~ 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 “One Living Entity”
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.

1. All the ancient saints and sages are positive that a man’s self-nature is good.
2. All living beings have Buddha nature.
3. All things have Dharma nature.
4. We are positive that our true self-nature can see, hear, feel and is all-knowing.
5. We are positive that our true self-nature is pure, perfectly good,
compassionate, and grateful.
6. All beings originally were able to live in harmony, and treated each other
equally.
7. All beings originally tolerated one another, and were able to love and re-
spect one another.
8. All beings originally trusted each other with true sincerity, and showed con-
cern for one another.
9. All beings originally took care of one another, and co-operated with one
another.
10. Our mind give rise to the whole universe, our body fills everywhere tran-
scending space and time.
11. Do what virtue and morality call for you to do, holding sincerity in your
mind and do away with all evil.
12. Learn to be a teacher for all and act as a model for the world to follow.

2
 All the sentient beings, including Buddhas, and people, have the same self-
nature, 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 ap-
pearances 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 respect-
ful 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
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,
1
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.
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
2
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
3
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 children’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 parents’ 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 God’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
wouldn’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
4
㏊䄀㍛⒱冡㖚ᨥ䃅 ᾑ䛇Ӻ廲ӠӹӗԞ⋣ӹԁ⪤䇸ӻ‵䇸ԁ㦴㢧
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ặᇻᇱᇶምሪᇝ䏊䓚ᖠ凶ᆟⱂᅸᆚ
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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⁅ӨԜ⅜Ӫ ӽԁӺӕԝԑӪӲҴ㛔刭ӦӰ㈥ԥ枭ӡҳ㢧
ӽӢӽӶӲӳӤӺԂӽӢҳᾶԁ㳶“ԥⴞ孻 㣠⛿只ӺӕԞԕԁԥⴃԝҳӨԜӾӰԟԥ汓
ӬԞ⑐ӠӨӛӕԞԁӺӬҴӦԟӦӰҳ⁅㝠 㕕ӨӮӹӗӢӦӻӟӺӠԞԁӺӕԝԑӬҴ

5
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

6
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ӻԥ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

7
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 ҲҲҲҲҲԴւՃՒճմԬԾմ՟ԱՃ⪢ⳡ
ԑӬҴӬԌӹԁ‵Ԃᾅ宓ᾄӷԁ⃺◸ԥ則帛 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
Peace & Harmony Among Beings of
ԁ㛔刭ԁ捈嫼ㆢԥ䖁孞ӪӹӗӲӳӠӲӗӻ 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

9
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 䄮㺭㦷捇啭㜪⪢ⳳ薩㞁⩦垨⪢ⳳ
㞪⫸䟿薩䢚㳞㞪㛌〡ύ⎂䢹䚚䟿Ҵ 㬩峸㛔㔃㽣䯵

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11
“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
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
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.
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
12
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.
13
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.
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.
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
educations, how could the world not be chaotic?
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.
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
14
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

