Sep 15, 2020

Posted by in BUDDHISM IN OTHER LANGUAGES | 25 Comments

THANH TRI – THE 1ST MIND DHARMA: EIGHT DHARMA METHODS OF TAKING REFUGE IN THE THREE JEWELS: LESSON 5: THE SIGNIFICANCE OF SANGHA IS AT THE PURITY, NOT AT THE ROBES, THE HEAD, SPECIFIC PLACES OR FOODS…(Bài 5: Đệ nhất tâm pháp Thanh Trí là Bát pháp Quy y (Tám lối về Chân tâm): TĂNG LÀ THANH TỊNH, KHÔNG PHẢI CHIẾC ÁO, CÁI ĐẦU, Ở ĐÂU, ĂN GÌ…)

This is the third path that leads to the true nature of mind in the 1st Mind Dharma: Eight Dharma methods of taking refuge in the Three Jewels. The significance of all embraced meanings can be gathered as the purity. The representative of purity is Sangha, which is different from the default recognition through many years that reserved this term for only Buddhist monks who wear Kasaya, shave their heads, and hold a bowl. The Buddha defined in the 266th verse of the Dharmapada Sutra about Bhikshu as below:

 

A man is not a Bhikshu,

Simply because he asks others for alms.

The real Bhikshu,

Is the one holds the whole precepts.   

From this teaching, we understand that Sangha indicates all objects who are following Buddhism, taking purity (pure mind) as the main direction of striving, through the means of precepts. Sangha consists of two specific objects (1) monastic communities of monks and nuns (2) Buddhist communities of laymen and laywomen (lay practitioners), which do not distinguish between practicing at home or entering monkhood (in a monastery). Until today, there are many people who misunderstand that Sangha only implies those who have already entered monkhood in a monastery, while the decisive nature of Sangha is purity, which reflects an inner quality, not outside appearance. Why? Because taking refuge in the Three Jewels connotes two layers of meanings (external and internal meanings):

Firstly, taking refuge externally embraces the meaning of taking refuge in the External Three Jewels, in which:

–       Buddha is represented by the Buddha statues, paintings, pictures.

–       Dharma is represented by Buddhist scriptures that were printed as physical materials.

–       Sangha is represented by those who have entered monkhood, wearing Kasaya, shaving their heads.

Taking refuge internally embraces the meaning of taking refuge in the Nature of Three Jewels, in which:

Taking refuge internally embraces the meaning of taking refuge in the Nature of Three Jewels

–       Buddha represents Enlightenment.

–       Dharma represents Right Understanding.

–       Sangha represents Purity.

Hence, after taking refuge in the Three Jewels through an official ceremony which is an illustration of outer formality, Buddhist communities of lay practitioners will thereafter take shelter in the nature of Three Jewels which are Enlightenment, Right Understanding, Purity (Buddha represents Enlightenment, Dharma represents Right Understanding, Sangha represents Purity). Therefore, lay practitioners follow the nature of goodness by leading various spiritual activities, accumulating merits through the means of right views. They are supported by Buddhist precepts, which was interpreted in Buddhism as precept concord – moral unity in observing the commandments. However, Buddhist communities of lay practitioners should make a clear distinction between domains of precepts and facets of precepts.

There are four domains of precepts including prohibiting, permitting, maintaining, transgressing (uphold, loosen, obey and disobey the precepts).

There are three facets of precepts which include (1) Holding pure precepts, or avoiding evil by keeping the discipline (2) Accumulating wholesome precepts in various sutras to acknowledge paths and means to lead and guide sentient beings (3) Developing the compassionate nature to benefit and aid all sentient beings. This means Buddhist practitioners should maintain an imperial outer appearance, and an inner virtue, diligently generating good deeds without being bothered by worldly rumors.

A typical example is the story of a young monk and an old monk who were passing by a stream when they met a young girl. Seeing the girl being confused in front of the swift current, the old monk made an initiative to step forward to help by carrying her in his back, then they passed the stream. The young one grumbled behind about his companion committing the precept. Until being explained about the actual meaning of the act, the young monk realized that it is more important to save a life!

