October- ece ber o e

NEWSLETTER
Buddhist Correspondence Course Becoming
Before coming to prison, I knew who I wasa father, a husband, a son. Over the ears, these iden es cemented who I am. ow as the ears have passed, I am no longer a father, a husband, or a son. In the absence of these labels mental forma ons I was losing m sense of being. I wanted to know what is the I am of me. The Dhamma provided insight as I began inquir as to what was the becoming of me rather than, what Ive become . I would like to share with ou some things that have helped me with this understanding. rom birth we a ach to things to form our iden t mine, that is me, this is me. I cr when I am separated from me, and I am happ when self returns to me. Man of us want to carr this over into/past the breakup of our bod in the means of a legac as this is was me. So much eort is put into being something, as well as to prevent from being nothing. There are two quotes that have reall gelled with me. enuncia on is le ng go of holding back Trungpa inpoche and, orgiveness is le ng go of the hope that the past could have been an dierent recounted b Oprah Winfre . e ng go seems to be the resul ng theme of m inquir i.e., le ng go of acquisi ons . Becoming is described as the process of giving rise, within the mind, to states of being that allow for ph sical or mental birth on an of the three levels sensualit , form, and formless . cquisi on updahi literall means belongings, baggage, paraphernalia. In the su as, it means the mental baggage that the mind carries around. De ni ons b Thanissaro Bhikikhu Becoming. I am. I am becoming. I am a con nuing collec on of acquisi ons. To stop becoming, stop collec ng. I am a heap of acquisi ons. bandon the acquisi ons. What remains The cessa on of stress
ued pa e 2)

et
Becoming, Tissa e i on on nge , Stefan Crisbasan T , James L. Halbirt

e
1 3 3 4 4 5 6

Soul Co l, Erik Fite Con en men , C. Patrick OConnor w ke in D kness, Bobby Thiem S n lwoo n he L mp The Fi s Nigh of Fo eve , Travis L. Adams (Mujin) Dh mm c ce in Shane Blake ison,

Open he Book, Timothy Elston 7 Li e Bu on, James Davie h , Michael Judd 8 8 9 9 10 10 10 10 11 12 12

Luci i y, Alton Overweg e i ng, Chad Frank

Sue ing, Andre Mar e a Wi hin T u h, Domineque H. M. Ray F Sho e, Alton Overweg

Twelve Hou s, Steven Hyman Le ers ui e e i on, James L. Halbirt c cing n Timothy ele se,

Con nue f om p ge 1)

The manifold stresses that come into play in the world, come from acquisi on as their cause. Anyone not knowing this creates acquisi on. The fool, he comes to stress again & again. Therefore, discerning this , you shouldn't create acquisi on as you contemplate birth as what brings stress into play. As you contemplate birth, As what brings stress into play. (Su Nip III.12) It would be nice to let go of who I think I am, to let go of concern if I was perceived this or that way, to let go of relying on things to be a reecon of myself, to let go of trying to perpetually maintain this persona so as to believe I know myself. To thine

Those, having seen what's come to be as what's come to be, and what's gone beyond what's come to be, are released in line with what's come to be, through the e haus on of craving for becoming. If they've comprehended what's come to be, and are free from the craving for becoming & non-, with the non-becoming of what's come to be, monks come to no further becoming. ( vu k 49) The word disenchantment oered me much insight. As though I would have had to be enchanted to a ach to something I would otherwise not be (to the e ternal si sense media) and on the ip side, an aversion to. Becoming disenchanted, like a spell

The BCCN is distributed at no charge to those taking the Buddhist Correspondence Course. This is your newsle erby you, about you, and for you. You are the major contributors, so send us your ques ons, problems, solu ons youve found to di cul es in prac ce, thoughts you have on prac ce, artwork, poetry, etc. Due to limited space, some edi ng may be necessary. We also welcome your comments on the newsle er and sugges ons for ways we might improve it to serve you be er. Please mail all correspondence to: Buddhist Correspondence Course c/o Rev. Richard Baksa 2020 Route 301 Carmel, NY 10512 Let us know if we may use your full name or just your ini als.

