PROMISE ABOUT P'HOWA
| P'HOWA'S FRENCH This book is about P'howa, sometimes written as Phowa, a discourse in the Vajrayana of Tibetan Buddhism. It teaches how to transfer the spirit of the Pure Land of Amitabha Buddha, according to his vow - which is quite different from the Pure Land of China and Vietnam, but can be used as reference for Readers compare the Buddhist practices. Because there are some points in P'howa France are quite strange with the Pure Land Buddhism, so this translation will be translated closely with the original English, although it must accept some syntactic architecture. , but the use of words will try to make it easy to understand. According to legend, P'howa was used by Patriarch Milarepa to transfer the consciousness of a dead dog. Whether it is true or not, this area has shown that Tibetan Buddhism believes that the P'howa method is so intense that it can take people to the realm of Amitabha Buddha as soon as they leave the ceiling. It is also possible to create conditions to not fall into the lines. Buddhists have countless methods. Depending on the conditions of life, each person will find the appropriate dharma. Particularly with Vietnamese Buddhists today, the most common Pure Land method, then later to Zen Buddhism. This book is translated only because it only recommends that the Pure Land Teacher knows that there is also a P'howa in Tibet, though many differ, but also in the Pure Land of Amitabha Buddha. There is probably a striking similarity here with the P'howa Dharmakaya, when the student acquires the purity of his self, and resides here. That is not the same as the Buddha Recognition. And so these two dharmas are no different from Zen. Before attending the Zen Patriarchate with Zen Master Tich Chieu (Tibetan Buddhist Temple, Binh Duong), I had the opportunity to study and recite the Buddha with the two Meditators Meditation (in Dai Ninh, Lam Dong and Quang Quang (in Phu Nhuan, Saigon, passed away) - through the recitation of the recitation of the Great Compassion, Five Uncle, Buddha Promising Sun God. Automatically, the vow has been absorbed into the person, even decades later, even when he is no longer chanting (sometimes with all his heart to meditate, and then sometimes too busy with the Buddha and the whole life story) but often still echoes echoes in the ears: Western Purebred Western Purebred Middle EasternAlthough Master Tich Chien taught the Zen Patriarch in a violent language to stop all other dharmas, but once, he told me of a case of reincarnation, with a radiant glow. the master's house. At that time, I did not ask for more details, because think of such things are very common in Vietnam, because also heard the magic of the Pure Land in many places, especially the teacher meditation. As with Master Tai Quang, now, I still remember the bird pond in the temple grounds, whenever anyone steps into the temple Quang Minh, the safe said "Buddha, Buddha" as the image is. recorded in the Pure Land, when the birds of the tree also said French ... Naturally, my heart is always looking at the equality, not discrimination, just the way that responds. Because the Buddha taught, the raft is just to cross the river, then you have to leave the raft. Therefore, each person depending on many conditions, depending on their own aspirations and identity, and will find the appropriate French law. Because of the gratitude from the Pure Land Teachers, the "P'howa Commentary" was translated to Vietnamese, partly to thank the Master and partly to have access to the material. although the translator is still a primitive and linguistically republican. In addition, the Pure Land has become a popular practice in Vietnam, and a means of social cohesion. There are many families in Vietnam almost never to the temple, only when a relative died, then to the temple also monks n monks. From such mourning occasions, the Pure Land had approached the people first as a prayer for their loved ones to return to peace, and then used it as a practice for the other. Is there any relation between P'howa and Pure Land Buddhism? There are a lot of points, and some differences.But basically, these two methods are intended to bring the dead spirit into the realm of Amitabha Buddha, following his will. On the other hand, these two dharmas, the same as all the other disciplines of the Buddha, are far removed from the lineage of samsara - most of the dharmas are generally doing good deeds, far from evil. An impermanence, the evidence of self, the body, the Buddha. We have spent countless lives, samsara in the sea of life and death. One after the other. The Milwaukee Caucus (pictured above), our life as a flame, when the torch is gone, passes to another torch. What is the problem that has led us to countless lives? And how to get rid of the flow of ignorance? The Nine Sutras say that it is the flow of consciousness that has flowed continuously, and it has changed. The Dhammapada begins with the sentences: Mind leading the dhamma.Because the mind is leading, because the mind is the boss, so to cross the river of life and death, we can not rely on any other than the mind. Even the Nembutsu, P'howa, Tathagata, Vipassana Meditation, Meditating Meditation, Patriarch Meditation, and so on are all just for the mind. Briefly, all Buddhist methods are just means to purify the mind. And if the mind is pure, then obviously there is no longer need. We can quote the Buddha's teachings: "Bhaggava, I say the following: 'When one attains purity, liberation, then he knows that the world is pure' ..." (Digha Nikaya - Pàtika Sutta, Thich Minh Chau Vietnamese translation) This place is simple: once you have attained Nirvana, then what else is there? Here it is also possible to say the opposite, from this realm that the new law is really legal, so new sen bloom, birds ringing, stream singing ... all are the Dharma. Thus, the common problem for all Buddhist sects is that in order to liberate samsara, one must attain nirvana. The question can be expressed here: for the liberated, the world is pure, then why do we see this world is impure, is suffering? Venerable Chon Thien, in his book The Basic Buddhist Book, vol. 4, printed in Saigon in 2001, the Catechesis of Dependent Origination, reads: "Once, according to the Pātigamya, the Buddha spoke of the world. Asankhàra is the world existing beyond the categories of "Come, come", "Birth, death," etc., and declare that this is the world of suffering, the end of suffering. The world that people see and know is the world of clinging. " That is, must leave the Grail to see Purity? To clarify, here is a quote from the Buddha's teachings on nirvana. The following paragraphs from the Khuddhaka Nikaya, the Buddhist doctrine - Udana, translated by the Venerable Master Minh Chau Vietnamese. "Behold, there is no land in this land, no water, no fire, no wind, no boundless heavens, no infinite land, no possessed land, There is no life, no future, no two solar moons. Therefore, monks, I declare not come, no go, no There is no abode, there is no abode, there is no transfer, there is no predestination, this is the end of suffering. "(II) (Ud 80) The above verse shows that Nibbana has no place of residence, nor has time - there is no life, no future - that is, there is no such thing as here, there, past, present now and in the future. Consequently, the attainment of the Buddha's mind can not be accommodated in any place, whether here or at any one time, even now. Short, say Kim Cang business must be "empty base." Therefore, even if borrowed means to temporarily concentrate the mind should also be considered as temporary. However, there are other places to recognize, in the recitation of the Buddha