Speaking of which, I must affirm that the real meaning of taking refuge in the Three Jewels cannot be the one in the External Three Jewels. Taking refuge in Buddha statues, pictures, paintings (those that featured the Buddha’s appearance) deviates the nature of Buddhism because Buddhism is not a religion. Taking refuge in Buddhist scriptures that were printed as physical materials (Dharma), one tends to keep a blind faith in words and text without any proper judgement. Taking refuge in those who have entered monkhood, wearing Kasaya, shaving head (Sangha), one nurtures blindly Guru-ism. Indeed, taking refuge in the External Three Jewels is against the teaching of Gautama Buddha in Kalama Sutta (2).

However, if these external means are used for the purpose of visualization and contemplation, it will definitely bring spiritual values:

  1. Buddha statues, pictures, paintings remind us of the Buddha’s enormous effort and contribution.
  2. The Buddhist scriptures which can be seen as books and physical materials remind us to cherish precious Buddhist teachings of the Buddha and the holy ones.
  3. Monks who represent Sangha in the External Three Jewels remind us sixfold rules of conduct among sangha community  (precept concord – moral unity in observing the commandments, living concord – bodily unity in form of worship, idea concord – doctrinal unity in views and explanations, benefit concord – economic unity in community of goods, deeds, studies, speech concord – oral unity in chanting, never arguing, thinking concord – mental unity in faith) (for both Bhikshu and laymen).

If one meets the standard of purity, he can be considered as “sangha”. On the contrary, even one seems to belong to the community of Buddhist, but he does not satisfy the requirement of purity, he was just named as Sangha, but did not deliver the real meaning of “Sangha”. Indeed, it can be seen in many social media channels which provide us a fair view. There are many monks who failed to hold precepts and committed evil doings. While there are many lay practitioners who have made many spiritual successes in reality; for instance, Bodhisattva lay practitioner Li Bingnan, Rinpoche Dilgo Khyentse, Rinpoche Kusum Lingpa, Thinley Norbu, Bodhisattva lay practitioner Tinh Lien Nghiem Xuan Hong, Tue Trung Thuong Si, Le Dinh Tham, Hai Tin. Therefore, we, as part of Buddhist communities of lay practitioners, should keep our head up high among any communities of Buddhist practitioners. Moreover, the Buddha affirmed in Golden Light Sutra that whoever is equipped well with compassion and wisdom can sit on the Buddha’s throne. Maitreya once affirmed that: “Any practitioner who diligently practices Dharma, he will be the owner of Dharma. Diligence is the ultimate quality in Dharma cultivation”. It can be seen that in both sayings, there is no discrimination between lay practitioners and monks/Bhikshu.

whoever is equipped well with compassion and wisdom can sit on the Buddha’s throne

One thing that should be noticed is Taking refuge in Sangha means not keeping strong ties with non-Buddhist in regard to spiritual aspects. This is made in order to avoid competition that may be created by conflicting different spiritual viewpoints, which is a reason leading to bad consequences later. Moreover, one of ten minor mistakes in Vajrayana precepts mentioned “Not to stay longer than 7 days at the house of a practitioner who is following Theravada Buddhism” (mistake No.6); thus we must abide by the precept. However, in regard to societal – cultural aspects, Buddhist practitioners should not mind or provoke over minor details for not creating a bad atmosphere among colleagues. In other words, it is practical to say “integration without assimilation”, or “the gentleman aims at harmony, and not at uniformity. The mean one aims at uniformity, and not at harmony” (Confucius).

I have explained further on the third path that leads to the true nature of mind in the 1st Mind Dharma: Eight Dharma methods of taking refuge in the Three Jewels. See you in the next article.

May all sentient beings attain the Buddha nature’s happiness.

A rainy day on the top of Phu Van Mountain, 15 September 2020

Thinley – Nguyen Thanh

Translated by Mat Tu.


Vietnamese version: Bài 5: Đệ nhất tâm pháp Thanh Trí là Bát pháp Quy y (Tám lối về Chân tâm): TĂNG LÀ THANH TỊNH, KHÔNG PHẢI CHIẾC ÁO, CÁI ĐẦU, Ở ĐÂU, ĂN GÌ…


Related articles:

1. THANH TRI – THE 1ST MIND DHARMA: LESSON 1: A BRIEF ON EIGHT DHARMA METHODS OF TAKING REFUGE IN THE THREE JEWELS (Eight paths leading to the true nature of mind) ( Bài 1: Tổng quan về đệ nhất tâm pháp Thanh Trí BÁT PHÁP QUY Y   (Tám lối về chân tâm))