own persona be true. This illusion, manifesta on, self-imposed crea on bege ng our own stress. Are not our own eects of our own causes? Yes, it would be nice to let go and as the saying goes to just be. Just to be. Just being. No duality. No views. No judgments. No ego, Complete and u er equanimity in its fullest. Imagine. Can you see it? And how do those with vision see? There is the case where a monk sees what has come into being as come into being, He prac ces for disenchantment with what has come into being, dispassion for what has come into being, cessa on for what has come into being. This is how those with vision see.

wearing o, has me see (a bit) more clearly the actual non-e istence of the acquisi ons that Ive been collec ng. However, my self-a rming ego does a good job at trying to keep me enchanted by so many things that I am le to believe are so vitally importantto a ain and to defendso I can have this (false) sense of reality about myself. Robert Thiem in his ar cle, Dealing with Distrac ons on the Inside, (BCCN, Vol. 7, Issue 1) poignantly describes many of the onslaughts that Maras arrows have been thrown our way in an eort to strip us down gradually and persistently, leaving us to ask, How much more needs to be shed before Im
Con nue on p ge 3)

2)

n lly free? We know th t stress comes from eing with wh t we h e n ersion to, s with to e t ken w y from wh t we re ched to. Indeed, Ro ert, much s h s een t ken w y. There were se er l ques ons th t Ro ert r ised seeking rele se from this su ering, nd one in p r cul r Is it necess ry for ll my underst nding of who I think I m to go up in mes [ s though th t of phoenix] nd urn into shes efore the scent tow rd more wholesome iden ty th n prisoner t kes ight? s for me, wh t I h e come cross is th t ll of it needs to e shed, denitely for our underst nding/ elief in self to go up in mes, nd not re ch for more ecoming in the form of n iden ty. ure, it is e sier s id th n done. But it is process th t c n only e chie ed through pr c ce, pr c ce, pr c ce. I s ll su er nd stress out nd th nks to the Three ewels nd you monks th t I su er nd stress out lot less. M y wh t I h e sh red e of enet to help lle i te your stress. On the horizon loom clouds Of smoke coming from the top nd from the o om lso rom emo ons like nger It is the end of the d y Clouds join with the d rkness The moon rises high Like l mp in my mind. The storm egins to rue The pe ce nd quiet of the night rring up the le es Of the f llen trees inside my he d n owl ppe rs to hunt for prey R its nd mice hide in the night But the ghosts h e to e t E t my ngry thoughts w y t d wn nothing on the l wn Only g r ge gs with the Rem ins of my r in scre ming, Wh t h ppened to my nger?

u cu y w hu k w g h u ch c h h wh uch h I h 30- u y c ch ch h ugh E g h c uc c H u u h u h c g c ugh h Dh hu g Y M y h h wY k h gM c cu H y c g u u yh w ugh g ugh w y c g

Tara

w . .

If youre angry, youre obviously not happy or content. And content ent is a state of ind, free fro nega vity, fro e cessive an ng, anger, confusion, restlessness, and fear. hen your ind is absent of orry and discontent, then you can rela . If youre frustrated, an ious, or angry, then youll never be happy. e ng so ething that you ant is only ge ng hat you ant it ay not actually lead to sa sfac on. rue content ent transcends all circu stances as you abandon nega ve ental states and appreciate the posi ve aspects of your life. Instead of acquiring aterial possessions, changing your surroundings, or indulging yourself as a path to a li ited for of short-lived content ent, it beco es necessary to train your ind to let go of anger, longing, anguish, and so on, as those states of ind arise. It is i portant to feel secure and thus content ith everything you already have and reali e that le ng go of the concepts that cause stress and suering is the actual path to real long-las ng content ent. In this ay, apprecia on of your current situa on ill increase. li ing equani ity to dissolve the ental constructs that e tend out longing for ob ects, places, and par cular sense pleasures, it is possible to lessen and eli inate the grasp that ob ects see ingly cast on us. hen e consider a person, place, or thing, e pro ect a concept onto the as if e have a slide pro ector in our hands. e see not only hat is actually in front of us, but the slide presenta on obscuring our vie as ell. Consequently, any pheno enon is regarded only as it pertains to ourselves, and hether it is benecial and desirable to us, detri ental, or neither. his is the dierence bet een s illful and uns illful a tudes regarding your percep ons and ideas. verything youve done, are doing, or ill do is either benecial and helpful to others as ell as yourself and thus s illful. Alterna vely, it is detri ental or har ful and, therefore, uns illful, or it is at a neutral point bet een those condi ons. ns illfulness leads to eventual suering, as it is o en selsh behavior, even if those nega ve results do not appear at the outset. illfulness leads to happiness as your thoughts and ac ons are free fro nega ve a ributes, even if it see s to ta e a hile to anifest posi ve condi ons. reeing ourselves fro uns illful habits and transfor ing our posi ve quali es into s illful habits is the goal of ental cul va on and develop ent. herefore, it is not about hat you have, but hat you do not have. One should not cling to nega ve states of ind, and aterial possessions are a ee ng sense en oy ent, not so ething deep and profound. It is the absence of an ng ore than you really need that renders true content ent. Once any over hel ing nega vity is gone, it beco es easier to treat others ith indness and co passion, as nega ve feelings to ards the no longer arise. hey ay suer fro a nega ve grip on their inds, but you do not. You are free.

