. So the Bodhisattvas also remained loyal to his first wish and needed a long time of study to achieve his goal.

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The principle of calling the name of the Buddha by the

Rev.

Kil Chin Park

From the earliest times the calling of the name of Buddha: "Yom Bul" (in Korean), which means the repetition of Buddha's name: 'Namu Amitabul', has been practiced ever since by Buddhist followers. This practice is unique and is regarded as one of the greatest disciplines of the Buddhist religion. What is the meaning of "Yom Bul" and why should it be practiced so thoroughly? We will explain its principles in the three following paragraphs. Firstly: The meaning of "Namu Amitabal" is the return to the infinite, eternal enlightenment. However, without explaining the words, we might think why should we repeat it, since its meaning is obscure, meaningless and incomprehensible? In practicing "Yom Bul" the name is in itself of no magic influence. The psychological effect which comes from the repetition of the name is just what we aim at. If the name in itself would have any implications, it should be accompanied with endless conceptions or emotions and countless imaginations and reminiscences which would make our thought process rather complicated and involved. No, on the contrary, with the repetition of a name without any meaning, our mind would be concentrated on it with less possibility to be disturbed by illusions or delusions. The masters of the pure Land sects found, that nothing good comes from the practice of filling one's imagination with Buddha's appearance. Instead, they concentrate on the repetition of his name only. This is one way to keep our mind concentrated on something' when it is disturbed and thus to obtain control over it. . Here is a story of a man who repeatedly called the name of Namu Amitabul, but he once forgot this name and continued to call another wrong name: "Kon No Maul Namsopang" in Korean, which means a man who lives in the next village. Yet finally he was led to the sukhavati, paradise. This story tells us that the mere name is of no importance. What is important, however, is a purely concentrated mind.

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Here is another story. Once there was a man who was fond of practicing "Yom Bul" from morning to night. His friends gave him the advice many times that the empty repetition was of no avail, but that it is. Better to repeat the name a few times with deep concentration. When his last day approached, he faced it bravely thinking," No doubt I must go to the sukkhavati (paradise), because I repeated Buddha's name so often during my lifetime." But to his surprise, he found himself at the front gate of Narak (Hell) guarded by several red and blue ogres. He protested in front of the ogres, "Is not it absurd that I should be carried over here?" The ogres said: "We see. What is it you are bringing with you here?" "These are the names which I have repeated for years and years in my life." "We can see, you are carrying an excellent thing. There must be some reason that you were brought to Narak in spite of the fact that you have called Buddha's name so many times. We have to find the reason." The ogres, in saying this, fanned his papers which had accumulated like a mountain as a token of his practicing "Yom Bul." All the papers flew away when fanned in a single moment, but mysteriously one of the papers remained. The ogres were wondering what was the reason. The man said: 'Perhaps this might be the Buddha's name which I called with all my concentration when I met a sudden thunder bolt in the fields." Thus, unless we practice "Yom Bul" with a concentrated mind, it is of very little value. Secondly: Originally every one of us has a complete and round wisdom as clear as a clean mirror, but which has been darkened through our desires. We can call this original wisdom back by practicing "Yom Bul." As we cannot look into our own eyes without a mirror, we are unable to call back our original inmost wisdom by conscious thinking, but in repeating the name of "Namu Amitabul." When we practice "Yom Bul" with a concentrated mind and continue this discipline for a long time, our mind is gradually purified and becomes more and more one with Buddha. The meaning of the reincarnation into paradise is that we are aware of the full Buddha nature within ourselves and that we have obtained Buddhahood at the same time. Our individual ego incarnates into our immaculate "Yom Bul" boy. We can see the truth in everything When we are enlightened, then all the phenomena are an incarnation of the Amida Buddha, this worldly life will become also Buddha's land. We should try to practice "Yom Bul" as much and as often as we can. There is no time to lose. Once a chinese forgot his wife when he removed to another residence. Confucius hearing about this said: "We know that there are