2. THANH TRI – THE 1ST MIND DHARMA, EIGHT DHARMA METHODS OF TAKING REFUGE IN THE THREE JEWELS: LESSON 2: REVERSE THE FLOW ( Bài 2 về đệ nhất tâm pháp Thanh Trí Bát pháp quy y (Tám lối về Chân tâm) LỘI DÒNG NƯỚC NGƯỢC)

3, THANH TRI – THE 1ST MIND DHARMA, EIGHT DHARMA METHODS OF TAKING REFUGE IN THE THREE JEWELS: LESSON 3: THE POSITION OF A PRINCE (Bài 3 : Đệ nhất tâm pháp Thanh Trí là Bát pháp Quy y (Tám lối về Chân tâm) DANH PHẬN MỘT THÁI TỬ)

4, THANH TRI – THE 1ST MIND DHARMA: EIGHT DHARMA METHODS OF TAKING REFUGE IN THE THREE JEWELS: LESSON 4: THE REAL MEANING OF COMPASSION. ( Bài 4: Đệ nhất tâm pháp Thanh Trí là Bát pháp quy y( Tám lối về Chân tâm): THỰC NGHĨA BẢN CHẤT CỦA TỪ BI)

5, THANH TRI – THE 1ST MIND DHARMA: EIGHT DHARMA METHODS OF TAKING REFUGE IN THE THREE JEWELS: LESSON 5: THE SIGNIFICANCE OF SANGHA IS AT THE PURITY, NOT AT THE ROBES, THE HEAD, SPECIFIC PLACES OR FOODS…(Bài 5: Đệ nhất tâm pháp Thanh Trí là Bát pháp Quy y (Tám lối về Chân tâm): TĂNG LÀ THANH TỊNH, KHÔNG PHẢI CHIẾC ÁO, CÁI ĐẦU, Ở ĐÂU, ĂN GÌ…)

  1. Tantra Midhita says:

    Dear Guru,

    I have enjoyed this article but I cannot formulate a meaningful response at the moment. Please allow me time to contemplate these words.

    Om Mani Padme hum

    • Nguyên Thành
      Nguyên Thành says:

      Yes, I think it requites you so much time to understand and contemplate!

  2. Tantra Aradhana says:

    Thank you so much Guru
    For another wonderful article and very helpful as well for a better understanding what it means of the life of buddha

    Thank you so much again

  3. tantra mahavita says:

    Dear Holy Guru : Deeply grateful for this article. I bow my head at your lotus feet. Any practitioner who diligently practices the Dharma and is equipped with compassion and wisdom can sit on the throne of Budhha .May the Guru live happily and have a long life for the benefit of all beings . May all beings find Buddha Nature .Let the pandemic end . om mani padme hum

  4. Mật Giác Phương says:

    Kính bạch Thầy,

    Con hoan hỷ được đọc bài 5: Tăng là thanh tịnh, không phải chiếc áo, cái đầu, ở đâu, ăn gì.

    Con hoan hỷ khi được đọc luận giải của Thầy và biết rằng tăng là thanh tịnh chứ không phải như người thế gian vẫn hiểu sai rằng tăng là những vị mặc áo cà sa, sống ở chùa, cạo đầu trọc và ăn chay. Con cảm nhận định nghĩa “Tăng là thanh tịnh” đi sâu vào bản chất, nội lực bên trong giống như lời dạy “Duy tuệ thị nghiệp”.

    Con cảm tạ ơn Thầy!

    Con cầu nguyện Thầy luôn mạnh khỏe và trường thọ vì sự lợi lạc của tất cả chúng sanh.

    Cầu nguyện dịch bệnh Covid 19 trên toàn thế giới sớm được tiêu trừ.

    Om mani padme hum.

  5. Mật Phê Rô says:

    Dear Guru!
    I have read article.
    Thank you so much!
    Pray Guru good health, live long because benefit of all beings.
    Pray covid 19 end.
    Om Mani Padme Hum!