. w w

. w w

w .

s s s p p ss C s s s p xp s , s s s p p ss s sp p s s v s p s sp s s v s s s v ss ss sp p , sp s s s s s T s sv s sp , S s s p s s s p p v q s s q ,v ps s s s s s

ps

s p T p s s s

p N s ID s s s s s , I s s , s s p p ss v , s s s v s ,

v , I s

s s p

s s , , p R s p s p s ss , v v p v s

p s

ss, p

s s T s , s p s ,s p s v p p v s

s s s s ,R , T sp s v s v v s s s xp ss s , p s , z s N s ,R s, s ss s I s p v s p I ps S p p , p s S s s p S P p s s p , s s v s s, s s s s I s , s s , s ps s p s s pp p p v s s p p s

s p s ps s s v p s s p ss p ss s s v ss s

p v N v s p s

p v

s s s s Ev s p s s v s, s s p s s s p, v

s J s ,s

s ss p

R E s v

p v p p s s s ss s s s sp s p s s s ,R s p s s s s p N , s v s ss s , s p p s

s U s v s F , s , s v s S p s p s s v s p ss v , s s s v

T s s s , s , s p s v v v s s s p ss , , p ss s p p s p s , s
8)

Mountain wind, not a thing can be heard. So dark is the valley of red owers, so clear is the breath of the Master. Shuuu...., just listen, listen to the wind of the mountain. Smell the rise of sandalwood, ickering of the lamp. Who are you?

It seems to me that the whole process o hamma prac ce pr so o ls dow to courage. That courage seems to de elop stages some mes a steps ut creme ts o etheless a d t ca t e orced or coerced. A perso s hamma prac ce matures at h s ow pace. The rst step o courage (at least here at outh a ota tate e te ar s a e d g the wee l uddh st group a d or a e d g the mo thl uddh st V hara a d to lear what ou ca . Th s s ollowed up the courage to chec out educa o mater als ( oo s magaz es etc. that are a a la le a d the courage to e see read g them other mates. Later as ou e lear ed tellectuall the as c oca ular o the oo s a d what the Four No le Truths are what the No le gh old ath s a d what the e precepts mea ou ext ha e to ha e the courage to do someth g a out t. Mere oo owledge o the path s t e ough to help oursel . You ha e to prac ce t a d that s where the real test o courage eg s. The seco d step s pu g the stu ou ha e read a d lear ed to pracce whether th s s the co u g a e da ce o the wee l uddh st group a d or the star g o our ow med ta o prac ce our cell. The atural progress o o de elop g our ow prac ce ( ecause reall o o e ca de elop t or ou ta es immense courage or a mate. The courage to pull awa rom the r ormal rou e o TV rad o recrea o mes or whate er da l ha tual rou e we are used to

The mountain sits, the rivers sing its tune. The wolves howl from the caves of saints, and the great sages are silent. As the wind of autumn ows, so does all things. The rst night of forever. Bong, Bong, Bong........

