宗薩欽哲仁波切

 宗薩欽哲仁波切： <祈願自己是個修行人，而不是佛學者>

於密勒日巴的十萬首道歌當中，其中有一首是在講述安靜的地方。他說，就是在這樣安靜的地方，過去所有的菩薩找到了他們所要找的東西；也就在這樣的地方，不須要太費力，三摩地很自然便會生起。

若將了我所有在印度、不丹、西藏的佛學院加起來，也許有超過1500位學生在學習佛教哲學。不過我開始感到有點疑惑，我是否成為只是提供大家一種對佛法的渴望？這樣做是否真的讓大家真正接觸佛法而不只在研究佛法？

佛學院裡的學生僧眾可以直接在心裡默誦許多經論，學院裡有超過一半以上是非常好、非常優秀的學生和學者，三個佛學院裡也已經培養出超過100位堪布，其中有許多堪布並到其他教派傳承的佛學院去深研，甚至去教書。

但是如果問我這當中有幾位真正的佛法修行者，那我就要好好想一想才能回答了。這裡頭也許有學者、有僧眾，但是有沒有真正落實修行的佛法行者呢？我是有點懷疑的。

事實上，許多僧眾、學者、堪布的自我很大，因為他們覺得自己是學者，同時因為有了些許的佛學知識，他們反而失去了最純真、最原初的（對於佛學的）虔誠心。對於所有精神上的修行，不論是持咒、打坐，或是繞塔、建舍利塔等等，他們都會說「噢，所有一切都是空性，所以不需要這些。」之類的話，他們變得很會談論空性。

舉個例子，很多學者就是這般；比如，假設我們從來沒有去過菩提迦耶，那麼許多的學者會去研究菩提迦耶，他們會研讀有關菩提迦耶的一切，所以他們知道菩提迦耶的形狀、尺寸、距離、大小等等，他們很明了，但是他們從來沒去過那裡，不僅從來沒去過，他們甚至不會想去。

但是有些佛法的修行者，他們或許不是學者，他們不曾去研讀菩提迦耶的文化，但對他們而言，他們會想「噢！我沒有太多的時間，我只有一個長假，我不可能花六天時間去研究菩提迦耶的資料，我只要直接買機票去那裡就好了。」

修行者也許沒有那麼豐富的學識，但是他們是實修行者，所以就直接去了。因為他們沒有太多的資訊，所以他們在路上會遇到一些曲折，不過這沒有太大的關係，因為他們正在往那道上行走。

這些實修者他們知道自己是不足的，他們會犯錯，但他們會從這些錯誤當中學習，然後總有一天他們會到達目的地。而那些學者卻還在繼續研讀書本。

當然，若對這一切完全一無所知，先有些資訊是很重要的。研讀是好的，嘗試學術研究或學習批判也是很好的，不過，從事學術研究或學習批判的真正目的，是為了要找到修行的道，然後實際的去修行。

西藏有四個教派傳承，雖然這樣的分法不是很精確，但我認為薩迦派與格魯派是比較學院傾向的，而寧瑪派與噶舉派是比較傾向實修的。他們彼此之間常互相開玩笑，有時候那些玩笑開得滿認真的。我有些薩迦派的朋友說：“如果只是修行卻不研讀，就像四肢殘障卻試著要攀岩一樣。”

我回答他們：“但是你知道，典型的格魯巴，他們試著去擁有一千隻手臂卻從來不去攀岩，那又有什麼意義呢？”

我必須強調，在現今這個末法時代裡，決定要直接去菩提迦耶的人是很少有的。第一，佛學在現在是比較式微的，特別是用研究的方式來看待佛法、接近佛法──那種“佛法文化”，現在也許還存在許多那種從文化上產生的佛教徒，而真正學習佛法的佛教徒可能越來越少了。

更糟糕的是，真正修行佛法的人就像白天裡的星星一樣，他們就在那裡，但我們就是看不到。

所以修行真的是非常重要，加上我們其中很多人其實已經沒有時間了。我們這些人當中，有些正處在由山頂開始慢慢往山下走的狀態，如果我可以活在地球上90年，那麼一半的時間已經過去了。

我們的每一天都是很寶貴的，所以將自己的精力跟所有的資源都投入在修行上非常值得敬佩，也是我們大家應該非常渴望以此為志的。我們應該要這樣祈請。

1Carol S Lu

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曹洞宗的開山祖洞山良价禪師決意出家時:

 「載生死之愛河，越煩惱之苦海，報千生之父母，答萬劫之慈親。」抱著如此心志修行，一日不敢或忘，這樣的洞山良价禪師方能成為一代祖師。

Karmapa’s message for Vesak 2020

May 6, 2020

Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, shares the following meditation on the eve of Vesak 2020:

སྨོན་ལམ། (smon lam) – MONLAM, Aspiration

When it comes to becoming a Buddha, when it comes to blossoming into a Buddha, aspiration is a beautiful way to seed this state of Buddhahood. 