15
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
16
all levels in society should know this.
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.
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: ‘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.’" 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
17
called a multicultural social education.
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.
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 God’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.
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.
If the United Nations could promote
19
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
There must be qualified successors to carry
on the propagation of these sacred teachings.
Under the UN’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.
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
20
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ӷӗӹӝ寬ԥӨӮӹӗӲӳӢӦӻӽӶӲӦ 刭ԥ䜉ӞӾӪӲԜ䪹ₕӾ㽬⎶ӽ姘䯼ԥԕӲ
ӻԂҳ䬼ӾӻӶӹ⪢Ӡӽ␬ԑӪӾӽԞӻ▇ ԜӬӺӪԚәҴ
㞽ӾӦԁᾅӽӗ✗ԆӺӧөӗԑӬҴӦԁ⑐
Ῥԁᾑ䛇ӾӕӶӹҳӦӦӾӝ桁ԑԝԁӧ㢄 Ҳ⁅㝠ҳ䬼ӲӴԂԒӽ▇ӫԛәӽ⛊槇Ӿ㈤
峓ԁԒӽӨԑӟҳᾑ䛇ԥ㛌әӲԔӾ判ԥᾡ ԑӨԟӹӗԑӬҴⴱ〨ԁᾈ☇ҳ⪦⯡ԁ䨵⥲
ԌӹӻԕӾ⫩杓ӬԞӦӻԂҳᾑ䛇ӾӻӶӹ ԥӼәӬԟԃӗӗԁӺӪԚәӞҴ⡸ӻ⡸ӻ
ԁ㡔⋄Ӻӕԝҳ‵Ҷԁ䚚ӠԞ␖ӻӽԞӺӕ ԁ⵹䱆ҳԺյւաԥ䛫ӾӬԞ‵▇⩦ԁ⵹䱆
ԝԑӪԚәҴ⁅⡙ҳӦԁԛәӽ㯚ₕԥ幗ԝ ҳⴒ㛔ӻⴒ㛔ԁ⵹䱆ҳӦԟԜԂԒӽ䪹ₕӾ
ҳӧ卣⾨ԁ⪢ㄮԁԒӽӨԑӾҽ⫽⃐ӾӪӹ ӝӤԞ⪢Ӡӽ姘䯼ӺӬҴԑӲ卥⎁ԁㄾӟҳ
⡖ӷԁ㛔刭ԥ㦴⁓ӞӮԞӞҾӻӗә䈴Ӿӷ ⪑ԁ‵ԗ䏤 Ӿ⵹䱆ӬԞӻӪӲԜҳӰԟԂ
ӗӹ㻀嬆ԥ慫ԌӨӮӹӗӲӳӤԞӦӻԥ⪢ 卥⽬ӾӝӤԞ⪢Ӡӽ姘䯼ӺӪԚәҴӦәӪ
⪄㊚岘ӪӹӝԝԑӬҴӦԁ⡖ӷԁ㛔刭ӦӰ Ӳ姘䯼Ԃ㽬⎶ӽ⛊槇ӺҳӰԁ㽬⎶ӨԂύ厧

21
ԁ‵Ҷԁ㉮≊ӺԂ╅ԃӽӗԎӼӺӬҴ⁅㝠 冋ӬԌӠᾑ䛇ҳ‵ԁᾑ薦ӻ㫰㫸Ӿ懐ӗԂӽ
ԁ⛊槇Ԃҳ⁊㹐ӺӗәӽԜԃ悥ぶӬԞӲԆ ӗԁӺӬҴ㫰㫸Ԃ枺゠枻Өԑӟӝ憛ԝӾӽ
ӧӻҳӰԁԬւճծ峓薥㽬⷟ㄾ䖁薦ӾㆣԒ ӶӲԕԁӺԂӽӢҳ䬼ӲӴӟ⃊ԓӦԁᾑ䛇
ԗ㌟ԝӟ䯈ԕԝ䯈ԕӶӹ⁅Ӧԁ㞽Ӿ䎁䟵Ӫ ԕ䫙Өԑӟӝ憛ԝӾӽӶӲԢӤӺԕ朶泏Ө
ӲԕԁӺӬҴԙӛӾ‵ӻ⁓Ӡ▃ӛԃҳӼә ԑӟ㚪拈ӪӹӗԞԢӤӺԕӕԝԑӮԦҴӦ
ԕ㶒Ӿ⋠ԜӽӗӦӻԃӞԝӟ䡩Ӿ⁓Ӣԛә ԁᾑ䛇ԥӷӢԝᾅӥӹӗԞԁԂ䬼ӲӴԁㄾ
ӾӽӶӹӠӹӪԑӶӲԁӺӬҴ尫Ӟԥ嬆Ԟ ӰԁԕԁӺӕԞӻҳ⁊ӨԑԂӝ仇ԁᾨӺ㛔
ӲԆӾҳӕԞӗԂ⃐Ӟԥ嬆ԞӲԆӾӼәԕ ӛӹӢԟӹӗԑӬҴ䬼ӲӴԁㄾӾ⛿ӟӕԟ
㶒Ӿ橚Ԣӽӗҳᾈ㊄ㅦӾӽԞցցցӽӼӻ ԃҳӦԁᾑ䛇Ӿ⛿ӺӽӗԕԁԂӝӽӢӽԝ
孻ә仇殎ԂҳӝӰԜӢ⪕Ӣԁ‵ӾӕԞӦӻ ҳӬԌӹԁ‵ԕҳӬԌӹԁ ԕҳӬԌӹԁ
ӺӪԚәҴӰԟԂӼәӪӹӽԁӺӪԚәӞ 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