  6. Mật Chánh Tấn says:

    Dear holy Guru!
    I have read this article. I am grateful for your explanation, which helps me to understand that the decisive natural of Sangha is purity. Its meaning reflects the inner quality, not outside (external) appearance like entering monkhood, wearing Kasaya, shaving heads as many people have mistaken.
    As the holy Guru has explained clearly that taking refuge in the external Three Jewels is against the teaching of Buddha in Kalama Sutra. Only if these external means are used for the purpose of visualization and contemplation, they will bring spiritual values. Also, there are real examples of many monks who failed to hold precepts and did evil things, which go against the teaching of Buddha. Meanwhile, there are many lay practitioners who have made many spiritual successes. Thus, I understand that I should follow the internal meaning of taking refuge in Three Jewels as Buddha represents Enlightenment, Dharma represents Right Understanding and Sangha represents for Purity. There are no discrimination between lay practitioners and monks/Bhikshu in practicing Dharma.
    Thank you holy Guru for your teaching. May holy Guru have good health and live long for the sake of all sentient beings.
    May the epidemic of Covid-19 come to end soon.
    May all sentient beings attain the happiness of Buddha’s nature.
    Om Mani Padme Hum.

  7. Mật Huệ Bích (8 tuổi) says:

    Dear Guru,

    I have read the whole article,

    Thank you Guru,

    I pray for the health and longevity of Guru for the sake of all sentient being,

    I pray for the Coronavirus disease soon over,

    I pray that all sentient being attain the happiness of Buddha nature

    Om Mani Padme Hum.

  8. Mật Hoa Pháp ( 9 tuổi ) says:

    Kính Bạch Thầy.
    Con mặt hoa Pháp đã đọc xong bài này rồi ạ!
    Con cảm tạ ơn Thầy.
    Con cầu nguyện cho dịch bệnh Corona sớm được tiêu trừ.
    Om Mani Padme Hum.

  9. Mật Hữu Tâm says:

    Kính Bạch Thầy
    Con đã đọc bài viết này rồi ạ
    Con vô cùng hoan hỷ được đọc bà 5:( Đệ nhất Tâm Pháp Thanh Trí là Bát Pháp Quy Y:(Tám lối về Chân tâm ) Tăng là Thanh Tịnh Không Phải Chiếc Áo, Cái Đầu,Ỏ Đâu, Ăn Gì…). Con tạ ơn vị Thầy đã từ bi luận giảng và phân tích từng chi tiết về cách tu Phật, tu Phật là ở trong tâm minh phát ra,không phải mình thấy là cách tu của đức Phật được, chẳng hạn ăn chay, ăn mặn, đức Phật đâu có dạy như vậy, Phật chỉ dạy chúng ta đơn sơ với thực phẩm, đồ ăn, Phật cũng dạy là tu đâu cũng được, miễn sao là tâm phải tịnh,và luôn giữ những giới cấm mà đức Phật dạy chúng sanh sẻ được về tây phương cực lạc. Con vô cùng thán công hạnh của vị Thầ đã từ bi phát kiến tâm linh, và đưa đến Phật Pháp vì diệu, tu tại gia như chúng con được diễn tập và thực hành đúng chánh kiến của đức Phật để được hanh thông và thoát khỏi cảnh luân hồi trên cõi Bà ta này.
    Con thành tâm cầu nguyện sự trường thọ của Thầy vì lợi lạc tất cả chúng sanh ạ.
    Con cầu nguyện cho dịch bệnh Covid 19 mau chóng được tiêu trừ.
    Con cầu nguyện cho tất cả chúng sanh thành tựu hạnh phúc của Phật tánh.
    Om Mani Padem Hum