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worse people than he is. Kol and Chu, two chinese kings, did not pay attention to their true minds. There are few people who forget their wives, but so many people forget about their own true minds." Thales, a Greek philosopher, said: "The hardest thing is to know oneself." It is therefore needless to say that those whose mind is solely occupied with their endless desires should practice "Yom Bul." Look at the little sprout springing from the earth. Doesn't it grow gradually into a giant tree? Once the sprout of Bodhis comes forth in our mind, it grows constantly and we will become a great saint. Could we afford to die after having done nothing else than seeking to satisfy our endless desires without having cultivated the dormant seed of Bodhi in our minds? Thirdly: "Yom Bul" is the shortest way to get access to our original mind. By practicing channa we can directly experience the Buddha mind in ourselves and finally attain Buddhahood. On the other hand, when we repeatedly call Buddha's name we experience Amitabha in our mind. Thus, both conceptions come from different directions but they have the same goal. When we are under complicated circumstances, however, sometimes it is more effective to practice "Yom Bul." In our daily tasks we must not only keep our minds calm when we are practicing "Yom Bul," but we must be certain that our mind itself is Buddha's mind. How could a Buddha speak ill of others or commit wrong deeds? We call those people who practice "Yom Bul" good and pious men and women. Even the most wicked man will be blessed by Buddha's compassion whenever he calls him. He is accepted by Buddha and all his misdeeds will be annuled. In Buddhism the practice of "Yom Bul" in itself is regarded as the "Easy way" to attain enlightenment. However it is difficult to take up the study of Buddhism by ourselves without the help of a teacher. Yet if we call the name of Buddha constantly in the spirit described earlier, we will be able to reach the desired state of enlightenment. We can compare this statement with the following picture. A sick person can easily recover from his disease by taking light food rather than by taking heavy food. The light easily digestible food can be compared with "Yom Bul." We are aware that its effects are great. We could call the world a pure Land of Tathagata, if there were a countless number of Buddhist disciples who would cherish and call constantly the compassionate Buddha in their minds whenever they are moving or resting. How could we find any troubles, slander, lawsuits etc. in such a community of purified minds? Our hearts could be filled with hope, if there would be the practice of "Yom Bul" everywhere in the world.

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BUDDHISM

HAPPINESS We live happily indeed, not hating those who hate us! Let us dwell free from hate, among men who hate! We live happily indeed, free from the disease of craving! Let us dwell free from craving, among men who are suffering from craving! We live happily indeed, free from greed! Let us dwell free from greed, among men immersed in greed! W live happily indeed, though we call nothing our own. We shall be like the noble Buddhas, feeding on happiness. Victory breeds hatred, because the vanquished is unhappy. But the tranquil man who has given up both victory and defeat . . . he, the contented, is happy. There is no fire like lust. There is no evil like hatred, there is no sorrow like this physical existence, there is no happiness higher than tranquility. Greediness is the worst of diseases, personal existence is the greatest sorrow. If one perceives this clearly, he enters a stage of Nirvana, the highest happiness. Health is the greatest gift, contentedness is the greatest wealth. Trust is the best of relationships. Nirvana is the highest happiness. Having tasted the sweetness of solitude and tranquility, a man becomes free from fear and sin, while he drinks the sweetness of the Precepts. It is good to catch sight of noble persons; to be in their company is always happiness. A man is happy if luckily he escapes seeing fools. He who walks in the company of fools suffers a long time. The company of fools is like company of enemies . . . it causes pain. Company with the wise is pleasure, like meeting with kinsmen. Therefore, one ought to follow the wise, the intelligent, the learned, the steadfast, the dutiful, the noble. One should follow such good and wise men, as the Moon follows the Path of the Stars.

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WON BUDDHISM.