To be a ‘Buddha’ is to be awakened. 

To be more precise, if we split this method or vehicle of aspiration in half, the two parts can be understood as:

The 1st half is སྨོན་ལམ། (smon lam). ‘Monlam’ is the Tibetan term for aspiration, ‘praṇidhāna’ in Sanskrit.

The 2nd half is བསྔོ་བ། (bsngo ba). ‘Ngowa’  is the Tibetan term for dedication, ‘pariṇāma’ in Sanskrit.

‘Monlam’ is like inhaling and ‘Ngowa’ is like exhaling. 

Just like breathing, it is most natural.

This path is known as becoming a Bodhisattva, a child of the awakened one – not to be taken literally, of course. 

Right now, we are most probably dreaming. 

This state of being human is a balanced dream. 

Because we aren’t absorbed in ecstasy. 

A being in a higher state, a god being, is in a constant state of rapture so that they cannot see reality (like a life in luxury).

A being in a lower state, a tormented being, is in a constant state of agony so that they equally cannot see reality (like a life in poverty). 

Both luxury and poverty are examples that are just relative. 

A human state is what is known as a middle state, where we are on the verge of waking up. 

Dreaming still as ‘you’ and ‘me’.

But every now and then we doubt, in a way questioning who you are and who I am, or whether we are dreaming or not. 

A stream of curiosity pushes us to check.

The appearance of birth and death, and various states of changes, are the cues for our curiosity, which leads us to doubt whether we are really here or not. 

So, human birth may not be ideal for pleasure, but it is ideal for waking up. 

So, this smidgen of curiosity is a perfect and fertile ground for planting the seed of awakening. 

This is done not by forcing something onto the human condition, but by implying that it’s not wrong to doubt whether we are dreaming or not. 

And to imply that waking up is not frightening at all.

Either a spiritual guide can do it for us, or we can nudge ourselves to go a little beyond our habitual norm of being content with this dream.

At the same time, we have a kind of knack or instinct to always want to be different from the norm or from others, to stand out, like for example in the realm of fashion. In this case, we shouldn’t fight this habit of wanting to be different, but go along with it. 

If we want to be really different and do something ‘out of the box’, it is most interesting to set out on the adventure to wake up. 

That’s what Buddhas are saying actually. 

Now, coming back to seeding awakening (Buddhahood): being content with dreaming this human dream is alright, but sooner or later this dream will cycle and there is no real guarantee that it will come full circle to reach back to this human state.

That’s why waking up is sensible. 

After waking up we can dare to dream any dream we wish.

So, when it comes to seeding awakening, aspiration is the simplest seed. 

Because it’s something we do all the time. 

It doesn’t require any kind of effort. 

All it takes is to aspire continuously, just like breathing or beating your heart. 

That’s not an effort, it’s just a rhythm, like dancing.

Lungs dancing in and out, hearts dancing up and down. 

Likewise, aspire away day in and day out. 

Aspire to wake up, and from time to time look around and see who is still dreaming, and aspire for them to wake up. 

Right now their dream is too real, to the point that we can’t really force them and splash water on them to wake them up even if we wanted to, but we can aspire for them. 

Most of them are too captivated by their dreams of being themselves, the way they are, the way others are – it’s just so real that if we say it’s a dream they will think we are insane. 

Since we aren’t fully awake ourselves, it’s hard for us to convince others too.

So instead we aspire.

Mind you, aspiring is not like empty words or thoughts. 

These feelings of ‘Oh, it is just empty words and thoughts’ are habits that have got stuck over time, when we took the easy route for ourselves and demeaned curiosity by saying that it’s just child’s play. 

For example, we may do this when someone is enthusiastically in their own rhythm, but we can’t get it, so we say he or she is like a ‘machine’. 