and the mantra are the power of the Buddhas. I used to have a practice of foreign diplomacy, before entering the Great Dhammapada, Five Notes, Recitation of the Buddha ... Although just a preliminary, but I have seen the secret Buddhist and foreign secret all have power.But the more mantras the Buddhist reading, then the more relaxed the greedy greed. I really do not even begin to practice, but I still have a lot of inspiration, so believe that more diligent people will definitely benefit more. But the essence of the disciplines must be enlightenment, that is to see the real dhamma. That is why, in the liturgies and most of the time, the opening is almost always the Great Compassion, and the ending is always the Prajna Sutra. In other words, the beginning of the course must be open to compassion for all sentient beings, and the end must be the Wisdom of Wisdom. In other words, you have to enter the door, and go out by the door. After that, Yes and No will not bother anyone anymore. This is the realm of Nirvana. Please add the Buddha's teachings on Nibbana as follows. "Monks, there is no being, no being, no being, no being, no monks, if there is no being, no being, no being, no being. This is not to say that the arising of existence, of being, of being is made. Existence from being, being, being done, being. (III) (Ud 80) "What is refrained, that vibrates, what does not depend, what does not oscillate, without oscillation, there is contempt. There is no favoritism, no arrival and departure, no arrival and departure, no killing and birth, no killing and birth, there is no life, no future life, no life in the middle. suffering. " (IV) (Ud 81) Then, how to examine the mind to liberate? Also in the Udana Sutra, translated by the Venerable Master Minh Chau. "So, Bahiya, you need to study the following:" In seeing is only seeing. In hearing, it will be hearing. In thought, it is only the thought. In the form of tri, will only be the tri ... This, Bahiya, you need to study. Because this, Bahiya, as with you, in seeing is just seeing, in listening only hearing, in thought will be just thought, in the mind is only the mind. So, Bahiya, you are not that place. Because this, Bahiya you are not that place. Therefore, this is Bahiya, you are not this life, not the next generation, not the middle. This is the end of suffering. "(I I, 10) The problem becomes simple: in seeing only seeing, the hearing will be hearing ... then it will come to a moment of realization of selflessness - that is, there is no such thing as good or bad. I hear, you see or hear, we see or hear - there, "you are not that place ... you are not this life, not the future, not the middle ..." and I can not find that one anymore, and no longer find the so-called time anymore. Perhaps, these short passages have been interpreted in different means, and then lead to different meditations. But all have in common, that in this enlightened world there is no time, no place to live, and no self (you are not there). Briefly, this is the realm of inferiority. It should be added a few paragraphs from the Itawuttaka of the Supreme Master Ching Hai (Itivuttaka): "Itivuttaka -" Such Theory ", the Ministry of Khuddaka Nikaya (Ministry of Economy) .... " One The Sutta, 43, confirms the presence of this state of liberation, in the present life, on this earth: "O bhikkhus, there is no birth, no existence, not bhikkhu, if there is no non-existence, no existence, no action, no action, this time can not present the exit from birth, from being, Because of this, the bhikkhus, which are not born, do not exist, do not form, do not make, so can present the exit from birth, from being, from becoming, from out". Briefly, this section, that is, because there is one not not kill, so that can be freed from the realm of birth. At this point, the question will be: can the Pure Land teachings can bring practitioners into the realm of killing or not? And how can a recitation of meditation not lead to the realization of selflessness? There may be. Try to get the same commonly used image. Religious practitioners must observe their minds, similarly to buffaloes. Buffalo is the image for the mind, and the buffalo is a student who cares for the mind. There will be some people, while reciting the Buddha, suddenly recognize the three legal press - Suffering, Impermanence, Invisible - in the concept. There will be some people, while reciting the Buddha, suddenly realized that the buffalo with the people disappear, which is really not, then the story of not self or non-self is no place to speak anymore. There will be some people, while reciting Buddha's name, suddenly realize that their minds do not leave Amitabha Buddha's mind, because they both enter the mind of a liberator, where Nirvana is Nirvana. Tanh is the wisdom. There will be some people, while reciting the Buddha, suddenly hear the sound of mindfulness and no memory of each other, from one body as the waves do not leave the water. However, not all cultivators have such a fateful place. And from here, the Pure Land and P'howa find new means to transfer consciousness. Imagine this, the realm of Ultimate Bliss arising from the vow of Amitabha Buddha, just as he founded a university where we applied for admission to the Pure Land School. Is this real or not? Or just a means of encouragement? In the past, I also started many phen. Even when reading the mantra and seeing the strange touches, even when the contemplation of Amitabha Buddha so strong that as he sees in front of him ... the doubt still do not know whether it is hallucinogenic or not. Only after many years of teaching Patriarch Zen, then all the above suspicion. All are jingles to take people across the river. Here we try to reason as follows. In 49 years of teaching, the Buddha went to many places, the theory of many, for all different components, and they are understood by the different basis. When the Buddha said, liberation is the one who has abandoned Tham, Court, Si. When the Buddha said, liberation is the one who stopped the Tham (Business One French, in the Ministry of Economy, the translation of Master Minh Chau). When the Buddha said, liberation is the one who ended the yard (another one). When the Buddha said, liberation is the one who ended Si (again another French business). When the Buddha said, liberation is the person who has seen the nature of the Satori is Nibbana (Nibbana) ... and so on. Try to quote a paragraph as follows. "This was said by the Blessed One, mentioned by Arahants, and I have heard: "Bhikkhus, give up a dharma, I guarantee that there is no rebirth." You have no reincarnation. " Khuydhaka Nikaya, the Most Venerable Thich Minh Chau translated Vietnamese) Why is it enough to say one thing at a time, to say all three, to say nothing at all ... to fail to enter the knowledge of Buddha will never understand. Also accept each letter, the Buddha is also unjust. Therefore, the exercises when assembled were probably filtered according to the presbyteries presided over. There will be some prayers that do not appear in this area, or this time, but again in another area. And then interpreted to different applications. This seems to be the reason that the P'howa Dharma appears in Tibetan Buddhism, and the Pure Land method appears in Chinese Buddhism - both of which are intended to bring practitioners into the Pure Land of the Buddha. Amitabha. According to the Buddhist language, it is impossible to say in the Land of Ultimate Bliss, because all real things are impossible. If we say that the realm is real, the Pure Land is not real, then committed the truth, what the Buddha did not. If we say that the realms of the world are not real, and the Pure Land