a d troduc g a th g ew let alo g me to ust s t s le tl watch the reath a d tur ward ca e terr g. It also ta es courage as ou s t there wh le other mates come a d go or pee our cell wo der g what ou are do g ot to me o all o the stu ou read a out the oo s a out mo e m d emo o al storms a d ha g to ace oursel . ome people pr so ha e do e some pre horr c th gs the r l es ot to me o ha g the rag le emo o al state o eg told that the are gar age ot worth a th g a d e g tor dow rom sta ormer lo ed o es a d soc et as a whole. The courage to ot o l ace calloused ega e mates a d sta ut also the courage to ot ru rom yourself a more a d to sta d ra el alo e o ma er what r ses. Th s r gs us to the th rd step. The th rd step o courage s co ued prac ce. Th s m ght e the hardest part o the path; at least t s or me. A er eg g med ta o calm g the m d (a l le ou seem to ha e certa th gs u le up. What la ded ou here pr so how sh ou treated our lo ed o es how ou hurt cou tless e gs our l e e er o e rom am l a d r e ds to complete stra gers a d a mals. Just real Im a p ece o sh t s ght to who ou e ee all alo g. These perso al struggles com ed w th the hate-lled speech a d ac o s o the other mates ou are l g w th ca e exon nue on e 7)

6)

tremely overwhelming. Once overwhelmed, it is so easy to fall back into the same a erns of wrong s eech, wrong tho ght, and wrong ac on. t yo have to make that co rageo s lea and remind yo rself over and over again to sto what yo are doing, to relax, to take a breath and re-center yo r mind on the wholesome, on the skillf l, on the hamma. o rac ce mindf lness in a rison se ng is a da n ng task, to say the least, and it takes co rageo s energy to kee it going. It is lonely. o distance oneself and not interact and engage with inmates that are s eaking hate, gossi , or idle cha er or ac ng nskillf lly is almost im ossible in these condi ons. hat is why it is extremely im ortant to have g idance and s orts ort in the form of s irit al friends. Whether that is another inmate rac cing the hamma, family members on the o tside, or members of the Sangha (like yo rself), it is im ortant to associate, conde in, and draw strength from s ch eo le and in ret rn oer strength and s ort when they need yo .

I was introd ced to ddhism by a very wise and intelligent teacher. He was more than j st a teacher, he was my friend. As I got started, Id listen to him ex laining how to rac ce. I bo ght many books, b t didnt read any of them. In fact, I had one that was wri en by the late senior monk form the tem le I belong to. I t a towel over my desk and laced the Heart S tra at the back, and the book in the middle of the desk like a trohy. As for my rac ce, I was a art mer. y teacher had also become my b nkie and I was t in check. I began to see his in t as cri cism which bro ght a lot of tension to o r cell. A er some me assed, he was moved to another art of the cam . I was now on my own. I had all the material s ch as books and notes and all the other items s ch as a ddha, mala, etc., b t thats as far as it went. A er some me and tro ble, I fo nd myself moved to a solitary se ng stated for long term. hen one day as I looked at all my st lined real nice, I remembered something my teacher once said to me. As we sat in o r cell, he looked at me, then that recio s book I was so

ro d of, and said, hats a real nice book, dont yo think yo o ght to o en it and read it? hat st ck in my head n l I started reading all my books and learned a strong rac ce. I see his wisdom and nderstand all he tried to teach me. His teachings have become the backbone of my rac ce, all beca se I o ened the book. o o en the book is also saying to rac ce, rac ce, rac ce. O r rac ce is where we nd eace and harmony. Knowledge is great, b t we have to t it in to rac ce. y cell has become my monastery and my rac ce is 7 and within these walls, rison no longer exists. I look to everyone as my teachers, st dying and learning. ow, what I once tho ght was cri cism I see as wise advice. I cant stress eno gh how im ortant it is to act ally rac ce. I o ened the book and fo nd nderstanding and wisdom, now Ive eace in my heart and com assion for all sen ent beings. I wish I co ld thank my teacher for his words of wisdom and greet him in st .

Liberation
Even though Im in prison, Im happy and content. They can lock my body into a conned area but they can never put a lock on my mind. Im ree, no ma er here I am. In act, I never reali ed reedom un l I came to prison and learned about the teachings o Buddha. Im a lucky man. Luck has to do ith chance. By that I mean Im thank ul or the chance Ive been given to study and learn about the our oble Truths and ho the oble Eigh old Path is the ay to end all suering. I hope everyone eventually nds libera on in their li e. I ish them ell.