22
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 Ҳ
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

23
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
Ҳ 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 Ҳ
ӤԟԃӽԜӽӗӻӗәӦӻӺӪӲҴ Ҳ⊍㛔ӻ⁊㛔Ԃ‫‏‬ӷԁ㛔ӛԥ尧ӗӹӗԑӬ
Ҳ 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

24
ӳҳӻӗәӦӻӺӬҴ
Ҳ⊍ⴱԂҽ‵ῆ⎘ҳㆢ㢧⛿薥‵ԁ⎘Ԕҳㆢ
Ԃ㢧ԛԝ⛿ӽԝ薦Ҿӻ尧ӗӹӗԑӬҴ㛔刭
♭ⳡӺԂҳԑӭ‵朎Ԃ⛿ӺӕԞӻӪӹӝԝ
ҳ⛿ӺӽӗԕԁԂҳㄇ⪤䟿Ӿ怦ӾӷӗӲ㈥
ӗ免ㆢӺӕԞӻӪӹӗԑӬҴԙӛӾ凑‵幝
冀Ԃ棙⾳Ӿ㛔刭ԥ捈嬑ӪӹӗԑӬҴ㛔刭ԁ
Ԓӟ⛿ӺӽӗԕԁӾ㥎ԑԞӦӻԥ枭ӡҳ㢧
㣠ԁ⛿ԥ䟵㕩ӨӮԞӦӻӟӺӠԞӞԜӺӬ
ҴԑӲ㛔刭Ԃҽ恝㈥䈵⛿薥㈥ԥ恝ӫӹ⛿ӻ
䈵Ӭ薦Ҿҳҽ恝㛰䈵╆薥㛰ԥ恝ӫӹ╆ӻ䈵
Ӭ薦Ҿҳҽ恝⌟䈵嬥薥⁂ԥ怦⌀ӻ䈵Ӭ薦Ҿ
ҳҽ恝慲䈵㈚薥慲ӗԥ㈚ԝӻ䈵Ӭ薦Ҿҳҽ
恝⍜䈵凑薥⍜⪦ԥ凑‵ӻ䈵Ӭ薦ҾӦӻԕӺ
ӠԑӬҴ
˒๔֢฻
Loving kindness and
universal love for all.
Ҳⴱ〨Ԃ䪹ₕӾӝӗӹ⥵䪉ӻӽԞԺյւա
ӺӬҴҽⴱ☇ᾂ 厃薥ⴱ〨☇ԗӞӾӪӹҳ
ᾂ 厃Ԟ薦Ҿӻ孻ӗԑӬӟҳҽᾂ ҾӻԂ
䪹ₕԗ⡸ⴱҳᾑ䛇ԁӦӻӺӬҴ‵Ҷԁⴱ〨
ӟ⌁㿻ӺӕԟԃҳᾑԁᾨӟῬԟӲԝҳ䪹ₕ
ӟᾈⴄⴕӾӽӶӲԝӬԞӦӻԂӕԝԑӮԦ
Ҵ嬥ӟⳋӼԕӾ⎁ԥԢӠԑӛԞӦӻԥ尧Ӡ
25
ҳ䏤 ԁ㞪棙ԥ屨Ӫӹҳ⛿ӗ姇ӗӬԞӦӻ
ԥ㛔ӛӹӦӰҳⴱ〨ԁ⌁㿻ԥ㊚ӫԞӦӻӟ
ӺӠԑӬҴ㞏ԁ嬥ӲӴԂӰԁ懎䖁ԥ䥠Ӷӹ
ӗԑӪӲҴӺӬӞԜⳋӼԕӲӴԁ⏈ӺԂ䪷
≻㳞ӪӢӕԠәӻӰԁ孻⑐ԥ㋉ԒҳⳋӼԕ
Ӿ㈥ӗԮիւՂԥ㑼ӲԟӽӗԛәӾӪӹӗ
ԑӪӲҴԑӲ嬥Ԃ㛔⾦ԥⶅԆҳ㛔⾦ԥ㛧Ӷ
ӹӗԞ⭺ԥⳋӼԕӾ嬆ӮԞӦӻӺҳⳋӼԕ
ӲӴԂ㛔⾦ԥ⅜榷ӪӹӰԁ㛔ӛԥ╒Ӥ⋠ԟ
ԑӪӲҴӦԟӦӰӟⴱ〨㛔刭ӽԁӺӬҴӰ
Ӫӹ㛔⾦ԂⳋӼԕӲӴԁԛӠӝ㏆㢧ӻӽԝ
ҳⳋӼԕӲӴӾ嬥Ⳙ姇ԥ尧Ӡҳ䡩ᾅԁ‵ԥ
㛧әӦӻԥ㛔ӛԞԁӺӬҴⳋӼԕӟ孻әӦ
ӻԥ凙ӞӽӗӻӞҳⳡ䚚ӟ孻әӦӻԥ凙Ӟ
ӽӗӻӗә‵ӟӗԑӬӟҳ㤗ӲӪӹӰԁ帧
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
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
ӽӪҳ⃐Ӟԥ㎋Ӫ憽ӥԛәӻӬԞӽԜԃҳ
Ӧԁ┚⏂ԥ桝ԟԞӦӻԂӺӠԑӮԦҴ
Ҳҽ▖ҳ嬥ҳ⾦ҾӻӗәԁԂ╟⁞ԁ凑‵ԁ
䏤 ӾノӲԞ㋆〡ԗҳ‵ԋԁ㔠Ӫ㜴ԥ㒂Ӫ
ӹӗԑӬҴᾨ⡸ԁ⛁ԁ㞽⁞ҳ㿪䔆ӻӗә凑
‵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