  10. Mật Bình says:

    Kính bạch Thầy!
    Con đã đọc bài này. Con hoan hỷ tán thán công hạnh, Bồ đề tâm và trí huệ vị Thầy. Thông qua sự luận giải của Thầy, dựa trên luận chứng, luận cứ Phật đà. Chúng con hiểu được ý nghĩa đích thực của danh từ “Tăng” trong Phật giáo. Đức Phật đã dạy trong kinh Pháp cú rằng” Đích thực bậc Tỳ keo, không phải đi khất thực. Bậc Tỳ kheo đích thực là sống theo giới luật”. Từ đó để hiểu rằng “Tăng” là tên gọi của tất cả mọi đối tượng theo đạo Phật, bao gồm cả tăng sĩ và cư sĩ cùng hướng đến sự thanh tịnh của tâm. Con cũng hiểu được ý nghĩa thực sự của việc quy y Tam Bảo, đó là sự phản ánh bản chất từ bên trong, bao gồm: Phật tượng trưng cho sự giác ngộ, Pháp tượng trưng cho chánh kiến và Tăng tượng trưng cho sự thanh tịnh. Chứ không phải chỉ là sự quy y từ bên ngoài với Phật là tranh ảnh, tượng phật, Pháp được thể hiện bằng kinh Phật được in ra dưới dạng vật chất và Tăng là những người xuất gia, mặc áo cà sa, cạo đầu. Con cũng hiểu được phạm trù của việc trì giới bao gồm 4 lĩnh vực cấm, cho phép, duy trì, phạm giới, nhưng không ngoài bản chất từ bi vì lợi lạc của tất cả chúng sanh.
    Con cảm tạ ơn Thầy dã từ bi luận giải. Con cầu nguyện cho sức khỏe và sự trường thọ của Thầy vì lợi lạc của tất cả chúng sanh.
    Cầu cho tất cả chúng sanh thành tựu hạnh phúc của Phật tánh.
    Cầu cho dịch bệnh covid 19 sớm bị tiêu trừ.
    Om Mani Padme Hum!

  11. Tantra Shadhita says:

    Dear Guru, Thank you. Each writing from you (and your other students), lets a little more light shine. I must reread several of these, however: I feel like a foreigner in an foreign land and I am an old one who takes a while to understand.
    Enlightenment, right understanding, and purity are the qualities I seek. May I humbly attain them with your continued guidance.
    Om mani padme hum

    • Nguyên Thành
      Nguyên Thành says:

      No, you needn’t to understand but only read an comment. It is your a spiritual work. Time helps you get content deeper!

  12. Mật Khánh Thảo says:

    Kính bạch Thầy!
    Con đã đọc xong bài rồi ạ. Con cảm tạ ơn vị Thầy đã từ bi luận giải cho chúng con hiểu được quy y ngoại bao hàm Quy y tam bảo bên ngoài.
    – Tượng Phật được thể hiện bằng các tượng Phật, tranh, ảnh.
    – Phật pháp được thể hiện bằng kinh Phật đã được in ra dưới dạng vật chất.
    – Tăng đoàn được đại diện bởi những người đã đi tu, mặc áo cà sa, cạo đầu.
    Quy y nội tâm bao hàm ý nghĩa của Quy y tam bảo :
    – Phật tượng trưng cho sự Giác ngộ.
    – Pháp tượng trưng cho Chánh kiến.
    – Tăng đại diện cho thanh tịnh.
    Con thành tâm cầu nguyện cho sức khoẻ và sự trường thọ của vị Thầy vì sự nghiệp hoằng dương Chánh pháp.
    Cầu nguyện tất cả chúng sanh thành tựu hạnh phúc Phật tánh.
    Cầu nguyện dịch bệnh Covid 19 sớm được tiêu trừ.
    Om Mani Padme Hum

  13. Mật Chân Tính (13 tuổi) says:

    Dear Guru!
    I have finished reading this article already.
    May Guru and cosort live long and healthy for the benefit all sentient beings.
    May Covid-19 pandemic be soon over.
    Om Mani Padme Hum

  14. Mật Bình says:

    Kính bạch Thầy!
    Con cảm tạ ơn Thầy đã từ bi sách tấn cho con.
    Om Mani Padme Hum!

  15. Mật Thủy says:

    Dear Guru,
    Thank you for the 5th lesson on the Eight Dharma methods of taking refuge in the Three Jewels.
    In this lesson, Guru has revealed the third path that leads to the true nature of mind, which is taking refuge in Sangha means to shelter in the purity, not at “the robes, the head, specific places or foods”. For a very long time, the monks or nuns have been mistaken as sangha, but in fact, it is not true. The ultimate meaning and the significance of sangha is purity, not someone wears Kasaya with a shaved head and hold a bowl. So “a real Bhikshu is the one holds the whole precepts”. We are laymen refuge in the Sangha – the purity, so we should follow the precepts with four domains and three facets as Guru has explained for the benefit of not only us but all sentient beings.
    Moreover, Guru also teaches us the application of this third path, refuge sangha – the purity. That is we don’t keep strong ties with non-Buddhist in regard to spiritual aspect, but “intergration without assimilation” in societal – cultural aspects.
    May Guru have good health and longevity.
    May the epidemic of Covid-19 come to an end soon.
    Om mani padme hum!