Or when someone is taking things easy, we say he or she is like a ‘child’. 

This kind of habit of not having understood something or someone completely, and labeling it as a machine or something, is making it easy for us, but it can stick with us, and plant seeds for us to dream deeper and not wake up. 

So, aspire in a way that you breathe in, inhale, take in every act and thought, of yours and others, that are in alignment with waking up – namely, virtues and merits, such as kindness. 

This has a quality that is not associated with slumbering, and instead it’s associated with awakening. 

So take that in, breathe that in. 

That’s aspiration.

Now that your lungs are full of the oxygen of virtue and your miracle-like human body has transformed it into CO2, you have to breathe it out.  

Exhale it. 

Give it away. 

Let it go.

Of course, you have to let it go without any real prior decision, just as the lungs do. 

Without any religious or political decision, just dedicate.

That’s dedication.  

The best example is that of a child breathing in a more profound way than an adult. 

Now, that’s karma well owned. 

So, dear dharma friends, on this eve of Vesak, please aspire. 

And all your dreams will become awakened!

般若修德善堂正月初九日拜天公

正月初九日，是佛教護法神帝釋尊天生日，也即民間俗稱的天公（玉皇大帝）聖誕。善信在法師帶領中，紛紛向玉皇大帝上香及誦光明經。

除夕夜在般若修德善堂

「爆炸一聲除舊歲」，「靈猴歸隱除舊歲、金雞報喜好運來」:大除夕夜我們去佛堂上首炷香, 迎財神, 接貴人; 同時登記拜太歲、保平安及點燃光明燈. 整晚燈火通明, 加上舞龍舞獅, 信眾滿滿, 好不熱鬧! 師父帶領唸"八十八佛", 圓滿迴向眾生.

MASTERING THE MIND by Gyalwa Shamarpa

Once, Milarepa entered into a yak's horn to illustrate a point to his disciple Rechungpa. Milarepa was able to do this without shrinking his body and without the horn growing any bigger. This was possible because Milarepa had dissolved all dualistic grasping. 

Smallness and largeness, or any size for that matter, are all produced by duality, i.e. the result of grasping to phenomena as if they were really existing. Once this dualistic grasping is dissolved, "large" and "small" no longer have the same meaning and are no longer so fixed. As long as there is duality, large remains large and small remains small : everything is solidified, and we cannot change anything. But once we have dissolved this grasping or fixation, there are no longer any limits. The relative reality is no longer solidified and anything becomes possible. 

That is how Rechungpa was able to see Milarepa entering into the horn of the yak. Milarepa did this in order to help Rechungpa understand the mastery of phenomena. This example is used by numerous masters to illustrate this aspect of teaching and notably by Gendun Chöpel. It demonstrates that when the grasping of reality as truly existing ceases, phenomena can then easily be manipulated.

何謂離四句，絕百非

「龍樹菩薩釋曰」，前面這幾句話，《大智度論》這幾句話，龍樹菩薩解釋，「是中不離四­句者為縛，離四句者為解。」，這就是大乘教裡常講的「四句百非」，離四句，絕百非。四­句是什麼？這四句都是執著，第一個是「有」，執著有，第二個執著「無」，第三個執著「­亦有亦無」，第四個執著「非有非無」，就這四句。這四句裡面，有，「有」中有四句，有­中有、有中無、有中亦有亦無、有中非有非無。那就變成十六句，有、無、亦有亦無、非有­非無，一個裡頭有四句，四四一十六；過去十六、現在十六、未來十六，四十八句；已起的­，已經起的四十八句，未起的也有四十八句，就變成九十六句；九十六句裡面加上根本四句­，就變成一百句。這一百句都是名相、都是假名，沒有實質的東西。

-- 淨空法師專集網

四句百非

作者：佛學辭典 来源：淨宗學院 发布时间：2010年12月18日

    帶起根本四句。共成百句。皆無實義。故云非也。

    問。經言離四句。絕百非。其意何居。答。但舉一對。便成四句。如有無、一異、斷常等。且有無四句者。若云有。是增益謗。若云無。是損減謗。若云亦有亦無。是相違謗。若云非有非無。是戲論謗。既俱有過。故須離之。根本四句既爾。枝末四句乃至百句皆非。故須絕之。有無既爾。斷常一異等四句例知。然此中根本四句。是外道見。枝末四句等。三乘亦未全離。唯佛究盡。故云離云絕也。