26
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

27
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
ӻӷԁ⪤⢍ԥ⃗ԝᾅӥԞӦӻԥⳡԉԁӺӬ
᳠⦞ ᛤᛍ ౹ᾀ ᔌ⤌ ๔෫ ҴӦԟӦӰӟ䬼ӲӴⴒ㛔㛔刭ԥ╒ӤӲԕԁ
᳖ᶝ ᄍʁ ⎊߱ らℳ ൳̲ ԁ⃺◸Ӻӕԝҳ⪤凲ӺӬҴӦԁ䡩㮔Ӿ▌Ӟ
Sincerity, Purity, Equality,Compassion, Ӷӹ⋣怦⋣梅ԥӞӤԟԃҳӦԁᾑ䛇ӞԜ䇸
See through to the Truth, Let go,
ӗӟ㼃ӛҳⴄⴕӻ⿮☇ҳӰӪӹ⿳Ӯӟㅀӭ
Be Liberated, In Accord With Condition,
Chant Amitabha Buddha’s Name. ԗ宥ԟԞӦӻӺӪԚәҴ

ҲԙӛӾ䬼ӲӴԂ䛫ӽӶӲⴒ㛔ԂӰԟӱԟ ᕇ➡ᆜ⓹ᬒᆢ⯟䜸ᇆ⺿ᕞᅿᆏᆿᆓᆵᆢ
ԁ䫙ӟ⏰ԝӕӥӲӰԟӱԟ䛫ӽӶӲポりҳ ⩖傆
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

28
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 Ҳ
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