is true, then it was wrong to accept what the Buddha did not. (This is close to the concept of heaven of many other religions.) So, as soon as we realize that realms are real, then the realm of Pure Land is real. Similarly, as soon as we realize that the realm is not real, immediately the Pure Land is not real. All that look is wrong, because the Buddha blamed it with the clause of owls, that it is not real, not not, not both not and not, not both not and not no. With this look, the realm of Ultimate Bliss in the real shot also shot, so great. However, when it is not really enlightened, never say there is no samsara. Here, we quote a Buddha as follows. In the Dhammapada, the Buddha said: "Throughout countless lifetimes, the Tathagata has to go astray, while looking for the builders of this house, miserable, Tathagata was born, born again and again. That is to warn: Buddha has to be constantly cycled like that, what are we? On the other hand, there are some skeptics, who point to spatial and cosmological explanations, saying that humanity now has lenses that look a few billion light years away, but no real plan. They want to say that this earth is real, the Buddha realms, the realms of the gods, and so on are just metaphor, not real. Alas, humiliation label that measured the Buddhist scriptures as the water said. We will record the meditation experience of an late 20th century An-Ma teacher, Dipa Ma (1921-1989), who specializes in teaching and meditating on Vipassana meditation, a method of learning meditation. from the Burmese monks. Her life is recorded in the book "Knee Deep In Grace: The Extraordinary Life and Teaching of the Dipa Ma" (Amy Schmidt's collection, The Vietnamese Language is "Deeply Inflamed in Charity: The Thrilling Life and the Dhamma of Women Master Dipa Ma, "translated by Thien Nhut. In those who learned the dharma, there were Jack Kornfield, Jack Engler, and Michael McDonald Smith - famous teachers who founded the centers of insight meditation in the United States. Dipa Ma, after learning Vipassana meditation, was taught more dharmas-cluttered, invisible, empty, looking back on the past, guessing the future, and so on. But the possibilities that later she left because it is not necessary for intellectual liberation. What we mean here is that there are places where humiliation can not be seen, and the so-called scientific knowledge is still far away from the realm of what the Mahayana sees, gods. [Start of excerpt]: "Sometimes Dipa Ma and her sister Hema went to the mahout with Munindra, suddenly appearing in his room, and Dipa Ma also stepped out of the room through the closed door. joking, she stood up from the chair, walked to the wall nearby and walked across the wall ... "If she walks alone in the dark, she breaks up, and she has another companion beside her, so that no one can disturb her. "This ability of the Dipa Ma was tested again and was confirmed by another team of scientists." Munindra was acquainted with a professor of Indian History at Magadh University. Suspicious of the magical powers, Munindra offered to prove the truth of the magical powers, and both of them set up an experiment. To sit in the room, Dipa Ma was sitting in meditation to make sure she did not leave her seat in the room. On the day of the appointment, the student checked that Dipa Ma did not leave the sitting position. meditation, and at the same time, she appeared again in the professor's office ten miles away and talked he... "Dipa Ma is also capable of seeing or hearing events occurring elsewhere and at another time." When the Burmese diplomat, U Thant, was about to assume the post of UN General Secretary, Master Munindra knew that U Thant would read an inaugural address, and he told Dipa Ma to go into the future and to remember the contents of the speech. She read the speech again and Zenit Munindra recorded it. A month later, U Thant gave a speech at the United Nations, literally with the text Dipa Ma predicted. "Beyond time and space," Dipa Ma said, she could go back in time to hear when the Buddha was preaching. When I asked her how she was doing, she smiled and said, "I was going to look at her with astonishment, because she smiled and said," Oh, you can not do that for Nibbana "Then she laughed and added," That's very funny. Just concentrate on a lot of energy. "She looked at her eyes, as she was saying, she was very liberated and very pure." - Michael McDonald Smith ... "Munindra told Dipa Ma to look at what was going on in the next room, and then he described it to him, and then he checked it, then he told her to extend her ability to look further. Further up, to the places where he can control the accuracy of her description. For example, she never set foot to Bodh Gaya, and the teacher told her to Describe the place where the bodhisattva is located, which remains from ancient times, and has been the museum's supervisor for many years and knows the secrets. of this place. "- Jack Engler "Not only is the Dipa Ma able to visit anywhere on this earth, she is also capable of transcending the other realms described in Buddhist cosmology - like heaven and hell. She describes the types of beings living there and what is happening around them, sometimes blurting out her journeys to those strange realms. months at the Insight Meditation Society, in New England, on crystal clear blue days, with some silver clouds passing on bright lights and colors, they I used to walk around on the rocks, on the lake, and on the calm water reflecting the colors. "There are many people who come to the shores of the lake, and one of them says to Dipa Ma," This scene must be like the heavenly scene "- we all knew she had traveled to other realms. She looked at him and said, "No, there is nothing like it. This scene is quite beautiful, but it has not touched Heaven yet. "- Jack Kornfield. " Dipa Ma's celestial vision helped her see the future of her practitioners. "She predicted my teaching career very meticulously, at a time when I had never taught anything at all," says Joseph Goldstein. "I believe she has seen before all the vicissitudes of life. me." [excerpt from http://www.budsas.org ] So, even the realms of the gods, which the siddhas see when we have not seen, so many of us dare to argue about the realms of the Buddhas, that it is only It is the means of expression for the lower body, it is extremely rhetorical. This place should be vigilant, if there is any place for the Buddha's realm, then it is obviously not buddhahood, but only the devil (if any). Even as some people learn foreign magic, also reach the invisible world, so many Buddhists misunderstand the Buddha, get the space in the science books, but deliberately teach the doctrine. so "scientific composite." Again, some self-professed, highly specialized in the practice of Zen Patriarchs, then retained the prejudice that the Pure Land is the dhamma of the old countrymen. All prejudices should not. There are invisible realms, which we do not know yet. And indeed, if you are aware of Zen Patriarch, there is breathing in the natural way is also direct, sit reciting Buddhist recitation is natural or is running screaming outside the ball also do not find yourself - Do not dare to Pure Land. Here, the translator invited to read about the P'howa of Tibetan Buddhism, to refer more to the Pure Land practitioners. In case readers want to find out more about the Pure Land methodology, please read the books by the Most Venerable Thich Thien Tam, sold in most Buddhist and foreign bookstores, or on Buddhist websites. Vietnamese Language. Translators do not hold copyrights in this translation, and anyone has the right to reproduce, print in any available means.