離四句絕百非，也就是一切的否定。那四句也在金剛經上，也不在金剛經上，就是「空」「有」「即空即有」「非空非有」，這四句。世界上的事情、道理，都是相對的，正，反，不正不反，即正即反。所以說，離四句絕百非，才是真正受持了金剛經的要義，四句偈的道理，就是這個要義。

恭錄自南懷瑾老師《金剛經說甚麼》

Green Tara Puja w. Lama Jampa

We have the honor to follow Lama Jampa to practice Green Tara puja at Jack & Jill Chen's house in Eastvale. Thanks to Marvin Liu's coordination for this auspicious event. Unfortunately, we only took half day retreat.

Nyungne in Menlo Park 2016

A Nyungne Retreat is a special two-day meditation, fasting and purification retreat based on the practice of Thousand-Armed Chenrezig and is known for its power in the purification of negative karma and the accomplishment of enlightened qualities. 

This practice was originated by Gelongma Palmo, (Bhikkuni Lakshmi), who was one of the greatest masters of the 1,000-armed Chenrezig practice. 

The Nyungne is a retreat of body, speech and mind from non-virtuous actions, focusing on keeping strict vows for a two-day period, generating the Bodhisattva attitude, and reciting the sadhana of the 1000-armed Chenrezig, the Bodhisattva of compassion. 

The vows to be observed include refraining from: 

* Killing. 
* Stealing. 
* Lying. 
* Sexual activities (celibacy). 
* Drinking alcohol, taking drugs, smoking cigarettes. 
* Using perfumes, wearing make-up or ornaments, singing, playing music, dancing and other forms of entertainment. 
* Eating in inappropriate times. 
* Sitting in high seats. 

A set of Nyungne consists of 2 days of strict practice. On the first day, we took one light meal in the morning and one meal at noon, and fast the rest of the day while engaging in three sessions of practice. Like other Vajrayana sadhanas, the Nyungne sadhana involves visualization of the deity, accompanied by prayers, offerings and prostrations, and extensive recitation of the mantra. The sessions begin early in the morning and conclude in the late afternoon. 

On the second day, we observed complete fasting from food and water, and also maintained strict silence, except for the recitation of the Sadhana.

Nyungne is a practice of yidam from Kriya-tantra tradition which not only helps to purify a lot of negative karma in a short time and accumulate merits but also aids in healing illness and opening the heart to compassion. It is said that pure practice on one pair of Nyungne closes the gates of rebirth in lower realms, and the pure completion of eight pairs of Nyungne's leads to rebirth in the Dewachen Pure Land.

In addition, reciting the six syllable Mani Mantra during the retreat, not only purifies the six seeds of the six realms within oneself, it also pacifies the sufferings of all beings. In this way, the practice brings peace to the entire world and can be a cause for World Peace, very appropriate and timely in these degenerate times. 

I attended all four pairs of Nyungne's and concluded early in the morning of the ninth day with a short practice session. It was lead by Lama Jampa and Ani Yangchen. Felt quite complete at the very end!

  

Karmapa Trinley Thaye Dorje

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In Memoriam Kunzig Shamar Rinpoche (1952-2014)

Published on Jun 16, 2014

Mipham Chokyi Lodro (27 October 1952 - 11 June 2014), also known as Kunzig Shamar Rinpoche -Holder of the Red Crown -, was the 14th Shamarpa of the Karma Kagyu school of Tibetan Buddhism. The Shamarpa is the second most important teacher of the Karma Kagyu school after the Karmapa. The Karmapas are sometimes referred to as the Black Hat Lamas, referring to their Black Crown.

The second Karmapa, Karma Pakshi, prophesied that 'future Karmapas shall manifest in two Nirmanakaya forms'. Later the third Karmapa Rangjung Dorje presented his principal student, Khedrup Drakpa Senge, a ruby-red crown which was an exact replica of his own Black Crown. The Karmapa explained that it symbolised their identical nature and so the lineage of the Shamarpas started.

The 14th Shamarpa was recognised by the 16th Karmapa, Rangjung Rigpe Dorje. During his lifetime, the Shamarpa was a central figure in the current controversy within the Karma Kagyu lineage. He recognised Trinley Thaye Dorje as the current (17th) Karmapa

On June 11, 2014 the 14th Kunzig Shamar Rinpoche pass away suddenly in Germany at the age of 62. He had just completed several days of teachings at his main European seat in Renchen-Ulm, Germany.