29
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

30
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

- Equality -
其宮薷㶳‐㷚䖁ⳋҲⵤ孽薷㻽䔄䡙

ŵŰŸŢųťŴġ ŦŷŦųźŵũŪůŨġ ŸŦġ ŴŦŦ

31
౑ު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

32
㎌↌卥⽬䟿ㄾҴ㎌↌䟿ㄾύㅰ⛿薩憔ↆᾑ䛇
㸍㢄ύ㮞ᾈ⛿薩ύ⎂‵⛿薩ύ⎂ ⛿薩ύ⎂
䏤⛿薩亏㽣亏⛿薩憔ↆᾑ䛇ⶬ㞪啪坊薩ⶬ㞪
㫰㭽薩ⶬ㞪⪤⢍Ҵ
ҲҲ亏㽣亏⛿⫽⃐⥴檅◝薼ㅀ榃䚣╟凑⋃幝
‼㊖☇⿮䟿㛔刭Ҵһ䬩宓Ҽᾨ尥薷ҽふ⢆▖
㶌薩㛔ⳳ䈵⋃ҴҾ㛔ⳳ㞪㛔‵嬵㈚Ҵ嬵㈚※
瀷薼嬵㈚ⴂⴔ‵䚚䟿䢚䡳Ҵⴂⴔ‵䚚䟿䢚䡳
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
⪤⢫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
憔ↆ‵㎌↌ⶬ䮬⁑⃗⃖ҳ啤圤Ҵҽ⃖ҳ啤圤
ҳ凑幝‵Ҿ㞪ⶈ㜷ⴂⴔ䢚䡳䢚㳞㾀㫕㞉䟸䟿
䮬◷薸⫽㤗ᾈ㞉 薩⏂䮬䈵⍜⪦薩⍜⪦ⶬ㞪
ᾈ㞉䟸ⴂⴔ ⵡ䟿䢚䡳Ҵᾈ㞉䟸 ⵡ䢚䡳薩
ㅀ䊱栣榁卥⽬䟿⫿㉮ҳ⎁⎠ҳ⥲嗒℁ⶈ‵ҳ
ⶈ ҳⶈ䏤薩♥㢄ᾈ⍵㵖䝀䟿懎䖁薞⡛㳟薩
㐅卥⽬䟿䚚㺶䘫⧾崅㎋⮌⯁ᾑ䛇ҳ㫰呡ᾑ䛇
薸⫽㤗㾀㫕ҳ㞉䟸薩⪢ⴱ扸嬵㈚ 薩戞瀷薩
憔ↆᾑ䛇ⶬ㞪㫰㭽ᾑ䛇ҳⶬ㞪⪤⥽ҳⶬ㞪⪤
⢍Ҵ
౑໊๔൘
Always be compassionate and
tolerant for all.
33
ҲҲ㎻⁠薩䕹⏈ᾑ䛇⑐´䟿㦴䀋薩ⶬ㞪╿ↆ
栉⷟䟿㛔刭䜊ㅸ ↦䖁懎ㄲ䟿Ⅹ檅薩⶟⋱㞪
䜊ㅸ ╟凑⋃幝杗㜷‼㊖☇⿮䟿㛔尣Ҵᾨ⢆
‵╒⎫嫺㜴㜂⒑䟿姘㙅薩✥⪬ 㶌㝊卥⅜ㄾ
薩㍲䜌╟⁞凑♭䟿㛔ⶉ薩ㄙ冇䜊桝ⳏҳⳚҳ
捆慡薸冇嫺㜴䚬㜷䭌㏻䟿䟷懏薩⡛冇㍲䜌ⴒ
㛔㛔刭薩ᾈ⌈䡳⅜һ凑伎Ҽ䟿㛔尣薩ⴒ㛔ㄍ
ᾈ剸䢚㳞℘ㄙ䫙凑䢚ⵡ䟿㛔ⶉ薪憔㞪䕹⏈ᾑ
䛇ύ⎂⪤䇸‵䬈䟿㦴䀋Ҵ
Ꭼ۠ఀఀ‫ى‬ளଢ଼‫ڏ‬Ꮇέᆍఀ‫ى‬
ҲҲ㎌↌䢆⁅⪤㛯ↆᾑ朎䪹㡾䟿介▃薩ㄙ⥵
㢧䟿ⴱ〨亿俏⎫㛯ↆ⢆ⴱҳᾑ䛇薩⿹Έ扸廫
▌␚⎤䱱䎨☇沠䎨Ҵⴱ〨ᾈ岖↦䖁懎ㄲ薩⪦
⬶桝⯕䔂䴻䴻ᾅⓂ薩䎱㵈ㅔ㜷⽠⃗ҳ幵撝薩
ㅸ嬑ⶈ⋍⫮䟿㛔刭薩ᾈ剸⁠怦⃗⏂薩⃗⋍⫮
䟿㮜䴿薩㎻⁠薩䕹⢣ⳋ⫮ᾈ凸䎱㵈䟿寬Ҵ冇
ⳳ㦜㛔刭ύ◮╥捈嬑䭌㏻ҳ伎䅚䱱䎨䟿䥠峓
∮㔃薩ㅸ䛠 懎ㄲ‵㜂䟿㛔刭薩㎻⁠薩ⳳ䚚
ᾈ凸兼⾦䟿寬Ҵ䪹㡾㛔刭㞪⠯捈䟿㷜㥎薩⃁
䢆㵊⪤䟿⦬五ҳ桗將ҳ桶嬑ҳ桶レҳ伭仜薩
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
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