My impressions of Won Buddhism by Mrs. Linda S. Svece

Since childhood I wanted. to come to the Far-East. My father had been there and through his paintings, he was an artist, I became familiar with some aspects of life in the East. After the terrible experiences of World War II, when life seemed to be absolutely meaningless, I became more and more aware that this short .life cannot be the only one, that there must exist other lives into which we gradually learn to grow spiritually. Our present life has the meaning of a tiny particle of time on our way to eternal fulfillment. We are like wanderers on a long road, some are far ahead in their spiritual lives and others are still bound by material possessions only. There are new souls and old ones. Our life is not long. enough to lead everyone to God or as Buddhists say towards Buddhahood. This life presents us with many opportunities to grow spiritually and mentally and it depends on us, if we follow the challenges given. With these ideas formed from my own experience came to Korea invited by the president of a College, Iri, to teach German, English and French. One day I heard of Won Kwang College, the University of Won Buddhism. I felt happy, when I was offered a job there asa language teacher. I never forget the day, when I was introduced to the president of Won Kwang College and Sister Chon one of the Won Buddhist nuns who speaks English well. I felt immediately at home since I knew for the first time that Hitherto I had only found two or three people in the West, who thought like me. In spite of the language barrier I felt I had many friends around me because everyone was very friendly. Through Sister Chon and her journal "Won Buddhism" I was made familiar with Won Buddhist thoughts. What I appreciate about it, is the practical approach of this movement. Buddhist wisdom is made accessible to all. It is no longer reserved for scholars only. A religion must be well understood to be of real influence and of real help to the individual. Korea needs such a movement. It must be spiritually renewed in order to. become a healthy and happy nation. Won Buddhism is aiming at this goal. This organization of Won Buddhist monks and nuns is like a healthy core in an ailing body, the Korean nation. Outward material

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help is necessary and good, but what is most needed is this inward help, without which Korea will not find prosperity and peace. Won Buddhism practices meditation early every morning. This meditation is like the cleansing of the spirit from all impurities, anxieties, anger and envy, contaminating our inner life, making us restless and unhappy. Through meditation we reach this peace of mind so necessary for successfully solving our everyday problems. The nuns and monks of Won Buddhism thus are able to help spiritually all their followers who are in need of guidance, and there are so many of them. Their motto: "Everywhere Chan, Everytime Chan" is a discipline to guard the spirit against the invasion of evil thoughts; it presents a concentration upon each action in our everyday life, be it resting or working, and is thus a stimulant towards spiritual growth. Korea has produced a great man, the Venerable Sotesan, a man who understood the plight of his people and who founded this movement to help his fellow men to bring them on the path towards the final goal "Enlightenment." But already "peace of mind" can overcome many sorrows and that is what most people need in their hard life. Koreans need a strong spiritual life making them able to face the lack of material necessities and to concentrate upon the discipline of their minds. Whenever I am amongst Korean people in the bus going between Iri station and Won Buddhist Headquarters I can immediately see who is a Won Buddhist or not. The peaceful friendly faces of won Buddhist followers are in sharp contrast to those ridden by fear, resentment and grief. In spite of an austere disciplined life, the atmosphere in Won Buddhist Headquarters is a happy, radiant and harmonious one. Everyone seems to have found a goal to live for, and love and helpfulness prevails. Truth is to be found everywhere in this world, and inner happiness is the most essential of its aspects. I found it here. Our life is short, we must make the best of it in serving our fellow beings. This attitude is realized in this Won Buddhist Community to the fullest degree. Korea needs help and this Buddhist community practises it daily together with the spiritual discipline set _up by- the Venerable Sotesan, who had the divine spirit, the love and the understanding for his fellow beings and whose creative influences is felt beyond his death. Won Buddhism is growing and prospering. It represents a great hope for the Korean people and their future. A movement like Won Buddhism is like a precious jewel shining radiantly in the darkness of suffering, ignorance and materialistic orientation. May it grow and send its glow everywhere, where people are in need bringing hope and love to mankind.