At approximately 7:30 am (Central European Time), he experienced a heart attack. Emergency medical services were immediately summoned but nothing could be done. Rinpoche is now in the meditative Thugdam state.

Shamar Rinpoche's unexpected death leaves thousands of his disciples in Asia and the Western world greatly saddened and in a profound state of shock. He touched the lives of countless numbers of people. His accomplishments as a spiritual leader will benefit sentient beings for years to come.

Karmapa on Emptiness

Interdependence is another way to introduce the idea of emptiness. When we talk about emptiness, it can draw a lot of confused and unwanted thoughts, fear, and all kinds of unnecessary conclusions. So that's why another way of interpreting it, another way of saying it, is by using the word interdependence. Because when you say 'interdependence', it naturally shows that there is no one separate entity that is autonomous or independent, yes, that each of the components must depend on another and therefore there is no singular entity. This is emptiness. Everything happens due to a cause and due to that cause there is that effect. And also between the cause and effect, there also need to be the conditions, so you see, all these chains of dependency. So that is another way of showing that everything is impermanent, everything is empty.

Karmapa Trinley Thaye Dorje

尊貴的 蕯迦崔津法王2015年洛杉磯菩提之旅 His Holiness The Sakya Trizin

His Holiness the 41st Sakya Trizin is the head of the Sakya School, one of the four main schools of Tibetan Buddhism.  He is renowned throughout the world for the brilliance and clarity of his teachings and his fluency and precise command of English. H. H. Sakya Trizin is one of the most important spiritual master and leaders of Tibetan Buddhism today. His Holiness  the Sakya Trizin has made a rare teaching visit to Los Angeles at the invitation of Tsechen Chokhor Ling.

Teaching on Four Nobel Truth and Amitabha Phowa Transmission
四聖諦佛法教授與阿彌陀佛頗瓦法的口傳和引導＿

The Four Nobel Truth are regarded as the central teaching of the Buddhist tradition and provide the framework upon which all other Buddhist Philosophy and meditation are based. Our realization on the spiritual path can become more transformative and profound by repeatedly studying them.
四聖諦被視為佛陀教法的核心，更是一切佛法見解，修証體系的基礎框架.反復學習四聖諦，將會幫助修行者更迅速,更深入地實現心靈轉變.

Amitabha Phowa is transference of the consciousness to the Pure Land of Amitabha. His Holiness the Sakya Trizin kindly accepted the request to bestow the transmission and teaching on the profound Amitabha Phowa practice.
阿彌陀佛頗瓦旨在幫助修行者遷識至阿彌陀佛凈土。 尊貴的薩迦崔津法王慈悲應允弟子的請求，將針對此甚深的教法給予口傳和引導。

HH is very charismatic. Great experience. Indrajala may be happy to know that HH said the same thing that Indrajala did awhile back; happiness is merely the absence of suffering.

Karmapa Trinley Thaye Dorje

Let us face our fears with courage, with understanding, and loving kindness for all sentient beings.

Karmapa Trinley Thaye Dorje

Illuminating the Heart of Mind Training

Teachings with Lama Jampa Thaye April 18 - 19

The 5th Shamarpa, Könchok Yenlak’s “Seven points of Mind Training”

Teachings with Ven. Lama Jampa Thaye

“Train impartially in every instance. Once deep and inclusive training has taken place, love everyone.”

Written by the 5th Shamar Rinpoché, Könchok Yenlak (1526–83), this condensed presentation of the lojong (“mind training”) maxims and explanations is a practical companion book for more extensive commentaries. Lama Jampa Thaye gave an extensive explanation of the text and the meditation practices set out therein, illuminating the heart of the lojong (mind training) practice.

Lama Jampa Thaye is one of the leading Buddhist teachers in the West and has been a student of HH Sakya Trizin and Karma Thinley Rinpoche since 1973. He has Centers in Britain, Europe and the American continent and has authored books translated into numerous languages. As an accomplished practitioner with a Doctorate from the University of Manchester he is uniquely qualified to bring the teachings of the Buddha to a modern audience.

With his scholarly, comprehensive and above all crystal clear teaching, I realized the significance of the teacher in Tibetan Buddhism and the importance of receiving the teachings from an authentic lineage and a highly qualified Lama. 