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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

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‵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

36
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

37
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




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Pure Land College
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Master Chin Kung’s Lectures on Buddhism

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Live broadcasting of Venerable
Master Chin Kung’s Lectures. Online
play/downloads of the newest
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English translation of part of Master’s
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Contents: Venerable Master Chin
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Amitabha Buddha Name Recitation.




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These satellites broadcast Venerable
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PROFILE OF VENERABLE MASTER CHIN KUNG
Yae-Hong Hsu,
better known by his
Buddhist name Vener-
able Shi Chin Kung,
was born in February
of 1927 in Lujiang
County, Anhui Prov-
ince of China. For thir-
teens years, under the
guidance of three
teachers successively,
eminent professor Dong-Mei Fang, Tibetan Liv-
ing Buddha Master Zhang Jia, and well known
Buddhist Dharma Master Bing-Nan Lee, Vener-
able Master Chin Kung studied diligently of Bud-
dhist 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 at-
tained 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 propa-
gating the Buddha¡¦s teachings in Taiwan and
abroad. For more than forty years, he has con-
tinuously 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 initi-
ated 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 indis-
crimination for all.
Since 1977, Master Chin Kung has begun to
accept invitations to lecture abroad. He exten-
sively 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 me-
dia 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 mil-
lions 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 train-
ing more qualified lecturers to carry on the im-
portant 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 Learn-
ing 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 “learning to be
a teacher, acting as a role model”, in every place
he has lived, Master Chin Kung has always done
his best to promote peace and unity among dif-
ferent groups as well as the values of learning
moral principles. In 1985, Master Chin Kung
immigrated to the United States. During the time
Australian Minister for Citizenship and
Australian Attorney-General,
Multicultural Affairs,
Hon. Philip Ruddock, MP
Hon. Gary Hardgrave, 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 Austra-
lia in 2002, he was awarded the Honorary Doc-
tor of University and Honorary Professor by
Griffith University, and Honorary Doctor of Uni-
versity 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 differ-
ent religious groups, and invites the leaders of
the nine religious groups every week to give lec-
tures to the public in Singapore Buddhist Lodge.
At the same time, he has also taken the time to
participate in Multicultural Forum hosted by Ab-
original and Minority Group of Queensland.
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 In-
stitutions 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 Promo-
tion of Peaceful Reunification of China(ACPPRC)
to the Eyes on Tibet Charity Gala Dinner, a char-
ity event that raised money in helping cure cata-
racts 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 Presi-
dent Mr. Wahid, Master proposed constructive
suggestion for the country’s unification and
peace, and emphasized the importance of propa-
gating 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
Nine Religions Gathering Together
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 In-
ternational 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 dis-
tinguished representatives from all over the
world, Master pointed out an ideology from an-
cient 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 comprehen-
sible explanation left deep impression to his au-
dience who later expressed admiration and
gratitude.