-ooOoo-
INTRODUCTION The P'howa dharma, the transmigration of consciousness at the moment of death, is one of my main means of benefiting others since I was a child. In this life, and indeed - from what I have heard - in my past life, I have had the capacity to accomplish P'howa. When I left Tibet for exile in 1959, I realized that the power of P'howa would be extremely useful for refugee compatriots, faced with invasion, loss and alien conditions. I began to teach this method widely. In Nepal in 1978, I taught this method to a group of Westerners for the first time, including my future wife, now known as Chagdud Khadro. She has achieved signs of accomplishment quite easily, and over the years she has shown great benefit in practicing this dharma. In 1986, based on the obvious signs that appeared during meditation, I allowed her to teach, and in 1997 I allowed her to Amitabha empowerment. I am confident that you will not lead others astray, and I have found that those who have studied with you have succeeded in the signs of success. I hope that this practice will increase the confidence of those who have received the P'howa teachings. I pray that they will liberate into the Pureland of Ultimate Bliss at the moment of death.
--ooOoo-
However, although the book is very short, it takes a long time to write it, because the P'howa Dharma incorporates all the basics of cultivation and accomplishment of the Vajrayana, and leads to the view. deep into the operation of body, speech and mind. Being an inexperienced cultivator, it took me a long time to gain a lot of experience in order to have a good work force. I wholeheartedly thank Chagdud Rinpoche for teaching me the P'howa Dharma twenty years ago in Nepal, encouraging me to reconstruct his teachings, and allow me to teach. Rinpoche has many manifestations, both peaceful and indignant, but deep down is the patience almost boundless, to me, to beings. Having no willingness to teach me, constantly adjusting and expanding my practice, I am sure that I will not be able to teach and lead others to accomplish P'howa. This is also a great privilege - and great responsibility - for working with a hidden text of Rigdzin Longsal Nyingpo, who has long been a magician I admire. Born in 1685, prophesied to be a great lama, at the age of seven, he was fluent in reading and writing, and became a monk. He was prevented from going to the monastery, until he was twenty years old. He fled to Katog Gonpa. There, he attended Dempa Konchog Gyaltsen and received the Dzogchen Dhamma, revealing his absolute nature. As an extremely diligent student, he did not allow difficult obstacles to meditation, he was honored by the Dharma protectors who had come to serve him, and he was also tested by the local gods, and then the gods again admired him. At the age of 28, he left the monastery and went to practice in lonely, dangerous places. Soon he met Dudul Dorje, his chief teacher, who received him just as a father found his son. Dudul Dorje said to him, "You have hidden texts hidden waiting for you to discover," and gave him advice. Again, Longsal Nyingpo entered the retreat. A few years later, when he was 32, Guru Padmasambhava, dressed as a meditator, stepped forward and gave him a list of cherished texts to look for. He continued to stay until the realization was complete. That would be his lifelong pattern, perfecting success in seclusion. After discovering each text in a hidden treasure chapel, he returned to the veneration to ensure that each aspect of the teachings was given completely, and to lay a strong foundation for those who I will follow you. What He can accomplish with effort, He does not let go. This personality, as well as as the discoverer of the hidden chanting texts and the accomplishments, has made him a great practitioner. Then it is time for Longsal Nyingpo to explore the hidden text of a practice related to the resentment of Guru Rinpoche. This text is hidden near a monastery of another sect, and probably does not agree with this sect, a nostalgic Nyingmapa text is discovered nearby. When Longsal Nyingpo sent a message requesting the monastery's cooperation in exploring the text, the new monks intersect. So, when Longsal Nyingpo mounted his horse to that monastery, he met the flags on which the prayers were dyed black, instead of all the usual colors. Instead of scented incense, the harsh smell of gugul, which is used to dispel the devil, is filled with air. Instead of the popular prayers, the monks chanted the angry mantras. He descended, They led him to a black cloth seat, and Longsal Nyingpo thought it was perfect. Not knowing that the hidden, secret text that is about to be discovered is the Wrathful Guru Rinpoche, the monks have inadvertently created the best alliance for accomplishing an outrageous activity. One day, while Longsal Nyingpo was traveling in Tromtar, the birthplace of Chagdud Rinpoche, a man donated him a beautiful bronze pot. The wife of this person loves the pot, so in the heart of the regret. Longsal Nyingpo, looking at her mind, took a horsehair and cut the pot in half, and received only half as a donation. This saint's presence has caused great respect from the people around him. His horse left a footprint on the rock, and when this horse died and was cremated, the remains were left in the ash. Similarly, when his yak died, the images were revealed in his bones. The legacy of Rigdzin Longsal Nyingpo is superior. Along with his teacher, Dudul Dorje, he created an enlightened environment at Katog Gonpa. Especially at the end of his life, he concentrates his ability to strengthen Katog. His best student was his son, Sonam Detsen, the next life of Dudul Dorje. The Longsal lineage is still one of the main lineages practiced in Chagdud Gonpa in Kham, Eastern Tibet. Longsal Nyingpo passed away at the age of 68, showing signs of miracles, and abnormal relics found in cremation ashes. Rigdzin Longsal Nyingpo's P'howa Prayer Text has brought about the power of deliverance, and there is evidence of the life-and death-of the practitioners today. The people listed below have shown a clear sign of the achievement of P'howa. All of them lived a normal layman's life, and for many of them the P'howa was their only link to Tibetan Buddhism, but for countless lifetimes in the lineage of samsara , they find liberation in the Pureland of Great Bliss. There they are transformed into bodhisattvas, and there is nothing to stop their absolute enlightenment. Alice Miranda, a Canadian woman, died of breast cancer. Her practice of P'howa is celebrated by Helen Orr. Terri Laska died of lung cancer. She was celebrated by members of the Chagdud Gonpa Sangha in the moment after her death. Reece Smith died of bowel cancer. After Chagdud Rinpoche taught the P'howa Method in 1981, he practiced regularly. At the moment before his death in 1996, he simply said, "P'hat, p'hat, p'hat," conveyed his consciousness with signs of victory. Patriarch Jeannie Chapman was one of the founding fathers for Smith. Premal Gold came to Chagdud Rinpoche after being diagnosed with breast cancer. Although she cultivated a non-Buddhist religion, she had faith in P'howa and practiced diligently in the shortest time of her life. Patronized by the Chagdud Gonpa Sangha members at the moment of her death, she died with signs of victory. Neilly Joe Gracia, an eight-year-old boy in the sangha, died in 1994 because of brain cancer at Chagdud Rinpoche's North American headquarters in Rigdzin Ling. The boy was surrounded by the members of the Sangha, and was immediately celebrated immediately after his death by Chagdud Rinpoche, who was in Moscow at the time. After many phone calls and uncertainty about the signs, Rinpoche finally said, "I know the boy's consciousness has been transmitted," and for the specific teachings to detect the signs [super born]. The signs were right as he described [by phone]. Carmen Gomez died in Rio de Janeiro in 1995 because of heart disease, is celebrated by her daughter Clarita Maia, and by Chagdud Rinpoche. Although she is not a cultivator, she still shows signs of moving into the Pure Land. The blessing of the Sangha members who are trained in P'howa is very valuable in the moment of death. One of my inspirations for writing this book and for instructing the cultivator on the transference of consciousness is the formation of more P'howa groups by fellow practitioners and volunteers Recite each other when someone in the group died. Such groups have been established in the United States, Brazil, Uruguay and Australia, but still need more. This book fulfills a promise I have told many of these groups. I hope to do more. And deep down, I hope that they and all those involved in the victory of P'howa will find liberation in the Pure Land of Amitabha Buddha and the ultimate liberation.