  16. Mật Tấn Sơn (Đỗ Trường Giang) says:

    Dear Guru,
    I read this article.
    Thank you so much.
    May Guru have good health and live long for the sake of all sentient beings.
    May all sentient beings attain the happiness of Buddha’s nature.
    May Covid-19 pandemic soon be over.
    Om mani padme hum.

  17. Tantra Mashita says:

    Dear compassionate guru,

    Thank you so much for sharing this article with us, I really admired it, such an outstanding article, and the photos which you attached in this article are unique, also I loved the story of the young and old Monk, you always give us a great teachings and stories, thank you so much

    Dear honorable guru,

    In the previous days I finished reading a book about the Buddhism and its history, and really this book gave me a general vision about the history of Buddhism and the difference between mahyana and thervada, and what happened after the death of Buddha,

    Dear holy guru,

    I really can’t find any words to thank you, you made me become a Buddhist, verjayana Buddhist specifically, and your articles and your unmeasurable compassion made my eagerness towards the Buddhism bigger and bigger thank you so much

    I bow my head down for you
    I devote myself to you
    I express my gratitude to you

    May you have a good health and live long for the benefit of all sentient beings
    May all the sentient beings attain the happiness of Buddha’s nature
    May the pandemic caused by corona virus soon end
    Om Mani Padme hum 🙏🙏🙏

  18. Mật Diệu Hà says:

    Kính bạch Thầy .
    Con đã đọc bài này rồi ạ.
    Con cảm ơn Thầy.
    Con cầu nguyện cho Thầy có sức khỏe lâu dài vì lợi lạc của chúng sanh.
    Om mani padme hum

  19. Mật Nhất Nguyên says:

    Dear holy Guru,

    I’m grateful for the lesson. In the last lessons, I have learnt that: “Taking refuge in Sangha means not keeping strong ties with non-Buddhist in regard to spiritual aspects.” In this lesson, I’ve learnt who the Sangha are and the right attitude towards them.

    Sangha is at the purity (inner quality), not at the robe (outer appearance). The ones who are in the Sangha will act in the direction towards purity and improve their inner qualities. They take refuge internally instead of externally. They might not have a statue of a Buddha at home to worship but they strive for Enlightenment. They might not chant the sutra day in and day out but they have the right understanding. They might not have a monk robe, they might not eat “pure” vegan food but they are pure in actions (of body, speech and mind) and their food is purified by their prayers for all sentient beings. They are the Sangha. On the contrary, those who have all the outer appearance of the Sangha but none of the inner quality are not considered Sangha.

    I’m grateful for the lesson today. May the Guru have good health and longevity for the benefit of all sentient beings. May all sentient beings attain the happiness of Buddha’s nature. May the Covid-19 pandemic will soon be over.

    Om Mani Padme Hum

  20. Mật Hải says:

    Dear Guru,

    I am delighted when reading the series of articles on “EIGHT DHARMA METHODS OF TAKING REFUGE IN THE THREE JEWELS.”

    I rejoice with the treasure of the dharma that venerable Guru compassionately opened to us. Especially, it helps lay practitioners to understand the noble truth of the Pure mind in themselves (Sangha is Purity), without any distinction between practicing at home or entering monkhood (in a monastery); and there is no discrimination between lay practitioners and monks/bhikshu. This is the truth that the Buddhas, Bodhisattvas of the ten directions have affirmed in countless Mahayana sutras. Yet it seems to have been obscured or overshadowed for so many generations. Even there were many tricks had misled the spiritual practitioners from disguised bhikshu, wicked intellectuals who deliberately create a “spiritual slave ideology” for others. Now we (Guru’s followers) are happy to receive the pure energy, the light of wisdom from the Buddhas, Avalokiteshvara through Guru’s teachings, which helps us keep going with our head up to step on the path of liberation.
    I would like to show my gratitude and the devotion to Guru for these blessing teachings.
    I pray for many sentient beings to receive the light of right understanding, wisdom radiating from Guru’s teachings for the benefit of their enlightenment.
    May sentient beings achieve the happiness of Buddha-nature.

    I sincerely pray for the health and longevity of Guru for the benefit of beings everywhere.
    May the COVID-19 pandemic soon be eliminated.

    Om Mani Padme Hum.

  21. Adrian says:

    May all sentient beings attain Budda’s nature.

    Om Mani Padme Hum

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