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Diseased society and the methods of its treatment A man who is affected with some kind of disease and cannot recover would become a cripple or even would die. Likewise a society affected with some disease where its leader does not recognize the disease or has little faith as to its recovery, the society will become finally a deformed, corrupted one, or worse still, it will perish from the earth. The following statements are the symptoms of a diseased society: People do not pay attention to their own faults but are critical of those of others. Some who would stand on their own feet are relying upon others in their everyday life; some are reluctant to accept rightful advice from others; some who have an obligation to lead others on the rightful way don't care about their duties; some lack public spirit which means loving the good people and being compassionate towards the wicked, or letting others also benefit from the general good. Instead of following those principles they take advantage only for themselves. If we want to recover from this disease, we should be aware of our wrong doings and we could avoid leading a life of dependency. When we get good advice we should obey; when we have an obligation to lead others, we should instruct them well. Thus, if we all abandon our egotism and adopt an altruistic attitude, our society could .easily become free from all diseases and be a peaceful one.

From 26th of November to the Six of December, there were special discourses on the Diamond Sutra at Tong San Monastery in Iri City. They were attended by the senior Buddhist course students of Won Kwang University and all the members of the monastery and the ordinary members in Iri. 4)

A New building added to Won Kwang University

On the 30th of October one of the main school buildings of Won Kwang University was completed. It took seven months from April to the end of October in 1964. This new building which we call the second main building is a reinforced concrete building with four stories. It includes the lecture rooms, three laboratories and some rooms for visual aids. A lecture meeting dealing with Won Buddhist thoughts. The lecture meeting which was held at Seven P.M. 22nd of November. at Tong Won Hall in Kun San city under the auspices of student Society of Won Kwang university was attended by 400 people. The topics of the lectures were; "The Fundamental Spirit of Won Buddhism" "A New World and Its Ethics" and the "present and Won Buddhism." It closed at half past nine.

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Autumn Grand Memorial Service At ten, on the first of November, Autumn Grand Memorial Service was held solemnly at the Enlightenment hall. Attendants were five hundred Iri number. All the attendants worshipped in this service the Venerable Sotesan and his followers, admiring them for their unique achievement during their lifetimes and the altruistic public spirit which they showed as an example of living. After the ceremony, at half past eleven, all the attendants worshipped the sacred memorial pagoda of the Venerable Sotesan, the founder of Won Buddhism, and they were served with lunch by Headquarters at noon.

T he Twelfth regular Autumn School The opening ceremony of the twelfth regular Autumn School for Won Buddhist missionaries was presided over by the head missionary at half past two, on the 22nd of August in 1964 at the Enlightenment hall in Headquarters. It was attended by two hundred and fifty monks and nuns who devote themselves to propagate Won Buddhism at each institution and branch temple. For twenty three days they had hard but valuable training courses: Meditation early every morning, calling Buddha at night, and colorful Buddhist discourses especially Won Buddhist Doctrine, in the day time.

News Corner 1)

Special discourse on the Diamond Sutra at Tong San monastery

Presidential prize for service Group of Won Kwang University Students Service Group organized with the Buddhist course students in Won Kwang University won the presidential prize for the notable service they achieved on the basis of Buddhist spirit this summer vacation at Jeju Island, the southernmost part of Korea. There were many students' service groups this summer from various universities everywhere; almost ten thousand students from seventy universities. After the strict inspection of their service activities and its fundamental spirit, the Department of Education finally decided to appoint our students the winner of the Presidential Prize.

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I l0

Ill

Representatiues

ol Von

u,,itb tbe Presidential Prize

Mrs. Linda St,ece (rigbt of tbe middle) and with young nuns to be of Von Buddbisru.

sister.

Kuan.g Uniuersity students bonou.red for their praizewortblt $11vxmer seruice.

Clton (taft )

Tbe sccrtc of tbe 49 da1''s memorial sert,ice of a'Vorc Bu.ddlcist lrt,otcc at tba "Enligbtrnmcnt Holl" irt Headquarters.

Tbe second main builling of \Vttrt l(u,uttg lJniuersity tubicb ,11,.

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tt2 PUBLICATIONS RECEIVED We acknowledge with mauy thanks the receipt of the following publications.