--ooOoo-
The practice of P'howa, the practice of transmitting the consciousness at the moment of death, will make the cultivator confident in his life, in his spiritual practice, and at his dying moment. . In everyday life, even the most ordinary activities also carry a new meaning, when viewed through the prism of impermanence and death. P'howa goes straight to the fact that death is indispensable, and that for every moment we get closer to death. Holding on to false positives will not prevent or slow the path to the dead. Confidence comes from taking anything that arises in the play of impermanence as an opportunity to purify one's mind and to bring forth virtue. Self-confidence also comes from the perception of immobile, real, and absolute, and can experience this continuously. P'howa teachings and practices lead to true faith in the path of relative reality, and true faith arises from the realization of the absolute nature of reality. Breaking into the passing of death will allow us to clearly see the importance of the human body. The ability to practice the P'howa method ensures that even if death interferes with and shortens the chance to practice in this life, one can continue to cultivate in conditions of victory. Even when the karma is not pure, the student is not dragged back into the cycle of torture and uncertainty. In addition, the P'howa method helps to practice well in the stages of development and completion of Vajrayana Buddhism, combining the aspects of the three highest disciplines - the yoga maha, anu and ati. The solid practice in P'howa also establishes a solid foundation for the study of other Vajrayana gestures and for the special signs of Vajrayana accomplishment. The practice of P'howa teaches the student to be confident in his dying and dying by providing his students with means to free his spirit into the Pure Land of Pure Land of Amida, or at least They are also better reincarnated for a chance to practice. In the practice called "P'howa of three incarnations," the middle channel is perceived as the path, the mental sphere (LDG: or the spirit of the dying person) as a traveler on the child. The mind and mind of Amitabha Buddha is like a place to come. While practicing, real physical signs have arisen, suggesting that a small crevice has occurred at the summit [of the student] and this path will use the mental transition at the moment of departure. bare. These signs usually occur within a day or two when the student cultivates directly with a P'howa teacher, Occurs within a week or two if the student cultivates alone. Then the practice makes the P'howa method almost an automatic reflex, which gives students the confidence that even in obstacle situations they can still remember and achieve the divine transformation. . P'howa Pahlavi of the three infirmities is the fourth of P'howa's five categories, and transmits from many sects.The three categories respond directly to the three bodies (LDG: the three bodies of the Buddha). P'howa Dharma Body is the transfer of the consciousness into the state of mindfulness, away from time (goat): into the basic space, emptiness. P'howa The body is the transfer of consciousness into the state of non-dual consciousness, in the light of the pure existence that arises continuously from emptiness. P'howa U is the transfer of consciousness into the state of compassion. The P'howa of the three attainments is related to the transubstantiation in which the students transfer the consciousness into the incarnation of the mind of Amitabha, ie, the pure land of Ultimate Bliss. . The P'howa Dharma body, body, and body can be attained in accordance with the meditative stages of the dead body (bardo), or through meditation methods in human life. This will be explained in more detail in the chapter on P'howa achievements at the time of death. The fifth category, called "the P'howa of compassion," refers to the transfer of one's consciousness. This will be explained in the same chapter. The P'howa Dharma of the three attainments involves aspects of the yoga maha, anu, and ati, and requires strong visualization. They also have to be able to temporarily relax their concentration on the images of the contemplation, resting their mind on the non-duality of non-duality between the mind and the Buddha's mind. Da, then contemplation continued. Thus, P'howa is also a means of cultivating the stages of development and accomplishment of the Vajrayana. As an ordinary person, we are bound by the limited perceptions of our bodies as concrete individuals. But even a reflection of the moment reminds us that our bodies are constantly changing, from birth to death. We can not find a moment of stability, nothing about the intrinsic existence, of anything other than the interdependence of elements and functions that we call "body" for the time of this life. After death, when the body is no longer controlled by the consciousness, the form dissolves. In addition to the form, we also tie into life, thought, action, and consciousness, all together is the five warmth that impedes consciousness. When, through the thought of impermanence and the wisdom of reflection, we begin to realize the emptiness of the warmth, we also begin to liberate from the falsehoods they create. Through the method of transformation of Kim Cang Thua on the practice of development stage, especially the monastic discipline (LDG: meditation on the Buddha or Bodhisattva protection), we begin to experience directly about Reveal purity of the body language of the deity. Ultimately, the Vajrayana practice requires us to realize that all that arises as form, not separated from its emptiness, is the manifestation of the deity form. Similarly, all that arises as sound, not separated from emptiness, is the sound of the mantra of the deity. All that manifests as the mind, in the Self is still not, is the manifestation of the mind of the deity. The maintenance of such pure kamma at the moment of dying - when the body is disintegrating, when the sound dissolves into chaos, when consciousness and emotion go out of control - it is extremely difficult. We really can not expect success unless we have worked hard in this life, cut off from the constraints and obstacles that drag us into the delusions and impede our pure self. of all appearances. By clearly recognizing the coming of death and by applying the extraordinary method of Vajrayana meditation, the P'howa practitioner will increase the chance of having lasting moments of peace and compassion. leaving the ceiling, transfer the spirit directly from this realm into the Pure Land of Amitabha Buddha. When the P'howa method is firmly established, the students no longer need the favorable circumstances to die safely. Instead, [with] the perception of the dharmas merely as drawing, the pure self-nature of all things leads to the center of peace and unity with the illusion of death and death. , when the time is ripe, will take us into the world of liberation away from the scene of samsara.