Buddha

5)

R R R

R R O R S
R

W R R

? T T
9)

8)

es up and rolls out of bed. The concrete oor feels like a hard slab of grey ice underneath worn out socks he wears. Big holes by toes and heels beg to be covered. His calloused feet not completely deadened. He slips into a par of imsy orange canvas shoes. Walking silently down the middle of the snoring bunkhouse with an old towel around his neck, and hands holding a bar of soap, razor, toothbrush and toothpaste, a roll of single-ply toilet paper, and a cup, Robert makes it to the community toilet room and washes up. He lls the plas c cup with hard tap water, drinks it right down shaves, eliminates, and returns to the small assigned housing loca on. He dresses the metal-framed bunk bed into compliance, careful not to disturb his sleeping bunkie or any of the thirty-four sleeping neighbors. He knows they need their beauty sleep. Awake at this hour, he feels a sense of danger, a daring sensa on. There is no rule disallowing him to be up at this dark hour. Nonetheless, a mysterious energy s rs. f anyone has ever hiked alone inside a moonlit desert canyon, where nocturnal life seems to magically ence peculiar moodssurprisinglythen theyd understand what Robert now feels. He folds the blanket into a square to cushion his seat, and places it on the oor. Soundlessly, mindfully, he moves his body and performs three rounds of yoga sun saluta ons willing strength and light. He bows respec ully to Buddha. Now feeling more invigorated and brave, he sits on the folded blanket facing the wall. n half lotus, his posture owers more correct. He con nues to awaken

Regularly, through the prac ce of the teachings he so udiciously studies, the heart ewel of compassion is being actualized. ompassion for his situa on, the other conned men and generally speaking compassion for everything. His mind may s ll wander now and again, away from this focused a en on, but his engaged prac ce allows him to return united, cradled in the arms of lovingkindness. n medita on, me means nothing, and tolerance for the myriad idiosyncrasies showing up in this beau fully diversi ed world, grows. The deeper he connects with the progression of medita on, Robert feels himself changing into a roman c li le Buddhist who has fallen in love the with wise gurus and the great, libera ng teachings. Now he sits more aligned. Two .. arrives like sound waves reverbera ng o a consciously struck gong. He bows to the sacred medita on prac ce. He speaks so ly, devo ng any merit he receives to liberate all sen ent beings out from the poisons of su ering. A smile shines on his face. With his heart open and mind clear, Robert eases his way back into bed. Everything is going to be all right. Actually, things already are. ndeed prison is a dicult environment to abide in, but it too allows passage through, as Robert learns to ow with the harma. With a mindful prac ce and focused a enon, Robert sees that darkness lives at peace with light. Reec ng Buddhahood transforms the sacred ritual into a rite of passage, becoming great des ny. inally, tonight, Robert can rest his soulful blue eyes, unwind his busy mind, and happily fall peacefully to sleep.

Meditating

u ch ed r m e r u d me dm v ree Br ht s u m th r u h y c e r I tre d m d r t ecst sy

ene e editate Ma a t ie t di t a t e it te tati n a ing i t ee n dan e a i i in t ei nde . en ign e t e e get ang and n ea e an a atte ing i an ee n e e ing i i tea ing it d i t ee t ntin e t it ti and i ent n ing it e ed idd a t a and nt e t e e e e. et ning t eat e e e t e e t and e e ne d n t e ig t d at t a d n ig ten ent. 9

Suffering
Buddha taught The Noble Truths four Into Nibbana He opened the door. Step by step Through four a a n ents e ng goof Stress, despa r, la ents. Through sila, jhana, W sdo ascend, And Maras cycl c Trap we transcend. ke the arahants Gone on before, The ath s le To co plete our chore, By our entry Into the strea Sha er llus on That phanto , that drea !!! Str ve, ake eort For the Far Shore! Truth co pels us, Hear the Dha a

Suffering
Buddha explain to Me the world? Why do you sit And smile, when Theres so much suering?

Im a gentleman in my third decade of wisdom whos (falsely and illegally) on Alabama death row right now. Ive been here since the month of October 1999. In the early 1970s, my parents married, then separated and then divorced. My father was a college graduate and also in a branch of the U.S. military while my mother was uneducated un l later. oth traveled the globe together. I came from a huge and very loving family. I grew up shy and lived in globally diverse neighborhoods in which Hinduism and uddhism both became my very rst encounter with religion. All the rest followed a erwards. I was a disciplined child to both my parents and also a very talented schoolboy and even then learned how to cut hair at the age of 11 and started my very rst two government jobs at 14 and 15 years of age. From 16 to 20, I dropped out of high school. And then I became a Job Corps successor, and then a ended community college. I completed a college study course, became a free mason, worked at several businesses, and then created two very talented crea ons. At 21 to 23, I was then arrested, tried and sentenced, with no criminal background. hey falsi ed evidence, both my trial a orneys sold me out on purpose, while my co-defendant took a plea bargain and his pastor received the cash reward at the end. ruth is my life has turned sour in the blink of an eye back then, but today my spirit and physical have gained enlightenment. When you know the truth, you are within truth. And nothing or nobody can ever eradicate you and your belief only a weak-minded person can. he study of uddhism teaches us how to live, forgive, recognize, and solve any problem, and then move on. It did for me and it can for you too. Know yourself. Know the truth. As ever.