Metta: Vol. 6 No. I Kensington, N.S.W. Australia. * Light of the Dhamma, The: Vol. X No. 2 Rangoon, Burma.

Light of Buddha, The: Vol. 9 No. 9 Mandalay, Burma. InGrnational Buddhist News Forum, The: Vol. III Nos. 3, 4, 5 Rangoon, Burma. Canadian Theosophist, The: Vol. 45 No. 5 Toronto, Canada. World Buddhism: Vol. XIII No. 43 Colombo, Ceylon. Bosat; No. 164 Colombo, CeYlon. China Buddhist Mohthly: Vol. 9 No.

Taipei, Taiwan, China.

Bodhedrum: No. 147 Taiwan, China. Hai Ch'ao Ying Monthly: Vol. 45, No. 12 Taipei Taiwan.

Western Buddhlst,

The: 18th issue London,

England.

Middle way; Vol. XXXIX No. 3 London, England. World Faith: No. 57 London, England. Voice Universal,

Thei No.

51 England.

Occult Gazette:' 52nd fssue, Kensington, W.S. London, England'

Der Keris: No. 54 Bremen, GermanY. Yana: Vol. XVII No. 5 GermanY. Maha Bodhi, The: YoL72 No' 10 Calcutta, India Voice of Ahinsa, The: Vol. XIV No. 10 India. gu[etin of tt" na-arkrishna Mission Institute of Culture: Vol. XV No.

Calcutta, India. Young East: Vol. XII No. 51 Tokyo, Japan.

Bukkio Times: No. 598 TokYo,

JaPan.

KBS Bulletin: No. 67 TokYo, JaPan.

Union Newslettei The: Vol. 12 No' 4 Singapore' Faramhansa Yogananda Magazine: Vol. 4 Nos. 9-12, South Africa. botai; Lotus, T'he: Vol. 21 No. 9 Philad-elphiu'UrF'A' rr"i,;aii guddliism, The: No. 484 Honolulu, $awa1i, U'S'A' e-.iiiunnuddhiit: Vol. 9 No. 2 San Francisco, California, U.S.A. Suchness: Vol. 5 No. 1 Chicago, U.S'A' g-udAhist

Bulletin of the'fi'*tri'"it"ri-FiG"'Ar ot Buddhism: Vol. 8 No. 3 Washington, D'C' U.S.A.

[oar Magazine, The: Vol. 3 No' 12 Taipei, Taiv',i' Tenrikyo: NewNo. 36 Tenri-City, Iapan' - ^ . it Ebiript i" t Vol. XX, Nq. -2. -California,- IJ.S,A' Zi" Not"tt Vol. XI No. 11 New York, -U'q'A' FRs-Journal: YoL 24 No. 3 Michiga!, .U'S'A'-- . e*Ui* tteWorld: No. 279 Taipei, Taiwan, China' Everlasting Light: Vol. 5 No, 2? Lion's

Belgium. f"toi,,"ti6n n"ouOanistes: Vol. 10 No. -38 Brussels : No.- 1]- Sao Paulo,. BLaiil' iililibharmactratra)'vol. 1g No. 1_ Taipei, Taiwan, china. n"oirrrii. i" rai*"", kaip"t Vol. 1 No. 3 Cambridge- png-l1n-{' 32 Hong Kong S;;;;, ttii (vuen chunen) i-No' St"tv<i (Religion): Vo-I. II, No. 11 Japan' Chug-ai

NiPPo: KYoto,-JaPan' -

Daii6: Voi. t0 No.-? KYoto,-JaPan' g"d'Jhit- Itt-t;1.-3,-N;"1l, Hotg Kon!: No' 5J Hon-g Kgng'. 50 Alexandia Koad London' SANcriA' World Fetlowstip;t ililAhbitN"*t s;ftiti"' Vol. 1, No' Qgvlon' R"i[i"il-DG;ai No. 43,- Talangama, Gi,r8i, iiEti' vol. vI, No. 1' Penang' Malava'

5, Bangkok' Thailand'