-ooOoo-
Four Reasons for Birth in Pure Land of Amitabha Buddha According to the literary name "Rolling of Drums", countless lifetimes ago there was a happy kingdom that the king solemnly worshiped Buddha of that time, Lord Lokeshvaraja. The king left the throne, became a monk, and vowed to attain enlightenment. He started his compassionate heart, gave out 48 prayers, and said that he would not become a Buddha if any of the prayers were not fulfilled. With these words, earth shakes and rain drops from all over the world. The praises, and with it the prophecy that this monk will certainly become a Buddha. And he became the Buddha, Amitabha Buddha.In his past life as a monk, he saw that there are immeasurable pure lands for the realized, those who have overcome the illusions, but there are no such planes for those who are arduous on the road. here In his 48 prayers there is a desire to create a pure realm for all those who hear his name, desire to enter that realm, build up the merit, and dedicate the virtues of mercy to be super born into that pure land. His vows were so strong that he would not become a Buddha, if he did not achieve such a pure land. In the consciousness of enlightenment, Amitabha Buddha always maintains in the witness of dharmakaya, in the unbroken awareness of the absolute nature, in the great over all. But the essence is empty, the basic space, the law of the body is not simply nothing; It carries a full circle of energy to initiate the non-stop of the manifestation of the body and body. The realms of heaven and the heavenly palaces will be revealed to the Buddhas and the bodhisattvas, who have left the defilements, so can experience and enjoy the phenomenon of pure so The incarnation will arise depending on the beings of the six realms. The Dewachen, which is the realm of the Great Joy revealed by Amitabha's vow, can accept beings who have not become bodhisattvas, but only by faith in the Buddha. Da and desire to be born in his pure realm. There, they can continue the path to enlightenment in a peaceful realm, beyond suffering. In the Vajrayana Buddhist teachings of human beings to reborn in the Pure Land is achieved most effectively through the P'howa method. Even those who have not attained the level of purity can, through intense faith and effort, be supernatural in the Pure Land. After death, his consciousness is surrounded by a lotus until most of the obstacles disappear and the pure land is revealed. When the lotus blossoms, the students will see a land of harmonious elements, no conflicts, no heaps, dangerous or harmful. Self adjusting temperature. The flowers are carpeted on the ground and the wind blows lightly, bringing pleasant aroma. Many kinds of birds singing miraculous songs of the Buddha Dharma, gentle bells, and shaking trees also carry the magic. The amulets of Amitabha Buddha stand in the center of the Pure Land, and the Buddha sits there, on a throne carried by eight peacocks. Looking at the face of Amitabha Buddha will make many pure afflictions, receiving direct teachings from Him will open countless doors into meditation. Students can receive teachings and visit other pure lands at their own discretion. Behind the palace is a great bodhi tree with a leaf bearing a mantra and heavy jewelry. Watching this tree will protect the eyes, touching the tree will be healthy, and think about the tree will bring strength to solidify. The beings in the Land of Ultimate Bliss have golden bodies, and when they are about to be enlightened, thirty two good generals and eighty beauty of the Buddha body will appear. The members of the sangha are monks, as are Amitabha Buddha himself, but many other forms of goodwill also reside there. No stress, depression, negativity, or suffering impedes the perfection of the Land of Desire, but the students are not isolated from the circumstances of sentient beings revolving around samsara. The practitioner can witness the circumstances of sentient beings, and feel at the same time their relative pain and their absolute nature. Because the compassion of the students in the bodhisattva of any rottenness is not impeded, the student may choose to return to reincarnation in samsara, not because of karma, but because of mercy and desire. save sentient beings.Knowing the wondrous qualities of the Land of Desires and initiating the desire to be born into this realm, this is the first reason to be supernatural in this pure land. The second reason [to reborn in the Pure Land] is to purify the mind: from compassion to sentient beings, we expect enlightenment to bring all beings to enlightenment. The awakening of bodhicitta arises when the pure qualities of our Buddha Nature - the compassionate minds, compassion, joy and equanimity - flow through the layers of selfish self revolving around the self. In terms of the P'howa method, we mean that we intend to accomplish this method and use it as a means of freeing ourselves from samsara for the purpose of benefiting others. Therefore, we are willing to listen and think about the teachings, and to practice meditation. P'howa P'howa itself becomes the arena to actively participate in bodhicitta through the Six Noble Truths of generosity, morality, diligence, patience, meditation and wisdom. The practice of merit is the third reason for the supernatural being in the Pure Land, and this achievement is accomplished by offering the seven parts, which are also essential to many other disciplines. When directed to Amitabha Buddha, this dharma consists of the following parts: 1. Honor. Imagine Amitabha Buddha in the space in front of us. We honor His enlightened form by placing His hands on top of our heads, enlightening the enlightenment speech. He brought his hands back to his neck and enlightened his mind by putting his hands between his breasts. Then we prostrate with our whole body, visualize our right father, our mother's left, the demon behind our back, our enemies in front, and all sentient beings. Surrounded us. All of them kneeled with us, read their prayers and visualized Amitabha Buddha. Students can also visualize themselves appearing countless body color kneeling Buddha Amitabha Buddha. Kneeling is the drug of heroic drugs. 2. Offer to. We offer Amitabha Buddha an endless dharma meditation. A universe of three thousand folds, representing the immobile phenomena, serves as a receptacle, and all sentient beings - the vivid phenomena - are contained in it. The offerings are arranged like a giant universe, with Mount Meru in the center, surrounded by seven golden mountains rising from the calm sea. The top of Mount Meru is the heavenly realms. In the main directions, there are four continents, each continent located between the two subcontinents, including our southern continent with trees like Italy. We visualize the goddesses offering shapes, sounds, pleasant scents, touching objects and tasting dishes, as well as eight emblems of prosperity, seven royal attire, and eight treasures - that is, everything can be enjoyed by precious, by beauty, or by their holiness. Offering is a cure for selfish attachment. 3. Repentance. Before Amitabha Buddha, we express our penance for all that we have done wrongly through body, speech and mind. We vow not to make mistakes again, and to receive the purification of Amitabha Buddha in the form of light that covers and purifies us completely. Penance is the remedy for anger. 4. Hoan Hy. By sincerely grateful and rejoicing with the well-being of those who pray and visualize Amitabha Buddha and, more generally, those who have entered the path of liberation, we face jealousy and competition that sometimes arise for other cultivators. Anyone who sincerely rejoices because of the good deed of others receives the same merit as the accomplished deeds. 5. Fa-rectification. The acquisition of knowledge is super Vietnam achievements through listening (writer), infer (investment) and meditation (religious) teachings about. This starts with a learning requirement. In particular, we can enroll on P'howa law and related topics, in order to cure our ignorance. 6. Procure the Holy Monks in Tran Phan. We pray that the enlightened ones will remain with us and not enter into nirvana. By seeing the monks teach us about the practice of meditation Amitabha also completely separate from Amitabha, we gradually gain insight about what pure holiness. This cures wrong view. 7. Direction. Meditating on any aspect of Amitabha Buddha also has great merit. Offering this merit to all beings will enlarge this merit, and will not make this merit lose or diminish. Through dedication, the virtue arises because a person will increase the merit of all sentient beings, as surely as the oil is added to the lamp by one who will help to maintain and increase the light shared by many. room. This cure for psychological suspicion, which this citta may arise in terms of its ability to attain the ultimate goal of liberating all sentient beings, leaving no one in the Pure Land of the Pure Land. Redemption is the fourth cause of the supernatural being in the Pure Land.