The Path to Awakening

"When beings and the world are filled with evil, convert adversities into the path of awakening."

Due to their self-clinging and negative actions, living beings (and therefore the world) are filled with evil.

You should call to mind that suffering is the maturing and passing of bad karma. Like everything else, negative karma is also impermanent--it will eventually run itself out. Since the results of your own actions always ripen on you, it is better to deal with them now as best you can and be done with them.

The reason why the lojong methods are so special is that they show you how to take advantage of your negative karma. You can deploy the methods to actually transform every undesirable circumstance into an opportunity to practice the dharma.

How does this work? Your suffering connects you to the suffering of sentient beings by making you understand that suffering is universal. As you suffer, you can resolve to absorb all suffering. Your motivation, however, must be genuine. When it is, adverse conditions essentially become a means for you to accumulate good karma, or positive merit. Think: 'I am suffering. Through my suffering, may I absorb all the suffering of others and relieve them.' This wish, grounded in relative bodhicitta, purifies your karma and, in effect, reduces your resistance to your own suffering.

Shamar Rinpoche, The Path to Awakening, pg 101-102.

Boundless Awakening: The Heart of Buddhist Meditation Paperback – May 31, 2013

Boundless Awakening is a pocket-sized book on meditation. The book is excellent for people interested in meditation, both beginners and advanced. A primary benefit experienced by the practitioner of meditation is the immediate improvement in the conditions of daily life. The practice of meditation leads to a mind that is more peaceful, more tranquil and more at ease. Because the mind is more relaxed, events that usually disturb us seem to take on less importance, and we stop taking them in such a serious way. Likewise, through meditation the mind gradually learns to be independent of external conditions and circumstances. This mind that is unaffected by outer conditions is then able to discover its own stability and tranquility. A stable mind, one that is not disturbed, leads to the experience of less suffering in our lives.

Peace is not found through material accumulation, but through spiritual accumulation.

Karmapa Trinley Thaye Dorje

'Here again we are repeating our motivation to attain enlightenment for the benefit of all beings. The Bodhisattva vow, our commitment, is the seed of enlightenment. It is formulated in front of the Buddhas, the perfect witnesses.'

'Just as the Buddhas of the past developed enlightened mind and progressively trained as Bodhisattvas, I too will develop enlightened mind, and train progressively in order to help beings.'

from: "Wisdom, Merit, and Purification through the Blessing of the 35 Buddhas; A Text for Daily Practice," pg 53, compiled by Shamar Rinpoche.

Nyungne (八關齋戒) Retreat at Menlo Park, CA (02/28 to 03/01/2015)

A Nyungne Retreat allows its participants to purify negative karma and accumulate merit and wisdom in a short and intensive setting. This one was a profound eight-and-a-half-day practice long-term retreat. Translated as "abiding in the fast," Nyungne is said to be effective in the healing of illness, the nurturing of compassion, and the purification of negative karma.

During this retreat, we were given only Vegetarian or Vegan meals every other day. No meals were given after 2 pm. We may only drink non-alcoholic beverages and not drink anything after 10 pm. In addition, during non-meal days, we were expected to fast with no food and no water; also we were refrained from conversation during these days for complete silence and fasting. It involves the keeping of strict vows; The meditation centers on the recitations, mantras, and guided visualizations of the Thousand-Armed Chenrezig, the embodiment of all the buddhas' loving-kindness and compassion.

Lama Jamba provided a detailed explanation of the various elements of Nyungne and the explanations on visualization. The sadana book is a wonderful resource with abbreviated and long mantras required in Nyungne retreat. This practice gave me a lot to work with and I found the Dharma friends an inspiration when I was going through difficult days or needed a bit of an enthusiasm boost at the beginning.

At the end, I have to say that the practice purifies me both physically and spiritually. Hopefully, I'd stay at this level as long as possible once I returned to my leisure world.

Participants: Lama Jamba, Anila, Christine (from San Louis Obispo), Wendy (from Calgary, Canada), Wendy Chuang (Tina's niece, Chiropractor), Eugina Chang (任安堂主持人), Shuen Chiou, Pien Chiou, Ming Cam, Anita Chen, Sandy Yen, Tina (Sandy's sister), Shu-Ting (臺積電), Scott & Christina (local), 鈴麗 (local), Pat Ou, Mali & husband (from Mexico City)

Coordinator: Athena (Tina's niece)