plore!

Awaken the morning with a smile Embrace it as a friend Go walk with the angels Open your eyes See the sunlight Hear a song Have a good laugh Nourish the soul, observe Hope for the day No fear, be worthy At night relax and reect What have I learned? Can I change? Say thank you Go to sleep.

10

Letters
Those o us here at incoln orrec onal enter, llinois, had our rst Mind ul ness Medita on etreat on e ruary 1, 11 We are luc y enough to ha e a Buddhist sta mem er, would will re er to as Ms Ms acilitates three medita on groups here These groups each meet one day a wee and are open to all religious a lia ons and denomina ons ur angha here has een wor ing with our teacher at re ues ng we e al lowed to ha e at least a one day retreat The chaplain has een ery closed minded and discouraging to us Most o the angha has spo en to Ms a out our disappointment This is how she helped us Ms went out o her way to get appro al or a one day Mind ulness Medita on etreat ince she is the medita on acilitator, she got the administra on to allow a one day medita on he ust couldnt put a religious name to it he made it open to her medita on groups and in ited the angha The retreat was rom 9 to 3 There was a short introduc on and ex plana on o how the day was going to go A couple o us rom angha ex plained and demonstrated how to do wal ing medita on since it was new to the medita on group rom 9 3 un l 11 , we rotated rom hal hour si ng to een minute wal ing medita ons We too a short een minute rea , then ac or another si ng and wal ing medita on e ore lunch A er lunch, we had two more si ng and wal ing medita ons, we listened to a D y Miguel uiz or hal an hour then we nished with a hal hour o stretching There were Muslims, hris ans, Wiccans, and Buddhists all there together, all o whom were eeling lo e, compassion, and understanding or each other t was a eau ul experience ince the 1st was a holiday, we had our Mul purpose oom all to oursel es The noise o the gym elow us was minimal t was a lessing to ha e peace and uiet or six hours you thin one woman can e loud and annoying, try li ing with 1 women where there are no doors to loc them out Most o us ha e learned how to meditate with distrac ons around us Being a le to ha e uiet and s llness made it easier to o tain a deeper medita on Things went so well and e eryone en oyed themsel es so much, Ms is con sidering doing this again with us on the next holiday This is as close to an actual Buddhist retreat as the angha is going to get or a while We are grate ul to ha e Ms and apprecia e or all she does or us Than you or allowing me the opportunity to share this experience with you Any sugges ons on how to mo e the chaplain to stop loc ing the angha rom a ull retreat are appreciated Much me a, Angie Oakes Lincoln, IL

H f

y v

hr

f h f f h gh f c h y c mb h gh ?

gh h f g ?A r , h

Buddy Ray Lewis Altmore, AL

This is in response to Darwin Brown, in Kingsley, Michigan who wrote Everything is New and Impermanent (BCCN, Volume 4, Issue 3, page 3).

m m wa f hi g. R mi d m f h la i Zen Mind, Beginners Mind. Ga h . Ronald Couch, Jr. Beaver, WV

h wa a a l am L. Hal i i h O D m 2010 i f h BCCN (V l. 6, I 4) Ov mi g a C vi Bli d. hi a l mad m h m ha i mad m a d aliz ha ha i m i ma wa . Wilmer Hause Cranston, RI ( If hav hi a l a d wi h , l a l m k w wi h x a ig m .)

11

Timothy

T w B w B N

V j

w w

B w B S

w $48 00 Dhammapada B w -

B B

k w

k w

j T

B ! : W w N w w (j w) 8 B B S w( ) 16) ! k w k -

w H

( 1997

B S w w ( k B w w H w w k w w w k w w B N : (1) V 173 (2) w (B ) E ) w w

j w

12