--ooOoo-
The birthplace bardo begins at the moment of birth, and ends when he or she dies. It is only for the lives of sentient beings, and in human life this is the ultimate opportunity to practice - the ability to purify bad karmas and to gather merit and enlightenment in order to escape samsara. Guide other beings to liberation. The middle-class birthplace in the human realm is often interwoven by two other intermediate bodies, the dream bardo and the bardo of meditative concentration. These two bodies contain the potential for profound states of consciousness, although for most people they only hold for short periods of time. Just as warmth in the birthplace, they can be used for mental progress. The dying process takes place in the midst of the moment of death, which reaches the last breath and the merging of the heart of the male powers and of the female power. water of beings. This medium may be very short; If this person is experiencing untimely death because of an accident or violence, or if it can be lengthened, he or she will die of chronic disease. The middle-stage of the moment of death is the major transition in the cycle of samsara, because it is the time when the P'howa can be accomplished and the liberation into the pure land can be achieved easily. However, to achieve P'howa, students should practice diligently while in the middle of the birth place, because the chaos of consciousness is often confused at the time of death. For most people, the trunk of the true nature of phenomena begins when they fall into darkness, After the merge of men and women in the heart. The great meditators who can stay awake during the transition of death will not fall into this darkness. In this period, the qualities of the mind are tied into the indestructible nature, into the most subtle source of consciousness and innocence. The qualities of the mind of awareness - the eight facets of consciousness - exist as the essential sphere of consciousness. The moving nature of the mind is present as extremely subtle mental energies (ie, the "winds"), which forces the elements of consciousness. This slight disturbance obscures consciousness, All sentient beings, from any realm of life, have a flashing light experience throughout their deaths, but for the most part, it passes away in unrecognized moment. Only the great meditators who have attained the highest perception through the jhāna jhānas, Mahāyāna, the Madhyamikas have the capacity to seek liberation into the dharmakaya in order to attain enlightenment. By entering into transparent light. For others, liberation is hindered by an urge toward "reincarnation" and a fear of being corrupted. The subtle aspects of consciousness, further disturbed by the subtle energies, lead to the pure forms of Tanha, the appearance of gentle and violent saints. He brightened up, with the sound of rage. And then the appearances appear from that light, first appearing as angry saints with terrifying laughter. Each of them was dressed in a special outfit and was accompanied by a crowded gathering that filled the air. Then the gentle saints appeared - including the deities of the P'howa dharma is Amitabha Buddha, Quan Am Bodhisattva, and Buddha of Infinite Life - bright and full of respect. Amitabha, Avalokiteshvara and Amitayus are both in English, and Amitabha, Amitayus, Amitabha, and Amitayus mean " "Another title of Amitabha Buddha, while according to the Pure Land sutras, the third person must be the Great One, or English must be Mahasthamaprapta." I will write the questions in English.Anyone who has practiced the visualization, who has seen the deity of religion is the manifestation of self-mind, can be freed into the scene of the message body. For others, the appearance of peaceful and violent saints will pass. Others will be far removed from that bright mass, and the images and sounds of the deity will deform. Now there is a sequence of four light beams, each of which is brilliant, concentrating on the head like an umbrella - first white, then blue, black, yellow, and red. Once this light chain is visible, light comes in a variety of shapes.Then a picture emerges as a world map, with the three mandalas (LDGs) and, under the mandala, the six realms.This map is very clear and detailed, and if anyone sees the nature of the three, then that person freed. If beings are shunned by glittering rays and are attracted to blurriness, if beings do not see the nature of the three-mandala and are attracted to the six realms, the images fade, And the true medium of the reality of the end of all things. The medium of becoming (bardo of becoming: sidpa bardo) is like a dream. If one has practiced meditation in his past life enough to remember his master or the chosen deity, liberation in the body can still be accomplished. If these beings have forgotten their previous beliefs, and can not re-establish the meditation, great pain occurs. The middle part of becoming is a desolate place, where the sky is gray, no sun or moon, no water or food, and sentient beings experience all sorts of horrible experiences, like being chased Chased by hostile groups or wild animals, or fall from the peaks as they turn into avalanches. The living beings experience these experiences as the sentient beings carry the body and have no memory of dying, Be born into the middle body of becoming into a mental body. The capacity of the five elements (the five aggregates) mingles with the subtle aspects of consciousness and the subtle energies of the mental form, making it denser. The five aggregates develop to the point that the intermediate bodies are visible, and are seen by other intermediate bodies and by those in other realms capable of magical powers. The sensory organs (LDGs of the warming medium) form, and need nutrients, which are received in the form of aromas. Intermediate bodies never remain in one place, because, in this state of inactivity, immediate warm bodies are brought wherever they are desired. At first, they may feel a sense of great drivability and power in this state, But when their desire to go and where and where they are forced to follow, and when these expectations are hindered, the warming medium becomes increasingly fluctuating and resentful. They gather in old trees, old houses, and deserted places, and humans feel that warmth is ghost. When the aggregates are denser, the desire, jealousy, and anger of the intermediate bodies increase. They see sentient beings in the six realms, and want what they have. The desire to find a form becomes urgent, and this draws them closer to the realm in accordance with their karma. If their sense of hatred and anger kill, these emotions, which are fully developed, lead to rebirth in the realm of hell. If many aspirations and greed, this trend when fully developed will lead to rebirth in the spirit. Ignorance and blind intuition lead to rebirth in the animal kingdom. Jealousy and competitiveness, combined with some virtues, lead to rebirth in the demigod realm, while pride or attachment to meditation, along with virtue, leads to the floor. gods of the celestial world. Meditation is involved in purity - vision, prophecy and likeness - leading to rebirth in the appearance of the form of the gods.Meditation is infatuated by the stability that leads to rebirth in the celestial plane. Reincarnation in the human realm is the result of synthesis of merits, compilation from compassionate deeds, and bad things, arising from the five senses. The situation of rebirth in the human realm - whether this person will be rich or poor, healthy or weak, intelligent or foolish, all these poles and between them - depends precisely on the merits of karma and karma. that person. Transformations are also endless, because the affective effect is endless. Tired of the turmoil of the middle trunk of becoming, craving for the stability of a body, a middle-hearted body that reincarnates into the human realm will be dragged into the intercourse of future parents. If this medium is reborn as a man, it will be dragged towards the mother, and jealous of the father; If she was to be reincarnated as a woman, she would be pulled back. At the moment of conception, the formless consciousness, motivated by the subtle energies, paired with sperm and eggs of parents. The middle part of the hold became more than nine months old, until birth, suggesting that the wheel of rotation had turned a full circle. A life begins again.
--ooOoo-
In the first stage, the experienced dying person sees the disintegration of the soil element (of the earth); This element is nourished in the navel chakra. This person can not get up, unable to lift his arms and legs. Head tilted back, teeth grinding, the body seems to shrink. This person feels heavy, pressed down. The vision blurred, and the eye blinked unblinking. This person is overwhelmed by the feeling of sleepiness and she goes, half as exhausted coma. Although not externally visible, an important secret to a meditator is seeing visions such as illusion and flashes of lightning fill the space. A cognitive meditator in which the first shimmering of clarity is not impeded on the other side of the normal state of mind impediment. In the second stage, the dying person experiences the disintegration of the water element; This element is nourished in the heart chakra. The skin and hair are colorless, blood and sperm clots together, and the person is suffering from dryness in the mouth, nose, throat, and eyes. The senses in the body are greatly reduced, showing a little sense of pain or pleasure, heat or cold. The hearing loss, and the echoes and the echoes in the ears stopped.This person is uncomfortable, insecure, hard to please. The secret sign is seeing the visions of smoke filled the space. In the third stage, the dying person experiences the disintegration of the element of fire; This factor is nourished in the throat chakra. This person can not swallow anymore, digestion completely stopped, body heat drawn from the limbs to the middle of the body, breathing out becomes cold. Ability to smell gradually. This person becomes dreamy, and the perception of even his friends and relatives fades. The secret sign is seeing the visions of the red dots as the fireflies overflowing with space. In the fourth stage, the dying person experiences the disintegration of the elements of the wind; This factor is nourished in the genitalia. When this chakra disintegrates, the structure of energy in the body collapses. This person can no longer do any action, his eyes are reversed, his voice is hard, his breath is disturbed, his ability to taste and touch disappears. All aspects of consciousness take on the heart chakra. The crude form of life force comes out, causing the breath to stretch out. At this moment, karmic energy - the force that often resides in the genitalia - begins to produce. The karma that has followed man from the moment of his conception, and it determines the circumstances of his life. At the moment of death, it exits the body, initiating visions, a kind of revision of consciousness. Those who have previously acted in the body, speech, and mind are very evil can see the form of horror or the replay of evil moments in their lives. They may react to screams. Those who have done good deeds before can learn the visions of happiness and peace and see the images of the buddies and the enlightened ones. They are only a little scared of death. He no longer has a fragile relationship with earthly goals. There is a long lasting, long lasting breath, followed by the ability to see, hear, smell, taste and touch. This person has died physically, but a very subtle process is happening inside. Throughout his life, the core white dew which he received from his father when he was born was nourished in the crown chakra, hanging upside down like the white cave alphabet. Now, at the moment of death, it goes down through the central canal to reach the heart chakra, dissolving all concepts related to anger. This person experiences a large white light, as the fall moon grows. At the base of the nostrils, the red core energy that this person received from the mother when she was pregnant was raised in the form of a red Ah. Now it enters through the central canal to reach the heart, dissolving all concepts related to craving. This person experiences a bright red light, like the rising sun. (According to another explanation, the white power of the father is related to craving, the mother's anger.) These two drops of energy match the heart's chakra. Then the subtlest aspects of consciousness, carried away by the most fragile powers, drown in the diminishing powers of unity. All aspects of consciousness connected with delusions are vanished. The middle-heart of the dying moment is gone, and these sentient beings fall into a state of loss of consciousness just as the midnight sky is clear. This unconscious state is the beginning of the true medium of the phenomena (bardo of the true nature of phenomena). The remainder of the beings in existence are the indestructible heart drop, which holds the essence of consciousness and the smallest traces of vivid energy. It can stay in this body for up to three days for a normal person, lasting longer for a meditator. If the dead person is a normal person, the advocate should flutter to the top of the head immediately after the last breath to bring this spirit to the top chakra and there will be a rebirth in the higher world. than. Because the consciousness responds to the touched body, the guardian should avoid touching the body - especially the dead man's feet - to prevent the spirit being sucked into an exit below and there will be repetition. Born into the lower realm. Also, do not cremate your body within three days, for fear that the spirit has to experience the burning. Of course, keeping the body free from touch in three days is more difficult to keep in Western countries than in Tibet. If P'howa's meditation is successful, or there are other obvious signs that the consciousness has left the body, then the limitations on touching the body do not need to be. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.5/11/2018. |
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